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Title: Hebrew Literature

Editor: Epiphanius Wilson

Release date: March 20, 2009 [eBook #28369]

Language: English

Other information and formats: www.gutenberg.org/ebooks/28369

*** START OF THE PROJECT GUTENBERG EBOOK HEBREW
LITERATURE ***

Hebrew Literature
Comprising

Talmudic Treatises, Hebrew

Melodies, And The

Kabbalah Unveiled

Edited And With A Special Introduction By

Epiphanius Wilson, A.M.
Revised Edition

New York

P. F. Collier & Son

Copyright 1901

By The Colonial Press

Contents

Special Introduction
Selections From The Talmud
Translator's Introduction
On Blessings
On The Sabbatical Year
On The Sabbath
On The Passover
On The Day Of Atonement
On Tabernacles
The New Year
On Fasting
The Feast-Offering
The Sanhedrin
On Idolatry
The Fathers
The Daily Sacrifice
On Measurements
The Tabernacle
The Heifer
Hands
The Kabbalah Unveiled: The Lesser Holy Assembly
Chapter I: Which Containeth the Introduction
Chapter II: Concerning the Skull of the Ancient One, and Concerning
His Brain; and Concerning the Three Heads, and the Hair, and the
Discriminatory Paths
Chapter III: Concerning the Forehead of the Most Holy Ancient One
Chapter IV: Concerning the Eyes of the Most Holy Ancient One
Chapter V: Concerning the Nose of the Most Holy Ancient One

Chapter VI: Concerning the Beard of the Most Holy Ancient One
Chapter VII: Concerning the Brain and the Wisdom in General
Chapter VIII: Concerning the Father and the Mother in Special
Chapter IX: Concerning Microprosopus and His Bride in General
Chapter X: Concerning Microprosopus in Especial, with Certain
Digressions; and Concerning the Edomite Kings
Chapter XI: Concerning the Brain of Microprosopus and Its
Connections
Chapter XII: Concerning the Hair of Microprosopus
Chapter XIII: Concerning the Forehead of Microprosopus
Chapter XIV: Concerning the Eyes of Microprosopus
Chapter XV: Concerning the Nose of Microprosopus
Chapter XVI: Concerning the Ears of Microprosopus
Chapter XVII: Concerning the Countenance of Microprosopus
Chapter XVIII: Concerning the Beard of Microprosopus
Chapter XIX: Concerning the Lips and Mouth of Microprosopus
Chapter XX: Concerning the Body of Microprosopus
Chapter XXI: Concerning the Bride of Microprosopus
Hebrew Melodies
Ode To Zion
God, Whom Shall I Compare To Thee?
Servant Of God
My King
To The Soul
Sabbath Hymn
O Sleeper! Wake, Arise!
The Land Of Peace
The Heart's Desire
O Soul, With Storms Beset!
Sanctification
Hymn Of Praise
Passover Hymn
Morning Prayer
Judgment And Mercy
Grace After Meals
Lord Of The Universe
Hymn For The Conclusion Of The Sabbath

God And Man
Hymn For Tabernacles
Hymn For Pentecost
Hymn Of Glory
Hymn Of Unity For The Seven Days Of The Week
Penitential Prayer
The Living God We Praise
Footnotes

[pg iii]

Special Introduction

Hebrew literature contains some of the most profound and most influential
productions of the human spirit. It constitutes a potent factor in modern
civilization, and possesses merits which place it far above most other
literatures of the world. The common salutation of the Hebrew is “Peace,”
while that of the Greeks is “Grace,” and that of the Romans, “Safety.” The
Greek sought after grace, or intellectual and bodily perfection, and the
power of artistic accomplishment. The Roman's ideal was strength and
security of life and property. The Hebrew sought after peace, peace in the
heart, as founded on a sense of Jehovah's good providence, and a moral
conformity in conduct to His revealed will. While the Greek in art,
literature, and even in morals, made beauty his standard, the Roman stood
for power, domination and law, and the Hebrew for religion. The Hebrew,
indeed, introduced into Europe the first clear conception of religion, as
implied in monotheism, and a rigidly defined moral law, founded upon the
will of Jehovah. The basis of morals among the Latins was political, among
the Greeks æsthetic, and among the Hebrews it was the revealed will of
Jehovah.

While the most important remains of Hebrew literature are comprised in the
Scriptures known to us as the Bible, there exists also a voluminous mass of
Hebrew writings which are not included in the sacred canon. These writings
are of supreme importance and value, and the selections which we have
made from them in the present volume give a good idea of their interest,
beauty, and subtlety of thought.

From the very beginning of their history the Hebrews were a deeply poetic
race. They were fully alive to the beauties of external nature, and no
national poetry contains more vivid descriptions of the sea, sky, and the
panorama of forest, stream and mountain, peopled by the varied activities of
animated [pg iv] nature. The songs of Zion glow with poetic enthusiasm,
but their principal characteristic is their intense earnestness. They are no
idle lays of love and wine or warlike triumph. They depict the joy of
existence as dependent upon the smile and favor of Jehovah, and all the
happiness, plenty, victory and success of life are attributed, without
hesitation, to nothing else but “the loving-kindness of the Lord.” Yet this
religious fervor becomes the basis of sublimity, pathos, and
picturesqueness, such as can seldom be approached even by the finest
productions of the Attic muse.

But the Hebrews were also philosophers, and if they never attained to what
we may call the netteté et clarté of the Greek metaphysician, they excelled
all other thinkers in the boldness and profound spirituality of their
philosophical mysticism. In proof of this assertion we may point to that
body of writings known as the Kabbalah.

The word “Kabbalah” means “doctrine received by oral tradition,” and is
applied to these remains to distinguish them from the canonical Hebrew
Scriptures, which were written by “the Finger of Jehovah.” Hebrew
speculation attempts in the Kabbalah to give a philosophical or
theosophistic basis to Hebrew belief, while at the same time it supplements
the doctrines of the Old Testament. For instance, it is a disputed point
whether the immortality of the soul is taught in the Hebrew canon, but in
the Kabbalah it is taken for granted, and a complete and consistent
psychology is propounded, in which is included the Oriental theory of
metempsychosis. This account of the human soul, as distinct from the

human body, treats of the origin and eternal destiny of man's immortal part.
On the other hand God and Nature, and the connection between the Creator
and the creation, are most exactly treated of in detail. God is the En-Soph,
the boundless One, as in modern philosophy God is the Absolute. He
manifests Himself in the ten Sephiroth, or intelligences. It would be easy on
this point to show Dante's indebtedness to the Kabbalah in his description
of the various heavens of his Paradise. These intelligences control, in
groups of three, the three worlds of intellect, of soul, and of matter. The
tenth of the Sephiroth is called Kingdom, i.e., the personal Deity, as seen in
the workings of Providence, with which conception we may compare
Dante's description of Fortune, in the [pg v] seventh book of the “Inferno.”
This last of the Sephiroth is manifested visibly in the Shekinah. This is the
barest and baldest outline of the main features in this famous system.

The rise of Kabbalism is not very clearly known as regards authorship and
date; it is in turn, by different Jewish writers, ascribed to Adam, Abraham,
Moses and Ezra; but doubtless the work is an aggregation of successive
writings, and some critics believe that it was not compiled before the
Middle Ages, i.e., in the centuries between the conquest of Gaul by the
Franks and the period following the death of Dante.

There can be no doubt that the Kabbalah contains the ripest fruit of spiritual
and mystical speculation which the Jewish world produced on subjects
which had hitherto been obscured by the gross anthropomorphism of such
men as Maimonides and his school. We can understand the revolt of the
devout Hebrew mind from traditions like those which represented Jehovah
as wearing a phylactery, and as descending to earth for the purpose of
taking a razor and shaving the head and beard of Sennacherib. The theory of
the Sephiroth was at least a noble and truly reverent guess at the mode of
God's immanence in nature. This conception won the favor of Christian
philosophers in the Middle Ages, and, indeed, was adopted or adapted by
the angelic Doctor Aquinas himself, the foremost of ecclesiastical and
scholastic metaphysicians. The psychology of the Kabbalah, even its
treatment of the soul's preëxistence before union with the body, found many
advocates among Gentile and even Christian philosophers.

We are therefore led to the conclusion that the Kabbalah is by far the most
exalted, the most profound and the most interesting of all that mass of
traditional literature which comprises, among other writings, such remains
as the Targums and the Talmud.

A study of Hebrew literature would indeed be incomplete unless it included
the Talmud.

“Talmud” in Hebrew means “Doctrine,” and this strange work must be
looked upon as a practical handbook, intended for the Jews who, after the
downfall of Jerusalem and the Dispersion, found that most of the Law had
to be adjusted to new circumstances, in which the institution of sacrifices
and propitiatory offerings had been practically abolished. The Talmud [pg
vi] contains the decisions of Jewish doctors of many generations on almost
every single question which might puzzle the conscience of a punctilious
Jew in keeping the Law under the altered conditions of the nation. The basis
of the Talmud is the Mishna, i.e., an explanation of the text of the Mosaic
laws, and their application to new cases and circumstances. The Mishna has
been well described by the illustrious Spanish Jew, Maimonides, who in the
twelfth century published it at Cordova, with a preface, in which he says:
“From Moses, our teacher, to our holy rabbi, no one has united in a single
body of doctrine what was publicly taught as the oral law; but in every
generation, the chief of the tribunal, or the prophet of his day, made
memoranda of what he had heard from his predecessors and instructors, and
communicated it orally to the people. In like manner each individual
committed to writing, for his own use and according to the degree of his
ability, the oral laws and the information he had received respecting the
interpretation of the Bible, with the various decisions that had been
pronounced in every age and sanctified by the authority of the great
tribunal. Such was the form of proceeding until the coming of our Rabbi the
Holy, who first collected all the traditions, the judgments, the sentences, and
the expositions of the law, heard by Moses, our master, and taught in each
generation.”

The Mishna itself in turn became the subject of a series of comments and
elucidations, which formed what was called the Gemara. The text of the
original Hebrew scripture was abandoned, and a new crop of casuistical

quibbles, opinions and decisions rose like mushrooms upon the text of the
Mishna, and from the combination of text and Gemaraic commentary was
formed that odd, rambling, and sometimes perplexing work, “wonderful
monument of human industry, human wisdom and human folly,” which we
know as the Talmud. The book is compounded of all materials, an
encyclopædia of history, antiquities and chronology, a story book, a code of
laws and conduct, a manual of ethics, a treatise on astronomy, and a
medical handbook; sometimes indelicate, sometimes irreverent, but always
completely and persistently in earnest. Its trifling frivolity, its curious
prying into topics which were better left alone, the occasional beauty of its
spiritual and imaginative fancies, make it one of the most remarkable books
that human wit and human industry have ever compiled.

[pg vii]
The selections which we print in this volume are from the Mishna, and form
part of the Sedarim, or orders; in them are given minute directions as to the
ceremonial practice of the Jewish religion.

The treatise on “Blessings” speaks of daily prayers and thanksgiving. It is
most minute in prescribing the position of the body, and how the voice is to
be used in prayer. It specifies the prayers to be said on seeing signs and
wonders, on building a house, on entering or leaving a city; and how to
speak the name of God in social salutations. That on the “Sabbatical Year”
is a discourse on agriculture from a religious point of view. The Sabbatical
year among the Hebrews was every seventh year, in which the land was to
be left fallow and uncultivated, and all debts were to be remitted or
outlawed. Provision is made in this section for doing certain necessary
work, such as picking and using fruits which may have grown without
cultivation during the Sabbatical year, with some notes on manuring the
fields, pruning trees and pulling down walls. Very interesting is the section
which deals with “The Sabbath Day.” The most minute and exhaustive
account is given of what may and what may not be done on the seventh day.

The treatise on “The Day of Atonement” deals with the preparation and
deportment of the high-priest on that day. That on “The Passover” treats of
the Lamb to be sacrificed, of the search for leaven, so that none be found in
the house, and of all the details of the festival. “Measurements” is an

interesting and valuable account of the dimensions of the Temple at
Jerusalem. “The Tabernacle” deals with the ritual worship of the Jews under
the new conditions of their exile from Palestine.

All of these treatises show the vitality of Jewish religion in Europe, under
the most adverse circumstances, and illustrate the place which the Talmud
must have occupied in Jewish history, as supplying a religious literature and
a code of ritual and worship which kept Judaism united, even when it had
become banished and dissociated from Palestine, Jerusalem, and the
Temple.

[pg 002]

Selections From The Talmud

Translated by Joseph Barclay, LL.D.

[pg 003]

Translator's Introduction

The Talmud (teaching) comprises the Mishna and the Gemara. The Mishna
(“learning” or “second law”) was, according to Jewish tradition, delivered
to Moses on Mount Sinai. “Rabbi Levi, the son of Chama, says, Rabbi
Simon, the son of Lakish, says, what is that which is written, ‘I will give
thee tables of stone, and a law and commandments which I have written,
that thou mayest teach them’?1 The Tables are the ten commandments; the
Law is the written law; and the commandment is the Mishna; ‘which I have
written’ means the prophets and sacred writings; ‘that thou mayest teach
them’ means the Gemara. It teaches us that they were all given to Moses
from Mount Sinai.” From Moses the Mishna was transmitted by oral
tradition through forty “Receivers,” until the time of Rabbi Judah the Holy.
These Receivers were qualified by ordination to hand it on from generation
to generation. Abarbanel and Maimonides disagree as to the names of these
Receivers. While the Temple still stood as a centre of unity to the nation, it
was considered unlawful to reduce these traditions to writing. But when the
Temple was burned, and the Jews were dispersed among other peoples, it
was considered politic to form them into a written code, which should serve
as a bond of union, and keep alive the spirit of patriotism. The Jewish
leaders saw the effect of Constitutions and Pandects in consolidating
nations—the advantage of written laws over arbitrary decisions.
Numberless precedents of case law, answering to our common law, were
already recorded: and the teachings of the Hebrew jurisconsults, or
“Responsa prudentium” which were held to be binding on the people, had
been preserved from former ages.

All these traditions Rabbi Judah the Holy undertook to [pg 004] reduce into
one digest. And this laborious work he completed about a.d. 190, or more
than a century after the destruction of Jerusalem by Titus. Rabbi Judah was
born on the day that Rabbi Akibah died. Solomon is said to have foretold
the event: “One sun ariseth, and one sun goeth down.” Akibah was the
setting and Judah the rising sun. The Mishna of Rabbi Judah, afterward

revised by Abba Areka in Sura, is the text of the Babylon Talmud. The
commentaries written on this text by various Rabbis in the neighborhood of
Babylon, until the close of the fifth century, are called the Gemara
(completion), and are published in twelve folio volumes, called the Babylon
Talmud—the Talmud most esteemed by the Jews. The Jerusalem Talmud
contains commentaries written partly by Rabbis in Jamnia and partly in
Tiberias, where they were completed by Rabbi Jochanan in the beginning of
the fourth century. As now published it has only four out of the six orders or
books of the Mishna, with the treatise Niddah from the sixth. In the time of
Maimonides it contained five orders. On twenty-six treatises it has no
Gemara, though in the treatise on shekels the Gemara of Jerusalem is used
for the Babylon Talmud. The six books of the Mishna are subdivided into
sixty-three treatises, in the following manner:

Book I

This book, called Order of Seeds, contains the following treatises:

1. “Blessings,” together with prayers and thanksgivings, with the times and
places in which they are to be used.

2. “A Corner of a Field” (Lev. xxiii. 22; Deut. xxiv. 19) treats of the corners
of the field to be left for the poor to glean them—the forgotten sheaves,
olives, and grapes—and of giving alms, etc.

3. “Doubtful” treats of the doubt about the tithes being paid, as the Jews
were not allowed to use anything without its being first tithed.

4. “Diversities” (Lev. xix. 19; Deut. xxii. 9-11) treats of the unlawful
mixing or joining together things of a different nature or kind—of sowing
seeds of a different species in one [pg 005] bed—grafting a scion on a stock
of a different kind, suffering cattle of different kinds to come together.

5. “The Sabbatical Year” (Exod. xxiii. 11; Lev. xxv. 4) treats of the laws
which regulated the land as it lay fallow and rested.

6. “Heave Offerings” (Num. xviii. 8) treats of separating the heave offering
—who may eat it, and who may not eat of it—of its pollutions, etc.

7. “The First Tithes” (Lev. xxvii. 30; Num. xviii. 28) treats of the law of
tithes for the priests.

8. “The Second Tithes” (Deut. xiv. 22; xxvi. 14) treats of those which were
to be carried to Jerusalem and there eaten, or to be redeemed and the money
spent in Jerusalem in peace offerings.

9. “Cake of Dough” (Num. xv. 20) treats of setting apart a cake of dough
for the priests; also, from what kind of dough the cake must be separated.

10. “Uncircumcised Fruit” (Lev. xix. 23) treats of the unlawfulness of
eating the fruit of any tree till the fifth year. The first three years it is
uncircumcised; the fourth year it is holy to the Lord; the fifth year it may be
eaten.

11. “First Fruits” (Exod. xxiii. 19; Deut. xxvi. 1) treats of what fruits were
to be offered in the Temple, and in what manner; also of the baskets in
which they were to be carried.

Book II

The Order Of The Festivals:

1. “Sabbath” treats of the laws relating to the seventh day.

2. “Mixtures,” or combinations, treats of the extension of boundaries,
whereby all the inhabitants of the court, or entry, where the mixture is
made, are counted as one family inhabiting one domicile; and are therefore
allowed to carry victuals from one house to another. It also treats of the
mixtures for a Sabbath day's journey, whereby the distance may be
extended for an additional 2,000 cubits.

3. “Passovers” treats of all rites and ceremonies relating to the Paschal
Lamb.

[pg 006]
4. “Shekels” (Exod. xxx. 13) treats of the half shekel, which every Jew, rich
or poor, was obliged to pay every year to the daily sacrifice.

5. “Day of Atonement” treats of the solemnities peculiar to it.

6. “Tabernacles” teaches how they are to be built, and how to be used.

7. “The Egg Laid on a Festival” treats of the works which may or may not
be done on any of the festivals, which are called days of holy convocation,
on which no servile work may be done.

8. “New Year” treats of the laws and solemnities of the feast of the New
Year, as also of the feasts of the New Moons.

9. “Fasts” treats of the various fasts throughout the year.

10. “The Roll” treats of the feast of Purim, and gives instructions how and
in what manner the Book of Esther and other Lessons are to be read. The
Gemara directs Jews to get so drunk on this feast, that they cannot discern
the difference between “Blessed be Mordecai and cursed be Haman,” and
“Cursed be Mordecai and blessed be Haman.”

11. “Minor Feasts” treats of the works that may and that may not be
lawfully done on the 2d, 3d, 4th, 5th, and 6th days, when the first and
seventh are holy; these intermediate days being lesser festivals.

12. “Sacrifices on Festivals” treats of the three great festivals, when all the
males were obliged to appear before the Lord, and of the sacrifices which
they were to bring. It also lays down rules for the dissolution of vows,
which it says “are like mountains hanging on a hair, for the text is slender
and the constitutions many.”

Book III

On Women:

1. “Brother's Widow” (Deut. xxv. 5-11) treats of the law obliging a brother
to marry the relict of his deceased brother; also, when the obligation is to
take place, and the ceremonies to be used at its performance.

2. “Marriage Settlements” treats of dowries and women [pg 007] who
happen to obtain estates, either real or personal. From this tract the baptism

of infant proselytes can be proved.

3. “Vows” (Num. xxx. 4-16) shows when vows are binding and when null
and void. When a married woman makes a vow the husband can confirm or
annul it. This tract points out what vows fall under his cognizance and what
do not.

4. “The Nazarite” (Num. vi. 21) treats of the laws relating to the different
sorts of Nazarites.

5. “Trial of Jealousy” (Num. v. 11-31) treats of the mode of trial and
punishment of criminals. Men may go home to their wives from voluntary
wars, but not from wars of command. This tract shows the miserable state
of the Jews at the destruction of the second Temple, and at the future advent
of the Messiah.

6. “Divorces” treats of the laws relating to divorces, also the formalities to
be observed both before and after they are given. A man may divorce his
wife if she spoil his broth, or if he find another more handsome.

7. “Betrothing” treats of the laws of espousals and some other previous rites
of marriage. It commands sons to be taught suitable trades. It states that all
ass-drivers are wicked, camel-drivers are honest, sailors are pious,
physicians are destined for hell, and butchers are company for Amalek.

Book IV

On Damages:

1. “First Gate,” so called because in the East law is often administered in
the gateway of a city. It treats of all such damages as may be received from
man or beast. It assesses damages done by a beast according to the benefit
which the beast receives. If it eat a peck of dates its owner would be fined
for a peck of barley, as dates are not more nourishing for a beast than
barley.

2. “The Middle Gate” treats of laws of usury and trusts, of letting out on
hire, of landlord and tenant, etc.

3. “Last Gate” treats of the laws of commerce and co-partnership, of buying
and selling, of the laws of inheritance and the right of succession.

[pg 008]
4. “Sanhedrin” treats of the great national senate.

5. “Stripes” treats of false witnesses, of the law of the forty stripes save one,
of those who were bound to fly to the cities of refuge.

6. “Oaths” explains the laws for administering oaths; when an oath is to be
admitted between contending parties who are qualified to take them. In
Hilchoth Eduth. ix. 1 it is taught that ten sorts of persons are disqualified—
women, slaves, children, idiots, deaf persons, the blind, the wicked, the
despised, relations, and those interested in their evidence.

7. “Evidences” are a collection of many important decisions gathered from
the testimonies of distinguished Rabbis. It is observable that the decisions
of the School of Shammai are more rigorous than those of the School of
Hillel, from whence it is inferred that the former adhered more closely to
Scripture, the latter to tradition. The former were the Scribes, and are now
represented by the Karaites, who reject the Talmud.

8. “Idolatry,” or the worship of stars and meteors, treats of the way to avoid
this grievous sin.

9. “The Fathers” contains a history of those who handed down the Oral
Law, also many maxims and proverbs.

10. “Punishment” treats of the punishment of those disobedient to the
Sanhedrin (Deut. xvii. 8-11).

Book V

On Holy Things:

1. “Sacrifices” treats of the nature and quality of the offerings; the time, the
place, and the persons, by whom they ought to be killed, prepared, and
offered.

2. “Meat Offerings” treats of the flour, oil, and wine, and the wave loaves.

3. “Unconsecrated Things” treats of what is clean and unclean, of not eating
the sinew that shrank, and not killing the dam and her young in one day
(Deut. xxii. 6).

4. “First Born” treats of their redemption by money, and their being offered
in sacrifice; also of the tithes of all manner of cattle.

[pg 009]
5. “Estimations” (Lev. xxvii. 2) treats of the way in which things devoted to
the Lord are to be valued in order to be redeemed for ordinary use; also,
how a priest is to value a field which a person has sanctified.

6. “Cutting Off” treats of offenders being cut off from the Lord.

7. “Exchanges” (Lev. xxvii. 10, 33) treats of the way exchanges are to be
effected between sacred things.

8. “Trespass” (Num. v. 6, 8) treats of things partaking of the nature of
sacrilege. It asserts that if a man take away a consecrated stone or beam he
commits no trespass. If he give it to his companion he commits a trespass,
but his companion commits none. If he build it into his house he commits
no trespass till he lives in the house long enough to gain the value of a half-
farthing. If he take away a consecrated half-farthing he commits no
trespass. If he give it to his companion he commits a trespass, but his
companion commits none. If he give it to a bath-keeper he commits a
trespass though he does not bathe, because the bath-keeper says to him,
“See, the bath is open, go in and bathe.”

9. “The Daily Sacrifice” treats of the morning and evening offerings.

10. “The Measurements” treats of the measurements of the Temple.

11. “Birds' Nests” treats of the mistakes about doves and beasts brought into
the Temple for sacrifice.

Book VI

On Purifications:

1. “Vessels” treats of those which convey uncleanness (Lev. xi. 33).

2. “Tents” (Num. xix. 14) treats of tents and houses retaining uncleanness,
how persons who enter them become unclean, and how they are to be
cleansed.

3. “Plagues of Leprosy” treats of leprosy of men, garments, or dwellings,
how their pollution is conveyed, and how they are to be purified.

[pg 010]
4. “The Red Heifer” directs how she is to be burned, and how her ashes are
to be used in purifying.

5. “Purifications” teaches how purifications are to be effected.

6. “Pools of Water” (Num. xxxi. 23) treats of their construction, and the
quantity of water necessary for cleansing.

7. “Separation” of women.

8. “Liquors” that dispose seeds and fruits to receive pollution (Lev. xi. 38).

9. “Issues” that cause pollution.

10. “Baptism” on the day of uncleanness (Lev. xxii. 6).

11. “Hands” treats of the washing of hands before eating bread, though dry
fruits are allowed to be eaten without such washing.

12. “Stalks of Fruit which convey Uncleanness” treats of fruits growing out
of the earth, which have a stalk and no husk. They can be polluted and can
pollute, but may not be compounded with anything that was unclean before.
If they have neither stalks nor husks they neither can be polluted nor can
they pollute. It also treats of the hair and wool that grows on some fruits,
and the beards of barley, etc.

From the six books or “Orders” the Jews call the Babylon Talmud by the
pet name of “Shas” (six). The language in which it is written is Hebrew
intermingled with Aramaic, Chaldee, Syriac, Arabic, Greek, and Latin
words. The Gemara was first begun by Rabban Judah's two sons, Rabbi
Gamaliel and Rabbi Simeon. It was vigorously carried on by Rabbi Ashé in
Sura, a town on the Euphrates, from 365 a.d. to 425. He divided the Mishna
into its sixty-three treatises, and every half-year summoned his disciples
and assigned to them two fresh portions of the Law and two of the Mishna.
At each meeting their remarks on these portions were discussed, and if
approved were incorporated into the Gemara. Rabbis Zabid, Gebhia
Rychuma, and Semo of Pumbedaitha;2 and Rabbis Marimer, Adda bar
Abbin, Nachman bar Huno, and Touspho, presidents of the schools of Sura,
labored for its advancement; and it was finally completed by Rabbi Abino
(Rabbina), and sealed by Rabbi José [pg 011] about 498 a.d. He was the last
of the “Dictators.” Those who lived after him were called “Opinionists,” as
they did not dictate any doctrines; but only deduced opinions from what had
already been settled in the canon of the Talmud. The Opinionists were
succeeded by the Sublime Doctors, who were in turn replaced by the
ordinary Rabbis. In addition to the Talmud there has been handed down a
vast amount of Jewish learning, such as the Bereitha, the Tosephtoth or
appendices, the Mechilta or traditions unknown to Rabbi Judah the Holy,
and the commentaries Sifra and Sifre. Of these the Jews regard the Bereitha
as second to the Mishna. “The mark of Bereitha is ‘the sages learned,’ or ‘it
is once learned,’ or ‘it is learned in another one.’ And everything which is
not disputed of all these things is an established decision. And whatever is
disputed goes according to the concluded decision. What is disputed in the
Bereitha, which is not questioned in the Mishna, the decision is according
to the Mishna. What is disputed in the Mishna, and not questioned in the
Bereitha, is not to be decided according to the Bereitha. And thus it is said,
‘If Rabbi Judah the Holy did not teach it, whence could Rabbi Chayya
know it?’ The exception is, that when the decision of Rabbi Eliezer, the son
of Jacob, is given, it is regarded as equal to the Mishna. In 102 questions
the decision is always with him.”

The period during which both the Jerusalem and Babylon Talmuds were
compiled was a season of comparative peace for the Jews. From the death
of Rabbi Judah the Holy until Constantine ascended the throne the schools

in Tiberias were unmolested. Judah was succeeded in the Patriarchate by
Gamaliel; and he in turn gave way to Judah the second. Being inferior in
learning to some of his own Rabbis, the splendor of his Patriarchate was
eclipsed by the superior talents of Simon Ben Laches and Rabbi Jochanan.
From that time the Patriarchate gradually sank in estimation, till the
struggles for unlimited power, and the rapacity of the Rabbis, brought the
office into contempt, and caused the Emperor Honorius in one of his laws to
brand them as “Devastators.” Still, with a loyal affection to the race of
Israel, the Jews, wherever scattered in the West, looked to Tiberias as their
Zion, and willingly taxed themselves for the support of its [pg 012]
Rabbinical schools. The Jews in the East regarded the Prince of the
Captivity or Patriarch of Babylon as their centre and chief. He rose to
power between the abandonment of the Mesopotamian provinces by
Hadrian and the rise of the Persian kingdom. He presided over his subjects
with viceregal power and a splendid court. Rabbis were his satraps, and the
wise and learned his officers and councillors. Wealth flowed in upon his
people, who were engaged in every kind of commerce. One of his
merchants in Babylon was said to have had 1,000 vessels on sea and 1,000
cities on shore. There was for a time a spirit of rivalry between the spiritual
courts of Tiberias and Babylon.

On one occasion there was an open schism about the calculation of the
Paschal feast. The struggle for supremacy took place when Simon, son of
Gamaliel, who claimed descent from Aaron, was Patriarch of Tiberias, and
Ahia, who claimed descent from King David, was Prince of the Captivity.
His two most learned men were Hananiah, the rector of Nahar-pakod, and
Judah, son of Bethuriah. To humble these men was the aim of Simon.
Accordingly he sent two legates with three letters to Babylon. The first
letter was given to Hananiah. It was addressed, “To your holiness.”
Flattered by the title, he politely asked the reason of their visit. “To learn
your system of instruction.” Still more gratified, he paid them every
attention. Availing themselves of their advantage, the legates used every
effort to undermine his teaching and lessen his authority. Hananiah, enraged
by their conduct, summoned an assembly, and denounced their treachery.
The people cried out, “That which thou hast built, thou canst not so soon
pull down; the hedge which thou hast planted, thou canst not pluck up
without injury to thyself.” Hananiah demanded their objections to his

teaching. They answered, “Thou hast dared to fix intercalations and new
moons, by which nonconformity has arisen between Babylon and
Palestine.” “So did Rabbi Akiba,” said Hananiah, “when in Babylon.”
“Akiba,” they replied, “left not his like in Palestine.” “Neither,” cried
Hananiah, “have I left my equal in Palestine.” The legates then produced
their second letter, in which it was written, “That which thou hast left a kid
is grown up a strong horned goat.” Hananiah was [pg 013] struck dumb.
Rabbi Isaac, one of the legates, ran, and mounted the reading desk. “These,”
said he, calling them out aloud, “are the holy days of God, and these the
holy days of Hananiah.”

The people began to murmur. Rabbi Nathan, the second legate, arose, and
read the verse of Isaiah, “Out of Zion shall go forth the Law, and the word
of the Lord from Jerusalem.” Then in a mocking voice, “Out of Babylon
shall go forth the Law, and the Word of the Lord from Nahor-pakod.” The
congregation was in an uproar. “Alter not the word of God” was the
universal shout. The legates then produced the third letter, threatening
excommunication to all who would not obey their decrees. They further
said, “The learned have sent us, and commanded us to say, if he will
submit, well; if not, utter at once the Cherem.3 Also set the choice before
our brethren in foreign parts. If they will stand by us, well; if not, let them
ascend their high places. Let Ahia build them an altar, and Hananiah (a
Levite) sing at the sacrifice, and let them at once set themselves apart, and
say, ‘We have no portion in the God of Israel.’ ” From every side the cry
arose, “Heaven preserve us from heresy; we have still a portion in the Israel
of God.” The authority of Tiberias was then recognized as supreme. But
when Babylon was afterward politically severed from the Roman power in
the West, and fell to the Persians, the Prince of the Captivity represented the
Jews of the East as their independent head.

The canon of the Talmud was closed in a season of opulence and repose.
This scene, however, speedily changed. Gloomy and dark days were
followed by a storm of persecution from the Persian kings, Yesdigird and
Firuz “the tyrant.” When their schools were closed, the Jews clung more
closely to the Talmud than before. Although never formally adopted by any
general council, all orthodox Jews embraced it as supplying a want which
they felt. And they have adhered to it [pg 014] through long and dreary

centuries, despite the rack and fire of the Inquisitor, and the contempt and
scorn of a hostile world. The Talmud has been periodically banned, and
often publicly burned, from the age of the Emperor Justinian till the time of
Pope Clement VIII. In the year 1569 the famous Jewish library in Cremona
was plundered, and 12,000 copies of the Talmud and other Jewish writings
were committed to the flames. The first to demand for it toleration and free
inquiry was Reuchlin. He declared that he must oppose the destruction of “a
book written by Christ's nearest relations.” Before him, Haschim II, Caliph
of Cordova in the close of the tenth century, had ordered it to be translated
into Arabic. This was done by Rabbi Joseph, the son of Rabbi Moses,
surnamed “clad in a sack,” because he was thus meanly clad when his great
talents were discovered.

The study of the Talmud has the most fascinating influence over the Jewish
mind, and if the latter is to be comprehended, the teaching which moulds it
must be clearly understood. “Everyone,” say the Jews, “is bound to divide
the time of his study into three parts—one-third is to be devoted to the
written law, one-third to the Mishna, and one-third to Gemara.” To
understand it in accordance with the thirteen rules of interpretation, it takes
a study of seven hours a day for seven years. They also say that it is lawful
to rend a man ignorant of the Talmud “like a fish.” Israelites are forbidden
to marry the daughter of such a one, as “she is no better than a beast.”

To obviate arguments furnished by its own statements against itself, its
adherents make a distinction between its decisions, its directions, and its
legendary or romance part,—a distinction fatal to its claim of equality with
Holy Scripture. For this legendary part some of the ancient Rabbis had but
little respect. Rabbi Joshua, son of Levi, says, “He who writes it down will
have no part in the world to come; he who explains it will be scorched.”
Maimonides also says, “If one of the many foolish rabbis reads these
histories and proverbs, he will find an explanation unnecessary, for to a fool
everything is right, and he finds no difficulty anywhere. And if a really wise
man reads them, there will be but two ways in which he will consider them.
If he takes them in their literal [pg 015] sense and thinks them bad, he will
say, This is foolishness, and in so doing he says nothing at all against the
foundation of the faith.” The School of Shammai, who lived before Christ,
and the School of Hillel, who lived till eight4 years after His birth, are

brought forward as contradictory in their decisions. Like Christian leaders
in later times, they strove to exceed each other in learning and pride. Hillel,
called also the second Ezra, was born in Babylon. His thirst for learning
drove him to Jerusalem. He was so poor he could not fee the porter of the
college. So he used to listen at the window. One bitter winter's night he
became insensible from cold, and the snow falling fast covered him up. The
darkened window called the attention of those inside to his form without.
He was then brought in, and soon restored to life. It is said that afterward
“he had eighty scholars: thirty of them were fit that the divine glory should
rest upon them, as it did upon Moses—thirty others were worthy that the
sun should stand still for them, as it did for Joshua—and twenty were of a
form between.”

By a sort of legal fiction both schools are supposed to be of equal authority.
A Bath Kol5 or holy echo, supplying the place of departed Urim and
Thummim, and of oracles long since silent, is related to have established it.
“There came forth a divine voice at Jabneh and said, The words of the one
and of the other are the words of the living God, but the certain
determination of the thing is according to the School of Hillel, and
whosoever transgresseth against the words of the School of Hillel deserves
death.” Both schools were Pharisees, but the School of Shammai was the
straiter sect. Seven different shades of character have been attributed to the
Pharisees of that age: there were those who served God [pg 016] from
selfishness—those who did it gradually—those who avoided the sight of
women—saints in office—those who asked you to name some duty which
they ought to perform—those who were pious from fear of God—and those
who were pious from love of Him. Popular opinion differed with regard to
them. Some said, “If only two men be saved, one must be a Pharisee”;
while others defined a Pharisee to be “one who wished to play the part of
Zimri, and to claim the reward of Phinehas.” The great opponents of the
Pharisees were the Sadducees, who arose b.c. 300, and were followers of
Baithos and Sadok. Their rivals on the other side were the Mehestanites,
who returned from the Captivity versed in the doctrines of Zoroaster—in
astrology, and in the influences of good and bad spirits. To these might be
added the Misraimites, who studied the Kabbala, specially in reference to
the forms of letters. The letter Koph, for example, has its curved part
severed from its stem, and thus teaches that “the door of mercy is always

open to the penitent.” The numerical value of the letters of Messiah and
Nachash (serpent) is the same, and this teaches that “the Messiah will
overcome the Serpent.”

The Kabbalists believed nothing but what they “received.” Their teachers
received from the prophets—the prophets received from angels—David
from the Angel Michael, Moses from Metatron, Isaac from Raphael, Shem
from Yophiel—and the angels themselves from God. The Metatron is the
connecting link between the Divine Spirit and the world of matter. It
resembles the Demiurgos of the Gnostics. It is the mystical expression for
the Being that forms a union between God and nature, or, as the Zohar puts
it, between the “King and the Queen.” There were also the Essenes, who
allegorized the Law; the Hellenists, who mixed it up with Greek
philosophy; the Therapeutists, who thought supreme happiness to be
meditation; the political Herodians; the Zealots; and other petty sects who
formed the great mass of the people, and held either with or against the two
great schools. The decisions of both schools are remarkable for their
concise brevity. A phrase suggests many thoughts—a single word awakes a
whole train of reasoning. A German writer has said of the Mishna, that “it is
a firmament of telescopic [pg 017] stars, containing many a cluster of light,
which no unaided eye has ever resolved.” Some of its sayings are of
touching beauty. Such are the words of Rabbi Tarphon, “The day is short—
the labor vast;—but the laborers are slothful, though the reward is great,
and the Master of the house presseth for despatch.” Some of its sayings are
extravagant—some are loathsome—and some are blasphemous. But mixed
up as they are together, they form an extraordinary monument of “human
industry, human wisdom, and human folly.”

The Talmud contains a system of casuistry in reference to the doctrines of
intention and legal uncleanness. It proportions responsibility to the amount
of intention, and thereby hands over tender consciences to the control of the
Rabbis. It proportions legal uncleanness to every degree of approach to the
source, or, as it is called, “the father” of uncleanness; and this again renders
necessary continual appeals to the decision of the Rabbis.

Predestination and free will are both taught. “Everything is in the hands of
heaven, except the fear of heaven.” “All things are ordained of God, but

men's actions are their own.” When men wish to sin they are enjoined to go
to a place where they are unknown, and to clothe themselves in black so as
not to dishonor God openly. Hereditary sin was denied by the early
Kabbalists, but the later ones allow it. They believe that all souls were
created in Adam, and therefore partake of his fall. Every kind of philosophy
known at the time of its compilation is more or less introduced into the
Talmud, and all more or less tinged with Magian superstition. From this
superstition grew the mysticism of the Jewish schools. All the arts and
sciences, under some form or other, are alluded to, and references to
historical events abound in its pages. When it is dangerous to speak of them
openly they are veiled under some figure known only to the initiated. Some
observations seem to anticipate future discoveries. The Antipodes are hinted
at. And the Jerusalem Gemara says that Alexander the Great was
represented as carrying a ball in his hand because he believed the figure of
the earth to be a sphere. Astronomy is fully discussed. The planets are
“moving stars.” Mercury is “the star”; Venus, “splendor”; Mars, [pg 018]
“redness”; Jupiter, “rightness”; Saturn, “the Sabbath star.” The signs of the
Zodiac have the same names as are now used. The Galaxy is “the river of
light.” Comets are “burning arrows.” And it is said that when a comet
passes through Orion it will destroy the world. A certain Ishmaelite
merchant is related to have invited Rabba to come and see where the
heavens and the earth touched. Rabba took his bread basket and placed it on
the window while he prayed. He afterward looked for it, but it was gone. He
asked the Ishmaelite, “Are there thieves here?” “No,” he replied, “but your
basket has gone up in the revolving of the firmament. It will return if you
wait till morning when the revolving of the firmament returns where it was
before.”

Astrology is treated as a science which governs the life of man. The stars
make men wise. The stars make them rich. “A man born on the first day of
the week will excel in only one quality. He that is born on the second day
will be an angry man, because on that day the waters were divided. He that
is born on the third day of the week will be rich and licentious, because on
it the herbs were created. He that is born on the fourth day will be wise and
of good memory, because on that day the lights were hung up. He that is
born on the fifth day will be charitable, because on that day the fishes and
fowls were created. He that is born on the Sabbath, on the Sabbath he also

shall die, because on his account they profaned the great Sabbath day.”
Rabba bar Shila says, “He shall be eminently holy.” Rabbi Chanina says,
“The influence of the stars makes wise, the influence of the stars makes
rich, and Israel is under the influence of the stars.” Rabbi Jochanan says,
“Israel is not under the influence of the stars. Whence is it proved? ‘Thus
saith the Lord, Learn not the way of the heathen, and be not dismayed at the
signs of heaven, for the heathen are dismayed at them’ (Jer. x. 2). The
heathen, but not Israel.” “An eclipse of the sun is an evil sign to the nations
of the world; an eclipse of the moon is an evil sign to Israel, for Israel
reckons by the moon, the nations of the world by the sun.” It is also said
that Saturn and Mars are the baleful stars, and whosoever begins a work, or
walks in the way, when either of these two is in the ascendant, will come to
sorrow. Astrology naturally leads to [pg 019] amulets and charms. Amulets
are divided into two classes, approved and disapproved. An approved
amulet is “one that has cured three persons, or has been made by a man who
has cured three persons with other amulets.”

Charms are abundantly provided against accidents. “For bleeding of the
nose let a man be brought to a priest named Levi, and let the name Levi be
written backward. If there be not a priest, get a layman, who is to write
backward ‘Ana pipi Shila bar Sumki,’ or ‘Taam dli bemi ceseph, taam dli
bemi pagam’; or let him take a root of grass, and the cord of an old bed, and
paper, and saffron, and the red part of the inside of a palm tree, and let him
burn them together, and let him take some wool, and twist two threads, and
dip them in vinegar, and roll them in ashes, and put them into his nose; or
let him look out for a stream of water which flows from east to west, and let
him go and stand with one leg on each side of it, and let him take with his
right hand some mud from under his left foot, and with his left hand from
under his right foot, and let him twist two threads of wool, and dip them in
the mud, and put them into his nose.” If a man be bitten by a mad dog he
must die, unless some remedy be found for him. “Abai says he must take
the skin of a male adder, and write upon it, ‘I, M, the son of the woman N,
upon the skin of a male adder, write against thee, Kanti Kanti Klirus, but
some say, Kandi Kandi Klurus, Lord of Hosts. Amen. Selah.’ Let him also
cast off his clothes, and bury them in a graveyard for twelve months of a
year; then let him take them up, and burn them in a furnace, and let him
strew the ashes at the parting of the roads. And during these twelve months

let him only drink out of a brass tube, lest he see the phantom form of the
demon, and he be endangered. This was done by Abba, the son of Martha—
he is Abba, the son of Manjumi. His mother made him a tube of gold.”

Magic naturally follows from such teaching. Abba Benjamin says, “If leave
had been given to see the hurtful demons, no creature could stand before
them.” Abbai says, “They are more than we are, and stand against us, like
the trench round a garden bed.” Rav Huni says, “Everyone has a thousand
on his left hand, and ten thousand on his right hand.” Rabba says, “The
want of room at the sermon is from them, the [pg 020] wearing out of the
Rabbis' clothes is from their rubbing against them, bruised legs are from
them.” “Whosoever wishes to know their existence, let him take ashes
passed through a sieve, and strew them in his bed, and in the morning he
will see the marks of a cock's claws. Whosoever wishes to see them, let him
take the inner covering of a black cat, the kitten of a first-born black cat,
which is also the kitten of a first-born, and let him burn it in the fire, and
powder it, and fill his eyes with it, and he will see them. And let him pour
the powder into an iron tube, and seal it with an iron signet, lest they steal
any of it, and let him seal the mouth of it, lest any harm ensue. Rav Bibi bar
Abbai did thus, and he was harmed, but the Rabbis prayed for mercy, and
he was healed.” Arts of sorcery are attributed to the Rabbis. They are
represented as having the power to create both men and melons. One of
them is said to have changed a woman into an ass, and ridden the ass to
market, when another sorcerer changed the ass again into a woman.

This sorcery is traced to Abraham, who is said (Gen. xxv. 6) to have given
his sons gifts. These gifts are stated to have been the arts of sorcery.
Legends abound everywhere throughout the Talmud. Rabbi Judah said, Rav
said, “Everything that God created in the world, He created male and
female. And thus he did with leviathan, the piercing serpent, and leviathan
the crooked serpent. He created them male and female; but if they had been
joined together they would have desolated the whole world. What then did
the Holy One do? He enervated the male leviathan, and slew the female,
and salted her for the righteous in the time to come, for it is said, ‘And He
shall slay the dragon that is in the sea’ (Isa. xxvii. 1). Likewise, with regard
to behemoth upon a thousand mountains, He created them male and female;
but if they had been joined together they would have desolated the whole

world. What then did the Holy One do? He enervated the male behemoth,
and made the female barren, and preserved her for the righteous in the time
to come. That period is to be a season of great feasting. The liquor to be
drunk will be apple-wine of more than seventy years old. The cup of David
alone will hold one hundred and twenty-one logs. It is related that a Rabbi
once saw in a desert a flock of geese [pg 021] so fat that their feathers fell
off, and the rivers flowed in fat. He said to them, ‘Shall we have part of you
in the world to come?’ One of them lifted up a wing and another a leg, to
signify the parts we shall have. We should otherwise have had all parts of
these geese, but that their sufferings are owing to us. It is our iniquities that
have delayed the coming of the Messiah, and these geese suffer greatly by
reason of their excessive fat, which daily increases, and will increase till the
Messiah comes.”

Rabba bar Chama says that he once saw “a bird so tall, that its head reached
to the sky and its legs to the bottom of the ocean.” The water in which it
stood was so deep that a carpenter's axe which had fallen in seven years
before had not then reached the bottom. He also saw “a frog as large as a
village containing sixty houses.” This frog was swallowed up by a serpent,
and this serpent in turn by a crow; this crow flew, and perched upon a cedar,
and this cedar was as broad as sixteen wagons abreast. There is also an
account of a fish which was killed by a worm. This fish, when driven
ashore, destroyed sixty cities, and sixty cities ate of it, and sixty cities salted
it, and with its bones the ruined cities were rebuilt. Stories are also told of
fishes with eyes like the moon, and of horned fishes three hundred miles in
length. These stories are intended to confirm the text, “They that go down
to the sea in ships, that do business in great waters; these see the works of
the Lord and his wonders in the deep” (Ps. cvii. 23, 24). To illustrate the
statement of Amos (iii. 8), a story is told of a lion which one of the Cæsars
wished to see. At 400 miles distance he roared, and the walls of Rome fell.
At 300 miles he again roared, and all the people fell on their backs, and
their teeth fell out, and Cæsar fell off his throne. Cæsar then prayed for his
removal to a safer distance.

The Talmud informs us that “a young unicorn, one day old, is as large as
Mount Tabor.” Consequently Noah had great difficulty in saving an old one
alive. He could not get it into the ark, so he bound it by its horn to the side

of the ark. At the same time Og, King of Bashan (being one of the
antediluvians), was saved by riding on its back. We are further informed
that he was one of the giants who came from the intermarriage of angels
with the daughters of men. [pg 022] His footsteps were forty miles long,
and one of his teeth served to make a couch for Abraham. When the
Israelites came against him under the command of Moses, he inquired the
size of their camp, and hearing that it was three miles in extent he tore up a
mountain of that size, to hurl it upon them. Grasshoppers were, however,
sent to bore holes in it, so that it fell over his head on to his neck. His teeth
also grew and were entangled in the rocks, as the Psalmist says, “Thou hast
broken the teeth of the ungodly” (Ps. iii. 7). He is also said to be identical
with Eliezer the servant of Abraham, and to have been, like Enoch,
translated to Paradise. This account, however, differs widely from the
statements of the Jerusalem Targum on the Book of Numbers (xxi. 34).

The Talmud affirms that Adam was made from dust of all parts of the earth;
and that he was created with two faces, as it is written, “Thou hast beset me
behind and before” (Ps. cxxxix. 5). The Rabbis further state that he was
formed in two parts, one male and one female. His height before his fall
reached to the firmament, but after his fall God put his hand upon him, and
compressed him small. In the tenth hour after he was made, he sinned; and
in the twelfth he was driven out of Paradise. Abraham is said to have put
Sarah into a box when he brought her into Egypt, that none should see her
beauty. At the custom-house toll was demanded. Abraham said he was
ready to pay. The custom-house officers said, “Thou bringest clothes.” He
said, “I will pay for clothes.” They said, “Thou bringest gold.” He said, “I
will pay for gold.” They said, “Thou bringest silk.” He said, “I will pay for
silk.” They said, “Thou bringest pearls.” He said, “I will pay for pearls.”
They said, “Thou must open the box,” whereupon her splendor shone over
the whole land of Egypt.

Abraham, it is also said, had a precious stone hung around his throat, on
which when the sick looked they were healed. Some of the laws of Sodom
are also recorded: “Whosoever cut off the ears of another's ass received the
ass till his ears grew again.” “Whosoever wounded another, the man
wounded was obliged to pay him for letting his blood.” When the judges of
Sodom attempted to fine Eliezer, the servant of Abraham, because another

man had wounded him, he took [pg 023] up a stone and flung it at the
judge. He then bid the judge to pay the fine, which was now due to him for
letting his blood, to the man who had first wounded him. There was a public
bed in Sodom, and every stranger was obliged to lie in it. If his legs were
too long for it, they were cut off; and if too short, they were racked out to
the proper length. When a traveller came, each citizen, to show his
hospitality, was obliged to give him a coin with his name written upon it.
The traveller was then deprived of bread; and when he had died of
starvation, the citizens came, and each one took back his own money. The
Sodomites thus kept up their character for liberality.

At the giving of the Law the Israelites stood at the lower part of the mount
(Exod. xix. 17). Rabbi Avidmi says, “these words teach us that the Holy
One, blessed be He, turned the mountain over them like a tub, and said to
them, ‘If ye will receive the Law, well; but if not, there shall be your
grave.’ ” Rabbi Joshua says, “As each commandment proceeded from the
mouth of the Holy One, Israel retreated twelve miles, and the ministering
angels led them back, as it is said, ‘The angels of the host did flee apace’6
(Ps. lxviii. 13). Do not read ‘they fled’ but ‘they led.’ ” Rabbi Eliezer, the
Modite, says, that Jethro “heard the giving of the Law; for when the Law
was given to Israel His voice went from one end of the world to the other,
and all the nations of the world were seized with trembling in their temples,
and they repeated a hymn, as it is said, ‘In His temple doth everyone speak
of His glory’ ” (Ps. xxix. 9). The question is asked, “Why are the Gentiles
defiled?” “Because they did not stand on Mount Sinai, for in the hour the
serpent came to Eve he communicated defilement, which was removed
from Israel when they stood on Mount Sinai.” Rav Acha, the son of Rabbi,
said to Rav Ashai, “How then is it with proselytes?” He answered,
“Although they went not there, their lucky star was there, as it is written,
‘With him that standeth here with us this day before the Lord our God, and
also with him that is not here with us this day’ ” (Deut. xxix. 15).

[pg 024]
In the hour that Moses ascended up on high the ministering angels said
before God, “O Lord of the world, what business has he that is born of
woman amongst us?” He answered, “He is come to receive the Law.” They
replied, “This desirable treasure, which has been treasured up from the six

days of creation, six hundred and seventy-four generations before the world
was created, dost Thou now wish to give it to flesh and blood? what is man
that Thou art mindful of him? and the son of man that Thou visitest him? O
Lord, our Lord, how excellent is Thy name in all the earth, Who hast set
Thy glory above the heavens.” The Holy One said to Moses, “Return them
an answer.” He said, “O Lord of the world, I fear, lest they burn me with the
breath of their mouth.” God said, “Lay hold on the throne of my glory, and
return them an answer; for it is said, ‘He that holdeth the face of His throne,
He spreadeth His cloud over him’ ” (Job xxvi. 9). Rabbi Nahum says, “This
means that the Almighty spread some of the glory of the Shechinah and His
cloud over him.” He then said, “Lord of the world, what is written in the
Law that Thou art about to give me?” “I am the Lord thy God, that brought
thee out of Egypt.” He then said, “Did ye (angels) ever go down into Egypt
and serve Pharaoh? why then should ye have the Law?” Again, “What is
written therein?” “Thou shalt have none other God.” He then asked them,
“Do ye then dwell among the uncircumcised, that ye should commit
idolatry?” Again, “What is written?” “Remember the Sabbath day to
sanctify it.” “Do ye then do any work so as to need rest?” Again, “What is
written?” “Thou shalt not take the name of the Lord in vain.” “Have ye then
any work that would lead to this sin?” Again, “What is written?” “Honor
thy father and mother.” “Have ye then got any father or mother?” Again,
“What is written?” “Thou shalt do no murder.” “Thou shalt not commit
adultery.” “Thou shalt not steal.” “Have ye then envy or the principle of evil
amongst you?” Immediately they praised the Holy One, “Blessed be He.”

Wonderful stories are told of the manna. The manna is said to have fallen
from heaven, accompanied by showers of pearls and precious stones. It
tasted to everyone according to his desire. If one wished for fat fowl, so it
tasted. If another [pg 025] other wished for honey, so it tasted, as it is
written, “Thou hast lacked nothing” (Deut. xi. 7). The Targum of Jonathan
goes on to inform us, “At the fourth hour, when the sun had waxed hot upon
it, it melted and became streams of water, which flowed away into the great
sea, and wild animals that were clean, and cattle, came to drink of it, and
the children of Israel hunted and ate them” (Exod. xvi. 21). It is further
related that the Queen of Sheba (whom the Rabbis labor to prove to have
been the King of Sheba) wished to test the knowledge of Solomon who had
written on botany “from the cedar to the hyssop.” She once stood at a

distance from him with two exquisite wreaths of flowers—one artificial,
one natural. They were so much alike that the King looked perplexed, and
the courtiers looked melancholy. Observing a swarm of bees on the
window, he commanded it to be opened. All the bees lighted on the natural
and not one on the artificial wreath. Solomon is also said to have sent
Benaiah, the son of Jehoiada, to bind Aschmedai, the king of the devils.
After deceiving the devil with wine he made him reveal the secret of the
Schamir, or little worm, which can cleave the hardest stone. And by the aid
of this worm Solomon built the Temple. The devil afterward asked Solomon
for his signet ring, and when he had given it to him the devil stretched one
wing up to the firmament and the other to the earth, and jerked Solomon
four hundred miles away. Then assuming the aspect of Solomon, he seated
himself on his throne. After Solomon had again obtained it, he wrote,
“What profit hath a man of all his labor which he taketh under the sun?”
(Eccles. i. 3).

A story is told of Nebuzaradan, that he saw the blood of Zecharias bubbling
in the court of the priests. When he asked what it meant, he was informed
that it was the blood of bullocks and lambs. When he had ordered bullocks
and lambs to be slain, the blood of Zecharias still bubbled and reeked above
theirs. The priests then confessed that it was the blood of a priest and
prophet and judge, whom they had slain. He then commanded eighty
thousand priests to be put to death. The blood, however, still continued to
bubble. God then said, “Is this man, who is but flesh and blood, filled with
pity toward my children, and shall not I be much more?” So he gave a sign
to the blood, and it was swallowed up in the place. [pg 026] Of the eighty
thousand priests slain none was left but Joshua the son of Jozedek, of whom
it is written, “Is not this a brand plucked out of the fire?” (Zech. iii. 2). Of
Titus it is said that he was unclean in the Temple, and with a blow of his
sword rent the veil, which flowed with blood. To punish him a gnat was
sent into his brain, which grew as large as a dove. When his skull was
opened, the gnat was found to have a mouth of copper, and claws of iron.

The Talmud teaches that evil spirits, devils, and goblins are the offspring of
Adam. They are said to fly about in all directions. They know from
eavesdropping what is to come in the future. Like men, they eat, drink, and
multiply. They are represented as playing men awkward tricks. One is

stated to have broken a vessel of wine, and to have spilled it on the ground.
The Rabbis, however, afterward compelled him to pay for it. People are
forbidden to ride oxen fresh from the stall, as Satan dances between their
horns. Men are forbidden to salute their companions by night, lest they may
turn out to be devils. It is also commanded to shake out, before drinking,
some water from the vessel, to get rid of what is sipped by the evil spirits. It
is, however, permitted to consult Satan on week-days. He is considered
identical with the Angel of Death. But he is described as having no power
over those engaged in reading the law. Many of his devices are related in
the Talmud, whereby he made learned men leave off reading, and then he
snatched away their souls. A story is told of the attempt of Rabbi Joshua,
the son of Levi, and Satan to deceive each other about the Rabbi's place in
paradise. Finally, however, Satan managed to take away his life, whereupon
the voice of Elijah is heard shouting in heaven, “Make room for the son of
Levi,”—“Make room for the son of Levi.” The Angel of Death is
represented as standing at the head of the dying man. He has a drawn sword
in his hand, on which is a drop of gall. When the dying man sees it, he
shudders and opens his mouth. The Angel of Death then lets it fall into his
mouth. The sick man dies, corrupts, and becomes pale. Three days the soul
flies about the body, thinking to return to it, but after it sees the appearance
of the face changed, it leaves it and goes away.

Rabbi Isaac moreover asserts, that a worm in a dead body [pg 027] is as
painful as a needle in a living one. The Talmud still further states that there
are three voices continually heard—the voice of the sun as he rolls in his
orbit—the voice of the multitudes of Rome—and the voice of the soul as it
leaves the body. The Rabbis, however, prayed for mercy on the soul, and
this voice has ceased. Instances are also given of men overhearing the
conversations of the dead, and receiving profit from them. A man is said to
have heard one girl tell another in the grave, that those who sowed their
crops at a particular time would find their harvests fail. So he took care to
sow at another time, and he had an abundant yield. It is also said that every
Friday evening a second soul enters into the bodies of men, and that it
remains to the end of the Sabbath, when it departs. The evidence of this
second soul is shown by an increased appetite for eating and drinking.

Good angels are stated to be daily created out of the stream of glory which
flows from the throne of God, and they sing a new song, and vanish; as it is
said, “They are new every morning: great is thy faithfulness” (Lam. iii. 23).
The Rabbis also say that angels are created out of every word which
proceeds from the mouth of God; as it is said, “By the word of the LORD
were the heavens made; and all the host of them by the breath of His
mouth” (Ps. xxxiii. 6). The following story is also told: In the hour when
Nimrod, the impious, cast Abraham into the midst of the fiery furnace,
Gabriel said before the blessed God, “Lord of the world, I will go down and
cool the flame, and deliver the righteous One from the furnace of fire.” The
blessed God said to him, “I am the ONE in this world, and he is the one in
his world. It becomes the ONE to deliver the one.” But as the blessed God
deprives no one of his reward, He said, “Thou shalt be deemed worthy to
deliver three of his posterity.” Rabbi Simon, the Shilonite, taught, “In the
hour that Nebuchadnezzar, the impious, cast Hananiah, Mishael, and
Azariah into the midst of the fiery furnace, Jorkemo, the prince of hail,
stood up before the blessed God, and said, ‘I will go down and cool the
flame, and deliver the righteous ones from the furnace of fire.’ To him said
Gabriel, ‘The power of the blessed One is not so, since thou art the prince
of hail, and everyone knows that waters quench fire; but I, the prince of fire,
will go down and cool inwardly, [pg 028] and heat outwardly, and I will
make a wonder within a wonder.’ ” To him said the blessed God, “Go
down.” In the same hour Gabriel began and said, “And the truth of the Lord
endureth for ever” (Ps. cxvii. 2).

Israelites are forbidden to pray in the Syriac language, as the angels do not
understand it, and consequently cannot carry their petitions to God. Gabriel,
however, is acquainted with it, as he taught Joseph the seventy languages.
The chief of all the angels is said to be the Metatron, who once received
fiery blows from another angel called Ampiel. With regard to heaven, the
Rabbis teach that Egypt is four hundred miles long and broad, the Morians'
land is sixty times larger than Egypt, and the world is sixty times larger than
the Morians' land; heaven is sixty times larger than the world, and hell is
sixty times larger than heaven. It follows that the “whole world is but a pot-
lid to hell.” Yet some say that hell is immeasurable, and some say heaven is
immeasurable. It was a pearl amongst the sayings of a Rabbi. “Heaven is
not like this world, for in it there is neither eating, nor drinking, nor

marriage, nor increasing, nor trafficking, nor hate, nor envy, nor heart-
burnings; but the just shall sit with their crowns on their heads, and enjoy
the splendors of the Shechinah.”

Hell is said to have three doors,—one in the wilderness, one in the sea, and
one in Jerusalem. In the wilderness, as it is written, “They, and all that
appertained to them, went down alive into the pit” (Num. xvi. 33). In the
sea, as it is written, “Out of the belly of hell cried I, and thou heardest my
voice” (Jonah ii. 3). In Jerusalem, as it is written, “Saith the Lord whose fire
is in Zion, and His furnace in Jerusalem” (Is. xxxi. 9). The school of Rabbi
Ishmael teaches that the “fire in Zion” is hell and “His furnace in
Jerusalem” is the gate of hell. It is also taught that the fire of hell has no
power over the sinners in Israel, and that the fire of hell has no power over
the disciples of the wise. It is again, however, stated that the Israelites who
sin with their bodies, and the Gentiles who sin with their bodies, go to hell,
and are punished there twelve months. After their body is wasted, and their
soul is burned, the wind scatters them beneath the soles of the righteous, as
it is said, “And ye shall tread down the wicked: for they shall be ashes
under the soles of your feet” (Mal. iv. 3). Heretics—deniers [pg 029] of the
resurrection—Epicureans, and other sinners, shall be perpetually tormented
“where their worm dieth not and their fire is not quenched.”

The doctrine of the resurrection is clearly taught in the Talmud. As for the
last judgment, the following story is told: “Said Antoninus to Rabbi, The
body and soul can free themselves from judgment. How? The body can say,
The soul sinned from the time it separated from me, while I lay as a stone in
the grave. And the soul can say, The body sinned from the time it separated
from me, while I flew in the air as a bird.” He replied, “I will give you an
example to which it is like. It is like a king of flesh and blood, who has a
beautiful garden, and in which are pleasant fruits, and he placed two
watchmen therein, of whom one was lame and the other was blind. Said the
lame to the blind, ‘I see pleasant fruits in the garden; come, and let me sit
upon thee, and let us go and eat.’ ” The lame sat upon the blind, and they
went and ate. After some days the lord of the garden came, and said,
“Where are my pleasant fruits?” The lame said, “I have no legs to go to
them.” The blind said, “I have no eyes to see them.” What did he do? He set
the lame upon the blind, and judged them as one. So the blessed God will

return the soul into the body, and judge them as one, as it is said, “He shall
call to the heavens from above and to the earth, that he may judge his
people” (Ps. iv. 4). He shall call to the heavens from above, that is the soul;
and to the earth that he may judge his people, that is, the body. After the
resurrection men will live without work or weariness of body, their houses
shall be of precious stones, and their beds of silk, and the rivers shall run
with wine and perfumed oil.

The Talmud often contradicts Holy Scripture. It says that they are in error
who believe the Bible account of the sons of Reuben, of the sons of Eli, and
of the sons of Samuel. It allows usury, and the passing of children through
the fire to Moloch. It permits deceit, and supports it with the text, “With the
pure thou wilt show thyself pure, and with the froward thou wilt show
thyself unsavory” (2 Sam. xxii. 27). The Rabbis teach hatred of Christians
and Gentiles. Instead of saying, “In the presence of the king,” they are
taught to say, “In the presence of the dog.” A Jew who bears witness [pg
030] against another Jew before a Gentile is publicly cursed. A Jew is also
released from any oath he may swear to a Gentile. It is only permitted a
Jewish physician to heal Gentiles for the sake of the fee, or for the practice
of medicine, but it is not allowed to save their lives in seasons of danger.
Their marriage is no marriage; and their butchers' meat is only carrion. It is
wrong to invite them into a Jewish house; and it is not needful to restore
what they have lost. When the ox of a Jew gores the ox of a Gentile, the
Jew is free; but if the ox of a Gentile gores the ox of a Jew, the Gentile must
pay the full cost. A story is told of a Rabbi who sold a number of palm-trees
to a Gentile, and afterward ordered his servant to cut off some pieces from
them. “For,” he said, “the Gentile knows their number, but he does not
know whether they be thick or thin.”

The precepts binding on the sons of Noah are stated to be seven: to do
justice; to bless the name of God; to avoid idolatry; to flee from fornication
and adultery; to abstain from blood-shedding; not to rob; and not to eat a
member of a living animal. An account is given of the river Sambation,
which flows with stones all the six days of the week, but rests on the
Sabbath day. Examples are also furnished of gluttony and drunkenness. The
paunches of some Rabbis grew so big, that, when put together, a pair of
oxen might go between them. A story is also related of one Rabbi killing

another in a drunken fit, and then working a miracle which restored him to
life. In the following year he again invited the Rabbi to drink with him, but
he declined, on the ground that “miracles are not wrought every day.”
Instances are also given of the anguish of Rabbis in the prospect of death.
They express themselves as being without hope of salvation, and as having
the fear of hell before them.

Proverbs everywhere abound in the Talmud, and they are generally replete
with shrewd observation. “The world subsists through the breath of school
children. Whosoever transgresses the words of the Scribes is guilty of
death. Whosoever teaches a statute before his teachers ought to be bitten by
a serpent. There is no likeness between him who has bread in his basket and
him who has none. Rather be the head of foxes than the tail of lions.” This,
however, again appears as [pg 031] “Rather be the tail of lions than the head
of foxes.” “The righteous in the city is its splendor, its profit, its glory:
when he is departed, there is also departed the splendor, the profit, and the
glory.” “Licentiousness in a house is as a worm in a pumpkin.” This
reappears as “Violence in a house is as a worm in a pumpkin.” “Thy friend
has an acquaintance, and the acquaintance of thy friend has also an
acquaintance; be discreet.” The unworthy child of a good father is called
“vinegar, the son of wine.” “If the opportunity fails the thief, he deems
himself honest. The cock and owl await together the morning dawn. Says
the cock to the owl, ‘Light profits me, but how does it profit thee?’ Youth is
a crown of roses, old age a crown of thorns. Many preach well, but do not
practise well. It is the punishment of liars, that men don't listen to them
when they speak truth. Every man who is proud is an idolater. To slander is
to murder. Whosoever humbles himself, God exalts him; whosoever exalts
himself, God humbles him. Men see every leprosy except their own. He
who daily looks after his property finds a coin. The post does not honor the
man; but the man the post. Every man is not so lucky as to have two tables.
Not what thou sayest about thyself, but what thy companions say. The
whole and broken tables of the Law lie in the ark. The salt of money is
almsgiving. He who walks four cubits in the land of Israel is sure of being a
child of the world to come. The plague lasted seven years, and no man died
before his time. Let the drunkard only go, he will fall of himself. Be rather
the one cursed than the one cursing. The world is like an inn, but the world
to come is the real home. The child loves its mother more than its father: it

fears its father more than its mother. Repent one day before thy death. If
your God is a friend of the poor, why does He not support them? A wise
man answered, ‘Their case is left in our hands, that we may thereby acquire
merits and forgiveness of sin.’ The house that does not open to the poor
shall open to the physician. He who visits the sick takes away one-sixtieth
part of their pain. Descend a step in choosing a wife; mount a step in
choosing a friend. An old woman in a house is a treasure. Whosoever does
not persecute them that persecute him, whosoever takes an offence in
silence, whosoever does good from love, whosoever is cheerful [pg 032]
under his sufferings, they are friends of God, and of them says the
Scripture, ‘they shall shine forth as the sun at noonday.’ ” R. Phineas, son of
Jair, said, “Industry brings purity—purity, cleanness—cleanness, holiness—
holiness, humbleness—humbleness, fear of sin—and fear of sin, partaking
of the Holy Ghost.”

Ideas of God are gathered from the occupations which the authors of the
Talmud assign to him. “The day contains twelve hours. The first three hours
the Holy One, blessed be He, sits and studies the Law. The second three
hours He sits and judges the whole world. When He sees that the world
deserves destruction, He stands up from the throne of judgment, and sits on
the throne of mercy. The third three hours He sits and feeds all the world,
from the horns of the unicorns to the eggs of the vermin. In the fourth three
hours He sits and plays with leviathan, for it is said, ‘The leviathan, whom
thou hast formed to play therein’ ” (Ps. civ. 26). Rabbi Eliezer says, “The
night has three watches, and at every watch the Holy One, blessed be He,
sits and roars like a lion; for it is said, ‘The Lord shall roar from on high
and utter His voice from His holy habitation; He shall mightily roar upon
His habitation’ ” (Jer. xxv. 30). Rabbi Isaac, the son of Samuel, says in the
name of Rav, “The night has three watches, and at every watch the Holy
One, blessed be He, sits and roars like a lion, and says, ‘Woe is me, that I
have laid desolate my house, and burned my sanctuary, and sent my
children into captivity among the nations of the world!’ ” He is described as
praying, and wearing phylacteries, and as having a special place for
weeping. “Before the destruction of the Temple the Holy One played with
leviathan, but since the destruction of the Temple, He plays with it no more.
In the hour that the Holy One remembers His children who are dwelling
with suffering among the nations, He lets two tears fall into the Great

Ocean, the noise of which is heard from one end of the world to the other,
and this is an earthquake.” It is further said that He “braided the hair of
Eve,” and “shaved the head of Sennacherib.” He is represented as keeping
school, and teaching the sages. To this school the devils come, especially
Aschmedai, the king of the devils. In the discussions that take place, God is
said to be sometimes overcome by the wiser Rabbis.

[pg 033]
The question of the Messiah is often brought forward. “The tradition of the
school of Elijah is, that the world is to stand six thousand years, two
thousand years confusion, two thousand years the Law, and two thousand
years the days of the Messiah.” It is further said that the time for the coming
of the Messiah is expired. “Rav says the appointed times are long since
past.” The Jerusalem Talmud relates that “it happened once to a Jew, who
was standing ploughing, that his ox lowed before him. An Arab was
passing, and heard its voice. He said ‘O Jew! O Jew! unyoke thine ox, and
loose thy ploughshare, for the Temple is desolate.’ It lowed a second time,
and he said, ‘O Jew! O Jew! yoke thine ox and bind thy ploughshare, for
King Messiah is born.’ The Jew said, ‘What is His name?’ He answered
‘Menachem.’ He asked again, ‘What is His father's name?’ He said,
‘Hezekiah.’ He asked, ‘From whence is He?’ He replied, ‘From the royal
palace of Bethlehem Judah.’ The Jew then went and saw him; but when he
went again, the mother told him ‘that the winds had borne the child away.’ ”
The Babylon Talmud further states that “Rabbi Joshua, the son of Levi,
found Elijah standing at the door of the cave of Rabbi Simeon ben Yochai,
and said to him, ‘Shall I reach the world to come?’ He answered, ‘If the
Lord will.’ Rabbi Joshua, the son of Levi, said, ‘I see two, but I hear the
voice of three.’ He also asked, ‘When will Messiah come?’ Elijah answered,
‘Go and ask Himself.’ Rabbi Joshua then said, ‘Where does he sit?’ ‘At the
gate of Rome.’ ‘And how is he known?’ ‘He is sitting among the poor and
sick, and they open their wounds, and bind them up again all at once: but he
opens only one, and then he opens another, for he thinks, Perhaps I may be
wanted, and then I must not be delayed.’ Rabbi Joshua went to him, and
said, ‘Peace be upon thee, my Master, and my Lord.’ He answered, ‘Peace
be upon thee, son of Levi.’ The Rabbi then asked him, ‘When will my Lord
come?’ He answered, ‘To-day’ ” (Ps. xcv. 7). It is said that “the bones of
those who reckon the appointed time of the Messiah must burst asunder.”

Again, however, it is said that “Elias told Rabbi Judah, the brother of the
pious Rabbi Salah, that the world would not stand less than eighty-five
years of Jubilee, and in the last year of Jubilee the son of David will come.”
It is further stated that there [pg 034] are first to be the wars of the Dragon,
and of Gog and Magog; and that God will not renew the earth until seven
thousand years are completed. The Rabbis also say that when the Messiah
comes to fulfil the prophecy of riding upon an ass (Zech. ix. 9), the ass shall
be one of “an hundred colors.” As for the return of the ten tribes to their
own land, the Talmud in some places asserts it, and in some places denies it.
But it is said that in the days of the Messiah all the Gentiles shall become
proselytes to the Jewish faith. The Rabbis are divided as to the continuance
of the Messiah; some say forty years, some seventy years, some three
generations, and some say that He will continue as long as from the creation
of the world or the time of Noah “up to the present time.” Others say that
the kingdom of the Messiah will endure for thousands of years, as “when
there is a good government it is not quickly dissolved.” It is also said that
He shall die, and His kingdom descend to His son and grandson. In proof of
this opinion Isaiah xlii. 4 is quoted: “He shall not fail, nor be discouraged,
till He have set judgment in the earth.” The lives of men will be prolonged
for centuries: “He will swallow up death in victory” (Is. xxv. 8); and “the
child shall die an hundred years old” (Is. lxv. 20). The Talmud applies the
former verse to Israel, the latter verse to the Gentiles. The men of that time
will be two hundred ells high. This is said to be proved by the word
“upright” (Lev. xxvi. 13), “upright” being applied to the supposed height of
man before the fall. “Moreover the light of the moon shall be as the light of
the sun; and the light of the sun shall be sevenfold, as the light of seven
days” (Is. xxx. 26). The land of Israel will produce cakes and clothes of the
finest wool. The wheat will grow on Lebanon as high as palm-trees; and a
wind will be sent from God to reduce it to fine flour for the support of those
who gather it; as it is said “with the fat of kidneys of wheat” (Deut. xxxii.
14). Each kidney will be as large as “the kidneys of the fattest oxen.” To
prove that this is nothing wonderful, an account is given of a rape seed in
which a fox once brought forth young. These young ones were weighed,
and found to be as heavy as sixty pounds of Cyprus weight. Lest these
statements should be thought a contradiction of the verse “There is no new
thing under the sun” (Eccles. i. 9), the [pg 035] Rabbis say that it is just like
the growth of mushrooms, toadstools, and the delicate mosses on the

branches of trees. Grapes will also grow most luxuriantly; and in every
cluster there will be thirty jars of wine. Jerusalem will be built three miles
high; as it is written, “It shall be lifted up” (Zech. xiv. 10). The gates of the
city will be made of pearls and precious stones, thirty ells high and thirty
ells broad. A disciple of the Rabbis once doubted whether precious stones
could be found so large; and shortly afterward, he saw an angel with similar
stones, as he was out at sea. On his return to land he related what he had
seen to Rabbi Jochanan. Whereupon the Rabbi said, “Thou fool, if thou
hadst not seen, thou hadst not believed; thou mockest the words of the
wise.” He then “lifted up his eyes upon him, and he was made an heap of
bones.”

Said R. Samuel, the son of Nachman, R. Jochanan said, “Three shall be
called by the name of the Holy One; blessed be He.” And these are the
Righteous, the Messiah, and Jerusalem. The Righteous, as is said (Is. xliii.
7). The Messiah, as it is written (Jer. xxiii. 6): “And this is His name
whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.”
Jerusalem, as it is written (Ezek. xlviii. 35): “It was round about eighteen
thousand measures: and the name of the city from that day shall be The
LORD is THERE.”

In the later editions of the Talmud the allusions to Christ and Christianity
are few and cautious, compared with the earlier or unexpurgated copies.
The last of these was published at Amsterdam in 1645. In them our Lord
and Saviour is “that one,” “such an one,” “a fool,” “the leper,” “the deceiver
of Israel,” etc. Efforts are made to prove that He is the son of Joseph
Pandira before his marriage with Mary. His miracles are attributed to
sorcery, the secret of which He brought in a slit in His flesh out of Egypt.
His teacher is said to have been Joshua, the son of Perachiah. This Joshua is
said to have afterward excommunicated him to the blast of 400 rams' horns,
though he must have lived seventy years before His time. Forty days before
the death of Jesus a witness was summoned by public proclamation to attest
His innocence, but none appeared. He is said to have been first stoned, and
then hanged on the eve of the Passover. His disciples are [pg 036] called
heretics, and opprobrious names. They are accused of immoral practices;
and the New Testament is called a sinful book. The references to these
subjects manifest the most bitter aversion and hatred.

The Rabbis have laid down thirteen rules for the interpretation of the
Talmud. These rules form their system of logic. They are as follows:

(1.) “Light and heavy,” an argument from the less to the greater. An
example is furnished in the case of Miriam (Num. xii. 14). “If her father had
but spit in her face, should she not be ashamed seven days? let her be shut
out from the camp seven days, and after that let her be received in again.”
The argument is here drawn from the conduct of man, the less, to that of
God, the greater. The owner of an ox is also fined more for his beast if it
gores his neighbor's beast than if it eats his neighbor's corn; since the tooth
only means sustenance for the stomach, but the horn means mischief.

(2.) “Equality,” an argument from the similarity or identity of words and
impressions. An example is furnished in Deut. xv. 12: “If thy brother, an
Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six
years, then in the seventh year thou shalt let him free from thee.” In the 18th
verse, when this law is again referred to, the man only is mentioned; but as
the woman was mentioned in the former verse, it is concluded that the law
applies equally to both.

(3.) “The building of the father,” an argument from the statements in (a) one
place in the Law to other passages, which are similar. An example is
furnished in Exod. xii. 16, where servile work is forbidden during the feast
of unleavened bread, and the conclusion is drawn that servile work is
equally forbidden in all festivals of the same nature. This mode of argument
is also applied to (b) two places in the Law, where one place refers to the
general proposition, and another to particulars arising out of it. An example
is furnished in Lev. xv. 1, where a man with an issue is unclean, but in the
4th verse this uncleanness is limited to his bed and his seat.

(4.) “Universal and particular.” Where there is a general and a special
statement, the special binds the general. An example is furnished in Lev. i.
2: “If any man of you bring an offering unto the Lord, ye shall bring your
offering of the [pg 037] cattle, even of the herd and of the flock.” Cattle (in
the Hebrew Behemah) includes both wild and tame. The special terms
“herd” and “flock” limit the offering to domesticated animals.

(5.) “Particular and universal,” or argument from the special to the general.
An example is furnished in Deut. xxii. 1: “Thou shalt not see thy brother's
ox or his sheep go astray: thou shalt in any case bring them again unto thy
brother.” In the 3d verse, it is further commanded to restore “all lost things
of thy brother's.” Hence it is concluded, not only his ox or his sheep, but
that everything, which he has lost is to be restored to him.

(6.) “Universal, particular and universal.” Where there are two universal
statements with a particular statement between, the particular limits the
universals. An example is furnished in Deut. xiv. 26, where, speaking of the
application of the second tithe, it is said, “Thou shalt bestow that money for
whatsoever thy soul lusteth after; for oxen, or for sheep, or for wine, or for
strong drink, or for whatsoever thy soul desireth.” The special limitation,
between the two universal permissions, is to productions of the land of
Canaan.

(7.) “The general that requires the special, and the special that requires the
general.” An example is furnished in Lev. xvii. 13: “Whatsoever man ...
hunteth and catcheth any beast or fowl that may be eaten, he shall even pour
out the blood thereof, and cover it with dust.” The word “cover” or “hide” is
again used in Gen. xviii. 17: “Shall I hide from Abraham that thing which I
shall do?” The conclusion is drawn, that cover is restricted to the blood
being hidden under dust, and not put in any vessel. Again (Exod. xiii. 2):
“Sanctify unto me all the first-born; whatever openeth the womb among the
children of Israel, both of man and beast, it is mine.” From this verse
females might be included with males. Reference is made to Deut. xv. 19,
where it is found “All the firstling males.” Still it is obscure, when there are
firstling females, about the males born afterward. Reference is made to
Exod. xxxiv. 19: “All that openeth the matrix is mine.” Here all first-born
are allowed. This, however, is too general, and it is again restricted by the
word males. And as this is too general, it is again restricted by “all that
openeth the matrix.”

[pg 038]
(8.) “Whatsoever is taught in general and something special is mentioned—
it is mentioned to strengthen the general rule.” An example is furnished in
Lev. xx. 2, where the worship of Moloch is forbidden, and the penalty for

the sin is death. The conclusion drawn is, that such mention of a special
form of idolatry confirms the prohibition of all idolatry.

(9.) “When there is a general rule and also an exception—the exception
lightens and does not aggravate.” An example is furnished in the command
(Exod. xxi. 12), “He that smiteth a man so that he die, he shall surely be put
to death.” The exception is, “Whoso killeth his neighbor ignorantly” (Deut.
xix. 4, 5), “he can flee to one of the cities of refuge.”

(10.) “When there is a general rule, and an exception not agreeing with the
general rule, the exception both lightens and aggravates.” An example is
furnished from the plague of leprosy (Lev. xiii. 3) when the hair is turned
white. The head and beard are excepted (29th verse) lest there be gray hairs
—this lightens. But if on the head and beard there be “yellow thin hair,” it
is a dry scall—this aggravates.

(11.) “When there is an exception from a general rule to establish a new
matter—the new matter cannot be brought under the general rule again,
unless it be mentioned in the text.” An example is furnished from the eating
of holy things (Lev. xxii. 10-13). The priest, any soul bought with his
money, and he that is born in his house, may eat of it. This is the general
rule. If the priest's daughter be married to a stranger, she may not eat of
them. This is the exception. This exception would have remained if she
continued married to a stranger, or had a child, or had not returned to her
father's house. Therefore a new law is provided, that in the event of none of
these things happening, she may again eat of the holy things.

(12.) “Things that teach from the subject, and things that teach from the
end.” An example is furnished from the eighth commandment, “Thou shalt
not steal.” This law, if applied to man-stealing or kidnapping, implies
capital punishment. The reason given is from its following “Thou shalt do
no murder,” and “Thou shalt not commit adultery”—two laws which, if
violated, entailed death. The second part of this rule applies to things that
teach from the end. What is [pg 039] meant by the end is a matter of
dispute. Some say it means the final cause of logicians. Others say it means
something in the end or conclusion of the law itself. If it be the latter, an
example is furnished from the case of the leprous house (Lev. xiv. 45):
“And he shall break down the house, the stones of it, and the timber thereof,

and all the mortar of the house.” These directions teach that houses made of
mud are excepted.

(13.) “When two texts contradict each other, until a third be found to decide
between them.” An example is furnished in Gen. i. 1: “In the beginning God
created the heaven and the earth.” It is again written, Gen. ii. 4, “In the day
that the Lord made the earth and the heavens.” The question now arises,
Which did He make first? The answer is found in Isaiah xlviii. 13: “Mine
hand also hath laid the foundation of the earth, and My right hand hath
spanned the heavens.” The conclusion is drawn that He made both at once.
Another instance is the discrepancy in the census of Israel. In 2 Sam. xxiv.
9, the number stated is eight hundred thousand. In 1 Chron. xxi. 5, the
number is said to have been “eleven hundred thousand.” The difference of
three hundred thousand is accounted for by referring to 1 Chron. xxvii. 1,
where it is said that twenty-four thousand served the king every month.
These men, when multiplied by the months, make two hundred and eighty-
eight thousand. And the twelve thousand which waited upon the twelve
captains raise the number to three hundred thousand, the amount required to
reconcile the two statements.

In reading the following tracts it should be borne in mind that the meaning
in many places is more implied than expressed.7 Often an idea is taken for
granted, which patient continuance in reading can alone bring to light. The
subjects to which these tracts refer should first be studied in the Bible;
because after such study the restless subtlety of the Rabbis in “binding
heavy burdens on men's shoulders” can be more fully discerned. It is
desirable to look on these writings from this point of observation; just as on
some mountain top one [pg 040] looks not only at the gold which the
morning sun pours on grass and flower, but also on the deep valley where
the shadows still rest, that one may the more sensibly feel how glorious the
sun is. The whole theory of this second, or Oral Law, has arisen from
inattention to the express statement of Moses: “These words (the ten
commandments) the Lord spake unto all your assembly in the mount out of
the midst of the fire, of the cloud, and of the thick darkness, with a great
voice: AND HE ADDED NO MORE” (Deut. v. 22). And it tends to nullify
the declaration of the Targum of Jonathan Ben Uzziel, “For unto us a child

is born, unto us a son is given; and he has taken the law upon himself to
keep it” (Isaiah ix. 6).

In concluding this introduction it is perhaps well to glance briefly at the age
in which the Talmud grew to its present state. It was a period of great
activity and thought. Old systems of debasing superstition were breaking up
and passing away. A new faith had arisen to regenerate man. The five
centuries which followed the appearing of our Saviour in this world were
filled with religious and political events which still make their vibrations
felt. From the destruction of Jerusalem and the overthrow of the Jewish
polity, an impulse was given to those political changes which have since
gone on without intermission among the nations of the earth. From the
overthrow of the Jewish Temple an impulse was given to religious
earnestness which, often from wrong, often from right motives, has
increased, and will increase, as the great consummation draws nigh.

While the Rabbis were laboring at their gigantic mental structure, while
generation after generation of their wisest and most patriotic men were
accumulating materials to build the tower which became a beacon to their
countrymen for all time, the Christian Church was not idle. By their
writings and eloquence the Fathers were gathering the treasures of patristic
lore which have descended to us. While Rabbis were discoursing in the
synagogues of Tiberias and Babylon, Christian orators were preaching in
the basilicas of Constantinople and Rome. They have all gone from this
mortal scene. But their thoughts are handed down, so that we may converse
with them, though they are no longer on earth. We can hear their wisdom—
we can see their errors—we can almost fancy [pg 041] we behold their
forms—so that, being dead, they yet speak. Since they ceased from their
labors empires have risen and fallen, countless millions of our race have
vanished into eternity, and left their bodies to moulder into dust. But their
teachings still live on, to influence immortal souls for weal or woe.
Doubtless their departures from the Word of God prepared a way and
furnished matter for the numerous heresies and lawless deeds which form a
great portion of the history of mankind. From their errors sprang at least in
part the Koran. This and kindred themes, however, open up an interminable
vista, leading us away from the Talmud itself. It is better now to conclude
this introduction. And with what more suitable words can I close than with

those drawn from the wisdom of the Fathers? “It is not incumbent upon thee
to complete the work: neither art thou free to cease from it. If thou hast
studied the law, great shall be thy reward; for the Master of thy work is
faithful to pay the reward of thy labor: but know that the reward of the
righteous is in the world to come.”

[Transcriber's Note: What follows is actually only extracts from the Mishna,
and not the Gemara; as explained above, what is considered the Talmud is
the Mishna and the Gemara together.]

[pg 043]

On Blessings

Recitation of the Shemah—Blessings—Rabbi Gamaliel—Exemptions from
the Recitation—Prayers—Differences Between the Schools of Shammai and
Hillel—Reverence for the Temple.

Chapter I

1. “From what time do we recite the Shemah8 in the evening?” “From the
hour the priests9 enter (the temple) to eat their heave offerings, until the end
of the first watch.”10 The words of R. Eleazar; but the Sages say “until
midnight.” Rabban Gamaliel says, “until the pillar of the morn ascend.” It
happened that his sons came from a banquet. They said to him, “we have
not yet said the Shemah.” He said to them, “if the pillar of the morn be not
yet ascended, you are bound to say it; and not only this, but all that the
Sages say, ‘till midnight,’ they command till the pillar of the morn ascend.”
The burning of the fat and members they command “till the pillar of the
morn ascend.” And all offerings, which must be eaten the same day, they
command “till the pillar of the morn ascend.” If so, why do the Sages say
“until midnight”? “To withhold man from transgression.”

[pg 044]
2. “From what time do we recite the Shemah in the morning?” When one
can discern betwixt “blue and white.” R. Eleazar says “betwixt blue and
leek green.” And it may be finished “until the sun shine forth.” R. Joshua
says “until the third hour.”11 For such is the way of royal princes to rise at
the third hour. He who recites Shemah afterward loses nothing. He is like a
man reading the Law.

3. The school of Shammai say that in the evening all men are to recline
when they recite the Shemah; and in the morning they are to stand up; for it
is said, “when thou liest down and when thou risest up.”12 But the school of
Hillel say, that every man is to recite it in his own way; for it is said, “when
thou walkest by the way.”13 If so, why is it said, “when thou liest down and
when thou risest up”? “When mankind usually lie down, and when mankind
usually rise up.” R. Tarphon said, “I came on the road, and reclined to recite
the Shemah according to the words of the school of Shammai, and I was in
danger of robbers.” The Sages said to him, “thou wast guilty against thyself,
because thou didst transgress the words of the school of Hillel.”

4. In the morning two blessings are said before (the Shemah), and one after
it; and in the evening two blessings before and two after it, one long and
one short.14 Where the (Sages) have said to lengthen, none is allowed to
shorten; and to shorten none is allowed to lengthen: to close, none is
allowed not to close; not to close, none is allowed to close.

5. We commemorate the departure from Egypt at night; said R. Eleazar, son
of Azariah, “truly I am a son of seventy years, and was not clear that thou
shouldst say the departure from Egypt at night until the son of Zoma
expounded, ‘that thou mayest remember the day when thou camest forth out
of the land of Egypt all the days of thy life;’15 the days of thy life (are) days;
all the days of thy life (include) the nights.” But the Sages say, “the days of
thy life (are) this world; all the days of thy life (include) the days of the
Messiah.”

[pg 045]

Chapter II

1. “If one who is reading in the Law when the time comes for praying
intends it in his heart?” “He is free.” “But if not?” “He is not free.” “At the
end of the sections one salutes out of respect, and responds; but in the

middle of a section he salutes from fear, and responds.” Such are the words
of R. Mair. R. Judah says, “in the middle he salutes from fear, and responds
out of respect; at the end he salutes out of respect, and repeats peace to
every man.”

2. The intervals of the sections are between the first blessing and the second
—between the second and “Hear, O Israel;” between “Hear” and “it shall
come to pass;”16 between “and it shall come to pass” and “and he said;”17
between “and he said” and “it is true and certain.”18 Said R. Judah,
“between ‘and he said’ and ‘it is true and certain,’ none is to pause.” R.
Joshua, the son of Korcha, said, “Why does the (section) ‘Hear,’ etc.,
precede ‘and it shall come to pass’? ‘That one may take on himself the
kingdom of heaven, before he take on himself the yoke of the
commandments.’ Why does (the section) ‘and it shall come to pass’ precede
‘and he said’? Because ‘and it shall come to pass’ may be practised by day
and by night;19 but ‘and he said,’ etc., only by day.”20

3. He who recites the Shemah so as not to be audible to his own ears, is
legally free.21 R. José says “he is not legally free.” “If he has said it without
grammar and pronunciation?” R. José says “he is legally free.” R. Judah
says “he is not legally free.” “If he said it irregularly?” “He is not legally
free.” “In recitation he mistook?” “He must recommence from the place
where he mistook.”

4. Laborers may recite the Shemah on the top of a tree, or of a wall, but
they are not allowed to do so with the prayer.22

5. A bridegroom is exempted from reciting the Shemah on the first night of
marriage, and, even until the expiration [pg 046] of the Sabbath if the
marriage be not complete. It happened that Rabban Gamaliel recited on the
first night. His disciples said to him, “hast thou not taught us, our master,
that a bridegroom is exempted from reciting Shemah on the first night?” He
said to them, “I will not hear you, to deprive myself of the yoke of the
kingdom of heaven even one hour.”

6. He (R. Gamaliel) bathed on the first night of his wife's death. His
disciples said to him, “hast thou not taught us, our master, that a mourner is

forbidden to bathe?” He said to them, “I am not like all other men; I am
infirm.”

7. When his slave Tabbi died, he received visits of condolence. His disciples
said to him, “hast thou not taught us, our master, that visits of condolence
are not to be received for slaves?” He said to them, “my slave Tabbi was not
like all other slaves, he was upright.”

8. The bridegroom who wishes to recite the Shemah on the first night may
recite it. R. Simeon, the son of Gamaliel, said, “not every one who wishes
to affect the pious reputation can affect it.”

Chapter III

1. He whose dead lies before him is exempted from reciting the Shemah,—
from the prayer,—and from the phylacteries.23 Those who carry the bier,
and those who relieve them, and those who relieve the relief,—those who
go before the bier, and those who follow it, who are required for the bier,
are exempted from reciting the Shemah. But those not required for the bier
are bound to recite it. Both (parties) are exempted from the prayer.

2. When they have buried the dead, and return, if they have time to begin
and end (the Shemah) before they reach the rows (of mourners), they must
begin: if not, they must not begin. Of those standing in the rows the inner
(mourners) are exempt, but the outer ones are bound to recite the Shemah.

3. Women, slaves, and children, are exempt from reciting the Shemah, and
also from the phylacteries; but they are [pg 047] bound in the prayer, the
sign on the door-post, and the blessing after food.

4. A man in his legal uncleanness is to meditate in his heart on the
(Shemah), but he is not to bless before, or after it. After his food he blesses,
but not before it. R. Judah says “he blesses both before and after it.”

5. If one stand in prayer, and recollect that he is in his uncleanness, he is not
to pause, but to shorten (the prayer). If he has gone down into the water (to
bathe),24 and can go up, dress, and recite the Shemah before the sun shines
forth, he is to go up, dress, and recite it. But he is not to cover himself with
foul water or with water holding matter in solution unless he has poured
clean water to it. “How far is he to keep from foul water, or excrement?”
“Four cubits.”

6. A man in his uncleanness with a running issue, a woman in her
uncleanness, during separation, and she who perceives the need of
separation, require the bath. But R. Judah “exempts them.”

Chapter IV

1. The morning prayer may be said till noon. R. Judah says “until the fourth
hour.” The afternoon prayer until the evening. R. Judah says “until half the
afternoon.” The evening prayer has no limit, and the additional prayers may
be said all day. R. Judah says “until the seventh hour.”

2. R. Nechooniah, son of Hakanah, used to pray when he entered the
lecture-room, and when he went out he said a short prayer. The (Sages) said
to him, “what occasion is there for this prayer?” He said to them, “when I
enter I pray that no cause of offence may arise through me; and when I go
out I give thanks for my lot.”

3. Rabban Gamaliel said, “one must daily say the eighteen prayers.” R.
Joshua said “a summary of the eighteen.” R. Akivah said, “if his prayer be
fluent in his mouth, he says the eighteen; if not, a summary of the
eighteen.”

4. R. Eleazar said, “if one make his prayer fixed, his prayer is not
supplications.” R. Joshua said, “if a man travel in dangerous places, let him
use this short prayer: ‘Save, O [pg 048] Lord, thy people, the remnant of
Israel; at every stage of their journey25 let their wants be before thee.
Blessed art thou, O Lord, who hearest prayers.’ ”

5. If one ride on an ass, he must dismount: if he cannot dismount, he must
turn his face; and if he cannot turn his face, he must direct his heart toward
the Holy of Holies.

6. If one be seated in a ship, or in a carriage, or on a raft, he must direct his
mind toward the Holy of Holies.

7. R. Eleazar, the son of Azariah, said “the additional26 prayers are only to
be said in a public congregation.” But the Sages say, “if there be a public
congregation, or no public congregation.” R. Judah said in his name, “in
every place, where there is a public congregation, individuals are exempted
from additional prayers.”

Chapter V

1. Men should not stand up to pray, except with reverential head. The pious
of ancient days used to pause one hour before they began to pray, that they
might direct their hearts to God. Though the king salute, one must not
respond; and though a serpent wind itself round his heel, one must not
pause.

2. Men should mention the heavy rain in praying for the resurrection of the
dead; and entreat for rain in the blessing for the year, and “the distinction
between the Sabbath and weekday”27 is to be said in the prayer “who
graciously bestows knowledge.”28 R. Akivah said, “the distinction between
the Sabbath and week-day is to be said in a fourth prayer by itself.” R.
Eleazar said, “in the thanksgivings.”

3. He who says, “Thy mercies extend to a bird's nest,” or, “for goodness be
Thy name remembered,” or he who says, “we give thanks, we give
thanks,”29 is to be silenced. If a man pass up to the ark (where the rolls of
the Law are kept) and make a mistake, another must pass up in his stead;
nor may he in such a moment refuse. “Where does he begin?” “From the
beginning of the prayer in which the other made the mistake.”

[pg 049]
4. He who passes up to the ark is not to answer “Amen” after the priests,
lest his attention be distracted. If no other priest be present but himself, he
is not to lift up his hands (to bless the congregation). But if he be confident
that he can lift up his hands, and then resume, he is at liberty.

5. If a man pray, and make a mistake, it is a bad sign for him. If he be a
representative of a congregation, it is a bad sign for his constituents, for a
man's representative is like himself. They say of R. Hanina, son of Dosa,
that when he prayed for the sick, he used to say, “this one will live,” or “this
one will die.” The (Sages) said to him, “how do you know?” He said to
them, “if my prayer be fluent in my mouth, I know that he is accepted; but
if not, I know that he is lost.”

Chapter VI

1. “How do we bless for fruit?” “For fruit of a tree say, ‘Who createst the
fruit of the wood,’ excepting the wine. For wine say, ‘Who createst the fruit
of the vine.’ For fruits of the earth say, ‘Who createst the fruit of the
ground,’ excepting the morsel. For the morsel say, ‘Who bringest forth
bread from the earth.’ For vegetables say, ‘Who createst the fruit of the
ground.’ R. Judah says, ‘Who createst various kinds of herbs.’ ”

2. He who blessed the fruits of the tree (thus), “Who createst the fruits of
the ground?” “He is free.” And for the fruits of ground (said), “Who createst
the fruits of the wood?” “He is not free.” But, in general, if one say, “(Who
createst) everything?” “He is free.”

3. For the thing which groweth not from the earth, say, “(Who createst)
everything.” For vinegar, unripe fruit, and locusts, say “everything.” For
milk, cheese, and eggs, say “everything.” R. Judah says, “whatever it be,
which had its origin in a curse, is not to be blessed.”

4. If a man have before him many kinds of fruits? R. Judah says, “if there
be among them of the seven30 kinds, he [pg 050] is to bless them.” But the

Sages say “he may bless whichever of them he pleases.”

5. “If one blessed the wine before food?” “The blessing frees the wine after
food.” “If he blessed the titbit before food?” “It frees the titbit after food.”
“If he blessed the bread?” “It frees the titbit.” But the blessing on the titbit
does not free the bread. The school of Shammai say, “neither does it free the
cookery.”

6. “If several persons sit down to eat?” “Each blesses for himself.” “But if
they recline together?” “One blesses for all.” “If wine come to them during
food?” “Each blesses for himself.” “But if after food?” “One blesses for
all.” He also blesses for the incense, even though they have not brought it
till after the repast.

7. “If they first set salt food before a man and bread with it?” “He blesses
the salt food, which frees the bread, as the bread is only an appendage.” The
rule is, whenever there is principal and with it appendage,—the blessing on
the principal frees the appendage.

8. “If one have eaten figs, grapes, and pomegranates?” “He must say after
them three blessings.” The words of Rabban Gamaliel. But the Sages say,
“one blessing—a summary of the three.” R. Akivah says, “if one have eaten
[pg 051] boiled (pulse); and it is his meal, he must say after it three
blessings.” Whoever drinks water for his thirst, says, “By whose word
everything is,” etc. R. Tarphon says, “Who createst many souls,” etc.

Chapter VII

1. Three men who have eaten together are bound to bless after food. “If a
person have eaten of that which is doubtful, whether it has paid tithe or not;
or of first tithe from which the heave offering has been taken; or of second
tithe or consecrated things, which have been redeemed; also, if the waiter
have eaten the size of an olive; or a Samaritan be of the party?” “The
blessing must be said.” “But if one have eaten the untithed—or first tithes
from which the heave offering has not been taken—or consecrated things

which are unredeemed; or if the waiter have eaten less than the size of an
olive, or a stranger be of the party?” “The blessing is not to be said.”

2. There is no blessing at food for women, slaves, and children. What
quantity is required for the blessing at food? The size of an olive. R. Judah
says “the size of an egg.”

3. “How do we bless at food?” “If there be three, one says, ‘Let us bless,’
etc.; if three and himself, he says, ‘Bless ye,’ etc.: if ten, he says, ‘Let us
bless our God,’ etc.; if ten and himself, he says, ‘Bless ye,’ etc.; (so) if there
be ten or ten myriads. If there be an hundred, he says, ‘Let us bless the Lord
our God,’ etc.; if there be an hundred and himself, he says, ‘Bless ye,’ etc.:
if there be a thousand, he says, ‘Let us bless the Lord our God, the God of
Israel;’ if there be a thousand and himself, he says, ‘Bless ye,’ etc.: if there
be a myriad, he says, ‘Let us bless the Lord our God, the God of Israel, the
God of Hosts, who sitteth between the Cherubim,’ etc.; if there be a myriad
and himself, he says, ‘Bless ye,’ etc. As he pronounces the blessing, so they
respond after him, ‘Blessed be the Lord our God, the God of Israel, the God
of Hosts, who sitteth between the Cherubim, for the food we have eaten.’ ”
R. José the Galilean says they should bless according to the number of the
assembly; for it is written, “Bless ye God in the congregations; (even) the
Lord from the fountain of [pg 052] Israel.”31 Said R. Akivah, “What do we
find in the synagogue? whether many or few the minister says, ‘Bless ye the
Lord,’ ” etc. R. Ishmael says, “Bless ye the Lord, who is ever blessed.”

4. When three have eaten together, they are not permitted to separate
without blessing; nor four or five. But six may divide into two parties, and
so may any number up to ten. But ten may not separate without blessing,
nor any number less than twenty (who can divide into two parties).

5. If two companies have eaten in one house, and some of each company be
able to see some of the other company, they may join in the blessing; but if
not, each company blesses for itself. “They should not bless the wine till it
has been mixed with water.” The words of R. Eleazar. But the Sages say
“they may bless it unmixed.”

Chapter VIII

1. These are the controversies relating to meals between the schools of
Shammai and Hillel. The school of Shammai say, “one must say the
blessing of the day, and then bless the wine;” but the school of Hillel say,
“one must say the blessing on the wine, and then bless the day.”

2. The school of Shammai say, “men must pour water on the hands, and
then mix the goblet;” but the school of Hillel say, “the goblet must be
mixed, and then water poured on the hands.”

3. The school of Shammai say, “one is to wipe his hands on the napkin, and
lay it on the table;” but the school of Hillel say, “on the cushion.”

4. The school of Shammai bless “the light, the food, the spices, and the
distinction of the day;” but the school of Hillel bless “the light, the spices,
the food, and the distinction of the day.” The school of Shammai say, “who
created the light of fire;” but the school of Hillel say, “Creator of the lights
of fire.”

6. Men must not bless light and spices of idolatrous Gentiles, nor light and
spices of corpses, nor light and spices before [pg 053] an idol. They must
not bless the light until they have enjoyed the light.

7. “If one have eaten, and forgotten, and not blessed?” The school of
Shammai say, “he must return to his place and bless.” But the school of
Hillel say, “he may bless in the place where he recollects.” “How long is
one obliged to bless?” “Until the food in his stomach be digested.”

8. “If wine came to the company, and there is but one goblet?” The school
of Shammai say “that one must bless the wine and then bless the food.” But
the school of Hillel say “that one must bless the food and then bless the
wine.” Men must answer “Amen” when an Israelite blesses; but they must
not answer “Amen” when a Samaritan blesses, until the whole32 blessing be
heard.

Chapter IX

1. He who sees a place where signs were wrought for Israel, says, “Blessed
be He who wrought signs for our fathers in this place;” a place where
idolatry has been rooted out,—says, “Blessed be He who hath rooted
idolatry out of our land.”

2. On comets, earthquakes, lightnings, thunder, and tempests, say, “Blessed
be He whose strength and might fill the world.” On mountains, hills, seas,
rivers, and deserts, say, “Blessed be He who made the creation.” R. Judah
says, when a man sees the great sea he is to say, “Blessed be He who made
the great sea,”—when he sees it at intervals. On rains, and on good news
say, “Blessed be He who is good and beneficent.” On bad news say,
“Blessed be the true Judge.”

3. He who has built a new house, or bought new furniture, says, “Blessed be
He who has kept us alive,” etc. One must bless for evil the source of good;
and for good the source of evil. “He who supplicates for what is past?”
“Such prayer is vain.” “How?” His wife is pregnant, and he says, “God
grant that my wife may bring forth a male child.” Such prayer is vain. Or if
one on the road hear the voice of lamentation in the city, and say, “God
grant that it may not be my son, my house,” etc., such prayer is vain.

[pg 054]
4. Whoever enters a fortified town must say two prayers, one at his
entrance, and one at his departure. Ben Azai says, “four, two at his entrance,
and two at his departure; he returns thanks for the past, and supplicates for
the future.”

5. Man is bound to bless God for evil, as he is bound to bless Him for good.
For it is said, “And thou shalt love the Lord thy God with all thy heart, and
with all thy soul, and with all thy might.”33 “With all thy heart” means, with
both thy inclinations, the evil as well as the good. “With all thy soul”
means, even should He deprive thee of life; and “with all thy might” means
with all thy wealth. Another opinion is, that “with all thy might” means
whatever measure He metes out unto thee, do thou thank Him with thy

entire might. No man is to be irreverent opposite the eastern gate of the
Temple, for it is opposite the Holy of Holies. No man is to go on the
mountain of the house with his staff, shoes, or purse, nor with dust on his
feet, nor is he to make it a short cut, nor is he to spit at all. All the seals of
the blessings in the sanctuary used to say, “from eternity.” But since the
Epicureans perversely taught there is but one world, it was directed that
man should say, “from eternity to eternity.” It was also directed that every
man should greet his friend in THE NAME, as it is said, “And behold Boaz
came from Bethlehem, and said unto the reapers, The Lord (be) with you:
and they answered him, The Lord bless thee.”34 And it is also said, “The
Lord is with thee, thou mighty man of valor.”35 And it is said, “Despise not
thy mother when she is old.”36 And it is also said, “(It is) time for (thee),
Lord, to work, for they have made void thy law.”37 R. Nathan says, “They
have made void thy law because (it is) time for (thee), Lord, to work.”

[pg 055]

On The Sabbatical Year

Ploughing—Gardening—Dunging—Removing Stones—Sowing—Cutting
Down Trees—Fruits—Buying and Selling—Territory Included in the
Sabbatical Year—Produce Governed by Its Laws—Debts and Payments.

Chapter I

1. “How long do men plough in a field with trees on the eve of the
Sabbatical year?”38 The school of Shammai say, “so long as it is useful for
the fruit;” but the school of Hillel say, “till Pentecost,” and the words of the
one are near to the words of the other.

2. “What is a field with trees?” “Three trees to every fifty cubits square, if
they be fit to produce a heap of figs worth sixty Italian minas;39 on their
account men can legally plough the earth for the whole fifty cubits square
around them. Less than for these they may not legally plough, save the
extent of the gatherer of fruit with his basket outward.”

3. “Whether they be fruitless or fruitful?” “Men may regard them as though
they were fig-trees.” “If they be fit to produce a heap of figs worth sixty
Italian minas?” “On their account they may legally plough the whole fifty
cubits square around them. Less than for these they may not plough, save
what is absolutely needful.”

4. “One tree produced a heap of figs, and two trees did not produce it; or
two trees produced it, and one did not produce it?” “Men may not plough
save what is absolutely needful for them, till they be from three to nine in
number.” “If they be ten?” “On their account men may legally plough
around them the whole fifty cubits square; and also from ten trees and

upward, whether they produce or do not produce [pg 056] it.” As is said, “in
earing-time and in harvest thou shalt rest.”40 There is no need to say earing-
time and harvest in the Sabbatical year, but earing-time on the eve of the
Sabbatical year, when it is just entering on the Sabbatical year; and harvest
of the Sabbatical year, which is proceeding toward the close of the
Sabbatical year. Rabbi Ishmael said, “as the earing-time (mentioned Exod.
xxxiv. 21) is voluntary, so the harvest is voluntary, except the harvest of the
(omer) sheaf.”41

5. “If the three trees belong to three owners?” “They are reckoned as one,
and on their account they may legally plough the whole fifty cubits square
around them.” “And how much space must be between them?” Rabban
Simon, the son of Gamaliel, said, “that a bullock with his ploughing
instruments may pass.”

6. “If there be ten saplings dispersed in the fifty cubits square?” “On their
account men may plough the whole fifty cubits square around them till new
year's day.” “If they be placed in a row, or rounded like a crown?” “Men
may not plough save what is absolutely needful for them.”

7. The saplings and the gourds are reckoned alike in the fifty cubits square.
Rabban Simon, the son of Gamaliel, said, “for every ten cucumbers in the
fifty cubits square, men may plough the fifty cubits square around them till
new year's day.”

8. “How long are they called saplings?” Rabbi Eleazar, the son of Azariah,
said,42 “till they can be used.” R. Joshua said, “till the age of seven years.”
R. Akiba said, “a sapling, as commonly named.” “A tree decays and sprouts
afresh; when less than a handbreadth, it is a sapling; when more than a
handbreadth, it is a tree.” The words of Rabbi Simon.

Chapter II

1. “How long may men plough in a white43 field on the eve of the
Sabbatical year?” “Till the productiveness ceases; so long as men usually

plough to plant cucumbers and gourds.” Said R. Simon, “thou hast put the
law in every man's hand. [pg 057] But men may plough in a grain field till
the Passover, and in a field of trees till Pentecost.”

2. Men may dung and dig among cucumbers and gourds till new year's day,
and they may also do so in a parched-up field. They may prune them,
remove their leaves, cover them with earth, and fumigate them, till new
year's day. R. Simon said, “one may even remove the leaf from the bunch of
grapes in the Sabbatical year.”

3. Men may remove stones till new year's day. They may gather the ears,
they may break off branches, they may cut off the withered part till new
year's day. R. Joshua said, “as they may break off branches and cut off the
withered part of the fifth year, so also they may do it in the sixth year.”
Rabbi Simon said, “every time I am permitted to work among the trees, I
am permitted to cut off the withered part.”

4. Men may smear the saplings, and bind them, and cut them down, and
make sheds for them, and water them, till new year's day. R. Eleazar, the
son of Zadok, said, “one may even water the top of the branch in the
Sabbatical year, but not the root.”

5. Men may anoint unripe fruits, and puncture44 them, till new year's day.
Unripe fruit of the eve of the Sabbatical year which is just entering on the
Sabbatical year, and unripe fruit of the Sabbatical year which is proceeding
to the close of the Sabbatical year, they may neither anoint nor puncture.
Rabbi Jehudah said, “the place where it is customary to anoint them, they
may not anoint them, because that is work. The place where it is not
customary to anoint them, they may anoint them.” R. Simon “permitted it in
trees because it is allowable in the usual culture of the trees.”

6. Men may not plant trees, make layers, or engraft them, on the eve of the
Sabbatical year, less than thirty days before new year's day. And if one plant
them, or make layers, or engraft them, they must be rooted out. Rabbi Judah
said, “every graft which does not cohere in three days has no more
cohesion.” Rabbi José and R. Simon said “in two weeks.”

7. Rice, and millet, and poppy, and simsim,45 which have taken root before
new year's day, must be tithed for the past year, and are allowed for use in
the Sabbatical year; otherwise [pg 058] they are forbidden in the Sabbatical
year, and must pay tithes for the following year.

8. R. Simon of Shezur said, “Egyptian beans which are sown at first for
seed are reckoned like them.” R. Simon said, “the large lentils are reckoned
like them.” R. Eliezer said, “the large lentils which put forth pods before
new year's day are also reckoned like them.”

9. “Onions, not for seed, and Egyptian beans, from which water is withheld
thirty days before new year's day, must pay tithes for the past year, and they
are allowed for use in the Sabbatical year. Otherwise they are forbidden in
the Sabbatical year, and must be tithed for the coming year, and so also (the
produce) of a rain-field46 from which the water of irrigation is withheld on
two occasions.” The words of R. Maier. But the Sages say “three.”

10. “The gourds which stand over for seed?” “If they dry up before new
year's day and are unfit for human food, it is lawful to let them remain on
the Sabbatical year. Otherwise it is forbidden to let them stand over on the
Sabbatical year. Their buds are forbidden in the Sabbatical year. But they
may be sprinkled with white dust.”47 The words of R. Simon. Rabbi Eliezer,
the son of Jacob, “forbade them.” Men may irrigate rice in the Sabbatical
year. Rabbi Simon said, “but they must not cut its leaves.”

Chapter III

1. “How long may men bring out dung to the heap?” “Till the time comes
for stopping work.” The words of R. Maier. R. Judah said, “till its fertility48
dry out.” R. José said, “till it hardens into a lump.”

2. “How much may men manure?” “As much as three times three heaps for
fifty cubits square of ten times ten ass panniers, each containing a letech.49
They may increase the [pg 059] panniers, but they must not increase the
heaps.” Rabbi Simon said, “also the heaps.”

3. A man may make for his field three times three heaps to the fifty cubits
square. “For more than these he must excavate the earth.” The words of R.
Simon. But the Sages “forbid it, till he sink the heaps three handbreadths, or
till he raise them three above the earth.” A man may keep his manure in
store. Rabbi Maier “forbade it till he sink it three handbreadths, or till he
raise it three.” If he have only a little, he may increase it and proceed in his
work. Rabbi Eleazar, the son of Azariah, “forbade it till he sink the manure
three handbreadths, or raise it three, or till he place it on a rock.”

4. “He who stables his cattle in his field?” “He may make a pen twice fifty
cubits square. He may remove three sides and leave the middle one. It
follows that he has a stable four times fifty cubits square.” Rabbi Simon, the
son of Gamaliel, said “eight times fifty cubits square.” “If his whole field
were four times fifty square cubits?” “He should leave a little space because
of the observant eye, and he may remove the manure of his cattle from the
pen and put it into the middle of his field, as men usually manure.”

5. A man may not open a quarry in the beginning of the Sabbatical year in
his field, unless there be already in it three heaps of stones measuring three
cubits by three cubits, and in height three cubits, counting twenty-seven
stones in each heap.

6. A fence composed of ten stones each, of weight sufficient for two men,
may be removed. “If the fence measure ten handbreadths?” “Less than this
he may clear off, but he must leave it a handbreadth high over the ground.”
These words only speak of his own field. But from his neighbor's field he
may take away what he pleases. These words speak of the time when one
did not begin the work on the eve of the Sabbatical year. “But if one begin
on the eve of the Sabbatical year?” “He may take away what he pleases.”

7. Stones shaken by the plough, or those covered and afterward exposed, if
there be among them two of a burden for two men, may be removed. He
who removes stones from his field may remove the upper (ones),50 but he
must leave those touching the earth. And so also from a heap of rubbish, or
a [pg 060] heap of stones, one may take away the upper part, but must leave
that which touches51 the earth. If there be beneath them a rock, or stubble,
they may be removed.

8. Men must not build terraces on the face of the hills on the eve of the
Sabbatical year, when the rains have ceased, because that is preparation for
the Sabbatical year. But one may build them in the Sabbatical year, when
the rains have ceased, because that is preparation for the close of the
Sabbatical year. And men must not strengthen them with mortar, but they
may make a slight wall. Every stone which they can reach52 with their hands
and remove, they may remove.

9. “Shoulder stones may come from every place, and the contractor may
bring them from every place. And these are shoulder stones, every one
which cannot be carried in one hand.” The words of R. Maier. Rabbi José
said, “shoulder stones, commonly so named, all that can be carried, two,
three, upon the shoulder.”

10. He who builds a fence between his own and public property may sink it
down to the rock. “What shall he do with the dust?” “He may heap it up on
the public property, and benefit it.” The words of R. Joshua. R. Akiba said,
“as we have no right to injure public property, so we have no right to
benefit it.” “What shall he do with the dust?” “He may heap it up in his own
field like manure, and so also when he digs a well, or a cistern, or a cave.”

Chapter IV

1. In olden times they used to say a man may gather wood, stones, and grass
in his own (field), just as he may gather that which is greater out of his
neighbor's field. When transgressors increased, a rule was made that this
one should gather from that one, and that one from this one, without
benefit; and it is unnecessary to say that one could not promise victuals to
those who gathered.

2. A field cleared of thorns may be sown in the close of the Sabbatical year.
If it be tilled or manured by cattle, it must [pg 061] not be sown in the close
of the Sabbatical year. “If a field be twice ploughed?”53 The school of
Shammai say, “its fruit must not be eaten in the Sabbatical year.” But the
school of Hillel say, “it may be eaten.” The school of Shammai say, “they

must not eat its fruit on the Sabbatical year, if (the owner of it have) benefit
therefrom.” But the school of Hillel say, “men may eat it whether there be
or be not benefit.” R. Judah said, “the words are contrary; that which is
permitted by the school of Shammai is restricted by the school of Hillel.”

3. Men may contract for cultivated fields from Gentiles on the Sabbatical
year, but not from Israelites. And they may strengthen the hands of the
Gentiles on the Sabbatical year, but not the hands of Israelites. And in
saluting Gentiles they may ask after their peace for the sake of peace.54

4. “If one thins olive trees?” The school of Shammai say, “only cut them
down,” and the school of Hillel say, “one may root them out”; but they both
agree that for smoothing the earth the trees must be cut down. “What is
meant by thinning?” “Removing one or two.” “What is meant by smoothing
the earth?” “Removing three trees each by the side of the other.” “How is
this understood?” “That one may root them out not only of his own field,
but also when smoothing down the field of his neighbor.”

5. “He who cleaves olive trees must not fill in the vacuum with earth; but he
may cover it over with stones or stubble. He who cuts down trunks of
sycamore must not fill in the vacuum with earth, but he may cover it over
with stones or stubble. Men must not cut down a young sycamore in the
Sabbatical year, because that is labor.” R. Judah said, “if as it is usually
done it is forbidden: but one may allow it to be ten handbreadths high, or
cut it just above the ground.” “He who lops off vine tendrils, and cuts
reeds?” R. José the Galilean said, “he must leave them an handbreadth
high.” Rabbi Akiba said, “he may cut them as it is usual with an axe, or
sickle, or saw, or with whatever he pleases.” “A tree that is split?” “Men
may bind it round in the Sabbatical year, not that it may cohere, but that its
fissure may not extend.”

[pg 062]
7. “From what time may the fruits of trees in the Sabbatical year be eaten?”
“Unripe fruits, when they are becoming transparent, may be eaten with a
piece of bread in the field. When they are mellow, they may be gathered
into the house; and so also with all like them.” During the remainder of the
seven years their tithes must be paid.

8. The sour grapes in which there is juice may be eaten with a piece of
bread in the field. Before they rot they may be gathered into the house, and
so also with all like them. During the remainder of the seven years their
tithes must be paid.

9. “Olives from which men have collected the fourth of a log55 of oil to the
seah?”56 “They may be crushed and eaten in the field.” When men can
collect from them half a log, they may be pounded and used for anointing in
the field. When those have been collected which have attained a third of
their size they may be pounded in the field, and gathered into the house, and
so also with all like them. During the remainder of the seven years their
tithes must be paid. But for the rest of all fruits of trees, as are their seasons
for the laws of tithes, so are their seasons for the laws of the Sabbatical
year.

10. “From what time may men not cut trees in the Sabbatical year?” The
school of Shammai say, “every tree when it shoots forth.” The school of
Hillel say, “the locust trees when they put forth their curling tendrils, and
the vines when they form berries, and the olives when they flower. And the
rest of the trees when they shoot forth.” But it is permitted to cut all trees,
when they come to the season, for tithes. “How much fruit should be in the
olive tree to prevent its being cut down?” “A quarter cab.” Rabban Gamaliel
said, “the whole depends on the size.”

[pg 063]

Chapter V

1. The Sabbatical year of white figs57 is the second after the Sabbatical year,
because they produce in three years. Rabbi Judah said, “The Sabbatical year
of the Persian figs is the close of the Sabbatical year, because they produce
in two years.” The Sages replied to him, “they only said white figs.”

2. “If one store eschalots in the Sabbatical year?” R. Maier said, “there must
be not less than two seahs,58 in height three handbreadths, and over them an
handbreadth of dust.” But the Sages say, “not less than four cabs, in height
an handbreadth, and an handbreadth of dust over them, and they must be
stored in a place where men tread.”59

3. “Eschalots over which the Sabbatical year has passed?” Rabbi Eleazar
said, “if the poor have gathered the leaves they are theirs; but if not, the
owner must reckon with the poor.” R. Joshua said, “if the poor have
gathered the leaves, they are theirs; but if not, the poor cannot reckon with
the owner.”

4. “Eschalots of the eve of the Sabbatical year which have entered on the
Sabbatical year, and summer onions, and also dye60 plants of the best
ground?” The school of Shammai say, “they are to be rooted out with
wooden spades.” But the school of Hillel say, “with metal axes.” But they
both agree with regard to dye plants on rocky ground, that they are to be
rooted out with metal axes.

5. “From what time is it allowed to buy eschalots on the departure of the
Sabbatical year?” R. Judah said, “off hand”; but the Sages say, “when the
new ones become plenty.”

6. These are the implements which the farmer is not permitted to sell in the
Sabbatical year—the plough with all its implements, the yoke, the shovel,
and the goad. But he may sell the hand-sickle, and the harvest-sickle, and
the wagon, with all its implements. This is the rule: “all implements, [pg
064] the use of which may be misapplied for transgression, are forbidden;
but if they be (partly for things) forbidden and (partly for things) allowed,
they are permitted.”

7. The potter may sell five oil-jugs, and fifteen wine-jugs, because it is
usual to collect fruits from the free property. And if one bring more than
these, it is allowed, and he may sell them to idolaters in the land, and to
Israelites out of the land.

8. The school of Shammai say, “a man must not sell a ploughing heifer on
the Sabbatical year”; but the school of Hillel allow it, “because the buyer

may slaughter her.” He may sell fruits in the time of sowing, and may lend
another man his measure, even if he know that the other man have a
threshing-floor, and he may change money for him, even if he know that he
have laborers. But if it be openly declared, all is forbidden.

9. A woman may lend to her companion on the Sabbatical year, even when
she is suspicious, a flour-sieve or a grain-sieve, and a hand-mill and an
oven; but she is neither to pick the wheat nor grind it with her. A woman of
a special religious society may lend to the wife61 of an ordinary man a flour-
sieve, or a grain-sieve, and may pick wheat, or grind it, or sift it, with her.
But when she (the wife of an ordinary man) pours in the water, she (a
woman of a special religious society) must not touch the flour (to knead it)
with her, lest she strengthen the hands of a transgressor. And all these things
were not said save for the sake of peace. And we may strengthen the hands
of idolaters in the Sabbatical year, but not the hands of Israel; and in
salutation we may ask after their peace, for the sake of peace.

Chapter VI

1. Three countries (are included) in the laws of the Sabbatical year. In all
the possessions of those who returned from Babylon—from the (border) of
the land of Israel and to Cezib,62 we may not eat cultivated fruit, and we
may not cultivate the ground. And in all the possessions of those who [pg
065] came up from Egypt from Cezib, and to the river of Egypt, and to the
Amana,63 we may eat cultivated fruits, but we may not cultivate the ground.
From the river of Egypt, and from the Amana to the interior, we may eat the
fruits and cultivate the ground.

2. Men may labor in that which is separated from the ground in Syria, but
not in that which is attached to the ground. They may thresh, and shovel,
and tread out, and make sheaves, but they must not reap the grain nor glean
the grapes, nor beat the olives. This is the rule; said Rabbi Akiba, “all things
similar to that which is allowed in the land of Israel, men may do in Syria.”

3. “Onions upon which fell rain and they sprouted?” “If the leaves on them
be dark, they are forbidden; if green, they are allowed.” Rabbi Chanina, the
son of Antigonus, said, “if they can be pulled up by their leaves they are
forbidden; and contrariwise if it happened so in the close of the Sabbatical
year, they are allowed.”

4. “From what time may men buy greens at the close of the Sabbatical
year?” “From the time that similar young ones are produced. If the earlier
ones are prematurely ripened, than the later ones are allowed.” Rabbi64
allowed greens to be bought off-hand at the close of the Sabbatical year.

5. Men must not export oil65 which is only to be burned, nor fruits of the
Sabbatical year, from the land to lands abroad. Said Rabbi Simon, “I
expressly heard that they may be exported to Syria, but that they must not
be exported to lands abroad.”

6. Men must not import a heave-offering from abroad into the land. Said
Rabbi Simon, “I expressly heard that they may import it from Syria, but that
they must not import it from lands abroad.”

[pg 066]

Chapter VII

1. The Sages stated an important rule: “In the Sabbatical year, everything
eaten by man and eaten by beast, and a kind of dye-stuff, and whatever
cannot remain in the ground, to them the laws of the Sabbatical year apply,
and to their value the laws of the Sabbatical year apply. They are to be
cleared off from being private property, and their price is to be cleared off
from being private property.”66 “And which are these?” “The leaves of the
deceitful scallion, and the leaves of mint, succory, and cresses, and the leek,
and the milk-flower.”67 “And what is eaten by beasts?” “Thorns and thistles
and a kind of dye-stuff, sprouts of indigo and madder. To them the laws of

the Sabbatical year apply, and to their price the laws of the Sabbatical year
apply. They are to be cleared off from being private property, and their price
is to be cleared off from being private property.”

2. And again, the Sages stated another rule: “All which is not eaten by man
nor eaten by beasts, and a kind of dye-stuff, and whatever remains in the
ground, to them the laws of the Sabbatical year apply, and to their price the
laws of the Sabbatical year apply, but they are not to be cleared off from
being private property, nor is their price to be cleared off from being private
property.” “And which are these?” “The root of the deceitful scallion, and
the root of the mint, and scorpion grass,68 and the bulbs of the milk-flower,
and the spikenard, and a kind of dye-stuff, the dye-plant, and the
wormwood,—to them the laws of the Sabbatical year apply, and to their
price the laws of the Sabbatical year apply. They are not to be cleared off
from being private property, nor is their price to be cleared off from being
private property.” Rabbi Maier said, “their prices are to be cleared off from
being private property till New Year's Day.” The Sages said to him, “if they
are not to be cleared off from being private property, it is immaterial about
their prices.”

3. “The peelings and flower of the pomegranate, the shells and kernels of
nuts?” “To them the laws of the Sabbatical [pg 067] year apply, and to their
prices the laws of the Sabbatical year apply.” The dyer may dye for himself,
but he must not dye for pay, because men must not trade in fruits of the
Sabbatical year, nor in the first-born, nor in heave-offerings, nor in
carcasses, nor in that which is torn, nor in abominations, nor in creeping
things. And one must not buy greens of the field and sell them in the
market. But one may gather them, and his son may sell them on his account.
He may, however, buy for himself, and he is allowed to sell what is
superfluous.

“He bought a first-born animal for a feast for his son, or for a holiday, and
has no need of it?” “He is allowed to sell it.”

4. “Hunters of wild animals—birds and fishes—who chanced to find sorts
that are unclean?” “It is allowed to sell them.” R. Judah said, “if a man
become possessed of them in his ordinary way, he may buy and sell them,

excepting that such shall not be his practice.” But the Sages “disallow
them.”

5. “The shoots of vines and of the locust-trees?” “To them the laws of the
Sabbatical year apply, and to their prices the laws of the Sabbatical year
apply.” They are to be cleared off from being private property, and their
prices are to be cleared off from being private property. “The shoots of the
oak, and the nuts,69 and the blackberries?” “To them the laws of the
Sabbatical year apply, and to their prices the laws of the Sabbatical year
apply.” “They are not to be cleared off from being private property, and
their prices are not to be cleared off from being private property. But their
leaves must be cleared away to become public property, as they fall down
from their stems.”70

6. “The rose and the carnation and the balsam and the chestnut?” “To them
the laws of the Sabbatical year apply, and to their prices the laws of the
Sabbatical year apply.” R. Simon said, “there is no Sabbatical year for the
balsam, because it has no fruit.”

7. “A new Sabbatical rose which one steeped in old oil?” “One may pick
out the rose.” “But an old rose in new oil?” “One is bound to clear it off
from being private property.” “New locust fruit which one steeped in old
wine, and old [pg 068] (fruit) in new (wine)?” “Men are bound to clear
them off from being private property.” This is the rule: everything which
produces taste one is bound to clear off from being private property, sorts
that are different and sorts that are the same, however little they be. The
laws of the Sabbatical year disallow however little of its own sort, and in
different sorts that which produces taste.71

Chapter VIII

1. The Sages stated an important rule for the Sabbatical year: “Of all that is
only fit for man's food a plaster may not be made for man, and it is needless
to say for beast. And of all that is not fit for man's food a plaster may be
made for man, but not for beast.” And all that is not fit either for man's food

or beast's food, if one consider it as food for man or food for beasts, the
Sages impose on it the inconveniences of the laws relating to man and the
inconveniences of the laws relating to beast. If one, however, consider it as
wood, it is reckoned as wood; for example, the savory and the hyssop and
the laurel.

2. Produce of the Sabbatical year is given for food, for drink, and for
anointing, to eat the thing which it is usual to eat, and to anoint with what it
is usual to anoint with. One may not anoint with wine or vinegar. But one
may anoint with oil. And so is it likewise with the heave-offering and
second tithe. The laws of the Sabbatical year are more convenient for them,
because it is permitted to light a candle made from them.

3. Men must not sell the fruits of the Sabbatical year, neither by measure,
nor by weight, nor by count. Neither may they sell figs by counting, nor
greens by weight. The school of Shammai say, “nor in bunches.” But the
school of Hillel say, “that which it is usual to make in bunches in the house
men may make in bunches in the market; for example, cresses and the milk-
flower.”

4. If one said to a laborer, “Here! take this aisar72 and [pg 069] gather greens
for me to-day?” “His hire is allowed.” “Gather me for it greens to-day?”
“His hire is forbidden.” If one take from the baker a cake for a pundion73
(saying), “when I will gather greens of the field I will bring them to you?”
“It is allowed.” “If one take bread from the baker in silence?” “He must not
pay him from money of the Sabbatical year, because men must not pay a
debt with money of the Sabbatical year.”

5. Men must not give money of the Sabbatical year to a well-digger, nor to a
bath-keeper, nor to a barber, nor to a skipper, but one may give it to a well-
digger for drink, and to all persons one may give a gratuitous present.

6. Men may not dry figs of the Sabbatical year in the usual place, but one
may dry them in a waste place. They must not tread grapes in a wine-press,
but they may tread them in a kneading-trough. And they must not put olives
into the oil-press with the stone over them, but they may pound them and
put them into a small press. Rabbi Simon said, “one may also grind them in
the house of the oil-press and put them into the small press.”

7. Men must not boil greens of the Sabbatical year in oil of the heave-
offering, lest they take it for uses that are forbidden. R. Simon “allowed it.”
And the very last thing (in a series of exchanges) partakes of the laws of the
Sabbatical year; but the fruit itself (first exchanged) is forbidden.

8. Men must not buy servants, ground, or an unclean beast, with money of
the Sabbatical year; but if they buy them, they must eat74 as much as their
value. They must not bring for an offering the two pigeons of one with an
issue, or the two pigeons after childbirth bought with money of the
Sabbatical year. And if they bring them, they must eat75 as much as their
value. They must not anoint vessels with oil of the Sabbatical year. But if
they anoint them, they must eat76 as much as their value.

9. “A skin which one anointed with oil of the Sabbatical year?” Rabbi
Eleazar said, “it must be burned.” But the Sages say, “one must eat77 as
much as its value.” The Sages said before Rabbi Akiba it was a saying of
Rabbi Eleazar, “a skin smeared with oil of the Sabbatical year must be
burned.” [pg 070] He said to them, “Hush! I cannot tell you what Rabbi
Eleazar said about it.”

10. And again, the Sages said in his presence, it was a saying of Rabbi
Eleazar,78 “he who eats the bread of Samaritans is as one who eats swine-
flesh.” He said to them, “Hush! I cannot tell you what Rabbi Eleazar said
about it.”

11. “A bath which was heated with stubble or straw of the Sabbatical year?”
“It is allowed to wash in it.” “But if one confer honor (on the bath)?” “He
should not wash in it.”

Chapter IX

1. The rue, and the sorrel with spreading leaves, and the wild savory, the
coriander of the mountains, and the parsley of the marshes, and the rocket
of the desert, are free from tithes; and they may be bought from all men in
the Sabbatical year, because nothing like them is legally guarded. Rabbi

Judah said, “the sprouts of the mustard are allowed, because transgressors
are not suspected for taking them from a guarded place.” Rabbi Simon said,
“all vegetables that sprout again are allowed, excepting the sprouts of
cabbage, because there is not their like among the greens of the field.” But
the Sages say, “whatever sprouts again is forbidden.”

2. There are three countries to be public property in the Sabbatical year:
Judah and beyond Jordan and Galilee; and each is divided into three parts:
Upper Galilee, Lower Galilee, and the Vale. From the village of Hananiah
and upward, every part in which the sycamore tree does not grow is Upper
Galilee. And from the village of Hananiah and lower down, where any
sycamore tree grows, is Lower Galilee. And the neighborhood of Tiberias is
the Vale. And in Judah, the mountains, the plain, and the vale, and the plain
of Lydda is as the plain of the south. And its mountains are as the King's
mountain.79 From Bethhorn and to the sea is one province.

3. “And wherefore did the Sages say three countries?” “That men might eat
during the Sabbatical year in every [pg 071] one of them, till the last fruits
be finished in it.” R. Simon said, “they did not say three countries, they said
only in Judah.” And all the other countries are reckoned as the King's
mountain; and all countries are reckoned the same for olives and dates.

4. Men may eat so long as there is any fruit legally free, but they must not
eat of that which is legally guarded. Rabbi José “allowed it, even when
guarded.” They may eat fruit so long as it is found in birds' nests, and such
fruit as is twice produced in each year, but they must not eat of winter fruit.
R. Judah “allowed it at all times, if it ripened before the summer ended.”

5. “If men pressed three sorts of fruit in one barrel?” R. Eliezer said, “they
may eat of the first.” R. Joshua said, “even of the last.” Rabban Gamaliel
said, “everything, the species of which is finished growing in the field, its
species is to be removed from the barrel.”80 Rabbi Simon said, “all greens
are reckoned as one. They are to be cleared away from the house.” They
may eat of the leeks till the teasels have ceased growing in the valley of
Beth-Netopha.

6. “He who gathers fresh herbs?” “He may use them till their sap dry out.”
“And he who binds the dry in bundles?” “He may use them till the second

rain descends.”81 “The leaves of reeds and the leaves of vines?” “They may
be used till they fall from their stems.” “And he who binds the dry in
bundles?” “He may use them till the second rain descends.” Rabbi Akiba
said, “they may be used by all persons till the second rain descends.”

7. “Like to this rule is his case who rented a house to his neighbor till the
rains?” “This means till the second rain descends.” “He who by his vow
cannot get assistance from his neighbor till the rains?” “This means till the
second rain descends.” “When may the poor enter into the gardens?”82
“When the second rain descends.” “When may they use and burn the
stubble and straw of the Sabbatical year?” “When the second rain
descends.”

8. “A man had fruit of the Sabbatical year, and the time [pg 072] came for
clearing it out from his house?” “He may divide to everyone victuals for
three meals; and the poor may eat the fruit after the clearing of it out, but
not the rich.” The words of Rabbi Judah. Rabbi José said, “the poor and the
rich are alike, they may eat it after it is cleared out.”

9. “A man had fruits of the Sabbatical year, whether they fell to him by
inheritance, or were given to him by gift?” R. Eliezer said, “let them be
given to those who may eat them.” But the Sages say, “the transgressor
must not profit, but let them be sold to those who may eat them, and let
their price be divided to every man.” “He who eats dough of the Sabbatical
year before the heave-offering be separated from it?” “He is guilty of
death.”

Chapter X

1. The Sabbatical year releases83 a loan, whether it be with or without a bill.
The credit of a shop is not released. But if one made it as a loan, it is
released. Rabbi Judah said, “all the first credit is released, the wages of an
hireling is not released.” “But if one made it as a loan?” “It is released.”
Rabbi José said, “every work which ceases on the Sabbatical year is

released; but that which does not cease on the Sabbatical year is not
released from payment.”

2. The butcher who slaughtered a heifer (at the end of the Sabbatical year),
and divided her head (for sale on the first of the two feast days of the new
year), remains a debtor; but if he did so in an intercalary month,84 he is
released (Deut. xv. 1). But if it be not an intercalary month, he is not
released. He who forced, or enticed, or uttered a slander, and every act of
the tribunal, have no release. “He who lent on security, or delivered his bills
to the tribunal?” “There is no release for him.”

3. The Defence85 (for the poor) has no release. This is one of the things
which the old Hillel ruled. When he saw that [pg 073] the people refrained
from mutual loans, and transgressed what is written in the law, “Beware
that there be not a thought in thy wicked heart,”86 etc., Hillel ruled the
Defence.

4. This is the substance of the Defence, “I hand over to you judges such and
such men in such a place, that every debt which belongs to me I may
collect, whenever I please.” And the judges or witnesses sealed it below.

5. The Defence written before the Sabbatical year is valid, but afterward it
is disallowed. Bills written before the Sabbatical year are disallowed, but
afterward they are valid. He who borrows from five persons must write a
Defence for each of them. If five persons borrow from one, he writes but
one Defence for all of them.

6. Men must not write a Defence save only on ground. “If he have none?”
“The lender may present him with however little from his own field.” “If he
had a field in pledge in a city?” “He may write on it the Defence.” Rabbi
Huzpith said, “a man may write it on the property of his wife; and for
orphans on the property of their guardians.”

7. “Beehives?” R. Eliezer said, “they are as ground, and men may write on
them a Defence, and they contract no legal uncleanness in their proper
place, but he who takes honey out of them on the Sabbath is liable (for a
sin-offering). The Sages, however, say they are not as ground, and men

must not write on them a Defence, and they do contract legal defilement in
their place, and he who takes honey out of them on the Sabbath is free.”

8. “He who paid his debt on the Sabbatical year?” “The lender must say to
him, ‘I release thee.’ ” “When he said it to him?” “Even so, he may receive
it from him, as is said, and this is the manner of the release.”87 It is like the
slayer who was banished to the city of refuge, and the men of the city
wished to honor him. He must say to them, “I am a murderer.” They say to
him, “Even so.” He may receive the honor from them, as is said, “and this is
the case of the slayer.”88

9. “He who pays a debt in the Sabbatical year?” “The spirit of the Sages
reposes on him.”89 “He who borrowed [pg 074] from a proselyte, when his
children90 became proselytes with him?” “He need not repay his children.”
“But if he repay them?” “The spirit of the Sages reposes on him.” All
movables become property by acquisition; but everyone who keeps his
word,

THE SPIRIT
OF THE SAGES
REPOSES
ON
HIM.

Note.—At the Feast of Tabernacles in the Sabbatical year, the following
portions of Scripture were appointed to be read: Deut. i. 1-6; vi. 4-8; xi. 13-
22; xiv. 22; xv. 23; xvii. 14; xxvi. 12-19; xxvii.; xxviii. These portions were
read by the king or high priest from a wooden platform erected in the
Temple. The king or the high priest usually read them sitting. King Agrippa,
however, read them standing, and when he came to the words “Thou mayst
not set a stranger over thee, which is not thy brother” (Deut. xvii. 15), “tears
dropped from his eyes.” The people then cried out to encourage him, “Thou
art our brother—thou art our brother.” (Sotah, vii. 8).

[pg 075]

On The Sabbath

Removals—Work to be Avoided—Discussion Between the Schools of
Shammai and Hillel as to What Constitutes Work—Work Allowed—Lighting
—Eve of the Sabbath—Cooking and Hot Water—Retention of Heat—
Burdens—Ornaments—Principal and Secondary Work.

Chapter I

1. Removals91 on the Sabbath are two. Of these removals four are inside a
place. And there are two other removals, of which four are outside a place.
“How?” “A beggar stands without, and the master of the house within. The
beggar reached his hand within, and gave something into the hand of the
master of the house, or took something from it and brought it out?” “The
beggar is guilty,92 and the master of the house is free.” “The master of the
house reached his hand outside and gave something into the hand of the
beggar, or took something from it and brought it in?” “The master of the
house is guilty, but the beggar is free.” “The beggar reached his hand
within, and the master of the house took something from it, or gave
something into it, and the beggar brought it out?” “Both are free.” “The
master of the house reached his hand without, and the beggar took
something from it, or gave something into it, and the master brought it in?”
“Both are free.”

2. A man must not sit before the barber near to evening prayer,93 until he has
prayed. He must not enter a bath, nor a tannery, nor eat, nor judge. “But if
they began?” “They need not cease.” They may cease to read the “Hear,”94
etc., but they must not cease to pray.

3. A tailor must not go out with his needle near dusk,95 lest he forget and go
(afterward). Nor a scribe go out with his [pg 076] pen. Nor may one search
his garments. Nor shall one read at the light of the lamp. In truth they said,
“the teacher may overlook when children are reading, but he himself shall
not read.” Similar to him, one with an issue shall not eat with her who has
an issue, because of the custom of transgression.

4. And these following are from the decisions which they mentioned of the
upper chamber of Hananiah, the son of Hezekiah, the son of Gorion, when
the Sages went up to visit him. The school of Shammai was counted, and
was more numerous than the school of Hillel. And eighteen matters were
determined on that day.

5. The school of Shammai said, “they must not soak ink, nor paints, nor
vetches, unless they be sufficiently soaked while it is yet day.” But the
school of Hillel allows it.

6. The school of Shammai said, “they must not put bundles of flax inside
the oven, except it be sufficiently steamed while it is yet day, nor wool into
the boiler except it imbibe sufficient dye in the eye of day.” But the school
of Hillel allow it. The school of Shammai said, “they must not spread nets
for beasts, nor birds, nor fishes, except they be netted while it is yet day.”
But the school of Hillel allows it.

7. The school of Shammai said, “they must not sell to a stranger, and they
must not lade his ass with him, and they must not load on him, except they
have sufficient time to reach a near place before the Sabbath.” But the
school of Hillel allows it.

8. The school of Shammai said, “they must not give skins to a tanner, nor
articles to a strange laundress; except they can be sufficiently done while it
is yet day.” But all of them the school of Hillel allow “with the sun.”

9. Said Rabbi Simon, the son of Gamaliel, “the house of my father used to
give white articles to a strange laundress three days before the Sabbath.”
But both schools agree that “they may carry96 beams to the oil-press and
logs to the wine-press.”

10. “They must not fry flesh, onions, and eggs; except they be sufficiently
fried while it is yet day. They must not put bread in the oven at dusk, nor a
cake on coals, except its face [pg 077] be sufficiently crusted while it is yet
day.” Rabbi Eliezer said, “that its under side be sufficiently crusted.”

11. “They may hang up the passover97 offering in an oven at dusk. And they
may take a light from the wood pile in the house of burning.”98 And in the
suburbs “when the fire has sufficiently lighted the greater part.” Rabbi
Judah says, “from the coals however little” (kindled before the Sabbath).

Chapter II

1. “With what may they light (lamps) on the Sabbath?” “And with what
may they not light?” “They may not light with cedar moss, nor with
unhackled flax, nor with floss silk, nor with a wick of willow, nor with a
wick of nettles, nor with weeds from the surface of water, nor with pitch,
nor with wax, nor with castor oil, nor with the defiled oil of heave-offering,
nor with the tail, nor with the fat.” Nahum the Median said, “they may light
with cooked fat.” But the Sages say, “whether cooked or uncooked, they
must not light with it.”

2. They must not light with the defiled oil of the heave-offering on a
holiday. Rabbi Ishmael said, “they must not light with pitch dregs for the
honor of the Sabbath.” But the Sages allow all oils, “with sesame oil, with
nut oil, with radish oil, with fish oil, with colocynth oil, with pitch dregs
and naphtha.” Rabbi Tarphon said, “they must only light with olive oil.”

3. “They must not light with anything that grows from wood, except flax.
And all that grows from wood does not contract the uncleanness of tents,99
except flax.” “A wick of cloth folded but not singed?” Rabbi Eliezer says,
“it contracts uncleanness, and they must not light it.” Rabbi Akiba says, “it
is clean, and they may light it.”

4. A man must not perforate an eggshell, and fill it with oil, and put it on the
mouth of the lamp, because it drops, even though it be of pottery. But Rabbi

Judah “allows it.” “But if the potter joined it at first?” “It is allowed, since it
is one [pg 078] vessel.” A man must not fill a bowl of oil, and put it by the
side of the lamp, and put the end of the wick into it because it imbibes. But
Rabbi Judah “allows it.”

5. “Whoever extinguishes the lamp because he fears the Gentiles, or
robbers, or a bad spirit, or that the sick may sleep?” “He is free.” “He spares
the lamp?” “He spares the oil?” “He spares the wick?” “He is guilty.” But
Rabbi José frees in all cases except the wick, because “it makes coal.”

6. For three transgressions women die in the hour of childbirth: when they
neglect times, and the dough offering,100 and lighting the Sabbath lamp.

7. Three things are necessary for a man to say in his house on the eve of the
Sabbath at dusk. “Have you taken tithes?” “Have you prepared erub?”101
“Light the lamp.” “It is doubtful if it be dark or not?”102 “They must not
tithe that which is certainly untithed, and they must not baptize vessels, and
they must not light the lamps. But they may take tithes of the doubtful
heave-offering, and prepare erub, and cover up hot water.”

Chapter III

1. “A cooking oven which was heated with stubble or brushwood?” “They
may place on it cookery.” “With oil-dregs and with wood?” “They must not
place it, till the coals are raked out, or ashes put in.” The school of Shammai
say, “hot water, but not cookery.” But the school of Hillel say, “hot water
and cookery.” The school of Shammai say, “they may take it off, but not
place it back.” But the school of Hillel say, “they may place it back.”

2. “A cooking stove, which was heated with stubble or brushwood?” “They
must not place anything either inside or upon it.” “A bake oven, which was
heated with stubble or brushwood?” “It is as a cooking oven.” “With oil-
dregs or with wood?” “It is as a cooking stove.”

3. They must not put an egg beside a boiler, lest it be boiled. And they must
not wrap it in towels. But Rabbi José allows [pg 079] it. And they must not
hide it in sand, or in the dust of the roads, lest it be roasted.

4. It happened that the men of Tiberias arranged, and introduced a pipe of
cold water into a canal of the hot springs. The Sages said to them, “if it be
Sabbath, it is as if hot waters were heated on Sabbath, they are forbidden
for washing and drinking. But if on a holiday, as if hot waters were heated
on a holiday, they are forbidden for washing but allowed for drinking.” “A
skillet with attached brazier?” “If one rake out the coals (on Friday
evening), persons may drink its hot waters on Sabbath.” “A pan with double
bottom?” “Even though the coals are raked out, they must not drink of it.”

5. “The boiler which is set aside (from the fire)?” “They must not put into it
cold water to be warmed; but they may put into it—or into a cup—cold
water to make it lukewarm.” “A saucepan or an earthen pot, which they
took off boiling?” “They must not put into it spices, but they may put them
into a bowl or into a plate.” Rabbi Judah says, “they may put them into all
vessels, excepting a thing in which there is vinegar or fish-brine.”

6. They must not put vessels under a lamp to catch the oil. “But if they
place them, while it is still day?” “It is allowed.” But they must not use it,
because it is not purposely prepared (for Sabbath use). They may remove a
new lamp, but not an old one. Rabbi Simon says, “all lamps may be
removed, except the lamp lighted for the Sabbath.” They may put a vessel
under the lamp to catch sparks, but they must not put water into it, as it
quenches.

Chapter IV

1. “With what may they cover up (pots to retain the heat)?” “And with what
may they not cover them up?” “They may not cover them up with oil-dregs,
or dung, or salt, or lime, or sand either fresh or dry, or straw, or grape-skins,
or woollen, or herbs when they are fresh, but they may cover up with them
when they are dry. They may cover up with garments, and fruits, with

doves' wings, with carpenters' sawdust, and with tow of fine flax.” Rabbi
Judah forbids “fine,” but allows “coarse.”

[pg 080]
2. They may cover up with hides, and remove them—with woollen fleeces,
but they must not remove them. “How does one do?” “He takes off the
cover, and they fall down.” Rabbi Eleazar, the son of Azariah, says “the
vessel is inclined on its side, and he takes them away.” “Perhaps he took
them away and cannot return them?”103 But the Sages say “he may take
them away, and return them.” “He does not cover it, while it is yet day?”
“He must not cover it, when it begins to be dark.” “He covered it, and it
opened?” “It is allowed to cover it again.” A man may fill the goblet, and
put it under the pillow or under the bolster (to warm it).

Chapter V

1. “With what is a beast led forth, and with what is it not led forth?”104 One
may lead forth the camel with a head-stall, and the she-camel with a nose-
ring, and the Lydda105 asses with a bridle, and a horse with a halter, and all
animals that wear a halter they may lead forth with a halter, and they are
held with a halter, and, if unclean, they may sprinkle water upon them, and
baptize them in their places.

2. The ass one may lead forth with a pack-saddle when it is bound on it.
Rams go forth tied up. Ewes go forth with tails bound back, doubled down,
or put in a bag. The goats go forth bound tightly. Rabbi José “forbids all,
excepting ewes, to have their tails in a bag.” Rabbi Judah says “the goats go
forth bound tightly to dry up their udders, but not to guard the milk.”

3. “And with what must they not go forth?” “A camel must not go forth
with a rag bound as a mark to its tail, nor fettered, nor with fore-foot tied
doubled up, and so with the rest of all beasts; a man must not bind camels
one to another, and lead them, but he may take their ropes into his hand, and
hold them, guarding that they be not twisted.”106

4. One must not bring forth an ass with a pack-saddle, when it is not tied
upon him before the Sabbath; nor with a bell, even though it be muffled, nor
with a ladder107 on its throat, nor [pg 081] with a strap on its leg; nor may
cocks and hens be led forth with twine or straps on their legs. Nor may rams
be led forth with a gocart under their tails, nor ewes with John wood.108 And
the calf must not be led forth with a muzzle, nor a cow with the skin of the
hedgehog,109 nor with a strap between her horns. The cow110 of Rabbi
Eleazar, the son of Azariah, used to go out with a strap between her horns,
but not with the will of the Sages.

Chapter VI

1. “With what may a woman go out?” And “with what may she not go out?”
“A woman may not go out with laces of wool, nor with laces of flax, nor
with straps on her head, and she cannot baptize herself in them till she
unloose them; nor with frontlets, nor temple fillets, unless sewn to her cap,
nor with a headband, into the public street, nor with a golden crown in the
form of Jerusalem, nor with a necklace, nor with nose-rings, nor with a ring
without a seal, nor with a needle without an eye; but, if she go out, she is
not guilty of a sin-offering.”

2. A man must not go out with hobnailed sandals,111 nor with one sandal
when there is no sore on his other foot, nor with phylacteries, nor with an
amulet unless it be of an expert, nor with a coat of mail, nor with a helmet,
nor with greaves; but, if he go out, he is not guilty of a sin-offering.

3. “A woman must not go out with an eyed needle, nor with a signet ring,
nor with a spiral head-dress, nor with a scent-box, nor with a bottle of
musk; and if she go out she is guilty of a sin-offering.” The words of Rabbi
Meier. But the Sages “absolve the scent-box and the bottle of musk.”

4. The man must not go out with sword, nor bow, nor shield, nor sling, nor
lance; and if he go out he is guilty of a sin-offering. Rabbi Eleazar said,
“they are his ornaments.” But the Sages say, “they are only for shame, as is
said, ‘And they shall beat their swords into ploughshares, and their spears

[pg 082] into pruning hooks: nation shall not lift up sword against nation,
neither shall they learn war any more.’ ”112 Garters are clean, and they may
go forth in them on Sabbath. Anklets113 contract uncleanness, and they must
not go out in them on Sabbath.

5. A woman may go out with plaits of hair whether they be her own, or her
companion's, or a beast's hair, with frontlets and temple fillets, when they
are sewn to her cap, with a headband or a stranger's curl into the courtyard,
with wool in her ear, and wool in her shoe, and wool prepared for her
separation, with pepper, or with a grain of salt,114 or with anything which
she will put inside her mouth, except that she shall not put it in for the first
time on the Sabbath, and if it fall out she must not put it back. “A false tooth
or a tooth of gold?” Rabbi “allows it.” But the Sages “forbid it.”

6. A woman may go out with a coin on a sore foot. Little girls may go out
with plaits and even splinters in their ears. Arab women go out veiled, and
Median women with mantillas; and so may any one, but, as the Sages have
said, “according to their custom.”

7. A mantilla may be folded over a stone, or a nut, or money, save only that
it be not expressly folded for the Sabbath.

8. “The cripple may go out on his wooden leg.” The words of Rabbi Meier.
But Rabbi José forbids it. “But if it have a place for receiving rags?” “It is
unclean.” His crutches cause uncleanness by treading. But they may go out
with them on the Sabbath, and they may enter with them into the Temple
court. The chair and crutches (of a paralytic) cause uncleanness by treading,
and they must not go out with them on the Sabbath, and they must not enter
with them into the Temple court. Stilts115 are clean, but they must not go out
with them.

9. The sons may go out with their (father's) girdles. And sons of kings with
little bells; and so may anyone, but, as the Sages have said, “according to
their custom.”

10. “They may go out with an egg of a locust,116 and a tooth of a fox,117 and
a nail of one crucified, as medicine.”118 The words [pg 083] of Rabbi Meier.

But the Sages say (others read the words of Rabbi José and Rabbi Meier) “it
is forbidden even on a week day, because of the ways of the Amorites.”119

Chapter VII

1. The Sages laid down a great rule for the Sabbath: “Everyone who forgets
the principle of Sabbath, and did many works on many Sabbaths, is only
responsible for one sin-offering. Everyone who knows the principle of
Sabbath, and did many works on many Sabbaths, is responsible for every
Sabbath. Everyone who knows that there is Sabbath, and did many works
on many Sabbaths, is responsible for every principal work.120 Everyone who
has done many works, springing from one principal work, is only
responsible for one sin-offering.”

2. The principal works are forty, less one—sowing, ploughing, reaping,
binding sheaves, threshing, winnowing, sifting, grinding, riddling,
kneading, baking, shearing wool, whitening, carding, dyeing, spinning,
warping, making two spools, weaving two threads, taking out two threads,
twisting, loosing, sewing two stitches, tearing thread for two sewings,
hunting the gazelle, slaughtering, skinning, salting, curing its skin, tanning,
cutting up, writing two letters, erasing to write two letters, building,
demolishing, quenching, kindling, hammering, carrying from private to
public property. Lo, these are principal works—forty, less one.

3. And another rule the Sages laid down: “All that is worthy of reservation,
and they reserve its like—if they carry it out on the Sabbath, they are
responsible for a sin-offering; and everything which is not worthy of
reservation, and they do not reserve its like—if they carry it out on the
Sabbath, none is responsible but the reserver.”

4. Whoever brings out straw—a heifer's mouthful; hay—a camel's
mouthful; chaff—a lamb's mouthful; herbs—a kid's mouthful; garlic leaves
and onion leaves—if fresh, the size of [pg 084] a dried fig—if dry, a kid's
mouthful; but they must not add one with the other, for they are not equal in
their measures. Whoever carries out food the size of a dried fig, is guilty of

death. And victuals, they may add one to another as they are equal in their
measures, excepting their peels and their kernels, and their stalks and the
fine and coarse bran. Rabbi Judah says, “excepting the peels of lentils, as
they may cook them with them.”

Chapter VIII

1. One may bring out wine sufficient for the cup,121 milk sufficient for a
gulp, honey sufficient for a bruise, oil sufficient to anoint a small member,
water sufficient to moisten the eye-salve, and the rest of all beverages a
quarter of a log, and whatever can be poured out122 a quarter of a log. Rabbi
Simeon says, “all of them by the quarter log.” And they did not mention
these measures save for those who reserve them.

2. “Whoever brings out cord sufficient to make an ear for a tub, bulrush
sufficient to hang the sieve and the riddle?” Rabbi Judah said, “sufficient to
take from it the measure of a child's shoe; paper sufficient to write on it the
signature of the taxgatherers; erased paper sufficient to wrap round a small
bottle of balm—is guilty” (of death).

3. Leather sufficient for an amulet; parchment polished on both sides,
sufficient to write a sign for a door-post; vellum sufficient to write on it a
small portion, which is in phylacteries, that is, “Hear, O Israel;” ink
sufficient to write two letters; kohl123 sufficient to paint one eye.

4. Bird-lime sufficient to put on the top of a perch; pitch or sulphur to fill a
hole; wax sufficient to fill the mouth of a small hole; brick-clay sufficient to
make a mouth of a crucible bellows for goldsmiths—Rabbi Judah says,
“sufficient to make a crucible stand;” bran sufficient to put on the mouth of
a crucible blow-pipe for goldsmiths; ointment sufficient to anoint the little
finger of girls—Rabbi Judah says, “sufficient to make the hair grow;” Rabbi
Nehemiah says, “to freshen the temple.”

[pg 085]

5. Red earth “as the seal of merchants”—the words of R. Akiba; but the
Sages say, “as the seal of letters;” dung and fine sand, “sufficient to manure
a cabbage stalk,”—the words of Rabbi Akiba; but the Sages say, “sufficient
to manure a leek;” coarse sand sufficient to put on a full lime-hod; a reed
sufficient to make a pen. “But if it be thick or split?” “sufficient to boil with
it a hen's egg easy (to be cooked) among eggs, mixed with oil and put in a
pan.”

6. A bone sufficient to make a spoon,—Rabbi Judah said, “sufficient to
make the ward of a key;” glass sufficient to scrape the top of a shuttle; a
lump of earth or a stone sufficient to fling at a bird; Rabbi Eliezer said,
“sufficient to fling at a beast.”

7. “A potsherd?” “Sufficient to put between two beans,”—the words of
Rabbi Judah; Rabbi Meier says, “sufficient to take away fire with it;” Rabbi
José says, “sufficient to receive in it the fourth of a log.” Said Rabbi Meier,
“Although there is no visible proof of the matter, there is an indication of
the matter, as is said, ‘there shall not be found in the bursting of it a sherd to
take fire from the hearth.’ ”124 Rabbi José said to him, “thence is the visible
proof, ‘or to take water out of the pit.’ ”125

[pg 086]

On The Passover

Searching for Leaven—How Leaven Is to be Put Away—Restrictions with
Regard to It—What Things Make Leaven—Leavening—Work on the Eve of
the Passover—Trades Allowed—Men of Jericho—Hezekiah—The Daily
Offering—Intention—Slaughter of Passover Offering—Mode of Proceeding
—The Passover on a Sabbath—Discussion Between R. Akiba and R. Eleazar
—Roasting the Passover—Various Contingencies—Hindrances—Rules and
Directions—How the Passover Is to be Eaten—Praise and Thanksgiving.

Chapter I

1. On the eve of the fourteenth day of Nisan126 men search for leaven by
candlelight. Every place where men do not bring in leaven, there is no need
of search. “And wherefore do they say, two lines of barrels in the wine
cellar?” “The place is meant into which persons bring leaven.” The school
of Shammai say, “two rows in front of the whole cellar.” But the school of
Hillel say, “the two outer lines on the top.”

2. People need not suspect, lest perchance the weasel have slipped (with
leaven) from house to house or from place to place. If so, from court to
court, from city to city, there is no end to the matter.

3. Rabbi Judah said, “men search on the eve of the fourteenth and on the
morning of the fourteenth day, and at the time of burning it.” But the Sages
say, “if one did not search on the eve of the fourteenth, he must search on
the fourteenth; if he did not search on the fourteenth, he must search during
the feast; if he did not search during the feast, he must search after the feast;
and whatever remains, he shall leave well concealed, that there be no
further need of search after it.”

4. Rabbi Meier said, “men may eat it till five o'clock,127 and [pg 087] burn it
at the beginning of six.” Rabbi Judah said, “they may eat it till four, and
they are in suspense about five, but they burn it at the beginning of six.”

5. And again said R. Judah, “two loaves of the disallowed praise-offering
were placed on the portico of the Temple inclosure; whilst they were placed
there, all the people might eat leaven. If one were taken down they were in
suspense; they neither ate nor burned it. When both were taken down they
began to burn it.” Rabban Gamaliel said, “men may eat ordinary food till
four o'clock, and the heave-offering till five o'clock, but they burned the
leaven at six o'clock.”

6. Rabbi Chanina, the deputy of the priesthood, said, “from the (first) days
of the priesthood the priests did not object to burn the flesh rendered legally
unclean128 with the second degree of uncleanness, with the flesh rendered
legally unclean with the first degree of uncleanness. Even though they
should add legal uncleanness to legal uncleanness.” Rabbi Akiba went
further and said, “from the (first) days of the priesthood the priests did not
object to light the oil which was disallowed on the day of a man's baptism
(who had been legally unclean), with a candle which was unclean with the
uncleanness of the dead, even though they should add legal uncleanness to
legal uncleanness.”

7. Said R. Meier, “from their words we learn that men may burn the clean
heave-offering of leaven, with that which is unclean, on account of the
passover.” To him replied Rabbi José, “this is not the conclusion.” But
Rabbi Eliezer and Rabbi Joshua confess “that men should burn each by
itself.” And the contention is with regard to what is doubtful, and what is
unclean. Because Rabbi Eliezer said, “thou shalt burn each by itself.” But
R. Joshua said, “both at once.”

Chapter II

1. The whole time that it is allowed to eat leaven, men may feed beasts with
it, and wild animals and fowls, and they may sell it to a stranger. And they

are allowed to enjoy it in every way. When that season has passed over its
enjoyment is disallowed, and they must not heat with it an oven or a stove.
[pg 088] Rabbi Judah said, “there is no riddance of leaven but by burning.”
But the Sages say, “also by powdering and scattering it to the wind, or
casting it into the sea.”

2. “The leaven of a stranger, over which the passover has passed?” “Its
enjoyment is allowed.” “But of an Israelite?” “Its enjoyment is disallowed,”
as is said,129 “And there shall no leavened bread be seen with thee.”

3. “The stranger who has lent money to an Israelite on his leaven?” “After
passover its enjoyment is allowed.” “And an Israelite who lent money to the
stranger on his leaven?” “Its enjoyment after passover is disallowed.”
“Leaven over which a building fell?” “It is as though it was cleared away.”
Rabban Simon, son of Gamaliel, said, “all after which the dog cannot
snuff.”

4. “He who has eaten a leavened heave-offering during the passover in
error?” “He must pay its value and a fifth more.” “In presumption?” “He is
free from the payment, and from its value even for fuel.”130

5. These are the things by which one can discharge his obligation to eat
unleavened bread during the passover; with cakes made of wheat, and
barley, and rye, and oats, and spelt; and they discharge their obligation in
that of which the tithing was doubtful, and in the first tithe after the heave-
offering was separated from it, and in second tithes and holy things after
their redemption. And the priests discharge their obligation with cakes of
dough-offering and heave-offering, but not with that which owes first tithes,
or before the heave-offering was separated from it, nor with that which
owes second tithes or holy things before their redemption. “The loaves of
the praise-offering and the cakes of the Nazarite?” “If made for themselves,
they do not discharge the obligation: if made for sale in the market, they
discharge the obligation.”

6. And these are the herbs with which one discharges his obligation to eat
bitter herbs in the passover: lettuce, endives, horse-radish, liquorice, and
coriander. The obligation can be discharged whether they be moist or dry,
but not if they be pickled, or much boiled, or even a little boiled. And they

may be united to form the size of an olive. And the obligation may be
discharged with their roots; and also if their tithes be in [pg 089] doubt; and
with their first tithing, when the heave-offering has been taken from them;
and with their second tithe, and with holy things which are redeemed.

7. Persons must not moisten bran during the passover for chickens, but they
may scald it. A woman must not moisten bran in her hand when she goes to
the bath. But she may rub it dry on her flesh. A man should not chew wheat
and leave it on a wound during Passover, because it becomes leavened.

8. People must not put flour into the charoseth131 or into the mustard. “But if
one puts it?” “He must eat it off-hand.” But Rabbi Meier forbids it. They
must not boil the passover offering in liquids nor in fruit juice. But one may
smear it (after it is roasted), or dip it into them. Water used by the baker
must be poured away because it becomes leavened.

Chapter III

1. These cause transgression during passover: the Babylonian cuthack,132
and the Median beer, and the Edomite vinegar, and the Egyptian zithum,133
and the purifying dough of the dyer,134 and the clarifying grain of the cooks,
and the paste of the bookbinders. Rabbi Eleazar said, “even the cosmetics
of women.” This is the rule. All kinds of grain whatever may cause
transgression during the passover. These are negative commands, and they
are not visited by cutting off.

2. “Dough in a split of a kneading trough?” “If there be the size of an olive
in a single place one is bound to clear it out.” Less than this is worthless
from its minuteness. And so is it with the question of uncleanness.
Particularity causes division. “But if one wish it to remain?” “It is reckoned
as the trough.” “Dough dried up?”135 “If it be like that which can become
leavened it is forbidden.”

3. “How do persons separate the dough-offering when it becomes unclean
on a holiday?” Rabbi Eleazar said, “you cannot call it a dough-offering till

it be baked.” Rabbi Judah, [pg 090] the son of Bethira, said, “you must put
it in cold water.” Said R. Joshua, “it is not leaven so as to transgress the
negative command ‘It shall not be seen nor found,’136 but it must be
separated and left till the evening. But if it become leavened it is leavened.”

4. Rabban Gamaliel said, “three women may knead at once, and bake in one
oven, each after the other.” But the Sages say, “three women may be busied
with the dough, one kneads, and one prepares, and one bakes.” Rabbi Akiba
said, “all women, and all wood, and all ovens, are not alike.” This is the
rule. “If it ferment it must be smoothed down with cold water.”

5. Dough which begins to leaven must be burned, but he who eats it is free.
When it begins to crack it must be burned, and he who eats it must be cut
off. “What is leavening?” “Like the horns of locusts.” “Cracking?” “When
the cracks intermingle.” The words of R. Judah. But the Sages say, “if either
of them be eaten, the eater must be cut off.” “And what is leavening?” “All
which changed its appearance, as when a man's hairs stand on end through
fright.”

6. “If the fourteenth day of Nisan happened on the Sabbath?” “They must
clear off all the leaven before the Sabbath begins.” The words of R. Meier.
But the Sages say, “in the proper season.” Rabbi Eleazar, the son of Zaduk,
said, “the heave-offering before the Sabbath, and ordinary things in the
proper season.”

7. “If one went to kill his passover, or circumcise his son, or to eat the
marriage-feast in the house of his father-in-law, and he remembered that
there was leaven in his house?” “If he can he must return and clear it out,
and return to his duties. He must return and clear it away. But if not, he can
esteem it as nothing in his heart.” “(If one went) to save a person from the
militia, or from a river, or from robbers, or from burning, or from the fall of
buildings?” “He may esteem it as nothing in his heart.” “But if he is
reposing at his ease?” “He must return off-hand.”

8. And so also when one went forth from Jerusalem and remembered that he
had holy flesh in his hand. If he passed Zophim137 he must burn it on the
spot. But if not he must return and burn it in front of the temple with the
wood of the [pg 091] altar. “And for how much flesh or leaven must men

return?” Rabbi Meier said, “both of them the size of an egg.” Rabbi Judah
said, “both the size of an olive.” But the Sages say, “Holy flesh the size of
an olive, and leaven the size of an egg.”

Chapter IV

1. “A place in which men are accustomed to do work on the eve of the
passover?” “For half a day they may work.” “A place in which they are not
accustomed to work?” “They must not work.” “If one goes from a place
where they work to a place where they do not work; or from a place where
they do not work to a place where they do work?” “The Sages put on him
the burden138 of the place from which he went, or the burden of the place to
which he came; but a man should not change the customs of a place, as it
causes quarrels.”

2. Like to him is he who carried fruits of the Sabbatical year from a place
where they were finished growing to a place where they were not finished
growing; or from a place where they were not finished to a place where
they were finished. He is bound to remove them. Rabbi Judah said, “they
can say to him, go and bring them for yourself from the field.”139

3. “A place in which men are accustomed to sell small cattle to Gentiles?”
“They may sell them.” “A place in which they are not accustomed to sell
them?” “They may not sell them.” But in no place may they sell working
cattle—calves, ass-foals, either unblemished or broken down.140 Rabbi
Judah “allowed the broken down.” The son of Bethira “allowed a horse.”

4. “A place where men are accustomed to eat roast meat on the night of the
passover?” “They may eat it.” “A place in which they are not accustomed to
eat it?” “They may not eat it.” “A place in which they are accustomed to
light a candle on the night of the Day of Atonement?” “They may light it.”
“A place in which they are not accustomed to light it?” “They may not light
it.” But men may light candles in the synagogues, and in the schools, and in
the dark streets, and for the sick.

[pg 092]
5. “A place in which men are accustomed to do work on the ninth of Ab;”141
“They may work.” “A place in which they are not accustomed to work?”
“They may not work.” But everywhere the disciples of the Sages are idle.
Rabban Simon, the son of Gamaliel, said, “a man may always make himself
a disciple of the Sages.” But the Sages say, “in Judah they did work on the
eves of the passovers for half a day, and in Galilee they did nothing.” And
work in the night before the passover the school of Shammai disallowed;
but the school of Hillel “allowed it till sunrise.”

6. Rabbi Meier said, “every work which was begun before the fourteenth
day of Nisan may be finished on the fourteenth; but it must not be
commenced on the fourteenth, even though it can be finished.” And the
Sages say, “three trades can carry on business on the eves of the passovers
for half a day; and these are they—the tailors, and the barbers, and the
washers.” Rabbi José, the son of Judah, said, “also shoemakers.”

7. Persons may set hens on their nests on the fourteenth. “But if the hen ran
off?” “They may return her to her place.” “And if she died?” “They may set
another instead of her.” They may clear away from beneath the feet of
beasts on the fourteenth. But on the holiday (or middle-days) they put it
aside. They may carry to and bring vessels from the house of the trader,
even though they be not necessary for the holiday.

8. The men of Jericho did six things, in three they were prohibited, and in
three they were allowed. And these are they in which they were allowed:
they engrafted dates the whole fourteenth day of Nisan, and they shortened
the “Hear,”142 and they reaped and stacked new corn before “the sheaf”143
was offered; and they were allowed. And in these they were prohibited: they
used the produce of what was consecrated, and they ate on the Sabbath the
fruit that had fallen down from the trees, and they gave144 (to the poor) the
corners of the fields of vegetables. And the Sages prohibited them from
these things.145

[pg 093]
9. Bereitha—External Tradition.—Hezekiah the king did six things; to
three the Sages consented, and to three they did not consent. He carried the
bones of his father (Ahaz) on a rope bed,146 and they consented. He

powdered the brazen serpent,147 and they consented. He concealed the book
of medicines,148 and they consented. And to three they did not consent: he
cut off (the gold from) the doors of the temple149 and sent it to the Assyrian
king, and they did not consent. He stopped the waters of the upper Gihon,150
and they did not consent. He introduced an intercalary Nisan, and they did
not consent.

Chapter V

1. The daily offering was slaughtered at half-past eight,151 and offered at
half-past nine. On the eve of the passover it was slaughtered at half-past
seven and offered at half-past eight, whether the passover fell on a week-
day or on the Sabbath. When the eve of the passover began on the eve of
the Sabbath (Friday), it was slaughtered at half-past six, and offered at half-
past seven, and the passover followed after it.

2. “The passover offering, which was slaughtered without intention—and
the priest took its blood, and he went and sprinkled it without intention?” or
“with intention, and without intention?” or “without intention and with
intention?” “It is disallowed.” “How can it be with intention and without
intention?” “With intention partly for the passover, and with intention partly
for peace-offerings.” “Without intention and with intention?” “With
intention partly for peace-offerings, and with intention partly for the
passover-offering.”

3. “If he slaughtered the passover for those who may not legally eat it—for
those who are not reckoned in one company—for the uncircumcised, and
for the unclean?” “It is disallowed.” “For those who may eat, and for those
who may not eat it?” “For those who are reckoned in one company, and for
those who are not so reckoned?” “For circumcised, and for uncircumcised?”
“For unclean, and for clean?” “It [pg 094] is allowed.” “If he slaughtered it
before noon?” “It is disallowed.” Because it is said “between the
evenings.”152 “If he slaughtered it before the daily offering?” “It is
allowed.” Except that one must keep stirring153 its blood, till the blood of

the daily offering be sprinkled. “But if it be even sprinkled (before?)” “It is
lawful.”

4. “He who slaughtered the passover-offering possessing leaven?” “He
transgressed a negative command.”154 Rabbi Judah said, “this applies even
to the daily offering (of that evening).” Rabbi Simon said, “the slaughter of
the passover on the fourteenth with intention for the passover makes (a man
possessing leaven) guilty; but if it be slaughtered without intention for the
passover he is free.” “And in all other sacrifices during the feast, whether
one sacrifice with or without the proper intention?” “He is free.” “When
one thus offers in the feast itself with proper intention?” “He is free.”
“Without proper intention?” “He is guilty.” “And in all the other sacrifices,
when one possessing leaven offers either with or without intention?” “He is
guilty, only excepting the sin-offering, which was slaughtered without
intention.”

5. The passover was slaughtered155 for three bands in succession, as is said,
“The whole assembly of the congregation of Israel”156—assembly,
congregation, Israel. The first band entered, the court was filled, the doors
of the court were locked. The trumpeters blew with the trumpets, blew an
alarm, and blew. The priests stood in rows, and in their hands were bowls of
silver and bowls of gold. All the silver row was entirely silver, and all the
golden row was entirely gold. They were not mingled. And the bowls were
not flat-bottomed, lest they should lay them down, and the blood be
coagulated.

6. When an Israelite slaughtered, and a priest caught the blood, he gave it to
his companion, and his companion to his companion, and he took the full,
and returned the empty bowl. The priest nearest the altar poured it out at
once in front of the foundation of the altar.

[pg 095]
7. The first band went out, the second band entered; the second went out,
the third entered. As was the proceeding of the first, so was the proceeding
of the second and the third. They read the praise.157 When they finished they
repeated it, and after repeating it they read it a third time, even though they
did not complete it thrice in their time. R. Judah said, “during the time of

the third band they did not reach to ‘I love the Lord, for He hath heard,’
because the people were few.”

8. As was the proceeding in ordinary days, so was the proceeding on the
Sabbath, save that the priests washed out the court,158 though not with the
will of the Sages. R. Judah said, “a cup was filled with mixed-up blood,159
and poured out at once upon the altar;” but the Sages “did not admit it.”

9. “How did they hang up and skin the passover sacrifices?” “Iron hooks
were fixed in the walls and pillars, and on them they hung them, and
skinned them.” “And every one who had not a place to hang them up and
skin them?” “Thin smooth rods were there, and he rested one on his
shoulder and on the shoulder of his companion, and hung it up and skinned
it.” Rabbi Eliezer said, “when the fourteenth began on a Sabbath, he rested
his hand on the shoulder of his companion, and the hand of his companion
on his shoulder, and he hung it up and skinned it.”

10. He cut it open, and took out its entrails. He put them on a dish and
incensed them on the altar. The first party went out, and sat down on the
Mountain of the House. The second party were in the Chel,160 and the third
party remained in their place. When it grew dark they went out and roasted
their passovers.

Chapter VI

1. These things in the passover abrogate the command against work on the
Sabbath: its slaughtering, and the sprinkling of its blood, and purging its
inwards, and incensing its fat. But its roasting and the rinsing of its inwards
do not abrogate the Sabbath. But to carry it, and to bring it beyond a
Sabbath [pg 096] day's journey, and to cut off its wen, do not abrogate the
Sabbath. Rabbi Eleazar said, “they abrogate it.”

2. Said Rabbi Eleazar, “and is not this the teaching? when slaughtering is
work it abrogates the Sabbath. Things which are for ‘resting’ do not
abrogate the Sabbath.”161 To him said Rabbi Joshua, “a holiday will give the

proof; the Sages permitted that which is work, and they forbade that which
is resting.” Rabbi Eleazar said to him, “what do you mean, Joshua? what
comparison is there between a command and that which is voluntary?”
Rabbi Akiba answered and said, “sprinkling162 will give the proof, because
it is a positive command, and it is for ‘resting,’ and does not abrogate the
Sabbath; but you should not wonder at this, even though it be a command,
as it is for ‘resting,’ and does not abrogate the Sabbath.” Rabbi Eleazar said
to him, “and on that I form my judgment, when slaughtering is work it
abrogates the Sabbath; sprinkling, which is for ‘resting,’ does it not teach
that it abrogates the Sabbath?” Rabbi Akiba said to him, “on the contrary, if
sprinkling, which is for ‘resting,’ does not abrogate the Sabbath,
slaughtering, which is for work, is it not the teaching? should not abrogate
the Sabbath.” Rabbi Eleazar said to him, “Akiba, thou hast annulled what is
written in the Law, ‘between the evenings,’ ‘in its appointed time,’ whether
it be a week-day or a Sabbath.” He said to him, “My teacher, give me proof
of an appointed time for these things, like the appointed time for
slaughtering the passover-offering?” The rule is, said R. Akiba, “all work
for the passover which it is possible to do on the eve of the Sabbath does
not abrogate the Sabbath; slaughtering, which it is impossible to do on the
eve of the passover which falls on a Sabbath, abrogates the Sabbath.”

3. “When do men bring with the passover a feast-offering?” “When the
passover falls on a week-day, when those who offer it are legally clean, and
when the lamb is too small for the eaters. But when the passover falls on a
Sabbath, when the lamb is too much for the eaters, and there is legal
uncleanness, they should not bring with it a feast-offering.”

4. The feast-offering163 came from flocks, from herds, from [pg 097] sheep
and goats, from rams and ewes, and it may be eaten during a period of two
days and one night.

5. “The passover which was slaughtered without the proper intention on a
Sabbath?” “The offerer of it is indebted for a sin-offering.” “And all the
other sacrifices which he slaughtered for the passover?” “If they be not
suitable for it he is guilty.” “And if they be suitable?” Rabbi Eleazar
declares him “indebted for a sin-offering.” But R. Joshua “frees him.” Said
Rabbi Eleazar, “what! if the passover which was allowed for proper

intention when the offerer changed its intention, makes him guilty; is it not
the teaching that sacrifices, which are disallowed for want of proper
intention when the offerer changed their intention, make him also guilty?”
Rabbi Joshua said to him, “no; if thou saidst in the passover when he
changed its intention it is changed to a thing disallowed, thou wilt say in the
other sacrifices when he changed their intention they are changed to a thing
allowed.” Rabbi Eleazar said to him, “the congregational offerings will give
the proof, because they are rendered lawful on the Sabbath by intention, but
whoever slaughtered (another) sacrifice with their intention is guilty.”
Rabbi Joshua said to him, “no; if thou sayest so in the congregational
offerings, which are a determined number, thou wilt also say so in the
passover sacrifice which has no determined number.” Rabbi Meier said,
“even he who slaughtered other offerings on the Sabbath, with the intention
of the congregational offerings, is free.”

6. “When one slaughtered the passover, but not for its eaters, or not for
those numbered to eat it, for uncircumcised and for unclean persons?” “He
is guilty.” “For its eaters and not for its eaters? For its reckoning and not for
its reckoning? For circumcised and uncircumcised? For clean and unclean?”
“He is free.” “He slaughtered it, and it was found blemished?” “He is
guilty.” “He slaughtered it and it was found torn in secret?” “He is free.”
“He slaughtered it, and it became known that its owners retired from it, or
died, or became legally unclean?” “He is free, because he slaughtered it
with lawful permission.”

[pg 098]

Chapter VII

1. “How do men roast the passover?” “They bring a stick of pomegranate
and thrust it through its mouth to its tail. And they put its legs and intestines
inside it.” The words of R. José, the Galilean. Rabbi Akiba said, “that is a
kind of boiling, therefore they hang them outside of it.”

2. Men must not roast the passover on a spit or a gridiron. Said R. Zaduk,
“it happened to Rabban Gamaliel that he said to Zabi, his servant, ‘go and
roast for us the passover on the gridiron.’ ” “If it touch the side of the
oven?” “That part must be peeled off.” “If its gravy drop on the side of the
oven, and again return on it?” “That part must be taken out.” “If the gravy
drop on the fine flour?” “That part must be pulled out” (and burned).

3. “If men anointed (basted) it with oil of the heave-offering?” “If it be a
company of priests, they may eat it.” “If it be a company of Israelites?” “If
it be raw they can wash it away.” “But if roast?” “They must peel off the
surface.” “If it was anointed with oil of the second tithe?” “Its value in
money must not be charged to the members of the company, because they
cannot redeem164 the second tithes in Jerusalem.”

4. Five things may be brought during legal uncleanness, but they must not
be eaten in legal uncleanness: the sheaf,165 the two wave loaves,166 and the
shewbread,167 sacrifices of peace-offerings of the congregation,168 and the
kids169 on the feast of the New Moon. The passover which was brought
during legal uncleanness, may be eaten in uncleanness, because in the
beginning the command came only for eating.

5. “If the flesh be legally unclean and the fat unpolluted?” “The priest must
not sprinkle its blood on the altar.” “If the fat be unclean and the flesh
unpolluted?” “The priest may sprinkle its blood.” But with other holy
offerings it is not so, for though their flesh be unclean, and their fat remains
unpolluted, the priest may sprinkle their blood on the altar.

6. “If the congregation be legally unclean, or its majority, or the priests be
legally unclean, and the congregation legally [pg 099] clean?” “The
passover may be kept in legal uncleanness.” “If the minority of the
congregation be legally unclean?” “The clean majority can keep the first,
and the unclean minority the second passover” (on the fourteenth day of the
following month).

7. When the blood of the passover-offering was poured on the altar, and it
was afterward known that it was unclean, the (golden)170 plate of the High
Priest makes it accepted. When the body of the paschal sacrifice was
unclean, “the plate” cannot make it accepted, as they say the Nazarite and

the celebrant of the passover have the uncleanness of the blood accepted
with “the plate.” But “the plate” does not make the legal uncleanness of the
body of the paschal lamb accepted. If it be legally unclean with an unknown
uncleanness, the plate makes it accepted.

8. “If it be legally unclean in whole or in most part?” “The passover must
be burned in front of ‘the palace’171 with the wood of the altar.” “A little
which is unclean, and that which is left over?” “The owners may burn it in
their own courts, or on their roofs with their own wood.” The stingy ones
burnt it in front of the palace, that they might use the wood of the altar.

9. “The passover which was carried out of the city, or became unclean?”
“The owner must burn it off-hand.” “Its masters became unclean or died?”
“Let its appearance change, and let it be burned on the sixteenth.”172 Rabbi
Jochanan, the son of Beruka, said, “even it must be burned off-hand,
because it has no one to eat it.”

10. “Bones and tendons and what is left over?” “They must be burned on
the sixteenth.” “If the sixteenth happened on a Sabbath?” “They must be
burned on the seventeenth, because they cannot abrogate either the laws of
the Sabbath or the holiday.”

11. All that is eaten in a great ox may be eaten in a tender kid, and the tops
of the shoulder-blades, and the gristle. “Whoever broke any bone in a clean
passover?” “He must receive forty stripes.” “But for what is left over in the
clean, [pg 100] and broken in an unclean passover?” “He does not receive
the forty”.

12. “A member partly displaced?” “One must cut in till he reach the bone,
and he must peel off the flesh till he reach the joint, and he cuts it off. But in
other holy offerings one may cleave the displaced members with an axe,
since there does not exist any (prohibition of) breaking the bone for them.”
(For example), from the door-post and inwards is inside. From the door-
post and outwards is outside. The windows and thickness of the wall are
reckoned as inside.

13. “Two companies which eat the passover in one house?” “These turn
their faces to this side and eat; and those turn their faces to that side and eat.

And the boiler173 is between the companies. The servant stands to mix wine.
The servant must shut his mouth till he serve the other company. He
afterward turns his face till he reach his own company, and then he may eat.
And she who is newly married can turn her face aside and eat it.”

Chapter VIII

1. “The married woman, while she is in the house of her husband?” “Her
husband slaughtered on her account, and her father slaughtered on her
account?” “She must eat the passover with her husband.” “She went to
spend the first feast after her marriage in the house of her father—her father
slaughtered on her account, and her husband slaughtered on her account?”
“She may eat in the place which she wishes.” “An orphan on whose account
the guardians slaughtered?” “He may eat in the place which he wishes.” “A
slave of two partners?” “He must not eat with both.” “A slave who is half
free?” “He must not eat with his master.”

2. One said to his slave, “go and slaughter for me the passover.” “He
slaughtered a kid?” “He may eat it.” “He slaughtered a lamb?” “He may eat
it.” “He slaughtered a kid and a lamb?” “He may eat of the first.” “He
forgot what his master said to him—what shall he do?” “He must slaughter
a lamb and a kid, and shall say, ‘If my master said [pg 101] to me—a kid,
the kid is on his account, and the lamb is on my account; and if my master
said to me—a lamb, the lamb is for him, and the kid is for me.’ ” “If his
master forgot what he said to him?” “Both animals must go forth to the
house of burning; and they are free from keeping the second passover.”

3. One said to his sons, “I am ready to slaughter the passover for you who
shall first go up to Jerusalem.” As soon as one of them entered with his
head and the greater part of his body inside the city gate, he gained his own
share of the passover, and gained it for his brothers with him. They may
always be reckoned in one company, when each one obtains the size of an
olive. They may first be reckoned, and afterward withdraw from a company

till the passover be slaughtered. Rabbi Simon said, “until its blood be
poured out on their account.”

4. “He who reckoned others with himself in his portion of the lamb?” “The
members of the company are allowed to give to him his share, and he may
eat of it with his own guests; and they may eat their portion with their own
guests.”

5. “If one observed an issue twice?” “They may slaughter the lamb on his
account on the seventh day of the issue if it be the fourteenth day of Nisan.”
“If he observed it thrice?”174 “They may only slaughter on his account on
the eighth day of the issue” (if it be the fourteenth day of Nisan).

6. “The mourner and the person who opened a heap,175 and also the person
who has the promise of release from prison, and the sick, and the aged, who
are able to eat the size of an olive?” “They may slaughter the passover for
them.” For all of them they must not slaughter the lamb on their own
account alone, lest they bring the passover into contempt,176 because there
might happen to them some abomination. They are freed from keeping a
second passover—excepting him who in opening the heap was unclean
from the beginning.

7. “They must not slaughter the passover for one person.” [pg 102] The
words of Rabbi Judah; but Rabbi José “allowed it.” Even for a company of
a hundred, when they cannot eat the size of an olive, they must not
slaughter the passover; and they must not form a company of women, of
slaves, and of little ones.

8. A mourner may be baptized, and eat his passover in the evening, but not
other holy things. “He who heard of a death, or had the bones of his
relations collected?” “He may be baptized and eat holy things.” “A stranger
who was proselytized on the eve of the passover?” The school of Shammai
say, “He may be baptized and eat his passover in the evening”; but the
school of Hillel say, “he who just departed from the foreskin is as legally
unclean as he who just departs from the grave.”

Chapter IX

1. He who was legally unclean, or in a journey afar off, and did not keep the
first, must keep the second (passover). “He mistook it, or was constrained
by force, and did not keep the first?” “He must keep the second.” “If so,
why is it said unclean177 or in a journey afar off?” “Because such persons
are free from being cut off, but those bound to observe it are to be cut off if
they neglect it.”

2. What is a “journey afar off?” “From Modiim178 and outward; and so is the
measure from Jerusalem on every side.” The words of Rabbi Akiba; Rabbi
Eleazar said, “from the threshold of the temple-court and outward.” Said R.
José, “for this reason there is a dot on the ‘he,’ to explain not that it is really
afar off, but that one is afar off from the threshold of the temple-court and
outward.”

3. “What is the difference between the first and second passover?” “The
first passover forbids leaven to be seen or found; but the second allows
unleavened and leavened bread in one's house.” The first passover requires
hallel179 during eating, but the second does not require hallel during eating.
[pg 103] Both require hallel in their preparations, and the paschal sacrifices
must be eaten roasted on unleavened bread with bitter herbs, and they both
abrogate the Sabbath.

4. “The passover-offering which was brought during legal uncleanness?”
“The man or woman with an issue may not eat of it, nor she in separation or
in childbirth. But if they eat they are free from being cut off.” Rabbi Eleazar
“frees them even in going into the sanctuary.”

5. “What is the difference between the passover of Egypt and the passover
of succeeding generations?” “The passover of Egypt was taken on the tenth
day,180 and required the sprinkling with a bunch of hyssop on the lintel and
the two side posts, and was eaten with haste in one night; but the passover
of succeeding generations exists the whole seven days.”

6. Said R. Joshua, “I once heard that the substitute181 of the passover-
offering can be sacrificed, and that the substitute of the passover-offering
cannot be sacrificed, I have no one to explain.” Said R. Akiba, “I will
explain: the passover-offering, which was found (after being lost) before the
time for slaughtering its substitute, may be pastured till it be blemished, and
it can be sold, and the owner can take for its price peace-offerings, and so
also for its substitute. After the time for slaughtering the passover-offering
its substitute may be offered for a peace-offering, and so can also its
substitute.”

7. “He who set apart a ewe for his passover, or a male of two years?” “He
may pasture it till it be blemished. And he can sell it, and its price may be
used for a free-will offering.” “He who selected his passover, and afterward
died?” “His son must not offer it after him with the intention of a passover,
but he may offer it with the intention of a peace-offering.”

8. “The passover-offering which was mixed up with other sacrifices?” “All
must be pastured till they be blemished, and they must be sold, and the
offerer must bring the price of the best of this kind and the price of the best
of that kind, and the loss he must make up from his private means.” “The
passover-offering which was mixed up with first-borns?” [pg 104] Rabbi
Simon said, “if there be companies of priests they may eat it.”

9. “A company182 which lost its passover-offering, and said to someone, ‘go
and seek it and slaughter it for us’; and he went and found it and
slaughtered it, and they meanwhile also took one and slaughtered it,—if his
be first slaughtered?” “He may eat of his and they may eat with him of his.”
“But if theirs be first slaughtered?” “They may eat of theirs, and he may eat
of his.” “But if it be not known which of them was first slaughtered, or both
were slaughtered at once?” “He must eat of his passover, but they cannot
eat with him, and their passover must go forth to the house of burning; and
they are freed from keeping a second passover.” “He said to them, ‘if I be
too late, go and slaughter for me’; he went, and meanwhile found (the lost)
one and slaughtered it, and they took and also slaughtered one. If theirs be
first slaughtered?” “They may eat of theirs, and he may eat with them.”
“But if his were first slaughtered?” “He shall eat of his, and they shall eat of
theirs.” “But if it be not known which of them was first slaughtered or both

of them were slaughtered at once?” “They shall eat of theirs, but he must
not eat with them, and his lamb must go forth to the house of burning, and
he is freed from keeping a second (passover).” “If he said to them
‘slaughter for me,’ and they also said to him ‘slaughter for us?’ ” “All shall
eat of that one first slaughtered.” “But if it be not known which of them was
first slaughtered?” “Both must go forth to the house of burning.” “If he did
not say it to them, nor they say it to him?” “They are not sureties one for the
other” (and they must eat apart from each other).

10. “Two companies had their passover-offerings mixed: this company
drew out one for themselves, and that company drew out one for
themselves. One of these comes to those, and one of those comes to these,
and thus they say, ‘if this passover be ours, let our hands be withdrawn from
yours and be counted with ours; but if this passover be yours, let our hands
be withdrawn from ours and be counted with yours.’ [pg 105] And so with
five companies of five each, and ten of ten each, they may draw out and
join one from every company, and say so.”

11. “Two persons who had their passover-offerings mixed?” “One draws
out one for himself, and the other draws out one for himself. This one can
count with himself a person invited from the market. And that one can
count with himself a person invited from the market. This individual comes
to that one, and that one comes to this one, and so they say, ‘if this passover
be mine, let thy hands be withdrawn from thine, and be counted with mine;
and if this passover be thine, let my hands be withdrawn from mine, and be
counted with thine.’ ”

Chapter X

1. On the eves of the passovers near to the time of evening prayer a man
must not eat till it be dark. And even the poorest in Israel must not eat till he
can recline at ease, and they must not withhold from him the four cups of
wine, even though he receives the weekly alms.

2. When they mix for him the first cup of wine,183 the school of Shammai
say, “he shall repeat the blessing for the day, and after that the blessing for
the wine.” But the school of Hillel say, “he shall repeat the blessing for the
wine, and after that the blessing for the day.”

3. The attendants bring before him greens and lettuce. He dips the lettuce in
its sauce till he come to the time for the seasoning of the bread. They bring
before him unleavened bread, and lettuce, and the fruit sauce, on two
dishes, even though the fruit sauce is not a command. Rabbi Eleazar, the
son of Zadok, said (it is) “a command, and in the time of the sanctuary they
used to bring before him the body of the passover offering.”

4. The attendants mixed for him the second cup, and here the son asks his
father, and if the son have no knowledge his father teaches him, “in what is
this night different from all other nights?” “Because in all other nights we
eat leavened [pg 106] and unleavened bread. In this night all is unleavened.
Because in all other nights we eat every herb, in this night bitter herbs.
Because in all other nights we eat flesh roasted, well boiled, and boiled. In
this night all is roasted. Because in all other nights we dip what we eat once,
in this night twice” (i.e., in the sauce and in the seasoning). And according
to the knowledge of the son his father teaches him. He begins in shame and
he ends in praise. And he expounds from “a Syrian ready to perish was my
father,”184 till he end the whole passage.

5. Rabban Gamaliel used to say, “everyone who did not speak of these three
things in the passover did not discharge his duty, and these are they: the
passover, the unleavened bread, and bitter herbs. Passover, because
OMNIPRESENCE passed over the houses of our fathers in Egypt.
Unleavened, because our fathers were redeemed from Egypt. Bitter,
because the Egyptians made the lives of our fathers bitter in Egypt.” In
every generation man is bound to look to himself as though he in person
went out from Egypt, as is said,185 “And thou shalt show thy son in that day,
saying, This is done because of that which the Lord did unto me when I
came forth out of Egypt.” For this reason we are bound to acknowledge, to
thank, to praise, to glorify, to exalt, to magnify, to bless, to elevate, without
limit, HIM who has done for our fathers and us all these miracles. He
brought us from slavery to freedom, from sorrow to joy, and from mourning

to festivity, and from thick darkness to great light, and from servitude to
redemption, and let us say before Him Hallelujah.

6. “How far does he repeat?” The school of Shammai say, till “a joyful
mother of children.”186 But the school of Hillel say, till “the flint into a
fountain of waters,”187 and he finished with a “blessing for redemption.”
Rabbi Tarphon said, “ ‘Who redeemed us and redeemed our fathers from
Egypt,’ and he does not end with any other blessing.” Rabbi Akiba adds,
“So the Lord our God and the God of our fathers shall bring us to holidays
and other feast-days yet to come to us in peace, rejoicing in the building of
THY city, and delighting in THY service; and we shall eat there the
sacrifices [pg 107] and the passovers, etc., until ‘Blessed be Thou, Lord, the
Redeemer of Israel.’ ”

7. When the attendants mixed for him the third cup188 he says the blessing
for his food, with the fourth cup he finished the hallel, and said over it the
blessing of the Song.189 Between the first and second cups if he wish to
drink, he may drink as much as he likes. Between the third and fourth he
must not drink.

8. Persons are not free after the passover to ask for more food. “If some fall
asleep during the passover?”190 “They may afterward eat of it.” “All?”
“They must not eat of it.” Rabbi José says, “If they dozed?” “They may eat
of it.” “If they slept?” “They must not eat of it.”

9. The passover after midnight renders hands legally unclean. False
intention and the remains of the feast render hands legally unclean.191
“When one repeated the passover-blessing?” “He is free from the sacrifice-
blessing, but the sacrifice-blessing does not free him from that of the
passover.” The words of R. Ishmael. Rabbi Akiba said, “this does not free
from that, nor that from this.”

[pg 108]

On The Day Of Atonement

Preparations of the High Priest—Cleansing the Altar—Casting Lots—
Daybreak—Offerings—Dress—Prayer—The Goats—Monobazus—Helena
—Azazel—The Golden Censer—The Vail—Holy of Holies
—“Foundation”—Sprinkling the Blood—Sending Forth the Goat into the
Wilderness—High Priest Burning the Bullock and Goat—Reading—
Ceremonial—Rules and Exceptions—Repentance and Atonement.

Chapter I

1. Seven days before the Day of Atonement the High Priest was removed
from his house to the chamber192 Parhedrin, and the council prepared for
him another priest,193 lest there happen to him any defilement. R. Judah
said, “they prepared also another wife, lest his wife die”; as is said,194 “And
he shall atone for himself and for his house”; for his house, i.e., for his wife.
The Sages said to him, “if so, there is no end to the matter.”

2. All these seven days, he (the high priest) sprinkled the blood, burned the
incense, and trimmed the lamps, and offered the head and the foot. On the
remainder of all the days, if he wished to offer, he offered; since the high
priest first offered part, and first took part (in the sacrifices).

3. The elders from the elders of the great Sanhedrin delivered to him, and
read before him, the ceremonial of the day; and they said to him, “My Lord
High Priest, read with thy mouth, perchance thou hast forgotten, or
perchance thou hast not learned.”195 On the eve of the day of atonement,
toward dawn, they placed him in the eastern gate (of the Temple), and they
caused to pass before him bullocks, rams, and lambs, that he might be
skilled and expert in his ministry.

[pg 109]
4. All the seven days they did not withhold from him food and drink; the
eve of the day of atonement, with the beginning of darkness, they did not
permit him to eat much, since food induces sleep.

5. The elders of the great Sanhedrin delivered him to the elders of the
priesthood, who brought him to the upper chamber of the house Abtinas.
And they administered to him the oath,196 and they left him and departed.
And they said to him, “My Lord High Priest, we are ambassadors of the
great Sanhedrin, and thou art our ambassador, and the ambassador of the
great Sanhedrin. We adjure thee by Him, whose Name dwells in this house,
that thou wilt not change aught of all which we have said to thee.” He went
apart and wept. They went apart and wept.197

6. If he were a learned man, he expounded; but if not, the disciples of the
learned expounded before him. If he were skilled in reading, he read; but if
not, they read before him. “And in what did they read before him?” “In Job,
and in Ezra, and in Chronicles.” Zachariah, the son of Kebutal, said, “I
often read before him in Daniel.”

7. If he desired to sleep, the young priests filliped with the first finger198
before him, and said to him, “My Lord High Priest, stand up and refresh
thyself199 once on the pavement,” and they kept him occupied200 until the
time approached for slaying (the victims).

8. Every day they cleansed the altar at cockcrow, or at its approach,
intermediate before or after it; and on the day of atonement201 at midnight;
and in the three great feasts, at the first watch. And before cockcrow the
court was crowded with Israel.

[pg 110]

Chapter II

1. At first everyone who wished to (cleanse) the altar, cleansed it. When
they were many, they ran and mounted the ascent, and each one, who at the
middle outstripped his companion by four cubits, won it. If two were equal
the president said to them, “lift your fingers.”202 “And what is that?” “They
lifted one or two fingers, but no one lifted the thumb in the Sanctuary.”

2. It happened that two were equal, and running and mounting the ascent,
one of them thrust his companion, so that he fell, and his leg was broken.
And when the great Sanhedrin saw that they were getting into danger, they
decreed that they should not cleanse the altar save by lot. There were four
lots, and this was the first lot.

3. The second lot was: Who should slay? Who sprinkle? Who should take
the ashes from the inner altar? and who should take the ashes from the
candlestick? and who should carry the members to the ascent? the head and
the right foot, and the hind feet, the tail, and the left foot, the breast, and the
throat, and the two sides, and the inwards, and the fine flour, and the
pancakes, and the wine. Thirteen priests discharged this lot. Said Ben Asai
in the presence of R. Akiba from the mouth of Rabbi Joshua, “like to its
way of motion” (when alive).

4. The third lot203 was for new men who came to offer incense, and they cast
the lots. The fourth lot was for new men with the old, who should carry the
members from the ascent to the altar.

5. The daily offering was with nine, ten, eleven, twelve, priests; not less and
not more. “How?” “Itself with nine: at the feast of Tabernacles in the hand
of one, a glass of water there is ten. The evening offering with eleven, itself
with nine, and in the hands of two, two fagots of wood. On Sabbath, [pg
111] eleven; itself with nine, and two, in their hands two fragments of
incense of the showbread. And on the Sabbath in the feast of Tabernacles in
the hand of one a glass of water.”

6. The ram was offered with eleven; the flesh with five, the inner part, and
the fine flour and the wine, to each two and two.

7. The bullock was offered with twenty-four priests. “The head and the right
foot?” “The head with one, and the foot with two.” “The chine and the left

foot?” “The tail with two, and the left foot with two.” “The breast and the
throat?” “The breast with one, and the throat with three, the two hind feet
with two, and the two sides with two, the inner parts and the fine flour, and
the wine, each with three and three.” “Of which is that said?” “Of the
offering for the whole congregation.” “But for the offerings of an
individual?” “If he wished to offer, he might offer.” “For the skinning and
cutting up?” “For these all were equal.”

Chapter III

1. The overseer said to them, “go and look if the time for slaughter is
come.” If it came, the watchman said, “it is brightening.”204 Matthew the
son of Samuel said, “is the whole east light as far as Hebron?” and he said
“yes.”

2. “And why was that necessary?” “Because it once happened that the light
of the moon came up, and they deemed it the light from the east.” And they
slaughtered the daily offering, and they brought it to the house of burning.
And they brought down the High Priest to the house of Baptism. This was
the rule in the Sanctuary that everyone who covered his feet (was required)
to wash; and everyone retiring was required to sanctify his hands and feet.

3. No one entered the court for service, however clean, until he washed. The
High Priest made five washings and ten purifications in this day, and all
were in the Holy place above the house of Parva,205 with the exception of
the first one alone.

[pg 112]
4. They made a screen of linen between him and the people. He undressed,
descended, and washed. He came up and wiped himself. They brought to
him robes of gold, and he dressed, and he sanctified his hands and feet.
They brought to him the daily offering. He cut (its throat), and another
finished the slaughter at his hand. He received the blood and sprinkled it.
He entered to offer the morning incense and to trim the lights, and to offer
the head and the members, and the things fried in the pan, and the wine.

5. The morning incense was offered between the blood and the members.
That of the evening206 between the members and the libations. If the High
Priest were old, or delicate, they heated for him (iron), and they put it into
the cold water, that its temperature should be changed.

6. They brought him to the house of Parva, and it was in the Sanctuary.
They divided with the screen of linen between him and the people. He
sanctified his hands and feet and undressed. R. Meier said, he undressed
and sanctified his hands and feet, he descended and washed, he came up
and he wiped himself. They brought to him white robes, he dressed and
sanctified his hands and feet.

7. “In the morning he was dressed with Pelusian linen worth twelve
minas,207 and in the evening with Indian linen worth 800 zuz.”208 The words
of R. Meier. But the Sages say, “that in the morning his dress was worth
eighteen minas, and in the evening twelve minas”; all these thirty minas
were from the congregation, and if he wished to add to them he might add
of himself.

8. He came to the side of his bullock, and the bullock was standing between
the porch and the altar; his head to the North, and his face to the West; and
the Priest stood in the East, and his face Westward, and he placed both
hands upon him and made confession, and thus he spake, “I beseech thee, O
Name, I have committed iniquity. I have sinned before Thee—I, and my
house—I beseech thee, O Name, pardon209 now the iniquities and the
transgressions and the sins which I have perversely committed, and
transgressed, and sinned [pg 113] before thee, I, and my house, as is written
in the law of Moses thy servant, that in this day ‘He will atone for you,’ etc.
And they answered after him, ‘BLESSED BE THE NAME. THE HONOR
OF HIS KINGDOM FOREVER AND EVER.’ ”

9. He came to the east of the court to the north of the altar. The Sagan was
at his right hand, and the chief of the fathers at his left. And there were the
two goats; and the urn was there, and in it were two lots of boxwood, and
Ben Gamla made them of gold, and they commemorated him as
praiseworthy.

10. The son of Katin made twelve pipes to the laver, where before there
were but two; and also he made a wheel for the laver, lest its water should
be polluted by night. Monobazus210 the king made all the handles of the
vessels, of gold for the day of atonement. Helena, his mother, made a
chandelier of gold near the door of the Sanctuary, and she also made a tablet
of gold upon which the section of the Sota211 was written. Wonders were
wrought for the doors of Nicanor,212 and they were commemorated as
praiseworthy.

11. And these were in ignominy: The family of Garmu, who were unwilling
to instruct in the preparation of the show-bread. The family of Abtinas, who
were unwilling to instruct in the preparation of incense. Hogrus, the son of
Levi, knew a tune in the chant, and was unwilling to instruct. The son of
Kamzar was unwilling to instruct in the art of writing. Concerning the
former it is said, “The memory of the just is blessed”; and concerning the
latter it is said, “but the name of the wicked shall rot” (Prov. x. 7).

Chapter IV

1. He shook the urn and brought up two lots; one was written “for the
Name,” and the other was written “for Azazel.”213 The Sagan stood at his
right hand, and the Chief of the Fathers at his left. If “for the Name” came
up in his right hand the Sagan said to him, “My Lord High Priest, lift [pg
114] up thy right hand”; and if “for the Name” came up in his left the Chief
of the Fathers said to him, “My Lord High Priest, lift up thy left hand.” He
placed them upon the two goats, and said, “for the Lord is the sin-offering.”
R. Ismael said, “it was not necessary to mention the sin-offering” but “for
the Lord.” And they answered after him, “BLESSED BE THE NAME. THE
HONOR OF HIS KINGDOM FOREVER AND EVER.”

2. He twisted a tongue214 of brightness on the head of the goat to be sent
away, and he placed him opposite the gate from whence he should be sent.
And the one for slaughter he placed opposite the slaughter-house. He
himself came beside his bullock the second time, and laid his two hands

upon him and made confession, and thus he spake: “I beseech Thee, O
Name, I have committed iniquity, I have transgressed, I have sinned before
Thee. I, and my house, and the sons of Aaron, Thy holy people. I beseech
Thee, O Name, pardon iniquities, transgressions, and sins which I have
perversely committed, and transgressed, and sinned before Thee, I, and my
house, and the sons of Aaron, Thy holy people, as is written in the law of
Moses, Thy servant, saying, that in this day he will atone for you to purify
you from all your sins ‘Before the LORD. Ye shall be pure.’ ” And they
answered after him, “BLESSED BE THE NAME. THE HONOR OF HIS
KINGDOM FOREVER AND EVER.”

3. He slaughtered him and caught his blood in a bowl, and he gave it to him
who mixed it upon the fourth platform of the Sanctuary, that it might not
congeal. He took the censer, and went up to the top of the altar, and raked
the live coals here and there, and gathered out from the inner embers. And
went down and placed it upon the fourth platform in the court.

4. Every day he gathered out the coals with one of silver and poured them
out into one of gold, but to-day he gathered them with one of gold and he
entered with it. Every day he [pg 115] gathered them out with one of four
cabs215 and poured them into one of three cabs. But to-day he gathered them
out with one of three cabs, and with it he entered. Rabbi Joseph said, “every
day he gathered out with one containing a seah,216 and poured it into one of
three cabs. But to-day he gathered out with one of three cabs, and with it he
entered. Every day it was heavy, but to-day it was light. Every day its
handle was short, but to-day long. Every day it was green gold; to-day red.”
The words of Rabbi Menachem. “Every day he offered half a pound in the
morning, and half a pound in the evening, but to-day he added his handful.
Every day it was fine; but to-day the finest of the fine.”

5. Every day the priests went up the ascent (to the altar) in the east and
descended in the west. But to-day the High Priest went up in the middle and
descended in the middle. R. Judah said, “The High Priest ever went up in
the middle and descended in the middle.” Every day the High Priest
sanctified his hands and his feet from the laver; but to-day from the golden
basin. R. Judah said, “The High Priest ever sanctified his hands and his feet
from the golden basin.”

6. “Every day there were there four rows217 of hearths; but to-day five,” the
words of R. Meier. Rabbi Joseph said, “every day three; but to-day four.”
Rabbi Judah said, “every day two; but to-day three.”

Chapter V

1. They brought out for him the cup and the censer, and filled his hand full
(of incense), and put it into the cup, the large according to his largeness,218
and the smaller according to his smallness, and so was its measure. He took
the censer in his right hand, and the spoon in his left. He proceeded in the
Sanctuary until he came between the two vails dividing between the holy
and the holy of holies, and intermediate was a cubit. R. Joseph said, “there
was one vail only,” as He said, “the vail is the division for you between the
Holy and the Holy of Holies” (Exod. xxvi. 33). Outside it was looped [pg
116] up southward, inside northward. He proceeded between them till he
reached the north. When he reached the north his face was turned
southward. He proceeded leftward near the vail till he came to the ark.
When he came to the ark, he put the censer between its two staves, he
heaped the incense on the live coals, and the whole house was entirely filled
with smoke. He went out, and returned by the way of his entrance, and he
offered a short prayer in the outer house, and he did not prolong his prayer,
lest he should excite terror219 in Israel.

2. When the ark was removed, a stone was there from the days of the first
prophets, and it was called “FOUNDATION.”220 It was three digits high
above the earth, and upon it he put the censer.

3. He took the blood from the mixer.221 With it he entered to the place where
he entered, and stood in the place where he stood. He sprinkled of it once
on high, and seven times below, and he did not purpose to sprinkle neither
on high nor below, but unintentionally,222 and so he counted, “one, one and
one, one and two, one and three, one and four, one and five, one and six,
one and seven.” He went out and placed it on the golden pedestal, which
was in the Sanctuary.

4. They brought to him the goat, he slaughtered it and caught his blood in a
bowl. He entered to the place where he entered, and stood in the place
where he stood, and sprinkled of it once on high and seven times below, and
he did not purpose to sprinkle neither on high nor below, but
unintentionally;223 and so he counted, “one, one and one, one and two,” etc.
He went out, and placed it on the second pedestal, which was in the
Sanctuary. R. Judah said “there was but one pedestal only.” He took the
blood of the bullock and laid down the blood of the goat, and sprinkled of it
on the vail opposite the ark, on the outside, once on high, seven times
below, and he did not purpose, etc., and so he counted. He took the blood of
the goat and laid down the blood of the bullock, and sprinkled of it on the
vail opposite the ark, on [pg 117] the outside, once on high and seven times
below, etc. He poured the blood of the bullock into the blood of the goat,
and infused the full into the empty.

5. And he went out to the altar which is before the LORD. This was the
golden altar. He began cleansing it, and went down. “From what place did
he begin?” “From the Northeastern corner, the Northwestern, Southwestern,
and Southeastern, the place where he began with the sin-offering of the
outer altar, at the same place he finished upon the inner altar.” R. Eliezer
said, “he stood in his place and cleansed, and in general he operated from
below upward, excepting that which was before him, on that he operated
from above downward.”

6. He sprinkled on the middle224 of the altar seven times, and the remainder
of the blood he poured out on the western foundation of the outer altar, and
the blood from the outer altar he poured out on the southern foundation.
This and that commingled in the channel, and flowed out to the Kidron
Valley, and they were sold to the gardeners for manure, and they became
guilty225 in themselves.

7. All work of the day of atonement is described in order. If the High Priest
performed one before the other, he did nothing. If the blood of the goat be
sprinkled before the blood of the bullock, he must return, and sprinkle from
the blood of the goat after the blood of the bullock. And if he had not
finished the performances within, the blood was spilled. He must bring
other blood, and return to sprinkle first from within. And so in the

Sanctuary, and so in the golden altar, because all are an atonement in
themselves. R. Eleazar and R. Simon say, “from the place where he stopped
there he began.”

Chapter VI

1. Both he-goats for the day of atonement are commanded to be alike in
color, and in stature, and in price, and to be selected at the same time, and
although they be not equal, yet are they lawful. “If one be selected to-day
and the other tomorrow?” “They are lawful.” “If one of them died?” [pg
118] If he died before the lot be cast, the priest shall take a pair for the
second; and if after the lot be cast he die, the priest shall fetch another pair,
and cast the lot over them anew. And he shall say, “if that for the Name die,
this over which this lot comes will be a substitute for the Name; and if that
for Azazel die, this over which this lot comes will be a substitute for
Azazel.” And the second shall go to pasture, until he become blemished,
and he shall be sold, and his price must be put into the offertory. Since the
sin-offering of the congregation dies not. R. Judah said, “thou shalt die”;226
and again said R. Judah, “is his blood shed?” “The one to be sent forth shall
die.” “Has the one to be sent forth died?” “His blood shall be shed.”

2. The high priest came to the side of the goat to be sent forth, and he
placed his two hands227 on him and made confession, and thus he spake: “I
beseech Thee, O Name, Thy people, the house of Israel, have done
perversely, have transgressed and sinned before Thee. I beseech Thee, O
Name, pardon now their perverse doings, and their transgressions, and their
sins, which they have perversely committed, and transgressed, and sinned
before thee. Thy people the house of Israel, as is written in the law of
Moses Thy servant, saying, ‘For on that day shall he make an atonement for
you to cleanse you from all your sins; before the LORD ye shall be pure.’228
And the priests and the people who stood in the court, on hearing the Name
clearly pronounced by the mouth of the High Priest, knelt and worshipped,
and fell on their faces and said, ‘BLESSED BE THE NAME. THE HONOR
OF HIS KINGDOM FOREVER AND EVER.’ ”

3. They delivered (the goat) to his conductor. All were eligible for
conducting him. But the great priests made a rule, and they did not permit
Israel to lead him forth. Said R. Joseph, “it occurred that Arsela of Zippori
led him forth, and he was an Israelite.”

4. And they made steps229 for him by reason of the Babylonians,230 who
plucked off his hair and said to him, “take and go, [pg 119] take and go.”
The nobles of Jerusalem escorted him to the first booth. There were ten
booths from Jerusalem to Zuk,231—ninety stadia—seven and a half to every
mile.

5. At every booth they said to him, “there is food, there is water,” and they
escorted him from booth to booth, except the last. For they came not with
him to Zuk, but stood afar off and saw his acts.

6. “What did he do?” “His conductor divided the tongue of brightness (iv.
2). Half he twisted on the rock, and half he twisted between his horns. And
he thrust him backward, and the goat rolled, and descended, and he had not
reached to the half of the mountain, till his members were made
members.232 He returned and sat under the last booth until darkness set in.”
“And when did he render garments unclean?”233 “From his exit from the
wall of Jerusalem.” R. Simon said, “from the time of his thrusting at Zuk.”

7. The High Priest came beside the bullock and he-goat which were to be
burned. He cleft them, and brought out their entrails. He put them on a dish,
and caused them to smoke upon the altar. He folded them in their skins, and
caused them to be carried to the place of burning. “And when did he render
garments unclean?” “From his proceeding without the wall of the court.” R.
Simon said, “when the fire kindled on the greatest part” (of the sacrifice).

8. They said to the High Priest, “the he-goat has arrived in the wilderness.”
“And whence knew they that the he-goat had arrived in the wilderness?”
“They set watchmen, who waved handkerchiefs, and they knew that the he-
goat had arrived in the wilderness.” Said R. Judah, “and was not this a great
sign to them? from Jerusalem to Bethhoron234 there were three miles. They
went a mile and returned, and rested the time of a mile, and they knew that
the he-goat arrived in the desert.” R. Ishmael235 said, “and was there not
another sign to them?” [pg 120] A tongue of brightness was twisted on the

door of the Sanctuary, and when the he-goat arrived in the wilderness the
tongue blanched, as is said, “Though your sins be as scarlet, they shall be
white as snow.”236

Chapter VII

1. The High Priest came to read. If he wished to read in linen garments, he
read. If not, he read in his own white stole. The public Minister of the
congregation took out the roll of the Law, and delivered it to the Chief of
the congregation, and the Chief of the congregation gave it to the Sagan,
and the Sagan gave it to the High Priest. And the High Priest stood and
received it and read. He stood and read “after the death”237 and “also on the
tenth day.”238 And he rolled up the book of the Law, and put it into his
bosom, and said, “More than what I have read before you is written here.”
And “on the tenth”239 in the Pentateuch of overseers he recited, and
pronounced upon it eight blessings; upon the Law, and upon the Service,
and upon the confession, and upon the forgiveness of sins, and upon the
Sanctuary separately, and upon Israel separately, and upon Jerusalem
separately, and upon the Priests separately, and upon the remainder of the
prayer.

2. He who saw the High Priest, when he read, could not see the bullock and
the he-goat, when they were burning. And he who saw the bullock and the
he-goat, when they were burning, could not see the High Priest, when he
read. Not because it was forbidden, but because the way was far, and the
work of both was proceeding at once.

3. If he read in linen garments, he sanctified his hands and his feet, he
undressed, he descended and bathed. He came up, and wiped himself. They
brought him golden garments, and he dressed, and he sanctified his hands
and his feet, and went forth and offered the ram for himself, and the ram for
the people, and seven lambs without blemish of a year old. The words of R.
Eleazar. R. Akiba said, “with the morning sacrifice they were offered.” And

the bullock of burnt-offering and the he-goat,240 which was prepared
without, were offered with the evening sacrifice.

[pg 121]
4. He purified his hands and his feet, and undressed, and washed, and he
came up, and wiped himself. They brought to him white garments, and he
dressed, and sanctified his hands and his feet. He entered to bring forth the
spoon and the censer, he sanctified his hands and his feet, and undressed,
and he descended, and washed. He came up, and wiped himself. They
brought to him garments of gold, and he dressed, and sanctified his hands
and his feet. And he entered to offer the evening incense, and to trim the
lights; and he sanctified his hands and his feet, and he dressed. They
brought to him his own garments, and he dressed. And they escorted him to
his house. And he made a feast-day for his friends, when he went out in
peace from the Sanctuary.

5. The High Priest ministered in eight vestments. And the ordinary priest in
four, in the tunic, and drawers, and bonnet, and girdle. To these, the High
Priest added the breast-plate, and ephod, and robe, and (golden) plate. In
these they inquired by Urim and Thummim.241 And they did not inquire in
them for a private person; only for the King and the great Sanhedrin, and
for whomsoever the congregation is necessary.

Chapter VIII

1. On the day of atonement, food, and drink, and washing, and anointing,
and the sandal latchet,242 and marriage duties, are restricted. “But the king
and bride are allowed to wash their face, and the woman after childbirth
may wear sandals.” The words of R. Eleazar, but the Sages forbid them.

2. The person who eats the size of a big date and its grain, and drinks a
jawful, is liable to punishment. All edible things are united for the measure
of the date, and all drinkable things are united for the measure of the jawful.
Eating and drinking are not united.

3. He who eats and drinks unwittingly, is only liable for one sin-offering. If
he eat and work, he is liable for two sin-offerings. He who eats what is
disagreeable for food, and [pg 122] drinks what is disagreeable for drinking,
and he who drinks fish brine, or salt gravy, is free.

4. They do not afflict young children in the day of atonement, but they coax
them one or two years before, that they may be accustomed to the
commandments.

5. If the pregnant woman be affected by the odor, they give her food, till her
strength return. To the sick person they give food by order from the
physicians. If there be no physicians, they give him food at his own demand
until he say, “it is enough.”

6. Him who is affected with blindness, they fed even with unclean things,
till his eyes got the power of vision. Him who is bitten by a mad dog, they
fed not with the caul of his liver. But R. Mathia Ben Charash said, “it is
allowed”; and again said R. Mathia Ben Charash, “to him who had throat
complaint they administered medicine in his mouth on the Sabbath day,
since there is uncertainty of life, and all uncertainty of life abrogates the
Sabbath.”

7. “On whomsoever an old ruin falls, if there be a doubt, whether one be
under it or not; if there be doubt, whether he be alive or dead; if there be a
doubt, whether he be a foreigner or an Israelite?” “They open over him the
heap. If they find him alive, they open fully, but if dead, they leave him.”

8. The sin-offering, and the offering for known transgression make
atonement. Death and the day of atonement with repentance make
atonement. Repentance atones for light transgressions, for commands
positive and negative. But grave offences are suspended, till the day of
atonement come, and it will atone.

9. He who said, “I will sin and repent—I will sin and repent?” “They did
not give him the opportunity of repentance.” “I will sin, and the day of
atonement shall atone?” “The day of atonement makes no atonement.”
Transgressions between man and The Place243 the day of atonement
expiates. [pg 123] Transgressions between man and his neighbor, the day of

atonement does not expiate, until his companion be reconciled. This R.
Eleazar Ben Azariah explained “From all thy sins before the LORD thou
shalt be cleansed.” Transgressions between man and The Place, the day of
atonement expiated. Transgressions between man and his companion, the
day of atonement did not expiate, until his companion be reconciled. Said
R. Akiba, “Happy are ye, Israel! before whom are ye to be pure? Who will
purify you? Your Father in heaven, as is said, ‘I will sprinkle clean water
upon you, and ye shall be clean.’ ” Then said the Fountain of Israel, the
LORD, “As the fountain purifies the defiled, so the Holy One, blessed be
He, purifies Israel.”

[pg 124]

On Tabernacles244

Size and Covering of Tabernacles—What Constitutes a Tabernacle—
Exemptions—Palm Branches—Myrtle Boughs—Willows—Citrons—
Reading and Blessing—Thrashing the Altar—Rejoicings—Pouring Out of
the Water—The Lighting and Dancing—Singing and Music—Blowing the
Trumpets—Offerings and Courses—The Course Bilgah.

Chapter I

1. A booth which is above twenty cubits high is disallowed. R. Judah allows
it. One which is not ten hands high, one which has not three walls, or which
has more sun than shade, is disallowed. “An old booth?” “The school of
Shammai disallow it; but the school of Hillel allow it.” “What is an old
booth?” “One that was made thirty days before the feast; but if it were made
with intention for the feast, even from the beginning of the year, it is
allowed.”

2. “If a man make his booth beneath a tree?” “It is as though he made it in
the house.” “If one booth be above another?” “The upper one is allowed;
but the lower one is disallowed.” R. Judah says, “if they cannot inhabit the
upper one, the lower one is allowed.”

3. “If one spread a cloth over (its roof)245 on account of the sun; or under (its
roof) on account of the falling leaves; or if one spread a canopy over his
bed?” “It is disallowed. But he may spread a cloth over two bedposts.”

4. “If one have trained a vine, or a gourd, or ivy, and covered it over?” “It is
disallowed. But if the covering be larger than these, or if they have been
trimmed, it is allowed.” The rule is, everything which contracts

uncleanness, and does not grow from the ground, must not be used for a
covering; [pg 125] but everything which does not contract uncleanness, and
grows from the ground, may be used for a covering.

5. Bundles of straw, and bundles of wood, and bundles of twigs, must not
be used for covering. But all of them, if untied, are allowed. And all of them
are allowed for side walls.

6. “They may cover it with laths.” The words of R. Judah; but R. Meier
forbids it. “If one put a board four hands wide over it?” “It is allowed,
provided he do not sleep under it.”

7. “Rafters over which there is no ceiling?” R. Judah says, “the school of
Shammai say, ‘let him loosen them, and remove the middle one out of
three.’ But the school of Hillel say, ‘he may either loosen them, or remove
the middle one out of every three.’ ” R. Meier says, “he must remove the
middle one out of every three, but he need not loosen them.”

8. “If one roof in his booth with spits, or bed-boards?” “If the intermediate
spaces be equal to them, it is allowed.” “If one pile up loose sheaves to
make a booth?” “It is no booth.”

9. “If one interweave the side walls from above downwards?” “If they be
three hand-breadths high from the ground, it is disallowed.” “If from the
ground upwards they be ten hand-breadths high?” “It is allowed.” R. José
says, “even as from the ground upward ten hand-breadths (are required), so
likewise from the roof downward, ten hand-breadths (are required).” “If the
covering be three hand-breadths above the side walls?” “It is disallowed.”

10. “If a house be unroofed and covered over?” “If there be a space of four
cubits between the wall and the covering, it is disallowed: also a court, in
which there is an enclosed passage.” “If the large booth be enclosed with
covering, which must not be used, and if there be below it a space of four
cubits?” “It is disallowed.”

11. “If one make his booth like a pyramid; or lean it against a wall?” R.
Eleazar “disallows it, because it has no roof”; but the Sages “allow it.” “A
large reed mat, which has been made for sleeping purposes?” “It contracts

uncleanness, and they must not cover with it.” “If made for covering
purposes?” “They may use it; and it contracts no uncleanness.” R. Eleazar
says, “whether large or small, if made for sleeping, it contracts uncleanness,
and must not be used for covering; [pg 126] but if made for covering, they
may cover with it, and it contracts no uncleanness.”

Chapter II

1. “If one sleep under a bed in the booth?” “He has not discharged his
duty.” R. Judah said, “we used to sleep under a bed before the elders, and
they said nothing to us.” R. Simon said, “it happened that Tabbi, the slave
of R. Gamaliel, used to sleep under a bed, and R. Gamaliel said to the
elders, ‘you have seen my slave Tabbi, he is a disciple of the Sages, and
knows that slaves are exempted from the booth, therefore he sleeps under a
bedstead.’ From this we in our way infer that he who sleeps under a bed has
not discharged his duty.”

2. “If a man support his booth with the posts of his bed?” “It is allowed.” R.
Judah says, “a booth which cannot stand by itself, is disallowed.” A booth,
which is unequally covered, and its shade greater than its sunlight, is
allowed. If the covering be thick like a house roof, even though the stars are
not seen through it, it is allowed.

3. “If one make his booth on the top of a wagon, or on a boat?” “It is
allowed; and he may go up to it on the festival.” “If one make it on the top
of a tree, or on the back of a camel?” “It is allowed, but he must not go up
to it on the festival.”246 “If two sides (be formed) by a tree, and one by the
hands of man, or two by the hands of man and one by a tree?” “The booth is
allowed, but he must not go up to it on the festival.” “If three (sides be
formed) by hands of man and the fourth by a tree?” “The booth is allowed,
and he may go up to it on the festival.” This is the rule—when, on the
removal of the tree, it can stand by itself, the booth is allowed, and one may
go up to it on the festival.

4. “If one make his booth between trees, and the trees form side walls?”
“The booth is allowed.” Messengers on a pious errand are exempted from
the booth. The sick and their attendants are exempted from the booth.
Persons may occasionally eat or drink outside the booth.

5. It happened that they brought to R. Jochanan, son of [pg 127] Zachai, a
dish to taste, and to Rabban Gamaliel two dates and a jar of water, and they
said, “bring them to the booth.” But when they brought to R. Zadok food
smaller than an egg, he took it in the napkin247 and ate it outside the booth,
but he did not say a blessing after it.

6. R. Eleazar says, “a man is bound to eat fourteen meals in the booth, one
by day and one by night”; but the Sages say the matter is not determined,
except on the first night of the festival. Moreover R. Eleazar said, “he who
has not taken his meal on the first night of the festival, may complete it on
the last night of the festival; but the Sages say that he must not complete it,
and for this it is said, ‘(That which is) crooked cannot be made straight, and
that which is wanting, cannot be numbered.’ ”248

7. “If anyone's head, and the greater part of his body, be in the booth, and
his table in the house?” The school of Shammai “disallow it”; but the
school of Hillel “allow it.” The school of Hillel said to the school of
Shammai, “did it not happen that the elders of the school of Shammai, and
those of the school of Hillel, went to visit R. Jochanan, son of Hachorni,
and they found him sitting with his head and the greater part of his body in
the booth while his table was in the house, and they said nothing to him?”
The school of Shammai said to them, “Is that a proof? Even the elders did
say to him, ‘if such has been thy custom, thou hast never in thy life fulfilled
the commandment of the booth.’ ”

8. Women, slaves, and children, are exempted from the booth. A boy who
no longer needs his mother is bound to the booth. It happened that the
daughter-in-law of Shammai, the elder,249 gave birth to a son, and Shammai
removed the ceiling and covered over her bed on account of the little one.

9. During the whole seven days a man is to make the booth his regular
dwelling, and (to use) his house only occasionally. “If rain fall, when is it
permitted to remove from it?” “When the porridge is spoiled.” The elders

illustrate this by an example: “To what is the matter like?” “It is as if a
servant pour out a cup for his master, who in return dashes a bowlful in his
face.”

[pg 128]

Chapter III

1. A palm branch stolen or withered is disallowed. One from an idolatrous
grove, or from a city withdrawn to idolatry,250 is disallowed. If the point be
broken off, or the leaves torn off, it is disallowed. If they be only parted, it
is allowed. R. Judah says, “it must be tied together at the top.” Short-leaved
palms from the Iron Mount251 are allowed. A palm branch measuring three
hands, sufficient to shake it by, is allowed.

2. A myrtle bough stolen, or withered, is disallowed. One from an idolatrous
grove, or from a city withdrawn to idolatry, is disallowed. If the point be
broken off, or the leaves torn off, or if it have more berries than leaves, it is
disallowed. But if the berries be lessened it is allowed; but they must not
diminish them on the festival.

3. A willow of the brook stolen, or withered, is disallowed. One from an
idolatrous grove, or from a town withdrawn to idolatry, is disallowed. If the
point be broken off, or the leaves torn off, or if it be a mountain willow, it is
disallowed. One faded, or from which some leaves have dropped off, or
which has grown on dry ground, is allowed.

4. R. Ishmael says, “three myrtle boughs, two willows, one palm branch,
and one citron, even if two out of the three myrtle boughs have their points
broken off.” R. Tarphon says, “even if three have their points broken off.”
R. Akivah says, “even as there is one citron and one palm branch, so there
is one myrtle bough and one willow.”

5. A citron stolen or withered is disallowed. One from an idolatrous grove,
or from a city withdrawn to idolatry, is disallowed. One off an
uncircumcised tree252 is disallowed. One from an unclean heave-offering253
is disallowed. From the clean heave-offering one is not to take a citron, but
if it be taken, it is allowed. “One from what is doubtful as to payment of
tithe?” The school of Shammai “disallow it,” but the school of Hillel “allow
it.” One is not to take a citron from the second tithe in Jerusalem, but if it be
taken it is allowed.

[pg 129]
6. If a stain spread over the greater part (of the citron), if it have lost its
crown, or its rind be peeled off, or if it be split, or bored, or if ever so little
be wanting, it is disallowed. If a stain be spread over the smaller part of it, if
it have lost its stalk, or if it be bored so that no part however small be
wanting, it is allowed. A dusky citron is disallowed. A leek green one R.
Meier “allows,” but R. Judah “disallows it.”

7. “What is the (legal) size of a small citron?” R. Meier says “like a nut.” R.
Judah says “like an egg.” “And of a large citron?” “That one can hold two
in his hand,” the words of R. Judah. But R. José says, “One if (it must be
held) in two hands.”

8. “They must only tie the palm-branch with its own kind,” the words of R.
Judah. But R. Meier says, “even with twine.” R. Meier said, “it happened
that the men of Jerusalem tied their palm-branches with gold thread.” The
Sages said to him, “underneath they tied them with their own kind.”

9. “When did they shake the palm-branch?” At the beginning and ending of
“Oh, give thanks unto the Lord,”254 and at “Save now, I beseech Thee, O
Lord,”255 the words of the school of Hillel. But the school of Shammai say,
“also at ‘O Lord, I beseech Thee,’ send now prosperity.”256 R. Akivah said,
“I watched Rabban Gamaliel and R. Joshua; and when all the people shook
their palm-branches, they only shook theirs at ‘Save now, I beseech Thee.’ ”
If one be on the road, and have no palm-branch with him, he must, when he
gets home, shake it at his table. If he have not done it in the morning, he
must do it toward evening, as the whole day is allowed for the palm-branch.

10. If the hymns257 be read to a man by a slave, or a woman, or a child,258 he
must repeat after them what they read, but it is a disgrace259 to him. If a
grown-up man read it to him, he must repeat after him, Hallelujah.

11. In a place where it is the custom to repeat,260 a man must repeat; to
simply read, a man must simply read; to bless after the palm-branch, a man
must bless. In every case according to the custom of the country. If a person
buy a [pg 130] palm-branch from his neighbor during the Sabbatical year,
he must give him a citron as a gift, for it is not permitted to buy a citron
during the Sabbatical year.

12. At first the palm-branch was used in the Sanctuary seven days, and in
the country one day. But after the Sanctuary was destroyed, R. Jochanan,
the son of Zachai, decreed, “that in the country the palm-branch should be
used seven days, in memory of the Sanctuary.” He at the same time also
decreed, “that on the day of the wave-sheaf261 it should be unlawful to eat
new grain.”

13. If the first day of the feast fall on a Sabbath, all the people are to bring
their palm-branches (beforehand) to the Synagogue. In the morning they
come early, and each man must distinguish his own palm-branch, and take
it, for the Sages say, “that a man cannot discharge his duty on the first day
of the feast by means of his neighbor's palm-branch, but on the other days
of the feast he may discharge his duty by means of his neighbor's palm-
branch.”

14. R. José says, “if the first day of the feast fall on the Sabbath, and a man
forget, and carry his palm-branch out on the public common, he is absolved,
because he carried it out with permission.”262

15. A woman may receive the palm-branch from the hand of her son, or of
her husband, and put it back into water on the Sabbath. R. Judah says, “on
the Sabbath they may put it back; on the feast they may add water; and on
the middle days they may change the water.” A child who knows how to
shake, is bound to shake the palm-branch.

Chapter IV

1. The palm-branch and the willow (were used) for six days and for seven.
The hymn, and the rejoicings, for eight days. The booth and the pouring out
of water for seven days; and the musical pipes for five and for six days.

2. The palm-branch (was used) for seven days. “How?” “When the first day
of the feast fell on a Sabbath, the palm-branch (was used) for seven days.
Otherwise all the days were six.”

[pg 131]
3. The willow (was used) for seven days. “How?” “When the seventh day
of the willow happened to fall on a Sabbath, the willow (was used) for
seven days. Otherwise all the days were six.”

4. “How was the command for the palm-branch when the first day of the
feast fell on a Sabbath?” “They used to bring their palm-branches to the
mountain of the House, and the inspectors received them, and arranged
them on a bench. But the elders placed theirs in a chamber. And the people
were taught to say, ‘Whoever takes my palm-branch in his hand, be it his as
a gift.’ On the morrow they came early, and the inspectors spread them
before them. And they used to snatch them and hurt each other. When the
Sanhedrin saw that persons were endangered, it was decreed that every man
should take them home.”

5. “How was the command for the willow?” “There was a place below
Jerusalem called Moza;263 thither the people went down and gathered
drooping willow-branches. And they came and erected them at the side of
the altar, with their tops bending over the altar. They blew the trumpet, and
sounded an alarm, and blew a blast. Every day they made one circuit round
the altar, and said, ‘Save now, I beseech Thee, O Lord! O Lord, I beseech
Thee, send now prosperity.’ ” Rabbi Judah said, “I and HE save now, I
beseech thee.”264 On the day itself265 they made seven circuits round the
altar. “As they withdrew what did they say?” “Beauty is thine, O Altar!”
“Beauty is thine, O Altar!” R. Eleazar said, “To the LORD and to thee, O
Altar!” “To the LORD, and to thee, O Altar!”

6. As they did on the week-days, so they did on the Sabbath, save that they
gathered the willow-boughs on the Sabbath-eve, and put them into vases of
gold, that they might not fade. R. Joshua, son of Beroka, says, “they
brought date-branches, and thrashed them on the ground at the sides of the
altar” (others say “on the altar”). And the day itself was called “the day for
thrashing the branches.”

7. Immediately the children threw down their palm-branches, and ate their
citrons.

[pg 132]
8. The hymn and rejoicings were for eight days. “How?” “It is taught, that a
man is bound to the hymn, and the rejoicings in honor of the last day of the
feast, even as on its other days.” “How is the booth for seven days?” “When
a man has completed his eating, he is not to pull down his booth; but after
the evening sacrifice he may remove his furniture in honor of the last day of
the feast.”

9. “How was the pouring out of the water?” “A golden pitcher holding three
logs266 was filled from Siloam. When they came (with it) to the water-gate
they blew the trumpet, an alarm, and a blast. The priest then went up the
ascent to the altar, and turned to his left. Two silver basins were there.” R.
Judah says, “they were of lime, but their look was dark from the wine.” And
they were bored with two narrow nostrils, one wider, the other narrower,
that both might get empty at once. “The one to the west was for the water;
the other to the east was for the wine; but if the water was poured into the
wine basin, or the wine into the water basin, it was allowed.” R. Judah said,
“they poured out one log on each of the eight days.” To him, who poured
out, they said, “lift your hand;” for once it happened, that one poured over
his feet,267 and all the people pelted him to death with their citrons.

10. As they did on the week-days, so they did on the Sabbath; save that on
the Sabbath eve an unconsecrated golden cask was filled from Siloam, and
placed in a chamber. If it were spilt or uncovered, it was refilled from the
laver, as water and wine which had been uncovered were disallowed on the
altar.

Chapter V

1. The musical pipes were (played) for five and (sometimes) six days. That
is to say, the pipes of the water-drawing, which supersedes neither the
Sabbath day nor the feast. The (Sages) said, “he who has not seen the joy268
of the water-drawing, has never seen joy in his life.”

2. With the departure of the first day of the feast, they went [pg 133] down
into the women's court, and made great preparations.269 Four golden
candlesticks were there, and four golden basins on their tops, and four
ladders to each candlestick, and four lads from the young priests, and in
their hands were jars of oil containing 120 logs, with which they
replenished each basin.

3. The cast-off breeches and belts of the priests were torn to wicks, which
they lighted. And there was not a court in Jerusalem that was not lit up by
the lights of the water-drawing.

4. Pious and experienced men danced with lighted torches in their hands,
singing hymns and lauds before them. And the Levites accompanied them
with harps, psalteries, cymbals, trumpets, and numberless musical
instruments. On the fifteen steps which went down from the court of Israel
into the women's court, corresponding with the fifteen songs of degrees,270
stood the Levites with their musical instruments, and sang. And at the upper
gate, which went down from the court of Israel to the court of the women,
stood two priests with trumpets in their hands. When the cock crew, they
blew a blast, an alarm, and a blast.271 When they reached the tenth step, they
blew a blast, an alarm, and a blast. And when they got into the court, they
blew a blast, an alarm, and a blast. They went on blowing as they went,
until they reached the gate, that leads out to the east. When they reached the
gate, that leads out to the east, they turned their faces westward,272 and said,

“Our fathers, who were in this place,
Turned their backs upon the Temple;
And their faces toward the east,
273
And worshipped the sun eastward.”

R. Judah says, they repeated again and again,

“But we unto the LORD;
274
To the LORD are our eyes.”

5. In the sanctuary they did not blow the trumpet less than twenty-one
times, nor oftener than forty-eight times. Every [pg 134] day they blew the
trumpet twenty-one times, thrice at opening the gates, nine times at the
daily offering of the morning, and nine times at the daily offering of the
evening. When there were additional offerings they blew nine times more.
On the eve of the Sabbath they again blew six times; thrice to interdict the
people from work, and thrice to separate the holy from the ordinary day.
But on the eve of the Sabbath during the feast they blew forty-eight times:
thrice at the opening of the gates, thrice at the upper gate, thrice at the lower
gate, thrice at the water-drawing, thrice over the altar, nine times at the
daily offering of the morning, nine times at the daily offering of the
evening, nine times at the additional offerings, thrice to interdict the people
from work, and thrice to separate the holy from the ordinary day.

6. On the first day of the feast there were thirteen bullocks, two rams, and
one goat. There then remained fourteen lambs for eight courses of priests.275
On the first day six courses offered two lambs each, and the other (two)
courses one lamb each. On the second day five courses offered two lambs
each, and the remaining (four) courses one lamb each. On the third day four
courses offered two lambs each, and the remaining six one lamb each. On
the fourth day three courses offered two lambs each, and the remaining
eight one lamb each. On the fifth day two courses offered two lambs each,
and the remaining ten one lamb each. On the sixth day one course offered
two lambs, and the remaining twelve one lamb each. On the seventh day
they were all equal. On the eighth day they cast lots, as on other feasts.
They said, “that the order which offered bullocks to-day, was not permitted
to offer bullocks to-morrow.” But they changed in rotation.

7. Three times in the year all the courses shared alike in the offerings of the
great feasts, and in the distribution of the showbread. In the Solemn
Assembly276 they say to each priest, “Here is unleavened bread for thee, and

here is leavened for thee.” The course in regular succession offered the
daily sacrifices, vows, and free-will offerings, and all the other sacrifices
and services of the congregation. If a feast be next to [pg 135] the Sabbath,
either before or after it, all the courses shared alike in the distribution of the
showbread.

8. “But if a day intervene between the two?” “The course in regular
succession took ten loaves, and the loiterers277 took two.” At other times of
the year, the course entering on duty took six loaves, and the course going
off duty took six. R. Judah says, “the course entering took seven, and that
going off took five.” Those entering shared them on the north side (of the
temple court), and those going out on the south side. The course Bilgah
always shared theirs on the south side. But their slaughter-ring was fastened
down, and the window of their closet was shut up.278

[pg 136]

The New Year

Four New Years—Judgments—New Moon—Witnesses—Evidence—
Samaritans—Spreading the News—Beth Yangzek—Examining Witnesses—
Rabban Gamaliel's Plan of the Phases of the Moon—Rabbi Joshua—
Sanhedrin—Cornets and Trumpets—Intention—The Serpent of Brass—
Jerusalem and Jamnia—Blessings—Texts of Scripture—How the Trumpets
are to be Blown.

Chapter I

1. There are four new years. The first of Nisan279 is a new year for kings and
for festivals.280 The first of Elul281 is a new year for the tithing of cattle; but
R. Eleazar and R. Simeon say, “it is on the first of Tishri.”282 The first of
Tishri is a new year for civil years, for years of release, and for jubilees,
also for planting of trees283 and herbs. The first of Sebat is a new year for
(the tithing of) trees according to the school of Shammai, but the school of
Hillel say, “on its fifteenth.”

2. The world is judged at four periods: at the passover, for the growth of
corn; at Pentecost, for the fruit of trees; at new year's day, when all human
beings pass before Him like lambs, as is said, “He fashioneth their hearts
alike; He considereth all their works”;284 and at the feast of tabernacles,
judgment is given for the rains.

3. Messengers went forth (from Jerusalem) in six months: in Nisan for the
passover; in Ab285 for the fast; in Elul for the new year; in Tishri for the
regulation of the feasts; in Kislev286 for the dedication; in Adar287 for the
feast of lots; and also in Iyar288 during the existence of the Temple for the
little passover.

[pg 137]
4. For two months289 they may profane the Sabbath, for Nisan and for
Tishri, because in them the messengers went forth to Syria, and in them
they regulated the feasts. And during the existence of the Temple they might
profane it in all the months for the regulation of the offerings.

5. If the moon290 appeared high and clear, or did not appear high and clear,
the witnesses may profane the Sabbath on account of it. R. José says, “if it
appeared high and clear, they may not profane the Sabbath on account of
it.”

6. It happened that more than forty pairs of witnesses were passing through,
when R. Akivah detained them in Lydda. Rabban Gamaliel sent to him, “if
thou thus detainest the people, it will be a stumbling-block in the future.”

7. When father and son have seen the new moon, they must go (before the
Sanhedrin), not that they may be combined together, but in order that,
should the evidence of either of them be disallowed, the other may be
combined with another witness. R. Simeon says, “father, and son, and
relatives in every degree, may be allowed as competent witnesses for the
new moon.” R. José says, “it happened that Tobias, the physician, his son,
and his freed slave, saw the new moon in Jerusalem, and the priests
accepted his evidence, and that of his son, but disallowed his slave; but
when they came before the Sanhedrin, they accepted him and his slave, but
disallowed his son.”

8. These witnesses are disallowed—gamblers with dice, usurers,291 pigeon-
breeders,292 traders in produce of the Sabbatical year, and slaves. This is the
rule: all evidence that cannot be received from a woman cannot be received
from any of these.

9. “He who has seen the new moon but cannot walk?” “They must bring
him on an ass or even in a bed.” Those afraid of being waylaid may take
sticks in their hands, and if they have a long way to go, they may take
provisions. If [pg 138] they must be a day and a night on the road, they may
profane the Sabbath in travelling to testify for the new moon; as is said,
“These are the feasts of the LORD, which ye shall proclaim in their
seasons.”293

Chapter II

1. If a witness were unknown, another was sent to testify to him. At first
they received evidence of the new moon from anyone; but when the
heretics294 bribed (the witnesses), they ordained that evidence should only
be received from those who were known.

2. At first high flames were lighted, but when the Samaritans mimicked
them, it was ordained that messengers should be sent forth.

3. “How were these high flames lighted?” “They brought long staves of
cedarwood, canes, and branches of the olive tree, and the tow of flax, which
was tied with twine. And one went to the top of the mountain and lighted
them, and waved the flame to and fro, up and down, till he could perceive
his companion doing so on the second mountain, and so on the third
mountain,” etc.

4. “And where were these high flames lighted?” “From the Mount of Olives
to Sartaba; from Sartaba to Grophinah; from Grophinah to Hoveran; from
Hoveran to Bethbaltin; there they did not cease to wave them to and fro, up
and down, till the whole country of the captivity295 looked like torches of
fire.”

5. There was a large court in Jerusalem called Beth Yangzek,296 there all the
witnesses met, and there the Sanhedrin examined them. And they made
great feasts for them, that they might come often. At first they did not stir
from thence all day.297 Rabban Gamaliel the elder ordained, that they might
go 2,000 cubits on every side. And not only they, but the midwife going to a
birth; and they who go to rescue from fire, or from enemies, or from
inundation, or from fallen [pg 139] buildings. These are as inhabitants of
the place, and they have 2,000 cubits on every side.

6. “How did they examine the witnesses?” “The first pair which came were
examined first, and they brought in the eldest of them, and they said to him,
‘Tell us how you saw the moon—(her horns) toward the sun, or away from
the sun? To the north, or to the south? What was her altitude? Toward where

her declination? And what was her breath?’ If he said ‘toward the sun,’ he
said nothing. Afterward they brought in the second and examined; if the
evidence was found to agree, the evidence stood. The remaining pairs of
witnesses were then superficially examined, not because there was
necessity for their evidence, but not to discourage them, that they might be
willing to come again.”

7. The chief of the Sanhedrin said, “(the feast) is sanctified”; and all the
people answered after him, “Sanctified, sanctified.” Whether the new moon
had been seen in its season, or not, they sanctified it. R. Eleazar, son of
Zadok, said, “if it were not seen in its season, they did not sanctify it, for
heaven had already sanctified it.”

8. Rabban Gamaliel had on a tablet and on the wall of his chamber figures
and phases of the moon which he showed to ignorant witnesses, and said,
“was it like this you saw her, or like that?” It happened once that two
witnesses came, and said, “we saw the moon in the morning in the east, and
in the evening in the west”; said R. Jochanan, son of Nourri, “they are false
witnesses,” but when they came to Jamnia, Rabban Gamaliel received their
evidence. Two other witnesses came, and said, “we saw the moon in her
season, but on the next evening of the intercalary day she was invisible,”
and R. Gamaliel received them. Said R. Dosah, son of Arkenaz, “they are
false witnesses, for how can they testify of a woman being delivered, and
on the morrow she is still pregnant?” To him said R. Joshua, “I approve thy
words.”

9. Rabban Gamaliel sent to (R. Joshua), “I order thee to come to me with
thy staff and money on the day of atonement, according to thy
reckoning.”298 R. Akivah went to (R. Joshua), and found him sorrowing. He
said to him, “I can [pg 140] prove that all Rabban Gamaliel has done is well
done, for it is said, ‘These are the feasts of the Lord, even holy
convocations, which ye shall proclaim in their seasons,’299 or out of their
seasons; I have no other feasts but these.” R. Joshua came to R. Dose, son
of Arkenaz. He said to him, “if we are to judge the tribunal of Rabban
Gamaliel, we must also judge the tribunals which have existed from the
days of Moses till now,” for it is said, “Then went up Moses and Aaron,
Nadab and Abihu, and seventy of the elders of Israel.”300 “And why were

not the names of the elders mentioned, but to inform us that every three
men in Israel who compose a tribunal, are as a tribunal of Moses?” R.
Joshua took his staff and money in his hand, and went to Jamnia to Rabban
Gamaliel on the day when the atonement began, according to his reckoning.
Rabban Gamaliel stood up and kissed him on his head, saying to him,
“come in peace, my master and disciple—my master in wisdom, my
disciple in obeying my words.”

Chapter III

1. “The Sanhedrin and all Israel saw (the new moon); the witnesses were
examined, but it became dark before they could say, ‘Sanctified’?” “The
month is intercalary.” “The Sanhedrin alone saw it?” “Two members must
stand up and testify before them, and they shall say, ‘Sanctified,
sanctified.’ ” “Three composing a Sanhedrin saw it?” “Two of them must
stand up, and their assessors must be seated with the single member, and
before them they shall testify, and say, ‘Sanctified, sanctified,’ because an
individual cannot be trusted by himself alone.”

2. All cornets are allowed, except (horns) of a heifer,301 because it is
(written) horn.302 Said Rabbi José, “are not all cornets called horn? for it is
said, ‘When they shall make a long (blast) with the ram's horn.’ ”303

3. The cornet of the New Year was a straight horn of a wild goat; and its
mouthpiece was plated with gold. And the two trumpets304 were stationed
on each side. The cornet prolonged [pg 141] its note when the trumpets
ceased, because the obligation of the day was for the cornet.

4. On fast days (there were) crooked rams' horns; and their mouthpieces
were plated with silver. And the two trumpets were stationed in the midst.
The cornet ceased, and the trumpets prolonged their notes, because the
obligation of the day was for the trumpets.

5. The jubilee is like the New Year for the sounding and the blessings. R.
Judah says, “on the New Year they sounded rams' horns; and on the jubilee

wild goats' horns.”

6. A cornet, which was rent and cemented, is disallowed. One cemented
from fragments of cornets is disallowed. “It had a hole, which was closed?”
“If it hinder the sound, it is disallowed; but if not, it is allowed.”

7. “If one sound the cornet within a pit, a cistern, or in an earthenware
vessel, and one (outside) hears the sound of the cornet?” “He is free.”305
“But if he hear the echo of the sound?” “He is not free.” And so, if one be
passing behind a synagogue, or his house adjoin the synagogue, and he hear
the sound of the cornet, or the reading of the roll of Esther, he is legally
free, provided he heard it with due attention; but if not, he is not legally
free. Although one hears as well as another, yet one hears with hearty
intention, and another without hearty intention.

8. “And it came to pass, when Moses held up his hand that Israel
prevailed,”306 etc. And how could the hands of Moses make the battle, or
crush the battle? But it is written to tell thee that while Israel looked to
Heaven for aid, and subjected their hearts to their heavenly Father, they
prevailed; and when they did not do so, they were defeated. Like as He
says, “Make thee a fiery serpent, and set it upon a pole, and it shall come to
pass that everyone that is bitten, when he looketh upon it, shall live.”307 And
how could the serpent kill, or make alive? But when the Israelites looked to
Heaven for aid, and subjected their hearts to their heavenly Father, they
were healed; and when they did not do so, they perished. One deaf and
dumb, or an idiot, or a child, cannot, as proxies, free others from their
obligations. This is the [pg 142] rule: all who are not responsible for a thing,
cannot free others from their obligations.

Chapter IV

1. When the feast of New Year happened on the Sabbath, they used to sound
the cornet in the Sanctuary; but not in the provinces. After the destruction of
the Sanctuary, R. Jochanan, son of Zacai, decreed that they should sound it
in every place in which there is a tribunal of justice. R. Eleazar says, “R.

Jochanan, son of Zacai, decreed it only for Jamnia.” But the Sages said to
him, “it was all one for Jamnia, and all one for every place in which there is
a tribunal of justice.”

2. And again,308 Jerusalem was privileged above Jamnia, because every city
which could be seen, and the sounding heard, and which was near, and to
which it was allowed to go, might sound the cornet; but in Jamnia they
could only sound it before the tribunal of justice.

3. At first the palm-branch was taken seven days in the Sanctuary, and one
day in the provinces. After the destruction of the Temple, R. Jochanan, son
of Zacai, decreed, “that the palm-branch should be taken in the provinces
for seven days, to commemorate the Sanctuary”; also “that the whole day of
the waving309 it should be forbidden (to eat new corn).”

4. At first they received evidence of the new moon during the whole
(thirtieth) day; but once the witnesses delayed coming, and the Levites
erred in the chant. They decreed, that they should receive evidence only till
the time of the evening sacrifice; and if witnesses came after the evening
sacrifice, that and the next day were kept holy. After the destruction of the
Sanctuary Rabban Jochanan, son of Zacai, decreed, “that they should
receive evidence of the new moon during the whole day.” R. Joshua, son of
Korcha, says, “and again Rabban Jochanan, son of Zacai, decreed that
wherever the chief of the Sanhedrin might be, the witnesses need only go to
the place of its meeting.”

[pg 143]
5. The order of blessings to be said on the New Year is, “The Fathers,”310
and “The Mighty,” and “Sanctification of the Name,” and there are
comprehended the “Kingdoms” without blowing the trumpet; “The
Holiness of the Day,” and he blows; “The Remembrances,” and he blows;
“The Trumpets,” and he blows. And he says, “The Service,” “The
Confession,” and “Blessing of the Priests.” The words of R. Jochanan, son
of Nourri. Said R. Akivah to him, “if the trumpet be not blown after ‘The
Kingdoms,’ why are they mentioned?” But the order is, “The Fathers,” and
“The Mighty,” and “Sanctification of the Name,” and there are
comprehended “The Kingdoms,” with sanctification of the Day, and he
blows; “The Remembrances,” and he blows; “The Trumpets,” and he

blows. And he says, “The Service,” “The Confession,” and “Blessing of the
Priests.”

6. They cannot read less than ten (texts of Scripture) relating to “The
Kingdom,” ten relating to “Remembrances,” and ten to “Trumpets.”311 R.
Jochanan, son of Nourri, says, “if three be read from all of them, the duty is
fulfilled, but they mention not the remembrance of the kingdom, and
trumpet of vengeance.312 They must begin with the Law and end with the
Prophets.” R. José says, “if they end with the Law, the duty is fulfilled.”

7. (The minister of the congregation) must go over to the reading-desk on
the feast of the New Year. The second minister must blow the trumpet. But
at the hour for the hymn the first must read the hymn.

8. For sounding the trumpet of the New Year they may not transgress the
Sabbatical limit, they may not remove for it a heap of stones, they may not
climb a tree, and they may not ride a beast, or swim over water. Nor may
they cut it313 with anything that violates the Sabbatical rest, or violates a
negative command. But if one wish he may pour into it water or wine.314
They may not prevent children from blowing, but they may practise in
teaching them. But he who practises [pg 144] blowing is not freed from his
obligation, and he who listens to the practice is not freed from his
obligation.

9. The order of blowing the trumpet is, three blasts blown thrice. The
measure of the blast is as six alarms. The measure of the alarm is as three
shrieks. If one blew the first and prolonged the blast for the second to be as
two, it reckons but as one. He who has said the blessings, and afterward a
trumpet is given to him, must blow a blast, an alarm, and a blast three times.
As the minister of the congregation is bound, so is each individual bound.
R. Gamaliel says, “the minister of the congregation releases the public from
their obligations.”

[pg 145]

On Fasting

When Rain is to be Prayed for—Proclamations for Fasting—Ceremonial of
Fasting—Prayers—Blowing of Trumpets—R. Gamaliel and R. Meier—Sign
of Famine—Partial Rain—Pestilence—Story of Hone Hammeagal—Lifting
Up of Hands—Deputies—Bringing Wood—Five Things Happened in
Tammuz and Five in Ab—Mortifications—Rejoicings.

Chapter I

1. “When do we remember in prayer the heavy rain?” Rabbi Eleazar said,
“from the first holiday of the feast (of tabernacles),” Rabbi Joshua said,
“from the last holiday of the feast.” To him said Rabbi Joshua, “when the
rain is no mark of blessing in the feast, why should one remember it?” Said
Rabbi Eleazar to him, “even I did not say to ask for it, but to remember the
blowing of the wind, and the descent of the rain in its season.” He replied to
him, “if so, one can remember it always.”

2. We ask for rain only near to the season of rains. Rabbi Judah said,315 “he
who passes last before the ark on the last holiday of the feast of tabernacles
remembers it; the first does not remember it. On the first holiday of the
passover the first remembers it, the last does not remember it.” How long
do we ask for rain? Rabbi Judah said, “till the passover be ended.” Rabbi
Meier said, “till Nisan depart,316 as is said,317 ‘And He will cause to come
down for you the rain, the former rain, and the latter rain in the first
month.’ ”

3. On the third day of Marchesvan318 we ask for the rain. Rabban Gamaliel
said, “on the seventh, fifteen days after the feast, that the last Israelite
returning home from the feast may reach the river Euphrates.”

4. “If the seventeenth day of Marchesvan arrive, and the [pg 146] rain does
not come down?” “Men of eminence begin to fast for three days. They may
eat and drink by night. And they may work, and wash, and anoint
themselves, and put on their sandals, and use their couches.”

5. “If the first day of the month Chislev319 arrive, and the rain does not come
down?” “The tribunal proclaims three fast-days320 for the congregation.
Persons may, however, eat and drink by night. And they may work, and
wash, and anoint themselves, and put on their sandals, and use their
couches.”

6. “If these days pass over, and there be no answer?” “The tribunal
proclaims three other fast-days for the congregation. Persons may, however,
eat and drink while it is still day. But they are forbidden work, and washing,
and anointing, and putting on sandals, and the use of the couch. And the
baths are locked up.” “If these days pass over, and there be no answer?”
“The tribunal proclaims for them seven more; these are altogether thirteen
fast-days for the congregation.” “And what are these fast-days more than
the first six?” “Because during them men blow with the trumpets and lock
up their shops.” On Monday they can half open them at dark. But on
Thursday they may open them for honor to the approaching Sabbath.

7. “If these days pass over, and there be no answer?” “People diminish
business, building, planting, betrothals and marriages, and salutations of
peace between man and his friend, as children of men ashamed before
OMNIPRESENCE.” The men of eminence have again recourse to fasting,
till Nisan be ended. If Nisan be ended, and the rain comes down, it is a
mark of cursing, as is said,321 “Is it not wheat harvest to-day?” etc.

Chapter II

1. “What is the order of the fast-days?” “Men draw out the ark containing
the rolls of the Law to the public street of the city, and they put burnt ashes
on the top of the ark, and on the head of the prince, and on the head of the
president [pg 147] of the tribunal, and everyone takes and puts ashes on his

own head.” The most aged of them says before them touching words,
“Brethren, it is not said for the men of Nineveh, ‘And God saw their
sackcloth and their fasting,’322 but ‘God saw their works, that they returned
from their evil way.’ And in the tradition (of the prophet) he says,323 ‘Rend
your hearts and not your garments, and turn unto the Lord your God.’ ”

2. When they stood in prayer, they placed before the ark an aged man and
full of experience, one who had children and an unblemished house, that his
heart be not distracted in prayer, and he says before them twenty-four
blessings, the usual eighteen for every day, and he adds to them six more.

3. These are they, “remembrances,”324 and “blowing of the trumpets,”325 “In
my distress I cried unto the Lord, and He heard me,”326 “I will lift up my
eyes unto the hills,”327 “out of the depths have I cried unto Thee, O Lord,”328
“A prayer of the afflicted when he is overwhelmed.”329 Rabbi Judah says, “it
was not necessary to say the ‘remembrances,’ and ‘the trumpets,’ but he
said instead of them, ‘If there be in the land famine, if there be
pestilence,’ ”330 etc. “The word of the Lord that came to Jeremiah
concerning the dearth.”331 And he said their closing benediction.

4. For the first additional prayer he said, “He who answered Abraham our
father on Mount Moriah, He shall answer you, and hear the voice of your
cry this day. Blessed be Thou, Lord, the Redeemer of Israel.” For the
second he said, “He who answered our fathers by the Red Sea, He will
answer you, and hear the voice of your cry this day. Blessed be Thou, Lord,
who rememberest those forgotten by man.” For the third he said, “He who
answered Joshua in Gilgal, He will answer you, and hear the voice of your
cry this day. Blessed be Thou, Lord, who hearest the blowing of the
trumpet.” For the fourth he said, “He who answered Samuel in Mizpah, He
will answer you, and hear the voice of your cry this day. Blessed be Thou,
Lord, who hearest the cry of distress.” For the fifth he said, “He who
answered Elijah on [pg 148] Mount Carmel, He will answer you, and hear
the voice of your cry this day. Blessed be Thou, Lord, who hearest prayer.”
For the sixth he said, “He who answered Jonah from the fish's belly, He will
answer you, and hear the voice of your cry this day. Blessed be Thou, Lord,
who art ever answering prayer in the time of need.” For the seventh he said,
“He who answered David and Solomon his son in Jerusalem, He will

answer you, and will hear the voice of your cry this day. Blessed be Thou,
Lord, who hast pity on the earth.”

5. It happened in the days of Rabbi Chelpatha and R. Chanania, son of
Teradion, that a minister passed before the ark, and finished the whole
blessing, and the congregation did not answer after him, Amen. One cried
out, “Let the priests blow the trumpets”; they blew. (The minister prayed,)
“May He who answered Abraham our Father on Mount Moriah answer you,
and hear the voice of your cry this day.” (One cried out,) “Let the sons of
Aaron blow an alarm”; they blew an alarm. (The minister prayed,) “May He
who answered our fathers by the Red Sea, answer you, and hear the voice
of your cry this day.” And when the matter came before the Sages they said
it was not customary to do so, save in the Eastern gate and on the Mountain
of the House.

6. These are the first three fasts. The priests of the weekly Watch of the
Temple fasted, but not completely. And the priests of their “Father's
House”332 did not fast at all. In the second three fasts the men of the Watch
fasted completely. And the men of their “Father's House” fasted, but not
completely. “In the seven last fasts both of them fasted completely.” The
words of Rabbi Joshua. But the Sages say, “in the three first fasts neither
one nor other fasted at all. In the second three fasts the priests of the Watch
fasted, but not completely. And the priests of their ‘Father's House’ did not
fast at all. In the seven last fasts the priests of the Watch fasted completely,
and the priests of their ‘Father's House’ fasted, but not completely.”

[pg 149]
7. The men of the Watch are allowed to drink wine by night, but not by day,
and the men who inherit the patrimony of their fathers333 may not drink it
neither by day nor night. The men of the Watch and the Delegates334 are not
allowed to shave, nor wash, except on Thursdays for the honor of the
approaching Sabbath.

8. That which is written in “The Roll of Fasting,”335 “not to mourn” on
certain days—the day before them it is not allowed—the day after them it is
allowed to mourn. Rabbi José said, “both before and after the day it is not
allowed.” But when it is written, “not to fast,” both the day before and the

day after the fast, it is allowed to fast. Rabbi José said, “before the fast it is
not allowed—after the fast it is allowed.”

9. The rulers must not proclaim fasts for the congregation to begin on
Thursday, so as not to raise the market. But the three first fasts are Monday,
Thursday, and Monday. And the three second, Thursday, Monday, and
Thursday. Rabbi José said, “as the first fasts are not to begin on Thursday,
so likewise the second and the last are not to begin on that day.”

10. “The rulers must not proclaim fasting for the congregation on the feast
of New Moon, and on the feasts of Dedication, and Purim; but if they have
already begun, they need not cease.” The words of Rabbi Gamaliel. Said R.
Meier, “even though Rabbi Gamaliel said they need not cease, he admits
that the congregation do not fast the whole day; and so also on the ninth of
Ab, the fast for the burning of the Temple, if it happen on the eve of the
Sabbath.”

Chapter III

1. The order of these fasts is said only for the first rains. But if the sprouts
wither, men blow an alarm off-hand. And if the rains cease between rain
and rain forty days, men blow an alarm off-hand. Because it is a sign of
famine.

2. If the rains came down for the sprouts, but did not come down for the
trees, for the trees, but not for the sprouts, for [pg 150] both these, but not
for the wells, pits, and caves, men must blow an alarm for them off-hand.

3. And so also for the city, on which the rain did not come down, as is
written,336 “And I caused it to rain upon one city, and caused it not to rain
upon another city; one piece was rained upon, and the piece whereupon it
rained not withered.”

This city fasts and blows an alarm, and all its neighboring cities fast, but do
not blow alarms. R. Akiba said, “they blow alarms, but do not fast.”

4. And so for a city, in which there is pestilence, or falling of buildings, that
city fasts and blows an alarm, and all the neighboring cities fast, but do not
blow an alarm. Rabbi Akiba said, “they blow alarms, but do not fast.”
“What is pestilence?” “A city containing 500 men, and there go forth from
it three dead in three days, one after the other; this is pestilence, less than
this is not pestilence.”

5. For these things men blow an alarm in every place—for the blasting and
for the blighting, for the locust and for the caterpillar, and for the evil beast,
and for the sword, they blow an alarm over them, because it is a spreading
wound.

6. It happened that the elders went down from Jerusalem to their cities, and
proclaimed fasting, because the blasting appeared, as much as would fill an
oven, in Askelon. And again they proclaimed a fast, because the wolves
devoured two children beyond Jordan: Rabbi José said, “not because they
devoured them, but because the wolves were seen.”

7. For these things men blow an alarm on the Sabbath—for a city,
encompassed by Gentiles, or by a flood, and for a ship tossed in the sea.
Rabbi José said, “for help, but not for a cry of distress.” Simon the
Temanite said, “also for pestilence,” but the Sages did not admit it.

8. For all distress—may it not come on the congregation—men sound an
alarm, except for too much rain. It happened that they said to Honé
Hammeagal, “pray that the rain come down”: he said to them, “go and bring
in the passover ovens, that they be not dissolved.” He prayed, but the rain
did not come down—What did he do? He dug a hole and stood in it, and
said before HIM, “Our Lord of the world, thy sons have turned toward me,
because I am a [pg 151] son of the House in Thy Presence. I am sworn in
Thy great Name, that I move not from hence, till Thou have pity on Thy
children.” The rain began to drop; he said, “I did not ask it thus, but rains
for wells, pits, and caves.” The rain began to descend with storm. He said,
“I did not ask it thus, but reasonable rain, with blessing and free-will.” The
showers came down as they ought, until all Israel went up from Jerusalem
to the Mount of Olives on account of the rains. They came and said to him,
“as thou hast prayed that the rains should come down, so pray that they may
depart.” He said to them, “go and see if the Stone of Proclamation337 be

covered.” Simon the son of Shatach sent to him word, “if thou wert not
Honé, I would excommunicate thee; but what shall I do to thee, since thou
prayest before OMNIPRESENCE, and He does thy will, as a son who plays
upon his father, and he does his will? and for thee the Scripture says, ‘Thy
father and thy mother shall be glad, and she that bare thee shall rejoice.’ ”338

9. “If men were fasting and the rains came down for them before the sun
rose?” “They need not complete the day.” “If the rains came down after
sunrise?” “They must complete it.” R. Eliezer said, “before noon they need
not complete it, if after noon they must complete it.” It happened, that the
rulers proclaimed a fast in Lydda, and the rains came down in the forenoon.
Said R. Tarphon, “go and eat, and drink, and make holiday.” They went and
ate and drank, and made holiday, and they came in the evening and read the
great Thanksgiving.339

Chapter IV

1. Three times in the year the priests elevate their hands to bless the people,
four times a day—in the morning prayer, in the following prayer, in the
evening prayer, and at the locking of the gates. These times are the fast
days, on the fasts of the deputies, and on the day of atonement.

2. These are the Delegates, according as is said, “Command the children of
Israel, and say unto them, My offering and [pg 152] my bread for my
sacrifices made by fire.”340 And how is it possible, that the offering of a man
should be sacrificed, and he does not stand by it? Therefore, the former
prophets decreed four-and-twenty Watches. For every Watch there were
Delegates in Jerusalem of priests, Levites, and Israelites. When the time
approached (for them) to go up, the priests and Levites went up to
Jerusalem, and the Israelites, who belonged to the Watch, gathered in their
cities and read in the history of Genesis.

3. And the Delegates used to fast four days in the week, from the second
day till the fifth. But they did not fast on the eve of the Sabbath, for honor
to the Sabbath. Nor on the first day, that they should not go forth from

repose and enjoyment, to toil, and fasting, and death. On the first day they
read in Genesis,341 “and let there be a firmament.” On the second, “let there
be a firmament and let the waters be gathered together.” On the third day,
“let the waters be gathered together, and let there be lights.” On the fourth,
“let there be lights, and let the waters bring forth abundantly.” On the fifth,
“let the waters bring forth abundantly,” and “let the earth bring forth.” On
the sixth, “let the earth bring forth,” and “the heavens were finished.” Two
men read a large portion, but a small portion was read by one. At morning
prayer, at the following prayer, at the evening prayer, they went in and read
orally (by heart), as they read the “Hear,”342 etc. On the eve of the Sabbath
they did not go in to evening prayer for honor to the Sabbath.

4. Every day when there is praise, the Delegates are not at morning prayer.
When there is the additional offering at the following prayer, there is not the
closing prayer at the locking up of the gates. “When there is the offering of
the wood, there is not the evening prayer.” The words of Rabbi Akiba. The
son of Azai said to him, R. Joshua thus taught it: “when there was an
additional offering, the Delegates did not come to evening prayer; when
there was the offering of the wood, they did not come to prayer at the
locking up of the gates.” R. Akiba changed his opinion, and taught as the
son of Azai.

5. The times of bringing wood for the altar by priests and [pg 153] people
were nine. On the first of Nisan,343 the children of Arach, son of Judah,
brought it. On the twentieth of Tammuz,344 the children of David, the son of
Judah, brought it. On the fifth of Ab,345 the children of Parhush, the son of
Judah, brought it. On the seventh, the children of Jonadab, the son of
Rechab, brought it. On the tenth, the children of Sinah, the son of
Benjamin, brought it. On the fifteenth, the children of Zathva, the son of
Judah, brought it, and with them the priests and Levites and all who were
ignorant of their tribe. And the children of Gonebi Eli346 and the children of
Kozhi Kezihoth. On the twentieth, the children of Pachath Moab, the son of
Judah, brought it. On the twentieth of Elul,347 the children of Adin, the son
of Judah, brought it. On the first of Tebeth, the children of Parush returned
the second time. On the first of Tebeth,348 there was no meeting of the
Delegates, as there was on it “The Praise,” and the additional offering at the
following prayer, and the offering of the wood.

6. Five things happened to our fathers on the seventeenth of Tammuz, and
five on the ninth of Ab. On the seventeenth of Tammuz the stone tables
were broken, and the daily offering ceased, and the city was broken up, and
Apostemus349 burnt the law, and he set up an image in the Temple. On the
ninth of Ab it was proclaimed to our fathers, that they should not enter the
land, and the House was ruined for the first and second time, and Bither
was taken, and the city was ploughed up. On entering Ab we must diminish
joy.

7. The week in which the ninth of Ab comes, men are not allowed to clip
their hair, or wash their clothes; but on Thursday they are allowed, for
honor to the Sabbath. On the eve of the ninth of Ab one must not eat from
two dishes, must not eat flesh, and must not drink wine. Rabban Simon, the
son of Gamaliel, said, “one must change the style of living.” R. Judah
“enjoined to turn over the beds,” but the Sages did not approve him.

8. Said Rabban Simon, the son of Gamaliel, “there were no holidays in
Israel like the fifteenth of Ab, or like the day of [pg 154] atonement.
Because in them the daughters of Jerusalem promenaded in white garments
borrowed, that no one might be ashamed of her poverty. All these garments
must be baptized. And the daughters of Jerusalem promenaded and danced
in the vineyards. And what did they say? ‘Look here, young man, and see
whom you choose; look not for beauty, look for family;’ ‘Favor is deceitful,
and beauty is vain, but a woman that feareth the Lord, she shall be praised;’
and it is said, ‘Give her of the fruit of her hands, and let her own works
praise her in the gates,’350 and also it is said, ‘Go forth, O ye daughters of
Zion, and behold King Solomon with the crown, wherewith his mother
crowned him in the day of his espousals, and in the day of the gladness of
his heart.’351 The day of his espousals, this is the gift of the Law; and in the
day of the gladness of his heart, this is the building of the Sanctuary, and
may it be speedily built in our days. Amen.”

[pg 155]

The Feast-Offering352

What is a Child?—Offerings—Crooked and Straight—Remission of Vows—
Persons Unsuitable for the World—Laying on of Hands—Baptisms—
Defilements—Purity—Vessels of the Sanctuary.

Chapter I

1. All are bound to appear in the Temple, except the deaf, an idiot, and a
child, and a eunuch, and women, and slaves who are not free, and the lame,
and the blind, and the sick, and the aged, and the man who cannot go afoot.
“What is a child?” “Everyone who cannot ride on the shoulder of his father,
and go up from Jerusalem to the Mountain of the House.” The words of the
school of Shammai. But the school of Hillel say, “everyone who cannot
grasp his father's hand, and go up from Jerusalem to the Mountain of the
House,” as is said, “three times.”353

2. The school of Shammai say, “the appearance in the Temple is with two
pieces of silver, and the peace-offering with a meah of silver.”354 But the
school of Hillel say, “the appearance is with a meah of silver, and the feast-
offering with two pieces of silver.”

3. The burnt-offerings of the appointed feasts come from ordinary money;
but the peace-offering from tithes. “The offerings on the first holiday of the
passover?”355 The school of Shammai say, “from ordinary money,” but the
school of Hillel say, “from tithes.”

4. Israelites discharge their duty with vows, with free-will offerings, and
with tithes of animals; and priests with sin-offerings, with trespass-

offerings, and with the breast and shoulder, and first-born, but not with
fowls, nor with meat-offerings.

[pg 156]
5. “If one have a large family and small income?” “He must bring more
peace-offerings, and less burnt-offerings.” “If a small family and large
income?” “He must bring more burnt-offerings, and less peace-offerings.”
“If both be small?” “Of this they say, a silver meah, and two pieces of silver
are sufficient.” “If both be large?” “Of this it is said, every man shall give
as he is able according to the blessing of the Lord thy God which He hath
given thee.”356

6. When one did not bring his peace-offering on the first holiday of the
feast, he may bring it during the holidays, and even on the last day of the
feast. “If the feast passed over, and he did not bring the peace-offering?”
“He is not obliged to bring it.” For this it is said, “that which is crooked
cannot be made straight, and that which is wanting cannot be numbered.”357

7. Rabbi Simon, the son of Menasia, said, “if thou shalt say, a thief or a
robber, he may return and become straight.” R. Simon, the son of Jochai,
said, “we do not call one crooked, save one straight at first, and he became
afterward crooked; and this is the disciple of the wise, who departs from the
Law.”

8. The remission of vows is like flying in the air, and it has no foundation.
The decisions for the Sabbath, peace-offerings, and trespasses, are as
mountains hanging on a hair; because the verse is small, but the decisions
are many. Jurisprudence, and the Temple service, cleanness and
uncleanness, and illegal connections, have their own foundations; they, they
are the body of the law.

Chapter II

1. Men may not discourse on illegal connections with three,358 nor on the
work of creation with two,359 nor on the cherubs with one,360 save when one

is wise, and comprehends it of his own knowledge. Everyone who considers
four things, it were suitable for him that he did not come into the world.
What is in the height? what is in the depth? what is before? and what is
behind? And everyone who is not anxious for the honor of his Creator, it
were suitable for him that he did not come into the world.

[pg 157]
2. José, the son of Joezar, said that “one is not to lay his hand on the
offering.” José, the son of Jochanan, said, “he is to lay his hand on the
offering.” Joshua, the son of Perachia, said, that he “is not to lay on his
hand.” Nittai, the Arbelite, said, “he is to lay on his hand.” Judah, the son of
Tabai, said, that “he is not to lay on his hand.” Simon, the son of Shatach,
said, “he is to lay on his hand.” Shemaiah, said, “he is to lay on his hand.”
Abtalion said, “he is not to lay on his hand.” Hillel and Menachem did not
dispute. Menachem went out and Shammai entered. Shammai said, “he is
not to lay on his hand.” Hillel said, “he is to lay on his hand.”361 The first
were Princes, and the second were Presidents of the Tribunal.

3. The school of Shammai said, “men may bring peace-offerings during the
feast, but they are not to lay their hands on them, and they are not to bring
burnt-offerings.” But the house of Hillel say, “they may bring peace-
offerings, and burnt-offerings, and lay their hands on them.”

4. “When Pentecost happens to be on the eve of the Sabbath?” The school
of Shammai say, “the day of slaughtering the offering is after the Sabbath.”
But the school of Hillel say, “there is no day of slaughtering after the
Sabbath.”

But they both acknowledge that if it happened to be on the Sabbath, the day
of slaughter is after the Sabbath. And the high priest must not robe in his
vestments, though they are allowed in seasons of mourning and fasting, for
fear of confirming the words of those who say that “Pentecost is after the
Sabbath.”362

5. Men must wash their hands for ordinary eating, but for tithes and for the
heave-offering they must be baptized. And for the sin-offering, if the hands
be unclean, the body is unclean.

6. He who baptized himself for ordinary eating, and indicated it to be for
ordinary eating, he is prohibited from (eating) the tithe. “If he baptized for
the tithe, and indicated it to be for the tithe?” “He is prohibited from eating
heave-offerings.” “If he baptized for heave-offerings, and indicated [pg
158] it to be for heave-offerings?” “He is prohibited from eating the holy
flesh.” “If he baptized for the holy flesh, and indicated it to be for the holy
flesh?” “He is prohibited from the sin-offering.” “If he baptized for the
weighty?” “He is permitted the light.” “If he baptized, and did not indicate
his intention?” “It is as no baptism.”

7. Treading on the garments of an ordinary man defiled the Pharisees.
Treading on the garments of the Pharisees defiled those who eat the heave-
offering. Treading on the garments of those who eat the heave-offering
defiled for the holy flesh. Treading on the garments of those who eat the
holy flesh defiles for the sin-offering. Joseph, the son of Joezer, was the
most pious of the priesthood, and treading on his cloak defiled for the holy
flesh. Jochanan, the son of Gudgada, used to eat with the purification for
the holy flesh all his life; and treading on his cloak defiled for the sin-
offering.

Chapter III

1. There are more weighty rules for holy things, than for the heave-offering.
Because vessels may be baptized in vessels for the heave-offering, but not
for holy things. The outside and inside and handle (are reckoned separately)
for the heave-offering, but not for holy things. He who carries that which
defiles by treading upon it, may carry the heave-offering but not the holy
flesh. Treading on the garments of those who eat the heave-offering defiles
for the holy flesh. The measure of the holy flesh is not as the measure of the
heave-offering. Because for the holy flesh one must loose his garments and
dry himself, and baptize and afterward bind them up. But in the heave-
offering he can bind them up and afterward baptize himself.

2. Vessels completed in purity must be baptized for holy things, but not for
the heave-offering. A vessel unites whatever is inside to holy things, but not
to the heave-offering. The fourth degree of legal uncleanness363 is
disallowed in holy things, and the third degree in the heave-offering. In the
[pg 159] heave-offering, if one of the hands be unclean, its fellow may be
clean, but in holy things one must baptize both hands; because each renders
its fellow unclean for holy things, but not for the heave-offering.

3. Men may eat with unwashen hands the dry meat of the heave-offering,
but not the holy flesh. The first day mourner, and he who failed in
atonement, have need of baptism for the holy flesh, but not for the heave-
offering.

4. There are weighty rules for the heave-offering, because in Judah men are
credited with the purity of wine and oil during the whole year. And in the
time of wine-pressing and oil-pressing (men are credited) even for the
heave-offering. When the time for wine and oil pressing has passed over,
and a barrel of wine is brought for the heave-offering, it must not be
received. But one may let it stand over for the wine-pressing next year. But
if one said, “I put into it a quarter log of holy wine,” it is credited. “Jugs of
wine and jugs of oil which are mixed?” They are credited in the time of
wine-pressing and oil-pressing, and seventy days before that time.

5. From Modiyith364 and inward,365 men are credited for the purity of
earthen vessels. From Modiyith and outward they are not credited. “How?”
“The potter, when he is selling pots, comes inward from Modiyith.” One
says, “this is the potter,” and “these the pots,” and “these the purchasers,”
“it is credited.” “When he went outward?” “It is not credited.”

6. The tax-gatherers when they enter the house, and also the tax-gatherers
when they restore the vessels, are credited in saying, “we did not touch
them.” And in Jerusalem they are credited in holy things (that they did not
defile them), and at the time of the feast they are credited even in the heave-
offering.

7. “He who opened his barrel of wine,366 and commenced with his dough for
the use of the feast?” R. Judah said, “he may finish it” (after the feast). But
the Sages say, “he must not finish it.” When the feast was over, the priests

looked round for the purity of the Temple court. If the feast ended [pg 160]
on Friday, they did not look round for honor to the approaching Sabbath. R.
Judah said, “even they did not look round on Thursday, because the priests
are not then idle.”

8. “How did they look round for the purity of the court?” “The priests
baptized the vessels, which were in the Sanctuary, and used to say to the
people, ‘Watch and do not touch the table and the candlestick, lest you
render them unclean.’ ” All the vessels in the Sanctuary were double and
treble, because if the first became unclean, they could bring duplicates
instead of them. “All the vessels which were in the Sanctuary required
baptism367 except the golden altar, and the brazen altar, because they are as
earth.” The words of R. Eliezer. But the Sages say, “because they were
overlaid.”

[pg 161]

The Sanhedrin

Judges—Judgments—The Tribunal of Seventy-one—The Great Sanhedrin—
The Small Sanhedrin—High Priest—Funerals—King—Royal Wives—Book
of the Law—Objections to Judges—Relations—Examination of Witnesses—
Evidence—Judgments in Money and Judgments in Souls—Form of the
Sanhedrin—Appointment of Judges—Intimidation of Witnesses—
Investigation—Acquittal or Condemnation—Stoning—Hanging—Burning—
Beheading —Strangling—Blasphemy—Idolatry—Enticing—Sorcery—A
Son Stubborn and Rebellious—Burglary—Murder—Theft—Those Who
Have No Portion in the World to Come—The Rebellious Elder—The False
Prophet—The False Witness.

Chapter I

1. “Judgments for money (require) three (judges). Robbery and beating
(require) three. Damages or half damages, double payments and payments
four or five fold (require) three.” “Constraint, and enticement, and slander
(require) three.” The words of R. Meier. But the Sages say, “slander
(requires) twenty-three judges, because there exist in it judgments of souls.”

2. Stripes (require) three judges. In the name of Rabbi Ishmael, the Sages
say, “twenty-three.” “The intercalary month368 requires three. The
intercalary year requires three.” The words of Rabbi Meier. Rabban Simon,
the son of Gamaliel, said, “with three judges they begin, and with five they
discuss, and they conclude with seven; and if they concluded with three it is
intercalated.”

[pg 162]

3. “The appointment of elders, and striking off the heifer's neck369 (require)
three.” The words of Rabbi Simon. But Rabbi Judah said, “five.” The
loosing off the shoe,370 and dissatisfaction in marriage (require) three. The
produce371 of the fourth year,372 the second tithes, of which the value is
unknown (require) three. The valuation of holy things (requires) three. The
estimation of movable things requires three. R. Judah said, “one of them
must be a priest.” Immovable things require nine judges and a priest; and
the valuation of a man (slave) is similar.

4. Judgments of souls (require) twenty-three judges. Bestiality (requires)
twenty-three, as is said, “and thou shalt slay the woman and the beast,” and
it is also said, “the beast thou shalt slay.” An ox to be stoned (requires)
twenty-three judges; as is said, “The ox shall be stoned, and his owner also
shall be put to death,”373 as is the death of the owner, so is the death of the
ox. The wolf, and the lion, and the bear, and the leopard, and the panther,
and the serpent, are to be put to death with twenty-three judges. R. Eliezer
said, “everyone who first killed them has gained honor.” R. Akiba said,
“they are to be put to death after a judgment with twenty-three (judges).”

5. A tribe must not be judged, nor a false prophet, nor a high priest, save
before the tribunal of seventy-one. And soldiers must not go forth to lawful
warfare, save by a decree of the tribunal of seventy-one. Men must not add
to the city or to the temple courts, save by a decision of the tribunal of
seventy-one. They must not appoint judges to the tribes, save by a decision
of the tribunal of seventy-one. A city must not be excluded, save by the
tribunal of seventy-one. And the tribunal must not exclude a city on the
border, nor exclude three cities, but only one or two.

6. The Great Sanhedrin consisted of seventy-one members, and the small
one of twenty-three. And whence know we that the great one contained
seventy-one? as is said, “Gather unto me seventy men of the elders of
Israel”,374 and Moses over them. There are seventy-one. R. Judah said
“seventy.” And whence know we that the small one consisted of twenty-
three? [pg 163] as is said, “Then the congregation shall judge”;375 “and the
congregation shall deliver.” A congregation to judge, and a congregation to
deliver, there is twenty. And whence know we that a congregation required
ten? as is said, “How long shall I bear with this evil congregation?”376

Joshua and Caleb were excepted. “And whence know we to produce the
other three?” From the meaning, as is said, “Thou shalt not follow a
multitude to do evil.”377 I am hearing that “I shall be with them for good.” If
so, why is it said, “to decline after many to wrest judgment”?378 “Because
thy inclinations to good do not equal thy inclinations to evil. Thy
inclinations to good are by the report of one. Thy inclinations to evil are by
the report of two. And a tribunal must not be balanced. Another must be
added. There are twenty-three.” “And how populous must be the city suited
for judges?” “One hundred and twenty.” R. Nehemiah said “230 to
represent twenty-three overseers of tens.”

Chapter II

1. The high-priest may judge, and be judged.379 He may bear witness, and
witness may be borne against him. He may have his shoe loosed, and the
shoe may be loosed for his wife.380 His brother may take his wife, but he
must not take his brother's wife, because he is prevented from marrying a
widow. If there happened a death in his family, he must not go immediately
behind the bier. “But when the (mourners) are concealed (in a street), then
he is discovered (to the public). They are discovered to the public, and he is
concealed in a street. And he may go with them to the entrance gate of the
city.” The words of R. Meier. R. Judah said, “he must not depart from the
sanctuary”; as is said, “neither shall he go out of the sanctuary.”381 And
when he comforts others, the fashion of all the people is to pass one after
the other, and the deputy priest puts him in the middle between himself and
the people. [pg 164] But when he is comforted by others, all the people say
to him, “we are thy atonement.” And he says to them, “you shall be blessed
from heaven.” And at the first meal382 after a funeral, all the people recline
on the ground, and he sits on a stool.

2. The king neither judges, nor is he judged. He neither bears witness, nor is
witness borne against him. He does not unloose the shoe, and the shoe is
not unloosed for his wife. He does not marry his brother's wife, nor is his
wife married by his brother. R. Judah said, “if he pleased he may unloose

the shoe, or marry his brother's wife. He is remembered in prayer for good.”
The Sages said to him, “we do not hear him (the king) (for unloosing the
shoe) and his widow must not marry.” R. Judah said, “the king may marry
the widow of a king, as we find with David that he married the widow of
Saul”; as is said, “And I gave thee thy master's house, and thy master's
wives into thy bosom.”383

3. If there happened a death in his family, he goes not out from the entrance
of his palace. R. Judah said, “if he pleases to go after the bier he may go, as
we find in David that he went after the bier of Abner”; as is said, “And King
David himself followed the bier.”384 The Sages said to him, “this only
happened to pacify the people.” And at the first meal after a funeral, all the
people recline on the ground, and he sits on a sofa.

4. And he may go forth to lawful warfare by order of the supreme court of
seventy-one, and he may break down a road for himself, and none can
prevent him. The road of a king is without measure, and all the people
plunder and lay it before him. And he takes part first. He must not multiply
wives beyond eighteen. R. Judah said, “he may multiply wives for himself
so long as they do not turn away his heart.” R. Simon said, “even if one turn
away his heart, he should not marry her.” If so, wherefore is it said, “he
must not multiply for himself wives, even though they be as Abigail”? He
must not multiply horses, except sufficient for his own riding. And silver
and gold he must not multiply much, only sufficient to pay his own
expenses. And he must write a book of the law for himself. When he goes
out to war, he must bring it with him. When he returns, he must bring it
with him. If he sit [pg 165] in judgment it is with him. When he is seated it
is before him, as is said, “And it shall be with him, and he shall read therein
all the days of his life.”385

5. None may ride on his horse, and none may sit on his chair, and none may
use his sceptre, and none may see him shaving, either when he is naked, or
in the bath, as is said, “Thou shalt in any wise set him king over thee,”386
that his dread be upon thee.

Chapter III

1. “Judgments in money matters (require) three judges. This party chooses
for himself one, and the other party chooses for himself one. And both
parties choose another.” The words of R. Meier. But the Sages say, “the two
judges choose for themselves the other.” “This one may declare the judge of
that one illegal. And that one may declare the judge of this one illegal.” The
words of R. Meier. But the Sages say, “it is only when witness can be
brought against them that they are related or unlawful.” “But if they be
righteous or experienced, they must not be declared illegal.” “This one may
declare illegal the witness of that one. And that one may declare illegal the
witness of this one.” The words of R. Meier. But the Sages say, “it is only
when witness can be brought against them that they are related or unlawful,
but if they be righteous they must not be declared illegal.”

2. One said to the other, “I trust my father,” “I trust thy father,” “I trust three
cowherds.” R. Meier said, “he may change his mind.” But the Sages say,
“he must not change.” If he must give an oath to his companion, and he said
to him, “vow to me by the life of thy head”? R. Meier said, “he may change
his mind.” But the Sages say, “he must not change his mind.”

3. And these are illegal (as judges or witnesses), one who played at cards, or
lent on usury, or bet on the flight of doves, or trades in the Sabbatical year.
R. Simon said, “at first they were called gatherers on the Sabbatical year;
when they were forced by Gentiles to cultivate the ground, they changed to
[pg 166] call them traders on the Sabbatical year.” R. Judah said, “it is only
when they have no other occupation but this one alone: but if they have
another occupation, they are allowed.”

4. And these are related, his father and his brother, and the brethren of his
father, and the brethren of his mother, and the husband of his sister, and the
husband of his father's sister, and the husband of his mother's sister. And the
husband of his mother and his father-in-law, and his brother-in-law, they,
their children, and their sons-in-law, and his step-son alone. R. José said,
“this was the teaching of R. Akiba; but the first teaching was, his uncle and
the son of his uncle, and all suitable for inheritance, and everyone related to
him at the present time.” “One was related and became estranged?” “He is
lawful.” R. Judah said, “even if his daughter died, and he has children left
by her, they are related.”

5. “Who is a friend? and who is an enemy?” “A friend is the bridegroom's
best man, an enemy is everyone who has not spoken with him three days in
malice.” The Sages replied to him, “Israelites are not so suspicious.”

6. “How are witnesses examined?” “They are brought in and intimidated;
and all other men are driven out.” And the chief of the witnesses is left, and
they say to him, “tell us how do you know that this man is indebted to that
man?” If the witness said, “he told me that I am indebted to him”—“such a
man told me that he is indebted to him”—he has said nothing, till he shall
say, “he acknowledged in our presence that he owed him 200 zuz.” And
afterward the second witness is brought in, and examined. If their
statements were found agreeing, the judges held a conversation. Two of
them said “he is clear,” and one said “he is indebted”? “He is cleared.”
“Two said, he is indebted, and one said, he is clear?” “He is indebted.”
“One said he is clear, and one said he is indebted? And even if two
pronounced him clear or indebted, and one said, ‘I don't know’?” “The
judges must be increased.”

7. The matter is finished. They bring in the plaintiff and defendant. The
chief judge says, “thou, such a one, art clear; thou such a one, art indebted.”
“And whence know we that one of the judges on going out should not say,
‘I was [pg 167] for clearing him, but my colleagues pronounced him
indebted, but what shall I do when my colleagues are too many for me’?”
“Of this man it is said, ‘Thou shalt not go up and down as a tale-bearer
among thy people’;387 and it is said, ‘A tale-bearer revealeth secrets.’ ”388

8. At any time the one condemned may bring evidence and annul the
judgment. The judges said to him, “bring all your evidence within thirty
days from this date.” If he brought them within thirty days, it is annulled, if
after thirty days, it is not annulled. Rabban Simon, the son of Gamaliel,
said, “what shall he do if he did not find them within thirty days, but found
them after thirty days?” “The judges said to him, ‘bring witnesses’; and he
said, ‘I have no witnesses’; they said, ‘bring evidence’; and he said, ‘I have
no evidence’; but afterward he found evidence, and found witnesses?”
“They are nothing.” Rabban Simon, the son of Gamaliel, said, “what shall
he do if he did not know that he had witnesses, and found witnesses; he did
not know that he had evidence, and found evidence?” “They said to him,

‘bring witnesses’; he said, ‘I have no witnesses.’ ‘Bring evidence,’ and he
said, ‘I have no evidence.’ ” “He saw that he will be pronounced indebted in
judgment, and he said, ‘approach such a one, and such a one, and bear
witness for me,’ or ‘he pulled out evidence from his pocket’?” “It is
nothing.”

Chapter IV

1. Judgments in money and judgments in souls must be equally inquired
into and investigated; as is said, “Ye shall have one manner of law.”389
“What is the difference between judgments in money and judgments in
souls?” “Judgments in money (require) three judges, judgments in souls
twenty-three. Judgments in money open the case either for clearing or
proving indebted, but judgments of souls open the case for clearing, and the
case is not opened for condemning. Judgments in money are balanced by
one judge either for clearing or proving indebted; but judgments in souls are
balanced by one for clearing and by two for condemning. Judgments in
money may be reversed either for clearing or proving indebted; [pg 168]
but judgments in souls may be reversed for clearing, but must not be
reversed for condemnation. All may express an opinion on judgments in
money for clearing or proving indebted. All may express an opinion on
judgments in souls for clearing, but all must not express an opinion for
condemnation. He who has expressed an opinion on judgments in money
for proving indebted, may express an opinion for clearing, and he who has
expressed an opinion for clearing, may express an opinion for proving
indebted. He who has expressed an opinion on judgments in souls for
condemnation may express an opinion for clearing, but he who has
expressed an opinion for clearing must not reverse it to express an opinion
for condemnation. Judgments in money are conducted by day and settled by
night. Judgments in souls are conducted by day and settled by day.
Judgments in money are settled on the same day, either for clearing or
proving indebted. Judgments in souls are finished on the same day for
clearing, and on the day after it for condemnation—wherefore there can be
no judgments on Friday or on the eve of a festival.”390

2. Judgments in legal uncleanness and legal cleansings begin with the
Supreme (judge). Judgments in souls begin with a judge at his side. All are
eligible to pronounce judgments in money matters, but all are not eligible to
pronounce judgments in souls—only priests, Levites, and Israelites who can
intermarry into the priesthood.

3. The Sanhedrin was like half a round threshing-floor, in order that the
members might observe each other. And two scribes of the judges stood
before them—one on the right and one on the left. And they wrote the
sentence of acquittal, and the sentence of condemnation. R. Judah said,
“three; one scribe wrote the sentence of acquittal, and one wrote the
sentence of condemnation; and the third wrote both the sentence of acquittal
and the sentence of condemnation.”

4. And three rows of the disciples of the wise sat before them. And each one
knew his place. When it was necessary to appoint a judge, they appointed
one from the first row. One from the second row came instead of him into
the first, and one from the third row came instead of him into the second,
[pg 169] and they selected another from the congregation, and they seated
him in the third row, and he did not sit in the place of his predecessor, but
he sat in a place suitable for himself.

5. “How did the judges intimidate witnesses in the testimony for souls?”
“They introduced them, and intimidated them.” “Perhaps you are speaking
from guess? or from hearsay? witness from witness? or from a trustworthy
man we heard it?” Or, perhaps, “you don't know that at the last we shall
proceed to inquire into your own character and investigate it.” “Have a
knowledge that the judgments of money are not as the judgments of souls.
Judgments for money, when the man pays the money he has atoned. In
judgments for souls his blood and the blood of his posterity are suspended
till the end of the world.” So we find it with Cain when he slew his brother.
It is said of him,391 “the voice of thy brother's bloods crieth.” He does not
say thy brother's blood, but bloods of thy brother, his blood and the blood of
his posterity. Another thing is also meant, that thy brother's bloods are
spattered on wood, and on stones. Therefore man is created single, to teach
thee that everyone who destroys one soul from Israel, to him is the verse
applicable, as if he destroys a full world. And everyone who supports one

soul in Israel, to him is the verse applicable, as if he supports the full world.
And it is also said, for the peace of creation, that no man may justly say to
his companion, my father is greater than thine. And that the Epicureans
should not say, that there are more Creators in the heavens, and it is also
said, to show forth the greatness of the Holy One, blessed be He! When
man stamps many coins with one stamp, all are alike. But the King of
Kings, the Holy One, blessed be He! stamped every man with the stamp of
the first Adam, and no one of them is like his companion; therefore
everyone is bound to say, “for my sake was the world created.” But,
perhaps, the witnesses will say “what is this trouble to us?” But is it not
already said, “And is a witness, whether he hath seen or known of it; if he
do not utter it?”392 But perhaps the witnesses will say, “what is it to us, to be
guilty of this man's blood?” But is it not already said, “When the wicked
perish, there is shouting”?393

[pg 170]

Chapter V

1. The witnesses were examined with seven investigations. “In what
Sabbatical year?” “In what year?” “In what month?” “What date in the
month?” “What day?” “What hour?” “What place?” R. José said, “What
day?” “What hour?” “What place?” “Did you know him?” “Did you warn
him?” In a case of idolatry, “whom did he serve?” “And with what did he
serve?”

2. Every judge who extends examinations is praiseworthy. It happened that
the son of Zacchai examined (even) on the stems of figs. And what
difference is there between investigations and examinations? In
investigations if one say, “I don't know,” their witness is worthless. In
examinations, if one say, “I don't know,” and even two say, “we don't
know,” their witness stands. Whether in investigations or examinations,
when they contradict each other, their witness is worthless.

3. One witness said, “on the second of the month,” and another witness
said, “the third of the month.” Their witness stands. Because one knows of
the intercalary month, and another does not know of the intercalary month.
One said, “on the third,” and another said, “on the fifth”; their witness is
worthless. One said, “at the second hour,” and another said, “at the third
hour”; their witness stands. One said, “at the third,” and another said, “at
the fifth”; their witness is worthless. R. Judah said, “it stands.” One said,
“on the fifth,” and another said, “on the seventh”; their witness is worthless,
because at the fifth (hour) the sun is in the east, and at the seventh hour the
sun is in the west.

4. And afterward they introduce the second (witness) and examine him. If
both their statements agree, they open the case with clearing. One of the
witnesses says, “I possess information to clear him.” Or one of the disciples
of the Sanhedrin says, “I possess information for condemning.” They order
him to keep silence. One of the disciples of the Sanhedrin says, “I possess
information to clear him.” They bring him up, and seat him between the
judges, and he did not go down during the whole day. If there be substantial
information, [pg 171] they give him a hearing. And even when he (the
accused) says, “I possess information for clearing myself,” the judges give
him a hearing; only there must be substantial information in his words.

5. If the judges found him clear, they released him, but if not they deferred
his judgment till the morrow. They conversed in pairs, and reduced their
eating, and they drank no wine all the day, and discussed the matter the
whole night. And on the morrow they came very early to the judgment hall.
He who was for clearing said, “I was for clearing, and I am for clearing in
my place.” And he who was for condemning said, “I was for condemning,
and I am for condemning in my place.” He who pronounced for
condemning, could pronounce for clearing, but he who pronounced for
clearing, could not turn round and pronounce for condemning. If the judges
erred in a matter, the two scribes of the judges recalled it to their memory. If
they found him clear, they released him: but if not, they stood to be
counted. “Twelve cleared him, and eleven condemned?” “He is clear.”
“Twelve condemned him, and eleven cleared him, and even eleven cleared,
and eleven condemned,” and one said, “I don't know.” And even twenty-
two cleared or condemned, and one said, “I don't know?” “They must add

judges.” “How many do they add as judges two by two?” “Up to seventy-
one.” “Thirty-six cleared him, and thirty-five condemned him?” “He is
clear.” “Thirty-six condemned him, and thirty-five cleared him?” “They
disputed with each other until one of the condemning party acknowledged
the statement of the clearing party.”

Chapter VI

1. When the judgment was finished, they brought him forth to stone him.394
The place of stoning was outside the judgment-hall; as is said, “Bring him
forth that hath cursed.”395 One stood at the door of the judgment-hall with
towels in his hand, and another man rode a horse at a distance from him,
[pg 172] but so that he might see him. If one said, “I have something to tell
for clearing,” this one waved the towels, and the other galloped his horse,
and stopped the accused. And even though he himself said, “I have
something to tell to clear myself,” they brought him back as many as four or
five times, only there must be substance in his words. If they found him
clear, they freed him; but if not, they took him forth to stone him. And a
herald preceded him (crying), “Such a one, the son of such a one, is brought
out for stoning, because he committed such a transgression, and so and so
are witnesses; let everyone who knows aught for clearing him come forth
and tell it.”

2. When he was ten cubits from the place of stoning, they said to him
“confess,” as it is the custom of all about to die to confess, since to
everyone who confesses there is a portion in the world to come. So we find
with Achan when Joshua said to him, “My son, give, I pray thee, glory to
the Lord God of Israel, and make confession unto him.”396 And Achan
answered Joshua, and said, “Indeed, I have sinned against the Lord God of
Israel, and thus and thus I have done.” “And from whence know we that his
confession made atonement for him?” “As it is said, ‘And Joshua said, Why
hast thou troubled us? the Lord shall trouble thee this day. This day thou art
troubled, but thou shalt not be troubled in the world to come.’ ” And if he
did not know how to confess, they told him to say, “let my death be an

atonement for all my sins.” Rabbi Judah said, “if he knew that he was
falsely condemned, he said, ‘let my death be an atonement for all my sins,
except this one’;” the (Sages) said, “if so, every man will speak thus to
make themselves innocent.”

3. When he was four cubits from the place of stoning, they stripped off his
garments. “If a man, they covered him in front; if a woman, before and
behind.” The words of Rabbi Judah. But the Sages say “a man was stoned
naked, but the woman was not stoned naked.”

4. The place of stoning was two men high. One of the witnesses thrust him
down on his loins. If he turned on his heart, the witness must turn him on
his loins. If he died with that thrust it was finished; but if not, the second
(witness) took the stone, and cast it upon his heart. If he died with that
blow, the [pg 173] stoning was finished. But if not, he was stoned by all
Israel, as is said, “The hands of the witnesses shall be first upon him to put
him to death, and afterward the hands of all the people.”397 “All who were
stoned were hung up.” The words of Rabbi Eliezer. But the Sages say,
“none were hung up, save the blasphemer and the idolater.” “The man is to
be hung with his face toward the people, but the woman with her face
toward the wood.” The words of Rabbi Eliezer. But the Sages say, “the man
was hung up, but they do not hang up a woman.” Rabbi Eleazar said to
them, “and did not Simon, the son of Shatach, hang women in Askalon?”
They said to him, “he hung up eighty women (witches), and two could not
be judged, in one day.” “How did they hang him?” “They sunk a beam in
the ground, and a traverse beam proceeded from it, and they bound his
hands, one over the other, and hung him up” (by them). R. José said, “the
beam was inclined against the wall, and he was hung upon it, just as the
butchers do.” And they loosed him immediately afterward. “But if he was
out all night?” “It was a transgression of a negative command, as is said,
‘His body shall not remain all night upon the tree, but thou shalt in any wise
bury him that day (for he that is hanged is accursed of God),’ ”398 etc. As
one says, “wherefore is this one hung?” “Because he blasphemed the
NAME, and it follows that the heavenly NAME is profaned.”

5. Rabbi Meier said, “when man is sorrowful,399 what language does the
Shekinah400 make him to utter?” If it be lawful so to speak, “my head makes

me ashamed, my arm makes me ashamed.” If, to speak after the manner of
men, OMNIPRESENCE is sorrowful, when the blood of the wicked is
poured out, how much more sorrowful is He for the blood of the righteous?
And not in the case of the condemned alone, but everyone who leaves his
dead overnight, is a transgressor of a negative command. If they left him for
the sake of honor, to bring a coffin and a shroud for him, there is no
transgression. But they did not bury him (the condemned) in the sepulchres
of his fathers. And there were two burial grounds [pg 174] prepared for the
Judgment Hall—one for the stoned and the burned, and one for those
beheaded and strangled.

6. When the flesh of the condemned was consumed, they gathered his bones
and buried them in their proper place; and his relatives came and asked after
the peace of the judges, and the peace of the witnesses, as much as to say,
“know there is nothing in our hearts against you, as your judgment was
true.” And they did not mourn, but were gloomy, since gloominess is only
in the heart.

Chapter VII

1. Four punishments were permitted to the supreme court—stoning,
burning, beheading, and strangling. R. Simon said, “burning, stoning,
strangling, and beheading.” The preceding chapter is the order of stoning.

2. The order for those burned was to be sunk in dung to their knees. And
men put a hard towel in a soft one, and encircled his neck. One pulled on
one side, and another pulled on the other side, till the condemned opened
his mouth. And one lit a wick, and cast it into his mouth, and it went down
to his bowels, and it consumed his intestines. R. Judah said, “if he died in
their hands, they did not complete in him the order of burning; only they
opened his mouth with tongs against his will, and lit the wick, and cast it
into his mouth, and it went down to his bowels and consumed his
intestines.” Said R. Eleazar the son of Zadok, “it happened with the
daughter of a priest, who was immoral, that they surrounded her with dry

branches and burned her.” The Sages replied, “because the court at that time
was unskilled.”

3. The order of those beheaded was to have their heads struck off with a
sword, as is the custom of governments. R. Judah said, “that was an abuse;
they only rested his head on a block, and hewed it off with an axe.” The
Sages replied to him, “no death is a greater abuse than that.” The order for
those strangled was, that they were sunk down in dung to their knees, and
they put a hard towel inside a soft one, and encircled his neck. One pulled
on one side, and another pulled on the other side, till his soul departed.

4. These were stoned; ... a blasphemer, and an [pg 175] idolater, and he who
gave his seed to Molech, and one with a familiar spirit,401 and a wizard, and
he who profaned the Sabbath, and he who cursed father or mother, and he
who came to a betrothed maid, and an enticer to idolatry, and a withdrawer
to idolatry, and a sorcerer, and a son stubborn and rebellious.

5. The blasphemer was not guilty till he expressed the NAME. Said R.
Joshua, the son of Korcha, every day they examined the witnesses under a
substituted (feigned) name, for example, “José shall beat José.” When the
judgment was finished, they could not execute him under the nickname, but
they withdrew all men outside, and interrogated the principal witness, and
said to him, “tell us clearly what thou hast heard?” and he said it. And the
judges stood up on their feet, and rent their garments,402 and they were
never sewn again. And the second witness said, “even I (heard) as he,” and
the third said, “even I (heard) as he.”

6. One committed idolatry, whether he served the idol, or sacrificed to it, or
burned incense to it, or made a libation to it, or bowed down to it, or
accepted it for his god. And also, he who said to it, “thou art my God.” But
he who embraced it, and kissed it, and honored it, and dusted it, and washed
it, and anointed it, and dressed it, and put shoes on it, transgressed a
negative command. He who vowed in its name, and performed the vow in
its name, transgressed a negative command. “He exposed himself to Baal
peor?” “That is positive service.” “He cast a stone to Mercury?” “That is
positive service.”

7. He who gave his seed to Molech403 is not guilty till he hand [pg 176] it to
Molech, and pass it through the fire. “If he hand it to Molech, and do not
pass it through the fire, (or if) he passed it through the fire, and did not hand
it to Molech?” “He is not guilty till he hand it to Molech, and pass it
through the fire.” One has a familiar spirit, when the Python speaks from
his arm. But the wizard speaks with his mouth. These are to be stoned, and
inquiry from them is forbidden.

8. He who profaned the Sabbath by aught which renders him guilty of
presumption is to be cut off;404 but if he profaned the Sabbath in error, a sin-
offering (is required) from him. He who cursed father or mother is not
guilty till he curse them by the NAME. “If he curse them with a substituted
name of God?” R. Meier pronounces him “guilty”; but the Sages “free
him.”

9. “If one came to a betrothed maid?” “He is not guilty, except she be a
virgin, and betrothed, and in the house of her father.” “If two came to her?”
“The first is to be stoned and the second strangled.”

10. “The enticer to idolatry?” “This ordinary man enticed an ordinary man;
he said to him, ‘there is an object of fear in such a place, so it eats, so it
drinks, so it does good, so it does evil.’ ” Of all who are guilty of death in
the law, we are not to set witnesses in concealment to convict them, except
in this case of an enticer to idolatry. When he has spoken of his idolatry to
two persons, they as witnesses bring him to the judgment-hall, and stone
him. If he spoke thus to one, this one replies, “I have companions who
desire to hear so and so.” “If he be cunning, and he does not speak before
them?” “Witnesses are concealed behind a wall, and he says to the idolater,
‘tell me what thou saidst to me alone,’ and the idolater told him. And he
replied to him, ‘how can we leave our God, who is in heaven, and go and
serve wood and stone?’ ” “If the idolater returned from his sin, it is well;
but if he said, ‘so is our duty, and so it is excellent for us,’ they who stood
behind the wall bring him to the judgment-hall, and stone him; if he said, ‘I
shall serve, I shall go and serve, let us go and serve; I will sacrifice, I will
go and sacrifice, let us go and sacrifice; I will burn incense, I will go and
burn incense, [pg 177] let us go and burn incense; I will pour a libation, I
will go and pour a libation, let us go and pour a libation; I will bow down, I

will go and bow down, let us go and bow down’—the withdrawer is he who
says, ‘let us go and serve idols.’ ”

11. The sorcerer, who has done the act, is guilty of death, but he is not
guilty who merely deludes the eyes. R. Akiba said in the name of R. Joshua,
“two sorcerers can gather cucumbers—one gathers them and is free, but
another gathers them and is guilty. He who has performed the act is guilty.
He who has merely deluded the eyes is free.”

Chapter VIII

1. A son stubborn and rebellious.405 “From what time is he decidedly a son
stubborn and rebellious?” “From the time the two hairs have come, and up
to the time the beard has sprouted; but the Sages spoke in modest language.
As is usually said, when a man has a son—a son, but not a daughter; a son,
but not a man; a child as yet free from coming under the rule of the
commandments.”

2. “From what time is he guilty?” “From the time he ate three-quarters of a
pound of flesh, and drank half a log of Italian wine.” R. José said, “a pound
of flesh and a log of wine.” “He ate it in an appointed feast; he ate it in the
intercalary month; he ate it during the second tithes in Jerusalem; he ate of a
carcass and of things torn, abominable things and creeping things; he ate of
that which had not paid tithes, and the first tithes before the heave-offering
was separated from them and the second tithes and holy things which were
not redeemed; he ate of a thing which is commanded, and of a thing which
is a transgression; he ate every kind of meat, but he did not eat flesh; he
drank every kind of fluid, but he did not drink wine?” “He is not a son
stubborn and rebellious till he eat flesh and drink wine,” as is said, “A
glutton and a drunkard”;406 and even though there is no conclusive evidence,
there is a memorial to the matter, as is said, “Be not among winebibbers;
among riotous eaters of flesh.”407

3. “If he steal it from his father, and eat it (with permission) on the property
of his father; from others, and eat it [pg 178] on the property of others; from

others, and eat it on the property of his father?” “He is not a son stubborn
and rebellious till he steal it from his father and eat it on the property of
others.” R. José, the son of R. Judah, said, “till he steal it from his father
and from his mother.”

4. “If his father desires (his punishment), and his mother does not desire it;
his father does not desire it, and his mother does desire it?” “He is not
declared a son stubborn and rebellious until both of them desire it.” R.
Judah said, “if his mother was not suitable for his father, he is not declared
a son stubborn and rebellious.” “One of them was broken-handed, or lame,
or dumb, or blind, or deaf?” “He is not declared a son stubborn and
rebellious,” as is said, “ ‘Then shall his father and his mother lay hold on
him,’408 which is impossible if they be broken-handed; ‘and bring him out,’
which is impossible if they be lame; ‘and they shall say,’ which is
impossible if they be dumb; ‘this our son,’ which is impossible if they be
blind; ‘he will not obey our voice,’ which is impossible if they be deaf.
They must warn him before three judges, and then flog him.” “He returned
to his bad habits?” “He is to be judged before twenty-three judges, but he is
not to be stoned till the three first (judges) are present, as is said, ‘this our
son’ who was flogged before you.” “He ran away before his judgment was
finished, and afterward came to puberty?” “He is free.” “But if he ran away
after the decision and then came to puberty?” “He is guilty.”

5. A son stubborn and rebellious is judged for the sake of his future
prospects. The law says, “better die when he is innocent, and not die when
he is guilty.” The death of the wicked is pleasant for them, and pleasant for
the world; but the death of the righteous is evil for them, and evil for the
world. Wine and sleep are pleasant to the wicked, and pleasant to the world;
but for the righteous, it is evil for them, and evil for the world. Separation
for the wicked is pleasant for them, and pleasant for the world; but for the
righteous, it is evil for them, and evil for the world. Union for the wicked is
evil for them, and evil for the world; but for the righteous, it is pleasant for
them, and pleasant for the world. Rest for the wicked [pg 179] is evil for
them, and evil for the world; but for the righteous, it is pleasant for them,
and pleasant for the world.

6. If one engaged in burglary, he is judged for the sake of his future
prospects. “He engaged in burglary and broke a barrel?” “If the owner
might not kill him, he must pay for the barrel; but if the owner might kill
him, he is freed from paying for the barrel.”

7. These are they who are rescued409 with their souls—he who pursued after
his companion to kill him, and one after a betrothed girl. But one about to
profane the Sabbath, and one about to serve idols, such cannot be saved
with their souls.410

Chapter IX

1. And these are to be beheaded. The murderer and the men of a city
withdrawn to idolatry. “The murderer who smote his neighbor with a stone
or iron, and he pressed him down in the midst of the water, or in the midst
of fire, and he could not come out from thence, and he died?” “He is
guilty.” “He pushed him into the midst of water, or into the midst of fire,
and he could come out, but he died?” “He is free.” “He encouraged a dog
against him, he encouraged a serpent against him?” “He is free.” “He
caused a serpent to bite him?” Rabbi Judah declared him “guilty,” but the
Sages “freed him.” “He smote his companion either with a stone or his fist,
and he was counted for dead, and he became lighter, and afterward became
heavier, and died?” “He is guilty.” R. Nehemiah said, “he is free, because
there are extenuating circumstances in the matter.”

2. “His intention was to kill a beast, and he killed a man—a foreigner, and
he killed an Israelite—a premature birth, and he killed a timely child?” “He
is free.” “His intention was to smite his loins, and there was not sufficient
force in the blow to cause death in his loins, and it passed to his heart, and
there was sufficient force in the blow to cause death in his heart, and he
died?” “He is free.” “His intention was to smite him [pg 180] on his heart,
and there was sufficient force in the blow to cause death on his heart, and it
passed on to his loins, and there was not sufficient force in the blow to
cause death on his loins, but he died?” “He is free.” “His intention was to

smite an adult, and there was not sufficient force in the blow to cause death
to an adult, and it passed off to a child, and there was sufficient force to kill
the child, and he died?” “He is free.” “His intention was to smite a child,
and there was sufficient force in the blow to cause death to a child, and it
passed to an adult, and there was not sufficient force to cause death to the
adult, but he died?” “He is free.” “But his intention was to smite him on his
loins, and there was sufficient force in the blow to cause death on his loins,
and it passed to his heart, and he died?” “He is guilty.” “His intention was
to smite an adult, and there was sufficient force in the blow to cause the
death of the adult, and it passed to a child, and he died?” “He is guilty.” R.
Simon said, “even if his intention be to kill this one, and he killed that one,
he is free.”

3. “A murderer, who is mingled with others?” “All are to be freed.” R.
Judah said, “they are to be collected in a prison.” “Several condemned to
(different) deaths are promiscuously mingled?” “They are all to be adjudged
the lightest punishment.” “Those condemned to stoning with those
condemned to burning?” R. Simon said, “they are to be condemned to
stoning, because burning is more grievous,” but the Sages say, “they are to
be condemned to burning, because stoning is more grievous.” To them
replied R. Simon, “if burning were not more grievous, it would not have
been assigned to the daughter of a priest who was immoral.” They replied to
him, “if stoning were not more grievous, it would not have been assigned to
the blasphemer, and the idolater.” “Those condemned to beheading,
mingled with those condemned to strangling?” R. Simon said, “they are to
be put to death with the sword,” but the Sages say, “with strangling.”

4. “He who is found guilty of two deaths by the judges?” “He is condemned
to the more grievous punishment.” “He committed a transgression, which
made him deserve two deaths?” “He is condemned to the more grievous.”
R. José said, “he is condemned for the first deed which he committed.”

5. “He who is flogged once and again?” “The judges commit [pg 181] him
to prison, and they give him barley to eat till his belly bursts.” “He who
killed a person without witnesses?” “They commit him to prison, and they
give him to eat the bread of adversity, and the water of affliction.”411

6. “A thief who stole a sacred vessel, and he who cursed in necromancy, and
the paramour of an Aramæan?” “The avengers may at once fall upon him.”
“The priest who served in legal uncleanness?” “His brother priests have no
need to bring him to the tribunal, but the young priests drag him outside of
the court, and dash out his brains with fagots of wood.” “A stranger who
served in the sanctuary?” R. Akiba said, he is to be killed “with strangling,”
but the Sages say, “by the visitation of heaven.”

Chapter X

1. All Israel have a portion in the world to come, as is said, “Thy people
also shall be all righteous,”412 etc. And these are they who have no portion
in the world to come: he who says there is no resurrection of the dead in the
law, and that there is no revealed law from heaven, and the Epicurean. R.
Akiba said, “even he who reads in forbidden413 books, and he who mutters
over a wound”; and he said, “I will put none of these diseases upon thee,
which I have brought upon the Egyptians: for I am the Lord that healeth
thee.”414 Aba Shaul said, “even to meditate the NAME415 in its letters.”

2. Three kings and four ordinary persons have no portion in the world to
come. Three kings, Jeroboam, Ahab, and Manasseh. R. Judah said,
“Manasseh had a portion in the world to come,” as is said, “And prayed
unto him, and he was entreated of him, and heard his supplication, and
brought him again to Jerusalem into his kingdom.”416 The Sages said to him,
“He brought him back to his kingdom, but He did not bring him back to life
in the world to come.” Four ordinary persons, Balaam, and Doeg, and
Ahitophel, and Gehazi, have no portion in the world to come.

3. The generation of the deluge has no portion in the world [pg 182] to
come, and they stand not in judgment, as is said, “My Spirit shall not
always strive with man.”417 (They have) neither judgment nor spirit. The
generation of the dispersion has no portion in the world to come, as is said,
“So the Lord scattered them abroad from thence upon the face of all the
earth.”418 And the Lord scattered them in this world, and from thence the

Lord scattered them in the world to come. The men of Sodom have no
portion in the world to come, as is said, “But the men of Sodom were
wicked and sinners before the Lord exceedingly,”419 wicked in this world,
and sinners in the world to come. But they will stand in judgment. R.
Nehemiah said, “neither one nor other will stand in judgment,” as is said,
“Therefore the ungodly shall not stand in the judgment, nor sinners in the
congregation of the righteous.”420 “Therefore the wicked shall not stand in
judgment;” this is the generation of the deluge: “Nor sinners in the
congregation of the righteous;” these are the men of Sodom. The (Sages)
said to him, “they do not stand in the congregation of the righteous, but they
stand in the congregation of the wicked.” The spies have no portion in the
world to come, as is said, “Even those men that did bring up the evil report
upon the land, died by the plague before the Lord.”421 And they died in this
world. They also died in the plague in the world to come. “The generation
of the wilderness has no portion in the world to come, and they will not
stand in judgment, as is said, ‘In this wilderness they shall be consumed,
and there they shall die.’ ”422 The words of R. Akiba. R. Eliezer said, “of
them He said, ‘Gather my saints together unto me, those that have made a
covenant with me by sacrifice.’ ”423 “The congregation of Korah will not
come up, as is said, ‘And the earth closed upon them’424 in this world. ‘And
they perished from among the congregation’ in the world to come.” The
words of R. Akiba. R. Eliezer said, “of them he said, ‘The Lord killeth and
maketh alive; he bringeth down to the grave and bringeth up.’ ”425 “The ten
tribes will not return, as is said, ‘And cast them into another land, as it is
this day’;426 as the day departs and does [pg 183] not return, so they depart
and do not return.” The words of R. Akiba. R. Eliezer said, “as the day
darkens and brightens, so will it be with the ten tribes; as it was dark for
them, so will it be bright for them.”

4. The men of a city withdrawn to idolatry have no portion in the world to
come, as is said, “Certain men, the children of Belial, are gone out from
among you and have withdrawn the inhabitants of their city,”427 and they are
not to be killed till the withdrawers be from the city itself and from the tribe
itself, and till it withdraw the majority, and till the withdrawers be men. If
the withdrawers be women, or children, or the minority be withdrawn, or
the withdrawers be outside it, they are to be treated singly, and they need
two witnesses, and a warning to each one of them. It is more grievous for

individuals than for the multitude, because individuals must be stoned,
though for that reason their money is safe for their heirs; but the multitude
are cut off with the sword, and for that reason their money is lost.

5. “Thou shalt surely smite the inhabitants of that city,”428 etc. A caravan of
asses or camels passing from place to place are delivered, as is said,
“Destroying it utterly and all that is therein,” etc. From thence they said,
“the property of the righteous in it is lost, out of the city it is safe. But that
of the wicked, whether inside or outside, is lost.”

6. “And thou shalt gather all the spoil of it into the midst of the street
thereof.”429 If it have no street, they must make a street for it. If there be a
street outside of it, they bring it inside. “And shalt burn with fire the city
and all the spoil thereof,” its spoil but not the spoil of heaven. From thence
they say, the holy things therein are to be redeemed, and the heave-offerings
suffered to decay. The second tithes and holy writings are to be concealed.
“Every whit for the Lord thy God.” Said R. Simon, “The Holy One, Blessed
be He, said, If you execute judgment on the withdrawn city, I count it for
you as though you brought a burnt-offering wholly before me.” “And it
shall be a heap forever; it shall not be built again.” “Thou shalt not make of
it even gardens or parks.” The words of R. José, the Galilean. R. Akiba said,
“it shall not be builded again. It must not be built as it was [pg 184] before,
but it may be made (into) gardens and parks.” “And there shall cleave
naught of the cursed thing to thine hand.”430 Whilst the wicked are in the
world, wrath is in the world. When the wicked are destroyed from the
world, wrath retires from the world.

Chapter XI

1. These are to be strangled—he who beats his father or his mother, and he
who steals a soul from Israel, and an “elder” who is rebellious against the
judges, and a false prophet, and he who prophesies in the name of idolatry,
and false witnesses proved to be perjured against a priest's daughter and her
paramour. He who beats father or mother is not guilty till he make a bruise

in them. It is more grievous to curse them than to beat them. Because if he
cursed them after their death, he is guilty; but if he beat them after their
death, he is free. He who stole a soul from Israel is not guilty till he bring
him on his property. R. Judah said, “till he bring him on his property and
obtain service by him,” as is said, “And maketh merchandise of him, or
selleth him.”431 “If he steal his own son?” R. Ishmael, the son of R.
Jochanan, the son of Beroka, pronounces him “guilty,” but the sages
pronounce him “free.” “If he stole one, half a servant and half free?” R.
Judah pronounces him “guilty,” but the Sages pronounce him “free.”

2. The elder rebellious against the decision of the judges? as it is said, “If
there arise a matter too hard for thee in judgment,”432 etc. There were three
places of judgment. One place was by the door of the Mountain of the
House; and one was by the door of the court; and one was in the chamber of
hewn stone. The witnesses against the rebellious elder came to the one by
the door of the Mountain of the House, and each one said, “so I expounded,
and so my companions expounded; so I taught, and so my companions
taught.” If the judges listened to them, they told them: but if not, they went
to those at the door of the court, and each one said, “so I expounded, and so
my companions expounded; so I taught, and so my companions taught.” If
they listened to them, they told them; but if not, both parties went to the
supreme [pg 185] court in the chamber of hewn stone, because from it the
Law proceeded forth to all Israel, as is said, “Of that place which the Lord
shall choose.”433 “If the rebellious elder returned to his city, and taught as
before?” “He is free.” “But if he decided to practise false teaching?” “He is
guilty,” as is said, “And the man that will do presumptuously.”434 He is not
guilty till he decide to practise his false teaching. A disciple who decided to
practise false teaching is free. It follows that what is a grave offence in the
one is a light offence in the other.

3. The burden in the words of the scribes is greater than the burden in the
words of the law. He who said, “There are no phylacteries, so as to
transgress the words of the law?” “He is free.” He who said, “There are five
frontlets, so as to add to the words of the scribes?” “He is guilty.”

4. “The judges do not put such an offender to death in the tribunal of his
city, nor in the tribunal of Jabneh,435 but they bring him up to the supreme

court in Jerusalem, and they guard him till a holiday; and they put him to
death on a holiday, as is said, ‘And all the people shall hear and fear, and do
no more presumptuously.’ ”436 The words of R. Akiba. R. Judah said, “they
do not cause him anguish in delaying his judgment, but they execute him
off-hand.” And they write and send messengers to all places, “Such a man,
the son of such a man, is condemned to death by the tribunal.”

5. A false prophet, who prophesied what he did not hear, and what was not
told to him, is put to death by the hands of man. But he who suppressed his
prophecy, and he who added to the words of a prophet, and a prophet who
transgressed his own words, is put to death by the visitation of heaven, as is
said, “I will require it of him.”437

6. And he who prophesied in the name of idolatry and said, “so the idol
said,” even though its decision was exactly to pronounce unclean the
unclean, and to pronounce cleansed the clean, is to be strangled. And so
also the false witnesses against a priest's daughter. Because all false
witnesses are condemned to the same death which they had intended (for
the accused), except false witnesses against the daughter of a priest, and
they are to be strangled.

[pg 186]

On Idolatry438

Dealings with Idolaters—Idolatrous Feasts—Things Not to be Sold to
Idolaters—Labor with Idolaters—The Letting Out of Houses and Fields—
Precautions—Things Forbidden and Things Allowed—Idols and Fragments
of Idols—Hills and Groves—Houses Joined to an Idol Temple—Idolatrous
Trees—Image of Mercury—Annulling Idolatry—Pagan Argument for
Idolatry—Answer—Treading—Pressing—Baking—Wine of Libation—
Culinary Utensils.

Chapter I

1. Three days before the feasts of the idolaters it is forbidden to deal with
them, to lend articles to them, or to take a loan of articles from them; to
make a loan of money to them, or to borrow money from them; to repay
them, or to take payment from them. Rabbi Judah said, “it is allowed to take
payment from them, since it is unsatisfactory to the idolater.” The (Sages)
answered him, “though it is unpleasant to him now, he rejoices afterward.”

2. R. Ishmael said, “three days before and three days after their feasts it is
forbidden.” But the Sages say, “before their feasts it is forbidden, after their
feasts it is allowed.”

3. “And these are the feasts of the idolaters—the Kalends, and the
Saturnalia, and the Quartesima, and the coronation day of their kings, and
the day of their birth, and the day of their death.” The words of R. Meier.
But the Sages say, “every death anniversary in which there is burning of
incense,439 there is in it the worship of idols. But if there be no burning of
incense there is no worship of idols.” “The day of shaving his beard and
cutting his hair, the day of his disembarking from the sea, and the day of his

release from prison, and the day when the heathen makes a feast for his
son?” “It is not forbidden to deal with them save on this day of his feast,
and with this man who keeps the feast only.”

[pg 187]
4. “The city in which there exists idolatry outside the city?” “It is allowed to
deal with the idolaters.” “If the idolatry be outside?” “Inside it is allowed.”
“How is it with going there?” “When the road directly leads to the place
itself, it is forbidden; but if it be possible to go by it to another place, it is
allowed.”

5. “If in the city in which there exists idolatry there be shops, some
decorated with idolatrous crowns, and some without decoration?” This was
the case in Bethshan; and the Sages say, “the decorated ones are forbidden
for dealing, and those not decorated are allowed.”

6. These things are forbidden to be sold to idolaters—fir-cones, and the best
figs, with their clusters, and incense, and the white cock. R. Judah said, “it
is allowable to sell a white cock among many others. But when a man has
only one, he must cut its claw before he sell it, since the heathen do not
offer that which is blemished in idol worship.” And all other things for
ordinary uses are allowed—but if they be declared to be for idolatry, they
are forbidden. R. Meier said, “even the fine dates, and the date sap,440 and
the Jericho dates, are forbidden for sale to idolaters.”

7. Where they are accustomed to sell small cattle to idolaters, they may sell
them. Where they are unaccustomed to sell them, they must not sell them.
And everywhere they must not sell to them the large cattle, calves, ass foals,
unblemished or blemished. R. Judah allowed the broken-boned; and
Benbethira allowed even horses.

8. Men must not sell to them bears or lions, or anything in which there is
peril to the multitude. They must not build with them royal halls,441
judgment-seats, and stadiums,442 and bemas.443 But men may build with
them altars and baths. When they reach to the arching in which they place
their idol, it is forbidden to build farther.

9. And Israelites must not make decorations for idols, necklaces, and nose-
rings, and rings. R. Eleazar said, “for pay it is allowed.” Men must not sell
to them what is fastened to the ground. But one may sell it after it is cut
down. R. Judah [pg 188] said, “one may sell it to a heathen on condition
that he cuts it down.”

10. “Men must not let to them buildings444 in the Land of Israel, and it is
needless to say fields. But in Syria they may let to them buildings, but not
fields. But out of the Land they may sell to them buildings, and may rent to
them fields.” The words of R. Meier. R. José said, “in the Land of Israel
men may let to them buildings, but not fields. But in Syria they may sell
buildings and rent fields to them, and out of the Land they may sell both.”
However, where they said to let, they did not say a dwelling-house; since a
heathen can bring inside of it an idol, as it is said, “Thou shalt not bring in
abomination into thy house.”445 And everywhere a man must not hire to a
heathen his bath, because it is called by his name.

Chapter II

1. Israelites must not put cattle in the stables of idolaters, because of their
evil habits. And a woman must not be alone with them, because of their evil
habits. And no man should be alone with them, because they are apt to shed
blood.

2. A daughter of Israel must not attend an idolatrous woman, because she
helps the birth of a child for idolatry. But an idolatress may attend a
daughter of Israel. A daughter of Israel must not suckle a child of an
idolatress; but an idolatress may suckle a child of a daughter of Israel, under
her observation.

3. “Israelites may take from them medicine to cure property; but not to cure
persons. And they are not to be shaved by them anywhere.” The words of R.
Meier. But the Sages say, “under public observation it is allowed, but not
entirely alone.”

4. These things of the idolaters are forbidden, and every use of them is
strictly forbidden; wine, and vinegar of the heathen which was at first wine,
and Hadrian's mixture446 with its fragments, and hides of animals with their
hearts447 (torn [pg 189] out). Rabbi Simon, the son of Gamaliel, said, “when
the rent is round, it is forbidden, when lengthwise, it is allowed.” “The flesh
brought in for idolatry is allowed; but that which is brought out is
forbidden, because it is the sacrifice for the dead.” The words of R. Akiba.
It is forbidden to do business with those who go to worship the Penates; but
with those who return from them it is allowed. “The skin-bottles of the
idolaters and their jugs into which Jewish wine is poured, are forbidden,
and every use of them is strictly forbidden.” The words of R. Meier. But the
Sages say, “every use of them is not forbidden.” “Grape-stones and grape-
skins of the idolaters are forbidden, and every use of them is strictly
forbidden.” The words of R. Meier. But the Sages say, “when moist, they
are forbidden; but when dry, they are allowed.” “Fish-brine and the cheese
from Bethuniki,448 a village of the idolaters, are forbidden, and every use of
them strictly forbidden.” The words of R. Meier. But the Sages say, “every
use of them is not forbidden.” R. Judah related, that R. Ishmael asked R.
Joshua, as they were journeying along the road—he said to him, “why do
they forbid the cheese of idolaters?” He replied to him, “because they cause
it to ferment with the stomach of a carcass.” R. Ishmael said to him, “and is
not the stomach of a burnt-offering of more importance than the stomach of
a carcass,” and it was said, “the priest who was so minded supped the milk
that was in it,” but the Sages did not agree with him, and they said, “the
priests do not use it, and they are not guilty.” He changed the conversation,
and said to him, “because they ferment it with the stomach of a calf
(devoted) to idolatry.” He said to him, “if so, why do they not forbid it for
every use?” He turned to another subject, and said to him, “brother Ishmael,
how do you read, ‘For thy love is better than wine,’449 or ‘For thy love is
good’?” He replied to him, “For thy love is good.” He said to him, “it is not
so, since the next verse explains it, ‘Because of the savor of thy good
ointments.’ ”

5. These things of the idolaters are forbidden, but every [pg 190] use of
them is not strictly forbidden; milk which a heathen milked, and an Israelite
did not see it. “Their bread and oil?” “Rabbi and his colleagues allowed
oil.” But the cookery, and the gravy into which they are wont to put wine

and vinegar, and shred thunny fish, and the sauce in which the fish chalbith
is not swimming, and the herring, and the essence of assafœtida, and spiced
salt, are forbidden; but every use of them is not strictly forbidden.

6. These things are allowed for eating—milk which an idolater milked, and
an Israelite saw, and honey and honeycomb, even if they are dropping, as
they do not contain the effect of liquor,450 and gravy into which they are not
wont to put wine and vinegar, and shred thunny fish, and sauce in which
there is the fish chalbith, and the leaf of the assafœtida, and olives crushed
into round cakes. R. José said, “the kernels detached from the olives are
forbidden.” The locusts which they bring from their baskets451 are
forbidden; but those brought from their magazines are allowed. And even so
is the decision for their heave-offerings.

Chapter III

1. “All images are forbidden, because they are worshipped once a year.”
The words of R. Meier. But the Sages say, “only those are forbidden which
have in their hand a staff, or bird, or ball.” R. Simon, the son of Gamaliel,
said, “all images which have in their hand anything whatever.”

2. “If one find the broken pieces of images?” “They are allowed (for useful
purposes).” “If one find the figure of a hand, or the figure of a foot?” “They
are forbidden, because such as they are worshipped.”

3. “(If one find) vessels on which is the form of the sun-disk, the form of
the moon, the form of a dragon?” “They are to be carried into the Salt
Sea.”452 R. Simon, the son of Gamaliel, said, “when such forms are on
precious (vessels) they are forbidden, when they are on insignificant (ones)
they are allowed.”

[pg 191]
4. R. José said, “one must grind the image to powder and scatter it to the
wind, or cast it into the sea.” The Sages said to him, “then it will make

dung,” and it is said, “And there shall not cleave to thy hand aught of the
accursed thing.”453

5. Proclus, the son of a philosopher, asked R. Gamaliel, in Acho,454 as he
was bathing in the bath of Venus, and said to him, “it is written in thy law,
‘and there shall not cleave to thy hand aught of the accursed thing’; why
dost thou bathe in the bath of Venus?” He said to him, “men do not give
replies in the bath”; and when he came out he said to him, “I came not
within its district; it came into my district.” They did not say, “let us make a
bath to the honor of Venus, but they said, let us make Venus an honor to the
bath.” Another thing: “if they gave thee money wouldst thou enter naked
before thy idol, or wouldst thou do aught disgraceful in its presence? yet if
it stands on a canal everyone dishonors it.” It is not said, save for their
heathen gods, “that which is customary from its being a god, is forbidden,
that which is not customary from its being a god, is allowed.”

6. Though idolaters worship the mountains and the hills, the mountains and
the hills are allowed, but what is upon them is forbidden; as is said, “Thou
shalt not covet the silver and the gold upon them to take them.”455 R. José,
the Galilean, said, “their gods of the mountains, but not the mountains their
gods; their gods of the hills, but not the hills their gods.” “But why are the
groves forbidden?” “Because they are prepared by man's hands, and every
object of idolatry which is prepared by man's hands is forbidden.” Said R.
Akiba, “I will consider and decide before thee; every place in which you
find a high mountain, and an elevated hill, and a flourishing tree, know that
there is idolatry.”

7. “He who had a house joined to an idol, and it fell down?” “It is forbidden
to rebuild it.” “What shall he do?” “He must first reduce the size of the
house by four cubits, and then rebuild it.” “If the house be in common
between him and the idol?” “It is decided to leave the four cubits
unoccupied, as its stones, wood, and dust cause defilement like a worm,
‘Thou shalt utterly detest it.’ ”456

[pg 192]
8. There are three sorts of buildings. The house originally built for idolatry
is forbidden. “If the idolater whitewashed, and painted, and repaired it for

the idol?” “He must take down his repairs.” “If he brought in and afterward
took out the idol?” “It is allowed.”

9. There are three sorts of stones. The stone originally hewn for a pedestal
to the idol is forbidden. “If the idolater whitewashed, and painted, and
repaired it to honor an idol?” “He must take down his repairs.” “If he placed
his idol upon it, and afterward took it away?” “It is allowed.”

10. There are three sorts of groves. The tree originally planted to honor an
idol is forbidden. “If the idolater cut it, and hewed it, and made changes to
honor an idol?” “He must take down his changes.” “If he placed an idol
beneath it and abused it?” “It is allowed.”

11. “What is a grove?” “That in which there is an idol.” R. Simon said,
“everything that is worshipped, as it happened in Zidon at the tree where
they worshipped, and they found beneath it a heap. Said R. Simon to them,
‘examine this heap.’ And they examined it and found in it an image. He said
to them, ‘as the object of service is the image, we shall allow the tree to
you.’ ”

12. One must not sit in the shadow of an idolatrous grove, and though he
sit, he is legally clean. And one must not pass underneath it; even if one
pass he is defiled. “If it occupy the public thoroughfare and one pass
beneath it?” “He is clean.”

13. One may sow underneath it vegetables in winter, but not in summer. But
lettuce457 must not be sown either in summer or winter. R. José said, “not
even vegetables in winter, since the leaves would fall upon them and serve
them for dung.”

14. “Has one taken wood from it?” “Its wood is forbidden for every use.”
“Has one heated an oven with it?” “If the oven be new it must be broken
down, and if old it must be cooled down.” “Has one baked bread in it?”
“The use of the bread is forbidden.” “Are the loaves mixed with other
loaves, and these again with others?” “The use of all the loaves is
forbidden.” R. Eliezer said, “its value is to be [pg 193] cast into the Salt
Sea.” The Sages replied to him, “there is no redemption for idolatry.” “Has
one made out of such a tree a weaver's shuttle?” “Its use is forbidden.” “Has

one woven a garment with it?” “The use of the garment is forbidden.” “Is
the garment mixed with other garments, and these again with others?” “The
use of all the garments is forbidden.” Rabbi Eleazar said, “its value is to be
cast into the Salt Sea.” The Sages replied to him, “there is no redemption
for idolatry.”

15. “How is the tree to be desecrated?” “Has the idolater broken off dry
bark, or green boughs; has he taken from it a staff, or a twig, or even a leaf
—it is desecrated.” “Has he trimmed it for the sake of the tree?” “It is
forbidden.” “Has he trimmed it, but not for the sake of the tree?” “It is
allowed.”

Chapter IV

1. Rabbi Ishmael said, “three stones458 beside each other at the side of the
image of Mercury are forbidden, but two are allowed.” But the Sages say,
“when they are within his view they are forbidden, but when they are not
within his view they are allowed.”

2. “Has one found money on his head, a garment, or implements which are
not offerings?” “They are allowed.” Festoons of grapes, wreaths of ears of
corn, and wines, and oils, and fine flour, and everything similar offered on
his altar are forbidden.

3. A garden or a bath for idolatry is permitted for use when it is gratuitous.
But neither is to be used if a present for the worship of the idol be expected.
If it be in partnership with others that are not so employed, either can be
used, whether it be with the expectation of a present or gratuitous. The idol
of idolaters is at once forbidden, but the idol of Israel is not forbidden until
it be served.

4. An idolater may desecrate his own idol, or the idol of his companion. But
Israel must not desecrate the idol of an idolater. In desecrating the idol he
desecrates what appertains [pg 194] to it. “Has he desecrated what

appertains to it?” “What appertains to it is allowed, but the idol itself is
forbidden.”

5. “How is it to be desecrated?” “He cuts off the lobe of its ear, the tip of its
nose, the end of its finger—he deforms even though he does not diminish it
—it is desecrated.” “He spits before it, he drags it, and throws dirt upon it?”
“It is not desecrated.” “Has he sold it or pledged it?” Rabbi says, “it is
desecrated.” But the Sages say, “it is not desecrated.”

6. The idol, the service of which is abandoned in the time of peace, is
allowed. “But if its service be abandoned in time of war?” “It is
forbidden.”459 The royal pedestals460 are forbidden, because they are erected
at the time when kings are travelling.

7. The elders were asked in Rome, “If God has no pleasure in idolatry, why
does He not destroy it?” They replied to the Romans, “If the idolaters were
serving a thing which was not necessary to the world, He would destroy it,
but they serve the sun-disk, and the moon, and the stars, and the signs of the
zodiac. Shall he destroy his world on account of the fools?” They replied to
them, “If so He can destroy the object which is not wanted for the world,
and leave that which the world wants.” They replied to them, “even we
should be strengthening the hands of the worshippers of such objects; they
would say, there is a proof that they are gods, because they are not
destroyed.”

8. One may buy a wine-press pressed by an idolater, even though he take
grapes with his hand and lay them on the heap of grapes, as it is not made
the wine of idolatrous libation till it runs into the vat. “Has it run into the
vat?” “That which is in the vat is forbidden, but the remainder is allowed.”
One may tread with an idolater in the wine-press, but one must not gather
grapes with him. One must not tread or gather grapes with an Israelite who
works in a state of defilement. But one may carry with him empty barrels to
the press and bring them away with him from the press. One [pg 195] must
not knead nor prepare with the baker who works in (a state of) legal
defilement, but one may carry the bread with him to the dealer in bread.

9. “If an idolater be found standing by the side of a wine vat, and if he have
any loan upon it?” “It is forbidden.” “If he have no loan on it?” “It is

allowed.” “Has he fallen into the vat and come out again, or measured it
with a cane; has he driven away a hornet with a cane; or has he given a slap
to the fermentation on the top of the barrel?” All these things once
happened, and the (Sages) decided, “Let it be sold.” But R. Simon “allowed
it.” He took the barrel and flung it in a rage into the vat. This once
happened, and the Sages allowed it.

10. “Has one made the wine of an idolater without legal defilement, and left
it in his possession in a house open to public concourse—in a city in which
there are idolaters and Israelites?” “It is allowed.” “In a city in which all are
idolaters?” “It is forbidden till he leave a watchman, and it is not needful
that the watchman sit and watch. Even though he goes in and out it is
allowed.” R. Simon, the son of Eleazar, said, “all possession of wine by
idolaters is alike.” “Has one made the wine of a heathen without legal
defilement, and left it in his possession, and the idolater afterward wrote to
him, I have received from you the money for the wine?” “It is allowed.”
“But if the Israelite wish to withdraw it, and the idolater do not permit him,
till he shall give him his money for it?” This once happened in Bethshan,
and the Sages “forbade it.”

Chapter V

1. “Has an idolater hired an Israelite to make with him wine of idolatrous
libation?” “His wages are forbidden.” “But if he hired him to do with him
another work, even though he say to him, ‘carry for me a barrel of wine of
libation from place to place?’ ” “His wages are allowed.” “Has one hired an
ass to bring on him wine of idolatrous libation?” “The hire is not allowed.”
“Has one hired out the ass for riding, even though the idolater put his wine
flask upon him?” “The hire is allowed.”

[pg 196]
2. Wine of idolatrous libation which fell on grapes must be cleansed away,
and they are allowed. But if the grapes be crushed, they are forbidden. “Has
the idolatrous wine fallen on figs or on dates?” “If it convey to them a taste,

they are forbidden.” It happened once with Baithus, son of Zonan, that he
brought dried figs in a boat, and a barrel of wine of idolatrous libation was
broken, and it fell upon them, and he consulted the Sages and they allowed
them. This is the rule: In every use where the taste is conveyed, it is
forbidden. But where in its use no taste is conveyed, it is allowed. It is like
vinegar which has fallen on peas.

3. “An idolater who was carrying with an Israelite pitchers of wine from
place to place?” “If it be certain that the idolater is watched, it is allowed.”
“If the Israelite let him know that he is departing—if there be time to bore,
to close, and to seal the pitcher?” R. Simon, son of Gamaliel, said, “it is not
allowed if there be time to open, to cork, and to seal it again.” “And an
Israelite put his wine into a carriage, or into a boat, and he has gone a near
cut—he entered the city and washed?” “It is allowed.” “But if he let the
idolater know that he is departing, if there be time to bore, and cork, and
seal it again?” R. Simon, son of Gamaliel, said, “it is not allowed if there be
time to open the barrel and cork and seal it again.” “If he leave the idolater
in the wine-shop, even though he go in and out?” “It is allowed.” “But if he
let the idolater know that he departs, if there be time to bore, and cork, and
seal it again?” R. Simon ben Gamaliel said, “it is not allowed if there be
time to open, and to cork, and to seal it again.” “Did he dine with the
idolater at table, and he left a flask on the table, and a flask on the
sideboard, and he left them and went out?” “That one which is on the table
is forbidden, but that one on the sideboard is allowed.” “But if he said to
him, ‘you may mix and drink wine, even that one on the sideboard is
forbidden?’ ”461 “Open barrels are forbidden, also sealed ones, when there is
time to open, and cork, and seal them up again.”

4. If foreign banditti have entered into a city in time of peace, open barrels
are forbidden—closed ones are allowed. [pg 197] If the banditti have
entered in time of war, both are equally allowed, because there is no time
for idolatrous libation.

5. When an idolater has sent to workmen of Israel a barrel of wine of
idolatrous libation for wages, it is allowed to say, “give us its value.” “But if
it has come into their possession?” “It is forbidden.”

6. “Has one sold wine to an idolater?” “If he agreed for the price before it is
measured, its payment is allowed.” “Has he measured it before he agreed
for the price?” “Its payment is forbidden.”

7. “Has one taken a funnel and measured wine into the bottle of an idolater,
and he then turned round and measured wine into the bottle of an Israelite?”
“If the funnel retain a drop of the wine of the idolater, the wine is
forbidden.” “Has one poured the wine from vessel to vessel?” “That vessel
from which he poured it is allowed, and that one into which he poured it is
forbidden.”

8. Wine of idolatrous libation is forbidden, and even a little of it renders
forbidden—wine in wine, and water in water—how much soever they be,
and wine in water, and water in wine, in giving a taste. This is the rule: If
both be of one sort, however little; if they be of different sorts, in giving a
taste.

9. These things are forbidden, and even a little of them renders other things
forbidden. Wine of idolatrous libation, and idols, and skins of beasts with
the hearts torn out, and an ox that was stoned,462 and a heifer that is
beheaded,463 and the birds from the leprosy, and the hair of the Nazarite,464
and the first-born of the ass, and flesh in milk, and the scapegoat, and the
profane animals465 which were slaughtered in the Temple court. These are
forbidden to be mixed with other things; and if so mixed, even a little of
them renders other things forbidden.

10. “Wine of idolatrous libation which has fallen into a vat?” “All its use is
forbidden.” R. Simon ben Gamaliel said, “it may all be sold to heathens,
excepting the value of the wine of idolatrous libation which is in it.”

[pg 198]
11. “A stone-press which an idolater has prepared with pitch?” “It must be
cleansed, and it is clean.” “And if of wood?” Rabbi said, “it should be
cleansed”; and the Sages said, “one must peel off the pitch; but if it be made
of earthenware, even though one peel off the pitch, it is forbidden.”

12. “If one buy culinary utensils from an idolater?” “That which it is usual
to dip (in water), one must dip; to scour, one must scour; to whiten in the

fire, one must whiten in fire. The spit and the fork, one must whiten in the
fire;466 and the knife must be rubbed down, and it is clean.”

[pg 199]

The Fathers

The Oral Law—Its Transmission—Names of the “Receivers”—Maxims—
Apothegms—Wisdom of the Wise.

Chapter I

1. Moses received the Oral Law from Sinai and delivered it to Joshua, and
Joshua delivered it to the elders, and the elders to the prophets, and the
prophets to the men of the great synagogue.467 They said three things, “be
deliberate in judgment, raise up many disciples, and make a fence for the
law.”

2. Simon the Just was one of the last of the men of the great synagogue. He
used to say that the world stood on three things—“on the law, the service,
and the acts of the pious.”

3. Antigonus of Soco received (the law) from Simon the Just. He used to
say, “be not as servants, who serve their master for the sake of receiving a
reward, but be like servants who serve their master without the view of
receiving a reward; and let the fear of heaven be upon you.”

4. José, son of Joezer of Zeredah, and José, son of Jochanan of Jerusalem,
received (the oral law) from him. José, son of Joezer of Zeredah, said, “let
thy house be a house of assembly for the wise, and dust thyself with the
dust of their feet, and drink their words in thirstiness.”

5. José, son of Jochanan of Jerusalem, said, “let thy house be wide open,
and let the poor be thy children. Discourse not much with women, not even
with thy wife, much less with [pg 200] thy neighbor's wife.” Hence the wise

men say, “whoever converses much with women brings evil on himself,
neglects the study of the law, and at last will inherit hell.”

6. Joshua, son of Perechiah, and Natai the Arbelite received the oral law
from them. Joshua, son of Perechiah, said, “get thyself a master, and obtain
a companion, and judge all mankind with favor.”

7. Natai the Arbelite said, “withdraw from an evil neighbor, and associate
not with the wicked, neither flatter thyself to escape punishment.”

8. Judah, son of Tabai, and Simon, son of Shetach, received it of them.
Judah, son of Tabai, said, “consider not thyself as the arranger of the law,
and when the parties are before thee in judgment, consider them as guilty;
but when they are departed from thee, consider them as innocent, when they
have acquiesced in the sentence.”

9. Simon, son of Shetach, said, “be extremely careful in the examination of
witnesses, and be cautious in thy words, lest they from thence should learn
to utter a falsehood.”

10. Shemaiah and Abtalyon468 received it from them. Shemaiah said, “love
thy business and hate dominion, and be unknown to government.”

11. Abtalyon said, “ye Sages, be cautious of your words, lest ye be doomed
to captivity, and carried captive to a place of bad waters, and the disciples
who follow you should drink of them, by which means the name of God
may be profaned.”

12. Hillel and Shammai received it of them. Hillel said, “be thou of the
disciples of Aaron, who loved peace, and pursued peace, so that thou love
mankind, and allure them to the study of the law.”

13. He used to say, “whoever aggrandizes his name, destroys his name, and
he who does not increase his knowledge in the law, shall be cut off, and he
who does not study the law, is deserving of death, and he who serves
himself with the crown of the law, will perish.”

14. He also said, “if I perform not good works myself, who can do them for
me?” and “when I consider myself, what am I?” and “if not now, when shall
I?”

[pg 201]
15. Shammai said, “let thy study of the law be fixed, say little and do much,
and receive all men with an open, pleasant face.”

16. Rabban Gamaliel said, “procure thyself an instructor, that thou mayest
not be in doubt, and accustom not thyself to give tithes by conjecture.”

17. Simon, his son, said, “I have all my life been brought up among wise
men, and never found anything so good for the body as silence, neither is
the study of the law the principal thing, but its practice,” and “whoever
multiplies words causes sin.”

18. Rabban Simon, son of Gamaliel, said the duration of the world depends
on three things, justice, truth, and peace, as is said, “judge truth, and justice,
and peace in your gates.”

Chapter II

1. Rabbi Judah said, “which are the most eligible paths for man to choose?
All such as are an ornament to those who tread therein; and get them honor
from man. Be also as careful of the observance of a light precept, as of a
weighty one; because thou knowest not the due reward of the precepts, and
balance the loss sustained by the omission of a precept against its
recompense, and the reward of sin against its loss of happiness. Consider
also three things, and thou wilt not transgress. Understand what is above
thee: an All-seeing Eye and a Hearing Ear; and that all thy actions are
written in a Book.”

2. Rabban Gamaliel, the son of Rabban Judah the Prince, said, “that the
study of the law and intercourse with the world are commendable together,
as the joining of these two annihilates sin; and all the study of the law, that

is not supported by business, will become of none effect, and will be the
cause of sin; and whoever is engaged in the service of the congregation,
ought to act for God's sake, then will the merit of their ancestors support
them, and their charitable deeds exist to eternity; and I (God) shall account
you deserving of a great recompense, as if ye had actually done it.”

3. “Be ye warned of following princes, as they only bestow favors on men
for their own interest. They show themselves [pg 202] as friends while men
are useful to them; but they will not support a man in time of need.”

4. He used to say, “do His will as if it were thine own will, that He may
accomplish thy will as if it were His will; abolish thy will for the sake of
His will, that He may abolish the will of others for the sake of thy will.”
Hillel said, “separate not thyself from the congregation, nor have
confidence in thyself, until the day of thy death. Judge not thy neighbor till
thou art in his situation, neither utter a sentence as if it were
incomprehensible, that afterward may be comprehended, nor say, when I
shall have leisure I shall study; mayhap thou wilt not have leisure.”

5. He also said, “a boor cannot be fearful of sin, nor can a rustic be a saint;
the bashful will not become learned, nor the passionate man a teacher;
neither will he, who is much engaged in traffic, become wise; and where
there are no men, strive thou to be a man.”

6. He having also seen a skull floating on the water, said, “because thou
didst make others float, have they floated thee! and the end of those who
made thee float will be that they will float.”

7. He also said, “he who increases flesh, increases worms; he who increases
riches, increases care; he who increases wives, increases witchcraft; he who
increases female servants, increases lewdness; he who increases men
servants, increases robbery; but he who increases his knowledge of the law,
increases life; he who increases his study in college, increases wisdom; he
who increases counsel, increases prudence; he who increases justice,
increases peace; if a man have gained a good name, he has gained it for
himself; if he have gained the words of the law, he has gained for himself
everlasting life in the world to come.”

8. Rabbi Jochanan, son of Zaccai, received the oral law from Hillel and
Shammai. He used to say, “if thou hast spent much time in the study of the
law, yet pride not thyself thereon, because for that wast thou created.”
Rabbi Jochanan, son of Zaccai, had five disciples, and these are they: Rabbi
Eleazar, son of Hyrcanus, Rabbi Joshua, son of Chananya, Rabbi José the
priest, Rabbi Simon, son of Nathanael, Rabbi Eleazar, son of Arach. He
used thus to estimate their merits: [pg 203] “R. Eleazar, son of Hyrcanus, is
as a well-plastered cistern which loses not a drop; Joshua, son of Chananya,
happy are his parents; José the priest is a saint; Simon, son of Nathanael,
fears sin; Eleazar, son of Arach, is a mighty spring.” He used to say, “if all
the Sages of Israel were in one scale of the balance, and R. Eleazar, son of
Hyrcanus, in the other, he would outweigh them all.” Abba Saul said in his
name, “if all the Sages of Israel were in one scale, and even R. Eleazar, son
of Hyrcanus, with them, and R. Eleazar, son of Arach, in the other, he
would outweigh them all.”

9. He also said to them, “go forth and consider which is the good path for
man to cleave to?” To this R. Eleazar answered, “a good eye.” R. Joshua
said, “a good companion.” R. José said, “a good neighbor.” R. Simon said,
“he who foresees the future.” R. Eleazar said, “a good heart.” He then said
to them, “I prefer the words of R. Eleazar, son of Arach, above yours, as his
words include yours.” He also said to them, “go forth and consider which is
the bad way that man should shun”; to which R. Eleazar said, “a bad eye.”
R. Joshua said, “a bad companion.” R. José said, “a bad neighbor.” R.
Simon said, “he who borrows and pays not; for when one borrows from
man, it is as if he borrows from God, as is said, ‘The wicked borroweth and
payeth not again; but the righteous showeth mercy and giveth.’ ”469 R.
Eleazar said, “a bad heart.” He then said to them, “I prefer the words of R.
Eleazar, son of Arach, above yours, as his words include yours.”

10. They also said three things. R. Eleazar said, “let the honor of thy
companion be as dear to thee as thine own; and be not easily moved to
anger; and repent one day before thy death; and warm thyself by the fire of
the Sages, and be careful that their coal does not burn thee, for their bite is
as a bite of a fox, and their sting is as the sting of a scorpion, and their burn
is the burn of a fiery serpent, and all their words are as fiery coals.”

11. R. Joshua said, “the bad eye, the bad thought, and envy of companions,
cause the death of man.”

12. R. José said, “let thy companion's property be as dear to thee as thine
own; and prepare thyself to study the law, as it [pg 204] cometh not to thee
by inheritance; and let all thine actions be in the name of God.”

13. R. Simon said, “be careful of reading the ‘Hear,’470 etc., and the other
prayers; and when thou art praying consider not thy prayer as fixed, but as
supplicating mercy in the presence of the Supreme, as is said, ‘For He is
gracious and merciful, slow to anger and of great kindness, and repenteth
Him of the evil’;471 and be not impious in thine own sight.”

14. R. Eleazar said, “be diligent to study the law, that thou mayest know
how to confute the Epicurean; consider also in whose presence thou art
laboring, for the Master of thy work is faithful to pay thee the reward of thy
labor.”

15. R. Tarphon said, “the day is short, the labor vast, but the laborers are
slothful, though the reward is great, and the Master of the house presseth for
despatch.”

16. He used to say, “it is not incumbent upon thee to complete the work,
neither art thou free to cease from it. If thou hast studied the law, great shall
be thy reward; for the Master of thy work is faithful to pay the reward of
thy labor; but know that the reward of the righteous is in the world to
come.”

Chapter III

1. Akabia, son of Mahallalel, said, “ponder on three things, and thou wilt
not be led to the commission of sin; consider from whence thou comest, and
whither thou goest; and in whose presence thou must in futurity stand to
account in judgment. From whence comest thou? from a foul drop. And
whither goest thou? to a place of dust—worms—and reptiles; and in whose

presence art thou in future to account in judgment? even before the King
Who is King of kings, and the HOLY ONE, blessed be He.”

2. Rabbi Chanina, suffragan of the priests, said, “pray for the peace of the
kingdom, for, were it not for its fear, men would swallow each other alive.”
Rabbi Chanina, son of Theradion, said, “two who are sitting together and
speak not of the law are an assembly of scorners; as is said, ‘Nor sitteth in
the seat of the scornful.’ ”472 But two who sit together, [pg 205] and speak of
the law, the DIVINE PRESENCE (Shechinah) rests between them; as is
said, “Then they that feared the Lord spake often one to another; and the
LORD hearkened and heard; and a book of remembrance was written
before him for them that feared the Lord; and for them that thought upon
His name.”473 This refers to two; but whence may we infer, that if but one
sits engaged in the study of the law the Holy One, blessed be He, will
appoint him a reward? Because it is said, “He sitteth alone and keepeth
silence, because he hath borne it upon him.”474

3. Rabbi Simon said, “three who have eaten at one table and have not
spoken of the law, are to be considered as if they had eaten of the sacrifices
of the dead, for it is said, ‘For all tables are full of vomit and filthiness, so
that there is no place clean.’475 But three who have eaten at one table and
have spoken of the law, are considered as if they had eaten at GOD'S table,
as is said, ‘And he said unto me, This is the table that is before the
LORD.’ ”476

4. R. Chanina, son of Chanina, said, “he who wakes in the night and travels
in the road alone, and turns his heart to vanity, is guilty of the death of his
own soul.”

5. R. Nechunya, son of Hakana, said, “whoever lays on himself the yoke of
the law is relieved from the yoke of the kingdom and the yoke of the
custom of the world, and whoever breaks off the yoke of the law, imposes
on himself the yoke of the kingdom and the yoke of the custom of the
world.”

6. R. Chalaphta of the village of Chananya said, “ten men who assemble
together and study the law, the Shechinah rests among them, as is said,
‘God standeth in the congregation of the mighty.’ ”477 And hence it is

inferred that it is also so with five, because it is said, “and hath founded his
troop in the earth.”478 And hence it is inferred that it is likewise so with
three, because it is said, “He judgeth among the gods.”479 And hence it is
inferred that it is also thus with two, because it is said, “Then they that
feared the Lord spake often one to another, and the Lord hearkened and
heard, etc.”480 And [pg 206] hence it is inferred that it is likewise so with
one, because it is said, “In all places where I record my name I will come
unto thee, and I will bless thee.”481

7. R. Eleazar of Barthota said, “give unto Him of His own, for thou and all
that thou hast are His.” And thus said David, “For all things come of Thee,
and of thine own have we given Thee.”482 R. Simon said, “he who journeys
on the road, meditating on the law, and ceases therefrom to admire this
beautiful tree or that beautiful fallow ground, is considered in Scripture as
endangering his life.”

8. R. Dosthai, the son of Jonai, in the name of R. Meier, said, “whoever
forgetteth anything of what he had obtained by study, is considered in
Scripture as having endangered his life”; as is said, “Only take heed to
thyself and guard thy soul diligently, lest thou forget the things which thine
eyes have seen.”483 “Perhaps his study has been too powerful for him?”
“But it is said, ‘And lest they depart from thy heart all the days of thy
life.’ ”484 Hence he endangers not his life, till he deliberately removes them
from his heart.

9. Rabbi Chanina, son of Dose, said, “whosoever's fear of sin precedes his
wisdom, his wisdom will remain; but whosoever's wisdom precedes his fear
of sin, his wisdom will not remain.” He used to say, “whosoever's good
deeds exceed his wisdom, his wisdom will remain; but whosoever's wisdom
exceeds his good deeds, his wisdom will not remain.”

10. He also used to say, “with whomsoever the spirit of his companions is
gratified, the Spirit of God is gratified; but with whomsoever the spirit of
his companions is not gratified, the Spirit of God is not gratified.” R. José,
son of Harchinas, said, “that morning sleep, noontide wine, childish
conversation, and the assembly of the ignorant, take man out of the world.”

11. R. Eleazar Hamodai said, “he who profanes the holy offerings, despises
the solemn feasts, puts his neighbor to shame in public, makes void the
covenant of our father Abraham, and expounds the law contrary to its true
sense, although he be well learned in the law and possessed of good deeds,
yet has he no share in the world to come.”

[pg 207]
12. R. Ishmael said, “be humble to thy superior, and affable to thy inferior,
and receive all mankind with joy.”

13. R. Akiba said, “laughter and levity accustom mankind to lewdness,
tradition is a fence to the law, tithes are a fence to riches, vows are a fence
to abstinence, the fence to wisdom is silence.”

14. He used to say, “man is beloved as he was created in the image of God,
but an additional love was shown to him that he was created in the image of
God, as is said, ‘In the image of God he made man.’485 Beloved are Israel in
that they are called the children of God, but an additional love was shown to
them in that they are called the children of God, as is said, ‘Ye are the
children of the Lord your God.’486 Beloved are Israel, to whom was given
the desirable vessel wherewith the world was created, but an additional love
was shown unto them, that the desirable vessel wherewith the world was
created was given unto them, as is said, ‘For I give you good doctrine,
forsake ye not my law.’ ”487

15. “Everything is seen by God, though freedom of choice is given unto
man; the world is judged in goodness, though all is according to the
greatness of the work.”

16. He used to say, “everything is given to man on pledge, and a net is
spread over all living; the shop is open, and the merchant credits; the ledger
is open, and the hand records, and whosoever chooses to borrow may come
and borrow, as the collectors are daily coming round and getting payment of
man, whether with his consent or without it, for they have good authority to
support them, and the judgment is true justice, and all things are ready for
the feast.”

17. R. Eleazar, son of Azariah, said, “if there be no law, there is no morality,
and if there be no morality, there is no law; if there be no wisdom, there is
no reverence, and if there be no reverence, there is no wisdom; if there be
no understanding, there is no knowledge, and if there be no knowledge,
there is no understanding; if there be no meal, there can be no study of the
law, and if there be no law, there will be no meal.” He used to say, “to what
may he be likened whose wisdom exceeds his goods deeds? To a tree whose
branches are many and his roots few, so that the wind comes and plucks [pg
208] it up and overturns it, as is said, ‘For he shall be like the heath in the
desert, and he shall not see when good cometh, but shall inhabit the parched
places in the wilderness in a salt land and not inhabited.’488 But to what is he
like whose good deeds exceed his wisdom? To a tree whose branches are
few and its roots many, so that if all the winds in the world come and assail
it, they cannot move it from its place, as is said, ‘For he shall be like a tree
planted by the waters, and that spreadeth out her roots by the river, and shall
not see when heat cometh, but her leaf shall be green and shall not be
careful in the year of drought, neither shall cease from yielding fruit.’ ”489

18. R. Eleazar, son of Chisma, said, “sacrifices of doves and observance of
times are important constitutions. Astronomy and geometry are the
ornaments of wisdom.”

Chapter IV

1. The son of Zoma said, “Who is wise? He who is willing to receive
instruction from all men, as is said, ‘Than all my teachers.’490 Who is
mighty? He who subdues his evil imagination, as is said, ‘He that is slow to
anger is better than the mighty, and he that ruleth his spirit than he that
taketh a city.’491 Who is rich? He who rejoices in his lot, as is said, ‘For thou
shalt eat the labor of thine hands, happy shalt thou be and it shall be well
with thee’;492 happy shalt thou be in this world, and it shall be well with
thee in the world to come. Who is honorable? He who honors mankind, as
is said, ‘For them that honor me I will honor, and they that despise me shall
be lightly esteemed.’ ”493

2. Ben Asai said, “run to the performance of a slight precept as though it
were a grave one, and flee from transgression, for the performance of a
precept causes another precept, and transgression causes transgression, as
the reward of a commandment is a commandment, and the reward of
transgression is transgression.”

3. He used to say, “despise not all men, nor oppose all [pg 209] things, for
there is no man who has not his hour, neither is there anything that has not
its place.”

4. Rabbi Levitas of Jabneh said, “be very humble of spirit, as all the hope of
man is to be food for worms.” Rabbi Johanan, son of Beroka, said,
“whosoever profanes God's name in secret will be punished publicly,
whether it be done ignorantly or presumptuously, it is all one in the
profanation of God's name.”

5. Rabbi Ishmael, his son, said, “he who learns that he may be able to teach
others, will be enabled to study and to teach others; but he who studies in
order to perform the precepts, will be enabled to study, teach, observe, and
do the commandments.” Rabbi Zadok said, “make not the study of the law
subservient to thy aggrandizement, neither make a hatchet thereof to hew
therewith.” And thus said Hillel, “whosoever receiveth any emolument from
the words of the law deprives himself of life.”

6. Rabbi José said, “he who honors the law, his person shall be honored by
mankind; and he who profanes the law, his person shall be dishonored by
mankind.”

7. Rabbi Ishmael, his son, said, “he who avoids being a judge, delivers
himself from enmity, robbery, and false swearing; but he who is arrogant in
judging, is a proud wicked fool.”

8. He used to say, “judge not alone, for none ought to judge alone save
ONE; neither say, receive ye my opinion, for they are at liberty to accept it,
but thou canst not compel them.”

9. Rabbi Jonathan said, “whosoever performs the law in poverty, shall in the
end perform it in riches; but he who neglects the law for riches, will in the

end neglect it for poverty.”

10. Rabbi Meier said, “diminish your worldly affairs and engage in the
study of the law, and be humble in spirit before all men; and if thou neglect
the law, there are many hinderances to oppose thee, but if thou hast labored
in the study of the law, there is much reward to be given thee.”

11. Rabbi Eliezer, the son of Jacob, said, “he who performs but one precept
gains for himself an advocate; and he who commits a single sin, gains for
himself an accuser; repentance [pg 210] and good deeds are a shield before
the divine punishment.” Rabbi Johannan Hasandelar said, “every
congregation formed for God will be permanent, but that which is not for
God will not be permanent.”

12. Rabbi Eliezer, son of Shamua, said, “let the honor of thy disciple be as
dear to thee as thine own, and the honor of thy companion as the fear of thy
master, and the fear of thy master as the fear of God.”

13. Rabbi Judah said, “be careful in doctrine, for an error in doctrine is
presumptuous sin.” Rabbi Simon said, “there are three crowns—the crown
of the law, the crown of the priesthood, and the crown of monarchy, but the
crown of a good name is better than all of them.”

14. Rabbi Nehorai said, “flee to a place where the law is studied, and do not
say that it will follow thee, for thy companions will establish it for thee, and
lean not to thine own understanding.”

15. Rabbi Janai said, “the prosperity of the wicked and the chastisements of
the righteous are not in our hands.” Rabbi Mathia, son of Charash, said, “be
forward to greet all men, and be rather as the tail of the lion, than as the
head of the foxes.”

16. Rabbi Jacob said, “this world may be likened to a courtyard before the
world to come, therefore prepare thyself in the hall, to enter into the dining-
room.”

17. He used to say, “one hour employed in repentance and good deeds in
this world is better than the whole life in the world to come; and one hour's

refreshment of spirit in the world to come is better than the whole life in
this world.”

18. Rabbi Simon, son of Eleazar, said, “try not to pacify your neighbor in
the moment of his anger, and do not console him while his dead lies before
him; inquire not of him in the moment of his vowing, nor desire to see him
in the time of his calamity.”

19. The younger Samuel used to say, “rejoice not when thine enemy falls,
and let not thy heart be glad when he stumbles, lest the Lord see it and it be
evil in His sight, and He turn His wrath from him.”

20. Elisha, son of Abuya, said, “he who teaches a child, is like to one who
writes on clean paper; but he who teaches [pg 211] old people, is like to one
who writes on blotted paper.” Rabbi José, the son of Judah, of a village near
Babylon, said, “to what may he who learns the law from little children be
likened? To one who eats unripe grapes and drinks new wine. And to what
may he who learns the law from old men be likened? To one who eats ripe
grapes and drinks old wine.” Rabbi Meier said, “look not at the flask, but
that which is therein, for there are new flasks full of old wine, and old flasks
which have not even new wine in them.”

21. Rabbi Eleazer Hakapher said, “envy, lust, and ambition take men out of
the world.”

22. He used to say, “those who are born are doomed to die, the dead to live,
and the quick to be judged, to make us know, understand, and be informed
that He is God. He is the Former, Creator, Omniscient, Judge, Witness, and
Claimant, and He will judge thee hereafter, blessed be He; for in His
presence there is no unrighteousness, forgetfulness, respect of persons, or
acceptance of a bribe, for everything is His. Know also that everything is
done according to the account, and let not thine evil imagination persuade
thee that the grave is a place of refuge for thee, for against thy will wast
thou formed, and against thy will wast thou born, and against thy will dost
thou live, and against thy will shalt thou die, and against thy will must thou
hereafter render an account and receive judgment in the presence of the
King of kings, the Holy God, blessed be He.”

Chapter V

1. With ten expressions494 the world was created. “But wherefore is this
taught, since God could have created it with one expression?” “This is to
punish the wicked, who destroy the world that was created with ten
expressions, and to reward the righteous who establish the world created
with ten expressions.”

2. There were ten generations from Adam to Noah, to let us know that God
is long-suffering, as all those generations provoked him before he brought
the deluge upon them. There [pg 212] were ten generations from Noah to
Abraham, to let us know that God is long-suffering, as all those generations
provoked him, until Abraham our father came and took the reward of them
all.

3. Our father Abraham was proved with ten trials, and in all of them he
stood firm; to let us know how great was the love of our father Abraham to
God.

4. Ten miracles were wrought for our fathers in Egypt, and ten at the Red
Sea. Ten plagues did the blessed God send on the Egyptians in Egypt, and
ten at the Red Sea. Ten times did our fathers tempt the blessed God in the
wilderness, as is said, “And have tempted me now these ten times, and have
not hearkened to my voice.”495

5. Ten miracles were wrought for our fathers in the holy temple—no
woman miscarried from the scent of the flesh of the sacrifices; nor did the
flesh of the sacrifices ever stink; nor was a fly seen in the slaughter house;
nor did legal uncleanness happen to the high priest on the day of atonement;
nor did the rain extinguish the fire of the wood arranged on the altar; nor
did the wind prevent the straight ascension of the pillar of smoke; nor was
any defect found in the omer, the two loaves, and the showbread; and
though the people stood close together, yet when they worshipped there was
room enough for all; nor did a serpent or scorpion injure a person in
Jerusalem; nor did a man say to his neighbor, I have not room to lodge in
Jerusalem.

6. Ten things were created on the eve of the Sabbath in the twilight, and
these are they—the mouth of the earth; the mouth of the well; the mouth of
the ass; the rainbow; the manna; the rod of Moses; the shameer;496 the
letters; writing; and the tables of stone. And some say also the demons; and
the grave of our lawgiver Moses; and the ram of our father Abraham; and
some say the tongs, the model of the tongs.

7. Seven things are to be met with in a rude person, and seven in a wise
man. The wise man will not speak before one who excels him in wisdom
and years; nor will he interrupt his companion in his discourse; nor is he in
haste to answer; he inquires according to the subject, and answers according
[pg 213] to the decision, and he will answer the first proposition first, and
the last proposition last; and what he has not heard he will acknowledge he
has not heard it; and he confesses the truth. But the opposites of these are to
be met with in a rude person.

8. Seven kinds of punishment are brought on the world for seven important
sins; for when a part of the people give tithes and the others do not, a
scarcity and a dearth ensue, so that some are filled and others suffer hunger;
but when the whole agree not to give tithes, a famine of dearth and
confusion ensues. If they offer not up the “cake,”497 confusion and fire
ensue. Pestilence comes into the world for the commission of sins said to be
punished with death in the law, but which are not recognized by our judges;
and for not observing the law concerning the fruits of the Sabbatical year.
The sword enters the world on account of the delay of justice and its
perversion; and on account of those who explain the law contrary to its true
sense.

9. Evil beasts come into the world on account of false swearing, and the
profanation of God's name. Captivity enters the world on account of
idolatry, immorality, bloodshed, and not suffering the land to rest on the
Sabbatical year. At four seasons the pestilence is prevalent—in the fourth
year, the seventh, and the end of the seventh, and the end of the feast of
tabernacles in every year. In the fourth year, for not giving the poor's tithe
of the third year; in the seventh, for withholding the poor's tithe of the sixth
year; and at the end of the seventh, on account of the fruits of the Sabbatical

year; and at the end of the feast of tabernacles yearly, on account of robbing
the poor of the gifts due to them.

10. There are four sorts of men: He who says, that which is mine is mine,
and that which is thine is thine, is a passable custom, and some say this was
the custom of Sodom. He who says, what is thine is mine, and what is mine
is thine, is the custom of the ignorant. He who says, what is mine is thine,
and what is thine is also thine, is the custom of the pious. He who says,
what is mine is mine, and what is thine is mine, is the custom of the wicked.

11. There are four sorts of passionate men: He who is [pg 214] easily
provoked and easily pacified loses more than he gains; he whom it is
difficult to provoke and difficult to pacify gains more than he loses; he
whom it is difficult to provoke and easy to pacify is pious; but he who is
easily provoked and with difficulty pacified is wicked.

12. There are four sorts of disciples: He who is quick to hear and quick to
forget loses more than he gains; he who is slow to hear and slow to forget
gains more than he loses; he who is quick to hear and slow to forget is wise;
he who is slow to hear and quick to forget has an evil portion.

13. There are four sorts in those who bestow charity: He who is willing to
give but does not wish that others should give, has an envious eye toward
others; he who likes to see others give but will not give, has an evil eye
toward himself; he who is willing to give and that others should also give,
acts piously; he who will not give and likes not that others should give, acts
wickedly.

14. There are four sorts in those who go to college: He who goes but does
not study, has only the reward of going; he who studies and does not go, has
the reward of action; he who goes and studies, is pious; he who neither goes
nor studies, is wicked.

15. There are four sorts in those who sit before the Sages: Those who act as
a sponge, a funnel, a strainer, and a sieve; as a sponge which sucks up all, as
a funnel which receives at one end and lets out at the other, as a strainer
which lets the wine pass through, but retains the lees, and as a sieve which
lets the bran pass through but retains the fine flour.

16. Every affection that depends on some carnal cause, if that cause ceases
the affection ceases, but that which does not depend on such a cause will
never cease. Where do we meet with an affection dependent on a carnal
cause? Such was the love of Ammon to Tamar; but that which does not
depend on such a cause was the love of David and Jonathan.

17. Every dispute that is carried on for God's sake, will in the end be
established; but that which is not for God's sake, will not be established.
“What may be considered a dispute for God's sake?” “Such as the disputes
of Hillel and Shammai; but that which was not for God's sake was the
contention of Korah and all his company.”

[pg 215]
18. He who by his conduct justifies the public, no sin will be caused
through his means, and whosoever causes the public to sin is not suffered to
repent. Moses acted justly and caused the public to obtain merit: the merit
of the public was attributed to him, as is said, “He executed the justice of
the Lord and his judgments with Israel.”498 Jeroboam, the son of Nebat,
sinned, and caused Israel to sin: the sin of the public was attributed to him,
as is said, “Because of the sins of Jeroboam, who did sin, and who made
Israel to sin.”499

19. He who possesses these three virtues is of the disciples of our father
Abraham, and he who is possessed of the three opposites is of the disciples
of the wicked Balaam. The disciples of our father Abraham possess a
benevolent eye, a humble spirit, and a contented mind. The disciples of
Balaam have an evil eye, a haughty spirit, and a narrow mind. “What is the
difference between the disciples of our father Abraham and the disciples of
the wicked Balaam?” “The disciples of our father Abraham eat of the fruit
of their good works in this world, and inherit the future one, for it is said,
‘That I may cause those that love me to inherit substance, and I will fill
their treasures.’500 But the disciples of the wicked Balaam inherit hell and
descend to the pit of destruction, as is said, ‘But Thou, O God, shalt bring
them down into the pit of destruction; bloody and deceitful men shall not
live out half their days, but I will trust in Thee.’ ”501

20. Judah, son of Tamai, said, “be bold as a leopard, light as an eagle, swift
as a roe, and strong as a lion, to do the will of Thy Father, who is in

heaven.” He used to say, “the impudent are for hell and the modest for
paradise. May it be acceptable in Thy presence, O Lord our God! that Thy
city may speedily be rebuilt in our days, and let our portion be in Thy law.”

21. He also said, “at five years of age a child should study the Bible; at ten
he should study the Mishna; at thirteen he should observe the precepts; at
fifteen he should study the Gemara; at eighteen he should get married; at
twenty he should study the law; at thirty he is arrived at full strength; at
forty he is arrived at understanding; at fifty he is able to give counsel; at
sixty he is accounted aged; at seventy he is hoary; at [pg 216] eighty he may
still be accounted strong; at ninety he is only fit for the pit;502 at 100 he is as
if already dead and forgotten from the world.”

22. The son of Bagbag said, “ponder the law again and again, for all things
are in it; contemplate it always, and depart not from it, for there is nothing
to be preferred to it.”

23. The son of Haha said, “the reward is proportioned to the labor.”

Chapter VI

1. The Sages studied in the language of the Mishna; blessed be He who
made choice of them and their learning. R. Meier said, “he who is engaged
in the study of the law for its own sake merits many things, and not only so,
but the whole world is under the greatest obligation to him; he is called a
dear friend, dear to God and dear to mankind; he rejoices God and rejoices
His creatures. It clothes him with meekness and the fear of God, and directs
him to become just, pious, righteous, and faithful; it removes him from sin,
and brings him near to merit, and the world is benefited by his counsel,
sound wisdom, understanding, and strength; as is said, ‘Counsel is mine,
and sound wisdom; I am understanding, I have strength.’503 It also bestows
on him empire, dominion, and perception in judgment. It reveals the secrets
of the law to him, and he shall be an increasing fountain, and a never-failing
river; and it will cause him to be modest, slow to anger, and ready to pardon
an injury done to him; and it will magnify and exalt him above all things.”

2. R. Joshua, son of Levi, said, “every day a Divine voice (bath kol)
proceeds from Mount Horeb, which proclaims and says, ‘Woe be to those
who contemn the law; for whoever is not engaged in the study of the law
may be considered as excommunicate’; for it is said, ‘as a jewel of gold in a
swine's snout, so is a fair woman which is without discretion’;504 and it is
said, ‘And the tables were the work of God, and the writing was the writing
of God, graven upon the tables.’505 Read not graven but freedom; for who
are counted free but those engaged in the study of the law, and whoever is
engaged [pg 217] in the study of the law is exalted; as it is said, ‘And from
Mattanah to Nahaliel, and from Nahaliel to Bamoth.’ ”506

3. He who learns from his companion one chapter, sentence, verse, or
expression, ought to behave toward him with respect; for thus we find by
David, King of Israel, who having learned only two things from Ahitophel,
called him his teacher, guide, and acquaintance, as is said, “But it was thou,
a man mine equal, my guide, and mine acquaintance.”507 Hence it may be
deduced that if David, King of Israel, who having learned only two things
from Ahitophel, called him his “teacher, guide, and acquaintance,” how
much more ought he who learns from his companion a single chapter,
sentence, verse, or expression, to show him the utmost respect? And there is
no glory but the knowledge of the law; as is said, “The wise shall inherit
glory”;508 and the perfect shall inherit the good; but nothing is really good
but the law, as is said, “For I give you good doctrine, forsake ye not my
law.”509

4. Thus is the law to be observed: Thou shalt eat bread and salt, and water
by measure shalt thou drink; on the earth shalt thou sleep, and a life of
trouble shalt thou live; and thou shalt labor in the study of the law. If thou
doest thus, thou shalt be happy, and it shall be well with thee; thou shalt be
happy in this world, and it shall be well with thee in the world to come.

5. Seek not grandeur for thyself, neither covet more honor than thy learning
merits. Crave not after the tables of kings; for thy table is greater than their
table, and thy crown is greater than their crown; and the Master who
employs thee is faithful to pay thee the reward of thy labor.

6. The law is more excellent than the priesthood and royalty; for royalty is
acquired by thirty properties, and the priesthood by twenty-four; but the law

is acquired by forty-eight things, and these are they—with study, attention,
eloquence; an understanding heart, an intelligent heart; with dread and
meekness, fear and joy; with attendance on the Sages, the acuteness of
companions, and disputations of the disciples; with sedateness, the study of
the Bible, and the Mishna; in purity, in taking little sleep, in using little
discourse, in being little engaged in traffic, in taking little sport, in enjoying
little [pg 218] delight and little worldly manners; in being slow to anger, in
having a good heart, in having faith in the Sages, and in bearing
chastisements; in being sensible of his situation, and rejoicing in his
portion; in being circumspect in his language, in not pretending to pre-
eminence, in sincerely loving God, and loving His creatures; in loving
admonition, and that which is right; in avoiding honor, and in not priding
himself on his acquired knowledge; not rejoicing in pronouncing sentence,
in bearing the burden equally with his companion, and inclining him to
merit, and confirming him in the truth and in peace; is sedate in his study,
inquires according to the subject, and answers according to the constitution;
is attentive to study, and extends it; learns it with a view to the teaching of
others, and also with a view to perform the precepts; increases his teacher's
knowledge, and is attentive to his instruction, and reports everything in the
name of the person who said it; hence it is inferred that whoever reports
anything in the name of the person who said it, procures redemption for the
world, as is said, “And Esther certified the king thereof in Mordecai's
name.”510

7. Great is the law, which bestows life on the doers of it, both in this world
and in the world to come; as is said, “For they are life unto those that find
them, and health to all their flesh.”511 And it is said, “It shall be health to thy
navel, and marrow to thy bones.”512 And it is said, “She is a tree of life to
them that lay hold upon her; and happy is everyone that retaineth her.”513
And it is said, “For they shall be an ornament of grace unto thy head, and
chains about thy neck.”514 And it is said, “She shall give to thine head an
ornament of grace; a crown of glory shall she deliver to thee.”515 And it is
said, “Length of days is in her right hand, and in her left hand riches and
honor.”516 And it is said, “For length of days and long life, and peace shall
they add to thee.”517

8. Rabbi Simeon, son of Judah, in the name of Rabbi Simeon, son of Jochai,
said, “beauty, strength, riches, honor, wisdom, age, hoariness, and many
children, are suitable for the righteous, and suitable for the world; as is said,
‘The [pg 219] hoary head is a crown of glory, if it be found in the way of
righteousness.’518 And it is said, ‘Children's children are the crown of old
men, and the glory of children are their fathers.’519 And it is said, ‘Then the
moon shall be confounded, and the sun ashamed, when the Lord of Hosts
shall reign on Mount Zion, and in Jerusalem; and before his ancients
gloriously.’ ”520

9. Rabbi Simeon, son of Manasya, said, “those seven qualities which the
Sages counted as proper for the righteous, were all established in the Rabbi
(Judah) and his children.” Rabbi José, son of Kishma, said, “I was once
travelling along the road and met a certain person, who saluted me with
peace, and I returned his salutation. He then said to me, ‘Rabbi, whence art
thou?’ I answered him, ‘from a great city abounding in sages and scribes:’
said he to me, ‘if thou be willing to dwell with us in our city, then will I
give thee a thousand thousand golden dinars, and precious stones and
pearls.’ To this I answered, ‘if thou wouldst give me all the silver and gold,
and precious stones and pearls in the world, I would only dwell in a place
where the law is studied; because at the time of man's departure from this
world he is not accompanied either with silver and gold, and precious
stones and pearls, but with the law and good deeds alone, as is said, “When
thou goest it shall lead thee: when thou sleepest it shall keep thee: and when
thou awakest it shall talk with thee.” ’ ”521 “When thou goest it shall lead
thee,” that is in this world. “When thou sleepest it shall keep thee,” in the
grave; “and when thou awakest it shall talk with thee,” in the world to
come. And thus it is written in the book of Psalms by the hand of David,
King of Israel, “The law of thy mouth is better to me than thousands of gold
and silver.”522 And it is said, “The silver is mine, and the gold is mine, saith
the Lord of Hosts.”523

10. Five possessions hath the Holy One, blessed be He, obtained in this
world, and these are they—the law is one possession; heaven and earth
another; Abraham another; Israel another; and the holy Temple another.
Now whence is it to be proved that the law is one possession? Because it is
written, “The LORD possessed me in the beginning of [pg 220] His way