^MEUNIVi ^TJlJONV'. UNIVER5-//- ?3 c> <£!3 ^ ^.OFCALir ^AL1F( 6: 'ci^_ •3WV' ^MlIBRARYa- ^l-LIBRARYQ. c 1 ' : ^ 5? ^ (f ..■JUVD-JO"^' ^ :W3J0^ o.aosA^f ) ^HT •3WV ^..OFCAIIFOff^ ^OFCALIFOMf. vr ^1- 0^ I? ^ ^^* ^6>-AHva?in-^^ ^<9AavHan-^N'' -r o r-5 U_ s M- — "^ ■';? i]'::,v Mjr^'' 'JJIJ'JNY- -< :{(M ^' O li. ^ ^1 ^lOSANC[lfJ>, ^iimt o 4 i rr^ I ■^^i vAJiiaAiNn-3\\^^ "^Aavf: lIBRARYQ^ ip.RARYa^ J (7" !?C/.> ■CAJIFO;?^' ^^^F-l)N!V ^•lOS-ANCFlfj-; 'y^ % . ^i i LIBRARY^)/ ,^Vf . irpr-' ^ ^i /A < THE MAIN PRINCIPLES OF THE CREED AND ETHICS OF THE JEWS, EXHIBITED IN SELECTIONS FROM THE YAD HACHAZAKAH OF MAIMONIDES, WITH A LITERAL ENGLISH TRANSLATION, COPIOUS ILLUSTRATIONS FROM THE TALMUD, &c., lExpIanatory 'Nous, AN ALPHABETICAL GLOSSARY OF SUCH PARTICLES AND TECHNICAL TERMS AS OCCUR IN THE SELECTIONS, AND A COLLECTION OF THE ABBREVIATIONS COMMONLY USED IN RABBINICAL WRITINGS. By HERMANN HEDWIG BERNARD, TEACHER OF LANGUAGES AT CAMBRIDGE CAMBRIDGE: PRINTED BY J. SMITH, PRINTER TO THE UNWERSITY; AND SOLD BY MESSKS DEIGHTON, CAMBRIDGE; MESSRS SIMPKIN & MARSHALL STATIONERS' COURT, AND MESSRS RIVINGTON, WATERLOO PLACE, AND ST. PAUL'S CHURCH-YARD, LONDON; MR. PARKER, OXFORD; AND MESSRS BROOKE & SONS, LINCOLN. M.DCCC.XXXH. TO The Rev. WILLIAM FRENCH, D.D. >L\STER OF JESUS COLLEGE, CAMBRIDGE, AND PREBENDARY OK ELY, AND TO The Rev. GEORGE SKINNER, M.A. FELLOW AND TUTOR OF JESUS COLLEGE. CAMBRIDGE, THE FOLLOWING TRANSLATION IS INSCRIBED, WITH EVERY SENTIMENT OF RESPECTFUL REGARD AND SINCERE GRATITUDE, BY THEIR OBLIGED AND VERY HUMBLE SERVANT, THE TRANSLATOR. 2112287 TO THE Rev. WILLIAM FRENCH, D.D. MASTER OF JESUS COLLEGE, CAMBRIDGE, AND PREBENDARY OF ELY. Reverend Sir, Independently of the great debt of gra- titude which I owe to yourself and to your learned friend, the Rev. George Skinner, for the unvarying- kindness and encouragement, which ever since my arrival in Cambridge, it has been my good fortune to experience in an equal degree from both of you, I am under peculiar obligations to you. Reverend Sir, for your extreme condescension in undertaking to examine the manuscript of this work, previous to its going to the press, not merely for the kind pur- pose of pruning it of its most striking foreign idioms, but also with the view of comparing it with the original, and of pointing out to me the passages where the translation might be made more literal than I, as a foreigner, first thought that the genius of your language would admit of. Love of truth, no less than gratitude, prompts me further to acknowledge, that your own translation of the first two Chapters of tlie Vad Hachazakah, executed by way of amuse- ment during your last year's residence at Ely, widely opened my eyes to the possibility of rendering the translation far more literal than, on my first attempt, I had succeeded in making it, and induced me to remodel the work, not with the ambitious hope of imitating your English style (which I at once per- ceived to be altogether beyond my reach), but with the intention of imparting to my translation that character of a literal one, which it had not before I was favoured with a view of yours. Had you proceeded in your translation, and taken up the subject in good earnest, as I more than once took the liberty of suggesting both to yourself and to your learned friend the Rev. Mr. Skinner, and as at one time you both of you seemed not altogether indisposed to do, Maimonides would undoubtedly have appeared before the English public to much greater advantage than he does now. Other literary pursuits, however, have not allowed you to ensage in this task ; and it has been the lot of the sublime and immortal author of the Yad Hacha- zakah to be introduced to your countrymen by the feeble and trembling hand of a foreigner, altogether unable to invest him with that stateliness and grandeur, which so eminently distinguish him in his own Oriental garb. Though prompted either by zeal for the spread of Oriental literature, or a feeling of bene- volence towards a stranger and a foreigner, or both, you were so condescending as to lend your hand to this work, as far as regards the correcting of the .*•' manuscript, you still did not omit to intimate to me, in a manner equally kind and candid, that notwithstanding all you might do for me, by way of pruning and polishing my manuscript, the language as well as the train of reasoning of the foreigner would still be but too perceptible both in the Translation and in the Notes. After such an intimation on your part, the weight and truth of which I feel but too well, it is certainly with no small degree of timidity that I offer the following pages to the notice of your countrymen, possessed of a literature so copious and extensive, and distinguished for so refined a taste ; and my only hope is, that, as a stranger in this country, I may perhaps be so fortunate as to experience collectively from them, the same kindness and in- dulgence which I have experienced individually from you. With every feeling of respect and gratitude, I have the honour to be. Reverend Sir, Your obliged and very humble servant, Hermann Hedwig Bernard. Cambridge, Mfly 23, 1832. C O N T E N T S. Preface and a Sketch of the LiJ'e of Mui/iio- nides i to xii Collection, of the Abbreviations commonbi used in Rabbiincal Writings xxi — xxxiii Hebrew Text 1 — 70 English Translation. On the Deity and the Angels 71 — 93 On the Orbs, Planets, and the Four Elements 94 — 110 On Prophecy, the Qitalifications of Prophets, the various Degrees of Prophets, the Su- periority of Moses, as a Prophet, and of his Prophecy, the Immutability of the Mosaic Law, a?id the Criterion of a true Prophet . Ill — 148 On Ethics 149 — 200 Oti the Origin of Idolatry, am/ the Conver- sion of Abraham 201 — 209 On Confession, Repentance, Sin, and the Causes which prevent men from becoming Penitents 210 — 26l On Free-will, Predestination, God's harden- ing the heart of Pharaoh, atid His pre- venting sinners from becoming Penitents in cases of very aggravated sins 262 — 283 b CONTENTS. On the Importance, Superiority and atoning Power of Repentance 284 to 292 On the Life hereafter, Rewards and Punish- ments of this World, and of the World that is to come; and the Privileges to be enjoyed by Israel in the days of the Messiah 293 — 313 On the Love of God, and the true way of serving Him 314 — 321 Glossary 322 — 358 PREFACE. The following Selections will, it is humbly hoped, go far to supply the Biblical student with the means, at present scarcely within his reach, of acquiring an accurate knowledge of Rabbinical Hebrew. They are chiefly intended, however, to make the English reader acquainted, at a comparatively trifling expense of time and labour, with the sentiments of Maimonides re- specting some of the most interesting and important questions in Theology, (such, for ex- ample, as regard the Deity, the Angels, Pro- pheaj, Sin, Repentance, Free-will, Predestination, Sxf.), which are discussed by him in his justly celebrated work the Yad Hachaxakah* ; a work. * nptnrr T The mighty Hand. This name, which denotes the grandeur and importance of the work, and also alludes to \}\efourleen Books, or head divisions, of which it is com- posed, (the numerical amount of the word T being 14.), is the 11 PREFACE. recognized by the Jews, even at the present day, as an admirable exposition of their law and of the main principles of their creed. As the translator is not aware that he has ever been anticipated in his object by any other English work of the same tendency, he hopes that this first attempt will meet with that in- dulgence, which is rarely denied to a work of a new character, and which he craves, in the present instance, with the greater earnestness, since he here ventures to address the English public in a language which is not his own. Should the acknowledged deficiencies of this work give rise to the wish, on the part of the English reader, of seeing the subject taken up and improved by one of the learned men of his own country, he may rest assured that the translator most cordially joins in this wish. Until however this wish shall be realised, the following pages, notwithstanding the imperfect state in which they make their appearance, may still be of use to those who wish to make themselves acquainted with the language of the the name by which this work is commonly called, though the title originally given to it by the Author was min il^ti^D The double law, or The tivo-fuld larv ; the work comprising the whole of the HS b}!2'^ miH verbal or oral law, by which the UrOIlJt' iimjl 7vritlcn law, is defined and deter- mined. PREFACE. Ill Kabbiiis, and not without interest to those wlio wish to know how some of the most im- portant questions in Theology were treated by one of the most celebrated amongst them, in the twelfth century. The translator moreover trusts that English critics wall be too generous to think of putting to the test of severe criticism the EngUsh of a foreigner, who came to this country but a very few years ago, at a period of life not the most favorable for acquiring a new language, and destitute even of the slight- est acquaintance with the English tongue. Any remarks which they may condescend to make, tending either to set him right respecting any particular passages in which he may not have liit upon the precise meaning of his Author, or to point out to him any additional means by w^hich these Selections may be made to answer more completely the purpose for which they are intended, will be received with sincere thanks, acknowledged in the most unequivocal manner, and, if found just, duly noticed in any future edition. The rule by which the translator was guided in the choice of his Selections, having been to insert those chapters only of the first Book of the Yad Hachaxakah, which relate to Theology IV PREFACE. and Ethics, he at first thought of passing over the tJm'd and fourth Chapters of the Precepts relating to the foundations of the Law, which, treating chiefly of Physics, seemed to be foreign to the purpose for which this work was in- tended ; though, as a matter of curiosity, per- haps not altogether destitute of interest. He changed his mind, however, with respect to the fourth Chapter, in consequence of the defini- tion of the word tt'S^ soul, introduced therein; and, after having admitted this Chapter, he could not, with any propriety, omit the other, with which it is intimately connected. The plan, adopted and pursued by the trans- lator, through the whole of this work, has been the following: 1. To be as literal in the translation as the idioms of the two languages would admit; and where the idiom of the Hebrew could not be retained in the English text without the risk of rendering the passage unintelligible to the reader, to give the literal translation of the Hebrew words m a note, or parenthesis,, or in the Glossary. 2. To furnish the reader with Extracts and Translations from the Talmud and the Medra- shim, illustrative of the sentiments, traditions, ;ind sayings of tlie ancient Rabbins, quoted by PREFACV,. V Maimonides, which, though well known to the learned men among the Jews, might have been mistaken, by those who are unacquainted with the sources from which they are drawn, for visionary fancies proceeding from that Author himself 3. To introduce explanatory notes, or pa- renthetical observations, whenever the conciseness or ambiguity of the original was thought to render them necessary. 4. To give, for the most part, the quotations from the Scriptures, in the words of the autho- rized English Version, but uniformly to call the attention of the reader to those passages of Scripture, which seem to have been under- stood and interpreted by Maimonides, or by other Rabbins, in a different manner. These rules form the basis of the plan upon which this work has been executed. Other less important improvements which have been made upon the original text, such as the supplying of the references to the quotations from the Scriptures, and the completing of those passages of Scripture, which, in the text, are given in fragments only, may be of some ser- vice to the reader. With regard to the Hebrew Text, as given in the following Selections, several copies of the VI PREFACE. original work have been very carefully consulted and compared, and from these, that particular reading, in every case, has been adopted, which seemed to be most correct, as well as that di- vision into paragraphs, which was deemed to be most judicious. In the Glos,sary, particular attention has been paid to the explanations of adverbs, pre- positions, and other particles, which, in the writings of the Rabbins, often vary slightly in their meaning, and sometimes stand for whole sentences. The quotations from the text, by which the illustrations given of these particles in the Glossary are accompanied, will, it is presumed, greatly contribute to make the student familiar with all the various functions which they perform. As soon as he shall be able to construe the Hebrew text of these Selections, with accuracy and fluency, the language of the Mishnah will present to him but few diffi- culties; and when he shall have made such progress as to read with ease the passages from the Talmud, contained in the notes, the step which he will have made towards acquiring a knowledge of the talmudical language, will be a very important one indeed. In fact he may then venture upon almost any Rabbinical work. PREFACE. Vll The Collection of Ahhreviations, by whicli the Hebrew text is headed, (and which is not confined to the Selections from the Yad Ha~ chazakah only, but extends to almost all the other writings of the Rabbins), he will find of considerable service. As a short biographical account of the Au- thor of the Yad Hachaxakali, may perhaps be not altogether unacceptable to the reader, who is about to engage in the study of his work, the translator, being without any authentic informa- tion from Hebrew sources, begs to conclude this Preface with the following sketch, borrowed from the General Biographical Dictionary. Moses Maimonides, or Moses the son of Maimon, a celebrated Rabbi, called by the Jews " The eagle of the Doctors/' was born of an illustrious family at Cordova in Spain, 1131. He is commonly named Moses Egyptius, because he retired early, as it is supposed, into Egypt, where he spent his whole life in quality of physician to the Soldan. As soon as he arrived there he opened a School, which was presently filled with pupils from all parts, especially from Alexandria and Damascus, who did such credit to their master by the progress they made under him, that they spread his name throughout the world. Maimonides was, indeed, according to all accounts of him, a most uncommon and extraordinary man, skilled in all languages, the Hebrew and Arabic were the first he acquired, and what he understood in the most perfect manner; but perceiving that the knowledge of these would distinguish him only among his own people, the Jews, he applied himself also to the Chaldee, Turkish, &c. &c. of all of which he became a master in a very few years. Vlll A SKETCH OF THE It is probable calso, that he was not ignorant of the Greek, since in his writings he often quotes Aristotle, Plato, Galen, Themistius, and others ; unless we can suppose him to have quoted those authors from Hebrew and Arabic versions, for ' which, however, as far as we can find, there is no sufficient reason. He was famous for arts as well as language. In all branches of philosophy, particularly mathematics, he was extremely well skilled, and his experience in the art of healing was so very great, that, as we have already inti- mated, he was called to be physician in ordinary to the king. There is a letter of his extant, to Rabbi Samuel Aben Tybbon, in which he has described the nature of this office, and related also what vast incumbrances and labours the practice of physic brought upon him. Of this we shall give a short extract, because nothing can convey a clearer or a juster idea of the man, and of the esteem and veneration in which he was held in Egypt. Tybbon had consulted him by a letter upon some difficult points, and had told him in the conclusion of it, that as soon as he could find leisure he would wait upon him in person, that they might canvass them more fully in the freedom of conversation. Maimonides replied, that he should be extremely glad to see him, and that nothing could give him higher pleasure, than the thoughts of conversing with him ; but yet that he must frankly confess to him that he durst not encourage him to undertake so long a voyage, or to think of visiting him with any such views. " I am," says he, " so perpetually engaged, that it will be impos- sible for you to reap any advantage from me, or even to obtain a single hour's private conversation with me in any part of the four-and-twenty. I live in Egypt^ the king in Alkaira; which places lie two sabbath-days journey asunder, my common attendance upon the king is once every morning; but when his Majesty, his concubines, or any of the royal family, are the least indisposed, I am not suffered to stir a foot from them; so that my whole time, you see, is almost spent at court. In short, I go to Alkaira every morning early, and, if all be well there. LIFE OF MAIMONIDES. ' IX return home about noon, where, however, I no sooner arrive, than I find my house surrounded with many dif- ferent sorts of people, Jews and Gentiles, rich men and poor, magistrates and mechanics, friends as well as ene- mies, who have been all waiting impatiently for me. As I am generally half famished upon my return from Al- kaira, I prevail with this multitude, as well as I can, to suffer me to regale myself with a bit of dinner; and as soon as I have done, attend this crowd of patients, with whom, what with examining into their particular mala- dies, and what with prescribing for them, I am often detained till it is night, and am always so fatigued at last, that I can scarcely speak or even keep myself awake. And this is my constant way of life, &c." But however eminent Maimonides was as a physician, he was not less so as a divine. The Jews have this saying of him, *A Mose ad Mosen non surrexit sicut Moses; by which they would insinuate, that of all their nation none ever so nearly approached to the wisdom and learning of their great founder and lawgiver, as Moses, the son of Maimon. " He was," says Isaac Casaubon, " a man of great parts and sound learning, of whom, I think, we may truly say, as Pliny said of old of Diodorus Siculus, that he was the first of his tribe who ceased to be a trifler." He was so far from paying an undue regard to absurd fables and traditions, as his nation had always been accustomed to do, that he dissuaded others from it in the most express terms. " Take heed," says he, " and do not waste your time in attempting to draw sense or meaning out of that which has no meaning in it; I my- self have spent a great deal of time in commenting upon, and explaining the Gernara, from which I have reaped nothing but my labour for my pains." The works of Maimonides are very numerous. Some of them were written in Arabic originally, but are now extant in Hebrew translations only. The most considerable * nit'D3 Dp k"? nwQ ^y^ n;i'DO X • A SKETCH OF THE are his Yad*, which is likewise called Mishne Torah, his More Nevochini, and his Perushim, or Commentaries upon the Mishnah. His Commentaries upon the Mishnah he be-r gan at the age of three-and-twenty, and finished in Egypt, when he was about thirty. They were translated from the Arabic by Rabbi Samuel Aben Tybbon. His Yad was published about twelve years after, written in Hebrew, in a very plain and easy style. This has always been esteemed a great and useful Avork, being a complete code, or pandect of Jewish law, digested into a clear and regular form, and illustrated throughout with an intelligible commentary of his own. " Those," saj'^s Collier, " that desire to learn the doctrine and the canon law contained in the Talmud, may read Maimonides's compendium of it, in good Hebrew, in his book entitled Yad; wherein they will find a great part of the fables and impertinences in the Talmud entirely discarded." But of all his productions, the More Nevochim has been thovight the most important, and valued the most, not only by others, but also by himself. This was written by him In Arabic, when he was about fifty years old, and afterwards translated into Hebrew, under his own inspection, by Rabbi Samuel Aben Tybbon. The design of it was to explain the mean- ing of several difficult and obscure words, phrases, meta- phors, parables, allegories, &c. In Scripture; which, when interpreted literally, seemed to have no meaning at all, or at least a very absurd and irrational one. Hence the work, as Buxtorf says, took its title of More Nevochim, that is. Doctor perplexoru7n ; as being written for the use and be- nefit of those who were in doubt whether they should inj;erpret such passages according to the letter, or rather figuratively and metaphorically. It was asserted by many at that time, but very rashly, that the Mosaic rites and statutes had no foundation in reason, but were the effects of mere will, and ordained by God upon a principle purely arbitrary. Against these Maimonides argues, shews * That is, Yad llachazakah ; sometimes called Yad, for the sake of conciseness. LIFE OF MAIMONIDES. XI the dispensation in general to be instituted with a wisdoni worthy of its divine Author, and explains the causes and reasons of each particular branch of it. This procedure, however, gave offence to many of the Jews; those espe- cially who had long been attached to the fables of the Talmud. They could not conceive that the revelations of God were to be explained vipon the principles of reason; but thought that every institution must cease to be divine, the moment it was discovered to have any thing in it rational. Hence, when the More Nevochim was translated into Hebrew, and dispersed among the Jews of every country, great outcries were raised, and great disturbances occasioned about it. They reputed the author to be a heretic of the worst kind, one who had contaminated the religion of the Bible, or rather the religion of the Tal- mud, with the vile allay of human reason ; and would gladly have burnt both him and his book. In the mean time, the wiser part of both Jews and Christians have always considered the work in a very different light, as formed upon a most excellent and noble plan, and calcu- lated in the best manner to procure the reverence due to the Bible, by shewing the dispensation it sets forth to be perfectly conformable to all our notions of the greatest wisdom, justice and goodness; for, as the learned Spencer, who has pursued the same plan, and executed it happily, observes very truly, " nothing contributes more to make men atheists, and unbelievers of the Bible, than their con- sidering the rites and ceremonies of the law as the effects only of caprice and arbitrary humour in the Deity ; yet thus they will always be apt to consider them while they remain ignorant of the causes and reasons of their insti- tution." Besides these three works of Maimonides, a great many pieces are said to have been written by him upon the- ology, philosophy, logic, medicine, &c. and in various lan- guages, as Arabic, Chaldee, and Greek. It may easily indeed be conceived, that a man of his uncommon abilities might be qualified to write upon almost every subject, as there was hardly any thing to be found in the republic of Xll LIFE OF MAIMONIDES. letters, which he had not read. He had turned over not only all the Hebrew, but all the Arabian, Turkish, Greek, Egyptian and Talmudic writers, as appears by the use he made of them in his works. He tells us in more places than one, that he had perused with great attention all the ancient authors upon the rise and progress of idolatry, with a view of explaining the reasons of those rites and ordi- nances in the law, which were instituted to abolish it: and, in the preface to his Commentary upon the Mishnah, he expressly says, that there was no book written in any language, upon the subject of philosophy, which he had not read entirely through. This wonderful Rabbi died in Egypt, in 1204, when he was seventy years of age, and was buried with his nation in the land of Upper Galilee. The Jews and Egyptians bewailed his death for three whole days, and called the year in which he died Lamentum lamentahile, as the highest honour they could confer upon his name. g3" The author of this Translation begs the Subscribers to accept his most grateful acknowledgments for the very liberal jiatro- nage and support which he has experienced at their hands. LIST OF SUBSCRIBERS. 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Yate, Charles, Esq. Fellow of St. John's College. A COLLECTION OF THE ABBREVIATIONS* COMMONLY USED IN RABBINICAL WRITINGS. ARRANGED IN ALPHABETICAL ORDER. 'i^\T'\ ^^^* one. ^"i^ "11^21^ ''S^ it is impossible. 3"^j^ p D^? Vhi^ unless. Y'2J»} ]''"T ^""^ ^^ the chief of the court of justice, the chief justice. l"j.j ^D^<^ ^0''^? there are some who say, some say. rf'i^ ''Sn 'h'^^i^ though it be so, for all this. dy))jn PDUiH the [other] nations of the world, the other nations beside Israel. * Besides the Abbreviations contained in this Collection, almost every word may be, and very frequently is, abbreviated in the veritings of the Rabbins, by omitting the last letter, and putting an accent on the letter immediately preceding; thus for instance 'nx stands for inx one; 'ti for r\^n he or it was ; 'max for omax Abraham, &c. This is still more commonly the case with the letter d in the plural masculine, and the letter n in the plural feminine; thus, for instance, they vrrite 'nai for D-im things, matters : 'mo* for nntD* elements, &cc. Xxii ABBREVIATIONS. > // t stands? ^^tj^^H lllOi^) ^^^ sages, may their memory Pj^ll'? D3nDTl be blessed! said. 3"nj^ ID inK after this, afterwards. ^''i^ ^ii'W V"^^ *^^ ^^"^ <*^ Israel. n""'l< Diyn nrV Ui^ if God please, please God. D"K id D^ if so. T'"D^< ]1^1 NT* 13 PJ* Amen, [and] may this be the pleasure [o£ God]. Vj^ rt'b iDi^ he said to him. Urb TlJ2i^ they said to tliem. D'"?^ P i6 Ui^ if not so. J"V^^ 2J ^V 5)hJ although. or > ^S 7J? '^^i although. 32"VJ< P ""S ^V ^^ for aU this. n"2K ''^n ^'?''2^? though it be so, for all this. 'i£j^ I'^^SK even, though, although. 1^"^ 'T'lJi y'i^ there is not necessity, there is no occasion. y':i^< llOlb 'T'")2i l''i* there is no necessity to say, we need not say. -|"K '•n 1DJ* Rabbi said. W'\i^ ' liTni"! 1"1DK\ o^i* Rabbins, may their me- |-j2-^^^ DSnSt' mory be blessed! said. ji'i^ ")D^<^ D>* if thou wert to say. V'r\i^ "^lyh i^'ilDn Ui^ ifthou[couldest] find it [pos- sible] to say. T)"22 tyb^Pi T^'?l "^V^ one that has no limit, an in- finite being. -|"2 )n ri*"! a court of justice. >^""!l OmDl^ D''")il HDl when are these words said.!* when does this hold good? ABBREVrATIONS. XXlll n"l2 S^foTS ■•'^^nnDn -)U11 i" the sentence (passage) beginning. . . n"2 ^?'l^ ini blessed be He ! ti^lpDn JT'i the house of sanctuary. nD^Dil n''2 the house of the congrega- tion, the synagogue. n"l 2in 7'j!2 one who is in debt, a debtor. ?y 7l II Dy )1ti^7l in the language of a foreign people, i e. in a foreign lan- guage. m'yi □"'lin 13"'iT)31V2 on account of our many sins. n'VH D''*'n ''T'V^ animated creatures. D'V^ in"lD 7^1 in spite of himself, compul- sarily. 2 V2 rT2 7^1 by the mouth, orally, ver- bally, by heart, ^21 li'lT'Sl in the explanation; also; explicitly, expressly. 2"J p DJ also. y J )iy )J the garden of Eden, Para- dise. ^ J mt£? n"1?J an inference drawn from analogy. 1 i*"l "inj^ ~in another thing. "inj^ fm another way. 3y'^?^ p S^b D^*^ for if [it be] not so. P ^*"J X"lp ~lQ>*"f for the Scripture says. n""T D"'Z:^n nn the book of the Chronicles. 7Dn nn the words of all, all unani- mously say, all agree. XXIV ABBREVIATIONS. D"l r'for'^'S ^^^^ T^"^ by way of parable. D"1 D^"121D nn the words of the scribes. r\"l n-)"in nn the words of the law. rriin pi a matter or case of law. n 'n D2^n God. M"n K^D^* n'\n I should have said. j"n 13^D*1J ''Sn we read thus, we adopt this reading. Y'n ''DT ''3N"T how does it appear? what do you think ? 2TI31 13''NT this is that which is written. ii"in ^mii nDJ^l )y^^n this is [the reason] why men say. il"n jnn ^^1^T it is the same case. "^n 13''"'n it is all the same. •>"n llUT* Dt:;n God, blessed be He! D"n 'h'^D '•3n these words [would hold good]; when would it be so ? 3"n ""D^ ^3n here also. y'sn iw^D? n3T3n that was mentioned above. p' n "IDKp ''Dn he says so. ni^prr ^^"l^ "jni t:;npn the Holy One, blessed be He! •♦"tyn l"lin^ Dlil^n God, may He be blessed ! 1 Wl IDIJl literally: and completing the sentence, stands for: et cce- tera. i^ '*\ D'*1D1h? ti^**! and there are some who say. ABBREVIATIONS. XXV ys-) 5'*^*'} "IDI*? ID^) and there is also to say, and we may also say. D"*"! D'^iy'lSD ti/"*"! and there are some who ex- plain []it in this manner]. 'D) I'^iai et caetera. D"D) NDT* ""DI and if thou shouldest say. );"}i1 JVy "]n^l and it wants consideration, the matter is left undecided. T Vr nail'? 13n3J blessed be his memory ! naniV D3T1D? blessed be their memory ! lillt^*? n? *his is ^'s language, he says these words. Y)i.] n2")l^ (Tlli 13T the memory of the just is blessed ! n l"n Ub\U) on literally: spare and [give us] peace ! answers to the He- brew rhbr\ far be it from, may Heaven prevent ! V'n V"^^'^ rin out of the country, abroad, not in Palestine. to D"D ISID myiD a mistake of the writer. n"** D''*T)£l3n DV the day of atonement. a"** n:0 or a festival day. •>"•• mn^ Jehovah. tOn'V lltOn nii'* the good imagination, that sense in man which prompts him to do that which is good. XXVI ABBREVIATIONS. -^j-j'/j^., 5*'^"^*^'j yin ir the bad imagination; the propensity to evil im- planted in man. V'jf )bii)y) "111^ in*)Dtt^'' may his Rock and his Re- deemer preserve him ! ■)""» ]y:D ^n*' may it be the pleasure [^of God]], may it please God ! 0"'T' ■ T'3S'?D \))i.1 Nl"* may it be Thy pleasure [O God]! 'JT» "]13il^ may He be blessed ! U;"pt'' IDlt' I'nir^'' may His Name be blessed! ^^"^ D^{ ^3 but. ir]ii /D every one. y'3 b)i:i in3 the high priest. bnii"!^ 13^J111-| nD^«^ J )D so Jonathan interpreted; so is the version of Jona- than. ABBREVIATIONS. XXVll ^„l^ (Stands/ -^j^j^ ^j^t^ another language, another way of explaining. "'{3^lt'^< ]'W/ the German language. f^ ]3''DnJ i^b we do not read [this]. ii"^b lUi^ by) to every one. 1"D7 IDJ^I \i^u7 according to him who says. y? n?^13 V to me it appears. IDi^^ ]'27 therefore it is said. l"y7 TlVl m''3V ^27 according to ray humble opinion. yy? J*n^ Tr\yh in the time that is to come, i. e. in the life hereafter. V"y^ HT^y Dy) in the present time, for the pre- sent. '^^b 13^2':' therefore. p 27 Pp ID")27 according to the reckoning [from the creation of the world] in a less or contracted form, (i. e. where the thousands are drop- ped). ^7 "flJi iib there is iio necessity, no occasion. p"b o np ii:b do not read [this]. a^'^p iib there is no difficulty [in this] ; no objection can be raised from this. ^"mb U>t2U; □tt?'? for the sake of Heaven. r\"b ntD^Pi i<7 thou shalt not do, i. e. a nega- tive commandment. b]'^"iiKi 12^niin -lD^^Dl a saying of our Rabbins of n^nib D^nDtl blessed memory. V'lD DTI '^W2 "t^D a king [made of] flesh and blood. XXVIU ABBREVIATIONS. Y'd Tfof'} Tr\^l ^^*0 [what means] that which is written? "IDI^I \i^D he who says. r\"D ""^n UWD therefore. n)Dn "IJ<7D the angel of death. inn DID the virtue of justice. D"nD v''D '•3(1 J<3D whence are these words [[derived] ? ZD"D DVID '•KD what is the reason ? D>1"i:D n^\D)!D good deeds. D"D DIpD vDD notwithstanding this, ne- vertheless. nV"")^ U\b^n V'?y im n::^^ Moses, our Rabbi, peace be with him ! ji'D nnn ]PiD the giving of the law. min n^^D the duplicate of the law, Deuteronomy. 3 J^"3 N3inj^ J^nO: another reading. *? 3 ''^ rTl^"l3 it appears to me. y"3 nV "inii his rest is in Eden. D k"d Dn^^« Dnao other books. Y'D li^y apbV does it arise in thy mind ? canst thou think this .'' *in ^ID the end of the matter, the result of the matter. D D ^Jp"'SD p2D one doubt involved in another doubt, altogether doubtful. S D p1D2 r]iD the end of a verse. ABBREVIATIONS. XXIX n"D {?/'( nnn -I2D the book of the law. mTn ^SID the ends of words, the last letters of words. h? V ini^ r^V J'^ another respect, in an- other way. DvvJ< mi2V the worship of idols, idolatry. Dvv^^ '•mV the worshippers of idols, idolaters. ^^"^?y nD31 nOD J^^^5 7y against one how many and how many ! i. e. how much the more ! Y'V "flT b): by way of. D"1V b^f2 111 ^V by way of parable. n'V Dl'^ti'n V^V peace be with him ! \''^^?^ Dy a vulgar man. 2"nV ^^l^ D^IV the world that is to come. t"nV nrn D^IV this world. t V mt miiV the worship of strange [^Gods], idolatry. ■^ y ^T 7^ by the hands of, by the me- dium of, by means of. 3"V P "^V therefore. ^^?D Ty as far as here. °^o?^l m^tOI 0^33 nnV those who worship stars and , I planets, idolaters. nb\^) D'-IDD mUV the worship of stars and planets, idolatry. T'DV 12^7 |l»?D ly as far as here are his words ^quoted]. XXX ABBREVIATIOKS. S"3V \ ^^^^^ ^ ^''^^ ^^ ^^ *" every mode, in every re- spect, by all means. y'y byb ry See above. f2")J r\^D b'^ on condition that, for the sake of. '^pli^D bv according to the form (de- clension) of. i«?"VV U'b'hi^ /miV ""IIV those who adhere to the worship of idols, idolaters. T"i)5; niT rrniV ^"'^''V those who adhere to the worship of strange [|Gods], idolaters. £l"^ ^2 b}i according to. ypy 'h r\Wp nV again it is difficult for me \j,o understand], again it appears unaccountable tome. ;:;"y U^ ]''''V see there. i^"^ ITM^ It^TT'S another explanation. n^^? DVS one time, once. n"l^^< OyS another time. 2"j* D^32 face to face. ''tt>"lS ^ni"' tlDb^ ^n r:;n^2 the commentary of Rabbi Solomon Yarchi. V y'it "^jyh inii it is necessary to say, we must say. nvn"? in^ it must be, it ought to be. y":i jT^y fn:i it wants consideration. ABBREVIATIONS. XXXI „ J stands^ ' P ( for )■ P jurf? bp i"Dp "invT i^pbo ^^p m"p VDt:^ n^?np 1 p"i-) -"nDp in ''21 y'n HDii'? D^nDt irnn-i TfS iL^iin i:^j<"i y'T -laib .Tin iDi'? >3i!i-i l"D1. jiD^D 11 nii;rD •'11 / the slight and the grave; i. e. an argument from the less to the more important subject, and vice versa. See page 261, Note 4. []it seems^ difficult (unac- countable) to me. it is easy to be understood, it is easily understood. how can this arise in thy mind.'' how canst thou think so.'' the reading of the passage in Deut. vi, 4. beginning with the words bii')\D'' '^D'lD Hear, O Israel, &c. which every Israelite is bound daily to repeat. Rabbi. O, Lord of the universe ! Rabbi David Kimchi. the beginning of the year, the new year's day. our Rabbins of blessed memory. the beginning of the month, the first day of the month. he means to say, it means to say. I mean to say. Rabbi Moses the son of Maimon, Maimonides. XXXll ABBREVIATIONS. ■•"ti;-) 5 "fork's ^nT nnbu; '•m Rabbi Solomon Yarchi. n"l nilT^ ''ti'J^"! the beginning of words, initials, abbreviations. ii'^iiV:; •^::r^^? \vji:? for it is impossible. d7"i^^ P ^^'^ U^^ for if not so. Sy"3:i; nS) ^V^^ which [was delivered] by the mouth, orally; as for instance 2^"^^ ^^^D the oral or verbal law. n"tt? D^DT r^D^Si:^ shedding of blood, blood- shed. ^"UJ K3D )^D\D understand by this, by this ye are given to understand. '3fiy 'M:^i^yD for it is said. !^ "tt/ *Tll2i TV^^ the messenger or deputy of the congregation, the prayer reader. See p. 76, Note 2. N^"n Dlbp31>^ U)yir\ the version of Onkelos. fn rh^i:^ n^)^n a long vowel. n' n . D3n TDT'n a disciple of a wise man, a learned man, a scholar. See page 178, Note 1. "^'n I^DV DUnn the version of Jonathan. b"r\ "^Dw IID^n it is expressly said. 'PJ^'? nSin thanks be to God. ";D"n D^nriD D''i<^13 nmn the law, the prophets, [and] the writings; the three parts of the Old Testament. See page 72, Note 2. ABBREVIATIONS!. XXXlll nl"^3r> <*'*"<^*^ mil^i "lli/23 Trnl may his soul be bound in D"'"'nn in^l' the bundle of life! (an ex- pression taken from I Sam. XXV, 29). D r\ D"*"121D PpJl a correction Qin the reading, made] by the scribes. P"T) tl2l^p nV"13ri a short vowel. T n 132.T ")3ri our Rabbins have taught. SV^"tt;n nS ^VlJi' nmn the verbal or oralkw. See page 243, Note 5. r\"r\ n'r\r\ lID^n the study of the law. n-nnn mo^ m^^n b)y -l^^? -in i^f^ ^i^d 'ly^? N^inti; nyin '^v n^v^ n'^i^on^ N^in b^y^ i^b) ^d nN"i^ nib ^{^^ n^^iiiD ni^D in:: ■ 13^?^ j^in ini ^^^m ib i^^n-^- D^^^::D3^ t'3tL» iir^D^JD inriDs* ]\s^ id-'sS dhd ^^^^':' N^by unb ^<^^T jidk dni':'s* '^^i iniN' ^^^23^l:r ^^^^ dhq "rns* vnxn ^D l^^* nbiyn \-ibi^ sin nrn ^i^i^n i nm^s :eiu N*"?!! T s^Vi ims* iiDDn n"2 xim iidd j«}'71 b^^ ynbii 'n ^:3:s* -iDs^y.:^ nm riviD nr -in riyn^i ^ -iny HTQ pn "1^^? m^s* d^ tr^^tir iji^i "^V n'^von ^3S by Dnnj< D^nb{« "jb n\T» ^^b nD?^3^ nt:rvn ^v:i "i^oi ins* >*ViS* D^3it^ by -inv ^^b^ 0^31:^ »^b i3\s*t .^in im^ ni ins* ^b ubr^2 D^s^iJQ^n nnnsNi ]d in.s mn^o ]^^?lL* j^inii^ siUD ins* N*S nmn onn^* "^^d »sint:r i-'Dd -inis* nn^-* ^i^w in>? ^«'?^< niKp':'! mpbn^:'? pbm '^2ij vn ninn mm^^ vn ib^?^ n : d':'iv^ irnos ;' nra nt Dn-^s^ ]ms*'»:iDi ''>wn u^:D:in ]^iim '•32D jiviji "i^vn n^rr i^^^i nvi:im maiji ^y-l^^••l:; '^V"^^J<^^ ^<^^^ ^rrrb^^l (t) : ^iidt vp in^"? tir^ n^'^^m yp iV u^^^ b^i yp i'? b:iS:!n "•inttr pois ij^>^i vp "i"^ V^^ ^n^i ^^^^^^ iQt:r -fni iV^^^ ^^':' ^i:i i^''^*"! '^^i^ni 5]ij nD ins r^ T^n iniD "fD^s"? -ins*^ -ns2i pbn: i^n^m n:3 maiiin mv-n^?D i^ na^V i^^^Q nr -im n^n^i im^ aba n-^n^tt^ "lt2;2^^ ^n* D^N*"'im .-nini ttr-n^D nn r : imi n irn^*"} 'n '^Di^^^ u^D\D2 D^1b^*^ sin 'n ^d -i^s^^tt; n^iji eii:i ni"pn ]^i^^ n)D'\pf2 ''^wi n^n^ ah sjijni nnnio v^^n ':';;i byoD ^^ivjin "-D \^i -^D^^31 n3iDn b^ Dn^^^-^ j^'? ^3 nj:.s^i D^^ n :]^2ij -)^^:L^'? nan nNn 511:1 nNn i^^>«t:? j^in dij^ '•n bm inyi '•sS bsn iDD on D^^i3D '^sni ms" ^^i ]wbD mm nnni nisi^n K^^{ Jim 2-inni 1^ t:^"- iin 01 ••i-in pii miD::^ dn* -)Di5< inj^ ^?^n3t^ nr nn':' n^^>J^^i^ n^^^? npnn ninsn .^2 ^:3j{':' yi^ D''tt^3^^^T p ini< ns^r:^ idd '"^N^^iDirT "i^^jti/Q inyii ni'prr ^2ij •^^^::^D inyii it:;ii^Qi isij bD J^::^m imns^ ^^^-llir mnj^ ns* n^^^-n -id^^i nnin to"i n? -in 'r'yi D^tL^^^n -nin^ n^ijT sii:i irN^t:^ -i-im^t:^ irn t ni«JT n'^ ^jsi ins ^?b^ "inn ^^':5 m£n:n n^y-n^?DQ l^^* ib iy-i>^^ ^?'?l:^ ^^?Dri; x^i ]^d^ k'? htt' i^S n^^v j^b niQ }*bi mpD n*':' ]Dn ^i^iD i3\^T ni^Qy j^'pi ni^t:^^ k^'? -nn>< ^s^t d^32 S"^'? n::ntt^Q ir^^i D^r^ p^m nnnt^i n^D?<-i i'? rr^n^t:^ iv i6) ma ^nD □'•^n pint:^ i^bi Dvi ii ^<^^ p -mm ^\^im t pisv ^^'^^ =1"^^^ ^^ u^ii^ii min n-nni no.^it:^ ini j^^vn ib^^n Dniin- pn\D^ WD^Di 2WV i/2J<3t:; iQi in n^i^bD) bmD b^n '^in b^ ini X'ivn 'n tt^ti^ -idno on'^bini ''3id;;i -i^iN* ?jn rrwJiDi n.s2Dt n;;"i2 niQiy n^2?^ n'^s:^ n^^op nnn n^ihil* ;;"t^i ins'^i ^^*-^i< o in -)D^^ri; idd m;?-r D^nn ^32'? n:Di;?D nbp pm ntt^v^DC D^bnj D^':'':'^ i.v?id ^:3s* i^^^rr nnnn iDbiyn ni'pn i^-i^^ no ^3 i :Dbiyn n^m -ids^::; '•d Dbi:iD DnmnD ]nw D"»j3Kbcnt:r DO^^'7D^ Dm ^^3 d7^2 i<^2 n-iv:: D''^^nn iiD irs^i 5]i;i ^2^^^t:r -idi^ HTn I'm ni^nzrj niiiD2 :mnn T'D^<'?D n^^iy -iDi^:^ id2i ^a:rD ^{'?^^ ::^j< i:>ki l^^^l^ ••at' ]"'2ij irj< nm i?a it nm^in ms'' ncn i bar in'^^^DD n:DD^ i.iD in}^ '^d »^^>^ Im^*^:i^:l ]^)w u^i^'^D: b^H) n?D n':'^^^ ni ihdd ^i:iD ^^^m n^nn ino^ni r\Dbm ion::; inn m:Di ni'pn b^ in^D n*iDab i2-iD>?::? n? i :-idii:? mn: '^vd mu ""D ^dj^i nti^V'i:; mN> iM Dip^ n^;;,!: n3^j< nan b^ inb;;DO ^n^<::? D^Dsn •'^ti^i ihdij^::^ idj ^^b^^ ninrj nt';;!:'? 1D31 nr '^i:; in^ycz: n'p^^^ i^'^>^^ noDni nnnD '^nj mctt^ ^iT^ n tbiS^n p nbyc^ i^'n^ nbyi inDiN^/ ^ipn nvn D^>^-ip3 "jd^s'^i ^^^n Dn':'^^ d::^ by D"'3.^'?Dn D^sittn D^bDi:?m D''':'^^")^^^ D^32\^'D nnt:^;? d::^ by D^::j^'?z:n |ni ^^^"lp3t:? mni^^n nitt';; n"i bi^n r\b)!D i*"ip3 i^^a'? n^^niin nNn^i Dnb psn^i D^^n ^'?^*n nm^ '^rji ^ :D^^^ ^n n;;i nb;?DD ninp ^^t:;n^ nb)2^ nrj^ n:ii:ribn:i loai imy ;7iv i^)n^ iriQj^ n^DD ni'pn n** '.^^t^D obv^ -in )^^<"l b^n v"'"'' 1-n ^311 n:2 bsDi i:i Sdd ihk i>\m inyn s^ i-ii b:i2) ms 'j^di i:i '^dd l^^? imi ^j^i iti^SD '•n nv"i2 "•n : DO^?'?D^ ''^hd ^^? D'^^nrr D"»2i:in ^^n ids '^^t:^ v-'m hJ-iun "|3''2b DVT imv r^DHD N^bs* Dfnj^ D'»V"iv ^3^?ttr idd :)h in^ini idd3 '^snt; bsn v"'^ i^^V i^'JV s^in^ •'32D b:2 -n^^n n? i^^v^ -is^ib y^)i^ nno nn dn-t ]d n^^^ :nnD-iD nt:;^^ ^?^p3^ ^}^^ ^b^? □^■:n2 ^3t:ri:y onp^yn D'nNi inv"T» I'^iai DDn ^^"^^t:r Nim in'?i in>^ Ly>^*b onan n^ npayi inn s)id yi^i inj/iD ]0d N^im nvn nvT ^j ps^i n^nb iv on D^piny onm ibs* ^tt'O "I")! iriDDni HDbuj 1D^} cn^^;;! ibiob n-'isn Dn6 i^j^i 111'? i'? vn^ iDJ< Dn''bvi :d^iii nmj^ D^Dsn ii:;i^2 id i^it^^b nnn ibm li^ii 1D^^ 'rr^^vi I^n' ',']:i)^b nnn rn^ ibm ^i^iid ini:^ onii D^:it:rsnn Dm mni^'i bun VV"^! d^^^ D^Kip^n on D^'?:'?^^ "^wn) ni%n '^j'^j ^*^n )^dd mpn '^Jibj □^bj'^j n;;iirri b:hy) idd i^ip^n iDi^n ui:; b:h^ Kin i3j:d n'?;;^':'!^^ ncn utt^ ^V'li bj''?:! nji: n::' 12 od n':'^^'^^ ''^'•^ti' ^V^it:' '^J^JT pf^ 1313 nit^ ^::;::^ '^Ji/:! nns^a u::; •'i^r^Dn W""^ '^>^i3::; D^iDDn ^D l^<^:; 11::; '•^•'Dttr ':':it'ji tii::; lit? iivz:'? niiDn ]D or ^31 innn b:'?:! 'in "^r^t^^ji bj'^ji D'^iDiin '^D nt^in::^ nn 2 : 'I'Dn dk iiddi ^i^pan ^<^m njD nb^/D"? nr ini :t'^t:^ ^";;^?1 1^^^ '^j'^ji d^d on 1b^^D ]^^?l3 -jD^s'? i-tsoDi noDD D>2Ti Dmnto D^b:i'?jnt:; ^d2D ^2 :i :]it:^j^in b:hji nnno ^To::^n bj^Jiii? DUDiin uh2'7:h p'^n: DUDDn ina::^ w^b^b^^n n^^wD bih^) bjhui DuniD n'h:ib:i inn o^'^^ii n'?:) idd nro n'^v^b nr nun '?j'?jn lOD iii;^)'? nifDD ''•iniD inai nitDb iij;qd P132 mpn DH^ri ]^s* ibiD") 2ij!d7 n-^rzDD -innn v^tt^rin PV >^'? en'? ^^?^ Dni3 ^<'?^ D"'^p i6 p^h? D^':':^jn ^3 i DH)^ ]''^?n ^3^^t^' nn 'iry -)^?tt^ n'?! -nna; r;; s^'?^ □"iis* D^;r"n^«o^ )bi^ ^i^^ •'sb nn ^?b^ D^to ^^S on"? tn* pi V^)2Ki n^i'^n v"iN'ni -ni33 n^bijiv in o'^ivn n^^ i^sp^n ]ni cyup ini:^ D^i:Dp '^^j^ji '^i^Dn ]d niipD'? t^^^i ]Dp b^bji inbi^ viNM nN* i^a-'pa u'b^b^n nmj^ ]\^t ^D -I2DQ 1 :5ipDn bnjn t':':':! yinp ti>pn ^3^^<^:' i3^Nt^ D^^j'^jn 'I'D n2DDi n"^ D^i^n ':'d n>? rs^-^^n '^'^jiSjn ^31 iniUD m^ti? i^yn^i D^n33n iSnDDi n:^:^ j^a-'pD nnDi ]is^ nn'? Dm nnD ]n"»^:D3Di n^^ ^Dm di^ nsDQ v^*' ininpi v"i'^n ':'v^ iniJiDi oni nn^ ]isii ^?^•^ in inspn "i"i"n \r\ybn n^m wb^b^n ^b^^ bD in2 nin d^ii onDDi m^rni msipn in^^n noDn 'iH'ipbn ban n>^ s^pa s^int:^ y^u^nn b}'^^ r ;]i^ ^^sn nm )b "ib^n p'^ni p'^n b^ u^ii^n 2"'h n^^i^ipn D^DDnn "I3DD niDDb::^ D^aDDn ]d n ni^in^ i? n-n:i D:i^ ^y u^DM^n "^w n^^D imct^^i:? m'^rz:n nm vnnn d^jidd cnti^ :D'':n "bi ^i:\ n^p iipv D^^mD nSinn nns^ i^ono ^DD nmii iib) np-hn s^'? n )^^^ iQ^iy ••^^^tL^rin b:i'?j n ^3^Di:;n ^j'^Jiti; '^i3Dn -^nni ^^'?^^ idd k^i ibi^n nm^n ^b^^n nm:in n>3in iitL' D^'^n:! d^iddi n.^-)^::^ xin i>n ^^i d nno mp is^ ib^n ?j«?t:r Sn^:n ]!2D ^bi^ u^pbnn ]m.^ im^ m^iDD b^U! '>^b jo;;d uno niD n?n pri '?2n* i':'s* mi:::^ in':' nn"'ni u;^mn ids onno d^d ^tq::^ '^jbji::? DUDDn mNii ^Dvn ']bnn'^u; p'^ni nni23 Dumo ini:^ ^^b^^* 9 :i)')''p2 inn 1D3 bD "iiJiD i'?^ ins Dvn n:3D 1^3 nbnj vi^^rn d^dv2 rr^D y-i^^n )d '?nj jhd ■T^^? mj^D n:i)Dm) u'>^bii n\DWD ins^ n-iM ^)iD^ d'dvs v"p D^i^Drr ^D ^^^ i^2wn b:hn\D idsd pp 133 D^^n Dm on '^Dti^m nyn t:^23 ^byi jbi^ D^bj^jm ir\ii b^ nb^^n hnii -iDJ^^r ^d n^^ nn^^ni onai;;! D^iiv':' Dnt^SDi D^nnti/D in^;;a •'Ej':'! i^u ^^b insn n^? r^^D ID ni'pn inoD^^ ni^Di D^D^^^D^r idd U'2'2Dn nvn :ina n'^v^'^t:' D^sj^'^Dn n^* in^^Di i^iiy d'i'ijd ir>^t:^ in.^i d^ij niNi '^j'^jd n:oD'? ^^n k-)2 i** nm^iD irj^T nr n'^ijb nm^i v^^ik Kin D^':':i^jrT nnn ii"n:i n^^::^ n-n^ii mi^n ^m 'h^'^^d nNn2"i n-n:iT n'i'^n ^)} Dn^jt^D hm:") impDi minn3 5ii:i ',t:::^d n%n3i impni n-iinn3 '^dh Ji-ii:i '^ti^^bty '^DQ'^ii^ riK «^^*^D 'ni^i iriii bj) nrn n^v^'' nt i^pbma d^2ij '?:ibj'? -j-iDDrr pt:r^<-^rT ^)2n '^j^ii idd vmnn ^dd i^dd i^DD niDD^ nnn s)ij i3dd ntoD'? i:^^n si^j xin niNi ^1:2 mpD on^ri i^i^i vi>^n 5ii:i ^^^^ n:^^'? d^dh ^u u;^^ >bvi D^-'K I'^bn H)^)^ ^yl-l^^ 1:0 ib'jD eii:i i^bi 10 b)y i3\si iJ^t:^!:: i^b) ivfv "l2^^^::^ jh^d dhd in^vi by '''T:n yii^n ]d '^"^ na ^bb^ in -iDJ^t:? nn )r\)wb Dnnn r^v -n^^al -n::3pi 2bw -nii il'j^ jiiDinn -l^*::;n■l iiin t^^Ni ij^-intt^ vnmuQ dij< ^22 imbSi n-iD3 i^i^^n Drnnjt:^ y^p-in iQ n^OD*? iKinty '^^*nl an V">J^i D'i^i nm :^^^ dhk; i'^St d^sij nyaii^ nin^ '••:2Ki n^nDi na^ii jii ^^Dm ciiyi nnnnai p'^ij "pDH "i2v ^t:^i:n 'nm pn ^ns* -^i^m nvS:nai D^nnnD ^bi^n nmo^ ;;i")j^s5 V^n y^p-irr id n^DD^^r i^^^n mno^ ;72n^^D "innD on^t:^ d^^iji n-iiiii obija d'?ijd ^^''^? "innD •l:''^^ "ha nmo^ 'id ^^^^ ^d ^l^^ ntODD D^SiD nvnb nnm wi^n f-n j m':'! n-niii piVnb pN\-n '•'Dn -jm v'P^n ''sSd nb);^'? n^^^r in:oD ypin ^)iDi^m ]j}iDif:b ly n^D^ v^":>'^^T dutm^ ddSid i^^i Dn;m ^^'? d::iS"i ]>?*i i3dd nDD^? pi^it^ t^^^^n i*in :]ni viJ22t:? v^it^i inn v^p^ilt :imD j«^i2^ n:DD d^^p d^dhi D^DH ^3S b^ c^niD Kin iD^s"? D^Drr p "^p m"in) 11 D^2U b:h nniD^ nnm '^'i^us n :nnn ]d Vp W)xrw n^m nonn D^^^D «)ui =i"iJ "^^ hJ:iD^ v'P"in nnni:; ^^^< pbn ^b^2^« irro n-n;;D2 ]\vji nib ^^^^tt^3 pD -lip u ^?:iO^ ]Di 1:^3^ ■^^^^ ^II^d nnv i:;2^ inn ^^?n^ ]^2iJi m'?! nSi ini ni>?-i'' 1^21:1 iibi -npn i>< r^w1 inj^s nbm mpn ik r\w:i ^^^^D i^^nvm -npn m:^i inK3 nS"n Dinrr ii«* m::ra inj^j tt'irm Dinn imj^ ntt'VD ^^^T nmvrin ip^yi n^n**-^ "noNt nn ^2^ 'snvh i")2: ^^^^t:? i:?^ 5]idi -f-)2: ^i^^ on'? ^'?^^ nmo^ -iinn^::? ''i'y\ '•'i-i 0^2::^ -l^^^':' "1-122 Viynm w^^ Dn^^« 0^22^ ••i* DiiJ^m inirr ib^2s* orrb 1-12^ i6m -wiit^ ^i* orrD ^^b "in^ipQ iv^>i vmnD^':' n?n^T id2^ ^b^' i^^i^ ^Di '^^i^in :d :pj^b in-^pDi nn'? in:ipDi d^d^ impoi -i2v b^{l m>^'? -ID^<: na':' ^b^^ nniD^':^ 112'' iD22n iD2^:i;D iD22n ':'3 N^bi -i2vn ]d 12^^22 ini:; ^2^? ymn -ins^ -111'? -n?n^i id2^ n^'^n' nniD^n yiis^'? mrn* t^ 12 ^^^2iD3^ 'mo^'? mrn^ 'nnrr s^idi nnj< in'? "ihn* -ini D^^ntL'D 1'7^{ nniD^ ;^n-ij< •» ^I'p^^n ]nnn nnmn '^d ^iib -fiDDH impD nnn pi nn pnm roDDDriQi nnn ]di nn n^^2) D3Dnoi '^'^inno njn::;^ nn"? ''>Dn p) WD r\w^2) D^DnQT n^nwD w^Db "jiDon in-ipo nr ''}^m v-l^^ n::?;;^! D^^nai n^nii'D y^^b iiDon in:ipD mnt^D ^1D^"^ bD ]^^^^ j^^ :D^D^-T -j-nh? ^2^1 ^}:d d^d boTV ii:"i^w win nnn ^3 ix nn D^Dn bs nt:;^^::^ iv nn"? ^i^D n2n\D' mpD ^ n^n^T pj^T nD^ii n^n 1:^231 dij^ '•n ^dSij nxtir jna ■I^i'7Q ^"y lb n^i^^n niiii Dbi:i obij '^^'^ im^ b^^m nrik^ pj^ d'^iv'? ^^ iD^ti'^f* n^^1p3n mrin Sn^ n'>tt';?n D^^^n 1':' ^^^ d^ij f^ba nm^i ij< nni^i k'?! nbij n^^n nnn^ f^in'^ ;^ivi in^ia ^<:iD:n =iijn p^nDii; ^^^n nm:ini in.^ dSi:d innD i3\si :Ditt^2 dd'^ui:^ d^siji D^yn^ )n ibn iv^ ^^':'^^ pvb Q^^^"l:3 13^^? obu on^ th^ b:^ w^:^ T :]^;; n^^^<•^ ^^':5l ':'Dn pii^ '^yiv iijk:^ idd n^viDn n-iriNn nvim bi^n t> ]d:\d inn:: i^Ni "^^2 n-n^ '^yi in:;i3 D^t^^n m^n m^ N'\n m.^ b;:? w^n iD-h^ i^mDiD i3J:biin din^ >i\d};^ nmni -ios^3 ir Dn'? vau: rw^in n^^uD) nyivn nni^^n 'h n^nr\^ 13 D^i^n -M^m 'inoS-n binm n^n i<^nm '^lyb r\^:::in n^n fi^s^ ':'3V n^i^iDn '23n m^i^i hd^d ns^in i;il^ ^ii^n inD^^ii -iniD nn^n \D^2n n-n^n ti^s^n mi^i j^ni^; ^3T ]ni D^^? nv::^' n'':^^ ims^::;! nnrb y^:i ']yib^ nj ny^)i nT^\D ^ib n^]n n-n:irr ^?"nl /lyiri d^d^ijh ]d 'nn2n myin njtt'z:! ny-iv nQb::r -i^s^tir ^^^^T D^D'^iy ^Db)^b) ub)^b mDiyi b^n ait:;n nnm nNitr^ n^n b^^ -layn 2w^} inD^ni "13-111::; ib«n onmn b^ v :nr^2 -ltt^^^ DNn'jNNi bi^ p\^ ^n^^ nrr o^pioy anm nn >':'iz: id3 nr r^yn Dnmrr tb^^ ^d -n^^n ^^■^d) ]Wi^i p-12 pDiy r^y^ •jDi n^t^Kii n::^yD ^^-)p3n Kin ^^^2-^) '•t^^bt^ p-iant:; 'hi^ nnm o^yiiD in^i in^? dij^^ ^^'?^^ D^nna 'tt^yo r^y^ niD-iD nt:;yD r^y ]>n hdi r^ : ]n\s* ]nz:'7DT ]'^')'\i i\^j "ins*'? ^^^2^? nns-ia nt^^ya i^^y::^ n''::^K-ii ]^3y ''•pnsn "'::;sn i^ ]^::m3 inyiQ i^idt D^n n%n ^"^?^< i'? ^n1^? ]^id ir^^t^ a'ys* t^n^^ ^m^^ I^d^d n^::^j^-i2 ntry;^ 1^^} DnmD yi^'? ^D^i:^ nb ^d ims* j^ymai inyiQ 14 ^V Dnnn S^ -ns*n ii^n^a :i^^ph ninn n^i i^ inDsn n^^n^i u 'iii^^i D^^^^ 'i'j'^jt ^^^^DQ D"»Knin rr"! mpDn mnj^b ni:?n njsD^i w^2 i^D:in^ U)pi2b nmn:Dn nm^irrD inah v"::) wbM^Ti u^mii^n msi^na ^?iio^l '^^D Qb)n ^iinn^ i^bm D'^Dbi^rr ]d nn-is^n N*? i\i D^bnj D^DDm vn ^^^-)::r^ '•'^n^ttr ^"^i^) oms^ :]^nn ti^ onnn bD 3^t:^n'?T yT'S hd ini n\-T dS^ ^iVon^t:; "-a ^^':'^? onsi '^•'^^o'? ''^^?"» r^^^ "i^^>^ ^^^^i 3 imDm •^^D^?^ vi^'? ^<^^ -i^rn nnS 11:^21 on'? idid bn3 -in D^Q^n noh? nntiir d^dsh im?< 'l^<-lp pp im D^^isn D2'V^f i^i"ii ^>iKi Vtih iiop in niDin n^rv^ in::; ii;;i n'?nn m^? ^t; idv"t '^itt'^Q ]>^^ oanpn'? in nD n?n D^vn ntir^'? ni"pn ;;^2::;ntt; nbiun nnion ttr>j^ '^nJT pp '^Dn uyrm •^t:r2^^^ N^nn obiyn ''^n b)m :-i:ip i'? "^v^i nn-i 2b b);2 n^H) l^s^i mi^n ''21 n.vj n^idd ':'.^nt:^ vf'*'' ^fn "'"TlD^lO i^nnDi -iiiJ HDsni ^n:i Din ':'y s^^v n':'n ns^ii^n 15 n3D3 nam n^i "^yi ^*^m tdd }'^^' bv inym -ii:nQ D^bnjn □'•i^^jyrr im^^i -jiyD^T 01-12':' d:^''::^^ 121:1 pin ott^non DO^inn d;;."! on ^^20 t:?-n2i i^im niu^nn )b '^nn i^b^ w^2 isd^di id::;; ?nroi -f':'im pin ^''inn n':'") o^'^Liin I'^Nn onnD in^^i hb:i nnn n-n^i^p nbyo'^ i^Dn n^i22 i;i;7i j«'?>? vmbunm bDjiDDi nmn:Dn mt:?npn n^i-i^in \nMi2 pin^ i^v^n n>*n -lUD IV n^i::'?^-) n^^^iD n'?!^ n2"pn ^a? ino^ni nviT i^^y n-n::' tz/ipn nn td iHij jna yn^i '■•^<-^p3n DON^b^Dn rb'^D2 WEi^ m;^nn nnn r^y m^nt:' N*b?^ n\ni:? mz:3 )Tii n^m^i^ D^i^"'i3n J :-in>j t:'^^'? n32n3i dd^ no^nm ^ii<^i ID n>inQ ^^n: c^n 'ddhi ti^^i:; id3 in m'?;;^ mbyo nj^n^n n^^-lO rs^n ^^^ ]bDi ^^03a "^n: >?u: 'nu:i in^^y '?i2n::' in>^ dvi ij^ n^^"? pnni oibni ^<^^* -imj^ Di'^ni v'Tins* v^n^ n^-iDi ^D^^3tt; idd nm-m bmD ^)}n riD) rvf^fiJ^ inni^j^ D••^^l:na:i^D i^di n no jun^ n^iD2 nv"in -iNii'm in2-):DnQ □n>m:nt:^;ri rrbn: n3^t:;n nx:^^ mm 'n■^l^^n "^D^^:3ti^ iqd n^^■^;^::; r\^n::;D^ ^'^V "l^n: nim b?^^:ii '2::; imi v^v J^^2i:3 n^^•^Ql ^^02^ j-'ymDt:; onmn i :nD ^miiv ^^''i \\'^r\2 ii'?! ppn^ i>oi i'? ]yi)D b^f2 1^1 nii)2:n na^^ D^pion )D^ ^*^n no v^i n^?u:n n^^")Dl Va/Dn ^t:^D nM j^ini u Drnvi d^^iv don^z:! )T2i^ 2py< Tom ^•:3?n^ n^<-«:r nvnn iddi nuvtt^i nv3^D^ 16 bi^i;::m' nii')^ nbur^n) n^QT n^'wD ipiD Spm ni23 nai \'pD3 ]nn2 ah^ ii'^i ^i^ron DnD^^^ in::; D^oysi ;D^^*l3nD on m^n im ^tt^^i l^Di nn^n ^i^ptn^ ^^'^m 5^im '^iD DH^^s'? D^^^^l3^ ^n i^^s'? nnDi:r iina '^j^n^riD nam -)j:>?3ti^ inn n^n^n o-'tr^pi^ oni -n^Di nnj«?i:r 1DD ij^iTt:; i;; nxu^n imi i^^Sno n^Dib^ in i^n^nn^ o^ti^pno ona^ i^i< -.biJinD '^yh^ •^Q^^^ -)!:;2N* Dn^T r^iDDi:^ 2'V^*^ D-'S^o^n ••:i ]>^<-lp2n b:^ 1 :n"ii:^n j^b::? n::r2>^i ]n''b^ htd^ niwnu; U'^wi^'in D^^?U3n b:h n^?^3 i-n on ij-idj^::^ onnn nj:i D^^«^l3n ':'3 "^iir ]i-i irin nti^DD v^n '^:n^^^n"l b^\D D^K02n bD n^^ti^ n^^^lD'? nitro nhJUi 1^1 1:^^ i^^-isn nv ^<^^"l nxn idui nti^Di m^-^D^ m< oi^ni o^K^i^n iDJ^ nmV i^iQ ^n^< b^^ nt:^D j^ini -)D^^3::r i2:i;;i >T ^y D^j^^n^n bj T :v'?>« -iiiD ^ipn r^^« ycti^^i ntt^Q n-i>m "^t^^^Di D^Kn nnt:; nD D'»i^3'i vin '^v "(^"TT n>^n ^^'^^< '^t^rx: di:^ ^^?D nD^^? nnDnt:^ Kin id i^^j^ irii ni:;Di 17 nn ]''2nh im nwD b^ inv"i3 hd hni id n'»in ]^K D''i<''i3n '^p D '.dm nay "^y iciv >^n >DyD DvV n'?i::;^iy D^yin Qn^{:^yDa Dy^io'? ik it:?y> nn nymnbi 'niK pip^ no naiai niK i"? i^^ni: iniK o^nb^L^Dti'pi Dn''Tii:r niy^yn Sp jd iDi^y) ir^nVi idV nijiisNi ''32D bii')^'' n "l3^a^«^ ^*'? im tltl/B n:DD n\D);^ ri)r\M^n b^ abii ^w^} i^hi nii^n nmv^u; ni^n^n b]j ^•'^^•^ ^?^l^'? i6 Ui^^v ^'^^^^ •'2^ 12101 ib^b^im D\i na ;;ip D^n^iDrr n»^ v^":)i:rrT^ in^i hni ]n^ VPi ^^^D2i pn n^v i^^ imn pta^ i^iiiii inni ik::? pi vi^^n jm^ nv^i nip mv 11 1121 ll^^^ nj* ••ro in iD^Di 11 ^rz2^^^ n^:n 1 :mmKn b^ m'?ipm t:;^^.! ini< ^^^^ i^^a^ i^^^rM 1? ^?'?^ l^3"'D irr iDVZDti' I'^ioi J :n^< 'rr nil ^211 11 ^^{m ni*? Dyn yDjy^ luvi pvn lyi ybi^ ^*l uiJ* mn iDN^tt; in ui)p\^ bb^D d'^iv'? irDi<> 11 DJi "foy nni ^<^^< d'?i>*'? niDiv ^^^■^Ii^ m2D^?: 11 i^^qkh >?^ nr ibx ^^^:iD3 1 :nir^nD) nnin nnn^? tt;^t:; m^DW 39 'V'))i i^Ki nD>^ ii)nw in^^n: "pv D''iyn on inb nb)m; D^v ^3::^3 "ini any Nini nniy -inj^ nn'? mt:?v'? in^ i2''>3 m^^n i'? nn -I2:^^? iiriDnti; j^ini nmn di*?! D^n^Nn n.v iniv^^ on^ioa oyn n^^ -js'-'iina T-nn*?!:; '^^^* iiD^^a^ ^«'•a: b^^ -ID^^* n^^^iD^ 1 :nrn inn b^ nD ni'? r\)i^n ^:2D n D^rD.>«j: l:^^ ]''^* i2'i"i rrtrD Kb^^ -lz:^^^t:; no "^d"? i*? yio::?^ niN^ n::^^^ dn* -^Di^^m ryMi ybi^ jn^ dk -idki n-nna ntrD )m\D m:iDn ''JSD D^v D''3i:? '•2 ^v "i^fJ^ l^^nb i^nt:; 1223 )i;rDi:?jn vbi^j m^iD ID npi:; D^^ nD^^ iT^rn dk ]"'V1i' i3s* i^kk; a'Vi^i nD^? m^*n on* i^V'i"' "i3i< r^^^i^ 2"V^^1 ^^^^2'^ "^^^ >^^^''''^ mm^{ nm'\ ^^'i^n idv dj* "|d^2^ t J^'^i '^"iii'^i is* l'•^« 12U1 nwD b\i; ^r^^<^^ ::;^nDn'7 tt^pn d'^'^'H^ D^naiDi in eii::;Di lobi mm^n ini^^t:; -n>«i ^"^ I'Vf^^itt^ iny3i:r ^d mnij^n "-a by n3^i< im mr^ r\iin:\D ^^b ^3''3?^vi HK-ii:' w b)j nii6 ^rvr^^ ony"? 20 npty ''IV jHttT ^^*in ^^iT* s^j< in'? vDitt; ^r^b^^ ^<2 n? nni:^ ^^'l^^T ^*•'l3^ nn b^< DO^Ds^D iDh? |'»>?i ^^^«^m t^''^^ n'^i^'^m hd i:r^nDnb nr m^^D b^p^ ij^ni n::;D i3i:i::r m^ion ■'^sa ^*S^^ naiQi d'^iv'? riiDiv ni^iD ^<''^7::; niini tt^-nsDi inn in •im>< DDn^< m^Q ^33j< -l:^^? "inn ^3 r^J* •^n^^3tt; IV imt^v"? 12^« ]''mD nnn nm ^di:; ma'? ^<^7 n^^n ^^b -la^^^"i nsiQi nl^? nt^^v"*! i^bw tyn^a m^ion p ni^Di m-^^b ^^* niiiD vn:i'? (ni ^^m^UJ m^Dn |nl^*::r -l^:^<::r 'l^? nu:DD i^vDt:^ vn pr -^aV n^iD i^hi^ nnn nnbi d':'1v'? ]y^< ^K-it:^^ nttTD bit^ in^^n^ ^D'Tt^rh ^^l ^-int:r -ip::rn n^12 nr nn invi ^ id di< j : iD^i '?^* ttr••^^ ^*^'l d'?iv tj m m::^yS ^*'? iidd urr^m^ mpn onb D^•:^< ^"•23 i^b^ D^n -iMTn'ji n-nn nn b^ nmb i6i^ i^2 ^n v^ni 1^ iiDJ^i ^n"''?^* n^^ i^nil^ i'?>ki jiyntr^n vb>« "idk: nil ^Di T-Hi^^V n'^vn 12 mini nriDti^ no -npy^ -jj^ni mpDH ^i'?^* Dipan mii i6 -ID1^^ hnt ^^*-1n ■1I:^^^ DipD T^pii '•:}* ^l^^ nt^^D ni^t:r lai ms i^'-n d'?iv'? v^ni b^) T :^yirT '•^<'•l3 i^r^nin'? ni 'n -ini vini ni^rr ni2iD ny::r ••2^ iiiy^ D^^^U3^T ^1 ii^i D^^ n.vjin inn p3ni iruT'D d'^iv^ -ipv3 nnnti; na^< dj< pi n iD^iy ly ir^i^i i:"? ^"la^^ nmnnty ^2na rii '^:^<^ ik nviDt:^n ^2a liia'^trr onno in ''3i'?2 ni-ii niSni ^i1n -fD innt:^ i'' ni:i '^'^uf mm 22 jii ''in^ r\)i^ 'm);\D ^s"v^* p^rf^) -ipi:^n n''^: nr nrr ^2^ "^ix ^*^■^ 0^01:^1 j^S n-iDKi:r niinn tt^^n^n*? ^ih? jn^iD -)s*t:^i ^<"^l to r'^Di ^b ]'^f:>w ny^ I2b2 uvn dd'> i2yn\D im^ '••••ty "ID^^1 D"'^nj D^naiDi ^*l ^in\D n^nbii 'rr '^y .-no -in ^d ^<^^^ N^n^n ^?^a2 ii)n\D '•^<^n ;ri3 i^'^a^i ni:;D b\n ln^<^n:3 ti^^HDnb m^«^ ^<':'^^ nbiy ':'t:^ ijn^Q ^i^^tir oni w^tn ^wbi^) )n'hii inn i20J^''i ^^^^2 nvnb on^nyn onn -lQ^<^t:r )bw "ly^b 2 : 'iJi -inn v^ nD>i« inn'?! -iDt«?n oi iDi^^^ DnDiK ]^N* n-nnn m^m 'n ns* my'? ^^^^? ynj"? ^^bl -l^^D1 jid 1:^ n^nn ^^^ D\-r n>^ ^:b y-ip i'? -nD^^ nnj< ^?02 dj^ 1^ Dnx:'l^^ k^k 71 ]^dj^3 "[d niK-1^ nono 13^}l -l^:^^{ Kim nvn^ nn^Jiyn nnn pp ^^^< -in ^23 ib^sh^i ■l^^u^ ^?'? cj< inn ij^uni "i3"'ryi HM^ 1^13 mn ih^i m^) "^pu; ^<>l3 j^int:; yiTi 23 l^^yD TDpriQ pj* imps:i ra^-'pno Dnnn mpQ ini )^^);d b22 iy:D"' j^Sj* di'^d onniiD D'•^':n^ >?'?ttr -lr:'2^<1 ^:d ^^''l3^ bin '?'?in'' d''j:dipi dhi nim>^ -isj: -iDi^^ttr i^in JD1 n2i"i>f 'n -iitD ^is^ ^*'? >d -iDwt:r i^D-op vim inK nn '^t:^^*^ Di'^n -i2d^ Di'^n in^ imi^ ^^^l3^ idis* -iDi^D 'n DN*3 "inrr nh? pnS hd DDii nn -im^ nron nrrr 12121 i ibb^ pn u )^h?:ir -i2d Dnn2"n D^JDDipm D''33i);Dn i-'vmoii^ □n2"in ]n)i^m 1Q^^^ n'':o2n Dn^^ ]'•^3ib£) r\2^ Mi niD^ >:iS2 -ID^^^::^ ]ij2 -l^:^^J ^^>2J^::» in2*7 HDV ^b D^^ i'?>* Dn2i2 ^^:JT•2^ HDnbD ik 2^1 ^^2 ^^b^ -121 n^n ]^')Dm^ pi^i inj*i23'? ntDn^n nn ri«? -lI:r2^?^ nyin b^; Dn>:i ion 211 □>2^* -f-l^* n2"pnt:^ DH^ n^nt:^ ih? ,113^3 ^mi^^ dh'? n'^D^i n2it:'n w^;^ 24 -)ptt;n KUi Nint:^ vnu -)D^?l:; nn:on nxi k"?! idi N^T -inn l2'•^* "'^^3n ^v te^ b^^n -nrj^t^r niiD -in b::t; W'^^tiw^ ]Wiii in-ini i^'^N^ niiD -imi nrnt:^ ir^io ^?^ n n^-ini ntm D^vi^^nn dv iriiD"' k^^i:; n^-^mb -iDJ^ in^Dn^ty Kin KU3n ini'' ii"?! nn:on nnii:^ mo'? nviV Ki^no n^D-^ n^n^^D -n?v ii n'^^^n'? inniii^ni VK nn HDV J**? 0^ n^33n^ i^ -iok nn::)^ n'-^^m -fnn HQV^ K^ Q^ '?i>? "ipt:/ k'':i3 ••i^ttr n^^n na -inn K3 VD\D IK "iDKity -ip::; ku3 nriK^^ vt''' V*TV K^i3n nai Km D'l'?^;^ ki3'' -i^^k KU^n '1:11 nrn K'-nD 1^? Tvni:^ K>n3 to :n,r>Ki 'n in^i:^ -i::^k KU3n -fnii ^:tt;n n? I'^ki k^: 'pfni Kin nn k-^i: Kin::; inK '^K-i::^'' b:i in i^oKni ^^^nn"''? i^yn iri-i nt^D nnt:? 'Tipn inKii3 ^^l^2v ku3 nnn'? pi niK n::^;;^^:; mip n^ni K03 1^ r]:n\D ik oys -inK oya inni i^'^DKni inKii3i -in-inbi innK 2^rh -iidk nKii^n ^D-ni ibin n%n3 Kbi ^KTD -ini"* inio:'? -iidki jidk n^K kok; -itt^KD DD^nbK 'n riK iD:n ah 'K21:; obiy'? d^d^di Dobin nnKD K^K ]^K DK i^mpi 'n tt'Nn noKtir noDi Dn>D3 i-inin'» k'?i Di-ipi 'n '•d i^t*! i^dk^ k"»13 nw yii^tt; mn Ku: o ivi^i -idk:::/ j^j;;^ mnK ut:?n^ k^i 25 Tiy)^D "in Q"I^< ^^id ■?^^? t:^^ nmu m»D npimi ita DJ^i b^D DV13 ^r^<^ v^v riiti^vD in^rit:^ D^^^ t:;^") txda 1^ nnj Kint:; dij< t:^^i d^^::; nasi :dvo div^"* di^d'' :]nb in^ c^ijnt^r d^:dvq nnnb )b'^i^ nM^rv* nb ])DD b^D w^^ ■^2\Dn j^bt:; nan-> i^'s: '^yi t^'^i i t!;^i s]D3 ^2m^ iib C1D3 ini>^ -ijdk^::^ ]>:jj3 d'^iv^u; K^i 1^ p^2D^ iihm ^oyiD -in I'^^sj^ vit:r w^^ i^pn iV"i^ i^^y 'I^DQ Kin^r iL^^i D-i^i ^3 J'^i^rn'? sinT* ^^'^hj i'?t:;D n:Dn2 ib^a.^ b:iMi i2^ni i^ by pipi i^mi) yitt^i ''V^Di ]:iNi bbina ]iJD mi;in ^3 -ij^iy ^'?^^ d^3-ii t2;^i J :ini ^^:i^o^ i'? v^22^<^ nib "Iii pn-n ''lOi^) mvT "in^n n:ipi n^o^ rrpin-in rryn nyr b^ ]^i nii^b ]n^ '^^l ]nD m^ Drjm b^) )\d npin-i ir m^jiri 'M^ujD -iriT* mnDi □m^< b2pb m^) idid nr d"t>? id? Kb^* iJT'm nbnjiD ms^b ]Ti^^ iniD i^^^i Jiiynn :iNi3ni ib^b ^ij<-i nn ib niiD nyin )w v^^^ ^^< ubi 1? mpimn nmp ^n^ i :obi n);2p^^ ly ni iD:iy Dfj^b )b •'ij<-i ^j^i nai^D I")! ^r^^ nvfi nyi b^ia; ira 26 nr\i^b n:Di3 i);i:o ^*2iD D^n inn ^<^•^t:; n^irr ^<^-n qik"? i'? ^''u; jn;rin "^so n^n n^i 16 i^b n2Mp r\y>i^\D n)^ pinn Dmpn ^^^d npin-i Dt:; Qiii i^n^^ u^^wn'^n d^ddh n:i ']yih lib j^"?") jT»;?iiDi? n^ti^J^i T^sn vmvT m: nan ^v^ ^rr^ ^^^ i^io i naiji nb::^ i^n^^ hd ^^:i^o nti^v^ k'?::; n^ v'^y div^*? ^"iJ^^t:^ ^nj 121 b^ '?^^^< pn^ •^D^?2t:; l^DV^ in'^iD nvn^ -)::r^^^ ^i^i in"? -121 J'>i:>n'? ^^b^* ipDV^ ^i^y hni^ ^*S i3i iti^s: );2wb i^b) pn^b ayD n:D -)Dii^^ ]>:v3 n^t:^ '•'•n'? 1^ yi)i^ ^2D npi:i im: ^^b^^ i:iDa 'pd "its'' k^i inva )t vi2p> pm::ri bbinD J^-id m'^z:! it nvD msjs D''32 "I1D2 r\m2 vd^ "^d hd::^ ^<':'^} ]^m^} n^v ^'^i DTJ^ "^^ t :D^io3nn 1")"! K^'^ n i-ni vm^i ■)^^:i^ pi ••Di DDn ^?■^p3 niv^iDD JiV3i:a m;;i d?D vr\));iu; pT^'^nm ^d -Rio n iTDn j<-ipj nr i:i^ ik nr lij^ -inri nn "^st:^ rrNTi inn^n n:ipn i;r iSi nyi^n ly pniJi: Qj*T niTDn ma K^rr in tdh i<-ip3 HDDn mo ?^Ni in ddh j^-ip: v^y hni^i iibi v^Di^n vn nm:}i^''\n on^Dm d :mvTn bD "li^t; i? in ^vi r^Dt:; n^i ^^^i inn^n niipn ijds ^m^$ )"':oot:; nyi 27 D^3iTT Dm D^3i2un ^b^?n Domi ^d'?'? l3^< ]>i^:iQi •• wrviii MDb ID vam riD^-n "ids*::^ Dni:^N-ii D''2iDn >^irT no ii3n rrn nn» ^im ii^n i<"ip3 ^^^^ no it m^a 5^^^ t:^np ^«1p3 ^*^^ nD Din-i mi nr\i^ «^^< mm i^i:3n jniN* DH on::^^'! duid oo-n 1^^^lir ymrrt? ]n2 ^*:i"l''3^ prm 11 "iVip^^ TV i'?^< ^^V^^ i^^V m^< '?'J"i'* "Hi'ST y myin ^2 ^v Htt^i^ii^ D^ti'yDi u?bi:^''i nDttr^i ni:^);'' D^bp Dn-'i^'v^ v.Ti:; iv TDn oni im^) nvv^iDi^n ••s^i j^ : w^n my-in iv^p^i ^1:0 oni n\n'' }^bi r'^v N^-'m 'n 111 IT i-ii n^*-lp: ni n^'?'? D^i^'^n )^i^u )DT^b HD-in rrniD j«>ia it f-ni I'^inm 'iJii mii^ tvbv in iii'*^ ^J* D^-)n^^ ^y 'n ^«>l^ ij^d^ lOi^^ttr risn ]"i33 D^ai:on ni^^j^Drr ^<:^::?1 onsni isyn ]ijd DH^mtt^a^tt; m>< '^n id n : ^binn m •'2'? ^dh -iiL^nm -|-nn U'i^y\m niynn mvin o^imKi d^i^^dd r^'b)p. 28 nj: D^Dti; "l^^nb "n^<^ -ns«^ ir^^n d^d:^ vi i^i^'^'i ii^o yn'? 'nD^Di:^ mvii D^^':'n ij^ai^i mr^^s^rr ^^^2n nn^ D^a^nn un'h^ Dm^^ ^?S")'? D^D::nn ^:i^^ d^dSh d^k^ nrr^::' N\i i:i'':)i 1 i)]! wb^Mi -iDiDi HDDn riDbm -IQ^< iD^y j\"!^n^ 1^ U'lDM^ iiDT] bv^ i^)r\w ^d Dn^«^^-^ n2)'^D ]D] IT 1111 "jb^i b^D t:^^:n'' ^«^ ^bipi rr^in D^<::r iDiiV J^T2^ ^^ ni^ 'T'n D^;?:iDi 1^^ i^ Ji»^2'''i "'^Ji'n n)ipb )m); p^m> nmJ Nim -)^^^^ n^^pn ly ^^^^^ n^pn p pn-in** ^*b^* Kbi^ m^i r^v DfJ^n n\-?^:i? nm^on im ]^^^lL' iVn "IDK2 "TD''2Si ^^?^b nDiD3 inn nNim nn baa^ n\"i^::r 112 '^y^b) in'?! v^v iOi<3 ii:b^ h^d r^y irm nt^^Di. n^a:iDn bst:? •nQ^? n^i nn b^^ ^in ij^j: ij^j: '•'D^n ib^sj^i nnn moj nu n'•^<^ ]^d i^nD^i n^:^^ n^i ^l^«-n l^n p^^ ribiy Ir^^l i^iby in Dpn-in inn :o :nn:on i-^nn n^n^^Di nini^D ]'wi)! u^2^u;d i3''ki nns-in d^vdi^; t:;z:i:;n n^«!iD van\^i -)D^^^ nn^n nn^byi Dmo^-'i k!?j< nn"i> ^*b^ np^rittri m.^ ni")'' rb)^b '^ nmun bv nDJ^ 121J •'"•n'? on'? in^it:^ Dnni ^^? niD^n -ini in vo^ b^ nbiDi nn^i:r ni:^ k"?::; tt^npn ira^i Tj:bn n ni")'' Kb s]ijrT •'D-i^ii ^b'»s^^^ ms* b^ in nn'^ii; kni Dnm n2'M2n b^ noj^i '^qdh n:i nr byi nnn Dii< :rrp^nttr ^?b^J ai:o tji^b ''n^^:i^: Nb nof^i kidh i{: nr byi mbio i? '^nn Dvia r:ym rinn :i>^D i> :Dnn ini b^Di bipi r^y ini Dibnn -inb niT' >n^ ^ >?irr 2b2u; r^ym nil inn ^?b^^ ibi im^) nsi inj^ 30 ••nD nv"^ ib^sj^T mnirr nyi m3:ib iidxt nsit^ inn i6^ n^^n\^ "^^2 mpDi nV>i: n^2 tid'? idq'' ^^b ':iO 1^ nil^ K^i bD^^^ i2''>?:i^ yiv Nim I'^iiJ^ /D^«^::^ iTini nji2 nuD ^''i::^nt:r imns^ n^ p^a'? inns'? in:: ni:3:i '^i:?"! ^in^a b^ nm^ nbD '^2i^i u i^i^vj b^ idi '^aD "nn:D ibi )id3 nm n^j^ nst:^ i^bi^ "tid.^ jivt i«?bi mVnm pini^r ^^ra D^^^ Kn-* i^'? t :jmni '^QV t:rj<-) ni^pi pin::; D^DDn nD^^ id not:; i^bn ]y\ii^ y^y p)TW2 yna D^^^ kh** ^?^t:? n:ii nnv'? D^^^n n^j rb-'ji-iD D^2s iiDi msn Sd n^^ "^ipD ^^':'^? ':'n^^n^:l i:iv ^^^^ n:iV j^'?! ]^nb Snii nini t:;^: b^i nNT' >*'? ]di ms'* n-nni poiyi poy :ovd nn:o j-^y '^v^ xb^{ ^3^«'?DD "^lon bvi HNi^ j^bi ID na na::^'' )pbn i^^n^ ^ov^n iniNi ^^?^^^D -niDHi m^inm nj^^pn n^DDn nDJ* 13 TiiDn n>:irnn man ib^ -in b^; i'?'?3 □'?iyn ]o m^n ni* m;r:iD^<2 m^TiDD rmy-r b:: vn^\^ ly nyn nvr b::2u; m;;i mrj^n TiiDni ms^nni ^T^^3pm S^^1^ D^^« idn" ^d^ d'?!^?^ 1!I3 Dii^n rii^ D^N^'-^iOT in n^i in ona k^vdi 31 Kiii^Di nti^pn iD^im ptt?n kSj^ ^^?: i:?nba t:;!'?'' i^'?! :ni n^^'? •T1D^<^ ^<^■T ny-i Tn it □:! di"dv "'^hd^ ini in^i ■)^:^^{ ^^^^ nn^r ^iD^n ^^-lp3 ii "j-ni "ibnnn i D^? HDi D^ODn na^< u^^^n b}; K'^on "lr:;^*in -fni -)D::r biio'*'? ^D^?'?D rrti^v' i^< ji^^i Ntt^^ai^D i:i>D -inn nr ib^n onn nt:?^' ^^^^* "^^b^ y\DD y^2pb nb2 nM> i^b n^nm '^ok» on'? in:i ^)}n^ onn j^ijD^t:; hd ly -iit'2 n^rrb HD I'^'^n Dnn m::?yb nb2 u^w i6 ••ID ':'iyTT "i^nb pinnn ^^':'^^ ^mt^'^ ^D^^^ iThJt:^ ^^!i^^3!:r r\nin^ ^d nnti^-'i b:iii'^ ub b); u'\d^ i^b^ ^\^^^^^b mj^riD i^nn::; b^ b^i^"^ ab -^y^b ii^i r-ll^^^ isi:i Dnt:r s'V^ ^1:1^ D^y-in onii ^D^^> ^bi d^ijij: D^? ^D^^^ }*^ on ni^ri .-fna:^ '»d i:iO t :-|''nb D^"^inD bD^^ btiiTD -f-n n^bi:' -»Ds^ty T^vd l"*^ nnm'^ ^^b^ -ittri 32 ]Di n^nm ^'?''D^ ^d ir "j-ni nD ^31 initi^nDc:; •'^20 b^n^ n^^2 ib''2Ki jm^i rnyi vby inyi m^n::; nD ii:^^* D^^ ]\d^ ii)n^ nyti^i nbin ^<^^■l 'n n>? inyb bsT* i^b) nbn^ iib\D hd i2i:i r\\ i^3y bvi ^*^^ Tni u\pDb niny ibt:; n:>i:r n^ i6 i-ni D^jm: inyij:^^ ;;Dit:^i D^n^ Kinti; mriDn bs n^mjTODtir mna'? n^':'':' '?d^ "li^N^t:^ w i^^^ar ij:d hud n^n^ ni':' 2m^ 'h)nn '•jsa ^^? mD^^:in '':2D dui^o D^j^tom D^v"i i^"' DN'i D^"^i "'"f^ ^^^ "lD^^3ri^ T^vd "•^^n^ ^D "^Dii^^ r^VD D^j<:on i"ni iD^iy jni:> bi^i pnn in laji^::; r^V^ Dn^::^yxDD iidh nD onn^D^ni in:i "jD>2'? Dn^TD':'m D^QDnn pnn it m:io it^iTsn TDbrb ini j^^tir^i ddh i^d'?^ ni Krt^^::^ '?int:^n'? dij< K>:oDp-i3 DW'^b^ d'-ddh '»TD'?n dv mntt^Si ^D^^b^ ddh -iDJ^^t:; -lun ^:^Q '^di ]nb -innnn'?i ddh TD'^n^ 12V^ pl^^nD ^im n)D^*1 d^ddh n:i pi u npiibi bD bv niiiD 1 :Dnnn n>« i^mi nr\w ^im Dn^':':i -ID^<3^:? i2iJD ':'^^"l::r^D l^^r m^iD ^n^ nT::u)n ''23D nnn d3d:i s^i^r "ijn n-nnm -ij s^inttr ^33^: nn^i D^yn "^bDa ^?1^tt^ '':e)D nn.^ 34 njn Ty^ni^ b); ni"pn n))i -ijn dh onini^i moi* ^D 1 nj imi^i nQj<3ty Dn:i 2n)ii )m}; ni"prr N^ '^D^<:t:; rw^r\ i62 niiv i^^^ '?^^"l::/^D iDi^ i^y\u}rf ^2^^ i^ittr ^^«3tt^ bv J^^J^ n-iin nTSpn ah) nw^D u "inv 12''}* "'^^t:^"l i^^j^rt; 2"vi* lannani n>in m^ rt^Dn HDbi -121 ID ••'? ri^t:^v >^^b )b iD)b) i^mnb vby rmn nin ^^* TOin -)a>?:i:r o^v^n v^r^^ai id^^v ^V J^^^in ^*^^t:; iv^iin^i irpDin^ inji mpr^n v^b i^ut:; onni lu yyib i3^ittr Kin d'^i^h •'Tf? li^^inb iniiio'? Kb^< i^ '^^:^^? i2^Kiir r\''^'h^y ti^'^^D Dya i:n''Dv ^^«'? D^<^ nioia 13DD ^ip D^< -h i/DX'^i siDinn 1.15''::; iv in-'Din^ D^^? T^n n^on pi nn^i b)y D^DDn n!2J* "|3 ^*tD^ 1^*?^ ^^t^^^ ^*^i '^D^?3t:r 35 k"ii i** n3DQ 1^711 N'lntt^ -in vddS "i2d^ nS i3dd -itn Kb DJ< D\^tt; nni S^k nin'? dij^ ritt^ nnni iDD ioidS -nirrt:; ly im^^ ]'''?bpDT l^iQi r^ai ^m^? ii'?! lb bnDi r\m2WD in;;-? nriNitir is^ -invn iDinn ^'V^* nD")Q3 onni i>* ini JiTO^ j^^i J11D-) ^<'7^< D^^b^< niT n^ in^y r:imD nnni Dibi mnyi dsij i^j<3'' ab) iud :in3D k^k ]:D>3pQn '^D i:d : iD^iv T'^o^ "i^i** d^iqd by Dim D^tirp ]3iDD ln^^ ii< ini mi v>^ p':' I'^son ^^^ p^v^D i^< ]bbpDr^ Mi nnij^ nson p^ b^^ nw^n i62 -iny n? nn n-nm ii^nsD it:;3v ''"^n rby rpiV i^j^i:; s"yi^ nr ij^S ''DD in"? nnnD rc-ii iinn DDn^< Tij-ini ^2s* mm D^3V3 on DDHD D^pyi^ unw iDr bDi:r Dbi;?n n%-n "iD>^ py!i> py:^ D^* o iDN3ttr na ni"in 'm?* n:;; '^i}^ "ix:iiy f-n^ib im^* n^yt; ]j:ri -iDK3t:r inni uhMJi D^omn nnn dSi:*'') t:;")2n unb DKD Din'' nnN! at^D Dir>^ ^^^{ i^ :Din nn^ 'n ^3 36 ]'y'):i rn^ ^bt^ iV ni ]'^^b wn^n^ D^^?■^p3 ''nD^^^ i^n ^^'?1 i'? "fi2D3 13'? '?^^*^ttr^D mi-i mti»23 :inn':' d-iiji ^?^^ '•D^^^^ ji^^n'? y-l"'^^ .id id^i h?^ lyn di bv nj:yn ID nxD^^<^ n6 r^D -jbirf) onn li^iDt^ nr b^-i inr ''^*• nr nn n^:^^ j^int:; 2'V^^ ^3^'?2 '^V ^r\);Dt^ "foi id '<:ib2 -id>* ^?^m ^^^i nrn obiyi mi^n ]d ]>y-i23 nnuy pbu: o-'DDn li::rb'i D^m niD'^st:?") mny ••ib^jT nV'Dy ^*ln obiyb pbn y-in ]wb2 -isDi^n bD D^ODn nD^* -nyi obiD ij^d y-in )Tr\^m -)^i:i3 ir:ir:^bb nD^J i^i^ -lD^?3t:^ -ip>yi nsD ibj< nyi 12b pis" '•d i^dj* -jnv ibipDm vby idij^i:?, nn ibiponi nDii^n njnn 37 ^D lii^D pnn ]wb pn^^ ]nm nnn ::;'»i i :■na^^^^ ]d pn::r -iD>^^t:r is* nnv N^int:' mD3 rrn*'::? '•iiVs'? ^dh'^ pl^^ n; nn rhJ^i;:' '':si iTan nn:oi -i2DDrr ':'3T 'l':'^<^T r^vn nr '^yi im^Ji nsD^::^ □n'? diij n;^:; v">n \)uh rhbp QDu;n "ipii "^nj bipi inyi iiiQ nD'?::r -)D^? -iiiD i2^>N* iv^t:^^ DJ< rD-n:i::^ nnn nsDom v:3Si iib^ n^nsn^ "l^^ i"? "i^in"? I'^^ss^i i^iD^i ^^? isiji n-'in \:^]rh -iiD nti^'?::; •'321 lb^^ onn nDj^3 D^^^ v"^n ]itn ]d inx -inn 120 D^^^ ;?n3i -inn ^r^m '^'^2);rh ]'»Dn'' Kb::; Kim v^in 11::^'? di^^d u ]>k mnK niDK::; y-in ii:^'? 'h^2 on iVk bi i :-ini^ inibjSi bipn k'^i Dnnn ^)Dwb) an^y i::^'*':' i^::; bn DniiD::^! -inb V-in p::;"? b^; ahi^ -in^i irnuK bv in -irj nnm K^ -iQK3:^» ntt^yn k':'1 niii; itihd Dpi^n r mbi iKC) iv >^Nn n^;-! nyn mby npi':' i^-'k::; 2";;ki oipn nn ^3 by vnnD by -i^iyD ni\-rb m^b ib ""iKn k^k ]3^Ki ^Kini bin nn n-'^^iDn b^iK bsn-^ n?n obiyn n-'in lb -iDK nD-'p^n K^n i^'-i n :Dn''bv Qip^b ni -[b^K::;^ '•3^k ib -iz:k "jon-ip "^b^Kt^^n ibjD ^3b''K::;n ib -iDK -jDn^p >3b^K::fn ib -idk i2dd biK::'b ii^: -in^b 38 nn TDD ''rbi^^w:^ ^^nb^i^rn i^b^ 1-11:3 lb>i< n:i-)\::in iDj^t:; p^^?•^ ni'-^Din >*n-t Ti^D i^v ^^^ J^^? "ii^on n^i ^^ nr na '•'? ms::^ iiyoti^V -nstt;b 'l^< "i3D0 bih^i:;'? )n^Kt:rD '•^nn i'? kh p^^«•^ "i^ "ID^<^ 12DD ^*b^< mron i62 iny no nt:nyn Tit^/yD^ i^ ubuni i6 m^ nQi: Kintt^ ]or ^3::; i^iro^ j^!?! iibD "inrr nno* '^y nnin nTspn "[d>2^ :Dp3V j^i"* K2:ttr n^in "inrr K>n in ^^3 i:"i2P t*"?! iibo -inn nno^^r fv ht^d^h Di^ti^Di y-ij^n nr:;^'' ni D^pn^sir -it^^aj^::,* n^D^n nvin :nr Dv nr dij* ""n bu; D:na5 39 DH^rnpim r^^h^^^ d^ddd nm;; r^^:hr] nn\"T in rvn D^v^'isn ]d iD:iV ^^3^<^ "'"n*"' i^^^ ''^^n j-'H^n'? D^'?j':'ji ^bii d"»2DD ^<-ll ^^^m '?^>t:?D::;Dn iDD 11131 i'?ij::r ••o iid'^i bijb n"i b^^^ p^i-i inn niD ii)D bt> nni inn na^ □••iDiyn 12'Db rnm libDnu) 0^133'? r\)^2b h^nnn nib '^v n; in nby::; ]i^3 1 □nni i-iN^abi inii:r'?i m^i-ip in':' mpnbi ^\^by^ n^nn nnvii i^min ]i:in Tmrh n^ d'i'idV rmnna^n'?! nnp'-v D^;?irn miny dhdis iNn "|Di dV^v np^;; nNn nn j^in nr 123 ^^'?i< mV^^ Dt:r yi^m u^idm^ ]n^ i6 o nna^ i? '•D D^ijn ibn ^^^"l^•• i^b ^d -idik imon^ti; wy^ /^^^?m iid3 ]^^f^'»i3 lb 1311 111 11 i"? 11D21 i':' impni D^iiin '^i l^^ ^21^3 D'':t^:n Dvn '^i nS niinr>i:rn'? ni imi:i it:ryi bi\n iibo mi::r nn^ on'? v^iqt V"'^*'^ ^^ '^^^'^ w^iDpm : insiiDi imv^iintL^ >3ibs iiin n-iiii ^^n 1? -idini 40 urh n')nr\\Dr2) ]>:iipnDi mvi^n ^^ri annn ^t:^Nm"t miv^ ^^^^"n n^nai ni^DQ m^n "i?t:r D^rr Vd'? DnD^^^^ inn ir mny^::^ on^ onoi?^ OtT^nsT h^dd ^^^-l^bl i>^ bjh:in i>^ ix:2iv i^^^nt:^ -iz^i^i hd^V Dn^^^ duid inpnbi w 1? m^it^^o nnn;ri Jim^in n^5 inv^ n^i^n ^^«:iD3^ irrn^sn j^"?! Dn^^iDi Dip>n '^D ^SD ^^-n3m tid^h n'nnni:;nb om^^Dpz: iD^njn^tir u^m^ b^ bynni ]2i^ b^) \^ r:i3 Dni vntt; D^iDDnm no::^i viii^n^i miybi n"? ^?b^? lyiY* j^bi n-'DD rrn::^ D^^^ qw hni s^b D^D'?i;rn 111 b^) -iiiri Dttr n^ nbtr^iriDi ii^n pJD nbiyi on^n*' D^iV bu; mDv i":*!:!:^ iv ^j^jddi "i'?"tn obiyn hni >r HNiT nVbn DV2 ni^^n"? ^^nnm pp .sim inv^ ^^iti'^ HNi^ i^bi i^DJi jn"i3 ntn '^iibjn n\Tt:r -i::;2>* -f^^^■^ nnn -l'l^^l j;pt:riD ^^b^5 -iii v'i^» ^^'?"l i^'?^ i^ hni >?'?! VT"i miD3n "in^nno pi^n ip i^m n»^^^ i-n :i''t:^nt:r r>^^<-) i^?^:^ nyb ^^iirb b^nnm D^D':':in k"?::^ n^ nm:in ^d -iia^'^T tij^'? ^li^m n^^?lrT D^^5■nl^ l^DH u;pn rnrj^-ii nrrb^ -lUt:? ]io n : ^^^? N'b.s -in.^ i^np^i nov'? ^^nnm pn^ ^?•i^^ d: i^ n^vy^ i:>'^n'7 ^^^^ m'^s* d::; w'v Wi^^iirb^ D':'ivn '^s'? ^nj bipi Dvn V^pQi ^">^pT I^HD n\-n niv^ ^ij<"i ibi D':'ivn b^b ^?^m ly^D v"!^"? i^'-^^t^ iV hdS^d^ n^^DQ^oi T^b Tya ]1"'31 tD :D^iy "?>? 'n Dttrl Dtt^ snp^T -|D.^3tt^ Klip V^Q n\"T inn by 1':' ]'bi^w^ )b)Lii i^:inpn!:2 Dvn 'iNit:^ ly nDJ^n i-n"? imnrrti; ly myr '22 ^^^<^ ins* b^b br\^) Dn-iiJ^ n^n ^::^3^< Dm mii-n D•'S^^^ r'?^^ i^npri:::; pnr'? iv'f^ni nnso 12 "inm nrn bii^n "^p'V*^ Di'^i inrz:"! np>;>'? i^^^iin pm^i n^niDT ■?d':'D pTO^ 2m in r\2w^2 i2^tt;i."n t:'i^"i inr^i '•ib b^iim nbi^ 1^:1 id^^ V32 n.^ m^T D^-ll^? n^o -ddu/?) uwn iii "12:'?'? ;nDbn r\2n\D'^ ah^ '12 toidd '•i'? ^^2d p^dd^ k"?!:; DH'^'^y □^i'?:n ipV** ^^ni -iijriDi ibin "inn n^m •» D^DNn iD-iJ<^ IV 'n n^? nvn"' ^^Nnt:^ nDi>? nbiyi n^i:^V3i imD3 dV'dv inv':'! uirm^ Ddh mm nniiDi ':'^<-ltt^''V Dittr iiv >«'? d'?ivQi ^l^^^ m:iDi iioyt:^ ^i'? :oit:^D m -ipy: Dn-)l^^ "^niLrt:^ np^vn n^n :Dp 'iDVODi dV^v '•iS 42 nl^^?D^ ^«^ :\pi\yriy nb)v^ mvto'? ip^r* •'31 nnnm HttTD nm "13^1^* Dr^n^?'? nvni:rn n^^ )lD\nn^ 'l3m^^ 'n "[-11 DiTim miiDi ]-i^nDn n'^n^'? b^?1t^;^ 'n inn Sdi ni'^rai D^iDD nny tDa::^^ nsT nai imuv 43 n::^;?''t:r3 }^W2 ti )n?i ri inn nni^ ^y ms* -inv ■jni ban >:s^ nmnn"? i^^n wiono iw^) r\2wn l''3s'? ^n)}^^ >n^iV "'riN^on oirn M^? pTinD Ti^3 2 ^:\^j d'pi;;'?! '^w^Di '^nmu) ^r^ara nm -j^i id ••n^iL^yi r^mnn'? ni-iDn ^dt >iti b^ np^y inn ni -im^ -inn mN:on ^'^v^ idi j : niiii^z: n? nn ni i^:^^ y^HD) ]3nr '^v 1?^ ]^^^^ b); inTii^np i^K-'iDtt; nvi mDt:?Ni ••n^i nin^i nnt:;n w^j^w ly o^npi |n^ la^no r** o>inD ^3 ]Di :n^'?y ^?:Dn "lt:r^? minm noK^t:; nnn \r\nD2 ]nb -isDJiQ ]^^< mpba ^TinDi ]n nu mn^Q nnni ^nnn )di mn*'') niii:rn ii:rv"'::' 1^ ]r\'''^pbi i>? lr^< iV i^''n N^intir no ib d'?!:'?:^ 2";;^^ 13ij:q pnom "lOK^::^ obiv'? n?D miir^ba ni:;^i nnn^i^r i^ "issriD n-i2D Nintr •'s'? n^nt^^on '^^^\D 1 lun^n m^^:Dn ^dc) bj^ittr*' ^D iii:^"? b;^ vby nnno "^n:) inD ^snt:^^ bj b^ "I'^yttT n : '?^^-l::;^ ^32 m:iv "^^ n^ vby minm "lQ^^3ly . nnianm n"i':'pn nmnni:^ nn^nv '^d ^V "i23d vibDmnn T2 }b yDn^ ]u m:t:?n -iivti'' 1^2 )nrn -inyt:; ]u ntt^y::^ xini n'?ntt^j2n -i^;;::;! nssno '^Dn ib vnn ^;;tt^n ]^^^ nnttrn n^^ ^b D^^ ^is* nnt:;n nmonn nniDnn in noi in'^pn in noi ni^pn "7;; K^^* 44 -)^ b^; nnss;:: nnti'nrr nnr:^n i^hi^ d^ mry Dvi nn bwy ^b vti'"in nyt^m -)D^?:tt^ 'i^\D')D in o "ix:j<3t:^ D^nt:^^ -i23D omssn dv bti; iD^i^^i t^^'^d ]n^ ^\^1^l^ W' -i2DD Dms^n di^ bm im*^) b^n nt:?Vi n-i3 rrn i^^^ti^ m:^v ^^^^ '^i^ m^^ i^i^ t^^3 ]dt D^3i m::^ ^Q^^: "iVs^n ^':' j^'^mD::' iv uw:2 tf ■lr^^ nmt^^n ni:;^^ i^b jn:iD b;; iiv n : 'iji D3^nint:>D ksij^ D^int:; -)23'» nin DVi ^D "io»v2 ^b^^n n^az: nmasn dvi n'^in n-isDH i':' ]nQ"i:i v'^v r^^^n imD>T j-'bin nmsDn m>i ]n"iD'' rb}; i^^iTa; i;; n^naj nisD ib nssno )^k D^^i^bi bbn ^^bt:'n ^^"^l lo ro^t^^s :Dn::^i ^nip^) -)D^^i "l'?^?m r\)D^u! IV niiDJ .1-123 lb "i23nD i3\v )niD^ r"?;; li^n ]i;?n "123"' on 'iJi m^^n:i 'n ^3r^^l nbj3i "^^:^^D::' m23D 45 ^2)m "in 1T1 i^2fD nr ni)D^ niv^n k\i i? ij< ^::^^^ b}; i^2^ nn i:io m ]'\buj2D ab) n.VTD ^^V ni ^ni^^^l idt^ ^^^m hd;? in^^n: ]Dr ins^bi n^i^^ ^V^ in? -iiv ^^'^^ ti^i'^i ni "iiv^i' HDnDn isij mm ^^^t:; ny^i im^pr ^du ^^V^^ 2::? k'? D^<^ 2 ',yn')in2 n2wn riTiiU! 2";?.v n^:^ n^n\D hd r\w^b )b "^w^i^ b2 -iiv '^b^^i^ N^in r]2wn ^v^i i'? ^'^T n^v^^-^ nbiyiD -n^^m tt^Dti^n i^rnn ^«S -l::^^^ 1^ -^^i^w i^bna: i:-i^D^i iN^'ion i^tDinrr miv'^ Nin nmt:'nn >?m n^i :i Dbiyb i^Dnn nrS nt:^> xb^^ mDib;?n ^ti^ vby i^;;"*") IDi V'»^n I'^'^ttr^ti; ly ib nbyiD n'?u:on ]^ji viii^i ^ia^^ n^< Dnab y^-j.) onn^ nnyi nnj:i ■^D^^? sin on'? Vv:;y^i nbn: nkVf::n n^n oyrr s'lOH ^}J^< -idn^^::; Tcn pyii' a::^n nvnb nnit^nn ^^-iid n :nn? \-i'7i>? ••^i^ iDibD iDt:^ n^tt^Di u ^<:o^ttr "inn p nmn n:s:^ai D^::'j?Dn ]r\')ii rw^^u: w^'i^n imh? ^3"'^<^ itm^ nh^m iQipDQ n'?iji mt:;'' "i"nbi naito"? ]'?d vi^v^ v^^t^ra ynvi DO")! min^iir ir:^b "^n: nnt:;i i :nn 2w Dvn *':nni i^i id }b ^n'^^^j) ^:ib2b ^n^^ Tnu ^^"^2 : ^^^:iD^l 'n wii ^^i^:m mno ^Di^2u; ]^:y3 ]n nb::^ n'?! i^'^yiiii nn::^n D'^ti^iyt:^ ]Dr i«n Dm2Dn dv d :rbj^ i^^-ip bD2 )y>nbi^ bi^'i^i^'h nn'bD) nb^no vp i^im o'-i-ibi T^n**^ b^b nntirn Dm2Dn Dvn nmnnbi n2wn r\w};b ^dh ou^'^n 12^2'? bDi^^\D onp Dvn iiyD b^nn^t:; nmsDn dv *»n"'i m^i^i Dip minn::? 2'V>^"| min^j^r nnp miyDi p:n^ ^?»ttr -inni Jiony Dm2Dn uv 'h'hi nnn^i n?in ^dj*"'!:; m^^\D ]yn) nb^v^m nn^an c^Dicn nnn::;^ miriDi nD-122 "inb2n y^iDNO inii n"»b;:ri in':'2n •^^^^ i^n^ 1:^^:o^ ■I3^D^< bns* bsniL'> '^d u i:in3i^ ^n^in ^ : ny^^-^ 47 ii)n^' 2"v^« 1^^* oma^rr dv:i ]n'h'^ nnno^ inn nt nin^ D^^^ lu::; nn''2v ^l^* ]ni j^^vdi nmoj^ n^-'Vi n^bu) bu: niw }b i^uD 'h '?inD'? nin n:i") ^ j^'?! nrD^< niNi^ Dbttr i*?! '^niD "^inD^ ^«:Dl^rr i^dd ttrpnz^t:; nyti^ni div^"? "iiiD^ j^'?! Dip^ ^^S nun -h j^^om iV "i^in ib>2Ki n:i2n t:;2Dn '''?ny D^ni^n ^l^? jo^n di'?i ^^*•^tt^•' i;-ir b\D ddii inn bjr "iDi>? Kin ]Di TO3 nmot:^ ]miy ^<^^J ]3 p^j^ i"? ••SID i6 D^:nynjni 'iD''''2nj k":)! i^hd i^h^ ^ih D^^iyun Dnp nin riDi nin"? ^?D^^^ t :nDn ^^<-lt:;•' '^V n'/^VQ"! m^ ^^^ >^'^W ^<^20 n^'inD i2Q!d t:^pi''t:^ ^^iba'?! '?^^•^r:;> ^"^'?^* mn^*? ''J^^^:D^ nn^^si -idk^i nip nnn'' ;iDQ -b i'''»n rrn D^*l i^ •'n'^itrjj idi id::? nt :nnm in jy>22 i^rr:^ piy-iv iS yiv nM ><^ viynv'? 48 ••o n)y));) m-'Dt )b w'' umn '^no inxi -rnh? ^D vn D^^l npiii it nn )n^m:i;? b); mino no^^i^ ^d nvDr •)y::^n2 na ^^^^ td i^m^Dr b;; rinn rm:ivti^ D^^* i ^D ]D) 'ui nil -"D n-nov^ dhd npvr. -iD«3i:r mn^« bipi:'i J : Dl^^^ nv"i nn ""D 'n ni^i -^J^i^^v ]^r\Dm ]n tt;** dSi:i >2b ^?b^} jni^iym nT'srn ]^3J2 •»£)b ir^ nr in 12 ^?^o: IV^ lOK^ii; m:iv ncji ij3d ^*^-ll:r nDi ^^^? ^*:D^m izs^^t:^ moT hdd ij3D i^)n^ w ^*>^ mro mvi bi^ b^ invii n^.^ i^bpit^ ]^^^l nun nn^o iix*^ :m3ivn ij33 m^irn p^nv l^^^■^ ;i^f"i'n ^<^m morn bv nnni n::;vt^ m^an by dtoi^t "-z: bs i ''i^'^^D^ iib '•^*^b^ in^^t^/yi 'r\b);)n hd) inbi ■^^:^«^ msT uw )b inoiD rsi i^^d n^ ^l^^* nr nn im?* l''^< i^^ni Di>i i:':»:in k'? pn:in npi:i) -)^:^<:t:r d^i^i nvDr ]'bpw^ Dtt'Di rr :mii::^j^in by ^mni i^b?^ n; pbpitir n2t:ri n:^ ^32 72 inn^o n;;t:;i rni^ivi D^^* 11:0 Dvi vm^Dt Dy D'^iyn 'i^io "thj^i ^^^^ ^d m^iv h^^iD^i:; ^a D^^n'? onm pn:i ^<:iD3::^ 'd rr:i:rn ^i^"^ bv DmaDH Dv ly imj< i^bin •'^lynm nn-'o'? onm ;rm;i 49 ari ?D-i airiDrr niu n^^n ti^^*-)l i^w n-^j^pn^ 2"v>? ^ nv"in D-n ddd ins* "^^ niy^i d3^'?'?V^"i o^^sm Viim "•^*2T v:in ibi^D nb^^ n^\Dn b^ imjr ^^*-)•'^ l^^< N^jon kidh 2^^n v:im ^>?Dr v:in o'^i^n ^3 pi i^n nnn n^"? 1^13 d'^ivh bD n^^i iD^iy n^^ V''"i3n nn iD^iV Jij* V''"i3n nn n^^? ni:iD nt:?;; nnni:^n i^ d-iji nViim n;;ittrn nnS iS d-iji msr =13^ 1"?^ d'^ivh ^3 n^i obiyn "^D n^ ^^n^n pi:it:r nr obiv "tiD^ pn^ii •^a^?i::r i:;i>5-iD m:iDi pio;?'?! D^nto D^ii^v^^i rrpi:ii nn-in'? i:irT3i n^wn mo^ "^sd inv nms^n uv lyi n3t:^n lJTl^i vnvDT by rina ']'?^^<1 ^t:;^^::^^ vm^iv ^^?:iQi Uii ibnD3 -)i3tt^ jiiifsn iiL^ra '•t:;>b:i^nt:^ ^2^ ]^tt^^^-l j^t:^^<•^ '>c^^'?t:'n '^hd: "iiDtt^ pli»^^^ j^in nn ^y^i-in pi D^itt^n ^;;2^ ^'?^^ '^d in ')Di^^^ i^n"*! ^^"^l ^ :i2id ly pi pj? in^ f?)r) -niiirT "^i^? -12:1 dv vjb\i: n^Dya ^j< ^V^ '?^^"lly•• ^:;\i;^ n^Dbu: b^ '^m^^^ ^^'h^) ^2id ]Wiii 50 iKDn '•23 imh? i-iiT D'?iva Yb'^^n n^jH i^b::^ intj:^ m^iv ]n^m3i;rt:r nywyn b^ jdi ^?l^ rb)^b it>n ^b w^) 1^^:o^K:^ ^2 "^V ^^* J^^n D^iy'? pbn on^ i:^^ '^^^-lti?'' Vsi:^ bwn n V">^^ V"i^ i^"^^"' d'^iv^ D^":)ni: d'^d i^yi iDs^^t:; n1a"l^* ""Ton pi ^?a^ D':'ivrT ^*^^7^ D^^nrr ris* -idi^d ]n^ ]>^?l:r ]n 1^x1 1^ :^*l^ rb)};b pbn nnb t:;^ D'?ivn ^7iJ ^V ]''3n^3i Dn2^^^^ D'-riiD^ inbii ^*2^ d'?^^'? p'pn ")u:in bv no^f^ ^^^ddi DnDinm d^ti.T'D j^^dh-isi hot : in'?-!^ Iti'iom V"irT jitt^"? "•bvn d^ot '•^ai::^! d^di^t oti^^ ^^bt:^ in b2^ :iN"T2D Dti^ t:;^^^ -)ai>^m jnijd d^i^^ l^^i ni'?^ urn 13D ^*^m:; 'pi^? ^^^^ ]U"i u^ u)w idikhi nnT» ij« d'^j^; pi ^3*? -n^ii \)\Diii>i ni^ i2^Kt:r nzDij^n pi n^ian ^;rii )n nt:^b::r t : r\in p k^t* Kin )bii nz^^n^ im^ bD ^^il ^'^D nKi23 nt:^ ^^jniino ^r-'jjDt:; y-ro d::^ "•^n ni:;vc) vti"" ^*1ll^ ]^^*l£? iDii^ni 130*1 n::^D b^ ]n n::^bttr 1:0 :rDnip^2.>{ in )bii n\DbwD ^^^{ ^d nmn 'n Dvo minn r^t:; -I0l^<^ n-iini Dnaon D''b^^-)::;^-r noK n^D "iDN D^$ nnj< ni^n )b^2ii im^ pioa ib^2J< n::^n^S2 ~i2i3n pi mini -i2d nr nn iD:iv '•20 Din"»ii pn^i ]ij3 n-'TJD i:^>nDDm n2 S;;i::r nnn Nini niai mnK nijioi 1; m^iD sj^^nn xinnt:r iDiKni 51 r]^b\nD int^ hD 'n d^d nn\-T f<>nty 2'V^^ "ir n-nn nb^i ]n?i niuy nmj< miL^y'? "1D17 pnnnt^ nt nns* m^iy'? pimntt; ]ij:3 m'^pn jd nriNi I'^^ss* br\)n) ni 0012^:1 n^Di I'^-'i'JD >^:iD^i nj<2 «^>pn'? ^^^ n^yt:^ il^ii':''? i^on nnnn pjd nbis n-nnn b^'? i^niyn ?^ : o^v^n'? n::r;r^tt; nj2 iDt^^i DHi pn^T nnr:i inn^ti; ny::;i dd'V ^rn'? ^^ iiLD D^ai-iDT wb^w un\i^ bi^-^w^^ pnnb ^^ ^^12 ^d'? rni;r n? nn napn dt::^ di3'V i^J^i pn^^t:; K^^iDnn-i; inj^i Din**!! pn:ii oyii^ ]ij3 ^nj -ini Dn^^< d^ikh ^^^*^ n::^v miio ^jdi'? i'?>2^< ^p -im oniD t:?-n2n :d^ :Dnnm Dn^^^ nv^oniir •)>? dd'V '^^^ntt?^ m;?D "^iii ^}':'^< mTiy -in;; ^<'?t:r 2"vj* "iu:i n^vriD k'?! im^i D3D3 inb^ i^'^di m:iD ni:^i;r i^^ki ly^^ ^b^iiD^ pi^n ^••r^iDx: ^^^^3 i^nii I'^in ^:;rni 1^ Yi^ nmDn nti^yt^ 1^1 Jii'^p n\D^\v ]^i D^p^in^D nD-» ^32D n-nni 0^22 .1^:10 ^^-)p:rT inn i^in d'?iv'? P^n D^:3t:? ^^^ :n-nn nna tt^u n"?*! na nb^^) itod pynt^/ imsn':' ij^ ^rirb D-'^mD ti nin "iDinn nnoiDn on ^noD ^^^^t:^ D3.^? ti in^ D^^niD ti nnn \)dd noiDm '^V ^Q^^? ^b^iDD 13 : .sin D^^i^b pVn onb )••^^ Dn>::i;i Q>^^-)> im np?ni nn^i mnn n? n^Dt:' Dt:^'? jr\ nnDrr\ nin ii'^pi iiDriDni wy^^ nin : D^t^ipn nj* ^bn!::!'!') nnv^on nj^ nriDm vmi-i nnon) ryr^mj Kin obiv':' p'^'n 'b ^^* i'^kq in^* bD::r k"ii id nnt:rri ^vi ^^ini noi ivt^^iD i^r dj< ':'l^^ r\2wn i62 iV tt;"» ii:^ ^3n^^*l'l td^ ^d -ip^;;i ns3 ib^2j< nn::;nn nnp':'! pini':' Di'^ii; ubuj '^Di^yD jlV^ 2'V^' D^mti' D'^i 1^"!^ IDN^it:^ ims* ]^':'2pQ py ]nQ '1 niwnn n^^ iod^d onn n^im)}) s^im n2wn nwvb iTi p'^^DO ni'^prr i^n^ jhd nnj< rrt^^ivm bm ni^nn :i : n^DT d'vd ]ijd nvn'? nnio imo nan ns* im i^^s^in nu nnDD ^^^^<^ ny-i nnnn'? ^?:iv i:i 53 j<^ nnt:;n la?;;^::^ pn^n ^^b '^)2'^n ]d tt^man k :]n bv p'^inn 1 :Tm))}\D niDri ]nDv nsiT ^3^^?1 in^y rrn^ i2mb iV D-nj nr nnt:? vmi-i nrn^rr i :nDr l-iT lb n-iiDi id'^d j^^d^ j^tJ i^iD^^ ]Drm nm^ mtobi -b ^v"'^^^5ir jQD'kiT nntirnS n^-n: nminnt:^ n^wn nriDt:; ids nn^^ni "inn im>^ d^d^^dqt i>j^:on D^^{^ 2b Ds'? 'n ]n3 j^'?! Dn^^n on^D nst^^n '^ni -id? n'?)r\2 ^"in -ID^?^ ':'kV-it:^^ riN" rv2'\n in'-yti?^ idi ddh >?'?t b^^ dv im:i pT ^n^^ n\Dp o ^r^vio in:p -ntir ^t ^*:o^^ ^ij "ps ]3i -it:;nn bi^ \\'^n j^-ip -iDhJ^t:^ D^j^:Dnb n>Din^ ^kh inii -jD^s^ nnit:?ni 'iimin ly ':'^^-ltL^"*S in-'Din Q^^J•'n3^ D^Dtr ^^T^ )pn ':'nj DDn '?Nn::^^D' bnpi Sip '^si TDyrh n2WD2 ]-innQi D^n'? noiD Kn>t:r on'? nnsT imy^D yDitt^ i!h^ rv2^d7 ii2 )yi^ mnDijnn r\ii i^yiwm nn □nQT :dui:o v:^vi Dn::r vnis^^onn tj^v^ "fD^2^ inn nnt:?Pi m::;^!:; ib 11:^2}^ ^^^ |mj< nt^ri^n onn 'n nin VTi^ li^^^T ninyoi^ rit:r m^iv on::; ^2^? n-n^j : ]n 'l^^?'l 1^ '^ina^ i3DD bj^::;^ ^^^ ib -nrrrty ns 'b i^i^n^ biiU!'^'^ nD yn^ D^^^ ^^p ^^b'l n^mn r^^? bbpDn ^< 1? nn::i yiT' ^Ti^m ^^b 13:1 dv p':'inn 1 :niSD i3Dd npiS .Sim lb >}UDT D^n-i'? :23iJ :ij:n hj'^N* ^}^-l >d b^ 54 ij-'NT miJ< ^<:i^D^ : : it^^^onoi I3jn T p'^tnD i^^rw Tin mj^bi^i D\^in^") D^-'^v n::^ bsis^n i : T?rp '•ob vf^"" ^y^< Nin ^D b::; nr iw vi'^ ''i^ n>3Q Dnb i^n^i "i^V^ t^d p\i ly >m> ir j«? in ^^^n'? imti; b^pt^n n : ib i3-i''?n^i nnn 'n pDi i^^^ionDi nr t p^rn^ Kin::^ nvi d^^^j-i ^b ubp onn in::^ ^s'? ]r\D 2wb )r\p'\r\ l^^^ im^ rw\);n x^on n? l^^^a^ nm^ >^ini ^^:o^^ ^^:iD3^ D^^^^ m ••^^vi nrt:? n-'b^i':' npSDD n:^K::r mr^DJ2 b::Min h? : p ^bi^^ ^rb^ii nh^ iDN'^1 ^^:D^ i^bu; nmo ^<^m Kin bn pl^< ]3^i^ ubi -iDihJi nti/nnDi nn-ip ]ijd n^?^ ^y^^ '•^V n':'VQ Jivni^i bsnoDH :i :1m^^ •'nba i6 nm onon ^nmp iN^ ^nVyi ^31 iQih? ^<^^::; m'?^ "j^i i^i^::^ invi "^y nD-n:i .vj^n::; Sn;i iiy D^ryn n^\snt:r yiv i3\s ^?'lm rf?3i« nn^^i nzi^b n^^^ mnn ^«':'^ -inx35t> mnv bit; |2ijV Kion i^^Kt:' iibi -iQiK nin pbpn iisriDn i :d3^2''V ^^bs* i::^^^! J^bi r\^2 "b v^jn ^*b^ Dt:; iDiy nin )^s:i^ ^sb ii:^inn n :^^n nini hod Kini:r ibb^Q n^^Tttr hd ^n^^y no nD\^{ i^^nm •'sb j^'iDin ^3^^^t:r nbi -1D^^* oniirD j^im n::^y Kb ik n^)j i^^^ i^n kSk u^ ^^ >di ib iin^V byiD invTi "iti^^ dik d^^^d::; ]iv nr;:^ i^iT* irx D'ti^pi TDn onnnK it^D** )mK n^triyn onm 'n inoi p2-j> KDt:; ]nD "ininb dik in^i iD^ab ]n^ t:?nDb on litt^bi mbo-i p ibKi 1KQ IV mvi r\'\^i ibo im ini i;::;-ib -lannom nv~i ni::?nD bym nD-'n byai v"»n 55 l^DVi^^ ^2 b): ^ii ini K:iV3") nnnn )b^ b^ n^wn iD^iV ^"i^nb niii D^<^ nu mt:?-in p^T^ nvn^i r\y\^ niini nii3tt^ sin iti nwm yu)'^ m>nbi ny-i iiib ]^D in -iQib^ ym nto r\:;ib i^dd ihkd .th D^^«^ ]n nn lb HDH ^2:ir ]>d ^^^^ d'^ivi tpp n-^n un^ bu; nt :'ui IT nbt:;^ js ^<^rT ptir p^Di vin ^^J y\^n r^w^jbD bD if:bi< ]3 inn l''^< ^w^ ^^? pn^i nvn'? in^ni rhnnD Dyno Vii'i iJ* "i^'in n::?DD pn:i nvnb i"? ■'"isn um 56 i^b ]yb^ ^2Q iDii in^DTt:^ ^^^^ niii^m -j-n ii >^^^ n:oi3 D^^^^ ':»;? nnj Nnnrr ]^^^ -i^i'?^ ni^om mv"in ^^:in nt v^:i02 Kin pt:? ]ioT J :Vi J^i^i'? ^^'?^ ^^^^ riiNi':' ^^^^ nyn n'?!:^:! iii^ej:':' n::;>;^ no by) rK:on bv l^ip'n b''>n^b ^n^< in^i bl^< ni i^^ibn d^^i omm in^^ in^Ti iQti' rh^r\'' ^?^n K'^^^ 0^3::^ nnvii un^ oit^ d::^3i inu ^v nr -in j^tt^n^ n':'^'' dij* b^ ^r\v^ p^i ■•3 nDJ<:t:r ^^-l^^ nna?^ KiiiD'?! j^::;nb mj^i to pi^tir j3 -)-::^^? i*>nDnt:r Kin j^-in '^tir invi nD i:i i^>< i<"in ]y2} ]vy ^3-n DD"»D-n n^'?! DS^miirrnD i^i yii3 ':>1K Drp;:?vDi D^^^nin b:: ni"pn vi> iK>n yrh -in: i^'?! oir^iD nn"pn Ti^) D^^^^ lo m^n nt:^^^::; psD 58 in yn: ii^i nin n'^ip ^:2d ^* nr ni r-'ibn nKii:rT nn b:^^; ip^^rf inn yi dn^t rK-»3 \T]t' D^Ku: nnn n-nna ::;^ ni-in D^'pIDD ^y n'^yi D^^^^ ^32 m ]ni j^'^ttrDii n? -ip^y inmoD niiD ^^^ ny-i TW)h ui^r\ ^y -in:i ni"pntt? ihd jjiyi nm TOT "it:ri>? b:b ^Tmrh 'b -iidd D^^* b^a nb Ti^w^ : D^piD2n irnh? ':'D t^^n-'sj yin i3DD:ir bnj ip^y li^ia >3^< j^iDinn nu;^yi D^xtoin nna ^t:?2>< li* im^ unw jori 1 VisnV '•iNn i3ynntir idd i:i:i"in inyij: n^^)m >^Jon ]''y-i23ttr im: i^ntr i^^n w^ y-12^ l'•^< yn"' n2"pni i3dd v^ni ■l^? i:iDD2 ij* 1S1J2 nn Dbiyi ij^^n b^ i2DD ^?'?^ nyi nni ]^^^t:; D^3:opn Dii^ ':'::/ v:^::; D^:Dpn ly riDv ^^}:D^l t:;'•^« i-tidi in i:^3pD m^iD ^b^'? ly^jn ]y^^2^ ^ nnn nibv iv v^^^si uyr^};r\D) V^:d7 n'^nr\2^ iv i^i^s'? mm d3i^-i2 ij^ton idi^d SK-itt'^'? v-im nSnn iD^iv^s J^ioni:; ^ab n^^na i^ m^ ^):Db ]'^in in: ib no^nn: nin •^a^?3l:r ^ii-l^* "-d^i -iDibD n>2-in>* 02"? ni* mion nn^^1 -iDK^tr nni:^ ^V ^^^n nn i6m "ID^^^ n^<:iD2 t : nnti^nn po npD ^V J^^^i 1ii'^^?l i^^rb |in^D b;? xbi biiiw'h v"ir6 nv^a ]bi3 n'^j^ di"3v "iiivb '?s"i::''' bv J^":"! yv^'nb D^^3p3n m ]^3yn nii::rnn ino v^^dV ii'»>nn: i^di p^i^D ^^<:D^ I"!"? bv D-i?v'? 'n n^n DnSsni D^^^u^m o^-^n^in i^^Kit:^ ^3iv30^ '?^< 101^3 13"n mm '•anin in -idj^i:? idd nD^?n 60 m ]Di iDtr nn^^i I3"n vij< n^oni:; riD^n in •'KIdh Sd ir Tn bin riDNn i-n v^^^l I'^^i "nI^^^ Dpioab nann rhwu} ni 'i:i d-'i^v 1"tt* l"iTi n^j^ton n-ip p "^v ^>^ ':'3::r uii^ bD2 "ir mDi:r i^nnbi D^bb to im in:ttr i^;n eiTm ]nb m^^n i^^ 'nb>* '•■>^^i mn nrrr D;^n Dpi tt>'•^^ bv ">t:i i^bit^ ^2b iHD i;-i22 nDbi dV'dv inyb bi^itn^* ^^21d ^^di n^n^u; vby n?j3 nns vt^in -idj<^ ]Vl^* bin"" J^b o nDi«?2tt; i>3V3 bi^n::;^! D-^yt:;"! vrrtt; on^iDH ln1^u! niv"i ^i^^ii t^an"? in^i niDHi pDDrr na^-iDi binnn ]di nK:ipn lai ni^Kn niTnb in^i b:>n p inn k^ioi nteKon nsn^Di ]Dn^ ntryQ pi tt^^iiy iniKD D^t:rp jiiji^^n i^ki rtiwni -ID1K Kin pi DrrD ti^na^ km ni:;p i^ki ypt:^^ diki:; Kinttr niiti'n ^vi DfJ^ hqt ^ki t :'i:ii v^t^i nr;?'> ^^? ni^vtt; niK^Dnni ni^ivn '•^sd o^p-'-nin ji^^tdd pmiD K*? i^KD Kiiin ^2^b Kin TDTOi iiHK k':'k p niirr d;?:d dv:d nnuir ni-in n2i:fi:r k^k nv k'?i d'^ivq i^^n ■•^Vi^ mpD D^Dsn nDK iiii^ 1:^131 i:dq 1:^1^21 j^j^nrr -)Qi'?D 11 iiDv'? r^ii"' l^iiDJ D^":^T:i ]^K i^Div niittrn ini:^ ^:2D d'jivd ik^dh k':'::^ i^k r\b^f20 nbM:i ]r\b:!D b^f ii2i ]biD D^K^n^n b^ n idhd im^ D-i:i'' D^ti^iiD nmmn -iiDi nnit^^m k'^k rbK:i3 ^K-it:?"' ]>ki nn^i^nn ]n TDi inib:j c^idi nnii^n nii^'V'^ bi^i^n'^ ^v^ nmr 62 TT1 2np lomi nrT^< J^in di\ii nn^irii pnnDi vpii:;^ ni D^>^:Dinn pma ni"pnctr iit:r'?iiL> k^id ^r^^? pi Dip;:)! n%-n ")D^^:l:? d^ii ]^i i^n^ r2 d*-!!:^:! ns^ i-ipn ^n b^* "'^2 Drr^ -izdk^ Dn>? ^oy hi'? onb noh^'' -iit'j* 1^ ':'V omn nn.T i'^d d^p^i.T' ]1 ih^^d rT\i^ Dh^ vd^i nb^i*" l^nDtiri mn^ Dh^: my '^i^^nbhii:^ p bii-ir -jnpj^ ni>«i:i mn** D''':'niD rn DD^niiiv •^Dii:^^ bii'^^'> 'rbii hltd biy)D mn "D DJ ^a^^3{:; n^v: i:^hii pyi:i ddni'^j^ rab ddd^ D3^nbh{ mn>i D-'pnn DnhJi -iDh^j?:^ rT2^3t:ri pmn h*n ntyiyi n^Vh^ ■'Dhii ih^np^ did n\ii -iDh^^t:^ td n^pi pyt^i rvn iiD '•D "iDS3ti' nn/DiL^i nrai im>* pb^pz^T ;ii:iD -ibh^^t:? orrb mh^nx:::; h?'?h* iiy i^bi yt^vD r\ii wrhi^n Q^yu:^) nbiv ^D^D Dbii^n^i n-nn*" nrao mrr'? nmyi D''i3i?i D^'^stt; nvn"? ]Dm niwn *h^2 :d jjino-rp "l^i ID -ijsih^ n^Ni iL^Dhii 131 ID ni^^iy n^\n t:'D^* pb onb msT ^w vvl^^^ ]''^\nw^ ]'>^dw i^bi^ ]nb w^yy^ bi^ 63 b^j^b iu)b a^n -noj i^ioni •• : rhiyr\D nrh^Kf\ ny\'^f2 HD v^s^ D"ioir6 ^^* D''3ii:ri<"in yw}:D nor niwn n"'Dtr6 nD in^ ]^j:nn D^^^^yi nnn noinb is^ it:'''*'!'? njT'Dv rii^? l:r^^* i^in j nsij^ni n^ ibis::; obiyb ib niD^^ lyc^ no':' Kin D^-^n^in idi:; 2 : Kin o'^iirn }^in nn ln^^ ibisry ^^bttr j^in D'';;ti:;"in ii;?i2"i ir niiDi vn^i nr u)r\:h iDT^t:? D''''r6 HDir 1^^^t:^ ^a Sdi iniD''i ims*' ^*'7^^ )bii n^^rh or i^i:^-)! ms: i6ii obiv'? ^n i^^j^::' nnn ^^1^ i'?^ n-isn -iDhj^i:; rr-iini minan mD inn noniD in^i n?n d'^iv! rinsn nob nviDt:;n ^sd j^Nnn i:'2jn msn Biijn ]D ntt;T2i:^ t:'23n nm^?t:r -idi^d ^?nn d'?!;?^ msn D^iyn p d:i ifhi^ ^^nn obi^n ^^n"? nsir n^''^* nrn Dbi^i ^^'?^* n''i;ii 5)ij 11 ]''?* ^iin mtt;n ''^^^'?DD «ii:i k':?! i^'?! D"'|Ti:in nitt^a^ bD» "in i^} n^^n\D ab) nb^Di^ i^b 11 l>^? nvi:i n ^^b1 nrn Dbi;;2.inb yyii D■?^^ ^32 niaut:; onnn 64 ■jD im ^*:iv^^ pint^ri n:ivi nn^Di n3^t:;i m^n^i n2''t:?"' ^V ritt^v Dpn^i nn^*::r n?i n^^n::;^ nbox uw ]'•^^t:; '•a^ j^bi Di:; ]^mD wpn)in nw^^ -idi'?3 noN nrn i"n TKT Dtt;^«-l b}; D^iy nno::?"! •^D^^^ ^*^^ nm id?* i'? Dm D^vTi'» ir?*::^ no ni"pn nnaj^D r:i^::^Di D^;;ivt:r nr?< nr r^vi n-nD?*n ti^s: b:^ n t'^Stt^n '^s?*,'! criji nvTii ??Nnt^ i:r2:n nm:: ?*'??< ^^:h ny^'^n nnitr^n ^ab ^bi^ n^-'n i :nr ]"'3y2 w^:i nmi)^n K\n nmnn ]>?m nn:D nnn?* ]'^ii\D "]-ni virip DipDi 'n -in bu^D in nb i?«"ip '^DDm 'n -);ri:;i nDtn ?<'?T iL^23n niDn::; moD nbM:i n^p^ ]^i^^ nQp^n r ni n3iir ?«Nnn ti^a^n man man nD?*:^; D^^nn im?*'? 65 -Mil b\L}D in D^^<^a3^ in\v impc; h^n iniKrr nn imp nnrwrm n'h^ ]wb b^^ np)by) nnsm jnij^i nm:; li-tNttf iD2nm HDipn ^n^^^ i^N^tt^ .t^pdh i<\-ittr ^s^ iS HDini IT nno t-^v^ ^P^ >*^5y n :ub});b -inn ^«'?^? nD^*."T oto d^::^ D^^«^ nvm m^iDrr -idi:^ ]>s'iy ttrai^i nl^*3 nni:: '^vni nuiD m^SKQ nmi:^i bDl^* invn'? nnn eiDD ""b^n arontt^Di i:y •'S•^^«l i^it^^i nopm ii^a; >ij3 uMi^n D^\D^^n ^bi^ ]^dii2\d idd ^bi^b u^dmh onm Dnain "^att? ^yr nyi ••'^yni D^Q^nn "?!>* nna D^siiott^n nm:o d3^>*i nb^/in onn i^?^:iD''r:' '•id ^^an iiiii ^:2q ^^^^* irnDnai i'?Kn onnn ^d ij<:i»3 ci"):i Dt:' ^^{tt; pm imi bv obivi ti^s^n ni nNint:; rhM^n nni^n d :d^^:di l^Kty nnii vt"?"! nj'-tt^n'? nrn o'^iyi "|-n Dit:^ pi* ^^l^ D^iKna i3i* nbi cji^n nn:o ^?'?^« n^n D^iyi d^Vti^ lit* nm:Di i^v nb r^^i t^^d iv r\bm n2)::)n ^J^^^< ^a^< inp::^ mi^n imi '?i>* '?:t^D -|-n i^bi^ nrn oSiy ^t:; '?D^
    N IV n'^nj nn:Dn ^m^? k'?>< p iri^ nnt:?am -)tt'^? in:o 21 no in -lD^?t:r ^<^^ ]VDl^ iiv n"? p^i nD ^^? ^il!^ Dbi;^n nniot:; D^3^::^^<■^^ Q^DDnn i^i^mn h^bj* HD^iV"' n^s^i ni?T)j viv I•'^^^ nnn b); nji'^^nb uii^2 bi^'^v'h D'^N^i^n Dni ph^i^riDt:^ noi^on ^21:^1 ni^ ni"pn I^D mo^'? '?^i■^t:?^ ]ni y^^n^m ^^n\u nnn'? j^^j^ ]:\v^ ^n nui:o '?3^? '?>*")ty^'? n'^^irDon iwn^i; ]d?i i^irt'D 66 , ^*^ ]^V "io?< i.TVc^T'tt; ^?^^ jvma nm>< inna"* i6\i; i6\D ny\iDn idi^d i"? nonn'? nt:^y^ in^ir □%-ibj^ nnt^-i D'^DDn imi< iKnp::; nr ^^^ :inbir w^rhi^ ^n^^"l k^ in*^ D^iyn nn nny '>i2iD l2'•^^t:; ^:2d i^b ain o'^iyn Kin nn ^:i) ^^n n d'^q^^p l3^^t:r nrn o'^ivn --^n n^]yD nniom riKD bt:; j-oi:; ]r\i2\n ^i)^m in^^D D^ivn '•^n ^<^■| nmni mnDn D^^n i^n i:i2:ti^ dj^ n"? mini /imnan pi^in mn-ij* n]^^ uy^nin ]d i^Dpijt:; ni miy NNin c^s^n n-^Dn n-iDn nDJ^^iy niDn i^in ID dd'? ):^:\'^ ivDit^n dx n'^iD niinn "^di nnDinr nr ino obiv^ cnmn |mj^ Sdi id DDnj< nv iv^t^J^ n'':' dnt mVsiyi ri)i7f2) U)b^) non'pDi iv"n Vii^y ii:id nrn 67 b^ -liiuj) noam r\\D)}D nnb^im m'?Ji yij^rr m-'iy^ nmnDH m;;-)n l3m^? mpn in^bv ]nny ii^ty p\y\ ]bD m^iD '?t:^ ]-iDttr ]r\D ^iid on mivon lm^* ]"'^? ]d 2"v^<^ in: ni'>"T 2 : nnnn bD v~i2n Kin 13 ^}b^? m:iDn n;;ivi nn nnsn ':'3 nii^iyn bD'? D^^n w ii n-nn i3b bDJi ^iib} N^in D'^iyn '•'•n'? ni hdi? n:D2 niis::i nyi n^);^ Ui^u: mini i^n^^Lonm n^ir j^in innDn im vt:?vD '''?in ]iJD nn'it:;vbD i3mK D'^y^iDn onnn ^d i3;dd nnn ^ids •'ii-n Di'^ti^i ynti^ ]i:id n-^)nn nw::b )yr n^< ^3V3 l^tn ^bnni pioy^i nyio n-iinn niiv3 nni:o b3 Dunyn ]j: -i^d"" nD^^^ |^n::r :ovi''i int'"' pti'M b^ DH'^'^v ^^^^^1 ^^Vi'? nnn^ iprn orrt:^ nrn Dbiyn niN^^t:^ ns ^*l^ o'^iyn m^p':'^ iniM D^^r^i^n mv"in i3nbt:r> "^t:r^^ -(u^ii^ nii niiyi n-iinn mnDt:^ sin u^^ii :£;n>2 ^i:iD3 j : 'i:i mn"' ns* miv n'^ "^^i^ nnn 71 nin*" n^^ Dmiy Ds* iDi^D 1? i-n b}; r\)bbpn) nirsnin |ni>* ^d p^m^^ 'hi^n niDinn ddS ;;>2::;d iD"n DnnDi^i nnct^ri 'n piDy':'! nmni DDnnnb d^^iijs vnntt^ ly ddq mbbpn I'^iDttr abiv':' l':' i^o^'i s^nn aSyn >>nb iDrnty n^ ni •'3'i'b ]^5ii on^^iiDDi -\^•^^ •\b^::z' qS^^ □''XD^ inj^m iid 68 ^brj^n ^^nb D^i<''2Dn n^n obiyn d^ivo D^^n^ u^Dhr^fn »^>2D Dnb HDni m3n nr\u!D^ bDiiD2 ur\^:^u:^ 'n ni< nw);b D'^a; c^ij k^:)! ••i^s ±> D:h n^rv ah) inai nSnna ncn'^aai ••Sinn nn o^iya nn:o dini:; ]0]2^ ninb):; ^^^ Dr^«::; Dn•)^j* nv nn':''' i^h) 1D^*3'^ mn"* n^^ n^i xii^n ^DM^^ •'32D DD-itt^no p>in 2b r\ii ^nnom rnhf i^^* w^i^) r\d?wD -im^ •T.T HDDn V^n in y-iiD hd^^^^ i'^dh Dvn ^3 iD^'' iD^a':'! i:^nn nt^Db anp i^in bn:i ^?>12'I •^Di^^m ivD'2''? D^o^n S3 \^u^i Di:^n i"n Dn1^* mn Dnnn t^x-in mrr n^a -in n%T ]id2 D^D^'^ nnnsi n\"n IWiji pDsn n'? l^^<::r njnni^n nnL:m iSd -iDt^n Sd siidi nrn o'^ivn nih n^;:;Dn nio" ':'3i* »^nn dSi^m ^^n Kin -inDi bii')m'h -ninn nobDn::? k'??* ibin un^DS d'^^v"' na'?! iTio'pD in;;u; n'?k 69 pmyi n-nnn m:iD na;iy "-^nn dij* "idj^** ^7^ n^<-i>D imv Nin nr in b); iy\vrt\D mn "imn *?>; 'n Dnmv I't^i D^D^nn n'?vo i^b} wi^^i^n r\b);D n:\^i m2^n32 I'^im m:iDm nmni poiy nini^Q ii^yn 2 n3 i^b^ ny-in n^^n"' ^:2D j^"?! o'^iyi "i2i •'320 i< n2^^*l idk:::^ nt^D n** ^v ni"pn ni i:i:ittr TV "i5<» n?;; .-n>n*' nbnji n^m^ 'n n.^ nnx^i:r ^sj«t nmni Dii< piDV^ obi;;'? cddh n^^^ D^3opn n^^ ino^Dti^D TD^2^ not:;'? ^*l r\D^b ab^n D2ytb ahi^ ]m^* ]^iDbD ]\^ y-ij^n ^ny b^Di n^u^^n HDDn i»3nn>"i inyi ni-in^; ly -id::^ ^ap'? nai h^td V1T -in 1 : n2ni^f2 niv^i imyTi im^^t:'^::; iv J^roi mi:;''::; ly dtj^ ^^t:; nbi mt:?p: ni"pn mn^ )^^^t:^ -inn 1DD n3D0 vin D^v^tt; no ':'3 nr;;^i ^ij^-id Ton ni ni"pn n.-n^^ i2>n* :i::;23 b^2) fii^ ^di -i»ki mii::; d;;d n>? nini^n n\-fn n^rin '•2 b::^ )n^Tu; nyri ^^^^* lo^iV irr'? Di>^n inii i^^a':' ni-in ni-in Di^i ^d^d i3p ns* i'? D-'i^mon m:iim niD^ni ^••Dt:;n':'"i I'^in'? niDS-fi 12-ij^it:; ix:d :\^U!rh) ]un'? diki t:'^^; to ^sd :n-njin mD> THE FIRST BOOK, WHICH IS THE BOOK OF KNOWLEDGE. PRECEPTS RELATING TO THE FOUNDATIONS OP THE LAW. i CHAPTER I. 1 HE * foundation of foundations, and the pillar of wisdom, is to know that there ^ exists a first Being, and that He called all other beings into existence, and that all things existing, heaven, ' mDDnn '^M2V^ nmo^n tid"* it is wghiy pro- bable that our author chose to open his important work with these four words, in consequence of the initials of the same forming the most holy name of TTiTV' (Jehovah). 8 Dli; li^^ti; that there is, or that there exists. So the word Wj on iwi "i'?d dti "iti^i ]3 li-'j^ Nin inn ::r"npn"i mpi^n iDbn\ i2id nvnbi nnrhn ^^i^ mn- ^^.^3::^ nonSt:) ntrriyD on biQn.vj n-nn idh it n-nn ]r\Di Dvm W7\ v^i itoi -lu)■l^*^ " Come and behold how the manners of the Holy One, blessed be He ! are not like the manners of []one made of] flesh and blood. A king [^made] of flesh and blood cannot be a warrior, a clerk, and an instructor of children []at the same time] ; but the Holy One, blessed be He ! is not so ; yesterday on the sea [|He was] like a warrior as it is said: The Lord is a mati of war, (Exod. xv. 3.), and again it is said : He divideth the sea with His power, (Job xxvi. 12.), and to day, on CHis] delivering the law. He descended to teach the law to His children ; and so it is said : Behold God exalteth hy His potver, who teacheth like Him ? (.lob xxxvi. 22)." ' 1117^ literally : in his heart. " 78 he had seen, and whose form was engraven upon his memory — so that that man exists and is dis- tinguished in his perception from other men — in the same way Moses our Rahbi sought to have the essence of the Holy One, blessed be He ! distin- guished in his mind from the essences of other beings ; so that he might know the truth of His existence just as it [really] is. But the Holy One, blessed be He ! returned answer to him, that it was not in the power of the intellect of living man, composed of body and soul, perfectly^ to at- tain unto the truth of this matter. XI. Yet the Holy One, blessed be He ! made known unto him that which no man before him ever knew, and no man after him ever will know ; so that he arrived at so much of the truth of His existence as to have the Holy One, blessed be He ! distinguished in his perception from other beings, just as any one whose back he had seen, and whose form and dress he was acquainted with, would be distinguished in his perception from the forms of other men ; and it is to this that the scripture alludes, when it says : And thou slialt see my hack parts, hut my face shall not he seen, (Exod. xxxiii. 23). XII. And now since it has been demonstrated that He is not a body or a frame, it is clear that none of the accidental qualities, belonging to bodies, can belong to Him ; neither composition nor decomposition ; neither place nor measure; nei- ' V^lil 7^ literally : to its clearness, {perspicuity). 79 ther ascent nor descent ; neither right nor left ; neither before nor behind ; neither sitting nor standing; neither does He exist in time, so that He should have a beginning or an end, or a [pre- cise] number of years, nor is He liable to change, since in Him there is nothing, which can cause a change in Him. XIII. Again, with Him there is neither death nor life, like the life of a living body ; neither folly nor wisdom, like the wisdom of a wise man ; neither sleep nor waking ; neither anger nor laughter ; neither joy nor sorrow ; neither silence nor speech, like the speech of the sons of men ; and thus the sages say: "Above^ there is neither sitting nor standing, neither neck nor fainting." XIV. Now since the matter stands thus, all these and similar expressions, which are made use of in the law and in the words of the prophets, are altogether figurative and ornamental. Thus it is said : He that sitteth in the heavens shall lauo-h (Ps. ii. 4.) ; Theij have provoked me to anger with their vanities, (Deut. xxxii. 21.) ; As the Lord " I am taught that above there is neither standing nor sitting, neither jealousy nor contention; neither neck nor fainting*. Bab. Talm. Treatise Chagigah, Section 2. * Some of the Cominentators instead of deriving: -isj; from i]-y to faint derive it from t^ij; to fly, flit, wave about or move, as in DTiirbs t)n2Z I3yi But they shall fly on the shoulders of the Philistines, (Isai. xi. 14), So tiiat, according to these Commentators, 'isj; xbi e)"nj/ xb would be ren- dered by. neither neck nor motion. 80 rejoiced, (Deut. xxviii. 63.) ; and other expressions like these. With regard to all these, the sages say : " The law spoke according to the language of the sons of men." And thus it is said : Do they provoke me to anger f (Jer. vii. 19). XV. Behold ! it is said : / cmi the Lord, I change not, (Mai. iii. 6.). If He were sometimes angry, and sometimes joyful, He would suffer change ; now these things are found only in bodies dark and low — in those who dwell in houses of clay, the foundation of which is in the dust ; but as to Him, blessed be He ! He is blessed and is exalted above all this. PRECEPTS RELATING TO JHE FOUNDATIONS OF THE LAW. CHAPTER 11. W ITH regard to this glorious and awful God — we are commanded^ to love Him, and to fear Him, for it is said : and thou shall love Ihe Lord thy God, (Deut. vi. 5.), and it is also said ; Thou shall FEAR the Lord thy God, (Deut. vi. 13). But what is the way to the love and the fear of Him ? — At the time when one considers His works and His wonderful and great creations, and perceives from them His wisdom, which is incom- parable and unbounded, immediately he loves, praises, and glorifies, and longs with great eager- ness to know, that great God, just as^David said: My sold thirsteth for God, for the living God, (Ps. xlii. 2). IL Also when one thinks upon these very things, immediately he starts back, and is afraid, and feels terror, and is conscious that he is a crea- ture, small, low, and dark, standing, with only a slight and scanty knowledge, before Him who is perfect in knowledge, as David said : When I con- m^D [[it is] a commandment 82 slder Thy heaven fi, the work of Thy fingers, (Ps. viii. 3.) ; What is man that Thou art mindful of him f (Ps. viii. 4). III. Now, with reference to these things, I am about to explain some great principles [drawn] from the work of the Lord of the Universe, in order that they may be an opening to the intelli- gent man to love God, agreeably to that which the sages say in regard to love : " that thereby thou may est know Him, who spake [the word], and the Universe existed." IV. All [the things] which the Holy One, blessed be He ! has created in His Universe, are divisible into three classes. Of these, there are creatures composed of matter S and [possessing] quality^; and these are perpetually coming into existence, and perishing. Such are the bodies of men, of beasts, of plants, and of minerals. Also of these, there are creatures composed of matter, and [possessing] quality, yet they do not change from body to body, and from quality to quality like the ^ D7IJ substance, mass or matter, as in T'TJJ 1i^"1 ''Dt'Jl Thine eyes did see my substance, (Ps. cxxxix. l6). 2 rnyi literally form, shape, is used by the Rabbinical philosophers as a metaphysical term denoting quality or pro- perly, in opposition to IDIH the metaphysical term for matter. Yet our author very frequently uses the word Tr\^1 in the acceptation of IntelUgence, as he does in this very paragraph, when he says of the Angels, that they are not bodies, or frames, but 1?0 IT T^mS^ f^m^ Intelligences distin~ guished one from another. 83 former ; but their quality is fixed in their matter for ever, so that they are not liable to change like the others. Such are the orbs and the stars which are in them. Moreover their matter is not like the matter of other things, nor their quality like the quality of the rest. Again, of these, there are crea- tures [possessing] quality (intelligence), but no matter at all. Such are the Angels, for the Angels are not bodies or frames, but qualities (in- telligences'^) distinguished one from another. V. AVhat then is that which the Prophets say : that they saw an angel of fire, and having wings ? All this is [said with reference to] pro- phetic vision, and by way of allegory, with the purpose of expressing that he (the angel) is not a body, and is not heavy, as are heavy bodies, just as it is said : For the Lord thy God is a consuming Jire, (Deut, iv. 24,), although he is not a fire, but the expression is figurative. So also it is said: Who maketh His angels Spirits (winds% (Ps. civ. 4). VI. By what then are these intelligences distinguished one from another, seeing that they ^ So the Commentator says^ in the Peyrush Maddah, DHi:^ ^3DD DO^?bD isnp^T D^biiDrr uh'D^n nm " These are the distinct Intelligences, and they are called Q''^^^7J2 Angels, (literally Messengers) on account of their be- ing the Messengers of God, &c." ^ mmi winds, implying that they (the angels) are alert, and not impeded in their motion by heaviness or gravity. 84 are not bodies ? It is because they are not equal in their essence, but every one of them is beneath the degree of his fellow, so that each exists through the power of the one [immediately] above him ; but all [of them] exist through the power and the goodness of the Holy One, blessed be He ! And this it is to which Solomon in his wisdom alludes, when he says: For He that is higher than the highest regardeth (Eccles. v. 8). VII. When we say : Beneath the degree of his fellow, we do not mean the degree of place, as [would be said of] a man who sits higher than his fellow, but as it would be said of two wise men, of whom one is greater than the other in wisdom, that the former is above the degree of the latter ; or as it would be said, with respect to the cause, that it is above the effect. VIH. There is a variety in the names of the angels depending upon their degrees ; and thence they are called Haiioth HaModesh (the holy liv- ing creatures), which are the highest of all ; Opha- nim (the wheels); Erellim^ (the ambassadors); Hashmallinf (those that are of great brightness) ; ^ Some derive 7^5"^^? from 7J 85 Seraphim (those that are of burning fire) ; Malu' chim (the messengers) ; Elohim (gods, or those that possess great power) ; Benmj-Elohim (the sons of God) ; Cherubim^ (those who have the appear- ance of little children), and Ishim (men). IX. All these ten names by which the Angels are called, are [given] in respect of their ten de- "What means bDltTT? [^It means] Creatures of Jtre that talk. In the Mathnittah* they taught [[us thus]: At times they are silent, and at times they talk, \j. e.~\ when the word proceeds out of the mouth of the Holy One, blessed be He ! they are silent, but when the word proceeds not out of the mouth of the Holy One, blessed be He ! they talk." Bah. Tahn. Treatise Chegigah, Section 2. So that according to the opinion of the Rabbins, the word bfyDH would be composed, either of nTl (creature), tt^^^ (fire), and bbi2 (to talk) ; or of HtiTl (to be silent), and 7723 (to talk). ^ The word 21'13 a Cherub is supposed by the Rabbins to be derived from the Chaldean N""^*! a Child, so that the letter D is looked upon by them to be not belonging to the root, but used as a prefix denoting comparison and likeness, like a child. Thus they say : bill imp ]j^ ^<••l"^l ^^l^^ m "iD^^ mi ^i^D " What means 11*11 Cherub ? Rabbi Abuhu said : Qit means] ^^"'l*^l like a child, for thus in Babylon they call a child ^?''l"l Raviah." Bah. Talmud. Treatise Chegigah, Sec- tion 2. * The Mathnittah. and Mishnah may be said to be the text of the Talmud which is discussed in the Gemarah, (the Complement of the Talmud), grees, and that degree, to which there is no degree superior but the degree of God, blessed be He ! is the degree of that Intelligence called Haiioth. On this account it is said in the Prophecy : " that they are [immediately] under^ the throne of glory." Also the tenth degree is the degree of that Intel- ligence which is called Ishim (men), these being the Angels which spoke with the Prophets, and were seen by them in prophetic vision ; therefore are they called Ishim (men), because their degree is next to the degree of the knowledge of the sons of men. X. Now all these Intelligences are alive, and can discern the Creator, and they know Him with an exceedingly great knowledge ; each Intelligence in proportion to its degree, not in proportion to its magnitude. However, even the first degree can- not arrive at the truth of the Creator just as it is ; its knowledge being too contracted to arrive at and to know it ; but yet it attains unto and knows more than that which the Intelligence beneath it can attain unto and know. And thus also every de- gree, even to the tenth, knows the Creator with a knowledge which the power of the sons of men, who are composed of matter and intelligence, cannot attain unto and know ; none however know the Creator as [perfectly as] He knows Himself ^ And the liketiess of the firmament upon the heads of the living creatures was as, SfC. And above the firmament that was over their heads was the likeness of a throne, SfC. (Ezek. i. 22. 2()). 87 XI. All tilings existing, beside the Creator, from the first [degree of] Intelligences to the smallest insect which may be found in the centre of the earth — all these exist by the power of His truth. And because He knows Himself, and can discern His own greatness and His glory and His truth — He knows every thing, and nothing is con- cealed from Him. XII. The Holy One, blessed be He! per- ceives His own truth, and knows it just as it [really] is. And He does not know with a know- ledge distinct^ from Himself, as we know ; because we and our knowledge are not one, but, as to the Creator, may He be blessed ! He, His knowledge, and His life are one, in^ every possible respect, and in every mode of Unity ; seeing that if He were living with a life, and knowing with a know- ledge distinct from Himself, there would be many Deities, [viz.] He, His life, and His knowledge. But the matter stands not thus, but [on the con- trary], He is one in every possible respect, and in every mode of Unity. XIII. Hence you^ may say : that He is the knower, the kriown, and knowledge itself , alP at once. 2 13DD Vin literally, without Him. ^ (132 73Q1 1^ /3Q literally: from every side and from every turn. * ~)Dll^ ^n^^ literally : thou sayest. * m^ ^Dn literally : «// one. 88' XIV. Now this matter the mouth has not the power of uttering, nor the ear of hearing, nor the human mind of perfectly comprehending ; and on this account it is said : n^ns ^n JBy the lives of Pharaoh, (Gen. xlii. 15.), "]i:'23 '•n Bif the LIVES of thy soul, (1 Sam. i. 26. and in many other places). It is not however said mn'' '•n By the LIVES of the Lord, hut mn*' '•n By~ the life of ^ Tf the lives of; the st. constr. of D^TI lives. ^ From our author's reasoning in this paragi-aph, it is evident that he looked upon the word '•H in TV\TV^ ''H to be a noun, and in regimen with the word mrf, so that according to him mn*' '•n is to be rendered by: By the life of Jehovah, the same as HyiS Tl is rendered by : By the life of Pharaoh, and it is upon this supposition that he raised up his very in- genious argument. But the Translator, with all deference to our sublime and immortal author, ventures to entertain strong doubts a« to whether the word Tl in TT\7V "'H is not rather a verb than a noun, and whether it would not be more correct and in unison with the genius of the Hebrew language, as well as the first rudiments of its Grammar, to render TViTV *'X^ by ; As Jehovah liveth, the same as mil'' Dl^^iJ ''^i^ ''11 is rendered by : As I live saith the Lord, (Numb. xiv. 28). To suppose ''H to be a noun, and the st. constr. of U'^'H life, is to suppose something that is quite contrary to the principles of Hebrew Grammar, for D^**)! being a plural noun, and never to be met with in the singular number, it must needs take the form of Tt when in regimen with another noun, the same as D^Q water, when in regimen with another noun, takes the form of "•D, or D''Qli^ Heaven, '^'Q'^ . It would be vain to say that in this instance, namely, in mil'' ''H an anomaly was introduced by the Scripture on purpose to avoid the preserving of the plural sense in the word U]^T\ when applied to God, since we see that the Scripture had no hesitation in saying D'^ttHp D^■T:'^i (Josh. 89 the Lord, (Judg. viii. I9. and in many other places) ; because the Creator and His life are not Josh. xxiv. 19). 0^:02::; D^"^^^< (Ps. Iviii. 11.) all in the plural number. What must have led our author to suppose the word ''n in T^^'^T' ''n to be a noun and not a verb, is probably the TViiV '•n which occurs in 1 Sam. xx. 3. when David says to Jonathan: 1ti^23 ''ni TV\TV 'PT and where the wish of making the two parts, namely mfP "TI and 7^23 im per- fectly agree, most likely induced him to look upon both ^n and "'n as nouns, and consequently to translate them thus : By the life of Jehovah and by the life of thy soul. But must then these parts be made so perfectly to agree at the ex- pence of the first principles of Grammar } May not here TT be a noun, and yet ^11 be a verb } And may not TViT]*' Tl 11^^23 ''rri be rendered, in conformity with the rules of Grammar, by : As Jehovah liveth and by the life of thy soul ? Moreover to render nilT' ''H by : By the life of Jehovah, is, in the Translator's opinion, to deprive it of any meaning what- ever. For what would By the life of Jehovah mean ? Indeed one man may say to another : By my life, or : by thy life, for the life of man being subject to destruction, and consequently to forfeiture, when men use such expressions by way of an oath, a plain meaning is attached to them, namely, that of: may I, or mayesl thou, lose or forfeit our lives. But in this sense to apply any such expressions to God and say : By the life of Je- hovah, what meaning can we attach to them ? None whatever. But, will some perhaps say, may not By the life of Jehovah have the same meaning with As Jehovah liveth ? Perhaps it may ; but then, why not rather translate it so ? particularly if by translating it so we preserve the correctness of Grammar in the word '•11. The expression ~\W^2 ''TJ) miT' '•n is to be met with in several other passages of Scripture, but no where can '•H be proved to be a noun and not a verb. In the Authorized English version of the Bible, the word "'ll in "Ili?23 Til mn^ "Tl is indeed acknowledged to be a verb, but M then 90 two, as are the lives of living bodies, or the lives of Angels. XV. Therefore He does not perceive crea- tures and know them, by means of the creatures, as we know them ; but He knows them, by means of Himself; so that, by dint of His knowing Him- self, He knows every thing; because every thing' is supported by its existing through Him. XVI. That which we have said on this sub- ject, in these two Chapters, is, as a drop of the ocean, in comparison with what ought to be ex- plained under this head. Moreover, the explana- tion of all the radical principles, [contained] in these two Chapters, is called the^ matter of the Chariot. then the English Translators looked upon the word '•ni also to be a verb, for whenever this expression occurs in the Scrip- ture, they render it by : As the Lord liveth, and as thy soul liveth. So that the same wish, namely, that of making the two parts perfectly agree, which induced our Author to run into the one extreme, as was observed above, induced also the English Translators to run into the other extreme, and to take the word "•ni in 151^132 TIT to be a verb, although the word ""n in nV"l2 ''11 is acknowledged by themselves to be a noun, and the sentence translated accordingly: By the life of Pharaoh. ^ '0 IJT'ini "|DD3 7Dniy literally : for every thing leans itself in its existence on Him, \. e. is supported by its existing through Him. 2 nnD"»Q ntJ^D literally: The work of the Chariot. By this term the Rabbins understand the vision of Ezekiel, recorded in the first Chapter of the Book of this prophet ; probably in consequence of the wheels, mentioned in the l6th and several other 91 XVII. The sages of old have directed, that' no one shall lecture upon these subjects except to other verses of that Chapter. The appearance of the wheels and their work ivas like unto the colour of a beryl, and they four had one likeness ; and their appearance and their work was as it were a wheel in the middle of a wheel, (ver. l6). ^ nt^^y^Di k"?! r]^bmi mn^i v^'yn v^^—r^yDn " Mishnah — Men must not lecture on matters of incest (or adultery) before three Qpersons], nor on matters of the Cre- ation, (n''ti;^<'^l TWjJ'D literally : the work of the Beginning) before two, nor on the Chariot before one, unless he be wise and intelligent by his own knowledge, &c." Bab. Talm. Treatise Chigigah, Section 2. To determine the passages of the first Chapter of Ezekiel, designated by the term niDIQ H^^D , and consequently not to be discussed publickly, we have the following data. n^:^«^ ^}^••^* u^p-)^ ^wi^-) ]tidd -|b^>^i )j»j3q pns:io DDn (TH ua ^T^^^ l^^^Q o^-^ia ^t:;^*-l jr-iDQ N-l^^^ i;; Kb i^b >^< p^^ )n^ir2 \'>2d " How far (i. e. to which verse of the Chapter) is [it called^ the matter of the Chariot ? The Rabbi * says: even to [the words] And I saw as the colour of Hashmal, recorded last, (i. e. in the 27th verse of the Chapter, and not merely to the Hash- mal mentioned in the 4th verse). Rabbi Isaac says: to [the word] Hashmal; as far as the word KIKI and I saw, we may teach, but thence farther we may point out the passages (only). Some [Rabbins] there are who say thus : As far as the word N'lh^l and I saw, we may point out the passages [to every learner], but thence farther, if he (the learner) be wise and intelligent by his own understanding, we may, and if not, [we may] not." — Bab. Talm. Treatise Chegigah, Section 2. * Rabbi Judah Hannassih, author of the Mishnah, was commonly called tlie Rabbi. 92 a single person, who also must be wise and intelli- gent by his own knowledge ; and even then, we may only point ^ out the passages to him, and in- form him very little of the matter ; and he, being intelligent by his own knowledge, may become ac- quainted with the end and depth of the matter. XVIII. Now these things are exceedingly profound, and not every intellect is capable of sus- taining them, wherefore Solomon in his wisdom says respecting them, by way of parable : 0^:^13 Itt^u'?'? The lambs \are\for thy clothing, (Prov.xxvii. 26). So the sages say as an explanation to this parable: D"*li?UD^ the things which are the mystery * Dp"l2n *':i?K-) -b p-IDlD literally : "they deliver to him (furnish him with) the heads of Chapters. 2 The Rabbins, instead of reading it D''tt'13 lambs, read it D''lt'^i3 the hidden or ?nysterious thitigs, from the Chaldean VJ2Zi to hide, to conceal. nDi< niD-iD n^v^ l■^DJ^? kji ''D^* n nv -idj^ ]2m^ i^d: mn eiDi^ 1") 11"! i^nT* '•iid j^:tdj >^^3r >h^ r\'h i:rn inn N^r^n ^rh -ids nn^iD nt:^^^ "i^ ]'^^^'b v.T' i':'m tt;nD D^pinD ]n\D onn -j3it:^V nnn ibni bi^ 'imnbb U'^2^ ii^r\D -^Di^ "inns^ ••i-i i^ii:'':' nnn " Rabbi Jochanan said unto Rabbi Eleazar : Come, I will teach thee the matter of the Chariot ; but the other said unto him : I am not old enough yet. When he grew old, the soul of 93 of the Tinker se, let them he "^^X^ as a garment to thee : meaning, [let them be kept] to thyself alone, and do not discuss them before many people. Thus also he (Solomon) says respecting them : Let them he only thine own, and not strangers' with thee, (Prov. V. 17). Again with respect to them he says : Honey and milk [are'] under thy tongue, (Song of Songs, iv. 11.); which the sages of old explain in this manner : The things which are like honey and milk ought to he under thy tongue^. of Rabbi Jochanan went to rest, (i. e. he died) ; then Rav Assi said unto him (Rabbi Eleazar) : Come;, I will teach thee the matter of the Chariot ; but he said unto him : had I been worthy \oi knowing this subject] I would have learned it of Rabbi Jochanan thy teacher. Rabbi Joseph was studying the matter of the Chariot, whilst the elders of Pumbeditha were reading the matter of the Beginning, (i. e. the matter of the Creation), so the latter said unto him : My lord, teach us the matter of the Chariot, but he said unto them: Did you teach us the matter of the Beginning (the matter of the Creation) ? So they taught him the same. After they had taught it him, they said unto him : My lord, teach us the matter of the Chariot, but he said unto them : With regard to these [subjects] we are taught thus: Honey and milk [^are'] tmder thy tongue, (Song iv. 11.); [^meaning that] The things that are sweeter than honey and than milk onght to be under thy tongue, (i. e. thou must not utter them). Rabbi Abuhuh says []we may also derive it] from this [^text], ^ti'llb^ D''ti/13 The lambs are for thy clothing ; do not read it D''J^13 lambs, but [read it] D''5i^^l3 the secret things, (meaning) the things which are the Mystery of the Universe, let them be as a garment to thee. Bab. Talmud Treatise Chegigah, Section 2. 3 That is : Thou must not utter them. See the preceding Note. PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW. CHAPTER III. As to the Orbs, these are called WDfD Hea- ven, V^pl the Expansion, b'M^ the Habitation, and jni")V t^^^ Desert {of the Ether). Now these con- sist of nine^ Orbs ; the orb that is nearest to us is the orb of the Moon ; the second [orb, immedi- ately] above it, is the orb in which is the planet called 2313 Mercury ; the third orb [immediately] above this, is the one, in which is mi3 Venus ; the fourth orb, is that, in which is HDn the Sun ; the fifth is that, in which is Dn^J1 The Fishes. VIII. However in the ninth orb itself there is neither division nor any of those figures, nor even any star ; and it is only by joining together 97 the stars which are in the eighth orb, that the large stars contained in the same will represent those figures or something like^ them. IX. Now these twelve figures coincided^ with those parts only at the time of the flood, when these names were also given to them ; but at this time they are removed a little, for all the stars that are in the eighth orb revolve just the same as the sun and the moon [do], only they revolve slowly; so that the part [of a circle], through which the sun and the moon move in a day, any one of those stars moves through in about seventy years. X. As to the planets which we see, there are some among them which are small planets, such that the earth is greater than any one of them ; and again there are among them some great pla- nets, such that any one of them is greater than the earth by many times; now the earth is greater than the moon by about forty times, and the sun is again greater than the earth by about a hundred and seventy times ; and consequently the moon is about a six thousand and eight hundredth part of the sun ; moreover there is no one among the pla- nets which is greater than the sun, nor is there any planet smaller than 1D13 Mercuryy which is in the second orb. XI. All the planets and orbs are beings pos- sessed of soul, mind and understanding. Moreover ' inD inp literally : near them. 2 D^pbnn |n'l^^ "["IID n"i:iOD Vn Hterally : were arranged in the same way with those parti. N 98 they are alive, they exist, and know Him who spake [the word], and the Universe existed. All of them, in proportion to their magnitude and to their degree, praise and glorify their Creator, just as the Angels [do] ; and in the same way as they know the Holy One, blessed be He ! so do they also know themselves ; they also know the angels that are above them. Now the knowledge of the planets and of the orbs is less than the knowledge of the angels, yet it is greater than the knowledge of the sons of men. XII. God has created, beneath the orb of the moon, a matter which is not like the matter of the orbs ; and He has also created four qualities [suit- able] to this matter, which are not like the qualities of the orbs ; and every quality is fixed in a part of this matter. XIII. The first quality is the quality of fire ; this was joined to a part of this matter, and so there resulted from both of them the body of fire. The second quality is the quality of air ; this was joined to a part of it, (viz. to a part of the matter) and so there resulted from both of them the body of air. The third quality is the quality of water, this was joined to a part of it, and so there re- sulted from both of them the body of water ; and the fourth quality is the quality of earth ; this was joined to a part of it, and so there resulted from both of them the body of earth. XIV. Consequently there are beneath the firmament four different bodies, one above the 99 other, and every one [of them] encompasses the one which is within' it, on all its sides, like awheel. The first body, which is nearest to the orb of the moon, is the body of fire ; beneath this is the body of air ; again, beneath this is the body of water ; and again beneath this is the body of earth ; how- ever there is not between them any space void, and altogether without matter. XV. Now these four bodies are not beings possessed of soul, [on the contrary] they have no understanding and no perception, but are like dead bodies ; yet every one of them has a propensity which it neither knows nor comprehends, nor has the power of altering ; and this is what David says : Praise the Lord from the earth, [ye] dragons and all deeps. Fire and hail, snow and vapours, (Ps. cxlviii. 7, 8.) ; the meaning of these words being this: Praise Him ye sons of men, from^ His power which ye perceive in the fire, and in the hail, and in the other things created, which are seen beneath the firmament ; for the power of these may at all times be perceived both by small and great. * liDD nL3D7ti^ literally : which is beneath it. ^ That is^ make His power which ye perceive in the fire, hail, &c. the theme or subject of the praises, which you offer unto Him. r'RKCEPT.S TvELATING TO THE F0UNDAT10^'S OF THE LAW. CHAPTER IV. These four bodies, namely, fire, air, water and earth, are the elements of all the things created beneath the firmament ; so that all things existing, whether they be man or beast, fowl, creeping thing, fish, plant, mineral, precious stones, pearls, or other stones, [namely such as are used] for buildings, mountains, or lumps of clay — have all of them their matter composed of these four elements. II. And consequently all the bodies which are beneath the firmament, (these four elements excepted) are composed of matter, and [possessed of] qviality; and their matter is [again] composed of these four elements ; but every one of these four elements is composed of nothing but [primitive] matter alone, and [moreover is possessed of] qua- lity. III. The nature' of fire and of air is that they should move from beneath, [namely] from the^ ' "]"J1 literally : the way or manner. ^ \*1i^n "intDQ literally : J'rum the midst, or rather from the navel of the earth. 101 centre of the earth upwards, towards the firmament ; and the nature of water and of earth is, that they should move from beneath the firmament down- wards as far as the centre ; for the centre of the firmament is that lowest [point], lower than which nothing can [he said to] be. But now that motion takes place, neither by their consciousness nor by their desire ; but only by the propensity given" unto them, or by the nature imparted^ to them. IV. Fire is by its nature hot and dry ; it also is the lightest of them all. Air is warm and moist. Water is cold and moist ; Earth is dry and cold, and is also the heaviest of all of them. Now water being lighter than earth, it is therefore found [to be] above the earth. Again, air being lighter than water ; it therefore floats on the surface of the water. But fire is [even] lighter than air. V. And because these are the elements of all bodies beneath the firmament, every body, whether it be that of man, or cattle, beast, fowl, fish, plant, mineral or stone, will be found to have its matter composed of fire, air, water and earth. But all these four are mixed together, and on their being mixed together, every one of them becomes altered, [in such a manner] that the compound of all the four proves to have no similarity with any one of them when by itself ; so that in the mixture not even one single particle is fire by itself, water by itself, earth ^ ]n^ ^2p^\D literally : that ivasjixed in them. ^ im VlDUliy literally : that was founded in them. 102 by itself, or air by itself; but all of them are altered, and become one body. VI. Now in every body composed of these four [elements] will be found cold, warmth, mois- ture and dryness all at once. Yet some of them are bodies in which the element of fire is the most predominant, as [for instance] those which possess animal life ; and therefore warmth will be per- ceived in them most. Again, some of them are bodies in which the element of earth is the most predominant, as stones [for instance], and therefore in them dryness will be perceived most. Again, there are bodies in which the element of water is the most predominant, and therefore in them mois- ture will be perceived most. VII. Also in the same manner will one body be found to be warmer than another warm body ; and again, one body to be more dry than another dry body ; there will likewise be found bodies in which cold alone is perceptible, and again bodies in which moisture alone is perceptible, and also bodies in which cold and dryness are to be perceived [both] at once and in an equal degree, or cold and mois- ture [both] at once and in an equal degree, or warmth and dryness [both] at once and in an equal degree, or warmth and moisture [both] at once and in an equal degree ; so that in proportion to the quantity of the element which is found among the ingredients of the mixture, will the effect of that element and its nature be perceived in the body which is com- pounded. 103 VIII. Now every thing that is composed of these four elements must again be ultimately de- composed into them. There may be one thing which will be decomposed after some [few] days, and again another there may be which will be de- composed after a great many years ; yet it is im- possible for a thing that has been composed of them not to be again decomposed into them ; it is not even possible for gold or ruby not to become cor- rupted and be reduced^ again to its elements ; but part of it must again become fire, part of it water, part of it air, and part of it earth. IX. But since every thing, when destroyed, must be decomposed into these elements, why was it said unto man : and unto dust shalt thou re- turn, (Gen. iii. 19.) ? — It is because the greatest part of his structure consists of dust. Moreover every thing, which is destroyed, is not reduced to the four elements immediately after it is destroyed ; but, when destroyed, it [first] becomes another thing, and that other thing again becomes another ; but ultimately things must be reduced to their elements ; and consequently all things perform^ re- volutions. X. These four elements [themselves] change into each other constantly, daily, and hourly ; yet part of them [only], and not the whole bulk of them ; ^ nin"'1 literally: and come hack, or return. ^ HT'^n ]nnn llterally : turn in a circuit, i. e. ultimately return to that state, in which they were created. 104 for instance, that part of the earth which is nearest to the water, changes, gets crumbled, and becomes water; likewise that part of the water which is nearest to the air changes, melts away, and be- comes air ; and so it is with the air, [namely], that part of it which is nearest to the fire changes, labours, and becomes fire ; and also the fire, [namely] that part of it which is nearest to the air changes, labours, gets condensed, and becomes air ; again the air, [namely] that part of it which is nearest to the water changes, gets condensed and becomes water; and [lastly] also the water, [namely] that part of it which is nearest to the earth changes, gets condensed, and becomes earth. But this change [takes place] by degrees, and in process^ of time. XI. But it is not the whole of the element which is changed, so that the whole of the water should [ever] become air, or the whole of the air fire, for it is impossible that one of the four ele- ments should be lost^; but part only of the fire becomes air, and part of the air becomes fire. And so it is with every one [of them] and its fellow [element], [namely that] a mutual change is found [to take place] between all four of them, and that they perform continual revolutions. ^ D''0'*n '^"n^} ''Sbl literally.- and in proportion to the length of time. ^ ^vl"l^*^ nmoNi p ^^^? bi::>T\v literally.- that one of the four elements be taken away. 105 XII. Now tliis change arises from the revo- lution of the orb, and it is by this revolution also that the four [elements] join each other, and that there result from them all other substances (bo- dies), as men, living creatures, plants, stones, and minerals ; and it is God who imparts to every sub- stance the quality which is suitable to it, by means of the angels of the tenth degree, namely, by those Intelligences which are called Ishmv' (men). XIII. You can never see matter without quality, nor quality without matter, and it is only the understanding' of man which abstractedly"* parts the existing body, and knows that it is com- posed of matter, and [that it also possesses] qua- lity. It (the understanding of man) also knows that there are bodies, the matter of which is com- posed of four elements, and that again there are bodies, the matter of which is simple, and not com- posed of any other matter. And as to those Intel- ligences which have no matter at all — these cannot be perceived by the eye, but are known only by the penetration*' of the mind, in the same manner as we know the Lord of All, though not by the sight of the eye. XIV. The soul of all flesh is the quality there- of, given to it by God ; moreover that more excel- ' See page 84. IT viii. * D'T^?^ 1*? literally: the heart of man. '•' \r\yiyi literally : in his mind. '' iSl I'^i^l literally: hi/ the eye of the heart. 106 lent knowledge, which is found in the soul of man, is the quality of man, who is perfect in his know- ledge ; and it is with regard to this quality that it is said in the law : Let us make man in our IMAGE, AFTER OUR LIKENESS, (Gcu. i. 26.), mean- ing, that he (man) should be possessed of that qua- lity which is able to know and to comprehend those Intelligences that have no matter, in the same manner as the angels [do], and thus be similar to them ; so that this is not said with regard to that form which may be perceived by the eye, as for instance, the mouth, the nose, the cheek-bones, or the other features of the body, for this is expressed' by "l>^n shape; nor does it refer to the life which is found in every creature possessing animal life, by which it eats, drinks, begets, feels and reflects ; but [it refers] to that knowledge only which consti- tutes the quality of the soul, and it is of the qua- lity OF the soul that the Scripture speaks [when saying] in our image, after our likeness. Now this quality is very often called iL^s^ soul, and also nn spirit; men therefore ought to be very careful with regard to these expressions ^ so as not to mistake them ; and they must learn [to know the true meaning of] every such expression from its context. XV. This quality of the soul is not composed of the elements, so that it ever can be again decom- posed into them ; nor does it proceed from the ^ HDU! ■l^?7^ literally: its nayne is shape. ^ ]r\)DW2. literally : in their names. 107 power of the breath [of life], so that it should stand in need of the breath [of life] in the same manner as the breath [of life] stands in need of the body ; but it proceeds from the Lord — from Heaven ; therefore when the matter, which is composed of the elements, becomes decomposed, and when the breath [of life] also perishes (for this can exist no otherwise than with the body, and stands in need of the body, in all its functions^), that quality is [nevertheless] not destroyed*, because it does not in its functions stand in need of the breath [of life], but continues to know and to comprehend those Intelligences that are distinct from all matter, and also to know the Creator of all things ; and it lasts for ever and ever. This is what Solomon said in his wisdom : Then shall the dust return to the earth as it was, and the spirit shall return tmto God who gave it, (Eccles. xii. 7). XVI. All the things, that we have said re- specting this matter, are like a drop of a bucket^ ; these things being very profound, but yet not so profound as is the matter [treated upon] in the first and second Chapters, Now the explanation of these things, which are [treated upon] in the third and fourth Chapters, is called n^tl^sni ntt^VQ' the matter of the Begituiing, (i. e. the matter of the ^ rCJ^yQ 732 literally : in all its doings. * /T^Dn ^^7 literally : is not cut off. ^ An expression made use of in Isaiah xl. 1 5. ^ Literally : the work of the Beginning. See page 91- Note 3, and page 92. Note 2. 108 Creation) ; and thus the sages of old have directed, that even these things must not be lectured upon before many people, and it is only to one person that these things may be made known and taught. XVII. But then what difference is there be- tween the subject [relating to] the niD"lD rW)JKi^ matter of the Chariot, and the subject [relating to] the n''tt'^<')l nt^Vi^ matter of the Beginning'^ [It is this, namely, that] on the subject relating to the matter of the Chariot, we must not lecture even to one person, unless he be wise and intelligent by his own understanding, and even then we are only to point out to him the passages ; whereas, in subjects relating to the matter of the Beginning, we may instruct one single person, though he could not understand it by his own knowledge ; moreover we may make known to him all that he is able to know of these matters. But why may we not teach it in public^ ? [It is] because every man has not a mind extensive enough perfectly'^ to comprehend all the interpretations and explanations [requisite] for these matters. XVIII. At the time when a man reflects on these things, and knows all the creatures, whether they be angels, orbs, or men, or the like [beings], and sees the wisdom of the Holy One, blessed be He ! in all the things formed and created, he ^ See page 90. H xvi. and page 91. IT xvii. ^ DOlb literally: to a multitude. .1 |>n2 ^'^ literally : to their clearness. 109 increases in his love to God\ his soul thirsts, and his flesh longs to love God^ blessed be He ! Moreover he stands in awe, and is terrified on ac- count of his lowness, his destitution and his insig- nificance, when comparing himself to one of those sacred and great bodies, and so much more [when comparing himself] to one of those pure Intelli- gences which are distinct from all matter, and composed of no matter whatever; as then he finds himself to be a vessel full of shame and ignominy, destitute and needy. XIX. Now the subject treated upon in these four Chapters, as comprehending these five^ com- mandments, is that which was called by the sages of old D1"12 The Garden; so they said : Four^ [men] have entered the Garden. Now although these * DIpDH the place or space, is an epithet given by the Rab- bins to God, as denoting His Omnipresence. ' Namely the first five Commandments, enumerated in the Original Work at the head of the Book of Knowledge, and which are treated upon in the first four chapters. These are 1st, To know that there is a God. 2dly, Not to imagine that there is another God beside the Lord. 3dly, To be aware of His Unity. 4thly, To love Him, 5thly, To stand in awe of Him. Four [men] have entered into the Garden, they are these, Ben Azay, Ben Zomah, Aher, and Rabbi Akivah. Bab. Talmud, Treatise Chegigah, Section 2, * DT\3 an <>rchai(), or beautiful Garden, whence the word Paradise mav lie derived. 110 were great men in Israel, and also very wise men, still all of them had not the power of knowing and comprehending these matters unto perfection. XX. But as for myself, I should say, that to take a walk in the Garden is becoming to him only, who has [first] filled his stomach with bread and with meat, (i. e. who has first nourished his mind with more solid food) ; now by bread and meat we understand the knowing of what is un- lawful and what is lawful, and the like things respecting the other Commandments. XXI. Now although these things were called by the sages little tJmigs, for behold ! the sages say: " A great thing is the matter of the Chatnot^ and little things are the discussions^ of Abajah and Ravah,'' still they deserve for all that to have the precedence given to them, inasmuch as they calm the mind of man before-hand, and as they are also the great good which the Holy One, blessed be He ! has bounteously diffused over the inhabitants of this world, to the end that they may inherit the life of the world that is to come ; moreover these every one may know, small and great, man and woman, he that has an extensive^ mind, and he that has a limited^ mind. " A great thing is the matter of the Chariot, and little things are the dismissions of Abajah and Ravah." Bab. Talm. Treatise Sitckah, Section 'Z. ^ ini l7 literally : a wide heart. ^ liip a) literally : a short, or narrow heart. PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW. CHAPTER VII. It is [part] of the foundations of the law to know, that God may cause the sons of men to pro- phesy. Now Prophecy can rest only on an emi- nently wise man, who has the power of ruling his propensities, with whom no bad' imagination has any prevalence whatever in this world, but who by his knowledge is always able to overcome his bad imagination; and who moreover is a man of a very extensive and well regulated mind. II. The man who is replete with such virtues, and whose bodily constitution too is in a perfect state, on his entering into the garden^, and on his * V^n 1^'' literally : the bad imagination, is a term used by the Rabbins to denote the propensity to evil implanted in man, and is also used by them as an epithet of Satan, whereas by iltOn "llt^ they understand that sense in man which prompts him to do that which is good; yet "l^** imagination, when used by itself, and without any adjective at all, must always be taken in a bad sense, and as equivalent to VIH 12i'' the bad imagination. ® Profound meditation on abstract and metaphysical sub- jects is figuratively termed by the Rabbins : Promenading in the Garden. See p. lOP- H xix. 112 being carried away by those great and extensive' matters, if he have a correct knowledge so as to un- derstand and to comprehend [them] — if he continue to keep himself in holiness — if he depart from the general manner of the people who walk in the darkness^ of temporary things — if he continue to be solicitous about himself, and to train his mind so that it should not think at all of any of those perishable things, or of the vanities of time and its devices, but that it should have its thoughts con- stantly turned on high, and fastened to the Throne^ [of Glory], so as to [be able to] comprehend those holy and pure Intelligences, and to meditate on the wisdom of the Holy One, blessed be He ! [which wisdom is displayed] throughout, from the first Intelligence even to the centre of the earth — and if by these means he come to know His Excellency — then the Holy Spirit immediately dwells with him ; and at the time when the Spirit rests on him, his soul mixes with the de- gree of those angels that are called Ishim* (men), so that he is changed into another man. More- over he himself perceives, from [the state of] his knowledge, that he is not as he was, but that he has become exalted above the degree of other wise ^ D"'pimn literally : the distant. ^ pin Ott^HDl literally: in the darkness of time. ^ WiDtl nnri rrnCi^p literally.- bound under the thro^^e. ^?DD Throne stands here for lUDH SDD The Throne of Glory. * D^lt^^? (hhim) the tenth and lowest degree of Angels. See page 84. IT vm. 113 men ; just as it is said of Saul : A7td thou shall prophesy with them, and shalt he turned into an- other man, (1 Sam. x. 6). III. The prophets hold various degrees. As in tvisdom one wise man may be greater than an- other, so in prophecy one prophet may be greater than another prophet. All of them sec, however, the apparition of prophecy in a dream only, in a vision of the night, or on some particular day, when deep sleep falls on them ; just as it is said : I [the Lord] will make myself known unto him in a vi- sion, andivill speak unto him in a dream, (Numb, xii. 6). IMoreover the limbs of all of them, at the time when they are prophesying, shake, their bo- dily power fails, their ideas become perplexed, and their mind, undisturbed [by any other impression], is left to conceive that which it sees, as it is said of Abraham : And, lo, an horror of great dark- ness fell upon him, (Gen. xv. 12.), and as it is also said of Daniel : For my comeliness was turned in me into corruj)tiott, and I retained no strength, (Dan. X. 8). IV. The things that are revealed^ to the pro- phet in an apparition of prophecy, are revealed to him by way of allegory'' ; but then the inter- pretation of the allegory is also at once' impressed on his mind*^ by the [same] apparition of prophecy, * I'^ymO^ literally : that they make known. ^ 75i^Q literally : parable, proverb, or Jigure. ^ TQI literally : and inunediately. * Sa^I literally : in his heart. 114 so that he knows what it means ; as was the lad- der which Jacob our father saw, And angels as- cending and descending on it, which was an alle- gory of [the rising of] kingdoms and their [ulti- mate] subjugation ; or the living creatures which Ezekiel saw; or the seething pot\ and the rod of an almond tree"^ which Jeremiah saw ; or the roll [of a hooJc]^ which Ezekiel saw; or the ephah^ which Zechariah saw ; and so it was with all the other prophets ; some of them there were, who, like these, related the allegory, and also [gave] the interpretation thereof; and others there were who told the interpretation only ; and sometimes they related the allegory only, without [giving] any in- terpretation, as are parts of the speeches of Eze- kiel and Zechariah ; yet all of them prophesied in allegories, and by way of enigmas, V. The prophets in general were not able to prophesy at any time when they wished [to do so], but were obliged to prepare their minds, and to sit down joyfully, cheerfully and solitarily; seeing that prophecy dwells neither amidst melancholy'^ nor 1 Jer. i. 13. ^ jgr. j, n, 3 Ezek. ii. 9. ■* Zech. v. 6. 13 -in.vjT ni'^^ -lQ^?::r id^d m':' '^)^Dm r\i^w iqk r\-\bp imQ iib) p^rwn "jinD i^b^ ;iu:iy iino iib^ m^^y nnotir -121 ']^r^D iiba d^Sidi onn -jiriD ah) tt^^«-l %-Tm p3Dn PD3 %Ti 1J3D 'b inp nn:!) iDi^:^ m:ix: ^t:^ " Unto David a Psalm." This informs us that the n3'*3ti/ Shechinn (the Majesty of God) dwelt with him (David) first, and 115 amidst Apathy, but amidst joyfulness; and there- fore the sons of the prophets [used to have] before them a psaltery*' and a tabret, and a pipe, and a harp, and thus used to seek after prophecy; and, on this account, it is said: D"'^*^3i^D nZDm^ And they shall [wcmt to] prophesy, (1 Sam. x. 5.); meaning that : they trained themselves iti the man- ner ofpi'ophecy, so that they might [in time] pro- phesy, just as we say : '?f:inj:- ''ih'^ such and such and then he sung the song^ " A Psalm unto David." — This informs us, that he first sung the song, and then the Shechina dwelt with him ; for the Shechina dwells neither amidst apathy, nor amidst melancholy, laughter, levity, or idle prattling, but amidst joyfulness [^arising from the fulfilling] of the Com- mandments, for it is said : But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him, 2 Kings iii. 15. Bab. Talmud, Treatise Psachim, Section 10. It will easily be perceived that the circumstance of some of the Psalms being inscribed thus: mD?D 1117 Unto David a Psabn, and some thus: 111? lIDfD A Psalm unto David, gave rise to this reasoning of the Rabbins. ^ See 1 Sara. x. 5. "^ Here our Author's argument turns on D''}*?22nD being in the Hithpael, which very frequently expresses to J'ei(rn, pretend or want to do some thing. As an instance we shall mention the 7th verse in the 13th Chapter of the Proverbs. 21 pm WWM^Ki b^ ]^^?^ -ll^ryriD W^ there is that maketh himself (i. e. pretends to be, or wants to make himself) rich, yet hath nothing ; there is that maketh himself, (pretends to be, or wants to make himself) poor, yet hath great riches. The same also D''K23nD UDm ought in our Author's opinion to be rendered by: And they \_shair\ want to make prophets of themselves. " 7l^r\12 Also in the Hithpael. See the preceding note. 116 a man makes himself great, (pretends, or wants to be great). Those who sought to prophesy were called □''^^''n3^ ""Dl' the sons of jyrophets, (young prophets, or candidates to be prophets), but al- though they were thus preparing their minds, it still was possible that the Shechina (the Majesty of God) should dwell with them, and also possible that it should not dwell with them. VI. All that which we have said [on this head] relates to the manner of prophecy of all the ancient and later prophets, except Moses our Rabbi, the master of all prophets. But what difference was there between the prophecy of Moses, and the prophecy of all the other prophets ? — All the [other] prophets [saw the prophecy] in a dream or in a vision ; but our Rabbi Moses saw it, whilst he was awake, and standing upright, for it is said : And when Moses teas gone into the tabernacle of the congregation to speah with Him, then he heard the voice of one speaking unto him, (Numb, vii. 89). VII. To all the [other] prophets [it was re- vealed] through the medium of an angel, and there- fore they saw that which they saw, in an allegory or enigma, but to Moses our Rabbi it Avas not through the medium of an angel, for it is said: With him will I speak mouth to mouth, (Numb, xii. 8). And it is also said : And the Lord spake utito 3Ioses FACE to face, (Exod. xxxiii. 11). ' 2 Kings ii. 3. and also in several other places in Scrip- ture. 117 And again it is said: And the similitude of THE Lord shall he behold, (Numb. xii. 8.) ; by which it was meant to express, that there was no allegory, but that he saw the thing quite per- spicuously, not in an enigma, nor in any allegory ; and this is what the law bears witness concerning him [by saying] : even apparently cmcl not in DARK speeches, (Numb. xii. 8.), meaning, that he did not prophesy in dark speeches, but openly, because he saw the thing quite perspicuously. VIII. All the other prophets were terrified, troubled and worn^ out [by the power of prophecy] ; but with Moses our Rabbi it was not so, and this is what the Scripture says : As a man speaketh unto his friend, (Exod. xxxiii. 11.) ; meaning, that as a man is not troubled by hearing the words of his fellow, so the mind of IVloses our Rabbi had the power of conceiving the word of prophecy, whilst retaining all its faculties unimpaired^ IX. All the [other] prophets could not pro- phesy at any time that they wished [to do so] ; but with Moses our Rabbi it was not so ; but at any time when he wished for it, the Holy Spirit came* upon him, and prophecy dwelt with him ; so that it was not necessary for him to prepare his mind, and to put himself in readiness; for, behold! ^ D''j;nDnQ1 literally : And melting away. ^ Uba noy by IDrj S^m literally : n-hilst standing per- Cecily on his stand. * ^^^^2? literally : tvas put on him. 118 he always was prepared and ready for it, like the ministering' angels. He therefore was able to prophesy at any time, as it is said: Stand still, and I will hear what the Ltord will command con- cerning you, (Numb. ix. 8). And this was assured to him by God, for it is said : Go say to them. Get you into your tents again. But as for thee, stand thou here by me^, (Dent. v. 30, 31). X. Behold ! by this you learn ^ that with re- gard to all the [other] prophets, these, when pro- phecy departed from them, returned to their tents again, by which is meant, [that they returned again to] their bodily wants, like the rest of the people, and therefore did not keep away from their wives ^; but as to Moses our Rabbi, he did not return to ^ By jnniiTf ''^^?7D the ministering or officiating angels, those angels are understood^that are in the immediate presence of the Almighty. ^ itt^:n h^ -b -idkd -jni wr}\)r^ ^sd "^D^^^ TMsn^ ^'''l23.T literally : and in .separation, from W\^ to set apart. Thus with the Rabbins every strictly sober man M'ho endeavours to part with the grosser pleasures of the world, is called Ii71*12, and the training one's self to so strictly sober a life, is called P"Hi^''"l2 . But to those who by way of hypocrisy showed themselves too punctilious in their abstemiousness, and who fell into the grossest self-conceit, the name of D''ti^T^2 Pharisees, was given as a stigmatizing epithet. ' mUSD literally : it is a Commandment. ' 1J2 DHQl r> ti^'' literally : there is something in it, or simply iJl Dnm something in it, is a well known Rabbinical phrase which implies that there is something wrong in the matter, that the thing is suspicious or unaccountable. ^ inptn by ^m^^ jn^DVQ— nprn (probably from prn strong, or to hold), is generally used by the Rabbins to denote any strong hold, or reason for supposing some thing, (almost bordering on the certainty of an axiom), thus they say : npIH imn b^2 ''2S1 V33 T^VD DIN* ]^^? There is a great reason to suppose, or it is held for certain, that no vian can behave in an impudent 121 for so we are commanded [to do], just as we are commanded to decide a legal case, by [the deposi- tion of J two honest witnesses, although it is possi- ble that they should have borne false witness ; since, however, with us they are [supposed to be] honest [men], we^ ought to support them in their honesty. And respecting such and the like matters it is said : The secret things helong unto the Lord our God: hut those things which are revealed belong unto us, and to our children^ (Deut. xxix. 29.) ; and again it is said : For man looheth on the outward aj)pearance, hut the Lord looheth on the heart, (1 Sam. xvi. 7). impudent manner to his creditor. And so they say also : ''p^^< ^''^lp?^^? ^?'^I1J we take the man for what he was supposed, or held to he ; so that ^T\sm b^T imK I^^DVD signifies : they take him for what he was supposed to be. 5 bv im>^ pi^OV^ literally : thei/ place them on. PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW. CHAPTER VIII. With regard to Moses our Rabbi, the Is- raelites did not believe him in consequence of the signs which he performed, (for he who believes in consequence of signs, must still have some suspi- cion in his mind^ whether it might not have been possible that the sign should have been per- formed by enchantment or witchcraft"); but, [on the contrary], all the signs which Moses performed in the wilderness were performed by him, as a [mere] matter of necessity, and not with the purpose of giving proof of [the truth of] his prophecy. When it was necessary to drown the Egyptians — he divided the sea, and plunged them into it. When we had need of food — he brought us down Manna. When they were thirsty — he divided the rock for their sake. When Korah 1 1^72 literally : i?i his heart. 2 And consequently, had the Israelites believed Moses in consequence of the signs which he performed, their belief could never have been firm, and unshaken by suspicion. 123 and his company denied him — the earth swal- lowed them up. And so it was with all the other signs. II. Wherefore then did they believe him ? [It was] in consequence of accompanying him to Mount Sinai; when our own eyes and not an- other's beheld, and when our own ears and not another's heard, the fire, the thunderings and the lightnings ; whilst he approached the thick dark- ness, and the voice spake unto him in our own hearing: Moses! Moses! go, and say unto them so and so; just as it is said: The Lord talked with you face to face, (Dent. v. 4). And again it is said : The Lord made not this covenant with our fathers'^ , (Deut. v. 3). III. But how do we know that the accompa- nying of him to Mount Sinai alone was the proof of his prophecy being true, and not liable to sus- picion ? — It is because it is said : Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for EVER, (Exod. xix. 9). Consequently, before that event, they did not believe him with a faith which could last for ever, but with a faith which could still admit of doubt'. IV. And therefore [we say], that those [very men], to whom he was sent, were the witnesses to * hut with lis, even ns, who are all ofns here alive this day. •■' nit:?nDi -iin-irr nnn.^ m^^' literally: nfhr which there is [_still^ meditation and rcjlection. 124 his prophecy that it was true ; so that he needed not to perform any other sign for them, for both they and he himself were witnesses in the matter, just as two witnesses who saw together any one thing, would mutually bear witness to each other, that they spoke the truth ; and neither of them would need to give a proof to the other; so with regard to Moses our Kabbi, after accom- panying him to Mount Sinai, all the Israelites became his witnesses, and there was no need for him to perform any sign before them. V. Now this is that which the Holy One, blessed be He ! spake unto him at the beginning of his prophecy, when He delivered unto him the signs to be performed in Egypt, saying: And they shall hearheu to thy voices (Exod. iii. 18). [For] Moses our Rabbi well knew, that he who believes in consequence of signs, still entertains in his mind some suspicion — that he still doubts and reflects — and therefore he declined to go, and said : But, behold ! they will not believe me, (Exod. iv. 1). Until the Holy One, blessed be He ! made known unto him that " these signs are only [to serve] until they have gone out from Egypt ; but that after they have gone out and stood on this mount, all suspicion, that they may have entertained against thee, will be removed; for I give thee here a sign, by which they will know that I have truly sent thee from the very first, so that no suspicion shall remain in their minds \" ' D172 literally : in (heir hearts. 125 And this is that which the Scripture Scays: And this shall he a token unto thee that I have sent thee : when thou hast hronght forth the peojde out of Egypt, ye shall serve God iqmri this ■mountain, (Exod. iii. 12). VI. Hence we'" say, that we would not believe any prophet that should arise after Moses our Rabbi, in consequence of the sign alone, saying : " If he perform a sign, we will hearken unto him in every thing that he may say," — but [if we hearken unto him, it is] in consequence of the commandment, with which Moses charged us in the law, saying : " When he gives you a sign, ye shall hearken unto him ;" just as he commanded us to decide a [legal] matter by two witnesses, al- though we may not know whether they have borne true or false witness, so are we also commanded to hearken unto this prophet, although we do not know whether the sign be true, or [the work of] witchcraft^ or enchantment. VII. And therefore if a prophet were to arise and perform great signs or wonders, but sought to deny the prophecy of Moses our Rabbi, we should not hearken to him, but should know certainly^ that the signs were [performed] by en- chantment or witchcraft ; seeing that the prophecy of Moses our Rabbi was not [established] by ^ IDIi^ r\J>?!iD3 literally : Hence thou sayest. ^ iDi<7l ^Ili/D^ literally: by witchcraft or enchantment. * TlKil literally: plainly, clearly. 126 signs, so that we could compare the signs of this man with the signs of the other; but we saw it with our own eyes, and heard it with our own ears, the same as he (Moses) himself heard it. VIII. Behold ! what the matter resembles ; it is just like witnesses that were to bear witness before a man, respecting a thing which he saw with his own eyes, that it was not so as he saw it ; in which case he would surely not hearken unto them, but would know certainly that they were false witnesses. And therefore the law says, that if [even] the sign or the wonder come to pass, thou shalt [still] not hearken unto the words of that prophet ; for behold ! this [man] comes to thee with a sign or wonder, to deny that which thou sawest with thy own eyes; and since we only believe signs, in consequence of the command- ment with which Moses has charged us, how then are we to receive the sign of him, who comes to deny the prophecy of Moses our Rabbi, which we both saw and heard? PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW. CHAPTER IX. With regard to the law, it is clear and mani- fest, that it is a commandment which is to last for ever and ever, and which does not admit of any alteration, diminution or addition ; for it is said : JVhat thing soever I command you, observe to do it; THOU SHALT NOT ADD THERETO, NOR DIMI- NISH FROM IT, (Dent. xii. 32). Again it is said : But those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law, (Dent. xxix. 29). Be- hold ! this informs us, that, with respect to all the words of the law, we are commanded to perform the same for ever. Moreover it is said: A71 ordinance FOR ever in your generations, (Numb. XV. 15.) ; and again it is said : It is not in heaven, (Deut. XXX. 12). II. Behold ! this informs us that no prophet is allowed to introduce henceforth any innovation. Should therefore any man arise either from among the nations or from among Israel, and perform any sign or wonder, and declare that the Lord has sent him to add any commandment, or to diminish any commandment, or to explain any of the com- 128 mandments in such a way^ as we have not lieard from Moses ; or if he were to say that the com- mandments which have been commanded to the Israelites are not [to last] for ever, and from ge- neration to generation-, but that they were only temporary commandments : then, behold ! that man is a false j^^'ophet, (for behold ! he came to deny the prophecy of Moses), and so he is to be destroyed by strangulation^ in consequence of his ^ li^lTS literally : an explanatioji, i. e. by such an explana^ tion as <$-c. ^ PiTyn ^InT) literally: and for the geyierations of genera^ tions. p:n ^">ii n:^j< ono n-nr^i And it is written : Even that prophet shall die, (Devit. xviii. 20). Now whenever death is recorded in the law without Qhe mode] being specified, it is no other than that by stran- gulation. Bab. Talmud, Treatise Sanhedrin, Section 10. The punishment of death, according to the doctrine of the TalmudistSj is divided into two principal classes; namely, into X'1 r\^l T\T\^l^ death awarded by the court of justice, and T\T^t^ D''Dti/ ''Ti death by the hands of Heaven, viz. when God has reserved it to Himself to destroy the transgressor. The first was, according to the nature of the crime, inflicted in four different manners, viz. 1 . By n /""pD pelti77g or stoning ; when the culprit, pi- nioned and stripped of his clothes, with the two witnesses, ascended a scaffold twice as high as the height of a man, whence one of the witnesses pushed him down, so that he fell with his face to the ground ; if death ensued, there was no occa- sion for stoning or pelting ; but if there still remained life in the culprit, then the other witness flung a very large stone at In's chest ; and if, after this, the culprit was still not quite dead, the 120 leaving dealt proudly by thus speaking iu the name of the Lord, things which He has not commanded the people pelted him with stones till life was extinct, thus conforming to the command given in Deut. xvii. 7 : The hands of the witnesses shall he first upon him to put him to death, a?id afterward the hands of all the people. 2dly. By n2"'^ti^ Burning ; when the culprit was placed in dung up to his middle, and the two witnesses, by pulling the two ends of a towel which was put around his neck, compelled him to open his mouth ; some melted tin, lead, or other metal, was then poured into it, so as to cause his bowels to be burnt by the same. Sdly. By jnn Slaying; which always implies nJl''in ^^^Dl destroying with a scimitar or sword, by which the cul- prit was decapitated. 4thly. By p^H Strangulation ; when the culprit was also placed in dung up to his middle, and the two witnesses, by pulling the two ends of a towel which was put around his neck, put an end to his existence. In the order in which these four different modes of ex- ecution succeed each other here, they were supposed by the Rabbins to be each of them successively less severe than the preceding one ; so that, according to them, IlTpD Sto}iing, was the severest, and p^H Strangulation, the ntiost lenient of all. Blasphemers and idolaters, after they had been stoned to death in the manner already described, were suspended from a post a short time before sun-set, and then immediately taken down ; conformably to the commandment : his body shall not remain all night upon the tree, (Deut. xxi. 23). Men only were hung, and not women ; in consequence of its being written, with regard to those that are to be hung : And if a man have committed a sin worthy of death, (Deut. xxi. 22.), which, according to the Rabbins, excludes women. With respect to the punishment of death to be awarded to li man 130 liim : for He, blessed be His name! has [on the contrary] enjoined JMoses, that this command- ment should be nnto us and to our children for EVER, and God is not a man that He should lie. III. But if so, why then is it said in the law : / tmll raise them iip a lyrophet from among their hrethren like unto thee\ (Deut. xviii. 18.)? [By this it is] not [meant] that he (the prophet) is to come to establish any [new] law, but only to enjoin [the observation of] the [actual] law, and to warn the people that they should not tres- pass against it ; just as the last of the prophets man by heaven, this is again divided into W^tyD '^'V'2. lUT'D Death by the hands of Heaven, which refers to the body only, and fully atones for the sin ; and into 1T\2 Ctitting off, which refers sometimes to the body only, (yet so that death does not fully atone for the crime, and consequently the soul is still to suffer after having parted with the body) ; sometimes to the soul only, (that is to say, that the soul is to be annihilated after the body has lived its natural time) ; and sometimes to both body and soul, so that both are at once destroyed by heaven, which is only the case with Blasphemers, in conse- quence of its being said, with regard to them : rilDJl rTlDil J^Nin ti^S^n That soul shall utterli/ be cut off, (Numb. xv. 31.), where the repetition mDJl mDH implies according to the opinion of some of the Rabbins, the destruction of both body and soul. Some of the Rabbins hold the opinion that PTO cutting off, implies also the dying childless; and make the difference be- tween n^OW ""Tl nrV^D and n")D to consist in this. 1 Which expression, like unto thee, if not for our Author's explanation, might seem to convey the idea of the possibility of another prophet's arising. Avhose authority should be in every respect equal to that of Moses. 131 said : Remember ye the Imv of Moses^ my servant^ (Mai. iv. 4). IMoreovcr, if lie (the prophet) were to charge us with any thing respecting private matters; as, for instance: go into that place, or do not go ; join hattle to day, or do not join [battle] ; build this wall, or do not build it ; we are [likewise] commanded to hearken unto him. IV. And he who trespasses against his words (commands) deserves to be destroyed by Heaven ^ for it is said; And it shall come to pass, that ivhosoever will not hearJcen unto 3Iy nords uhich he shall speak in Wly name, I will require IT OF him"', (Deut. xviii. 19). Moreover a pro- phet who trespasses against his own words, or sup- presses his prophecy ^ also deserves to be destroyed 2 U'jyD ""Tl nnv:: literally : death by the hands of Hea- ven. See p. 128, Note 3. 3 D'*^::' ""Tl IDya ^'M^ ^'2^^ yrO-\ " And it is written / will require it of him, fmeaning^ by the hands of Heaven." Bab. Talmud, Treatise Sanhcdi-in, Section 10. •* In the Bah. Talmud, Treatise Sanhedrin, Section 10. we find the following Mishnah : i!2i<^ vh\i: nai yD\D iibin n^ sS^idddh ipt^n i^^22 by -imiQm M-\^^2^ riK^ uj2)2n b^^ un^ ^t2 ^nn^n ^b wi^u! ''T2 ^nn'^D ^DT); nni b}; "iiya; i?1DtJ/n ''2Q literally : by the moulh or word of report. •* Elijah's trespass on that occasion consisted in this, that he offered a burnt offering in a foreign country, contrary to the commandment enjoined by Moses: Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest, (Deut. xii. 13), as will be perceived from our Author's reasoning in this paragraph. But as Elijah did this only tem- porarily and for the purpose of giving the lie to the pro- phets of Baal, the people were bound to obey him. Thus the Rabbins say, in the Bab. Talmud, Treatise Yebaynoth, Section 10. " U^ito him ye shall hearken, (Deut. xviii. 15). Even if he (the prophet) bid thee transgress any of the commandments [^enjoined]] in the law, as Elijah [^did] on mount Carmel, yet so it be temporarily only, hearken inito him." * V^ni literally : tvilhuut or abroad. ' Sec page 128, the latter part of Note .3. 134 l-cspectiiig sucli instances it is also said : Unto him ye shall hearken^ (Deut. xviii. 15). Now had one asked Elijah and said unto him : " How can we break that which is written in the law : that thou offer not thy burnt offerings in every 'place that thou seest, (Deut. xii. 13.) ?" he would have answered thus : God has commanded that he only who constantly^ offers sacrifices in foreign countries deserves to be cut off, and agreeably to this Moses too commanded [us] ; but as for my- self, I shall offer a sacrifice in a foreign country this day only, [and this I do] by the command of the Lord, in order to give the lie to the pro- phets of Baal. VII. And in this manner if any one of the prophets order us to transgress [a command- ment] temporarily, we are commanded to hearken unto him ; but if he say that the thing is to be broken yor ever, he must be destroyed by strangu- lation ; for the law says : Unto us and to our children for ever, (Deut. xxix. 29). VIII. And in like manner if he (the prophet) [propose to] break any of the things which vve have learned by tradition ; or if he say, with respect to any point of the law, that the Lord has en- joined him that the matter should be decided so and so, or that [in any rabbinical controversy] the point '^ ought to be decided by the opinion ' Q?'))^? literally : always, for ever. - tljjn Tbir- is the Kahbinical term for any decision ih. controversial matters. 13/ of such and such a person ; then beliohl ! that man is 2i false prophet, and must be strangled', although he perform a sign ; for, behold ! he came to give the lie to the law, which says: // is not in HeaveH\ ' See page 128, Note 3. ■* The importance which the Rabbins attach to this pas- sage of Scripture, viz. // is not in Heaven, is so great, that they go so far as to say, that it implies that God has Himself renounced the right of ever interfering in the discussions of any of the commandments enjoined in the law ; so that not only a prophet who should assume the right of deciding any rabbinical controversy on the alleged authority of inspiration would be disregarded, but even a voice from Heaven itself would be, and actually has been, disregarded in such instances. In the Bab. Tabiiud, Treatise Bahbali Meziah, Section 4, a controversy is recorded to have taken place between Rabbi Eliezer and the other Rabbins ; and after Rabbi Eliezer's opinion had been repeatedly rejected, it is stated as follows: ynn "ipy^ n^sv nr nnn ^moD nD^n uvi xrh ")D^^ T)r2^ noN* mN*^ ^/ii^s rb nD^^^ nDs* hn^jd id^pdd n^^n D^? urb ids^t -irn nnnn ]q r^^ik'^ i-'^j^id ]\s* b ^-lD^} Dnmns*'? wun ncN^ njn in^Di^ d^dh nos* ^m^D n^Si D^i -iDs^i -irn W'Un jidk^ ^'•^<-) i^n^^id ]^^^ b D^D^n ^TDbr\ D^? urh -ids* v^t\^ n-i Dm n^^ b^^'b ^3SD te3 i? mpo 'p^i imoD ns^n-^ n?y>^s '•m nmni nnD nao::; bip nni I'^n^Jt:'/:: 13^^ ]^i< n-'OT ^r^b^b ]n3 •'1-1 n^nDtirs* mton^ Don nn?^ ^3^d nni nDK i^r\)sw ^j^nn N^in ina j>Jt:rnp ti;? ^s^jd n^^ noi* ^n ^]im3 ^21 •'3in:i3 -idj^i i^^n ^Jp n"''? " He 136 (Deut. XXX. 12.) ; but in temporary matters we must hearken unto him in every thing. " He (Rabbi Eliezer) said unto them : ' If the matter is to be decided by my opinion, let this Carob-tree, (Siliqtia Arbor) prove it ! ' so the Carob-tree moved [^from its place] to a dist- ance of an hvmdred cubits, and, according to some, even to a distance of four hundred cubits ; but the others said unto him, ' Men must not bring proofs from a Carob-tree.' Then he said again, ' If the matter is to be decided by my opinion, let this stream of water prove it ! ' — so the stream of water changed its course, and flowed backwards ; but the others said unto him, ' Men must not bring proofs from a stream of water.' Then he said again, ' If the matter is to be decided by my opinion, let the walls of this lecture room prove it!' so the walls of the lecture room bent down and were about to fall, but Rabbi Joshuah rebuked them, saying unto them : ' When the dis- ciples of the sages are contending with one another in law matters, of what consequence ai'e you ? ' So the walls did not fall, out of respect to Rabbi Joshuah, yet neither did they stand up, out of respect to Rabbi Eliezer, and so they are still standing obliquely. Then he (Rabbi Eliezer) said again unto them, ' If the matter is to be decided by my opinion, let them prove it from Heaven !' — So an echo (a voice from Heaven) went forth and said : ' What will you have from Rabbi Eli- ezer, according to whose opinion matters ought to be decided in all instances?' But Rabbi Joshuah rose on his legs, and said — ' It is not in Heaven !' — But this [^text] It is not in Heaven, what does it mean .'' Rabbi Jeremiah said : \ji means that] ' men must not care for a voice from Heaven, for it has already been written in the law on mount Sinai: """inj^ miOH/ D''2"l ' After a multitude \_ye otight7\ to incVme, (Exod. * mtsnb D>n-i nnx muj*? m bv mvn Hb^ mJ;^b D^m nnx n-nn nb Thou shalt not follow a multitude to [do'] evil; neitlier shalt tliou spealc in a cause to decline after many to urest [jud^tnc7it^, (Exod. xxiii. 2). The Rab- bins altogether disregarding the accent, divide this text in sncli a manner, as to make a distinct sentence of the last three words mun'' 0-21 -\nn, which tliey seem to have translated thns : After a multitude [ye ou^ht] to incline, implying 137 IX. But wlien is it so'? — [It is so] with regard to all other commandments ; as to matters of idolatry, however, we do not hearken nnto him, not even temporarily. And were he even to jier- form~ great signs and wonders, yet if he say that the Lord commanded him tliat some idol should be worshipped, though for tliat day only, or for that hour only — then behold! this man has spo- ken to turn you away from the I^rd, and with respect to such a one the Scripture commands xxiii. 2).' Rabbi Nathan, on meeting Elijah, asked him : ' What did tlie Holy One, blessed be He! do at that time?' (viz. at the time when the voice from Heaven was thus dis- regarded and opposed by the above-stated argument) ; when he (Elijah) answered him: 'He laughed and said: My children liave triumphed over Me ! My children have tri- umphed over Me !' " ' D"'~nQ}< Dnn n^n Uterally : In what \j-cspecQ are these words said ? ^ -iQN*> uvi ^"21 i^nr •'2-1 -la^^ iniJ^ '•i-i •^Q^< mnyD vin 'b yioiy miri nn by luy j^^i^ i"? va^rn bi^ T^^-^T} v^D^i HDn i':' i^d^Q ^b^^i^v ub'bii ^b " Rabbi Abuhu said in the name of Rabbi Jochanan : In every respect if a prophet bid thee transgress the words of the law, hearken unto him ; except in matters relating to the worship of idols, in which case, though he were to cause the sun to stand still before thee in the midst of the firmament, thou must not hearken unto him." — Bab. Talmud, Treatise Sankedrin, Section 10. iinplyin*;: that all doubts and scruples wliicli may present themselves in cases of law, oiijjht to be determined by a pitnality of votes. Onkels too iendei-8 mtanb D*m -inK by : Hy-\ d':u' -H-yo nna after [the opinions or roles of] many, (Jelermine the law-case. 138 and says: And the sign or the wonder come to pass... Thou shalt not hearken unto the words of that p7'ophet... Because he hath spoken to turn YOU AWAY FROM THE LoRD YOUR GoD, (Deut. xiii. 2, 3, 5). For behold ! this man came to give the lie to the prophecy of Moses ; and therefore we know for a certainty that he is a false pro- phet, and that that which he performed was [performed] by enchantment and witchcraft; he [therefore] must be strangled'. ^ See page 128, note 3. PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW. CHAPTER X. Any prophet that may arise for us, (i. e. for our benefit) and say : that the Lord has sent him — need not perform any sign, like one of the signs of Moses our Habbi, or like the signs of Elijah or Elisha, which consisted in a change in the course of nature'- ; but his sign ought [to consist in this, namely], that he foretell things which are to happen in the world, and that his words be veri- fied ; for it is said : And if thou say i?i thine heart: Hoiv shall we know the word, c^cl (Deut. xviii. 21). II. Therefore if a man come, who is worthy of prophesying through the operation of the Lord, 2 d':'^ ^■^ ^yrVS:i ^13^:y nni ^''^ literally : in which there is cm alteration in the manner, (i. e. the usual course) of the Uninerse. ^ And if thou say in thine heart, Hon) shall we know the word which the Lord hath not spoken? — When a prophet speakcth in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, hut the pro- phet hath spoken it presumptuously, Sfc. (Deut. xviii. 21, 22). From which the inference is drawn, that if the words spoken by a prophet in the name of the Lord, actually come to pass, he must be a true prophet. 140 and moreover if he come neither to add nor to diminish, but to serve the Lord by [fulfilling] the commandments of the law, they must not say unto him : divide the sea before us ; or : call a dead body into life before us, or [do any of] the like things, and then we will believe thee ; but they must say unto him : If thou be a prophet, foretell things that are to happen ; and so he tells them, and we wait to see, whether his words will come to pass, or whether they will not come to pass. And, should even the least thing [of what he foretold] faiP, it will be evident that he is a false prophet ; but if all his words come to pass, he must be looked upon by us^ to be a faith- ful man. We must however examine him many times, and if all his words are found to be true, then behold ! that man is a true prophet, just as it is said of Samuel : A?id all Israel, from Dan even to Beer-sheha, knew that Samuel was esta- blished to he a prophet of the Lord'% (1 Sam. iii, 20). III. But do not the observers of times and the diviners also foretell that which is to happen? — what difference then is there between the pro- phet and them? — Now [the fact is, that as to] observers of times, diviners, and such men, some of their words may be fulfilled, and some of them ' b^^ literally : /a//. ^ 13''3''i71 n\T' literally : he shall be m oil?- eyes. ^ The verse preceding this is : And Samuel grew, and Ike Lord was with him, and did let none of his hords f^ALL to the ground. 141 may not be fulfilled, just as it is said : Let noiv the astrologers, the stargaxers, the monthly prog- 7fosticators, stand ?ip, and save thee from [these things'] THAT shall come upon thee, (Isai. xlvii. 13.) ; [here the prophet purposely introduces the word] '1^^^ FROM \^soME things^] that [shall come upon thee], and not [the words] "^:i;^* ^D all [things] that \_shall come npon thee]. And indeed it is also possible that none of their words should be fulfilled at all, but that they should have been altogether mistaken, just as it is said: That frustrateth the tokens of the liars, and maJeeth diviners mad, (Isai. xliv. 25). But as to the prophet, all his words are fulfilled, for it is said : That there shall fall unto the earth nothing of the word of the Lord, (2 Kings x. 10). And ■* Our Author, by taking the letter D in the word "ll^l^D to convey a partitive sense, like the D in IHSlD npm and she took [_soME~\ of the fruit thereof, (Gen. iii. 6,), understands the prophet to say: that though the astrologers, stargazers, &c. might at times have been able to foretell or prevent by their enchantments some few of the things which are to happen in this world, (for that they should be able to foretell or pre- vent all and every thing that was to happen, was quite out of the question, this being altogether beyond their power) ; yet by the will of the Almighty, they were now in this instance to be stripped even of the limited and scanty knowledge which they once possessed, so that they should not be able to decipher one single letter of that which is written in the book of fate. The text in question would therefore, according to our Author's opinion, admit of the following version : Let now the astrologers, the stargazers, the monthlii prognosticators, stand up and save f/iee even from part of that which shall come upon Ihcc. 142 again it is said : The jwophet, that hath a dream, let h'mi tell a dream ; and he that hath My word, let him speak My word faithfully. What is the chaff to the ivheatf saith the Lord, (Jer. xxiii. 28.) ; ineaning, that the words of diviners and dreams, are like the chafF, in which there has been mixed a little wheat; but their (the prophets') words are like wheat, in which there is no chafF at all. IV. And with regard to this, the Scripture has assured us and said : that those things, which the observers of times, and the diviners foretell to other nations falsely ^ the prophet will foretell to you, in the words of truth; so that you have no need of any observer of times, or diviner or the like men ; for it is said : There~ shall not he found among you any one that maheth his son or his 1 rnT3Dl literally : and lie. ^ In order to render our Author's argument more clear^ we shall quote the six verses of Deut. xviii. to which he alludes, namely, from verse 10 to verse 15. Ver. 10. There shall not bejbimd among you any one that makelh his son or his daughter to pass through the Jire, or that ■tiseth divination, or an observer of times, or an enchanter, or a witch. Ver. 11. Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. Ver. 12. For all that do these things are an abomination unto the Lord : a?id because of these abominations the Lord thy God doth drive them out from before thee. Ver. 1 3. Thou shalt be pe?fect with the Lord thy God. Ver. 14. For these nations, which thou shalt possess, heark- ened unto observers of times and unto diviners : but as for thee, (lie Lord thy God halh not suffered thcr so to do. 143 dmighter to pass through the fire, Ssf.... For these nations, S^c (Deut. xviii. 10, 14). A proj)het from the midst of thee of thy brethren, &p — (Deut. xviii. 15). V. Behold ! you are then informed, that when a prophet arises for us, it is only to foretell us things which are to happen in the world, such as plenty, famine, war or peace, and the like things. Yea, he may foretell even the concerns of a private individual, just as SauP, when he sus- tained a loss, went to a prophet, that he (the prophet) might inform him of the place where it (the thing lost) was* ; and it is only things like these that a prophet is to declare ; he is by no means to establish a [new] law, or to add or diminish any commandment. VI. With regard to any fatal^ things which the prophet may foretell, as, for instance, if he were to foretell that such and such a person will die, or that in such and such a year there will be a famine or war, or the like things ; and if it happen that his words do not come to pass ; this cannot be considered'^ as disproving V, 1 5. The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. •'' As is recorded in 1 Sam. ix. * n^lpD literally : its place. ^ m^ynsn ''nn literally : things of vejigeance, or re- tribution. This expression is always used bj' the Rabbins, to express unfortvmate or ominous events. ^ n?l ]''l< literally : there is not in if. 144 his prophecy, and we must not say : behold ! he has spoken, and yet it never came to pass ; for the Holy One, blessed be He ! is dow to anger ^ and of great kindness, and repenteth Him of the evil; moreover it is possible that they (the sin- ners) have repented, and obtained pardon, as was the case with the people of Nineveh^ ; or [it may be] that He has given them a respite^ as was the case with Hezekiahl VII. But if he (the prophet) assure [peo- ple] of any good, foretelling that it will be so and so ; and yet the good, which he foretold, do not come to pass, then it is evident* that he is a false prophet: inasmuch as every thing good which God decrees, though it be on a certain condition^, ^ As recorded in Jonah, chap. iii. ^ Twr\'^ 1^^ literally : or that He has suspended. ^ Who though decreed to die, had still his life lengthened for 15 years more, in consequence of his penitence, as re- coi'ded in 2 Kings xx, and in Isaiah xxxviii. ^ V^T!1 literally: it is know7i. "itn i6 ^N^^n h): ib^2?^ r\y\d7 Kin inn mr\\>r^ '•sd i^^iw DTntt^xi >3QD Tin -)D^?3::? irni n^^u f) n^^d ii ^l^^l 130D m u\iv ^^^ 1i^^^^ r\w^'^ dq^ ^i< ^^D^ n^inm -i^^n iini iw tt^nprr iV ids* 'i:i r\w}j^>^ nM^inn b); D^p^^^^m Ti^n D^pnii bin jTOD by u\m^^ f'? '7>'\b:\ •'O Dn"? ^i^j U't^^ii^ ^bn^) I'^n^i i^nn ^ti^ipDDi 'ui n^n::^a^ ij^irrn ^iinpDiD ^?■^pn bii »idv 2"i ^3n n^in ^32'? ■^ti^^? D^3pn " Never did there come forth any benign ordinance from the mouth of the Holy One, blessed be He ! which He re- ti-acted for the worse, except in this matter ; (namely, in the matter of lukewarmness displayed in warning sinners to de- sist from evil, to which this passage relates), for it is written : And the Lord said unto him, Go through the midst of the city, and set in a viark upon the Jor'ehcads (if the men that sigh and that cry for the abominations that he done, S^x. (Ezek. ix. 4). The Holy One, blessed be He! said Qnamely] unto Gabriel: Go and mark on the forehead of the righteous a Y* Tl (i. e. the letter Tan) with ink, in order that the destroying angels may have no dominion over them ; but on the forehead of the wicked, [^mark] a ^P'Jl with blood, in order that the de- stroving angels may have dominion over them. Then the quality of justice said unto the Holy One, blessed be He ! O Lord of the Universe! What difference is there between these and the others? — Then He said: These are thoroughly righteous, and the others are thoroughly wicked. Then it (justice) said unto Him: 'O Lord of the Universe! it has been in their power to admonish them (the wicked), and yet they did not admonish.' Then He said : ' It is revealed and known to Me, that though even they had admonished them, the others would not have cared for them.' Then justice * Some of the Rabbins say, that the letter n of ink, wliich was to be put as a mark, on the foiehead of the righteous, was intended to represent the initial of r\-nr\ thou shall live; and that the letter n of blood, on tlie forehead of the wicked, to represent the initial of mnn thon shall die. 147 he foretells' ; and this is that which Jeremiah said in his answer to Hananiah the son of Azur, when Jeremiah was prophesying evil, and Hana- niah good. Then he said to Hananiah : If i»/F words be not fulfilled", this will be no proof that I am a false prophet; but if thy words be not fulfilled, it will be known that thou art a false prophet ; thus it is said : Nevertheless hear thou now this word, ^c....The prophet which prophesieth of peace, ivhen the word of the pro- phet shall come to pass, then shall the prophet he hiown that the Lord hath truly sent him, (Jer. xxviii. 7, 9). IX. With regard to a prophet, to whom another prophet has borne witness that lie is a prophet — behold ! he must be held to be a pro- phet; so that this new^ prophet need not [un- justice said again unto Him : ' O Lord of the Universe ! though this be revealed to Thee, was it then also revealed to them?' — And in consequence of this it is written: Slay utterly old and young, both maids and little children, and women, SfC. . .and begin at my sanctuary ; and then it is writ- ten : Then they began at the ancient men, wliich mere before the house, (Ezek. ix. G). Rabbi Joseph taught thus: Do not read it '^^IpDi::^ At my sanctuary, but ''ttmpDD At my SAINTS; namely, at the men that have fulfilled the law from Aleph to Tau*. — Bab. Talm. Treatise Sabbath, Section 5. ^ ll*?! nnDrr miltt; literally : that in things good alone. ^ ''"121 npy ah D^? literally : if my words will not stand. ^ '^yD'n TW literally : this second one. * From Ah'pk to Tau, is a pliiase commonly used in the Kabbiiiical lan- guage to deiiote/rom heginnivg to end. 148 dergo] any examination ; for, behold ! Moses our Rabbi bore witness to Joshuah, and then all Israel believed him (Joshuah), [even] before he performed any sign. And so it is to be with respect to [future] generations \ [namely, that as to] a prophet, whose prophecy shall have be- become known, and whose words shall have been repeatedly^ believed, or to whom another prophet shall have borne witness, and who moreover has been walking in the ways of prophecy — it will be unlawful to make reflections on him, or to sus- pect his prophecy that it may not perhaps be true. Moreover it is unlawful to tempt him more than necessary^; so that we must not be continually tempting him ; for it is said : Ye shall not tempt the Lord your God, as ye tempted Him in Massah, (Deut. vi. 16.); [namely] when they said: Is the Lord among us or 7iotf (Exod. xvii. 1). But after it has become known that this man is a prophet, they ought to be- lieve, and to know that the Lord is among them, and ought not to suspect him, nor make any reflections on him ; as it is said : Yet [they] SHALL KNOW that there hath been a prophet among them, (Ezek. ii. 5). ^ jmn? literally: to generations. '' 0^2 "^Hk^ DyS literally : ti?ne after time. ^ ''J^'ID "iriV literally : more than is enough. PRECEPTS RELATING TO [THE GOVERNMENT OF] THE TEMPERS CHAPTER I. There are a variety of dispositions^ in every one of the sons of men, of wliicli one [dispo- sition] may be different from, nay even alto- gether opposed^ to, another. One man there will be, who is passionate, and in [a state of] per- petual irritation ; and another man, whose mind is composed, and who is never irritated at all ; or if he happen to be irritated, the irritation '^ J^iyi literally : minds, is often used by the Rabbins to denote Tem.'per or Disposition. Thus they say : n^p HDsni n^tt? N^^i^ n)^ib nwp^ ur^^Db nwp n^a^i yw^ i^'\)iib rwp^ D)]!:h ni3 TDr\ n^iib m^i di^d^ '' There are four modifications in the tempers (or disposi- tions of man). He, who is easily irritated, but also easily re- conciled, has his disadvantage neutralized by his advantage. He, who is not easily irritated, but also not easily reconciled, has his advantage neutralized by his disadvantage. He who is not easily iritated, and, moreover, is easily reconciled, is a pious man. He, who is easily irritated, and, moreover, is not easily reconciled, is a wicked man." — Perke Avoth, Section 5. ^ I/IVI n^DD npinn literally : and very distant frojn it. 150 will be very slight, and at [intervals of J several years. One man there will be, who is of a mind exceedingly lofty ; and another of a mind ex- ceedingly humble. Again there will be one, who is given up to [carnal] desires; whose soul is never surfeited with its voluptuous pursuits; and another, who is of a mind' so exceedingly pure, that he does not covet even those few things which the body stands in need of. II. Again there will be one of a grasping mind", whose soul is not satisfied with all the mammon in the world, just as it is said: He that lovetli silver shall not he satisfied with sil- ver, (Eccles. V. 10.) ; and another, who limits his mind; who is contented even with so little as is not sufficient for him, and who is not eager ^ to obtain all that is necessary for him. Again there will be one, who tortures himself with hun- ger and with thirst ; who accumulates [wealth] with a grasping hand\ and who does not ^ 1? ^HlD literally ; a pure heart. ^ mm ti'S^ litei-ally : a wide .soul, i. e. an unlimited mind, taken in a bad sense^ as piD TY^y^ tt^23 HTl") (Pro v. xxviii. 25.), and which is rendered by: He that is of a proud heart, stirreth np strife. ^ ^nn"' >^7l literally : a?id will not pursue or hunt for. ■* T 7V V^^P literally : who gathers in his hujid (or hy hi.s hand); an expression made use of in Prov. xiii. 11. in a good sense ; but here our Author evidently uses the same expression in a bad sense, and therefore it is rendered here accordingly. 151 spend' even a Prutah^' of his own, without great pangs [of mind] ; and another, who knowingly wastes all his mammon with his own hands. And thus it is with all other dispositions ; as for instance, [those of] the jocose man, and the melancholy man ; the miser and the liberal man ; th6 cruel man and the charitable man ; the faint-hearted man and the bold-hearted man ; and the like [dispositions]. III. But between each disposition and the disposition opposed to it', [namely], that at the other extreme, there are intermediate disposi- tions, which are also in opposition to each other. Now, with regard to dispositions in general, some of them are dispositions, which [belong] to a man from his births as being the consequences of his bodily" constitution ; and some of them are dispositions, which some persons are by their nature more apt and more ready to acquire'" than any other dispositions; and again some disposi- tions there are, which do not belong to a man from his birth, but which he acquires" from other men, or towards which he himself inclines, in conse- ^ ?'y\'^ 13"'i<1 literally : cmd does not cat or consume. *' niOnS a very small coin. ^ nUQD npirnn llterally : which is distant from it. ^ in"'''1i n'^'nriD llterally : from the beginning of his ere-- ation. ^ 12")^ V^ID literally: the nature of his body. ^^ h'^p? literally : to receive. " lu) literally : learned. 152 queiice of some notion, sprung up in his own mind, or in consequence of his having heard that such a disposition would be good for him, and that it was right to cultivate the same^ ; and so, by dint of practising it, it became fixed in his mind. IV. The two opposite extremes in these different dispositions, are not the right way ; nor does it become a man to proceed in the same, nor to discipline himself to the same ; if there- fore he finds that he is inclined towards one of them by his nature, or that he is disposed to become inclined towards one of them, or that he has already acquired any one of them and prac- tised the same, he ought to turn back for the better, and to proceed in the way of the good, which is the right way. V. Now the right way is that middle state, which is found in all the dispositions of man, namely, that disposition which is equally remote from the two extremes, so that it is not nearer to the one [extreme] than it is to the other. The sages of old have therefore directed, that a man should always estimate, (i. e. that he should be aware of the power or force of) his dispo- sitions, and that he should calculate and direct the same, [so as to keep] the intermediate way, to the end that he may preserve a perfect har- mony, [even] in his bodily constitution". ^ "f^w '^M^'^ nn literally : mid that it was right to walk or proceed iti it. " 121J2 ublD n'TT'tt^ HD literally: in order that he may he perfect in his body. 153 VI. For instance, he ought to be neither a passionate and irritable man, nor yet like a dead man who has no feeling at all; but [he should keep] between [these two extremes] ; so as never to be irritated, except by some se- rious matter^, such as ought to be resented, in order that the same thing may not be done a second time. He ought likewise to wish for such things only as the body stands in need of, and without which it is not possible to subsist, just as it is said: The righteous eateth to the satisfying of his soul^ (Pro v. xiii. 25.). Again, he ought not to toil too much in his business, unless [it be] to obtain those things which are necessary for his temporary life, just as it is said : *^ little that a righteous man hath is better ^ (Ps. xxxvii. 16). Neither ought he to shut his hand, nor to waste all his mammon ; but he ought to give alms in proportion to the means he pos- sesses ^ and also to lend to him, who stands in need, as becomes [a generous man]. Moreover he ought to be neither a jocose or gay man, nor a sullen or melancholy man ; but should always manifest a pleasing cheerfulness and a friendly countenance'^ : and so it ought to be with regard ^ ^nJ 121 ^V literally : by a great thing or matter. ^ A little that a righteous man hath is better than the riches of many wicked. ^ n** rVD ""SD literally : in proportion to the sufficiency of his hand. ** ^ii ")2D or D''3S llD answers to the Hebrew D''33 face or countenance; thus the Chaldean translation of Ipi?"" ^?1''1 154 to all his other dispositions; this \^ay being the way of the wise. VII. The man whose dispositions are alto- gether modified and intermediate, is called D3n a wise man ; but he who is still more careful about himself, and who [occasionally and season- ably] declines somewhat from intermediate dis- positions towards the one side or towards the other, is called IVTl a pious man. VIII. For instance, if one were to recede from haughtiness of mind* so far as [to reach] the opposite^ extreme, and [consequently] become an exceedingly liumble-minded man, he would then be called a pious man, this being the virtue of piety ; but if he were to recede [from it] as far as the middle [point] only, and be- come a meek man, he would be called a wise man, this being the virtue of wisdom; and so it would be with all other dispositions. IX. Now the pious men of old used [oc- casionally] to bend their dispositions from the intermediate way, towards the two extremes; one q'? ''iS i^J^ c^^^d Jacob beheld the coimtenance of Laban, (Gen. xxxi. 2.) is ]1^ ^2^^ IID n^ ipV Ktni . And thus the Rabbins also directed □''^S "llDl Dl>^n ^D n^ blpd '•im mS'' A7id receive all men with a fair countenance, i. e. with a cheerful or friendly countenance. — Perke Avoth, Section 1. ^ i/H niUD MteraWy : from haughtiness of heart. '^ inm^n r\^\)n ly literally : even to the last end, or extreme. 155 disposition they would bend towards the lowest extreme, and again another disposition they would urge on towards the highest extreme, [as the case might require] ; now this is [said to be] : more even than \w}iaf\ the line of justice \ivould re- quire]. X. With regard however to ourselves, we are commanded to walk in the intermediate ways, which are the ways of the good and of the righteous ; for it is said : And [thou shalt] zvalk in His wai/s, (Deut. xxviii. 9)- Thus they (the sages) have taught [us], by way of explaining this commandment: "^As He is called gracious, ^ A similar explanation is also given by the Rabbins of the text in Deut. xiii. 4, Ye shall walk after the Lord your God ; when they say in the Bab. Talm. Treatise Sotah, Sect. 1 . ^br^^ r\:^yD nn^^ i^rh uii^h h -w^^ ^y\ "ohn u^rh^ ^':hr\ ^?^^ hd ^<^^ inn ^m^^t^ b^ vnnD nn^ 'f}r\ ipi ^^^rT im wMpr^ o^onv ^ibr\ T}r\i^ ^^ l:m^':h^^ ipi ^Tn^* «!>? ^<-lQQ ^:b^i mn"* vb^? j^i^i i^riDi uhT\, ^m^? -iip^i y^roi wrs'o nnp J^in inn ^r\\)'n D^bin " Again said Rabbi Hamah the son of Haninah ; What is that which is written : Ye shall walk after the Lord yonr God ? Is it then possible for a man to walk after the Shechi?iah, (the Majesty of God) ? and has it not already been said: For the Lord thy God is a consutningjire, even a jealous God, (Deut. iv. 24.) ? — ^It means this] : Walk in the manners (virtues) of the Holy One, blessed be He ! As He clothed the naked ; — for it is written : Unto Adam also and to his wife did the Lord God make 156 so be thou also gracious ; as He is called mer- ciful^ so be thou also merciful; as He is called holy^ so be thou also holy." XI. And after this manner did the prophets call God by all these epithets; [as for instance], long-suffering, abundant i?i goodness, J2ist and light, perfect, mightij and strong, and the like; for the purpose of informing [us], that these ways are good and right, and that a man is bound to regulate himself [so as to keep] the same, and thus resemble Him as far as is in his power. XII. But how must a man accustom him- self to these dispositions, so that they may be- come fixed in him ? — He must do [for the first time], and again for the second time, and again for the third time, the actions which he per- forms under the influence of those intermediate dispositions; and so he must continually repeat the same until the practice become quite easy, make coats of skins, and clothed them, (Gen. iii. 21.) ; so do thou also clothe the naked. The Holy One, blessed be He ! visited the sick; for it is written : And the Lord appeared* tmio him in the plains of Mamre, (Gen. xviii. 1.) ; so do thou also visit the sick. * According to the Rabbins this appearing of God unto Abraham, was for the purpose of visiting him in his sickness, after his circumcision ; thus Rabbi Solomon Yarchi says in his comment: inb^Db "li'-bu" Dv KD*Dn *m3 Kon »m nox nbinn hk ^pn'7— t'tk xn^i And \the Lord] appeared imto him — To visit tlie sick ; Rabbi Hamah the son of Haninah says: It was the third day after his circumcision, and so the Holy One, blessed be He ! came and asked [after] iiini. 157 and of no trouble to him; and then these dis- positions will become fixed in his mind. XIII. Now because these epithets', by which the Creator is called, imply that intermediate way in which we are bound to walk, this way was called the way of the Lord\ and was also the one that Abraham, our father, pointed out to his children; for it is said: '■For I hiow him that he will command, ^c. (Gen. xviii. 19-) ; and he who walks in this way brings prosperity^ and blessings upon himself; for it is said : That the Lord may hring upon Abraham that which He hath spohen of him, (Gen. xviii. 19). sick. The Holy One, blessed be He ! buried the dead ; for it is written: And He buried him in a valley, (Deut. xxxiv. 6.); so do thovi also bury the dead, &c." 1 ]n -i^irn ini i^-ip2 "hi^n jy\ryDTW '>^b'\ literally: and because these names by which the Creator was called are. . . ' rr\rV 1"n the way of the Lord, (Gen. xviii. 19). ^ For I know him that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment ; that the Lord may bring upon Abra- ham that which He hath spokeii of him, (Gen. xviii. 19)- * nntO literally: good. PRECEPTS RELATING TO [THE GOVERNMENT OF] THE TEMPER. CHAPTER II. To those whose bodies are infirm, [things which are] hitter, will [sometimes] taste sweet, and [things which are] sweet, hitter; some patients there are also, who desire and wish for things' which are not fit to be eaten, as for instance, dust or coals ; and who moreover dis- like good food, as for instance, bread or meat; all [this is] in proportion to the power'^ of the disease. II. So also will men, whose souls are infirm, contract a desire and liking for wicked dispo- sitions, whilst they hate the good way, and are loath to walk in the same, as being exceedingly burdensome to them, in proportion to their un- healthiness [of soul]. And thus Isaiah says with regard to such men: If^oe unto them that call evil good and good evil; that put darhyiess for light, and light fo7' darkness; that put hitter for sweet, and sweet for hitter! (Isai. v. 20). 1 ryb^'i^r:b literally : for food. ^ in literally: Ihe greatness. 159 And with regard to them it is also said: JVko leave the pailis of uprightness, to walk in the ways of darhiess, (Prov. ii. 13). III. Now what remedy is there for those, that have infirm souls? — They must apply ^ to the wise, who are the physicians of sotils, and these will cure their infirmities hy the dispo- sitions which they will teach (recommend) them, until they shall have brought them back to the good way. But as for those that are aware of their wicked dispositions, and yet do not apply to the wise to cure them, Solomon says with regard to them : Fools despise wisdom and in- struction, (Prov. i. 7). IV. But what is their cure? — The pas- sionate man they direct* to train himself [in such a manner] that even if he were to be beaten or abused^ he should not in the least mind" it, and that he should proceed in this way for a long time, until passion be uprooted from his heart. Again if a man happen to be of a haughty mind, [they direct him] to train himself [in such a manner, as to be able] to [endure] the greatest contempt ; to sit [when in company] lower than all [other persons] ; to put on old ^ '\jT literally : they shall go. * OnDIN literally: they tell. ^ /b^p) literally ; or cursed. ^ bb^ tt?^:n^ i^b literally : he shall not in the least feel [if}. 160 cast clothes, such as expose those who wear them to contempt; or [to do] other things like these, until his haughtiness of mind be uprooted from within him, and he come back to the interme- diate way, which is the good way; but when once he is come back to the intermediate way, he ought to proceed in the same all his days. V. And after this manner he ought to proceed with regard to all other dispositions; [namely], if he happen to be too distant [from the intermediate way, and leaning] towards the one extreme, he ought to remove to the other extreme, and to train himself to it for a length of time, until by these means he comes back to the good way, which is the intermediate point ^ between the different dispositions. VI. Yet there are [some] dispositions, in regard to which it would not be lawful for a man to bring himself to their intermediate point [only], but where he ought actually to remove from one extreme to the other. Now this is [the case with] haughtiness of mind\ for it is by no means the good way for a man to be meeh only, but he ought really to be of a hum- hie mind, and an exceedingly low spirit; and therefore it is said, with regard to Moses our Rabbi, [that he was] very meek", and not ^ mo literally: measure, virtue, or manner. ^ Jiioro the man Moses was very meek, above all the men which were upon the face of the earth, (Numb. xii. 3). 161 merely [that he was] meek. Our sages have therefore strictly enjoined [us] : ^JBe of a hum- hie mind. Again they say : that he who has a haughty mind, denies the radical principle^ ; for it is said : Then thine heart he lifted up, and thou forget the Lord thij God, (Deut. viii. 14.); and again they say: ^Excommunicated be he, who has in himself haughtiness of mind, be it ever so little. ^ h^t) mn ij^z: iJ^D iDis* mi"' t:^>^? x^u^'b u-i " Rabbi Levitas, a man of Yavnah, says : Be of an exceed- ingly humble mind, for the hope of man is for the worm." Perke Avoth, Section 4. ^ That isj he is apt to become a heretic. nnn pnv ••i-n • • • D^b^b^^ mnv my^ nnn moj u n^^ nn3t:^i innb d-ii idn^::^ -iiTV^ -i213 ibi^D -id>< ynbi^ mn*' " Rabbi Jochanan said, in the name of Rabbi Simeon the son of Jochiah. The man in whom there is haughtiness of mind is as it were worshipping idols . . . And in his own name Rabbi Jochanan said : that he (the man of a haughty mind) is as it were denying the radical principle, for it is said : Then thine heart he lifted up, a?id thou forget the Lord thy God. — Bab. Talmud, Treatise Sotah, Section 1. ^ nr\r^ mD:i n m^^ ^d b^ m^o^bs* ^i"i iq>? ^3 tL^"ij3 D^:: D^vti^"im •^D^*:tir in-i^iv i^V^V nn 'h^^i^ " Rabbi Alexandry said : He in whom there is haughtiness of mind, the slightest breeze will trouble him, (i. e. the least trial will overcome him), for it is said: But the wicked are like the troubled sea, when it cannot rest, (Isai. Ivii. 20) Ravah said : Excommunicated be he in whom it is." Bab. Talmud, Treatise Sotah, Section 1. 162 VII. Again anger is a very wicked pro- pensity, and it becomes a man to remove from it to the opposite extreme, and to train himself so, as not to be irritated at all, not even by a thing which is calculated to provoke anger ; and if [at times] he purposes to impress with awe his children, his household, or even a whole con- gregation, (namely should he happen to be [their] leader, and wish to show anger to them in order that they may mend^ their lives), he ought to show himself before them as if he were an- gry, by way of reproving them ; but he ought nevertheless to be composed within himself; just as a man who, when provoked, may feign to be angry, though [in fact] he be not angry. VIII. The sages of old said: '^Hfi- who flies into a passion is a s it were worshipping an idol ; ^ ItDIQ? ntrT'ti^ ''ID literally : that they may turn hack for the better. ' -irsom inDni yh'2 iit^Dni ^r\n'n^ viJi V"iP^n nm "^b iD^s* "iTO^ ID rwv "^ "i^i^^ QT'n "^Ti -lii'' ^l^? ui -ID^? invi I'^im j^'V inv "h nDiJ^ii^ ly id -id: bi^h Twnrwn ^b^ it b^ ii hnt vh j^np '•kd " He who in his fury rends his garment, he who in his fury breaks his vessels, and he who in his fury throws away his money, should be looked upon by thee as if he were wor- shipping an idol ; for such is the artfulness of a bad imagi- nation, to-day it tells him (man) to act in this way, and to- morrow it tells him to act in that way, until [^at last] it tells 163 and again they said: ^He who flies into a pas- sion — if he be a wise man, his wisdom departs tells him to worship an idol, and then he goes and worships it. Rabbi Abin said : What [^authority have we for it from the]] Scripture ? [It is this ; the Scripture says :] There shall no strange God he in thee * ; neither shall thou worship any strange God, (Ps. Ixxxi. 9) l now what is the strange God that is in the body of man ? — say : it is — the bad imagination." Bab. Talmud, Treatise Sabbath, Section 13. i^in □::n D^< )^dd npbnvD in^n: sin n^i^ D^^1 i3DD b); nw^ ^i^iiTT i^riDT n^i^D i3dd r\pbr\DD inDDn U'b^^ii ntL'Di ':'bDD inDH '^I;;':'^^ -ids'*! itidt b^nn npa ^m'^buD 13QD npbn-iiD ijnt^Oi ^?^^ ^^U3 □^*•l n^3D Ij:d .Tm P3D 'b inp nn^i n'^riDi i^^n^^ D^<^ i^^?^ '' A man who flies into a passion — if he be a wise man, his wisdom departs from him, and if he be a prophet, his prophecy departs from him. If he be a wise man, his wisdom departs from him — Qhis we know^ from Qhe example of] Moses, for it is written : And Moses was wroth ivith the officers of the host, (Numb. xxxi. 14), and then it is written: And Eleazar the priest said \jinto the men of war which went to battle. This is the ordhiance of the law which the Lord commanded Moses ; Only the gold and the silver, Sfc. : Every thing that may abide the Jire, ye shall make it go through the Jire, and it shall be clean, Sfc.~\, (Numb. xxxi. 21, 22, 23). Consequently from Moses himself [[this law concerning the purification of the spoil] was concealed, (i. e. he was ignorant of it in consequence of his having been wroth). — If he be a prophet, his prophecy departs from him — [[this we know] from ]jhe example of] Elisha ; * "11 in thee, this the Rabbins take in the literal sense, viz, tvithhi thee, tritliin fliif bodij. 164 from him, and if he be a prophet, his prophecy departs from him ; moreover passionate men cannot be said to live\ The sages have there- fore directed, that a man should remove from anger, and train himself so as not to mind even provoking things; this being the good way. IX. Now the way of the righteous [is this] : They may be injured, yet they do not in- jure [others] ; they hear themselves reproached, yet do not reply ; they do [every thing] out of love [to God], and are cheerful in [their] tribulations ; and with regard to them the Scrip- ture says: But let them that love Him he as the sun when he goeth forth in his might-, (Judg. V. 31). X. A man ought always to keep much silence, and not to talk, unless it be of scientific mat- ters, or of things which he requires for the main- tenance of his body. It was said of Rav, the Elisha ; for it is written : Surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee, (2 Kings iii. 14). And then it is written : But now bring me a minstrel. And it came to pass when the minstrel played, that the hand of the Lord came upon him, (2 Kings iii. 15.), (so that before the minstrel began to play he was deprived of his prophecy, in consequence of his indignation at the king of Israel)." Bab. Talmud, Treatise Psachim, Section 6. ^ D"'''n DH^^n I^K literally : their life is no life. ^ That is, let them that love God endeavour to show great fortitude. 165 disciple of our holy^ Rabbi, that he never utter- ed any idle talk through all his days ; namely, [any of that kind of] talk which is usual with the generality of men. Indeed even of things that are necessary for the body, a man ought not to talk too much ; and it is with regard to this, that the sages directed us, saying: *He who multiplies his words brings on sin; and again they said: / have not found any thing better for the body than silence'^. XI. Even in matters of the law, and in scientific matters, a man's words ought to be few, and of much^ substance ; and this is what the sages directed [us], saying : A man ought always to teach his disciples in a short ivay, (i. e. by concise expressions) ; but if one's words be many and the matter trifling; then behold! this is folly. And with respect to such an one, it is said: For a dream cometh through the multitude of ^ li^npn 13''21 is an epithet commonly given to Rabbi Judah, author of the MisJinah. Kion ^^112 Dnn ni^Dn by\ " Simeon his son says : All my life through have I been brought up amongst wise men, and have not found any thing better for the body than silence. Moreover the explaining \_oi the law] is by no means the chief thing, but the per- forming j^of its commandments is the chief thing] ; and who- soever multiplies his words brings on sin." — Perke Avoth, Sec- tion 1. ^ CinD □n''3''3yi literally : and Iheir mailer much. 166 business, and a fool's voice [/s known'\ by MULTITUDE OF WORDS, (EccleS. V. 3). XII. Silence is a hedge to wisdom ; a man ought therefore not to be hasty in giving an answer, and not to talk too much ; and moreover to teach his disciples in an edifying and pleasing manner, without shouting and without eking ^ out his words. This is what Solomon said : The words of wise men are heard in quiet, (Eccles. ix. 17). XIII. It is not lawful for a man to accus- tom himself to smooth and insinuating words ; nor ought he to be otherwise^ in his speech than he is in his heart ; but he ought^ to be within, as he appears to be without; so that the thoughts^ of his heart may agree with the utterance of his mouth. Moreover it is not lawful to steal away people's minds, not even the mind of a Cuthite\ For instance, a man should not sell ^ \\W^ /^^^'''^^? N7l"l literally : and without lengthening the speech {tongue). ^ ibl '^^^<•| nSl ^^^^ r\^T\'' Vh'\ Hterally : And he ought not to he one \_man~^ in his mouth, and another ^man\ in his heart. ^ T\y2 IDin Vbi^ literally : But his inward \_ought to be~\ like his outward. * naittr -inn ^«^^ :hyD r^vm Hteraiiy: And the matter of the heart the satne as the word of the motith. ^ ''JID a Cidhite. By this name the Rabbins formerly called the nations which were transplanted by the king of Assyria in Samaria, as recorded in 2 Kings xvii. 24 : And the king 167 to a Cuthite the meat of a beast which died of itself, for*^ the meat of a slaughtered beast; or a shoe [made of the hide] of a beast which died of itself, for a shoe [made of the hide] of a slaughtered beast. Neither should he urge his friend to eat with him, when he well knows that he will not eat with him" ; nor offer to him many gifts, when he well knows that he will not accept [them^] ; nor broach a barrel, which he wants to broach for sale, in order to persuade one that he has broached it out of respect for him ; and so it is with all other things like these. Even [to utter] one single insinuating and captivating word is not lawful ; but [a man ought to have] a lip of truth, an upright soul, and a heart pure from evil designs and mischief. XIV. A man ought to be neither a laugher and mocker, nor yet of a gloomy and melan- kingof Assyria brought men from Babylon and from Cuthah, Sfc. : and placed them in the cities of Samaria, ^'c. : but after- wards the name of Cuthite was applied by the Rabbins to almost any nation not of the seed of Israel. ^ mpDl literally : in the place of. 7 And consequently his urging him would be mere cere- mony and flattery, for had there been any chance of the other's accepting of the meal, he would perhaps have taken good care not to invite him to it. ^ And consequently the gifts were offered out of flattery, and with the conviction that the other would not accept them, and that he would therefore lose nothing in offering them. 168 choly disposition; but [he ought to be] cheerful. Thus the sages say: ^Laughter and levity of mind accustom men to lewdness. And thus have they also directed, that a man should be neither extravagant in laughter, nor dejected and mournful, but that he should receive every man with a friendly countenance. Also that he should be neither of a grasping mind, and anxious for wealth, nor dejected and remiss in his business ; but that he should be of a benign^ eye, (i.e. of a disposition liberal and free from envy), that he should have little business, and rather em- ploy himself in [the study of] the law, and ^ r\i^ r^''j-io wi^'^ nhp) p}r\^ no"l^^ j^npV '^y^ ''Rabbi Akivah says: Laughter and levity of mind* ac- custom men to lewdness." — Perke Avoth, Section 3. ^ DTJ^n ni p2Tm n2)^ "jm k\i ipj^ ^^^■^1 iKi: pnin^t:^ ny") in k\t ^r^*•••n:D ]d\d iD)i^ ^dv ••n • ••V"! ]^^ "1221?^ ^Dv •'in VI iin •' Go ye and look out ^to see] which is the good way to which a man ought to stick ? — Rabbi Eliezer says : A good (benign) Eye. Rabbi Joshuah says: A good Companion. Rabbi Josi says : A good Neighbour. . .Which is the bad way from which a man ought to keep aloof? — Rabbi Eliezer says : A wicked Eye. Rabbi Joshuah says : A wicked Companion. Rabbi Josi says : A wicked Neighbour . . . Perke Avoth, Section 2. Literally : levity of head. 169 that with regard to the little which is his por- tion, he should cheerfully take up with it. XV. Moreover a man ought to be neither of a litigious, nor of a jealous or lustful dispo- sition ; nor ought he to hunt for honour. Thus the sages say: ^Jealousy, Lust, and Ambition, put men out of the world. To sum up the matter, a man ought to proceed in the inter- mediate way, which is between all different dis- positions; so that in all his dispositions he may lean towards the intermediate point; and this is what Solomon said: Fonder the 'path of thy feet, and let all thy ways he estahlished, (Prov. iv. 26). ^ ID Dii^n nh? ]"•^^"•^1D msm m^^nm r^^'ipn " Jealousy, Lust, and Ambition, put men out of the world." — Perke Avoth, Section 4. PRECEPTS RELATING TO [THE GOVERNMENT OF THE] TEMPER. CHAPTER III. Perchance one will say: since jealousy, lust, ambition, and the like [passions], are bad', and tend to put men out of the world, I will part with them altogether, and remove to the other extremes — [and in this he might go] so far as even not to eat meat, not to drink wine, not to take a wife, not to reside in a line dwelling house, and not to put on any fine gar- ments, but only sackcloth, or [stuff made of] coarse wool, or the like [stuffs], just as the priests of the worshippers of idols do — this too is a wicked way, and it is not lawful to walk in the same. II. He who walks in this way is called a sinner ; for behold ! it is said with regard to the Ncvzarite: ^And make an atonement for ^ )n n^T "]"TT literally : are a wicked way. 2 ln^^^^ yh literally : to the last side. 3 t^^S^n b); J^'On -W^D Vbv "IS^I (Numb. vi. 11). This is rendered in the authorized English version by : And make an atonement for him, for that he sinned hy the dead. The tenour of this passage, as well as its connection with the pre- ceding 171 him,, for that he sinned against the soul. [On this] the sages say : " If the Na%arite who re- frained from wine only, stands in need of an atonement, how much more must he, who re- frains from every thing?" III. The sages have tlierefore directed, tliat a man should restrain himself from those things only, from which the law restrains him ; but that he should not restrict himself by vows or oaths from such things as are allowed [to him]. Thus the sages say : " Is not that enough for thee from which the law has restricted thee, that thou shouldest still restrict thyself even respect- ing such things as are allowed?" ceding verses, certainly justify this version, which may also be very powerfully supported by the instance we have of the word ti^23 implying dead per.sofix, or dead bodies, in Lev. xix. £8. D:)')t:;21 l^rin ah W^^b lD1U!^ Ye shall not make any cultings of your jlesh for the dead. Some of the Rabbins how- ever have rendered ^liil'n b); ^?lO^ 'Wi^'O by : For that he sinned against the soul, viz. against his own soul, which he (the Nazarite) afflicted by refraining from pleasures not forbidden to him. Thus we find in the Bab. Talmud. Treatise Tahiis, Section 1. Samuel says : He who abides fasting \jm occasions not prescribed by the law] is called a sinner ; for it is said : And make an atonement for him, for that he sinned against the soul ; but now against what soul did he (the Nazarite) sin? — It means, that he afflicted his own soul, |^by refraining] from wine. — Our Author evidently adheres to this version. 172 IV. From this it results, that those who are constantly fasting, are not in the right way. And the sages have declared it to be unlawful for a man to chasten himself with fasts; and with regard to these and the like things So- lomon has directed us and said: Be not right- eous over much ; neither miike thyself over wise ; why shoulclest thou destroy thyself^ (Eccles. vii. 16). V. A man ought to direct his mind^ and all his doings towards knowing God, blessed be He ! so that his sitting down, his rising up, and his conversation may altogether tend to this object". For instance, when he trades'^, or when he does any work, [for which he is] to receive hire, his object' ought to be not merely that of accumulating mammon; but he ought to do these things, with the view of procuring for him- self that which the body stands in need of, such as meat, drink, a house to dwell in, or a woman to marry. VI. And in the same manner, when he eats or drinks, or has sexual intercourse, his purpose^ in doing these things ought to be not merely ^ ynb literally : his heart. 2 "I2in n? literally : this thing or matter. 3 ]n^l i^m^'^'D from \r\n\ ^*tt^D trade or traffic. ^ 1il7i nNT* ^?7 literally : it must not be in his heart. ^ -hbry Onm nW^b ll^l W^^ i^h literally : he must not pill it to heart to do these things. 173 that of enjoying himself, so that he should eat and drink that only which is pleasant '^ to the palate, or have sexual intercourse merely for the sake of enjoyment ; but his purpose, whilst eat- ing or drinking, ought to be solely that of pre- serving his body and limbs in good health ; and therefore he ought not to eat all that which is agreeable to the palate", like a dog or an ass ; but he ought rather to eat those things that are conducive to the [health of the] body, whe- ther they be bitter or sweet ; and he ought not to eat things which are injurious to the body, although they be pleasant to the palate. VII. For instance, he who is of a sanguine^ temperament, ought neither to eat meat nor drink wine ; as Solomon said, by way of alle- gory : To eat honeif, c^c. ; but he ought rather to drink water, [prepared] with bitter herbs ^°, although it be bitter; and consequently he ought to eat and drink, by way of medicine merely, in order that he may be in good health, and that he may preserve himself whole, it being impossible for a man to live, unless he eat and drink. And ^ pljnnn literally : that which is sweet. 7 mi^JlD yr\n\D b:: literally : all that the palate desires. " on nm2 n^n\l! ^D literally : he whose flesh {bodily tem- perature') is hot. 9 y\\^ i^h nmn t:^n b^^ n is not good to eat muck honey, (Prov. xxv. 27)- 1" U'Uh^); answers to the Hebrew DnnD. 174 likewise when he has sexual intercourse, he ought to have such intercourse merely for the purpose of preserving his body whole, and of raising up seed ; and therefore he ought not to have sexual intercourse at any time when he lusts; but at the time when he feels ^ that it is necessary by way of medicine, or for the pur- pose of raising vip seed. VIIT. [Again], he who lives according to rule", if his object be merely that of preserving his body and his limbs whole, or that of having children, to do his work, and to toil for his wants — his is not the right way [either] ; but his object ought to be that of preserving his body whole and strong, to the end that his soul may be fit^ to know the Lord, blessed be He! it being impossible [for him] to become intelligent, or to acquire wisdom by [studying] sciences, whilst he is hungry or ill, or whilst any one of his limbs is ailing. It ought likewise to be his object to beget a son, who may per- chance be a wise and great man in Israel. IX. And consequently, he who w^alks in this way through the whole of his life^ will be serving the Lord continually, even at the 1 yi^Ji; literally : when he knoivs. 2 ni^lSin ^2 '?V "iQ^y :i^n:Dn literally : He who leads himself according to medicine. ^ Tyyii'^ literally : right, proper. ■* T'D'' 73 literally : all his days. 175 time when he trades, or even at the time when he has sexual intercourse ; because his object^ in [doing] all this, is to obtain that which is ne- cessary for him, to the end that his mind*^ may be perfect to serve the Lord. Nay even at the time when he sleeps, (provided his [object in going to] sleep be, that both his mind and body may enjoy rest, so that he may not become ill, and [consequently] disabled from serving the Lord during his illness) — his very sleep will be found to be [a means of] serving God, blessed be He ! And it is respecting this that the sages have enjoined us and said : ''Arid let all thy doings he for the sake of Heaven. And this is also that which Solomon said in his wisdom : In all thy ways acknowledge Hhn^ (Prov. iii. 6). ^ ^^^1W^t^W ''3223 literally: because his thought, his pur- pose. ^ 12/ literally : his heart. ^ l'?tt?3 yb^ Tan i-inn p^d ^n^ -^D^^? ^dt» ^2i yw');D ^31 "i^ nm^'^'' nTi^u; nmr. iiDb':' -\dT); ipnm " Rabbi Josi says : Let thy friend's money be as clear to thee as thine own ; and prepare thyself to study the law^, for it is no legacy of thine, (i. e. thou canst by no means acquire it as a mere inheritance and without trouble) ; and let all thy doings be for the sake of Heaven." — Perke Avoth, Chap. 2. PRECEPTS RELATING TO [THE GOVERNMENT OF] THE TEMPER. CHAPTER VI. It is in the nature^ of man, that he should be carried away, as well in his dispositions as in his doings, by the [example of] his friends and companions, and that he should be guided by the customs of his countrymen. A man ought therefore to associate with the righteous, and constantly to abide with the wise, to the end that he may learn [to imitate] their ac- tions ; moreover he ought to keep at a distance from the wicked, who walk in darkness, lest he learn [to imitate] their actions. This is what Solomon says: He that walketli with wise men shall he ivise ; hut a companion of fools shall he destroyed, (Prov. xiii. 20). It is also said : Blessed is the man that walketh not in the counsel of the ungodly, 8^c. (Ps. i. 1). II. Now if he happen to be in a country, the customs of which are wicked, and the in- ' D^^? h^ ^TS^"''\2 l"n literally: [// l nj« Thou Shalt fear the Lord thy God, (Deut. x. 20.), he refrained [from lecturing], (i. e. he was not able to explain what Jlh? in this instance could imply in addition to its obvious meaning). So his disciples said unto him: Rabbi, all those [particles] nX which thou hast explained already — what will become of them } — (i. e. of what use will be all the explanations given already on this particle, if we still meet with an instance where JIJ^ cannot be said to imply any thing in addition to what is expressed in the text.'') But he said unto them: As I shall receive a reward for my lecturing, so shall I also receive a reward for my re- fraining [from lecturing]. Until Rabbi Ekivah came and taught thus : J<")^n ^rbi^ mH'' r\'ii Thou shaltfear the Lord thy God, [here n^?] implies the D^/2Dn n^ub^ Scholars, (i. e. we must fear them also). " Josi the son of Joezer a man of Tzeredah says : Let thy house be a meeting house for the wise, and suffer thyself to become 180 to become dusty by the dust of their feet (i. e, the feet of the learned), and drink their words with thirst (i. e. greedily)." IV. All men are commanded to love every Israelite, just as one loves himself; for it is said : Sut thou slialt love thy neighbour as thyself, (Lev. xix. 18). A man ought therefore to speak in his (i. e. his neighbour's) praise, and to care for his money, just as he cares for his own money, and as he wishes for his own honour^; and whosoever glories in the shame of his fellow, has no share in the world that is to come. V. Love for the stranger who came and enter- ed (i. e. took refuge) under the wings of the She- chinah is [ordained by] two [distinct] positive commandments. First — because he (the stranger) is included in the definition of neighhour, (whom we are commanded to love) ; and again — because he is a stranger, and because the law says : LOVE ye therefore the stranger, (Deut. x. 19)- become dusty by the dust of their feet*, and drink their words with thirst." — Perke Avoth, Section 1. ^ l"'Vy a^in i-iin iud ni^ -isdw -l?y'•b^^ ^in " Rabbi Eliezer says : Let thy friend's honour be as dear to thee as thine own." — Perke Avoth, Section 2. * The sages of old used to deliver their lectures whilst seated on conches or very low benches, and the disciples who attended the lectures used to sit at their feet. Hence this phrase : And suffer thysey' to become dusty hy the dust of their feet. Allusion to this custom is made by the Apostle Paul: / am verily a man which am a .few, born in Tarsus, a city in Cilicia, yet brought up in this city at the fkf-t of Gamaliel, (Acts xxii. 3). 181 The Holy One, blessed be He ! has enjoined us the love of the stranger, [in] the same [words], that He has enjoined us the love of His own name; for it is said: Aiicl thou slialt love the Lord thy God, (Deut. vi. 5) ; (so that the word LOVE is used in both instances). The Holy One, blessed be He ! Himself loves strangers ; for it is said : '^And loveth the stranger, (Deut. x. 18). VI. Whosoever hates an Israelite in his heart transgresses a negative commandment; for it is said : Thou shalt not hate thy hrother in thine heart, (Lev. xix. 17). Yet he cannot be flogged^ for [transgressing] this negative com- mandment, because it is not connected with any positive act. But now the law is only solicitous about (i. e. takes cognizance of) hatred in the heart\ (i. e. secret hatred) ; so that he who - He doth execute the judgment of the fatherless and n'ldow, and loveth the stranger, in giving himjood and raiment. ^ The nature of the correctional punishment, which, with the Rabbins, goes by the name of n"lp7Q flogging, lashing or lashes, and the mode of its infliction, will be explamed in one of the notes to the Precepts relating to Repentance, Chapter I. 2b2v ns^3tt^i ']2±>2 ^D^b DDbn i3':'bp^ ^b m-jo^ " Thou shalt not hate thy hrother in thine heart, (Lev. xix. 17)- Perhaps |[one might think that by this was meant] that he should not strike him? — That he should not give him a slap on the face? — That he should not curse him ? [there- fore] it is expressly said: in thine heart, [showing that] the Scripture speaks []here] of hatred in the heart (i. e. of secret hatred) only. — Bah. Talmud, Treatise Erchin, Section 3. 182 smites his fellow, or he who abuses him [with words], (although he is not allowed to do so), cannot be said to have transgressed [the law of] ii^u^n iib Thou shalt 7iot hate. VII. When one man offends another, he (the person offended), should not hate him, and yet keep silence, as is said of the wicked : Aiid Absalom spahe unto \liis hrothe?'^ Amnon neither good nor had; for Absalom hated Amnon, (2 Sam. xiii. 22.) ; but he is commanded to make him aware of it, (viz. of his having given him offence), and to say unto him : Wherefore hast thou done unto me so and so? and wherefore hast thou offended me^ by such and such a thing? for it is said : ~ Thou shalt in any wise rebuke thy 7ieighbour, (I^ev. xix. 17.); and if the other re- pent and beg of him to pardon him, he ought to pardon him ; moreover he, whose it is to pardon, ought not to be cruel (i. e. unrelenting) ; for it is said : ^So Abraham prayed imto God, (Gen. XX. 17). VIII. Whosoever sees his fellow commit a sin, or walk in a way which is not good, is 1 ^ybli "ini 'b TM^^U HD^T Uterally: a7id wherefore hast thou sinned against rue in siich a matter. ^ Thou shalt not hale thy brother in thine heart ; thou shalt in airy wise rehnke thy neighbour, and not suffer sin upon him. ^ So Abraham prayed unto God, and God healed Abimelech, Sfc. which shows how sincerely Abraham pardoned Abime- lech the wrong which he had done unto him. 183 commauded to bring him back to tlie better [way], and to make known unto him, that by his wicked actions he sins against himself; for it is said : TJiou shall in cmy wise rebuke thy neighbour, (Lev. xix. 17). IX. He, who rebukes another, whether on matters [that rest] between the other and him- self, or on matters [that rest] between the other and God, ought to rebuke him privately', to talk to him gently and in mild terms \ and to make known unto him, that he tells him [all this] for his own good only, for the purpose of bringing him to the life of the world that is to come. Now if the other accept this of him, all is well; and if not, he ought to re- buke him a second time ; and a third time ; and so he ought to rebuke him continually until the sinner smite "^ him and say unto him : I do not ^ ^lyi'lJ \^y> yri literally: between him (the other) a7id himself] ^ ilD'^ ]Wby) literally: and with a tender to7igue (language). pra 21 -iDN^ ns'*?: ly -idi?^ i^nv ^2-1 nbbp iv i^^^ s^^^ nn^i iDi^^'^ )wii ^^^? mpD ]Dt)b^ pTO^ "ii rii^Dn ly if^ai ]^^D M^^^rh vby m^nn n^ ^ij^^r ']r\\D2b n^n^i nbbp iv "i^J^i 1^^^ ^D^^nb y^^Di nm i^nDi nan: ly idj^i ]iiDb^ 1^^ nny r\^2b^ " How far is rebuke [to go] ? (i. e. how long ought a man to continue rebuking his neighbour?) Rav said: until smiting [ensues], (i. e. until the other smite him). And Samuel said : 184 hearken [to thy rebuke]. But he in whose power it is to prevent [others from sin], and who still does not prevent [them], becomes himself entangled in the iniquity of the sinners, for this very reason that it was in his power to have prevented them. X. He who rebukes his friend, ought at first not to use harsh expressions ^ so as to put him to shame ; for it is said : AjkI \tJiou sJialf] not suffer sin upon him, (Lev. xix. 17). Thus the sages say: -Perhaps [thou niayest think that said : until cursing [ensues], (i. e. until the other curse him). Rabbi Jochanan says : until chiding [^ensues], (i e. until the other chide him). Rabbi Nachman the son of Isaac said : all three, (i. e. all these three Rabbins who are at variance) de- duced it (i. e. deduced their opinions) from one and the same text ; for it is said : Then Saul's miger was kindled against Jonathan, and he said u)ito him : Thou son of the jjei'verse rebellious woman, \_do not I know that thoxi hast chosen the son of Jesse to thine own co?ifusio?i, and unto the confusion of thy mother's nakedness ?~\, (l Sam. xx. 30). And then it is also written: And Saul cast a javelin at him to smite him, (1 Sam. XX. 33). Now the one who says : until smiting [ensues, sup- ports his opinion by] its being written : To smite him. The one who says : until cursing [ensues, supports his opinion by] its being written : To thitie own confusion, and unto the confu- sion of thy mother's nakedness. Again the one who says : until chiding [^ensues, supports his opinion by] its being written : Then \_Saul's~\ anger was kindled. Bab. Talmud, Treatise Erchin, Section 3. ^ r\Wp t} 11T K^ literally: he should not talk to him harshly (roughly). ' "inoin'? y'^rw 'n^in^ miJD -in ^^^nb r^D r:D b2p ah in^Dv J^^ n^D^n min -yub iM^brs 185 thou art allowed] to rebuke him even so as to produce au alteration in his countenance, (i. e. to make him blush or turn pale) ? — It is [there- fore] expressly said: Afid [ihoii sJialt] not suffer sin upon him. Hence [we know] that it is not lawful [for a man] to put an Israelite to shame, and least of all before a multitude. XI. Although he, who puts his fellow to shame, cannot be flogged [for it], it is still a great sin. Thus the sages say: ^He, who causes ^'?>2^* 'pD^ DipD S3D rpDin -^ub i^djn inovi m?n^iy " Whence do we know, that he who sees any thing inde- cent in his fellow, is bound to reprove him ? — {It is hence, for] it is expressly said: Thou shall in any wise rebuke thy )ieighboiir. If the other do not accept [^his rebuke], whence do we know that he ought to come back and reprove him again ? — [^It is hence, for] it is expressly said : Thou shall in ANY fviSE rebuke; (namely, under all circumstances; the em- phatical repetition Tl^^lJl TOIH implying the duty of frequent and repeated admonition). Perhaps []one may think that he may go so far in his rebuke as] to produce an alteration in the other's countenance ? It is [[therefore] expressly said : A7id ihou shall not sujfer siii upon him ; (i. e. thou shalt not go so far in thy rebuke as to make thy neighbour blush or turn pale, and thus render the consciousness of his guilt conspicuous to all that are present.) — Bab. Talmud, Treatise Er chin. Section 3. "Rabbi Eleazar the Modoite says: He who pollutes con- secrated things, he who despises the festival days, and he who causes the countenance of his fellow to turn pale before A A a mul- 186 the countenance of his fellow to turn pale before a multitude, has no share in the world that is to come. A man should therefore be very care- ful with regard to this matter, [namely] that he do not put his fellow to shame before a mul- titude, whether he (his fellow) be a great man or an insignificant man ; that he do not call him by any name of which the other may be ashamed, and that he do not relate in his pre- sence any thing of which the other may be ashamed. XII. But when is it so? — [It is so] in matters between man and his fellow, (i. e. in pri- vate matters) ; but in heavenly (i. e. in religious) matters, if he (the sinner) do not turn after a secret [rebuke], we may put him to shame be- fore a multitude, make his sins public, reprove him in his presence, abuse and curse him until he turn for the better, just as all the prophets in Israel did. XIII. With regard to him who is offended by his fellow and yet does not wish to reprove him, or say any thing unto him, on account of the offender's being too vulgar a person, or of a disordered mind, but who nevertheless pardons him in his heart, so that he neither hates nor reproves him — behold ! this is the virtue of / a multitude . . . although he have [jhe knowledge of] the law, and also good deeds, will still have no share in the world that is to come." — Perlre Avolh, Section 3. 187 piety, for the law was solicitous about hatred only'. XIV. A man ought to be very careful [in his behaviour] to orphans and widows, on ac- count of their minds' being very much dejected, and their spirits low, even although they be possessed of wealths Should they even be the widows or the orphans of kings, we are still warned [by the law] with regard to them, (i. e. how to behave to them), for it is said : Ye shall not affiict any^ widow, or fatherless child, (Exod. xxii. 22). But now, how should a man behave to them? — He should talk to them in no other than mild terms, and use them in no other than an honourable manner; he should neither afflict their bodies with hard work, nor their minds' with hard words, and should even be more careful of their money than of his own. ^ That is, the commandment : Thou shalt hi any wise re- buke thy neighhour, must not be considered so far positive, as to signify : that in all cases, if after being offended by our neigh- bour, we do not rebuke him, we trespass against this command- ment; for provided only that we do not hate him in our hearts, and consequently do not trespass against the negative commandment, mentioned in the first part of this text, namely, Thmc shall nol hale ihy hrolher in Ihine heart, we are the more pious, if we pardon him without rebuking him ; this being, as our Author terms it, Ihe virtue of piety. - POQ money, wealth, mammon. ^ Any widow or fatherless child, whatever their rank or station in life may be. * Dl/T literally: and their hearts. 188 XV. Whosoever quarrels with them, pro- vokes them, afflicts their minds', domineers over them, or wastes their money — hehokl! such an one trespasses against a negative commandment ; and much more, one who smites or abuses them. Now as to this negative law, although they cannot flog him for [transgressing] the same, yet behold! the punishment thereof is specified in the law, [namely] : ~Ancl My wrath shall wax hot, and I will Mil you with the sword. [Indeed] there is a covenant established respect- ing them by Him, who spake [the word] and the Universe existed, that whenever they cry [unto Him] in consequence of any violence [committed on them], they are listened to, for it is said : {If thou afflict them in any wise} and they cry at all unto me, I will surely hear their cry, (Exod. xxii. 23). XVI, But when is it so? [It is so] when one puts them to pain for his own purposes. But if he put them to pain in order to instruct them in the law or in some trade, or in order to guide them in the right way, then behold ! this is lawful. However he must not, for all this, ' p7 literally : their hearts. - Ye shall not ajflict any widow, or fatherless child. If thou affiict them in any wise, and they cry at all unto Me, I will surely hear their cry. And My wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless, (Exod. xxii. 22, 23, 24). 189 use them in the same manner as he would use other persons [whilst instructing them], hut he ought to make some distinction with regard to them, and to lead them on with gentleness, with great charity, and in an honourable way; for it is said : Foi- the Lord will plead their cause, (Prov. xxii. 23). XVII. It is one and the same thing whether it be a fatherless or motherless orphan. But how long are they called orphans with respect to this matter ? — [It is] until they no longer stand in need of any adult person, to support them, bring them up, and take care of them, but are themselves able to provide for their own wants, like all other adults. PRECEPTS RELATING TO [THE GOVERNMENT OF] THE TEMPER. CHAPTER VII. He who calumniates his fellow, trespasses against a negative commandment ; for it is said : ' Thou shalt not go up and doivn as a tale- hearer among thy people, (Lev. xix. 16.); and although he cannot be flogged for the thing, it is still a great sin, and may cause the de- struction of a great many souls of Israel; and therefore is this [commandment] joined with [another] : Neither shalt thou stand against the Mood of thy neighhour. Go and learn [the fatal consequences by which the transgression of this commandment may be attended] from what happened through [the conduct of] Doeg the Edomite^. Now what is talebearing? — -^It is ^ Thou shalt 7iof go up and down as a talebearer among thy people ; neither shalt thou stand against the blood of thy ?icigh- bour ; I am the Lord. ^ He, by backbiting Ahimelech the priest^ caused his deathj as well ■ as that of the other priests, and of the inhabit- ants of the city of Nob, as recorded in 1 Sam. xxii. nt b\u inn ]y:DD n^n b:i)i:: j^nn i^b\n n^ara ••n r\]b nt b\D mm nr^ " Thou 191 when one carries about a load of words, and goes from one to another, and says: such and such a man said so and so; of such and such a man I have heard so and so. — Though even it be true, yet behold ! such a man destroys the world, (causes general mischief and ruin). II. Now there is still another sin which is even much greater than this, and which is also comprehended in this negative commandment, namely [that of] a had tongue; which is, when one relates any thing disgraceful of his fellow, though even he speak the truth. Indeed he who speaks falsehood, may be called : one that hrings out a had report^ of his fellow ; whereas by a. man of a bad tongue, we mean him who sits down and says: such and such a man did so and so; or, Itis parents have been so and so ; or, I have heard of him so and so ; uttering [at the same time] disgraceful expressions. Now with regard to such an one the Scripture says : The Lord shall cut off all flattering lips, {a7id^ the toyigue that speaketh proud things, (Ps. xii. 3). " Thou shall not go tip and doivn as a talebearer among thy people — this is the backbiting of a bad tongue. Rabbi Nehe- miah taught [^thus] : Thou shalt not be like a pedlar, carry- ing the words of this [[man] to that [^man], and of that Qman[] to this [[man] ; (so that Rabbi Nehemiah derives T^T a talebearer from 731"! a trader, pedlar, or hawker"). Jerusalem Talmud, Treatise Peyiah, Section 1. ^ yi UD literally: a bad name. 192 III. The sages say : T^r^r tVirPP fyflppfyrpggjnrtB punishment is inflicted' upon a man in this worl d, and more over he has no share in the world that is to come;, [namely] : idolatrii ^ a^lMkeriiJi^i^Jm;^^^ and hlqqdshecl; but a ^had tongue is equivalent ^to all these. Again the sages say: He who speaks with a bad tongue, is as if he denied the radical principled (i. e. as if he were given ' DTKIl )D ]''yi23 literally: are avenged of 7nan. ^ mbw "r:i3D m^iy b^iyt^ v^n \mh -isD^n ^"2 " Whosoever talks with a bad tongue increases [^his] ini- quities as much as by (these) three transgressions, [namely^, idolatry, adultery* (or incest) and bloodshed. — Bah. Talmud, Treatise Erchiji, Section 3. Again in the Jerusalem Talmud, Treatise Peyiah, Section 1. we read these words: l^D i:i:d vin ii^r^bi d^di nD^sr^^i " There are four things which are avenged of a man in this world, and yet the capital \_o^ the sin] is still preserved for the world that is to come ; (i. e. that which a man suffers for these four sins in this world, is in some manner the interest only of the guilt which he pays off, but for the capital of the sin he will be called to account in the world that is to come) ; they are these; idolati-y, adultery (or incest), and bloodshed; but a bad tongue is equivalent to all these Qcrimes]." nDi^ 'w^ "^^^w -))TVi "I21D -h^^ v"in ywb -iSDon " Again * m-iy -ib-j literally : the uncovering of natiedness ; a term used by the Rabbins to express adultery or incest. 193 up to heresy), for it is said : Who have said. With our tongue will we prevail, our lips are our own, who is lord over us ? (Ps. xii. 4). Moreover the sages say: ^A bad tongue (i.e. opprobrious language) destroys three [persons ; namely], him who utters it ; him who listens^ to " Again said Rabbi Jochanan in the name of Rabbi Josi the son of Zimrah : He who speaks with a bad tongue, is as if he denied the radical principle ; for it is said : Who have said. With our tongue will we p?-evail; our lips aj-e our own; who is Lord over us ? (thus denying the existence or power of the Almighty). — Bab. Talmud, Treatise Erchin, Section 3). vbv DnD^^«'?^ )b2pDb^ nsDD^ " In the West they say : The tongue of a third [j)erson], (i. e. of one who is a talebearer between two other men) slays three [[persons ; namely], it slays him who tells (the tale or slander) ; him who listens to it ; and him against whom it is said." — Bab. Talmud, Treatise Erchin, Section 3. ^ wIpDTVt literally: and him who receives or accepts it. One or two more specimens of the sayings of the Rabbins on the subject of slander and backbiting, will perhaps stand here in the right place, though not quoted by our Author. Thus in Treatise Erchin, Section 3. they say : IK? b'y\ii!\ D-in nj* h r\yiu\^'\ wht^ b)ii^ n^'^nn b'2 inn"> HD \rh -ioin* -f) t:?^ r\i^'iT\ hd ^n^< ^Dii^i si-nt) \\mbn b)j:h " Surely the serpent will bite without enchantment, \_and a babbler is no better^, (Eccles. x. 11). — In the day to come, (i. e. in the day of judgment), all the beasts will assemble and come to the serpent, and say unto him : The lion tramples on Qhis prey] and eats it up ; the wolf tears Qhis prey] to pieces, and also eats it up ; but thou, what pleasure hast thou [in B B biting] ? 194 it; and him against whom it is uttered; but he who listens to it, is even more [guilty] than he who utters it. IV. Again there are expressions, which may be said to be indirect slander^; for instance, if one were to say of such and such an one, that he will remain as he is now^; or, if he were to say: Do not speak of such and such an one, I do not wish to make known what has hap- pened, or what has taken place ; and the like expressions. Also with regard to him who speaks in favour of his fellow before his enemies ; be- hold ! all this is indirect slander ; as this may cause them (his enemies who are present) to speak to his disgrace; and it is, with regard to this matter, that Solomon said: He that biting] ? — then he (the serpent) will say unto them : The babbler is no better. Again they say in Treatise Erckin, Section 3. V"ii*n iSin D2ir:?bi nn^a wdu^i )nm " He who speaks with a bad tongue raises his iniquities to the heavens, for it is said : Thei/ set their moiith against the heavens, and their tongue rvalketh through the earth, (Psal. Ixxiii. 9)-" 1 ^nn ]W7 pl^? literally: dtist of a bad tongue ; thus the Rabbins call also indirect us^iry by the name of T\^^2r\ pll«? dtist of usury, <^c. 2 That is, he will always be the same man he is now — words expressive of a bad opinion, though containing no direct reproach. 195 blesseth his friend with a loud voice, rising early in the morning, it shall he counted a curse to him, (Prov. xxvii. 14) ; seeing that his [speaking] well [of his friend], may, [in certain cases], become [the cause of others' speaking] ill of him. It is the same with regard to him who speaks with a bad tongue, by way of jest, or in a [seemingly] careless manner^ as though he were not speaking this out of hatred. Now this is what Solomon said in his wisdom : ^As a mad man who casteth firebrands, arrows and death, &f. And saith: Am not I ifi sport? (Prov. xxvi. 18, 19). And so it is also with him who speaks with a bad tongue in a deceitful manner, namely, as if he spake at a venture, and as if he did not know that the thing which he spake was slander', and who, when others want to pre- vent him [from talking in this way], says : I did not know that this was slander, or that such was the conduct of such and such an one. V. It is all the same, whether one speak with a bad tongue, in the presence of his fellow, or not in his presence ; so that if one tell but such things as (should men happen to hear them from each other) may be the cause of injuring •'' It'J^I Piwp "l"n"l literally: and bij way of levity of head (mind). * As a 7nad man who casteth Jirehrands, arrows and death. So is the man that deceiveth his ?ieighbour, and saith, Am not I in sport? (Prov. xxvi. IS, 19). ^ yin ]Wb literally : a bad tongue. 196 his fellow, in his body or property', or even of distressing or frightening him, then behold ! this is slander^ However, if these things have been said before three [men], then the thing has already become public", and therefore if one of the three tell the thing a second time, it can no longer be said to be slander, provided his design be not to spread the report, and to di- vulge it still more. VI. Now all these are men of a bad tongue, with whom it would even be unlawful to dwell in the same neighbourhood, much more to sit with them and listen to their words. Indeed the decree^ which was sealed against our fathers in ^ 131DD^ 'l^i literally : or in his mammon {wealth). - ^~in ]W7 literally : a had tongue. 3 V'Tl^"' l^^n yiyni "113 literally : the thing has already been heard and known. KDv:o ''N^D m^^i )^^^h Ditt^D ni r\h ^^nbn ^^'^i r^S n^j< \rsir^ ^^-)l^l ^^"llm r:h n^^^ j^-iin iiin " Ravah the son of Rav Hinnah said: A word which has been said in the presence of three [^men]], cannot be said to be slander [^when the same is repeated by one of the three]. What is the reason } — \\X, is because] thy friend has another friend; and again the friend of that other friend has also a friend — (i. e. after the word has been said in the presence of three, it must have become quite public)." ^ah. Talmud, Treatise Erchin, Section 3. kSs^ niiDi •l3''nu^^ b); ]'i nu Dnro i^b\D ^T:iD pi " Mishnah 197 the wilderness, was so (sealed), only in conse- quence of tlieir bad tongue. VII. Whosoever takes vengeance of his fellow, trespasses against a negative commandment; for it is said : Thou shalt not avenge, (Lev. xix. 18.) ; and although he cannot he flogged for it, it still shows a very wicked disposition; it being more becoming in a man to overlook'' all worldly concerns; for with intelligent men, all these (concerns) are but vain and idle things, such as are not [of consequence] enough to call forth vengeance. VIII. Now what is vengeance? — ["Suppose that] one's friend says to one : Lend me thy " Mishnah — consequently he who speaks [[opprobrious words] with his mouth, [[offends] more gi'avely than he who commits a [bad] action; and thus we find that the decree against our fathers in the wilderness, was only sealed, in consequence of [[their] bad tongues ; for it is said : [* Theij~\ have templed me no7V these ten times, S^c. Bah. Talmnd, Treatise Erchin, Section 3. * T'liyO literally : pass over. h -iQs^ n-i^D3 i^^rr ir ^j^t nap: i<\i it ^^rh^^nn i^b\n ^:ib''i^^n * Because all those men which hare seen My glory, and My miracles, which I did in Egypt and in ttie wilderness, have tempted JMe now tliese ten times, and have not hearkened to 3Iy voice. Surely they shall not see (lie land nhich J sware unto tlieir futJiers, neither shall any of them tliat provoked Me see it. — Numl). xiv. 22, 23. 198 sickle ; Lend me thy hatchet ; and the other says : 1 will not lend thee. To-morrow the other has need to horrow of the first, and so he says to him : Lend me thy hatchet ; but he says : I will not lend it to thee, as thou didst not lend to me, when I asked thee — then behold ! this man is avenging himself; but rather when the other comes to him to ask [something] of him, he ought to give it to him with a willing heart, and ought not to treat him in the same way as the other treated him ; and so it is with all other things like these, just as David said respecting his own kind dispositions : If I have retaliated upon him that paid me eviP [for good\ or if I have stripped, 8^c. ''3n'?J?irT D"'Knin b'D literally: all Ihc creatures {thai are~\ to come. 207 VIII. As soon as he prevailed over them by his arguments, the king sought to slay him ; but a miracle was wrought for him, and so he went to Haran, and began to stand up and to proclaim with a loud voice to the whole world, and to reveal to them'*, that there was but one God of the whole Universe, and that Him [only] it was right to serve ; and so he continued preach- ing^ and assembling the people from city to city, and from kingdom to kingdom, until he reached the land of Canaan, still continuing to preach ; for it is said : ^And called there on the 7iame of the Lord, the everlasting God, (Gen. xxi. 33). IX. Now when the people happened to as- semble around him, and to raise difficulties against his precepts ^ he used to explain [them] to every one of them in proportion to his (the disputant's) intellectual capacity, until he brought him back to the way of truth ; and so thou- sands and myriads assembled around him, who ^ DV''nn;l literally : and to make known wito them. ^ ^?'^^p^ literally.- and proclaiming. 4 ^r)J bi^ mn^ UDI UD }o*«V«z7^ commayidment. II. But how ought we to confess? — [We ought to say thus] : " I beseech Thee, O God ! I have sinned ; I have done perversely ; I have committed wickedness before Thee, and I have done so and so ; and behold ! I repent and am ashamed of my doings, and I will never do * D''")2n ''n*') literally: confession \Ji}f\ words. 211 this thing again I" This is the essence^ of con- fession ; and he who confesses still more amply, and dwells still longer on the matterS behold ! such an one is praiseworthy. III. And also, with regard to those who bring sin-offerings or trespass-offerings, at the time when they offer their sacrifices, for their ignorance or for their presumption, their sacrifice does not atone for them, unless they repent and confess in [distinct] words ; for it is said : He shall confess that he hath sinned hi that thing^, (Lev. v. 5). Likewise with regard to those who are sentenced'' to death" by a court 2 nr "inb inn '^y^ik Dbl>;^"l Hterally.- and never will I return agaifi to this thing. ^ "'H^l 7^ Tlp"*}^ Hterally : the root or radical principle of' confession. * n? Y^'^2 '^'^1i^U\ literally : atid lengthefis in this matter. ^ The verse following this, is: Arid he shall britig his tres- pass-offering unto the Lord for his sin, S^c. : so that the offering was to be preceded by confession. " ''il"'inO literally : those who are [_foun(f] guilts/. ^ h ]na^^i ma^f -itt^;?3 rh^pvn n^iD pirn n^n '22 j;w)rr^ ^b ')!2i^^ ]y^2 ^^^^ par ^^l^ D^iv"^ p'^n "b 13y iv^T min )b im ^snt:;^ ^1b^^ mrvh imd n'3 w^ ^nv^ riNDi DiiO') ''iM^^n •'33^? mi::s* -icn^^i '^^^n' n^? i3n-i3v HQ 'jmin' nn.^^i i^i^^w v)T^ 'h -iddi:^ ]^3Qi nriK ^N^i no;; nn^ n^n nvn nrn uv2 mn> "|-i3y^ ■^*a^ oSy'^ iiDv " When 212 of justice, or who are sentenced to be flogged ^ their dying or their being flogged does not " When he (the culprit) was about ten cubits distant from the stoning house (i, e. from the place where culprits where stoned to death), they used to say to him, " Confess ;" for this was the manner with all those who were put to death, [^namely], that they used to confess; seeing that every one who confesses has a share in the world that is to come ; for so we find Qhat it was]] with Achan, to whom Joshua said: Mij son, give, I pray thee, glory to the Lord God of Israel, and make con- fession unto Him. And Achan answered Joshua, a?id said: In- deed I have sinned . . . and thus and thus have I done, (Josh, vii. 19, 20). But how do we know that his confession atoned for him.^ — []We know it from this]; for it is said: And Joshua said: Why hast thou troubled us? the Lord shall trouble thee THIS DAY (Josh. vii. 25.), [pimply ing that] this day thou art troubled, but thou shalt not be troubled in the world that is to come." — Bab. Talmud, Treatise Sanhedrin, Section 6. ^ mp7Q literally : flogging or lashes. Besides the punishment of death, which it was in the power of the Jewish court of justice to inflict, (see page 128, note 3.), it had also the power of inflicting a kind of correc- tional punishment, designated by the name of rnp7D flogging or lashes. The number of lashes inflicted, never exceeded 39, for though according to the text in Deut. xxv. 3. they were not to exceed 40, yet it was agreed by the Rabbins that the number should be limited to 39 at the most. But even the number of 39 was inflicted upon very robust persons only; whilst culprits of a delicate constitution received a still more moderate punishment. The state of health of the culprit was therefore always taken into consideration, and the number of lashes to be applied, was accordingly agreed upon, previously to the infliction of the punishment. The number agreed upon was always one that was divisible by 3. After the estimate had been made, the culprit was tied to a post, in a posture somewhat bent or oblique, and naked to the waist. The person 213 atone for them, unless they repent and confess. ]Moreover if one hurt his fellow, or if he cause him any pecuniary damage, although he pay him what he owes him, this does not atone for him, unless he confess and refrain from ever doing so again ; for it is said : any sin that men commit'-, (Numb. v. 6). IV. With regard to the scape-goat, as it was [intended as] an atonement for the whole of Israel, the chief priest confessed over it in the name^ of the whole of Israel ; for it is said : And confess over him all the iniquities of THE CHILDREN OF IsRAEL, (LcV. Xvi. 21). V. Now the scape-goat atoned for all the person who administered the lashes stood on a stone. One third of the number of lashes was applied on the chest, and the other two-thirds on the shoulders. Three of the judges were always present at the time of the chastisement; and whilst the lashing was going on, the first of the judges read the two following verses : If thou wilt not observe to do all the ivords of this law, S^c. . . . Then the Lord will make thy 'plagues wonderful, 8fc. . . . (Deut. xxviii. 58, 59)- The judge, second in i-ank, numbered the blows ; and the third in rank bade the person, who flogged, proceed, until the number of lashes decreed was completed. - The verse following this, is: Then they shall confess, Sfc.; the expression DIJ^.1 PJ^JDn ^DQ any sin that men commit, implying all kinds of sin, even the sins or offences of man against ihan. •'' \wb 7>7 literally : in the language of, (i. e. in such ex- pressions as imply the whole of Israel). 214 transgressions [mentioned] in the law, slight as well as important^ ; whether one transgressed presumptuously or through ignorance ; whether he was made aware of it, or was not made aware of it ; the scape-goat still atoned for every thing, provided he repented ; but if he did [not repent, then the scape-goat atoned only for his slight [transgressions]. But now, which are [said to be] slight, and which important [transgressions]? — The important ones are those for which one deserves death by the court of justice" or cut- ting off-. Moreover vain and false oaths, (though the punishment of cutting off is not attached to them), yet behold ! they also are important [transgressions] ; but all other commandments, negative as well as positive, to which no punish- ment of cutting off' is attached, are [said to be] slight ones. VI. Now in our days'', when the house of sanctuary exists no longer, and when we have no atoning altar — there is nothing [left for us] but repentance. Repentance, however, atones for all transgressions. Even he who has been wicked through the whole of his days, if at the end he repent — not the least part of his wickedness is recorded against him ; for it is said : As for the wickedness of the ivicked, he shall not fodl thereby in the day that he turneth ' nni^nm literally : and the hard ones. - See page 128, note .S. ^ 'Pi]\^ ]DD literally : al this lime. 215 fr(mi his wicked7iess\ (Ezek. xxxiii. 12). Yea the very nature of the day of atonement, is to atone for the penitent ; for it is said : For on that day shall {the ptiest] make an atonement for you, (Lev. xvi. 30). VII. Although repentance atones for every thing, and although the very nature of the day of atonement is to atone, there are still trans- gressions, which may be atoned for immediately ; and also transgressions, which cannot be atoned for until a certain time [has elapsed]. For in- stance, if a man transgress any jjositive com- mandment to which [the punishment of] cutting off" is not attached, and repent [of it] — he is pardoned on the spot°; and with regard to such ■^ VD^ ^2 -iiDJ p^i^* 'b'l^'i^ "iDii"? ^j^m*- p \\vryD ^y^ " Rabbi Simeon the son of Jochi says: Though one be a perfectly righteous man all his days, yet if he rebel at the end, he loses all [his] former [good deeds] ; for it is said : The righteousness of the righteous shall not deliver him in the day of his transgression, (Ezek. xxxiii. 12). Again though one be a thoroughly wicked man all his days, yet if at the end he re- pent, not the least part of his wickedness is recorded against him ; for it is said : As for the rvickedness of the wicked, he shall not fall thereby in the day that he turneth frcm his wickedness, (Ezek. xxxiii. 12).--Bah. Talmud, Treatise Kidu- shin, Section I. ^ See page 128, note 3. « ^b \hrr\n'^ IV ^'^^ fl li-'K literally: he does not stir from thence until it is pardoned unto him. 216 [men] it is said: Return, ye backsliding child- ren, and I will heal your hackslidings, 8^c. (Jer. iii. 22). VIII. Again if one transgress a negative commandment, to which neither [the punishment of] cuttirig off, nor [that of] death hy the court of justice is attached, and repent [of it] — then repentance causes a suspension^ [of Divine wrath], and the day of atonement atones for it; and, with respect to such [men], it is said: For on that day shall [the priest] make an atonement for you, (Lev. xvi. 30). But if one transgress [a commandment] to which [the pvmishment of] cutting off or death hy the coiirt of justice is attached, and repent [of it]— then repentance, [together] with the day of atonement, causes the suspension, and the afflictions" which come upon him, render the atonement complete; so that his atonement never can be complete, un- less afflictions come upon him ; and with regard ^ T\y\T\ literally: suspends. " Repentance atones for slight transgressions, whether of positive or negative commandments ; but as to important ones, it causes a suspension, until the day of atonement come and atone [for them]." Bah. Talmud, Treatise Yomah, Section 8. ^ jmO'' afflictions; this term is chiefly applied by the Rab- bins to bodily pains. 217 to such [a sinner] it is said: Then ivill I visit their transgression with the rod, (Ps. Ixxxix. 32). IX. When is it so? — [It is so] if he did not profane [the name of] God, at the time when he transgressed. But he who profanes [the name of] God, although he repent, and although the day of atonement arrive whilst he is still persevering in his repentance, yea al- though afflictions come upon him, still his atone- ment is not complete until he die ; so that [with such a sinner] repentance, the day of atonement, and afflictions, [are] all three [indispensable to] cause the suspension, and death [alone] makes the atonement [complete] ; for it is said : And it was revealed in mine ear's hij the Ltord of hosts, SURELY THIS INIQUITY SHALL NOT BE PURGED FROM YOU TILL YE DIE, (Isai. XXii. 14). PRECEPTS RELATING TO REPENTANCE. CHAPTER II. What is [the criterion of] true repentance*? — It is when a matter, in which a man has once transgressed, comes [again] within his reach^ and when he moreover has it in his power to commit the same [offence again], and yet shrinks^ hack [from it], and does not commit [it] out of [mere] repentance, and not out of fear or impotence^ For instance; Behold! one who once had a criminal intercourse with a woman ; now if after a lapse of time he [happen to] have again a private meeting with her, (whilst still persevering in his love to her, and whilst still possessing his full bodily power; moreover whilst still in the same country^ where he once sinned with her) — if then he shrink ^ miDJ ni^ti^Jl literally: perfect repentance. ^ yVI literally : in (or to) his hand. 3 ;i;Tt2") literally : a7id he separated \Jiimself'], or parted with. * nD ]P{i^3D literally: through want of strength. * That is, under the influence of the same climate and associations. 219 back [from her], and do not commit [the sin] — such an one is [said to be] a true penitent; and this is what Solomon said : Remember now thy Creator in the days of thy youth, (Eccles. xii. 1). II. However if one repent only in his old age, or at a time when it is no longer in his power to do that which he was [in the habit of] doing; although this is [certainly] not ge- nuine^ repentance, yet it still avails him, and he is still [said to be] a penitent. Though even he may have been a transgressor all his life, yet if he repent but on the day of his death, so that he die a penitent, all his sins are pardoned; for it is said: TVhile the sun, or the light, or the Qnoon, or the stars, he not darkened, nor the clouds return after the RAIN, (Eccles. xii. 2); which is [an allusion to] the day of death. Whence we infer that if he (the sinner) remember but his Creator and repent, before he dies, he is still pardoned. HI. Now what is that repentance [to con- sist in] ? — In this, that the sinner forsake his sin, and remove it from his thoughts ; moreover that he resolve in his heart, never to do it again ; for it is said : ~ Let the wicked forsake his way, (Isai. Iv. 7). He also ought to be sorry ^ (1/1)70 nilli'il literally : profitable repentance. "^ Let the wicked forsake his way, and the unrighteous MAN HIS THOUGHTS, c^r. ; from which we deduce, that the re- moval of sin from a man's thoughts is essential to repentance. 220 for the past; for it is said: Surely after that I wa^ turned^ I repented, (Jer. xxxi. 19). And he ought also to call to witness Him who knoweth [all] secrets, that he will never return to this sin again; for it is said: ^Neither will we say any more to the worh of our hands: \Ye are] our gods, &f. (Hos. xiv. 3). More- over it is necessary that he make a verhaP confession, and that he utter [with his mouth] the contrite resolutions of his heart. IV". He who confesses with words, without having resolved in his heart to forsake [his sins] — Behold ! he is like one who dips^ [in water, by way of performing the necessary pu- rification] whilst holding an unclean animal in his hand*, when his dipping can avail him no- thing, unless he throw away the unclean animal ; and so it is said: Sut whoso confesseth and FORSAKETH [them] shall have mercy, (Prov. xxviii. 13). Moreover it is necessary that he name^ ^ The verse, preceding this, opens thus : Take with you words, and turn to the Lord; say 7mto Him, 8^'C, ; from which we perceive, that the penitent is directed to call on God, and to protest before Him, that he is come to the firm resolution of amending his life. 2 l'»ri2li^2 mnnn? llterally : to confess with his lips. ^ The cleansing, by washing the flesh in water, of those that contract uncleanness by touching unclean animals, is pre- scribed in Lev. xxii. 5, 6. ; and also in other places of the Pen- tateuch. ^ ITI \'W^ literally : and \_holds~\ a creeping thing in his hand. ^ ]^y^tb literally : to utter with words, or to dejine. 221 his sin; for it is said: Oh, this people have sinned a great sin, and have made them GODS OF GOLD^, (Exod. xxxii. 31). V. It is also the usual course of repent- ance, that the penitent should cry unremittingly to the Lord, with weepings and entreaties ; that he should exercise charity as much as is in his power ; that he should remove very far from the object of his transgression ^ and that he should alter his name, just as if he were to say : I am quite another person, and not the same man who committed those actions ; moreover that he should altogether alter his actions for the better, and [in a direction] towards the way of righte- ousness ; and also that he should emigrate from his place ; for emigration atones for [a man's] iniquity, inasmuch as it causes him to give way, and to become meek and humble-minded. VI. It is also very commendable in the penitent to confess before a multitude of per- sons, and to make known unto them his trans- gressions; also to reveal to others the offences [existing] between himself and his fellow, saying unto them; Surely I have offended such and such an one, and I have done unto him so and so ; but behold ! I now repent of, and am sorry ^ Here we perceive that Moses has named and defined the crime, for which he was begging mercy and forgiveness. 7 U ^?IO^li? 12in ]D literally : from (he thing with which he has sittned. 222 for it. Now he who is proud, and does not make his transgressions publick, but conceals the same — his repentance is no true [repent- ance] ; for it is said : He that covereth his sins shall not prosper^ (Prov. xxviii. 13). VII. But when is it so? — [It is so with regard to] transgressions between man and his fellow ; but with regard to transgressions be- tween man and God\ he ought not" to render himself notorious, and indeed it would be effron- tery in him if he were to make publick the same ; and therefore [in such a case] he [need only] repent before God, blessed be He! and name his sins to Him [alone], but in publick his confession ought to be a generaP one, (i. e. he may confess himself publickly to be a sinner against God, but he must not name his sins). Indeed it is well for him that his sin should not transpire; for it is said: Blessed is he whose transgression is forgiven^ whose sin is COVERED*, (Ps. XXxii. 1). ^ Dlpob See page 109, Note 4. * ■]''")iJ 13''^^ literally : he need not, or he has no occasion. ^ WHO literally: undefinedly. "" miDi n'hi'^ ^b vvj:^2 nD:3D i^riD ^di m n • • • nj^^on '•idd v^^ ^ii^3 nttr^? i>n3i '^y\ 2^^)}^ " Rav raised this difficulty, (i. e. he brought the following two verses into collision); It is wi'itten: He that coveretu HIS 223 VIII. Although repentance and praying aloucP are at all times very good, yet they are still more [especially] good, during the ten days that are between the new year's day and the day of atonement, as then they (the sup- plications of the penitent) are accepted forthwith ; for it is said : Seek ye the Lord while He may he found, (Isai. Iv. 6). But when is it so? — [It is so] in the case of an individual ; but as to a congregation [at large], whenever these re- pent and pray aloud with all their hearts ^ they are listened to^ for it is said : As the Lord our God [«>] in all [things that] we call^ UPON HIM {for\ (Deut. iv. 7). IX. The day of atonement however is the [proper] time for repentance for all, both for individuals and the publick^ as being the HIS SINS SHALL NOT PROSPER, but whoso coiifesseth andfor- saketh, S^c. (Prov. xxviii. 13); and yet it is written again: Blessed is he whose transgression is forgiven, whose sin is COVERED, (Ps. xxxii. 1.)? ... Rabbi Zutra the son of Tobias said : The one [prelates] to transgressions between man and God, and the other to transgressions between man and his fellow." — Bab. Talmud, Treatise Yomah, Section 8. ^ npi^iJiT) literally : and groaning, or crying aloud. ^ aW 272 literally : with a perfect heart. ^ ]''3V3 ]n literally : they are answered. ^ 13ini IDiy S^ntir ""S '?y e]x^ Uterally : although he tie standing (persevering) in his repentance. 226 God; such, for instance, as eating a thing which is forbidden, or having unlawful inter- course with a woman, and the like [transgres- sions] ; hut with regard to offences between man and his fellow, for instance, if one happen to hurt his fellow, or to curse his fellow, or to rob him, and the like [offences], he is never pardoned until he give his fellow that which he owes him, and until he reconcile him. XII. [For] although he restore to the other the money which he owed him, it is still neces- sary to reconcile him, and to entreat him to pardon him. Even though he have only pro- voked his fellow with words, it is still neces- sary to reconcile him, and to urge him [with entreaties], until he pardon him. Should his fellow not be willing to pardon him, he ought to bring with him a company^ of three of his friends, in order that these may urge, and beg [pardon of], the other; should the other still not be reconciled, he ought to bring a second, and even a third [company of friends] ; but should the other still be unwilling [to grant his pardon], he may leave him and be- take himself away [from him], and then the one who would not pardon, becomes the sinner. However if the other happen to be his Rabbi (i. e. his religious instructor), he must go and come again to him even a thousand times, until he pardon him. ^ nilliy literally: a row or range. 227 XIII. It is not lawful for a man to be cruel and inexorable ; he ought rather to be! easily moved to reconciliation, and with diffi- culty moved to anger ; so that when the man who offended him begs pardon of him, he should pardon him with a perfect heart and benevolent mind. Even though the other have oppressed or offended him very much, still he ought not to avenge himself, nor to bear a grudge ; this (moderation) being the practice of the seed of Israel, who are kind-hearted" ; but with regard to the Cuthites^ who are of uncircumcised hearts, these are not so, but they keep their wrath for ever^ ; and so it is said with regard to the Gibeonites, in consequence of their not having forgiven arid of their having shown themselves unrelenting^ : JVow the Gibeonites were not of THE CHILDREN OF IsRAEL, (2 Sam. Xxi. 2). 2 ]lD3rf Dl7l literally : and their right hearts. ^ See page l66. Note 5. * An expression made use of by Amos the prophet, when describing the uncharitableness of Edom, (Amos i. 11). ^ Wherefore David said unto the Gibeonites, What shall I do for you ? and wherewith shall I make the atonement, that ye may bless the inheritance of the Lord ? And the Gibeonites said ufito him. We will have no silver nor gold of Saul, nor of his house ; neither for us shall thou kill any man in Israel. And he said. What ye shall say, that will I do for you. And they answered the king. The man that consumed us, and that devised against us that we shoidd be destroyed from remain- ing in any of the coasts of Israel, Let seven men of his sons be delivered unto us, and we will hans 228 XIV. If one offend another, and the other happen to die before he (the offender) has beg- ged his pardon, he ought to take with him ten men, and place them over the other's grave, and say before them [these words] : I have sinned against the Lord God of Israel, and also against this man, having done unto him so and so. Moreover if he owed the other money, he ought to restore it to his heirs; if, so far as he knows, the other have no heirs, he ought to deposit it in a court of justice, and also make his confession. hang them up unto the Lord in Gibeah of Saul 7vhom the Lord did choose. And the king said, I will give them. 2 Sam. xxi. 3, 4, 5, 6. PRECEPTS RELATING TO REPENTANCE. CHAPTER III. Every one of the sons of men has his good deeds, and also his wicked deeds \ He whose good deeds amount to more than his wicked deeds, is [said to be] a righteous man, and he whose wicked deeds amount to more than his good deeds, is [said to be] a wicked man; [again he whose deeds consist of] half [good ones] and half [wicked ones], is [said to be] an interinediate man. Also with regard to a [whole] country, if the good deeds of the whole of its inhabitants [when added together] were to amount to more than their wicked deeds, [then] behold! this would be a righteous [country]; but if the wicked deeds of the same were to be most, [then] behold! this would be a wicked [country]. And so it would be with regard to the whole world in generaP. II. The man whose wicked deeds amount to more than his good deeds, dies forthwith, in ^ m313^") literally : and iniquities, ^ 1713 literally : altogether. 230 consequence of his wickedness; for it is said: ^For the multitude of thine iniquity, (Hos. ix. 7) ; also a country, the wicked deeds of which are most, perishes forthwith; for it is said : Because the cry of Sodom and Go- morrah is great, &f. (Gen. xviii. 20). — And so it is with regard to the [inhabitants of the] whole world in general, [viz.] if their wicked deeds amount to more than their good deeds, they also perish forthwith ; for it is said : ^And God saw that the wickedness of man was great, (Gen. vi. 5). III. However in this balancing [of the good deeds against the wicked ones], not the numher of the good or wicked deeds, but the importance^ of the same, is taken into consider- ation ; so that there may be one good deed which makes up for* many wicked ones ; for it is said : "Because in him there is found [some'[ ^ The days of visitation are come, the days of recompense are come, Israel shall know it ; the prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred. ^ And God saw that the wickedness of man was great i?i the earth, and that every imagination S^c. : And it repented the Lord that He had made man on the earth c^-c. : And the Lord said, I WILL DESTROY MAN <^'C. (Gen. vi. 5, 6, 7)' •' D/U literally : their greatness. "^ 1J3D STTli^ literally: which meets. '' And all Israel shall mourn for him, and Imry him ;^ for he only of Jeroboam shall come to the grave, "lUl 11 {<}2iD3 \^^ 21D 231 good things (1 Kings xiv. 13.) ; and again there may be one wicked deed which makes up for many good ones ; for it is said : But one sinner destroy eth much good, (Eccles. ix. 18). They (the deeds of a man) can [therefore] be balanced by the knowledge of the God of knowledge only, and it is He [alone] who knows how to estimate the good deeds against the wicked ones. IV. He who regrets having fulfilled the commandments, and who is sorry for his good deeds, saying to himself" : What profit have I in having fulfilled the same? — O that I never had fulfilled the same ! — behold ! this [man] has altogether undone [the good deeds which he once had done], and no good deed of his what- ever will be recorded in his [favour] ; for it is said: The righteousness of the righteous shall not deliver him in the day of his transgres- sion, (Ezek. xxxiii. 12.) ; which [applies] to him only who is sorry for his former [good deeds']. miD because in him there is found some good thing ^-c. It is evident from the context in which 1110 ")!! U J^3i3'>m nnd? -^rhi^b nn^ob D^nro3 id; i^b ly^rh D^nnD3 d? onisDn di^ t^ " Rabbi Kruspedua said in the name of Rabbi Jochanan : Three books are opened on the new year's day ; one of the perfectly righteous ; one of the perfectly wicked ; and one of the intermediate. The perfectly righteous, are inscribed and sealed for life forthwith : the perfectly wicked, are inscribed and sealed for death forthwith ; and the intermediate remain in suspen- 233 he is decreed to live, and if not, he is decreed to die. VI. Although the blowing of the trumpet on the new year's day is an ordinance of Scrip- ture\ yet there is also an intimation in it, [which amounts to as much] as saying: Ye sleepers, awake from your sleep ; and ye who are in a deep sleep, arise from your deep sleep ; search into your actions, turn with repentance, and remember your Creator! — Ye who have be- come forgetful of truth by [pursuing] things that are vain and temporary'', and who have been absorbed the whole year in vain and idle [matters], which can neither avail nor deliver [you], look after your souls, mend your manners and your deeds ; and may every one of you for- sake his wicked way and his ungodly thoughts. VII. Every man ought therefore to look upon himself' during the whole year as though suspension from the new year's day until the day of atone*- ment, if [then] they be pure, they are inscribed for life ; but if they be not pure, they are inscribed for death." Bab. Talmud. Treatise Rosh Hashanah, Section 1. * And in the seventh month, on Ihejirst day of the month, ye .shall have an holy convocation ; ye shall do no servile work, it ii a day of blowing the trumpets unto you, (Numb. xxix. 1). ^ IDjn "'bini literally: through the vanities of time. ' ^^^3r V2im ^••'n v!in i^^xd ^lyiv d"t»^ n>n::^i nmn nnn ni):^ nS^rr " A man ought always to look upon himself as though he were half guilty and half innocent, [therefore] if he fulfil but one commandment [more], then blessed is he, for he causes the scale of innocence to preponderate in his [favour]; but if he commit but one transgression []more], [then] woe unto him, for he causes the scale of guilt to preponderate against him; just as it is said: Bid one sinner destroy elh much good, (Eccles. ix. 18.), \j. e.] in consequence of that single sin which he committed, much good is destroyed (lost) for him. Rabbi Eleazer the son of Rabbi Simeon says: Since the [whole] world is judged according to the number [of its good or bad deeds], and also an individual is judged accord- ing to the number [of his good or bad deeds], if one fulfil but one commandment [more], [then] blessed is he, for he causes the scale of innocence to preponderate both for himself and the whole world ; but if he commit but one transgression [more], [then], woe unto him, for he causes the scale of guilt to preponderate both for himself and the whole world: for it is said : But one sinner destroyetli much good, [i. e.] in conse- quence of the single sin which this [man] has committed, much good is destroyed both for himself and the whole world." Bab. Talmud, Treatise Kidushin, Section 1. 235 (i. e. as if the total amount of the good deeds of all the inhabitants of the world also came up precisely to that of their wicked deeds) ; now if he commit but one sin [more, then] behold! [by this single sin] he causes the scale of guilt to preponderate, both with regard to himself and to the whole world; and consequently brings' destruction upon it; [on the other hand] if he fulfil but one single commandment [more, then] behold ! [by this single good deed] he causes the scale of innocence to preponderate both with regard to himself and to the whole world, and [consequently] brings salvation and deliverance both upon himself and them (the inhabitants of the world), as it is said; But the righteous \is\ an everlasting^ foundation^ (Prov. x. 25.), [mean- ing that] : This man, by acting righteously, causes the innocence of the whole world to prepon- derate, and [by this means] brings about the deliverance of the same. VIII. For this reason^ have the house of Israel made it a practice among themselves, to multiply their charitable and good deeds, and to employ themselves in [fulfilling] the command- * DIJIT literally : and caused (or effected). 2 "dw "IID"* pn^l It is evident from the context in which this verse stands, that our Author must have translated it thus: But the righteous is the foundation of the world, (i. e. the whole world may be supported (preserved) by the good deed of one righteous man). ^ n? py "'iSDI literally: and in consequence of this matter. 236 ments, [during the interval] between the new year's day and the day of atonement, even more than in the other days of the year. They have moreover made it a general practice among them, to rise, during these ten days^ in the night time, and to pray in the synagogues with words of supplication and fervent entreaties until day-light. IX. At the time^ when the wicked deeds of a man are balanced against his good deeds, ^ That isj from the first day of the month of Tlshra, which is the new year's day, to the tenth day of that month, which is the day of atonement. 2 TTJ^I literally : at the hour. 'h r^mo rs'^ti'b^ -b i^bmD rvyn -b i^bniD r^ywiTi •^in in oi -I01K1 •'j^D -12:1 Dv ^^^ D'^vs ^^ ^vs** " Rabbi Josi the son of Rabbi Judah says : When a man transgresses the first time, he is pardoned ; the second time — he is [^also] pardoned ; the third time — he is [[also] pardoned ; but the fourth time — he is not pardoned; for it is said: *For three transgressions of Israel, and for four I will not turn away \_the punishmenl~\ thereof, (Amos ii. 6). And again it is said: Lo, all these \_things~\ worketh God twice, thrice, with man, (Job xxxiii. 29)- But to what purpose is this: * Sec pa^re 239, note 2. 237 neither the first sin which he committed, nor the second, is reckoned ; but [his sins are reckoned] from the third only and onward. If his wicked deeds, [reckoning] from the third and onward, are [found to amount to] more than his good deeds, then those two sins [which were not reckoned at first] are added, and he becomes accountable for the whole [amount] ; but if his good deeds are found to come up to [the amount of] his wicked deeds, [reckoning] from the third sin and onward, [then] all his sins are taken off one by one^ because then. this : And agai?i it is said? — (i. e. to what purpose does Rabbi Josi quote this other text?) ; |^It is] lest thou say, that these words, (viz. the words of the verse quoted from Amos), [^apply only] to a congregation (as there Israel in general is spoken of), but that with regard to an ijidividnal it is not so — there- fore we are given to understand []the contrary, viz.] : Lo, all these iJhings^ worketk God twice, thrice, with man, (show- ing that even to an individual his first two sins are pardoned). Bab. Talmud, Treatise Yomah, Section 8. 3 XWi^-^ \Wi^^^ rm^iy b'2 jn-'^yO literally: his ini- quities are taken off first \^by'] first ; i. e. in consequence of every iniquity being in its turn made to represent the first. Suppose that the number of sins committed after the third sin were to amount to 7i, then the total amount of the sins would be 1 -f 1 + 1 -\-n, of which the first two sins were not reckoned before-hand, but were put aside, according to the theory introduced by our Author at the opening of this para- graph. Now if on the other hand the good deeds were found to amount to 1 +n, the first two sins (says our Author) would be taken off and cancelled forthwith ; the series 1 -(- 1 -f- 1 + « by which the total amount of the sins was represented, would therefore be reduced to l+n< Here this advantage is given to in consequence of the first two [sins] having ah'eady been pardoned, the third [sin] is con- sidered as though it were the first. Also with regard to the fourth [sin], behold ! this too [in its turn] becomes the first, in consequence of the third having already been pardoned. And so [the sins are taken off one by one] to the very last. X. What we have said here, however, ap- plies only to individuals ; for it is said : Lo, all these [tilings'] ivorketh God oftentimes {mb^ D''Q^2 literally : twice, thrice), with man, (Job xxxiii. 29.); but with regard to a congregation\ their to the sinner, namely, the 1 is considered as representing the ^.rst sin; and because the first sin is not reckoned, it is can- celled, and 1+71 becomes 71. Here again another advantage is given to the sinner, namely, the n sins which still remain to his charge, are represented by 1-|-(m — 1); and as here too the 1 is considered as representing thej^r*^ sin, it is also can- celled in its turn. The remaining 71 — I sins are again represented by H-(?2 — 2), and the 1 is cancelled in conse- quence of its being also made to represent the^r.y^ sin. Now this process of reduction being continued, the number of sins must at last be reduced to 1-|-(h — w); and then the 1 being in its turn made to represent the Jirst sin, and cancelled ac- cordingly, there will remain « — 71 sins = 0, when the sinner is of course acquitted. It was thought necessary to represent this system of par- doning and cancelling the sins, by figures, in order to make the reader more fully enter into the precise meaning of the words of our Author quoted at the head of this note, as well as into the drift of his reasoning throughout the remaining part of this paragraph. ^ See page 236", note 2. 239 first, second, and [even] third sins are suspended (put aside) ; for it is said : For three trans- gressions of Israel, and for four, I will not turn aivay \the punishment]^ thereof-, (Amosii. 6.); so that when their (the congregation's) account is cast up, after this manner (namely, after the manner described above), their sins are reckoned only from the fourth, and onward. XI. With regard to the intermediate^ man, if among that half [of the deeds] which in- cludes his sins, also the sin of his never having put on the Tephilin^ be found, judgment is 2 It seems that the Rabbins have given to this verse some such turn as this : For three transgressions of Israel Q/ rvilf], but for four, I will not release him. •' See paragraph I. of this Chapter. * )v2n answers to the Hebrew ilSiOD Phylacteries, or frontlets; thus in Onkel's Targum, yiy j"*! TMiUd) Vm And they shall be as frontlets between thine eyes, (Deut. vi. 8.) is rendered by: l^y^)^ ]^1 \'ht.rb liriM. These Tephilin con- sist of two boxes made of skin in the form of a cube, in each of which the following four passages of the Pentateuch written on parchment, are placed, viz. : Sanctify unto Me all the first' born, S^c. : (Exod. xiii. 2.) : And it shall be when the Lord shall bring thee into the land of the Canaanites, Sj'C. (Exod. xiii. 11.) : Hear, Israel, the Lord our God is one God, S^c. (Deut. vi. 4.) : And it shall come to pass, if ye shall hearken dili- gently unto My commandments, S^c. (Deut. xi. 13.). Every Israelite is bound to put on these Tephilin, and to fasten them, with straps arranged for the purpose, one on his head, and the other on his left arm, in compliance with the command- ment : And thou shall bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes, (Deut. vi. 8). 240 pronounced on him according to his sin, but still he has a share in the [blessings of the] world that is to come. Even on all the wicked men, though their sins be numerous, judgment is pronounced according to their sins, but yet they have a share in the [blessings of the] world that is to come ; for all Israel have a share in the [blessings of the] world that is to come, although they have sinned ; for it is said : Thy people also [shall be] all righteous; thetj shall inherit the land for ever, (Isai. Ix. 21.) ; [here the expression] land is a figure, [meaning] the land of life, which is, the world that is to come. Also the pious men of [other] nations of the world, have a share in the [blessings of the] world that is to come. XII. These however (i. e. sinners of the following description), have no share in the [blessings of the] world that is to come, but they are cut off, destroyed and condemned for ever and ever, in consequence of their great wickedness and sinfulness; [namely], hereticks^; they who deny the law; they who deny the resurrection of y^D n:i3 V"i^ 1^"!^'' ^^V^ QT^'^^' ^^^ l^VT ^^i^2^' mn nbiyb pbn nrh ]^ii^ iSs^i -is^snn'? ^t nw^^D " Miskna — All Israel have a share in the [blessings of the^ world that is to come; for it is said: Thy people also ^shall be~\ all righteotis ; they shall inherit the lattd for ever, the 2 a the dead and the coming of the Redeemer; apostates; they who canse many other men to sin ; they who depart from the [usual] prac- tices- of the congregation ; he who trespasses presumptuously^ [and] openly like Jehoiakim* ; informers ; they who keep^ the congregation in awe, not for any religious purpose, [but for their private interest] ; shedders of blood ; slanderers ; and he who is ashamed of circumcision. XIII. There are five [descriptions] of Is- raelites that are said" to depart from [their] the branch of My planting, the work of My hands, that I may be glorified, (Isai. Ix. 21). But these, (viz. the following) have no share in the [^blessings of the] world that is to come; [^namely], he who says, that the resurrection of the dead is not l^a doctrine that can be deduced] from the law, or that the law is not from Heaven ; and he who is a heretick, &c." Bab. Talmud, Treatise Sanhedrin, Section 11. ^ '•DIIQ literally : from the ways {manners). " (IDT T'i literally : with a high hand. ^ The son of Josiah king of Judah, concerning whom Je- remiah prophesied : He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem, (Jer. xxii. 19). The wickedness of Jehoiakim is stated by the Rabbins to have been so great, that he once said : " My predecessors did not know how to provoke []God]." Bab. Talmud, Treatise Sanhedrin, Section 11. 5 u^r^i^ uub vhm -y\yin ^v ^D^^^ 'h''^^'\ literally: and they who throw out fear oji the congregation not for the sake of Heaven. '^ U^iilp^tl literally : that are called. H H 242 faith ; [namely], he who says, that there is no God and no Providence^ ; he who says that there is a Providence, but that this [Providence] consists of two or more [Deities] ; he who says, that there is [indeed] only one Lord, but that this [Lord] is a star or a shape; he who says, that He (God) is not the only first [being] and the Rock of the whole [universe] ; and also he who worships besides Him, some star, [with the intent] that the same may become an inter- cessor between himself and the Lord of the uni- verse. Now every one of these five [descriptions of Israelites, is said to] depart from [his] faith, XIV. There are also three '^ [descriptions] of Israelites, that are called hereticks; [namely], he who says, that there is altogether no prophecy, and that there is no [kind of] knowledge which, [emanating] from the Creator, enters^ into the minds^ of the sons of men ; he who denies the prophecy of Moses, our Kabbi ; and also he who says, that the Creator has no knowledge of the actions of the sons of men. Every one of these three is [called] a heretick. XV. Again there are three [descriptions] of Israelites, that [are said to] deny the law; ' J'TO^ Ub^y? 1''M1 literally : A?id that there is no governor {leader) to the world. 2 ]''Dmp''2>< D'»i<")p3rT bi^-W^D ]n r\^bv literally : there arc three of Israel that are called hereticks. ' V**^^^ literally : which reaches [jdown^. * l77 literally: to the heart. 243 [namely] ; he who says that the law is not from the Lord. Even if he say of one single verse, or of one single word only, that it was said by Moses himself, (i. e. that it was the invention of Moses himself and not dictated to him by God), [then] behold! this man denies the law. Likewise he who denies the inter- pretation thereof, which constitutes the oraP law, or he who pretends to give the lie to those who promulgated the same (i. e. the oral law), as Zaduck and Bythos*^ did ; and also he who says, that the Creator has commuted one commandment into another commandment, so that this law is already abolished, although it was [originally] from the Lord. Every one of these three [descriptions] is [said to be] an Is- raelite who denies the law. XVI. There are two [descriptions of] D"'3''n2V trmifigressors, among the Israelites ; [namely], he who transgresses [only] one [com- mandment'], and again he who transgresses the whole law altogether. [By] one who transgresses [only] one [commandment, we mean him] who persists in committing that [one] transgression ^ (12 y^l"^ niin The verbal or oral law, in contradis- tinction to iJlDJlti^ min the written law. ^ Zaduck the head of the sect known by the name of D^pnU Sadducees and Bythos his colleague, were the first who created a schism among the adherents of the Oral law. 7 ^^^^? m'^ii^? P^IUyn literally: the transgressor in one {_singlc~\ t ra nsgressioit . 244 presumptuously, and [who therefore] becomes notorious for, and quite used to, the same ; even though it be one of the less important^ [transgressions] ; for instance, if he continually persist in wearing [garments of] divers sorts", or in rounding the comers^ [of his head], and consequently to him this commandment is just as though it were altogether abolished^ ; [then] behold! this [man] is a transgressor in this matter, provided that he do [this] with the in- tention of provoking [God]. XVII. [By] a transgressor against the whole law, [we mean one] who, for instance, goes over to the creed of idolaters, at a time when an oppressive law is decreed [against Israel, by their enemies], and adheres to them (i. e. to the idolaters), saying : Of what benefit will it be to me to adhere to the Israelites who are hum- bled and persecuted? — It will be better for me to adhere to these Idolaters whose power is so great; [then] behold! this [man] is a trans- gressor against the whole law. XVIII. With regard to those who cause ^ Tyhpil p literally: of the slight {ones). 2 By which he transgresses the commandment in Deut. xxii. 11. Thou shalt not wear a garment of divers sorts, [as^ of Tvoollen and linen together. ' Contrary to the commandment in Lev. xix. 27. Ye shall not round the corners of your heads. * Ob^yn P 11 rTW2 r^b^'l ^'?^^?^ literally: as if this commandment were destroyed from the world. 245 many other men to sin% it is the same, whether one cause [others] to sin in important'' matters, as Jeroboam', Zaduck and Bythos [did] ; or whether one cause [others] to sin in slighter matters, even though it be only in cancelling" any positive commandment ; or whether one force others to sin, as jNIanasseh'' [did], who slew the Israelites unless they [submitted to] worship idols; or whether one delude others, and thrust them away (from the service of the true God, by wicked insinuations, though not by force). XIX. He who departs from the [usual] practices ^° of the Congregation, though he com- mits no [real] transgression, but only separates from the congregation of Israel, so that he neither fulfils the commandments in common with them, nor sympathizes" with them when 5 1^3 D^nn ^i^'^lDHD literally: Those that cause others to sin — In what manner \_miist they do it~\ ? ^ 7nJ "1^12 literally : in a great matter, "^ The son of Nebat king of Israel, of whom it is said: And Jeroboam drove Israel front following the Lord, and made them sill a great sin, (2 Kings xvii. 21). ^ I'D'Jb literally : to destroij. ^ The son of Hezekiah king of Jiidah, of whom it is said : Moreover Manasseh shed innocent blood very much, till he had filed Jerusalem from one end to another ; beside his sin where- with he made Judah to sin, in doing that which was evil in the sight of the Lord, (2 Kings xxi. l6). ^^ ""SmQ literally : fro7n the ways {manners). " jmii^ D3D3 ^J7^ literally : and enters not in their distress. 246 they are in distress, nor fasts on their fast [days], but takes his own [self-willed] course, just as if he were one of the Cuthites^ of the land, and as if he did not belong to them (i. e. to the Israelites) — [such an one] has no share in the [blessings of the] world that is to come. XX. He who commits transgressions pre- sumptuously like Jehoiakim", whether he com- mit slight [transgressions], or whether he commit important [ones], has no share in the [bless- ings of the] world that is to come. More- over such an [one] is said to be^ unmasking^ his face in defying the law; inasmuch as he was brazenfaced^ [enough] to vmmask himself, and not to be ashamed [of having departed] from the words of the law. XXI. There are two [descriptions of] in- formers, [namely], he who [by his information] delivers up his fellow into the hands of Cuthites" to be slain or smitten ; and again he who de- livers up the property of his fellow into the hands of Cuthites^ or into the hands of one ^ See page l66. Note 5. ' See page 241, Note 5. ' "^ i>}"lp3n literally : thai is called. * mir>!2 D^32 n'72f2 literally : [one^ who uncovers his face against the law. ^ ITOD ?''yntt^ literally : that he made his brow strong (or _ fierce). ^ See page l66, Note 5. 247 [of the Israelites] that has been forced [to be- come a Cuthite], which is the same as if he were a Cuthite [by birth]. Now both these [descriptions of informers] have no share in the [blessings of the] world that is to come. XXII. [By] him who keeps the congre- gation in awe, not for any religious purpose' [we understand] one who rules over a congregation by force, so that they stand in awe of him, and fear him very much, whilst the object he has in view is merely that of [gratifying] his am- bition", and not that of delighting in the glory of Heaven. Now of these twenty-four [descrip- tions of] men which we have enumerated [in this Chapter], though they be Israelites, none have a share in the [blessings of the] world that is to come. XXIII. There are however transgressions less serious than those [mentioned above], but still the sages have said [respecting them], that he who becomes used to them, has no share in the [blessings of the] world that is to come. And indeed they are [serious] enough to be shunned and carefully [avoided*]. Now they 7 See p. 241, Note 5. " ID^y niD; literally : for his own honour (or ambition). 9 inn "ininbl IHD pn'inn'? llterally: to keep aloof from them, and to be careful in (or respecting) them. 248 are these : He \v]io gives his fellow a [degrad- ing] by-name, or he who calls his fellow by a [degrading] by-name, (though the same do not originate with him); he who causes his fellow to change his countenance^ before many per- sons ; he who glories in the disgrace of his fellow ; he who despises scholars (men that are learned in the law of God) ; he who despises his Rabbins (i. e. his religious instructors) ; he who disregards the festival days^; and he who pol- lutes consecrated things. XXIV. What we have said here however, [namely], that none of these [sinners] have a share in the [blessings of the] world that is to come — [holds good only] when he (the sinner) dies without repentance ; but if he turn from his wickedness, and die a penitent, [then] be- hold ! such [a man] is one of those ^ who have a share in the [blessings of the] world that is to come, seeing that there is nothing (however wicked) which can withstand^ (i. e. which can- not be atoned for by) repentance; even though * □'•I'll nin ""iS I'^l'^^m literally : and he who causes the countenance of his fellow to turn pale before a multitude. See page 185, Note 3. ^ n)l^)r:in literally : the feasts. ' i b^ ip^V^ ">2D ^V2^* literally : eve?i though he de- nied the radical principle [^duri?ig'] the whole of his days. See page 73. ^ iii. ** Uli^ ^!3^"^^^?]n literally : and at last he turns (or repents). ^ That is^ peace to him whose evil deeds have alienated him from God, as well as to him whose good deeds have brought him near to God. « nV:iD:DQl i>l ^^-byi pi literally : whether openly or in hidden (concealed) places. ^ Return, ye backsliding children, {_and~\ I will heal your hackslidings. PRECEPTS RELATING TO REPENTANCE. CHAPTER IV. [There are] four and twenty things (causes) [which] prevent men from becoming penitents \ Moreover four of these being serious offences ^ the Holy One, blessed be He! does not suffer^ him who commits any one of them, to become a penitent, for this very reason, that his offence is [of] too serious [a nature]. Now they are these : 1. He who causes many men to sin; and to this class of offenders* he also belongs, who prevents many men from fiilfilling any one of the commandments. 2. He who causes his fellow^ to turn aside from the good to the ^ nnti/r^n i^^? ]"'lDyD literally : prevent (or impede) re- pentance. ^ bnj \\y literally : a great iniquity. 3 r\ymr\ rm)ib nn p'^sdd ni"pn )^?* literally.- the Holy One, blessed he He! does not furnish his hands \jvith the means necessary for one who wishes^ to become a penitent. * I^V literally: iniquity. * Though only an individual, and not a multitude of men. 251 wicked way, as, for instance, he who entices [another to sin], and thus thrusts him away [from the service of the true God]. 3. He who sees his son on the point of becoming corrupt® and [yet] does not admonish him ; but now his son being under his control, had he admonished him, he might have abandoned [his wicked pursuits] ; and consequently it is as if he (the father) had caused him to sin. To this class of offenders he also belongs, who has it in his power to admonish others (though not his child- ren), whether an individual or a multitude, and [yet] does not admonish them, but suffers them to fall". 4. He who says [to himself] : I will sin [now] and [afterwards] repent". To this class he also belongs who says [to himself] : ^ nyi Jn!l"iri7 KIJT' literally : gohig (or proceeding) to ill manners, (i. e. to immorality). ^ D3l7ti?31 OrP^D literally : leaves them with their stum- bling-hlock. ^ That is, he who being aware of the atoning power of repentance, thinks, that he may sin with impunity, and re- serve to himself the privilege of obtaining pardon by repent- ance. l^hj ymi^^ ^?:o^^< ymi^'s ^im^^ -lOwrr—mt^rD "123D DmsDH Dvi ^}D^^? r\y\wr\ rwyh ^ti i^iTsdd " Mishnah — He who says : I will sin [^nowj and [Rafter- wards] repent ; Qthen] I will sin [again], and I will [again] repent — his hands shall not be furnished [with the means ne- cessary for one who wishes] to become a penitent, (i. e. God will not suffer him to become a penitent). He who says I 'will 252 I will sin [now], but the day of atonement will atone [for it]. Again there are five things (causes) among these, (i. e. among the twenty-four mentioned at the head of this Chapter), which shut up the ways of repentance to him who practises them ; they are these: 1. He who separates from the con- gregation; as [by so doing] he will not be with them at the time, when they exercise [them- selves in practices which lead to] repentance, and [consequently] he will not be benefited in com- mon with them by the good deeds which they do\ 2. He who disputes the words of the sages ; because such disputing may cause him to separate from them, in which case he will re- main ignorant of the nature of repentance^. 3. He who scorns the commandments ; for as soon as these are despised by him^ he will neither seek after them nor fulfil them ; but now if he do not fulfil them, by what [means] can he be made pure? — 4. He who despises his Rabbi will sin, and the day of atonement will atone ^for it^ — the day of atonement shall not atone [^for it], &c." Bab. Talmud, Treatise Yomah, Section 8. 1 y^^ny^ mD?l inOy ny\\ ^y^^^ literally : and \_would~\ not he purified together with them hy the pure deeds which they perform. 2 mili^nrr ^3"n Vf^** l^^i^l Hterally.- and he would uuf know the ways of repentance. ^ V:">3;n inn^'r \\^'2W Hterally : for since they are despised in his eyes. 253 (i. e. his religious instructor) ; because this^ may induce him (the Rabbi) to push him away and to expel him, just as Gehazi^ [was expelled by his master] ; but now if he be expelled [by his Rabbi], he may not find any [other] instructor to point out to him the way of truth. 5. He who hates rebuke ; for, behold ! he has left to himself no opening for repentance; it being re- buke [only] which gives rise to repentance, in- asmuch as at the time when a man is made aware of his sins, and is put to shame [for * n? ")^lti^ literally : because this thing. ^ The servant of Elisha, who by assuming his master's name and authority for the purpose of extorting a reward from Naaman, captain of the host of the king of Syria, provoked him (Elisha) so much, that he banished him from his presence, as recorded in 2 Kings v. 27 : The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went otitfrom his presc7ice a leper \^as white~\ as snow. ^;rl-l^^ • • • r^mu\ nxns^ D;m^ W'^bu r^mb^ Nin ibrub " Mishnah. — Three kings and four plebeians (private indi- viduals) have no share in the [blessings of the] world that is to come. [The] three kings [are], Jeroboam, Ahab, and Ma- nasseh . . . [The] four plebeians [are], Balaam, Doeg*, Ahi- thophelt, and Gehazi." Bab. Talmud, Treatise Sanhedrin, Section 11. * By wliose accusation broiif^Iit before Saul against Aiiimelech the priest, Nob, tlie city of tlie priests, was smitten with the eilije of the sword, by the comnianH of Saul, as recorded in 1 Sam. xxii. t Who was among the conspirators with Absalom, and wliose wicked counsel David dreaded most, as recorded in 2 Sam. xv. 254 them], he may turn penitently, as it is written in the law: ^ Remember , \and\ forget not, YE HAVE BEEN REBELLIOUS, (Deut. ix. 7.) 5 ^ Yet the Lord hath not given you an heart, (Deut. xxix. 4.) ; O foolish jy^ople and unwise, (Deut. xxxii. 6.) ; (all these being expressions of rebuke intended to call forth repentance). In the same way Isaiah also rebuked the Israelites and said: Ah sinful nation, (Isai. i. 4). ^ The ox knoweth his owner, (Isai. i. 3). ^Because I knew that thou [_art'\ obstinate, (Isai. xlviii. 4). And indeed God commanded him (Isaiah) to rebuke sinners ; for it is said: ^Cry aloud, spare not, (Isai. Iviii. 1). Moreover all the [other] prophets also rebuked Israel until they turned penitently. For this reason it is necessary that in every congre- gation of Israel, a wise, great, and old man, who has feared God^ from his youth, and who ^ Remember, \_and~\ forget not, how thou provokedst the Lord thy God to wrath in the wilderness ; from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the Lord. ^ Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. ^ The ox knoweth his owner, and the ass his master's crib ; ^Imf^ Israel doth not know. My people doth not consider. * Because I knew that thou \_art~\ obstinate, a?id thy neck \is~^ an iron sinew, and thy brow brass. ^ Cry aloud, spare not, Uft up thy voice like a trumpet, and shew My people their transgression, and the house of Jacob their xins. *^ WDV h?")>1 literally : and who fears Heaven. 255 is beloved by them (the people), should be raised on purpose that he may rebuke the multitude and that he may cause them to turn penitently; but now, he who hates rebuke will neither come to the admonisher nor hearken to his words; and consequently he will persevere in his sins, which appear to him harmless". Again five of these (i. e. of the twenty-four touched upon at the opening of this Chapter) are things [of such a nature], that he who prac- tises the same^ cannot possibly turn with true repentance, inasmuch as they consist of offences between man and his fellow, [in cases] when he (the offender) does not know [enough of] the person offended [to be able] to make amends^ to him, or to beg his pardon. Now they are these : 1. He who curses a multitude [of men] ; with- out having [expressly] cursed any one man in particular'", so as to [be able to] ask forgive- ness of him. 2. He who (without committing the theft himself) shares [in the produce] with the thief; because he cannot know to whom ^ D"'mO V3"'V2 Dnti/ literally : which in his eyes are good {right). ^ ]m^? nil^iyn literally : who does them. ^ v> mirCli^ ""ID literally : in order that he might restore \_it~\ to him. '" VIT Dl^? hhp hjVl literally : nud did not curse \iuny'^ known (i. e. an// particular) man. 256 the thing stolen, belonged, it being the thief alone who stole [the same] from various men', and who brought it to him, so that he [only] bought it [of the thief], ;(and consequently, how shall he know to whom he ought to make re- storation, or of whom he ought to ask forgive- ness for the offence?). Moreover [by purchasing stolen goods] he encourages the thief", and con- sequently causes him to sin. 3. He who finds a thing which was lost, and has it not cried, so as to [be enabled to] restore it to its owner; for should he even after a time happen to become a penitent, he will still not know to whom he ought to restore [the thing]. 4. He who lives by the spoiP of the poor, orphans, or widows. Now these being a class of people ^ D''i"17 literally: of a multittide {of many). ^ n3Jn T pnnD ^<^^ttr Hterally : for he is upholding {supporting) the hand of the thief. ^ D"''*2V IW by\^r\ literally : he who eats {np~\ the spoil of poor \_men~\. — There were some that read it U'^'yj^ '~\'W /DlJ^il He who eats \_up~\ an ox of poor \jne?f\; and Rabbi Abraham Ben David, the avowed antagonist of our Author, did not neglect this opportunity of criticising this expression, and of hinting to the reader, that C'^^V Tl^ the spoil of poor ^men] would have been more correct, and that our Author introduced the letter "1, where there ought to be 1. But as there are also some who read it at once as we have given it in the text, namely D"'"'2JJ IW the spoil of poor men, we may with great probability suppose, that it was either a slip of the pen or some misprint, that gave rise to the cavilling criticism of Rabbi Abraham Ben David. 257 who are distressed* and not well known \ and who moreover are [sometimes reduced to the ne- cessity of] emigrating from one city to another, [it may so happen that] there will be no one who knows [any thing of] them, and of whom he (the spoiler) can learn" to whom that spoil belongs, and to whom he ought to make amends for the same' [should he one day be- come a penitent]. 5. He who takes a bribe to pervert judgment; [because he] cannot [pre- cisely] know how far this perversion may ex- tend, or what consequences the same may have^ so that he may [be able to] make amends [for it], for the thing, [being a law matter], may have a variety of bearings ^ Moreover, by * Dil ]'»'?':'Q^^^ Um '•32 ")b^^ literally : these children of men are feeble, {faint, languid, i. e. overcome by distress). ^ D"'^DT12D1 D^yiT ]3''N"I literally : and are not known and celebrated (or notable). 6 JJl>t^ "^l^ literally : in order that he might know. '' w '\yy']W^ literally : a7id that he might restore it to him. ^ HTO KN1 TMZiD') literally: and how much (how great) the power {effect) thereof [may be~\. » Uhy^ )b W^ 1T\n^ literally : for the thing has legs, {the thing has a standing), i. e. in law-cases there may be some moot points of such nicety as to seem to stand right in any position. Now the judge having been blinded by gifts and bribes, may be himself deceived in the view which he takes of the matter, as the scriptural expression is : the gift blindeth the wise, (Exod. xxiii. 8.), and consequently he will never be disposed to make the amends due to the party injured. In the Commentary Kessef Mishnah, this phrase is explained in nearly the same manner. K K 258 supporting the one' [who is in the wrong], he causes him to sin. Again among these (twenty four) there are five things, of which, he who commits them, can- not be supposed [ever] to repent, because by the generality of men they are looked upon to be but trifling matters-, and consequently one may sin by [doing] the same, and yet fancy that it is no sin. Now they are these : 1. He who partakes^ of a repast which [he knows] is not sufficient [even] for the host^ [alone] ; now this is [indeed] indirect^ robbery, and yet he may fancy that he commits no sin, saying [to him- self] : Surely I have not eaten without his (the host's) permission! — 2. He who uses [for his own advantage] the pledge of a poor man; now as the pledge of a poor man consists [com- monly] of nothing else but his axe or plough- share, (articles, tbe wearing out of which, by the use made of them, may not easily be perceived by the eye), he may say to himself: They ^ ^^<'':D^»"I nt T p^m^ ^«1^tt^ nVI literally: and again because that he is upholding (supporting) the hand of that \ma7f\, and causes him to sin. 2 Dl^n yn "•^^yi nhp U^'yT\ |nt:r ^^b literally: be- cause they are slight things in the eyes of the plurality (jnajority') of men. ^ '?D"1^?^ literally : he who eats. ^ r\'h^'2h literally : for the owner thereof. ^ /U p3^< literally: dust of robbery. Seepage! 94, Note 1. ^ n"?! literally : in his heart. 259 have lost nothing [of their value or good con- dition], and [therefore] behold ! I have not robbed him (the poor man) [of any thing] ; (and consequently he will never think of indem- nifying the poor man for the loss which he has sustained). 3. He who [with a lustful eye] looks at a woman whom by law he is forbidden to marry^; [now such an one] may fancy that there is nothing [wrong] in it, and say [to him- self] : Did I cohabit with her ? or did 1 [even] approach her ? — not knowing that a [lustful] look is a great sin, inasmuch as it may lead^ [a man] to the very [crime of] lewdness^ as it is said: And that ye seek not after your own heart and YOUR own eves, (Numb. xv. 39). 4. He who glories in the disgrace of his fellow ; [be- cause he] may say to himself, that this is no sin, since his fellow was not present^" [to witness his exultation], and [consequently] could not feel" any shame [on that account] ; moreover that he '' JIT'IV is promiscuously used by the Rabbins to denote incest, adultery, or adulterous women, and in general, women whom one is forbidden to marry by reason of consanguinity. This word also very frequently denotes lewdness, salacity, and all kind of sinful intercouse with women; attention must therefore always be paid to the context. ^ ilD^IJ J^TIli^ literally : because it causes {brings on). ' mnV See last Note but one. '" U\D in^V "llin Viim ^Sb literally : because his fellow was not standing there. " JWl r> yun ^J7l Uterally: anrf no shame reached {be- fel) him. 260 did not [absolutely] put him to shame, as he was merely comparing his own good actions, or his own wisdom, with the actions or the wis- dom of his fellow, in such a manner as to leave it to be inferred, that he is a respectable man, and that his fellow is a contemptible person; (and so not being aware of the offence, he will never think of repenting of the same). 5. He who suspects an honest man, may [perchance] think in his heart, that he is not a sinner [on that account], saying [to himself] : What have I done unto him ? — Was there [on my part] any thing more than [a mere] suspicion? — [in- asmuch as I only said] : perhaps he has done [that which I suspected him of] — and perhaps he has not done it — (i. e. I never positively ac- cused him of having done it) ; not knowing that this [very suspicion] is a sin; because he is making in his mind a transgressor of one who is an honest man. And again among these (twenty-four) there are five things [of such a nature] that he who practises^ the same will always be carried away^ by them, [so that at the end] it will be diffi- cult [for him] to part with them. A man ought therefore to be very careful lest he cleave to them, seeing that they are all of them exceedingly wicked dispositions (propensities) ; ^ ]n"l^J nti^iyn literally : he who does them. ' T»Dn Dnnn>i "It:?D^ literally: he will be consianHy drawn offer (atfracfed by) them. 261 now they are these ; talebearing ; a bad tongue (opprobrious language) ; [to be] a passionate man ; [to be] a man of a wicked imagination ; and [lastly, to be] the associate of a wicked man% because one [is apt to] learn [to imitate] his [wicked] actions, when they have once be- come impressed on one's mind; this is what Solomon said: But a companion of fools shall be destroyed, (Prov. xiii. 20). Now in the Pre- cepts relating to [the government of'\ the temper, we have stated already the things which every man ought to practise ; but how much more* [ought he to practise them, who is] a penitent! All these and the like things however, although they may prevent a man from becoming a peni- tent, cannot altogether deprive him of that [benefit], but [on the contrary] if one [who has committed these things] repent of the same, [then] behold! he is [actually entitled to all the privileges of] a penitent, and has a share in the [blessings of the] world that is to come. ^ Vti^"l7 ninJ^Dm literally : and he who is associating with a wicked \man7\. * "iDim bp literally: the slight and the grave (or im- portant). A technical expression with the Rabbins for any argument from the less to the more important subject, and vice versa. If it be so with the less important, how much more ought it to be so with the more important subject? and vice versa. PRECEPTS RELATING TO REPENTANCE. CHAPTER V. Free-will' is granted to every man. If he desire to incline towards the good way, and to become a righteous man, he has the power'^ [to do so] ; and if he desire to incline towards the wicked way, and to become a wicked man, he has [also] the power [to do so]. This is what is written in the law : Behold! the man is become as one of Us, to know good and evil, (Gen. iii. 22.) ; by which it was meant to express [this] : Behold ! the human race are be- come unique (matchless) in this world; inasmuch as there is not another kind [of living crea- tures] equal to them in this respect ^ [namely] ^ Jntt'l leave, permission, OY grant, from Hli^l, which is to be met with only once in the whole of the Old Testament, in the shape of ]Vl^l, namely, D"(2 l'?D ^'yO p^t^"13 accord- ing to the grant of Cyrus king of Persia, (Ezra iii. 7)- The Rabbins however use the word niti^'l promiscuously as de- noting power, faculty, control, licence, liberty, free-choice, free- agency and. free-will. ^ IT'i JT)li^"in literally : the power ox faculty is in his hand. ^ ]''3Vn HD literally : in this matter. 263 in knowing by itself, by its own knowledge and by its own reflection % [what is] good and [what is] evil; and moreover [in being able] to do all that it wishes, without there being any one to prevent it^ from doing [that which is] good or [that which is] evil ; and now this being so : '^Lest he put forth his hand, &^c. (Gen. iii. 22). II. Give no room in your minds' to that which is asserted by the fools belonging to the [other] nations of the world, and [also] by the greater part of the uninformed men among the Israelites [themselves], [namely] : that the Holy One, blessed be He \ decrees that a man, from his births should be either a righteous man or a wicked man. The fact is by no means so; but [on the contrary] every man is fit to be, as righteous [a man] as Moses, our Rabbi [was], or as wicked [a man] as Jeroboam® [was]; a wise man or a fool ; a charitable man or a cruel man ; a miser or a liberal man ; and so it is * initi^HDn literally : and by his \j)wnl^ thought. ^ ry^l l^V^ti^ ''^ TJ^l literally: and that there [shmildT^ be none to impede its hand. ^ Lest he putjorth his hand, and take also of the tree of life, and eat, and live for ever. UTi^'n niQIhJ literally : let not pass over thy thought that thing which the fools of the nations of the world say. ^ IJ^"''*'^! rbVyTSD literally : from the beginning of his being created. ^ See page 245, Note 7. 264 with regard to all other dispositions. Moreover there is no one who compels, determines, or attracts him, to [proceed in] either of the two ways (i. e. the good or the wicked way) ; but it is he (the man) himself, who by his own knowledge inclines towards the way which he likes [best]. This is what Jeremiah said: Out of the mouth of the Most High proceedeth not evil and good, (Lam. iii. 38.); meaning, that the Creator does not decree that a man should be either good or wicked. III. But now this being so, it follows that the sinner himself is the cause of his own ruin ; it therefore befits him to weep and lament over his sin, and [to grieve] for having done this to his own soul, by dealing so wickedly with the same^ This is what is written [immediately] after [the verse quoted above] : ^ Wherefore doth a Uving man complain, S^c. And then he (the Prophet Jeremiah) says again : Since the power [of doing good or evil] is in our own hands, and since all the wicked deeds which we have committed have been committed with our [full] consciousness, it befits us to turn penitently and to forsake our wickedness ; the power [of doing so] being still in our hands. This is what is written [immediately] after [that verse] : Let us search and try our ways, and turn [again to the Lord"], ' nV"^ n^DJI literally : and \jhaf\ he rewarded it evil. ^ Wherefore doth a living man complain, a man for |[the PUNISHMENT of] HIS SINS ? (Lam. iii. 39). 265 (Lam. iii. 40). Now this matter is a very im- portant^ principle ; nay it is the pillar of the law and of the commandments, as it is said : See, I have set before thee this day life [and good, and death and evil], (Deut. xxx. 15,) ; and [again] it is written: Behold, I set be- fore you this day [« blessing arid a curse], (Deut. xi. 26.) ; meaning, that the power [of doing good or evil] is in your hands, and that any of the actions [which are within the reach] of men, if one choose to do them, whether good or evil, he can. And for this reason it is also said : ^ O that there were such an heart in them, (Deut. v. 29) ; by which it was meant to express : that the Creator neither compels the sons of men, nor decrees that they should do [either] good or evil, but that all this is left to themselves. IV. If God were to decree that a man should be either righteous or wicked, or if there were any thing in the principle of his nativity which could attract a man to any one of the [two] ways, (i. e. to the good or the wicked way), [or induce him to incline] to any particular opinion, to any particular disposition, or to any particular action, as those foolish ■' J\iy literally : great. * that there were such an heart in them, that they would fear Me, and keep all My commandments always, that it might be well with them, and with their children for ever: L L 266 astrologers' invent in their own minds ^ — how could He have commanded us through the me- dium of the prophets : Do ye so and so ; or, so and so ye shall not do; mend your ways, and go not after your wickedness ; if he (the man) was, from his very nativity, doomed already [to be what he is], or was attracted to the thing (i, e. to the course of life he follows) by his nature, and [in such a manner] that it was ut- terly impossible for him to depart^ from the same? — Now what room would there have been for the whole law altogether ? — And by what justice, or by what right, could He avenge Himself of the wicked man, or reward the righteous man? — shall not the judge op ALL THE EARTH DO RIGHT'? V. You must not however wonder and say : How can a man do all that he pleases? and how can his actions be left to himself (i. e. how can a man be master of his own actions ?) Can there indeed be any thing done in the world without the permission of its Possessor, and without His pleasure? — Whereas the Scripture says : ^ Whatsoever the Lord pleased^ \that^ did He in heaveri and in earth, (Ps. cxxxv. 6) ? — ^ Who pretend, that the constellation xinder which a man is born, influences his moral character. ^ Di7D literally : from their hearts. ^ V\t) literally : to move, (stir). * Whatsoever the Lord pleased, \jhat~\ did He in heaven, and in earth, in the seas, and all deep places. 267 Know ye [therefore] tliiit every thing is [ac- tually] done by His pleasure, although our actions are left to ourselves. But how is this? — [It is so] ; in the same way as it was the pleasure of the Creator, that fire and air should have an ascending power, that water and earth should have a descending power, that the orb should move in a circle, and also that all other things that were created in the universe, should have [certain] propensities, [namely] such as He wished them [to have] — so was it also His pleasure that a man should be possessed of free-will\ that all his actions should be left to himself, (i. e, that he should be complete master of his actions), and that there should not be any thing to compel or attract him, but that he, by himself, and by the knowledge imparted to him by God, should [be able to] do any thing that a man can do^ And for this reason is he (the man) judged according to his actions ; if he do [that which is] good, good is done unto him ; and if he do [that which is] evil, evil is done unto him. This is what the prophet says : This hath been hy your means, (Mai. i. 9). Yea, they have chosen their own ways, (Isai. ^ n^n imi^l DINM rC\''rb Hterally.- that the maji should have the power in his hand. '' And consequently the very circumstance of a plan's pos- sessing free-willj and the pov/er of doing any thing that he desires, originates in the pleasure of the Almighty, and there- fore canncSt be said to clash with the verse quoted from the Psalms : Whatsoever the Lord pleased, that did He, ^-c. 268 Ixvi. 3). And with regard to this Solomon also said: ^Rejoice, O ijoung man, in thy youth... hut know thou, that for all these \things\ God will hring thee into judgment, (Eccles. xi. 9-); by which he meant to express [this] : Know thou that the power is in thine own hands to do [what thou pleasest], but that [in future] thou shalt have to give an account^ [of thy doings]. VI. Perchance you will say : Does not the Holy One, blessed be He! know all that is to happen? He therefore either must have known, even before it came to pass, that such and such a man would be righteous or wicked, or He must not have known it ; but now if He knew that such a man would be a righteous man, [then] it was impossible [for him] not to be a righteous man; for if we were to say^; that although He knew that he would be a righte- ous man, it was still possible [for him] to be a wicked man, [then] behold ! He did not know the thing to perfection? — Know ye [therefore] that, with regard to the discussion of this pro- ' Rejoice, young mmi, i7i thy youth ; and let thy heart cheer thee in the days of thy youth, and walk i?i the ways of thine heart, and in the sight of thine eyes ; but know thou, that for all these \_things~\ God rvill hring thee into judgment. 2 X'l'n T\'i^ ]Tv) literally : to give [satisfaction to'2 justice j a phrase which in the Rabbinical language is invariably used to denote the necessity of every man's undergoing a trial be- fore the tribunal of the Most High God, and of his being called to account for his doings here below. •' lDK/1 D^?^ literally : and if thou say. 269 blem% the measure thereof [is~\ longer than the earthy and hroader than the sea^, (i. e. the matter is utterly inscrutable), and that many principles of the greatest importance'^, [equal in sublimity to] the highest mountains, are attached to the same; but ye must also know and bear in mind that which I am about to tell you; [namely] : it has already been explained by us in the second Chapter of the Precepts relating to the foundations of the law, that the Holy One, blessed be He ! does not know [things] by a knowledge distinct from Himself, as men [do] ; for these and their knowledge are two [distinct things] ; but He, (may His name be exalted !) and His knowledge, are one. Now this matter, the knowledge of man is not able perfectly to comprehend; and in the same way as it is not in the power of man to comprehend or to find out the TRUTH of the Creator (i. e. the nature of His being), as it is said: For there shall no man see Me, and live, (Exod. xxxiii. 20.), so neither is it in the power of man to comprehend or to find out the knowledge of the Creator (i. e. the manner in which He knows things) ; this is what the prophet says : for my ■* ir rb)?Ci: Tsystirm literally: that the answer to this question. ^ An expression taken from Job xi. 9. to denote the unfathomed profundity in which the problem in question is involved. " UbV]} literally : great. 270 THOUGHTS [are] NOT YOUR THOUGHTS, 7ieither [are] your ways My ways, (Isai. Iv. 8.) ; and now the matter being so, [it must be admitted that] we have not the power of understanding how the Holy One, blessed be He! knows all crea- tures and their doings; but yet it is known so as not to admit of any doubt', that the actions of a man are in his own power ^ and that the Holy One, blessed be He ! neither attracts him nor decrees that he should do so and so. More- over this fact is not known by revelation^ only, but [may] also [be proved] by clear scientific demonstrations. Now in consequence of this [principle] it was announced* [to us] in pro- phecy, that a man will be judged for all his actions, according to what they are, whether they be good or evil; this being the principle on which all the words of prophecy depend. ^ p2D J<7^ literally: without doubt, {past doubt). ^ D^^^^T "Vl literally: in the hand of the man. ^ JlTn Tvlp ''^20 literally: in consequence of the recep' tion of the law, {i. e. in consequence of \_o\ir] adherence to the law). '* "1D^?3 literally : it was said. PRECEPTS RELATING TO REPENTANCE. CHAPTER VI. There are many verses in the law as well as in the words of the Prophets, which [if not properly understood] seem to oppose this principle (namely, the principle of free-will esta- blished in the preceding Chapter), so that they are a stumbling-block to the generality of men ; and some [are even led by them to entertain] the opinion, that the Holy One, blessed be He! decrees that a man should do good or evil, and that [the wishes of] the heart of a man are by no means under his own control^ so that he should be able to incline them which way he pleases. But now, behold ! I am about to explain one important'' principle, by which you will [be able to] know the [true] mean- ing of all those verses. 5 lb -IIDD D^^^ b\n in'? r^tl^l literally: and that the heart of a man is not delivered to himself. " bllJ literally : great. 272 II. At the time when an individual, or [when all] the inhabitants of a country [hap- pen to] sin; moreover when the sin is com- mitted with a [full] consciousness of the same on the part of the sinner, and [consequently] with his [free-]will, as was premised^ by us; it is but just to punish^ him for it ; and it is the Holy One, blessed be He ! who knows in what manner to punish [him]. Some sins there are, for which justice requires^ that he (the sinner) should be punished in this world, [namely, by inflicting the penalty] either on his body, or his property*, or [even] on his children, [pro- vided they be] minors, (seeing that a man's children, having, while minors, no [perfect] un- derstanding, and not being within the pale of the law (commandments) % are considered as his ^ l^i^nnti^ 1DD literally : as we have made krioivn. ^ 13DD 3^"12n7 literally: to take vengeance of /mn. ^ ]ry)^ )''inii^ literally : that justice gives [a y-ight'J- * 'iyi^D^ literally : o?i his mammon (ivealth). ^ Children are not considered responsible agents, till the age of thirteen, when the boy is called TT\1'D ~)1 literally : the son of the commandment, (i. e. one that has just become ac- countable for the observance of the commandments, which he was not before this period, in consequence of his haA'ing been until that time under his father's control). " QA boy] who is five years old, [is fit] for [[the reading of] the Scriptures' When he is ten years old, [he is fit] for [the 273 property) \ for it is written: Every man shall be put to death for his own sin (^ Kings xiv. 6.), [implying that] one must first become a MAN (an adult), [before he becomes responsible for his conduct]. Again some sins there are for which justice requires that he (the sinner) should be punished in the world that is to come [only], and that no hurt whatever should be done' unto him in this world. And again some sins there are for which he (the sinner) is punished both in this world, and in the world that is to come. III. Now when is it so? — [It is so] if he (the sinner) do not repent; but if he do re- pent, [then] repentance [serves him] as a shield [to protect him] from punishments Now in the same way as a man may sin with his [full] consciousness^ and with his [free-]will, so may he also repent with his [full] consciousness'' and with his [free-] will. IV. It may however also happen that a man may commit so great a sin, or so many [the reading of] the Mishnah. When he is thirteen years old, [he becomes subject] to [the observance of] the commandments, Sj-c." — Perke Avoth, Section 5. ^ And consequently, every calamity which befalls such children is in fact a chastisement inflicted on their parents. 7 Vb^ lyf^ literally : [should he~\ passing over him. 8 m^y-nan '^y^^ r)'^'^rO literally : Uke a shield before the vengeance {retribntion). ^ ^J^yiD literally : with his knowing {with his cnnsrioi/sness). M M sins, that justice requires from Him, who is THE JUDGE OF TRUTH, that the puuishmeiit of that sinner (for the sins thus committed with his own [free-]will and [full] consciousness) should consist in preventing him from be- coming A penitent', by not granting to him the power of turning from his wickedness, in order that he may die and perish by the sin which he committed". — This is that which the Holy One, blessed be He ! has pronounced through the medium of Isaiah ; ^Make the heart of this people fat, &f. (Isai. vi. 10.); moreover it is also said : But they mocked the messengers of God, and despised His words, and misused His prophets, until the wrath of the Lord arose against His people, till [^there was] no re- medy, (2 Chron. xxxvi. 16.) ; implying, that they sinned with their own [free-]will; but [then] their transgressions were so many, that they de- • nntt^Jin IJDD \')J'm^ literally : thai they are withhold- ing repentance from him. ^ So that in some cases of very aggravated sins, the punish- ment inflicted on the sinner, consists in depriving him of that free-will which was originally granted to him by his Creator, and which might have become a means to prompt him to con- version and repentance. Now this is the principle alluded to by our Author in the first paragraph of this Chapter, as one, by which all the apparent difficulties, in which some passages of Scripture seem to involve the doctrine of free-will, may be removed ; as will be seen in the succeeding part of this Chapter. ^ Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their EYES, 275 served* to be prevented from [benefiting them- selves by the atoning power of] repentance, which would have been the remedy [necessary for them]. And it is in consequence of this [prin- ciple] that it is written in the law: A7id I will harden Pharaoh's heart, (Exod. xiv. 4.) ; for he (Pharaoh) having first sinned by himself (i. e. with his free-will), in having dealt so wickedly with the Israelites who were sojourning in his land, as it is said : Coine on, let ns deal wisely with them, (Exod. i. 10.), justice required, that he should be prevented from becoming a penitent, in order that punishment might be in- flicted on him ; and for this reason the Holy One, blessed be He ! hardened his heart. V. But, [it may be objected], why then did He send [word] to him (Pharaoh) by Moses, saying: Let [My people] go^ and repent; whereas the Holy One, blessed be He ! had already said to him : [I know] that thou wilt not let [them] go, as it is said : ^But as for thee EYES, AND HEAR WITH THEIR EARS, AND UNDERSTAl^D WITH THEIR HEART, AND CONVERT, AND BE HEALED*. * '^y^'^'nD'i^ IjJ literally : until they were sentenced {con- demned). ^ Tv)'^ literally : send away. ^ But as for thee and thy servants, I kiiow that ye will nut If et. fear the Lord God. * Expressions which plainly show, that in cases of very as^gravated sins, the punishment inflicted on the sinners, may consist in God's not sufferings them to become penitents. 276 and thy servants, I JlHow, iyf. (Exod. ix. 30.) ; ^And in very deed for this [cause^ have I raised thee up, (Exod. ix. 16.)? — [It was] to show to those who dwell here below", that whenever the Holy One, blessed be He ! [chooses to] prevent the sinner from becoming a penitent, it is no longer in his (the sinner's) power to turn, but that he must die in that wickedness, which he first committed with his own [free-] wilP. VI. This was also the case^ with Sihon, who, in consequence of his iniquities, [likewise] deserved to be prevented from becoming a pe- ^ And in very deed for this ^cause~\ have I raised thee up, for to shew \_in'^ thee My power ; and that My Name may be de- clared throughout all the earth. ^ ini wMpn v^i^^ l^titt^ o'^iyn ••j^ib v^nn"? hd KDin? UntL^rin hJin nterally: i?i order to make known to those that come into the world, that at the time when the Holy One, blessed be He ! withholds repentance from the simier. ^ So that the purpose of the Almighty in publicly ad- monishing Pharaoh to forsake his wickedness and to repent, when He knew that He Himself had already deprived him of the power of ever doing so, was merely that of setting forth a public example, by which men might be taught to know, that although He has fully granted to them the power and faculty of free-agency and free-will, yet by doing so He has not resigned His power over them ; but can, as the giver of that faculty, deprive his creatures of the gift, whenever He is provoked, by their wickedness, to do so. ^ jITTD ]'y\ literally: and so also Sihon, (King of Heshbon, who would not let Israel pass through his land, as recorded in Deut. ii). 277 nitent, as it is said: "For the Lord thy God hardened his spirit, and made his heart ohsti- nate, (Deut. ii. 30). And so [it was with] the Canaanites, whom He also prevented from be- coming penitents, in consequence of their abo- minations, so that they made war against Israel, as it is said : For it was of the Lord to harden their hearts, that they shoidd come against Israel in battle, that He might destroy them utterly, (Josh. xi. 20). Again so [it was with] the Is- raelites, in the days of Elijah, [namely, that] in consequence" of their having so frequently transgressed. He prevented those that transgressed so many times, from becoming penitents, as it is said: 'And \that^ Thou hast turned their heart hack again, (1 Kings xviii. 37.) ; by which it was meant to express : Thou hast withholden repentance from them, (i. e. Thou hast not suf- fered them to repent). VII. Hence we' say: that God neither decreed that Pharaoh should deal wickedly with •'' But Sihon king of Heshbon would tiot let us pass by him ; FOR THE LORD THY GOD HARDENED HIS SPIRIT, AND MADE HIS HEART OBSTINATE, that He might deliver him into thy hand, as \_appeareth~\ this day. ^ ^27 literally: because. ^ Hear me, Lord, hear me, that this people may know that Thou \_art~\ the Lord God, and [jrHAT~\ Thou hast TURNED THEIR HEART BACK AGAIN. ^ "^DMi riJ<2iD3 literally : consequently, thou [inayest~\ say. 278 Israel, nor that Sihon should sin by [refusing to the Israelites a passage through] his land, nor that the Canaanites should commit abomi- nable deeds, nor that Israel should worship idols, but that all these sinned with their free-will ' ; yet that all of them deserved to have repent- ance withholden from them, (i. e. to be prevented from becoming penitents). Now with reference'^ to this, the righteous men and also the prophets used to entreat God in their prayers, to assist them in [arriving at] the way of truth, as David said: Teach me Thy ivay, O Lord; (Ps. Ixxxvi. 11); meaning: May my sins not pre- vent me from [arriving at] the way of truth, by which I may [come to] know Thy way and the Unity of Thy Name. Moreover this is also that which he (David) said : And uphold me [with Thy'\ free spirit, (Ps. li. 12.) ; by which he meant: May my free-spirit suffer me to fulfil Thy desire ; and may my sins not become the cause of my being prevented from [bene- fiting myself by] repentance; but rather may that free-spirit continue with me^ so that I may ^ jOiiyD literally : by themselves. ^ ilT I'^^V^T literally : and in this matter. 3 •'Tl rWT[ n\"rn Vhi^ literally.- but may that power {free-will) be iti my hand. — So that David in saying: And uphold me \jvith Thy~\ free spirit, prayed to God for the continuance of that free-will which might prove a means of prompting him to repent of his former sins; knowing that all hope of ever becoming a true penitent would be lost to him, were he 279 [be able to] turn, to comprehend, and to know the way of truth. And in the same manner [may also be explained] all other verses similar to these. VIII. But then, [it may be asked], what [means] that which David said: Good and up- right \is\ the Lord', therefore will He teach sinners iti the way, (Ps. xxv. 8.) ? — * The meek will He guide S^c. (Ps. xxv. 9.) ? — All this was [said] with regard to His having sent [His] he to be punished for his sins, by the most dreadful of pu- nishments, namely, by that of being deprived of the free-will which was originally granted to him by Him to whom he prayed. ** The meek will He guide in judgment ; and the meek will He teach His way, which verse as well as the preceding one, viz. Good and upright \_is~\ the Lord, therefore will He teach sinners in the way, if not for the explanation given of them by our Author, might be considered by some as alluding to a peculiar grace bestowed on the sinner, and without which it would be impossible for him to turn from his wickedness, and consequently as opposed to the principle of free-will and free- agency. Our Author therefore endeavours by his subsequent train of reasoning to prove, that these two verses do not in the least alhide to any peculiar grace, but that they refer to the Divine Grace bestowed on mankind ifi general, by God's having sent prophets to reveal to them His way, and also by His having given such charms to virtue and wisdom, that he who inclines and wishes to become virtuous and wise, will feel himself more and more attracted by their charms and loveliness, in proportion as he comes nearer and nearer to the object of his desire. So that his longing after them will increase with his zeal in searching for them, and thus ulti- mately prove a means to aid and assist him in attaining the object of his pursuit. 280 prophets to them, (i. e. to the Israelites) who revealed^ the ways of the Lord [to them], and who caused them to turn penitently; and also with regard to His having bestowed on them the power of learning and of becoming wise; a faculty which every man is possessed of; so that whenever^ he inclines^ towards the way of wisdom and of righteousness, he will long after and search for the same, as our Rabbins, of blessed memory, say : 'He who desires to be purified is assisted [in the matter] ; meaning, that he will feeP himself [as though he were] 1 Q"'y>110 literally : who were making known. ® ]DT /^tt^ literally : for at any time. ^ l^Wm i^'SrVD literally : that he is drawn {attracted). " He who desires* to defile himself (to become foul or polluted) it is open to him, (i. e. the way to foulness and pollution is open to him). He who desires to purify himself (to become a pure man) is assisted [in the matter]." Bah. Talmud, Treatise Yomah, Section 3. ^ 1D2iV ^'^fy^ literally : he will Jind himself {lie will find that he is). * K3 literally : [^7] he come. From the train of our Author's reasoninjr, it is evident, that he understood this saying of the Rabbins : He who desires to be purified is assisted, to refer, not to any assistance by a peculiar Divine Grace, but only to the assistance which the true penitent generally finds in the very beauty, loveliness, and attractions wliich characterize virtue, and which help him to overcome all obstacles he may meet with before he ar- rives at the object of his aim. But now with regard to vice, this being un- deniably very far from possessing the charms and attractions that are the characteristics of virtue, the Rabbins merely say of him who is bent upon defiling and polluting his soul, that the way is open to him; so that the term assisted is used by them in the one, and the term open in the other case, to mark the superiority of the attractive power possessed by virtue over that possessed by vice. 281 aided in the matter (by that very longing after wisdom and righteousness which must ultimately become the means of bringing him to the object at which he is aiming). IX. But, [it may again be objected], is it not written in the law: 'And shall serine them, and they shall afflict them, (Gen. xv. 13.)?— Behold! [then] He [actually] did decree that the Egyptians should do that which is wicked ? — Again it is written : ~And this people will rise up, and go a ivhoring after the gods of the strangers of the land, (Deut. xxxi. 16.) ; behold! [then] He [actually] did decree that Israel should worship idols; wherefore [then] did he punish them? — [It was] because He did not [definitely] decree that ^ny particular indimdual^ should be the one who was to go a whoring [after the gods of the strangers of the land] ; so that [with respect to] every one of those who did go a whoring and who did worship idols, had it been his wish not to worship *» Ayid He said unto Ahram, Know of a surety that thy seed shall be a stranger in a land [_that is~\ not theirs, and shall SERVE THEM ; AND THEY SHALL AFFLICT THEM four hundred years. 7 And the Lord said unto Moses, Behold, thou shall sleep with thy fathers ; and this people will rise up, and go a WHORING after THE GODS OF THE STRANGERS OF THE LAND, whither they go \jo be"] among them, and will forsake Me, and break My covenant which I have made with them. « yiTH ^"Sh^ W^i^ bv '^U Vh^ ^sb literally : because He did not decree respecting such and such a man that is known. N N 282 [them], he would [in fact] not have worshipped [them]; and [consequently] the Creator only in- formed him (Moses) of the [usual] course of [things in] this worlds Behold! what this re- sembles; — [it is just] as if He had said: With regard to this people, [I know that] there will be among them righteous and wicked men ; in which case the wicked man could not surely [on this account] say, that it was already de- creed that he should be a wicked man, namely, because He informed Moses [in general terms], that there would be wicked men in Israel, in the same way as it is said [also in general terms] : For the poor shall never cease out of the land^ (Deut. xv. 11.)? — Now it was ex- actly so with regard to the Egyptians, [namely, that] every one of those Egyptians, who dealt so wickedly with the Israelites, had it not been ^ O'^iy b^ i:mO i6^ J^inn l^nin Vh^ Hterally: and the Creator made only known to him the custom (^practice, i. e. the usual cmcrse) of the world. ^ That isj without definitely declaring which or who is to be the poor man, but merely alluding to the usual course of things in this world, it being very natural that among a whole nation there should be poor men. Nor is it less natural that among a whole nation there should be wicked men, than that there should be poor men ; yet it would be as absurd in the wicked man to say : that he must needs be wicked in con- sequence of the declaration made by God in general terms: that there will be wicked men in Israel, as it would be in the poor man to say : that he must needs be poor, in consequence of God's having declared that the poor shall never cease out of the land. 283 his wish to deal wickedly with them, was at liberty^ [not to do so], seeing that He . did by no means definitely decree that any particular individual [should do so], but [He merely] revealed to him (Abraham), that his seed would in the end (ultimately), and at a future time, be in bondage in a land that was not theirs. But now we have already said, that it is not in the power of man to comprehend how the Holy One, blessed be He! knows the things that are to come to pass in future times. 3 IT'i mji^in literally : the power ^was~\ in his hand. PRECEPTS RELATING TO REPENTANCE. CHAPTER VII. Now since free-will was granted to every man, as was demonstrated by us, a man should endeavour to become a penitent; to make a verbal confession of his sins; and to shake off his sins from his hands ; so that he may die a penitent (convert), and [thus] deserve [to par- take of the blessings of] the life of the world that is to come. II. A man ought always to look upon himself as if he were at the point of death'; now perchance he may die at this very hour (immediately), and consequently while perse- vering in his sins ; he ought therefore to turn from his sins forthwith, and not to say : I will turn when I grow old ; lest he die before he grows old. This is that which Solomon said in ^ Jy\u7 HtO")^ literally : turned to die (to death) ; an idiom used by the Rabbins to denote one whose life is drawing to a close (who is at the point of death). 285 his wisdom: 'Let thy garments he alway's white, (Eccles. ix. 8). mD^ m^ ni >n^ yiv D■^^^ 01 •^;i?^^^} '•n-i n^J in^o^n ^♦i^D3l -ino'? rsya^ .vd::; Dvn nt:;"' i^ti:^ ^y\ ^rh -ID^^ vn"* nv Sdi inDDni "ID^< hd'?:^ c^j^t niittrnn vd"* Sd p ]3m^ ^n -)D^? -)Dn"» b?* ■^tt?^^"^ '^y ]Dti»i D^^ib in:ii Dn"? v^P N^"> nn^o':' t'iiv ^^< \^"'\^ Qi^^'? ^^^^ ''^^^r no nna bv nt:'''! P^y n^? i:ot:^p onnti; D^nps pr dSi Dnati' 1^1^2:0 -[bDn no'? "ion d^':'D nD^< I'^Dn ii^pi D^^^ns n"n:D j^^i ht^d t:^^ m'^D na^^ in^.v':'^^ Dn::^D "iban ^32^ id^d: onit:^ D^np2 iniv n^? i^dh nDtt^ lo'^^i'^D iniL^D v^s"? 1D3D3 irot::^ ]^t:?s:Dm i^dil'PD i^Dti^p::; '^r\ -1D^? i^ti^a^o n^?"lp':' oysi D^npa nj^-ip"? "i^on n>? i:di:^p ^■^ hhr^ \rm^y i^dj^^i u:^^ nnvo'? p:i;r n^^ " Rabbi Eliezer [^used to] say : Turn (repent) one day be- fore thou diest. On his disciples asking him : How can a man know the day on which he is to die ? he said unto them : So much more ought he to turn (repent) to-day, lest he die to- morrow, and consequently []he ought to be engaged] in re- pentance all his days ; and so also Solomon said : L.et thy gar- ments be ALWAYS white; and let thy head lack no omtment, (Eccles. ix. 8). Rabbi Jochanan the son of Zackai said^ by way of parable ; It is like one (a king) who invited his servants to a repast without appointing the time; now the prudent men that were among them dressed themselves neatly, and sat down at the door of the royal mansion^, saying \j.o them- selves] : Can there be any thing wanting in the house of a king.-* (and consequently the repast may be prepared at a moment's notice; we ought therefore to keep ourselves in readiness) ; but the foolish men that were among them went about their business, saying Qto themselves]: Is there any repast [[that can be prepared] without trouble? (and conse- quently there will still be time enough for us to dress) ; on k 286 III. Ye must not think that only such transgressions require repentance as are connected with a [positive] act, as for instance, fornication, robbery, or theft ; [it is not so], but in the same way as one ought to turn from these [transgres- sions], so ought lie also to search into the wicked dispositions which he may have, and to turn from anger, hatred, jealousy, mockery, hunting for mammon and honours, or hunting for [dainty] food, and the like; from all these ought a man to turn with repentance. And indeed these sins are even more serious^ than those connected with a [positive] act, inasmuch as when a man is plunged in these, it is very difficult [for him] to part with them, just as it is said :^ Let the wicked Jbrsake c^c. (Isai. Iv. 7). IV. Moreover the penitent man (convert) must not imagine that, in consequence of the ini- a sudden the king summoned his servants ; the prudent men that were among them, entered into the presence of the king neatly dressed, but the foolish men that were among them, en- tered into his presence dirty. The king therefore] expressed his joy on meeting the prudent men, but was angry on meet- ing the foolish men; and so he said: They who dressed themselves neatly for the repast — let them sit down, eat, and drink ; but they who did not dress themselves neatly for the repast — let them stand and look." Bab. Talmud, Treatise Sabbath, Section 23. ^ ]mKD D'^tt'p literally: harder than those. 2 Let the wicked forsake his way, and the unrighteous man HIS THOUGHTS ; and let him return unto the Lord, and He will have mercy upon him ; and to our God, for He will abundantly pardon. 287 quities and sins which lie had committed, he is far below^ the degree of the righteous; the matter is not so; but [on the contrary] he is as beloved and as pleasant to the Creator as if he had never sinned ; and not only so, but his reward will be greater still ; for behold ! he (the penitent man) has tried the relish of sin, and yet has parted with the same, and subdued his [wicked] imagination. [Thus] the sages say : ■•The station which the penitent (converts) occupy, not [even] the perfectly righteous [themselves] can occupy ; meaning that their degree (i. e. the degree of the penitent) is even higher than the degree of those who never sinned, inasmuch as they had to contend with their [wicked] imaginations, far more than the others. V. All the prophets have given us strict injunctions respecting repentance. And indeed Israel cannot be redeemed by any other means ^ pmiD ii)r\^ literally : that he is distant (re?note). * pDiv n2wn '>b'j;2m op^i inii< ••m -)Q^^■r 2^•^pb^ p^n')b U'b^ i^i^itn i^Div nm^j U'p^i^ ]^^< y\ipb mm ^^'^nl pinn'? " Because Rabbi Abuhuh said : The station which the penitent (converts) occupy, not []evenj the perfectly righteous ^themselves] can occupy ; for it is said : Peace to \_him that is~\ far off and to \Jiim that is~\ near, (Isai. Ivii. I9). So that he that is far off (i. e. he whose evil deeds had once alienated him from God) is [^mentioned] first, and he that is near (i. e. he who always cleaved to God, and never went astray), is {^mentioned] last." Bah. Talmud, Treatise Berachoth, Section 5. 288 than by repentance. Moreover the law has already assured [us] : that Israel will in the end become penitents, [namely] at the close of their captivity, when they will also be redeemed forth- with ; for it is said : ^And it shall come to pass, when all these things are come upon thee, &f. And shalt returyi unto the Lord thy God ... That then the Lord thy God will turn, S^c. (Deut. XXX. 1, 2, 3). VI. Repentance is of the greatest import- ance ; inasmuch as it brings a man nearer to the Shechinah ; for it is said : O Israel, return un- to the Lord thy God, (Hos. xiv. 1.); again it is said : Yet have ye not returned unto 3fe, saith the Lord, (Amos iv. 6.) ; and it is also said: If thou wilt return, O Israel, saith the Lord, return unto Me, (Jer. iv. 1.); meaning, if thou wilt but turn with repentance, thou wilt cleave unto Me. VII. Repentance brings near [to God] those that were remote [from Him]. The same [man] who, [but] the day before, was hated by God, 1 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call \jhenf\ to mind among all the nations, whither the Lord thy God hath driven thee. And shalt return unto the Lord thy God, aiid shalt obey His voice according to all that I command thee this day, thou and thy children, ivith all thiiie heart, and with all thy soul ; That then the Lord thy God will turn thy captivity, and have comjjassion iipon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. 289 detested, repulsed' and abhorred, is now be- loved, pleasant, a kin and a favorite. And thus we find, that the same expressions, where- with the Holy One, blessed be He ! repulsed sinners, [were used by Him, when] He recalled^ penitents, individuals as well as multitudes of men ; for it is said : And it shall come to pass, \that\ in the place where it was said unto themy Ye [are'\ not My people, ^there] it shall be said unto them, [Ye are] the sons of the living God, (Hos. i. 10). Also respecting Jeconiah [at the time when he persevered] in his wickedness, it was said: Write ye this man childless, a mail [that^^ shall not prosper in his days, (Jer. xxii. 30.) ; ' Though Coniah the son of Jehoia- kim king of Judah were the signet upon My right hand, (Jer. xxii. 24.) ; yet when he re- pented in his captivity, it was said respecting Zerubbabel his son^ : In that day, saith the Lord of hosts, ivill I take thee, O Zenih- 2 pnnDI literally: and removed. ^ ilpQ literally : He ^wasj^ bri7iging near. ^ As I live, saith the Lord, though Coniah the son of Jehoia- kim king of Judah were the signet upo7i My right hand, yet would I pluck thee thence. Jeconiah is here called Coniah, by way of contempt; thus Rabbi David Kimchi observes in his com- mentary mn^nsb in^:3 \^-|pl "And he (the prophet) called him Coniah by way of disregard." ^ Zerubbabel was not the son, but the great grandson of Jeconiah; yet, with the Rabbins, grand children go fre- quently by the name of children. See page 290, Note 1. 290 hahelf My servant, the son^ of Shealtiel^ saith the Lorcl^ and will make thee as a signet, (Hag. ii. 23). VIII. How great is the excellence of re- pentance! The same man who, the day before, was separated from the Lord God of Israel, as it is said : But your iniquities have separated between you and your God, (Isai. lix. 2.) — who cried [to God] and yet was not listened unto, as it is said: Yea, when ye mahe many prayers, [/ will not hea7% (Isai. i. 15.) — whose [good deeds], though he happened to fulfil any commandment, were repulsed with indignation^, as it is said: Who hath required this at your hand, to tread my courts'^ (Isai. i. 12); ^MHio \is there^ even among you that would shut the doors'^ &f. (Mai. i. 10.) — [the same man] is ' Zerubbabel was not the son but the grandson of Shealtiel ; now as Shealtiel was the son of Jeconiah as recorded in 1 Chron. iii. 17: And the sons of Jeconiah, Assir, Salathiel his son, it follows that Zerubbabel was the great grandson of Je- coniah. See Rabbi David Kimchi's Commentary on the 18th and 19th verses of the above-named chapter of 1 Chronicles. That Rabbi throws considerable light on this part of the ge- nealogy, which seems to be involved in obscurity and contra- diction. ^ 1^322 ]m^? )^2"11D1 literally : and they tear them ifi pieces, {confound them) in his presence. ^ Who [_is there'] even among you that would shut the doors \_for nought] ? neither do ye kindle [_Jire'] on Mine altar for nought. I HAVE NO PLEASURE IN YOU, SAITH THE LoRD OF Hosts, neither will I accept an offering at your HAND. 291 this day (after having turned penitently) cleav- ing unto the Shechhiah; for it is said: But ye that did cleave unto the Lord your God, (Deut. iv. 4). Should he now cry [to God], he will be listened unto forthwith, as it is said : And it shall come to pass, that before they call, I will answer, (Isai. Ixv. 24.) ; should he now fulfil any of the commandments, [his good deeds] will be accepted with delight and with joy, as it is said: For God now accepteth thy works, (Eccles. ix. 7.) ; and not merely this, but He even longs for them, (viz. for the works, prayers and offerings of the penitent), as it is said: Then shall the offering of Judah and Jeru- salem be pleasant unto the Lord, as in the days of old, and as in former years, (Mai. iii. 4). IX. With regard to the penitent (converts), it is their [constant] practice to be humble and exceedingly meek. If foolish men happen to reproach them with their former deeds, saying unto them : " Yesterday thou didst so and so, or yesterday thou didst say so and so," they do not mind them, but hear [this reproach] and rejoice [in it], knowing that this [still enhances] their merit, inasmuch as whenever they are ashamed of the transgressions which they have committed, and blush for the same, their merit becomes greater, and their degree more exalted. X. It is however an actual sin to say unto a penitent man (convert), "Remember thy 292 former doings;" or to mention the same in his presence, with the intention of putting him to shame; or even to mention things or matters of this nature \ with the intention of recalling to his mind that which he [once] did. All this is forbidden; as being comprehended in the admonition against oppressive words, re- specting which the law warns [men], saying: ^Ye shall not therefore oppress one another , (Lev. XXV. 17)- ^ yh ]*'Dnn literally : that are like them. 2 In Lev. XXV. 14. it is said: Vn>* JlJ^ W^i^ "I3in bik Ye shall not oppress one another; which the Rabbins apply to oppression or fraud in pecuniary matters, as Rabbi Solomon Jarchi observes in his Commentary : PJ2D JlN3^^i 11 " this [prefers to] oppression (or fraud) in money matters/' and which is also evident from the context, as this verse begins with the words: And if thou sell ought unto thy neighbour, S^-c. But in the verse quoted here by our Author it is said again : -I^nb^«am nn^i'? nbv vni i!h^ nnnn i^h^ r\^yD ^6) m^ip i^h-) \r\ry\ i^w^ ^6 " Rav used frequently to say : The world that is to come is not like this world, [^seeing that^ in the world that is to come there is neither eating, nor drinking, nor sexual inter- course, nor trade, nor jealousy, nor hatred, nor contention; but [^there] the righteous sit with their crowns on their heads, delighting in the shining Cs^o^yD ^^ ^^ Shechinah, as it is said: Also they saw God, and did eat and drink*, (Exod. xxiv. 11). — Bah. Talmud, Treatise Bcrachoth, Sectioii 2. ^ *]7 ■^"liini '•"in literally: behold! it was made clear to thee. * That is, they were as satisfied with seeing God as if they !iad eaten and drunk.— It is in this sense that this text must have been understood by the Rabbi who quotes it here in support of his saying. Onkelos too renders this verse by : inii't r''3M ib»x3 Kij/nn ibapriNT pn-Ji-npn pn iim '--t nnp" n* iim " And they saw the glory of the Lord, and were glad within them- selves, in consequence of their having been accepted with favour, as if they liad eaten and drunk." 297 there, there is neither eating nor drinking. And with regard to that which (the sages) said : that [there] the righteous sit, this they said by way of allegory ; meaning, that the souls of the righteous exist there without labour or toiP\ moreover by saying: with their crowns on their heads, they meant to express : that the hiowledge which they (the righteous) possessed^ [in this life], and by means of which they at- tained unto the life of tlie w'orld that is to come, still exists (continues) with them, and constitutes [now] their crown; just as Solomon said : '^ With the crown icherewith his mother ^ So that the expression D'^itt^V they sit, introduced by the Rabbins in this instance, does not refer to attitude, but only to the state of ease and rest from labour and trouble, in whicli the souls of the righteous continue their existence in the life here- after. * lyTli? n>?l literally : the knowledge which they knew. " Go forth, 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. According to the Rabbins, king Solomon here means God; thus we find in the Bab. Talmud, Treatise Shevuoth, Section 4. nd?^ 1^ ^bi^n ^^^b ^b^D ^di3 n?o vin "b^ n)b\:;r\m " Whenever [^the word] Solomon is mentioned in the Sono- of Songs it is holy, (i. e. it is to be looked upon as one of the holy Names by which God is called). [^Thus the Song of songs nDbiy*? 'Wi^ which is Solomons, implies] ""QS ~)"'Jif ^^W Ub'^WD a song of Him to whom peace belongs ; except in the ^following] instance, Qiaraely]: My vineyard, which [_is~\ mine, \_is~\ before me ; thou Solomon, [jnust have~\ a thousand, (Song of Solomon, viii. 12.);" (i. e. in this instance alone does p p the 298 crowfied him^ (Solomon's Song, iii. 11.). Behold! it is also said : Afid everlasting joy upon their HEADS, (Isai. XXXV. 10.) ; but now joy is not a body, (i. e. not a corporeal thing) that it should [be said to] rest on the head? — [it must there- fore have been said in a figurative sense], so also the Crown, spoken of here by the sages, implies intelligence. Again what means that which they (the sages) said: delighting in the shining [glory] of the Shechinah'? — [it means] that they (the souls of the righteous) know and comprehend more of the truth of the Holy One, blessed be He ! than they knew, while in this dark and abject body. V. Whenever in this respect [the expres- sion] w^^ SOUL is made use of\ it does not refer to the breath [of life] which stands in need of the body, but to the quality (faculty) of the soul, namely to that intelligence which comprehends as much of the Creator as it is in its power [to comprehend], and which also com- prehends those intelligences that are distinct [from matter], as well as all other things [created]. the word Solomon refer to the real king Solomon and not to God, and therefore is not to be considered as holy). Now the whole of the verse quoted here from Solomon's Song, is looked upon by the Rabbins as figurative of the Is- raelites' celebrating God in the tabernacle of the congregation ; as recorded in the Medrash Shir Hashirim Rabbah. ' n"11D}^n literally: which is .mid {mentioned). 299 So that it is that quality, the nature of which we have explained in the fourth Chapter of the Precepts relating to the foundations of the law, which, in this instance, goes by the name of t:?22 Soidr. VI. That life, (i. e. the life hereafter), be- cause there is no death in it, (seeing that death is one of the accidents which can befal the body only, and that there is no corporeal existence there), is called the bundle of life, as it is said : But the soul of my lord shall he hound in the BUNDLE OF LIFE, (l Sam. XXV. 29-), by which that reward was meant, than which there can be no greater, and that good (bliss), beyond which there is no good. Now it is that [state of blissful life] which all the prophets so eagerly wished for, and to which also various names were given ^ by way of allegory, [as for instance]. The mountain of the Lord; His holy place; The ivay of holiness; The courts of the Lord; The Beauty of the Lord*; The tahernacle of the Lord; The temple of the Lord; The house of the Lord, and the gate of the Lord. Moreover the sages, by way of allegory, called that good which is prepared for the righteous: miyD the ' nr ]"':V1 tt;2: nsnpDn Uterally .- that is called SOUL in this matter, {case, respect). ^ Tw 1J^"1pD literally : wej-c called to it. * And let the beauty of the Lord our God he upon us, (Ps. xc. 17). 300 Jcasf; but more generally'' they call it: s^irr dSiV the ico/dd that is to come. VII. [Again] the punishment", above which there can be no punishment, consists in this, [namely], that the soul is cut off, and does not attain unto that life, as it is said : That soul shall UTTERLY BE CUT OFF; Ms iniquity {shall he] upon him, (Numb. xv. 31). Now this de- struction the prophets called, by way of allegory, the pit of destruction'' ; '^il'H. destruction-'; nilHJri To^ihet' ; and also np")^); the horseleach' ; so that they called it by all [kinds of] expressions [de- noting] destruction and corruption, in conse- quence of its being that destruction after which there is no standing (existence), and that ruin which admits of no reparation. ^ So the Rabbins say in Perke Amlh, Section 3. in allusion to the pleasures and happiness which are to be enjoyed by the righteous in the life hereafter : rniJJD^ jplflQ b'2TW And all ^jneri^ are Jit for the feast. * mplD ^31 rh |mp1 literally: but thei/ call it in all \j)ther'] places {instances). •' HDpin literally : the vejigeance. * But thou, O God, shall bring them down into the pit of Destruction, (Ps. Iv. 23). ^ Hell and 'destruction \^are'] before the Lord, (Prov. XV. 11). *' For ToPHET \j.s^ ordained of old ; yea, for the king it ts prepared, ^'C. (Isai. xxx. 33). ^ The horseleach hath two daughters, {frifmg'], Give, give, (Prov. xxx. 15). 301 VIII. That good [already described as awaiting the righteous in the life hereafter] will perchance be despised in your eyes, as you may fancy, that the reward for one's [fulfilling the] commandments, and for being perfect in the way of truth, ought to be no other tlian this, [namely], that he should eat and drink delicious things-, that he should have intercourse with [women of] fine figures", that he should be arrayed in raiment of fine linen and em- broidered work, that he should dwell in pavilions of ivory, and have for his use vessels of silver and gold, or other things like these, just as those foolish simpletons imagine, who are plunged in wickedness. But now, wise and intelligent men know that all these things are idle, vain, and unprofitable^", and that if with us, in this world, they are [considered] as some thing de- sirable'', it is only because we are possessed of bodies and frames, and because all these things constitute the wants of the body, so that the soul neither longs after, nor wishes for them, but inasmuch as they are requisite for the body, [namely] for the satisfying of its claims, to the » nUID mt'D^?D literally : good food. ■' nl^}3 r\T\yi literally : beautiful shapes. ^^ rb'^^TS Dm l''5<1 literally : and there is no help {heneJH) in them. " ^32Q j<':'N^ T]]r\ o'^ivi "l3b:i^} rhr\y nm:^ a^w^i literally: and Iheij are onhj a great good with us in this world hecausc 302 end that it (the body) may be preserved in per- fection \ But at a time when there will be no body (i. e. no corporeal existence), all these things must needs become vain. IX. With regard however to that great good (bliss), in which the soul is to exist in the world that is to come — there is no possibility^ of comprehending or of knowing the same, [whilst] in this world; seeing that in this world, we are sensible of that only, which is good for the body, and to which also our wishes are [confined] ; but with respect to that good, it is so exceedingly great, that the good things of this world can bear no comparison with the same, except by way of figure. So that for us actually to represent the happiness of the soul in the world that is to come, by the happiness of the body in this world, when eating or drink- ing, is altogether impossible^; that happiness being so unsearchably great, that it can admit of no comparison or simile. This is that which David said: *[Ok] how great [is] Thy good- ness^ which Thou hast laid up for them that ^ 'TSl ^V lIDV^l liian ^^W'^ nD literally: in order that it {the body) inayjind its desire, and stand in perfection. ^ 1"n UW X'^ literally: there is no way {manner) what- ever. ^ ]D li"*}^ literally : it is not so, {this cannot be). * \_Off\ how great \_is~\ Thy goodness, which Thou hast laid up for them that fear Thee; \_which~\ Thou hast wrought for them (hat trust in Thee before the sons of men ! 303 fear Thee, &f. (Ps. xxxi. 19). And indeed the longings of David for the life of the world that is to come were very great ; for it is said : [/ had famted\ unless I had believed to see the goodness of the Lord in the land of the living, (Ps. xxvii. 13). X. The sages of old have already informed us^ that with respect to the good (bliss) of the world that is to come, it is not in the power of man to comprehend it unto perfection, and that no one knows its excellency, beauty, and nature, save the Holy One, blessed be He ! alone ; moreover that all the good (happiness) which the prophets prophesied for Israel, related only to bodily matters (advantages), such as the Israelites are to enjoy in the days of our King the Messiah, [namely] at the time when the rulership shall be restored to Israel; but that with regard to the good (bliss) of the life of the world that is to come, seeing that this cannot admit of comparison or simile, the pro- phets never [attempted to] represent the same by any simile, lest they should underrate*^ it by the simile. This is that which Isaiah said r 'Neither hath the eye seen, O God, beside ^ 131)7''nrT literally : they have made knotvn to us. « jl^Qll TMys'i^ inna^ ^^^ nS literally: in order thai they might not lessen (^diminish) it by the simile. ^ For since the beginning of the world \_men~\ have not heard, 7wr perceived by the ear, neither hath the eye seen, God, beside Thee, [ivhat"] He hath prepared for him that waitelhfor Him. 304 TJiee, [^ivhat] He hath prepared for him that waiteth for Him, (Isai. Ixiv. 4.) ; by which he meant to express this : A good (bliss), such as not [even] the eye of a prophet hath beheld, and such as no one hath seen but God [Him- self], hath God prepared for the man that wait- eth for Him. So [also] the sages said: ^AU the prophets prophesied only of [that which is to happen at] the days of the Messiah ; but, as to the world that is to come — neither hath THE EYE SEEN, O GoD, BESIDE ThEE. XI. Now the reason why- the sages called it ^1T\ Dbiy the world that is to come, is not because it does not exist now, so that [we should imagine that] this world is [first] to be destroyed, and then [only] that [other] world will come [into existence] — no, the matter does not stand thus, but [on the contrary] behold ! it actually does exist, seeing that it is said : •'JVhich Thou HAST laid up for them that fear u^rhii nnsn ab i^v sin d^i;^'? ^2^* n'^wr:in miD^'? ^<':'K ']^\b^\ " Because Rabbi Haiiah the son of Abbah said : All tlie prophets prophesied only of [^that which is to happen at] the days of the Messiah, but as to the world that is to come — Neither hath the eye seen, O God, beside Thee." Bab. Talmud, Treatise Sabbath, Section 6. 2 J-Jin D^iyn D^DDn imS* ISnpt^ nt literally: that for which the sages called it t//e world thai is to come. ' \_0h~\ how great [js~\ Thy goodness, which Thou uast LAID 305 Thee; [whicJi] Thou hast wrought, (Ps. xxxi. 19). But they (the sages) called it the world that is to come, because that life is to be en- joyed* by man subsequently to the life of this world, in which we are preserved both with body and soul, and which is the first stage of human existence^ LAID vp for them that fear Thee; \_whic]f\ Thou hast wrought for them that trust in Thee, S^c. : all in the past tense, and con- sequently, that goodness must be in existence already. nin literally : because that Ufe comes to vian after the Ife of this world. = nDit:;>?-ii D^^* h:h j^^io^rr inn literally: and which is that which is first found by every man. QQ PRECEPTS RELATING TO REPENTANCE, CHAPTER IX. But now since it has been shown' that the reward which is to be bestowed for [the fulfil- ing of] the commandments, and the good (bliss) which we are to attain unto, if we keep the way of the Lord as prescribed in the law, consist in the life of the world that is to come, as it is said: That it may he well with thee, and [that] thou may est prolong [/%] days^ (Deut. xxii. 7.)? also that the punishment which is to be inflicted^ on the wicked, who forsake the paths of righteousness prescribed in the law, consists in cutting \thein\ off, as it is said: That sold shall utterly he cut off; his iniquity [shall he] upon him^ (Numb. xv. 31.) ; what then [means] that which is written through the whole of the law: If ye obey — such and such ^ i^n^tt^ "irihJD literally : after that it has become known. ^ See page 293:, H i. 3 D>Vlt^-in ]Q l^Dpi:::; njDp^m literally : and the vengeance avenged of the wicked. ■* See page 295, IT ii. 307 things shall come upon you ; but if ye obey not — such and such things shall befal you ; all these being things [which relate] to this world, as for instance, plenty or famine; war or peace ; kingly power or degradation^ ; possession of the land" or captivity ; success in our en- terprises or total ruin^; and other worldly con- cerns? — Now all these things actually have come to pass, and will [again] come to pass ; so that, whenever we fuMl all the commandments of the law, all the good things of this world, shall come upon us ; and, whenever we trespass against the same, the evil things recorded [in the law] shall befal us. But still, these good things are by no means to be the ultimate reward be- stowed for [the fulfilling of] the commandments: nor are these evil things to be the ultimate pu- nishment inflicted on him who trespasses against all the commandments ; but the solution of the matter is [as follows]. II. The Holy One, blessed be He! has given us this law, [which is] a tree of life to every one who performs all that is prescribed in it ; moreover he who understands it with a perfect and correct knowledge, shall thereby at- tain unto, and partake of, the life of the world that is to come, in proportion to the excellence ^ Jlu^tt'l m3 7DI literally : and kingdom or humiliation. " \'^^r^ T\T^^^ Hterally : and dwelling in the land. 7 noam TWI^D TThiT\'\ literally: and prosperity of [our~\ doing or the ruin thereof. 308 of his deeds, and the greatness of his wisdom. But [independent of this] He has also assured us in the law, that if we fulfil the same joy- fully and with a good wilP, and if we con- stantly meditate on the wisdom thereof. He will remove from us all the things which may prevent us from fulfilling [the ordinances of] the same, such as illness, war, famine, or the like ; moreover that He will bounteously dif- fuse over us all the good things which may [serve to] strengthen our hands in fulfilling the law, such as plenty, peace, and abundance of silver and gold ; to the end that we may not, during the whole of our days, employ ourselves^ in [providing] the things which are requisite for the body, but that we may lead a life of leisure and ease^ [so as to be enabled] both to understand and to fulfil the commandments, whereby we may attain unto the life of the world that is to come ; as the law, (after having [preliminarily] secured to us the good things of this world) says: * And it shall be our ■* li?23 Jni1tD21 literally: and with goodness of soul. ^ ly^'' '^D \T\'D'^^ ^b^ HD literally: that we may not be busy all our days. •' D''"'"13S yfD^ ^^7^? literally : but that we may sit leisurely. * And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that He might p?-eservc us alive, as \jt is^ at this day. And it shall be our righteousness, if we observe to do all these commandme7its before the Lord our God, as He hath commanded us, (Deut. vi. 24, 25). 309 righteousness, 8sf. (Deut. vi. 25). And again He has informed us^ in the law, that if we intentionally depart from the law, and employ ourselves in [pursuing] the vanities of time, as it is said: J8ut Jeshurun waxed fat ^ and kicked^ (Deut. xxxii. 15.), [He], the Judge of truth, will [then] deprive '^ those who forsake [the law], of all the good things of this world, which ren- dered them so presumptuous' as to kick ; more- over that He will bring upon them all [kinds of] evil things, such as may prevent them from acquiring [the virtues requisite for their being admitted into] the world that is to come, to the end that they may perish in their wickedness. This is that which is written in the law: ^Therefore shalt thou serve thine enemies which the Lord shall send against thee, (Deut. xxviii. 48). ^Because thou servedst not the Lord, &f. (Deut. xxviii. 47). ^ lii?"*!!!! ]31 literally : and He likewise made it known unto us. ^ T'D'' literally : He will remove. ^ DiT'T Ipin Dnti? literally: which strengthened their hands. ^ Therefore shalt thou serve thine enemies ivhich the Lord shall send against thee, in hunger, and in thirst, and in naked- ness, and 171 want of all [things~\ ; and He shall put a yoke of iron upon thy fieck, until He have destroyed thee. ^ Because thou servedst not the Lord thy God ivith Joy fulness, and with gladness of heart, for the abundajicc of all \Jhivgs~\. 310 III. It follows therefore, that these bless- ings and curses [mentioned in the law] ought to be understood^ as signifying: If ye do serve the Lord joyfully, and if ye do keep His way, He will bounteously diffuse over you all these blessings, and moreover remove from you all these curses, so that ye may live at leisure and ease; grow wise by the law; and employ your- selves in [studying and fulfilling] the same; to the end that ye may attain unto the life of the world that is to come; that it may he well with thee — in that world which is altogether good ; and [that^ thou mayest prolong [tJuj] days — in that world which is [to endure] very long^; and consequently ye will partake of the [bless- ings of] both worlds, [namely, of] a happy life in this world, such as will [also serve to] bring [you] into the life of the world that is to come ; for if [one] were not to acquire wisdom, and [perform] good actions here [below], he would have no means of rendering himself worthy [of the blessings of the world that is to come] ; seeing that it is said: For [there is] no worh, nor device^ nor hiowledge, nor wisdom, iti the grave, (Eccles. ix. 10.). But, if ye forsake the Lord, and if ye are absorbed in [the pleasures literally : consequenily the interprclafion (meaning) of all these blessings and curses \js^ in this manner. 2 See page 293. If i. 311 of] eating, drinking, fornication, or the like. He will bring upon you all these curses, and moreover remove from you all these blessings, so that your days shall be wasted in confusion and terror; so that ye shall have neither peace of mind nor perfect good health^ [such as are requisite to enable you] to fulfil the command- ments ; to the end that ye may forfeit your lives in the world that is to come. And conse- quently ye will have forfeited both worlds; inasmuch as when a man is troubled in this world with illness, war, or famine, he cannot employ himself either in [the pursuits of] wisdom, or in the [fulfilling of the] commandments, which are the [only] means of attaining unto the life of the world that is to come. IV. Now it is for this reason that all Is- rael, their prophets, and their wise men, so earnestly long for the days of the Messiah; [their object being this, namely] that they may be relieved from those who do not suffer them to employ themselves in [the study and per- formance of] the law and the commandments, in such a way as by right they ought; to the end that they may have peace of mind, and [thereby be enabled to] increase in wisdom, and thus to attain unto the life of the world 3 ub\D CjlJ i^b) ^132 1^ DD'? nNn> J^^T literally: a}td ye shall have neither a heart {mind) at ease, nor a whole {healthy) body. 312 that is to come; seeing that in those days (viz. in the days of the Messiah) there will be a great increase of knowledge, wisdom, and truth ; as it is said : For the earth shall he full of the hiowledge of the Ltord, (Isai. xi. 9.) ; and it is also said: '^And they shall teach no more every man his neighbour^ and every man his brother, (Jer. xxxi. 34.) ; [and again it is said] : ^And I will take away the stony heart out of your flesh, (Ezek. xxxvi. 26). For the king who is to arise out of the seed of David will be wiser even than Solomon ; moreover he will be a great prophet, nearly [as great] as Moses, our Rabbi ; he will therefore instruct the whole nation, and guide them in the way of God ; nay all [other] nations will come to hear him, as it is said; ^And it shall come to pass in the last days, [that^ the mountain of the Lord's house shall be established in the top of the mountains, (Isai. ii. 2). [All these however will ^ And they shall teach no ynore every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know Me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more. * A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart OUT OF YOUR FLESH, and I will give you an heart of flesh. ■^ And it shall come to pass in the last days, \_that~^ the moun- tain of' the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 313 he mere preliiiiiiiarv advantages], but witli regard to tlie ultimate and full reward', as well as to that ultimate good (bliss) which is to have neither cessation nor diminution, this will con- sist in the life of the world that is to come ; seeing that the days of the Messiah are [to influence the concerns of] this world, so that matters in this world will [still] have their natural course, with this difference only, that the [dignity of an independent] kingdom will be restored to Israel. This the sages of old have declared already, saying : " There will be no difference between this world [as it is now] and [as it will be in] the days of the Messiah, except only [that we shall then be freed from] submission to [foreign] govern- ments^" -* "I^D ■^::^n bj ^IIDT literally: but the end of the whole of the reivard altogether. ^ Tyy^'zbD lUyti^ literally: the servitude of kingdoms. " For Samuel said : There will be no difference between this world [as it is now] and []as it will be in] the days of the Messiah, except only [that we shall then be freed from] sub- mission to [foreign] governments. Bnh. Talmud, Treatise Sabbath, Section 6. PRECEPTS RELATING TO REPENTANCE. CHAPTER X. A MAN must not say: Behold! I will fulfil the commandments of the law, and I will em- ploy myself in [studying] the wisdom which it contains', to the end that I may obtain all the blessings which are written therein, or to the end that I may attain unto the life of the world that is to come ; moreover I will refrain^ from the transgressions against which the law warns [men], to the end that I may escape^ from the curses which are written in the law, or to the end that I may not be cut off from the life of the world that is to come. — No, it is by no means becoming to serve God after this manner, seeing that he who serves [God] after this manner, serves [Him] out of fear, [and consequently, the degree of piety] which ' ni^D^nH literally : in the wisdom thereof. ' tt^nSJ^") literally : and I will separate [niyself]. ' '^itSi^ty ^13 literally : in order that I may be delivered. 315 [such an one attains], does not come up to* the degree which the prophets [attained], or to the degree which the sages [attained]. And in- deed no one serves the Lord after this manner except vulgar men% women, or children, these being trained to serve [God] out of fear, until they increase in knowledge, and [then they] serve [Him] out of love. II. He who serves [God] out of love, oc- cupies himself with [the study and the perform- ance] of the law and the commandments, and moreover walks in the paths of wisdom, not for the sake of any private advantages whatever^; not because he is afraid of the evil" [which awaits the wicked] ; nor because he wishes to secure^ to himself the good (bliss) [promised to the righteous] ; but he acts [in compliance with the dictates of] truth, [solely] because * Wii''2^n rb};^ nTi^^ literally: atid this is not the de- gree of the prophets. ^ Ylim ""Dy literally: the people of the country, or the country-people ; an epithet applied by the Rabbins to plebeians or vulgar men. Thus they say : TDT] X^i^H Dj! i^b) " Nor can a plebeian (vulgar man) be a pious man." Perke Avoth, Section 2. ^ U^y^l in '•^ElD i^b literally : not for the sake of any thing hi the world. ^ n>^in nh?n^ ■'^SD is7\ literally: and not on account of fear of evil. 8 nnt^rr m'yh n'Z N^bl literally : and not in order to pos- sess the sood. 316 [they are the dictates of] truth ; and, as to the good (bliss) [promised to the righteous], this will come [of itself] as the ultimate result of the same\ Now this degree [of piety] is an exceedingly high degree,- such as not every wise man can attain unto'; this being the degree which Abraham, our father, held, whom the Holy One, blessed be He! called his friend -^ for this very reason, that he served [Him] out of love only. Eut still, this degree is the one wliich the Holy One, blessed be He! has com- manded us through the medium of IMoses [to aspire unto] ; for it is said : And thou shalt LOVE the Lord thy God, (13eut. vi. .5). Now when a man once comes to this^ [namely], to love the Lord with that love which is due [unto Him], he will [as a matter of course] fulfil all the commandments forthwith, [and this solely] out of love. III. But now, what is [the nature of] that love which is due [unto Him] ? — It is that a man should love the Lord with a love so excessively great and so exceedingly strong, that his soul, bv thus becoming fastened to the love of the 1 rbb^2 N'U^ r\y\'^r\ ^^^D'\ literally.- and Ihe end \nill be that~\ the good will come in consequence thereof. - Tw HDlt literally : deserves it (is wort hi/ of). '* But thou, Israel, \_art~\ My servant, Jacob whom I have chosen, the seed of Abraham my friend, (Isai. xli. 8). ^ 'n nS" Dih? n^^?'•:2; IODI literally.- mid at the lime irhni a man loves the Lord. 317 Lord, shall be constantly absorbed in the same, as though he were love-sick, [to such a degree] as not to [have it in his power to] divert his mind from the female who is the object of his love'', and in whom he is absorbed at all times, whether he sit, or stand, or eat, or drink — nay greater, far greater still [than this], is the love of the Lord in the hearts of those who love Him, and wlio are constantly absorbed in their love of Him"; as He commanded us: \_And thou sJialt love the Lord thy God^ with all thine HEART, AND WITH ALL THY SOUL, (Dcut. vi. 5). This is also that which Solomon said, by way of figure: For I [r/w] sick of love, (Song of Songs ii. 5.) ; the whole of the Song of Songs being [intended as] a figure, [alluding] to this matter. IV. The sages of old said [thus]: "'Per- adventure one might say: Behold! I will study ^ nttrs* r\r\M!i mnhJ^ literally: from the love of that woman. ^ T'lHTS ni U^y\'^ literally: who arc constanlhj absorbed in ii. ^ ^p2lb^ i^"ip2 '^iD^b ynhii mn^ r\>i niniih " That thou maijest love the Lord thy God, \_and~\ that thou maifest obcij His voice, and that thon mayest cleave unto Him, (Deut. XXX. 20.) ; so that a man must not say: I will read [tiie law], with the view of being called a wise man ; I will repeat [the law], that I may be called Rabbi ; [again] I will repeat [the law], that 1 may grow old and become established 318 the law, for the purpose of becoming rich, or of being called Rahbi, or of receiving the [pro- mised] reward in the world that is to come; [observe therefore that] it is expressly said: That thou mayest love the Lord, (Dent. xxx. 20.) ; [implying that] every thing that is done by you [in compliance with His ordinances], must be done solely out of love [of Him]." — Again the sages say : " [It is written : ^Blessed is the man that fear eth the Lord, that\ delight- eth greatly in His Commandments, (Ps. cxii. 1.) ; [which implies, that this man alone is blessed], but not [the man who aims at] the REWARD [attached to the fulfilling] of His Com- mandments." Now in conformity with this, the most eminent men amongst the sages, used to direct the sensible and intelligent amongst their disciples in particular, [thus]: "^Be ye not like in an academy ; but |~one ought to] study [the law] out of love ; and as to honours, these will in the end come []of them- selves]. — Bah. Tahnud, Treatise Nedai-im, Section 8. ' vm^iDi '■s^v^i^ ^2-1 -iD^^ li^Q V^n vm^Di " [^Blessed is the man that feareth the Lord, that~\ delighteth greatly in His Commandments. — Rabbi Eleazer said: [This implies, that he alone is blessed who delighteth] in His Com- mandments, but not Pie who aims at] the reward of His Commandments. Bab. Tahnud, Treatise Avodah Zarah, Section 1. bv i^b^ 2nn riK ]wnwt:iT\ u^i^v^ nn ^<'5^^ dis b2\b D-is b-ii^b r\:D "Be 319 servants wlio serve [their] master for the purpose of receiving a remuneration ; but be ye like ser- vants who serve [their] master, not for the purpose of receiving a remuneration ;" [meaning] that [their] service is clue to Him, for this very reason, because He is [their] Master ; in other words : Serve [Him] out of love. V. The man who employs himself in [studying] the law with the view of receiving a reward, or of escaping from punishment^ — behold ! such a man employs himself [in stu- dying the law], not for the sake of the law itself* ; whereas the man who employs himself in [studying] the same, not out of fear [of punishment], and not with the view of receiving any reward, but solely out of love to the Lord of the whole earth, by whom he was com- manded to do so — behold ! such a man employs himself in [studying] the law for the sake of the law itself \ The sages however say thus : " Be ye not like servants who serve [their] master for the purpose of receiving a remuneration ; but be ye like servants who serve [their]] master, not for the purpose of receiving a remuneration." — Perke Avoth, Section I. 3 ril^Vna V'^V y^^r\ iib\l; n^ ^^^ literally: or to the end that vengeance may not reach (overtake) him. '* TVyij) i^^'^ not for its sake, viz. not for the sake of the thing itself; in contradistinction to r\iyij7 for its sake, \iz. for the sake of the tiling itself ; (from ^W7 for the sake of, as for instance DVJJti; Ulh for the sake of Heaven, or for Heaven's sake). 320 " A man ought to persevere in employing him- self in [the study of] the law, be it even not for the sake of the law itself; seeing that by dint of [studying the law], not for the sake of the law itself, he will [in the end] come to [this, that he will study the law, solely] for the sake of the law." And therefore, when we in- struct children, women, or the common class of vulgar men, we direct them, to serve [God] out of fear, and with the view of receiving a re- ward, until their knowledge becomes greater, and their wisdom more transcendent ; when we ought by degrees to initiate them into the se- cret', and gently to train them to the [truth of the] matter, until they comprehend and know it, and then they will serve [God] out of love. VI. But now, the matter is clear and mani- fest, that the love of the Holy One, blessed be He ! cannot be made fast in the heart of a man, unless he be constantly and duly absorbed in the same, and unless he renounce^ every thing in the world except this [love], as He has commanded [us], saying: [And thou slialt love the Lord thy God] with all thine heart, AND WITH ALL THY SOUL, (Dcut. vi. 5). A man, however, can love the Holy One, blessed be 1 :DVD iD^D nr n ]Tb l^bjD llterally: theii reveal to them this secret little bij little. ^ d7'\}:ytD JID b:i njyM Uterally: and forsake {abandon) all that is in the ivorld. 321 He ! only by the knowledge which he has of Him^; so that his love will be in proportion to his knowledge; if [the latter be] slight, [the former will also be] slight ; but if [the latter be] great, [the former will also be] great. And therefore a man ought solely and entirely to devote himself to the acquisition of knowledge and understanding, by applying to those sciences and doctrines, which are calculated to give him such an idea of his Creator', as it is in the power of the intellect of man to conceive ; as was stated by us in the Precepts relating to the foundations of the law. ^ inyT'ti/ nyil literally : by the knowledge with which he knows Him. * 121p r\'i^ "b DTTI^n literally: which make his Pos- sessor knonm unto him. s s GLOSSARY* 'i3^ r. stands for root, and p. for page; the Hebrew letters affixed to the references point out the paragraphs from which the quotations are made. ml^^ r. lli< a thing lost. b^i^ but, but indeed. lOiJn ?2ii p. 49. ■•, but the congregation. p2M dust; figuratively: every thing subtile, fine, pierc- ing; hence Vin ]W7 pl^? p. 37, T, subtile, or indirect slander. ^?^^ bU pm nW p. 54, ^^, for this is subtile or indirect robbery. 12ii' ■>n''^< or Kllh? a limb. r\"l3D1J< r. |Q^? a trade, or art. •in^i ^^^? []it is one and the same thing] whether or ... D^^D u\ry> ^^^<•l isd mn*' im^ p. 35, v, it is one and the same Qthing]] whether it be a father- less or motherless orphan. * This Glossary is entirely confined to Rabbinical words contained in the Selections, and to the acceptation in which they are used by Maimonides ; no notice being taken of the various other significations which they may have. Of pure Hebrew words very few are noticed, and of these only such as either do not frequently occur in the Scriptures, or are used by our Au- tlior in a technical sense. The Rabbinical words are placed in the order of the Alphabet either according to their roots, or according to the form in which they occur in the text, just as was thought more expedient to facilitate the labour of the student in looking out for the words he may want. Thus, for instance, if he wants to look for the words •^*J^D he is feeling- 323 "1? *•>«? which is. miOJ n2Wn X\"I i; ^K p. 45, a, which is per- fect repentance ? "I>h? r. t>ii if. ni"in mm'?^< INI l'?^^ p. 2, n, if there were many Deities. 17'*^? r. "^7^? farther, onward. '\b^ii^ ^ID^'h'^D p. 49, to, from the third and onward. TlD''^f when.? at what time.? (compound of ''^* and ^flD). D\:Din"' ]^^*-|p2 ^riD^K lyi p. 36, P, and until what time (i. e. how long) are they called orphans ? rcj*? there is. nnn moj nu r^"'^*l ;>^d p. 28, 1, he in whom there is haughtiness of mind. ^f':'^< but. b\DD i^bii p. 5, n, but [it is] a figure. i*^'?i^ i^7 nothing . . . but, only. IN^^iDn nriDN'D i^i^ ^^^!iD3 J^'? p. 1, K, they exist only through the truth of His existence. )D Uii iibi^ unless. D3n rvn ]D D^ i^ba p. 13, ]\ unless he be wise. 'l7^? these, those. 'hi^ nmO'''? p. 11, ID, into these elements. nini'?J< r. nbi^ Deity, and also plur. Deities. feeling, b-^n- he shall accustom, he must look in letter i tor ii'j-i or bai (their respective roots, which cannot be mistaken) ; but such words as rJ/Tyitn they shake, ^-DODOno theij melt au-ay, they dissolve themselves, he will find in letter n, exactly in the same form as they occur in the text, and not under j?ii or DDn (which might perhaps not immediately strike him as their respective roots). This hint, it is hoped, will be enough to guide the student in the use of this Glossary. In cases wliere the words are given in the form in which they are found in the text, and not by the root, their respective roots are always noticed- 324. vhobii r. uhi^ if. p. 6, y', for if He were living with a life, and knowing with a knowledge distinct from Himself. ^2!2ii r. j;:iD middle or midst. ririDS* r. JIDJ^ truth, reality. "DDi^ r. 1DK bound, stopped, i. e. unlawful, forbidden, (in contradistinction to "imD lawful, permitted). "imnm -nDi^n VT'? p. 14, D, to know that which is unlawful^ and that which is lawful. ^n^^? iwnb "nD^? p. 24, d, it is unlawful to make reflections on hnn. ~)Di^ to bind, restrict. ^?^2^? though, even, (comp. of ^^} and ^7^?). "Ip-^yn HDD ")'?"•S^? p. 52, ID, though he denied the root, (i. e. the radical principle). Dnp^S.v? r. p2S^ or ipHJ a heretick. ■•S 7^ 'Hi^ though, although, even though, though he does not understand it by his own knowledge. )3 ^S b)! ^a for all this, still, nevertheless. Donpn^ ]n D^^^^?-l id ^s bv =l^^ p. 14, j«3, nevertheless they deserve to have the precedence given to them. lU^^ii r. nt^rs it is possible. ]n'h^ riT^iu; ni^nw i^^i^ p. 16, n, it is pos- sible that the Shechina should rest on them. ^rcmyh 1T1 II^^SNI p. 45, S*, and the possibility (i. e. the power) is in his hand to do it. Ili'SJ^ '*^? it is impossible. ]rb^n ny^rh -|::;S^^ "•^l p. 26, 1, and it is im- possible to be (to exist) without them. 325 mi< r. niN the Liun, (a sign of the Zodiac). m3^"lJ< r. "jlK lengthening, eking out. y"1J^ to happen, to occur, to befal, to influence. "n^?3 r. 11^2 explanation. pH to examine. inn* VIO bv r. "1"ll to its clearness, i.e. clearly, con- spicuously, perfectly. mu b'j "imn yT ab nn p. 57, 1, behold! He did not know the thing perfectly. ]V?2 r. no contempt. 1^2 to destroy. 7JOI vain, idle, perishable. D^'^Din ib^n DnaiD inj^a p. 15, n, on any one of those perishable things. nbD2 nn^W p. 29, ^ idle talk. i:;^**! or tt;U to put to shame. ^2 between. ID^ir ]''2b "irn p. 29, T, when by himself, (i. e. within himself). lyi^ '\T2\D Dnmi p. 34, :D, on matters [that rest^ between him (the other) and himself. ''2')3''2 r. pi an intermediate man. ^^13^1 r. ]'^2 intermediate. nv^li"*]! rWjJl p. 25, y, intermediate dispositions I"*! TV2 house, or court of justice. r\D3Dn ry'2 the house of the congregation, i. c. the meeting house, or synagogue. ?)f2 to have sexual intercourse. hJ'*DniSl r. n")2 or D12 openly, publickly. 326 12 r. i«i")2 exterior, outside. rr^l^ r. K"12 creature, creation. tlTL^p n"*"!! p. 4, 2, a small creature. 1P"'"'ll rbr\r\D p. 25, J, from the beginning of his creation, (i. e. from his birth). rwni r. J^ Dnn nD2 p. 22, to, in what [respect] are [these] words said.'' i. e. in what case do these words hold good ? — when is it so ? Wyi r. jn the Fishes, (a sign of the Zodiac). ^2n r. n21 blemish, wavering, suspicion. nn to dwell. P"*! r. |n a judge. riT'l r. in a dwelling-house. '»':'l r. n)l the Pai/, (a sign of the Zodiac). HDl to liken, to compare. nailDI and the like. nVl 1*. i^T knowledge, mind, temper, disposition. See p. 149. Note 4. 328 plpl r. ppil to be very minute in, or particularly careful about a thing. W^l to explain, expound, lecture on. ^?^T behold! here. r^lf^b J^n p. 17, \ behold! here thou learnest. ''^<1^T r. ^?l^ hyperbolical, idle. ^i^im bin nn p. .Sr, ?, vain and idle things. miin r. ii12 to strengthen. ]jn right, becoming, seemly. iJin3 ni^iDn n-nni piDy"? p. 68, i, to employ themselves in the law and in the commandments as is becoming, (as by right they ought). JOVin r. "'in an idiot, a plebeian, a vulgar man. b'^i^'^n r. ^J^"* since, because that. hJin ]3 "inm b^i^^n^ p. S, T, and since the matter [[stands^ thus. rnn to be, to exist, to come into existence, "•in be [thou]. nn bil^U: ''in p. SS, l, be humWe-minded. n^'in r. mn or i«?in existence. tl'^yn or n'^nn r. mn or J>{in inquiry, discussion. n^^3'ln» n^^2in or nX31l^ r. nr oppression, fraud. D*'^3.1 n''"'3in oppressive or fraudulent words. n'^'tOn r. ntD3 turning aside, declination, perversion. ■]^?^n 1\n or "yi^ how? in what manner .^ what.'' which.!* imns^'? l"nn ^<^n l^^^"^"l p. 4, ^? , but what is the way to the love of Him ? ]D''n r. T'n where ? in what part or place ? mine ]D''m p. 46, to , and where does he confess ? ntL'HDn r. ti'n3 disproof, denial, negation, refutation. 329 y"1Dn r. >/lD preponderance ; figuratively : the solution of a problem by weighty arguments. ^ii)bn r. ^bn O that, I wish, would. ]r\Mi ^n^ti^y i6 ^i^lVn p. 48, l, O that I had not done them! nS/H r. "j/H, canon, law, precept, decision (in controver- sial matters). )bbn these. ibbn D^SIJ nVl"IN* p. 10, i^, these four bodies. T^y^ or i<3n to enjoy, to derive benefit or pleasure, (hence Ili^^n, enjoyment, advantage, use, profit). IflSjrr r. li'lS literally : separation ; figuratively : distinc- tion, difference. nri/JirT r. n^^ prosperity, success. nimn r. nin musing, thinking, doubtful and suspicious reflection. irnn r. mn to muse, reflect, involve oneself in doubts and suspicion. nn behold ! nptt^rr ^<^13 nr nrr p. 20, 1, behold ! this |"man]| is a false prophet. 7Wn r. 7T\n derision, mockery. ^Kl^ J"- HT certainty, (in contradistinction to p2D doubt). ^I^IO certainly. "ipij; nv in::; ^><*tu vti' i6ii p. 20, n, but he knows certainly that they are false witnesses. * The Chaldean version of ma n-nii'm And the drinking [rraf] accordivc £/) the LAW, (Esthrr i. 8.), is Knabna Kmpun. 330 in] to admonish, to warn, (in the Hiphil conjugation) ; to he careful or cautious, (in the Niphal conjugation). U r. ?1? he stirs, moves. V] splendour, shining, brightness. ^J^Df r. ("121 pure, just, innocent, (in contradistinction to TTi guilty). T^n "i^iim ^^?^r v:in. i^kd p. 49, r, as if he were half innocent and half guilty. n3I to be made pure, to be declared just or innocent, to deserve, to be worthy of. n^V HDl p. 53, J, by what [^means] shall he be made pure? ••■7 HD? to get, attain unto, or obtain a thing by merit. n? w\2b ^DV^D i^^n D^Ti^in i:j^ p. 63, 2, the reward of the righteous is (consists in this), that they will attain unto (or be worthy of partaking of) that sweet (pleasure). Nin D^i;7n ^^nb isin::; n^ p. 67, J, in order that ye may attain unto (or be worthy of partaking of) the [^blessings of the] world that is to come. lyO] r. ilDT justice; purity; a pure, good, or meritorious deed ; merit ; desert ; claim to reward. ]Dl to prepare, to be ready. ]Df time. n? to be solicitous, to be prompt. n JT'in r. n^in a vessel to keep liquors in. 7in to hurt, to wound, "l^n a fellow, companion, friend. 331 DDin r. DJOn a nose. 7in, to reside, abide, or rest. yin without ; figuratively : distinct from. •I3DD yin nyil VIT*") P- 6, 2\ and knowing with a knowledge distinct from himself Plin r. Il"in desti'uction, devastation. np?n r. ptn, presumption, assumption, supposition, strong hold, or reason for supposing something. See p. 120, Note 4. "l?n to turn, revolve, return, do a thing again, retract. y'Tf or ITl r. nn guilty, (in contradistinction to ''>
    (i. e. give me an instance) — he whose flesh (bodily temperature) is hot. Dn^?12"l ^*^'^ i:i"»Dl p. 28, "r, and what is their cure ? 13 so. w^rh "|n^ iSin is p. 6"i, ;i, so ought he to search. UVD r. D7D nothing, nothing at all, not the least, (with another negative particle). ub:} DnniiQ D"'"'pn^ i^biD i::?sn*t p. 23, j, and it is also possible that none of their words should be fulfilled at all. 335 Ub'D r. Vi?D (used interrogatively) is it perhaps so? is it peradventure ? imr^rni ^bii ^rhji^ Uh^ p. 54, a, have I perhaps eaten [^otherwise]] than by his permission ? surely I have not eaten without his permission ? "1D17D r. "IDK as if saying, as if he were to say, as signifying, meaning to say or to express, that is to say. ^1^^^Q my -)D1^3 p. 70, 1, that is to say: serve [[Him] out of love. "in>? ''ik^ ID'h^ p, 46, n, as if he were to say: I am another ^person]. HvD r. (173 or ^?7^ consumption, destruction. bh^ a general rule, canon, principle or definition, class, en- closure, pale, universality, generality, the summing up; adverbially with 2 prefixed: within, within the compass or limits of. uhMJi Wbh^ n^lD ^3^ p. 4, }, I am explaining [[some] great principles. D^n 0"n bb^^ i:^"n2T p. 15, 2, and separates from the generality of the ways (manners) of the people. n? py 773^1 p. 52, 2, and within the compass of this iniquity, and to the class of this iniquity ^belongs]. m^i'D bb^b rj^^n i6} p. 58, n, and have not reached (come within) the pale of the commandments. in b^ l'?^3 p. 30, ItD , to sum up the matter. • • -127 77DD from this definition results that. . .(whence we infer that . . . ) ^^^l^ 13? U^m '?'72J: p. 45, 1, whence we infer that if he remember his Creator. 77D to include or comprehend. bh2 nothing, or none whatever, (with another negative par- ticle). '^b^ nit:;nD l'? n^nr\ i^h^ p. 1.3, 2, that there should be to him (i. e. that he should have) no thought whatever. 336 ••SVS r. ^73 toward, towards y^'pUn ''27D p. 10, }, towards the firmament. jDti^ 7D so much more. nmn:on jini^inD imb ]^w b::^ p. 14, ^^ and so much more [^when comparing himself ]] to one of the pure intelligences, HDD r. (ID how much ? how many ? nnD J^NI nD31 p. 54, n , and how much the power thereof is. nDDI HDD r\r\ii by literally: upon (or to) [^every] one Qof this] how many and how many Qought not one to take of the other] ? i.e. if this be so, how much more ought not the other to be so.-^ nDD^ nD3 nn^^ b'^; -im -in b^D id^v v^idh p. 31, H, he who restrains himself from every thing — how much more []must he not stand in need of an atonement] ? mD3 r. NZDD or tlD as, such as, just as. nnv ^)n^ m^D n\"i^ti^ p. 37, 1, that he win be as he is now. "•I^D r. n33 epithet, by-name, periphrasis. D3D to congregate, join, or bring close together. ^D r. ^SD a scale of a balance. USD to compel, force. ?")D to cry out, proclaim, (in the Hipkil conjugation). DID belly, stomach. yiD to preponderate, outweigh, (in the Hipkil conjuga- tion). rn'D the cutting off (of sinners). "lU^D right, honest, legal. W'\mD DnV 0^3:^' p. 18, J\ two honest (legal) witnesses. Jinii^D r. -)ti^3 rectitude, honesty, integrity. 337 iin^ r. 2r\D a verse or passage of Scripture. ililDn the scripture, the [Tioly] writ. mn^n idi nr "in b^) p. s, k\ and to this matter the scripture alludes. rWVr\ i^b\ ^ negative commandment, (in contradistinction to or ^i^h' nti^y a positive commandment). IK? r. i^7 (as an adverb) no, not. nn^ZDb Dnm Ihj':' D^^I p. 48, n and if not he is sealed for death. "inh r. *^D^5 to say, to declare, i. e. intended to declare or to show. r]'^^)i'\ mDl ^b yi^^H '^Dh p. 2, ^, [intended] to declare that He has neither similitude nor form. rDPiVb sing, i^rvh or i^vh r. DOb, the cheek-bones. ••Sib r. nS or ""S on that account, with reference to, in proportion to. ^bi^^ Dnm ''2'?1 p. 4, J, and with reference to these things. rhl^ '^ih ab p. 5, ■>, not in proportion to its magnitude. ' • • 11^ 127 because that, inasmuch as. 1^ ^r:>v^ no "l^D^^< ^^^^tt; ^a*? p. 54, n, because he may say : what have I done unto him. *7D''2'? therefore, on that account, (comp. of ""S? and 13). W^^i^ "I^^'^P^ I^^S"? P- 5, D, therefore are they called Is/mn (men). npb to strike, smite, dog or lash (hence mp70, see letter D)- u u 338 ' LI ^' *^r^ smiting, striking, flogging. ^f^tl \\W7 a bad tongue (i. e. opprobrious language), slander. W'li^D r. D^^^ the planet Mars. V^^^iO r. ^la event, chance, accident (in a metaphysical sense: accidental quality). D''2T}«JQ r. |I^^ the Scales (a sign of the Zodiac), r. IHN after that, since, whereas. or ...yn^tir "in^JD p. 66, ^?, after that it has been made known . , . ^*''2: nW V''^^ n^^?D i6i^ p. 24, to, but after it has become known that this [[man] is a prophet. ]XD he who, every one who. TTHil mD:i rV2 n"•^^^ ]i^D p. SS, l he in whom there is haughtiness of mind. 7JD a sickle. mD r. IID literally : measure ; figuratively : property, quality, virtue, faculty, mannei", disposition, pro- pensity. IT^TTD 73^ T'lyD one who passes over (i. e. who is not bent upon indulging) his propensities ; one who overlooks trifling offences; (in opposition to VmiD 7V 1D1V one who stands upon, i. e. one who is inflexible in his propensities). vmiD b}; -i^ivD nrn^ rm^b "h ^m^^ p. 37, i it is becoming in a man that he should not be bent upon indulging his propensities (that he should overlook trifling offences). 339 Ua JID whereas, if Qliis is the case here, how much more so must it be there] ? ."n2D yi)i r\i ]D i^ba tt'n^a i^bm 1^12 dn .iqt p. 31, i if the Nazarite who refrained from wine only stands in need of an atonement [Tiow much more, &c . . . ] '^^? • • ■ no as ... so also. P3n n^rr rrriK c^^^ p^n i<"ip3 ^^^^ no p. 27, ^ as He is called gracious, so be thou also gracious. IHQ what.? what is.? (for ^<^^ HD). n-iini y\ro'^ nr ina p. 2, n, what is this which is written in the law } 2:D1D r. 11:0 better. imd? for the better. ^DID^? ^DIV nnn> p. 26, T, he should turn him- self for the better. ItOID r. ntO (as an adverb) all is well. i:01D 1300 ^Ip □^< p. 34, :0, if he accept [it] of him, all is well. pID r. \\2 prepared, apt, ready, disposed. nmhi b2\h l^n;^1 plO p. 25, J, apt and ready to receive (acquire) them. "IDIO r. "110 or "T'O an apostate. C^DIO r. ^D** additional prayer. See page 224, Note 2. ")D10 r. "IDO a betrayer, an informer or accuser. "imO r. "in3 untied, open; i.e. permitted, lawful; (in contradistinction to IIDS bound, stopped, unlawful, forbidden). "imom "IIDJ^n VT*^ p. 14, D, to know what is unlawful and what is lawful. ]'*>^fV'^ r. y)\ they shake, quake, or tremble. 340 ]01TD r. |0? prepared, ready. ID'IV"' l^lf^il P- 17, ^, literally: and prepared and standing, i. e. always prepared. TTD r. 11? presumption, arrogance, one who sins through presumption or arrogance; (in contradistinction to ^y)W oversight, ignorance, one who sins through ignorance). T'IDil through presumption, presumptuously ; (in contradistinction to JJ15i^l through ignorance). 7tD r. 7l3 a planet. nnQ to prevent, detain, check, warn or admonish. mriD r. Hn joined together, composed. W^y\ 5li:iQ "innD p. S, \ composed of body and soul. DpiwTlD r. p7n dissension, contention, dispute. riDHD r. JlDn by reason of, by means of, by dint of. D^>?n^rT nDnD p. 6, IJD, by means of the crea- tures. JlV^IDJOD r. l^iD hidden or concealed places. T'D r. T* immediately, forthwith, on the spot. Vbj; nnW t:rnpn nn TD p. 15, l, immediately the Holy Spirit dwells with him. TjJ^I^ r\D i^)n TD p. 48, 1, immediately (or forthwith) he dies in consequence of his wickedness. Dlti^VQ r. 2W^ settled; figuratively: composed, calm. V'^V niti^VD invito p. 25, K, whose mind is com- posed (calm) within him. jnp7D r. Jlpb flogging or lashes (a kind of correctional punishment which it was in the power of the Jewish court of justice to inflict). See page 212, Note 1. PDD r. ]DD Mammon, wealth, money. 341 ^'^TiDD r. yJiD middle, in the middle, intermediate, modi- fied. myiiIDD nV^I^**! r\r^l p. 26, l, intermediate, mo- dified dispositions. Jn3D r. Jn3 conduct, custom, usage, fashion, manner, practice. nn3J3 r. TOD oblation prayer, or afternoon prayer. See p. 224, Note 2. P^p r. n^D or ii^D a number. Y'^D (compound of ]D and ]''i^) whence.'' from whence ^do we derive it] .'' i. e. how do we know that it is so ? • •■•(TK-in NN"i ni^ ^:^D -in iD'j^m pDi p. 18, J, and whence do we derive it that the stand- ing on mount Sinai alone was the proof. . . '^V^a r- ^^^ a shoe. niJD condition, (always with 7^). n^D bV on condition, for the purpose of, to the end that. DIS blp"? D^D ^V P- 70, 1, for the purpose (or on condition) of receiving a reward. i-piyD r. n^V sublime, superior, excellent, laudable. nbiyC il2Wn UTiiV ^2 by =1^ p. 45, 2, al- though this is not superior, or laudable (i. e. genuine) repentance. nbyO r. n^V degree, rank, dignity. □DT12D r. DDIS one who is celebrated, famous, well known by the public. D^DDmSDI D^yiT p'^<^ p. 54, 1, and they are not known and celebrated. tt^'niSD r. ti^nS explained, specified. n'))r\2 ^^)^n Itt^DV ^"'•"^ P- 35, MD, behold! the punishment thereof is explained (specified) in the law. 342 "•iSD r. n32 in consequence of. ^Vinn '':2Q ^^^ niD^^^rr ^32D p. 33, 1, in conse- quence of troops, or in consequence of illness. • • • li^ tJSO because that. Vm^D^ IDb Kinti; ^2^D -p. 55, n, because that he learns from his doings or actions. niiJD r. mii a commandment ; generally : any good deed. miilD also stands frequently for one of the following sentences, viz. : it is a commandment, or we are commanded, or it is a good deed \j,o do so and so]. 13DD nii'^'h'\ )2ni6 m^iO p. 4, a, a is a com- mandment, or we are commanded to love Him and to fear Him. ntt^V "HliiQ a positive commandment ; (in contradis- tinction to Htt^vn iib r\):iD, rrri^yn i6 or Mib a negative commandment). See page 73, Note 4. ••IliQ r. J<"JD literally ; found, a thing found, i. e. a thing or being existing. In a metaphysical sense : a being. |'*21tDiiQ r. ^n!i they are added, or joined. JTl{<"'ikD r. i^^O existence, essence. DpD 1'- Dp place, spot. DpDl in the place of, instead of. n^Din^r Itt^n DpQl p. so, J\ instead of (or for) the meat of a slaughtered one. DIpDH literally : the place or space, frequently stands for God; as an epithet denoting His Omnipresence. See page 109, Note 4. Jl^pD r. nifp literally: apart; stands frequently for: some. d^3:dp u^b^"?} D-^i^^n p mpD"? ti^^i p. s, n, and a part (or some) of the planets have small orbs. *1D a drop. 343 n"»'?^"lD r. b^llD or ^i'?J■^iD a pearl or jewel. nniD r. mi or 121 great, many. nn~)D ]DT p. 28, 1, a great (i. e. a long) time. inai i^\DD (from ]r^y\ iiW:i to accept and to give, i. e. to ne- gotiate, deal, or trade), commerce, trade, dealing. nr Dy ni di^^ "^n bv D3nDi n^^ti^Di p. ss, :d, and the dealings of men with each other. IJl"*") i^U!''\^^ p- 31, n, when he deals or trades. ]ry)Z') aV^TsD nVtt^n "b^^i^ p. 32, D, even at the (time) when he deals or trades. ri^nO r. "jn3 mineral, metal. TDDDJ^DD r. DDD they melt away, become dissolved. 3 Jn3 to lead, conduct, move, accustom, practise. r^tl^ r. (13(1 or JD 7ID to bear, sustain, endure. face, look, countenance. See page 153, Note 6. to afflict, torture, torment, (in the Piel conjugation), r. y\D or J"'D a hedge or fence. to help, assist, (in the Piel and Hithpael conjuga- tions). to contemplate, meditate on, behold, look at; (in the Hithpael conjugation). ^DD 345 p?D to ascend, depart, retire, withdraw, (in the Hit/i- pael conjugation). rni^D r. lyD a repast, meal, feast, banquet. p2D a doubt. p2D to suffice, to be sufficient, to furnish with, supply. iniD to press on, to urge. PID r. IDID the Crab, (a sign of the Zodiac). DDD simple, not defined; (adverbially) indefinitely. □no D^2"l ^:^b Dn^^V niMM^-) p. 46, I, and confessing them before the public indefinitely (in general terms). )^ )''"'^2y r. "liy a transgressor. 7lJ>^ r. 7jy circular, round, spherical. in3D D''^1JV P- 8, n, circular like globes. • • • ty Ijr even to, so as, so that. i^'n i^i^D i}<2ian nr^a^^ yi^^ i^ p. 3, \ so that he might know the truth of His existence just as it Qreally] is. riV still, as yet ^<^^ 22W ]n^\D ^2 b); c^^* p. 52, nD, although he is still [considered by others as] a backslider. n>\Db}V r. wb:; bitter herbs. See page 173, Note 10. D"']S nitV literally : fierceness or harshness of countenance ; is a phrase used by the Rabbins to denote brazen- facedness, impudence, or effrontery. buy r. ^JV a circle. n^y r. 77V a cause, (in contradistinction to ^I'PV effect). "lp'»V r. IpV literally : a root ; is used by the Rabbins to denote that which is most important in, or most essential to, a thing ; the chief point, ground, bottom, essence, radical principle. X X 346 2TV'V >"• ^"^V ^ mixture, compound, composition. 1D>? to stop, stay, delay, hinder, impede, prevent, (in the Piel and Hithpael conjugations). I7V to injure, wrong, insult, treat with contempt. b'b^ r. 77V an effect, (in contradistinction to H^'^V a cause). V"1i^rT D)^ literally : people of the country ; is invariably used by the Rabbins to denote plebeians, vulgar or igno- rant men. n3y to afflict, torment, chasten ; especially : to torment oneself with fasting, (in the Piel and Hithpael con- jugations). Y^'^ r. n^V literally : a matter ; is used by the Rabbins to denote promiscuously : a subject-matter, reason, signification, acceptation, sense. • • • li^ ]"»3J^2 in the same signification as ... in the same acceptation as. . .in the same sense as. . .just as. -|Z:^«3t:; ^2^2 p. 24, id, just as it is said. pDJ? business, affairs, trade. pD)f to employ oneself in, to be busy with . . . DiJy the very substance, nature, or property Qof a thing]. W2uh ")2:3D Dniaan dt* b^ im^i p. 44, 1, and the very nature (or property) of the day of atone- ment is to atone for the penitent. IpV to eradicate, pull up by the root. l"lpV the Scorpion, (a sign of the Zodiac). 1^ r. 11^/ awake, being awake. ny ^<1^'l p. 16, T, whilst he l^was] awake, liy to mix, mingle, (in the Hithpael conjugation). ly^y^^f r. !ny in the evening. nnV !'• mV literally : nakedness ; is used to denote any thing that is bad and tending to licentiousness and ' lewdness. 347 J^VIV r- n*1V literally: nakedness; is used by the Rab- bins to denote incest, adultery or adulterous women ; and in general, women whom one is forbidden to marry. It also denotes lewdness, lustfulness, and licentiousness. "|"1V comparison. l^iT to compare, estimate, rate, value, prepare. nti^V or 1 a positive commandment, (in contradistinction to n^)! m^'D' nt:;^n i^b or lab a negative commandment). See p. 73, Note 4. T'/iy r. in^ the future, future events, things that are to happen. Tny r. iryjf prepared [^for the future^, liable or bound Qto do a thing in the future]. inn nj« in*''? ^J^^< Tr\^) p. 57, n, but thou shalt have in the future to give Qan account before] justice. m^ynS r. V*^2 literally: revenge, retribution; stands frequently for : fatality, fatal or ominous events. Dn3 a coal. nnS to lessen, diminish, impair. D"'''2 r. D''S to reconcile, appease, pacify, (in the Piel and Hithpael conjugations). CHIT'S r. Wl^ explanation, interpretation, comment. ''MV^ r. nJ^2 insinuation, the act of stealing upon the affections. n3S r. 12 corner, turn, direction; figuratively: mode or manner of viewing a thing. •132 b^Dl l)i 73D p. 6, 1\ from every side, and from every turn (or corner), i. e. in every possible respect (mode or manner). 348 "•I^S r. (133 empty, vacant; figuratively: free from bu- siness toil or trouble, at ease, at leisure. ■•l^S DIpD p. 8, J, an empty place (space). 0^122 11:^3 i^^K p. 67, 1, but we shall sit at lei- sure (leisurely). rfliS r. (132 turned, directed. r\b)jDb TDJn n''i:s invi ^^2 sometimes, at times, now and then. nn^ D"'oy2i dvi3 o-iDya rvn 'h'^i^^ p. 4, iq, and if He were sometimes angry and sometimes joyful. 112 to separate, disjoin, decompose, sever; figuratively: to become distinguished or distinct, (in the Niphal conjugation). Dn2 an orchard, garden. See page 109, Note. 6. njDn2 r. tO'12 a small coin. ^112 r. yi^ saucy, boisterous, extravagant. pintt^l yn^ p. 30, T, boisterous (extravagant) in laughter. t012 to specify, define, name, utter. n'Ht'n2 r. Ii^l2 literally: separation Qfrom the grosser plea- sures of the world] ; abstinence, temperance, sobriety, chastity. Sec page 120, Note 1- 349 D3"<2 a pastor, governor, or leader of a congregation. 0*12 a gift;, present, reward, premium, prize, wages. DD"12 to divulge, make public, render notorious, (hence DD"n2D one who is celebrated, well known to the public.) y"lS to pay, repay, retribute, avenge, take vengeance, judge, or punish. Pi?"l2 retribution, vengeance, punishment. pis a fragment, section, or chapter. K'':DX2p1S r. DpIQ trade, commerce. J£^12 to depart, part, divide, explain, distinguish. (Hence li?"lSil literally : separation ; figuratively : distinction, difference.) tOlti^S r. 1051^2 simple, unmixed, uncompounded. :D1tt^2 nd7)Ji^ D^2i:i p. 12, J^ and bodies the matter (substance) of which is simple (uncompounded). ID5£^2 to extend, spread. 12i r. nji side, direction. pl2i the planet Jupiter. T\y\1 r. "IK literally : form or shape; is used as a meta- physical term for : properly, quality, and also for : intelligence. See page 82, Note 2. m2''ii or "1")l!i r. "Hlli a congregation. •^n:: nh^ see r\bm "l"!^ want, need, necessity, occasion. 1"l}i to stand in need of, have occasion for; impersonally: it it necessary. blp to receive, accept (in the Piel and Hithpael con- jugations). Vlp literally : to fix ; figuratively : to impress. 350 nU^::i\) r. :ODp a strife, quarrel. D''''p r. Dip to preserve, raise up, exist, and also : to confirm, fulfil. 7p r. 77p literally: light; figuratively: slight, of little importance ; stands also frequently for : easy. "IQim 7p literally: the slight and the gi*ave (or important) ; a technical expression for any argument from the less to the more important subject. See p. 261, Note 4. n2Wn bv^b IDim bp p. 55, n, how much more he who is a penitent ! li^KI r\wp literally; lightness of head; figuratively: levity of mind, carelessness, thoughtlessness, pert- ness, arrogance. ^i^'l n'bp 111) p. 37, 1, and by way of careless- ness, in a careless manner. t^yp to irritate, vex, provoke, affront, quarrel, (in the Hiphil conjugation). "?2p to care for, be solicitous about, (in the Hiphil con- jugation). Dll^p r. TVlp or m^p ends, extremes. Dl"1p, Dlllp or Dnip a tool to cut, dig, or scrape with ; a hatchet, axe, spade. Tilp r. lip nigh, near. ilT'pl nearly, about, thereabout. ID m^^Q n:iDt:?i u^^bi^ rm^^ ^^^* n"i\i i^'iD'^ IT^pl t^Dtirn p. 9, ^ Consequently the Moon is about a 6800th part of the Sun. TWp the Archer (a sign of the Zodiac). -I ■'IJ^I r. 'H'S^l , right, just, fit, capable, becoming, worthy. 'i^'h ^Mkl nil p. 25, J, and [that it was] right (fit, or becoming) to walk in the same. n^n^? '*1X1 p. \1, y, worthy of prophecy. 351 mi n \D1 or n^KT I". ("TK'I a proof, argument. the beginning of the year, the new year's day. r, H") a Lord, Master. to accustom, inure, habituate (mostly in the Hiphil conjugation). a leg, foot. Uh^l )b m^ inni:^ p. 54, n literally: for the thing has legs ; the thing has a standing ; i. e. the thing may have a variety of bearings. See page 257, Note 9. to feel, be sensible of; figuratively: to care for a thing; to mind any thing (mostly in the Hiphil conjugation). r. Dti^l a mark, sign, feature. a secret. r. pm remoteness, distance. r. ?'2r\ talebearing. See page I90, Note 3. r. HDI or ^?D"1 fraud, deceit, guile, artifice, cun- ning. literally : a nod, beck ; figuratively : allusion, in- timation. literally: to beckon, nod; figuratively: to allude to, hint at. TTll to reconcile (in the Piel and Hithpael conjugations). "•KIJ^I r. n\D1 to have the power or licence \j.o do any thing^, to be allowed \j.o do any thing]. mii^^ r. n\D1 literally : leave, permission, grant; is used by the Rabbins to denote poiver, faculty, control, licence, liberty, free-will, free-agency. See page 262, Note 1. T\W1 111 a thing or matter which is left to one's own choice as not being either commanded or prohibited by the law, a private matter. 352 PiW^n nni 12"i:i DJ< pi p. 21, J and also if he were to charge us Qwith any thing] respecting pri- vate matters. ^i^]D the remaining, the rest of, other. D'':£^3^^^ ")Kti^D p. 3, "• from the rest of men, from other men. b2^ See b^2W2. tt^lti,* to disorder, confound, perplex, (mostly in the Ho- phal conjugation). ^T\yD the planet Saturn. b'VD to endeavour, try, aim at ; to be solicitous or anxious about (in the Hithpael conjugation). n2W r. yW quiet, gentleness. nroi nntt^ll p. 29, l** with quiet and gentleness (in a quiet and gentle manner). JJlti^ r. }yV oversight, error, ignorance. Jinti^i through ignorance, through error (in con- tradistinction to TfDi or ]nD presumptuously, through arrogance). :\^W2 T2 \nn ri p. 43, ^^ either presump- tuously or through ignorance. r\W equal, like, alike. r\W pinn p. 26, n an equal distance. DW not any whatever, nothing whatever (with another negative particle). nrn nb)^2 p\^ uw vby mv T^'^ p- 58, 1 and no hurt whatever is passing over him in this world. UWD on that account. ^*2tt;n i6 UWD nnv 13^^< P- 34, 1 he is not on that account trespassing \jhe law of] thou shaJt not hate. 'ym the Bull (a sign of the Zodiac). 353 tiyW r. '^W a line, row, range, series ; figuratively : a number of men following one after another in order. pin mWD W^^b. See W^ii. r\\if r. nitt^ he talked, he uttered (hence nn"'iy talk). nbi:>2 nrvb nb iib\D p. 29, \ that he did not utter any idle talk. JT'^ntt^ r. inti^ the morning prayer. See page 224, Note 2. ^I^ID to immerge, plunge. nw See riw. n313ti^ r. pli/ neighbourhood. n3"'3ll^ Shechinah r. ]yv literally : the resli?ig place or habitation [o£ God]; is used by the Rabbins to denote the Glory, Majesty or immediate Presence, of the Almighty *. ni^i Hvlf literally: the Messenger or Deputy of the Con- gregation ; is an epithet by which the person that reads prayers in the Synagogue is called. See page 76, Note 2. D7ti? perfect. "iriVT^ Dbt^/n p. 12, T who is perfect in his knowledge. UW r. U\W estimating, valuing. TDn Vmyi U^ Ul^ i^rV^ p. 26, n that a man should always be estimating his dispositions (i. e. that he should be aware of their force or power). * Thus bxnii'* -ja ^^na ]3ir mn* -JN O For I the Lord dwell among the children of Israel (Numb, xxxv, 34.) is rendered in Onkel's Tar gum by: ^in)v^ «33 133 ti-'w "njau" mn« k3k nx For / Jehovah, My Shechinah dwelh in the midst of the children of Isruel. Y Y 354. Dtt^ name; with the definite Article thus: DtSrn God. See page 71, Note 2. u^n n^< n^^<'7 p. 4, j to love God. Dl^7 for the sake of. D^Di:' W^b Vn> l^tt^VD b^l p. 32, id, and let all thy doings be for the sake of Heaven. HDli/'? for its sake, i. e. for the sake of the thing it- self^ (in contradistinction to HDUJ i i^mi^ p. 61, 1, and perhaps he may die at this very hour (immediately). nVti^ ''S / according to [what] time [requires] ; i. e. temporarily, for a limited time only. nvttr •'2^ "imn r\^rvm H^rr\ p. 21, i, but this [must be understood, viz.] that the thing is to be for a limited time (tempo- rarily). VbrW^T} 'y')3\D llterally : the he-goat that is to be sent away ; i. e. the scape-goat. I'^^D to calculate, rate, value, suppose, consider, (in the Picl conjugation). HvSti^ r. ;2ti/ humiliation, lowliness, degradation. y2j^ to bestow or diffuse bounteously, (in the Hi- phil conjugation). ?\\X} r. 7ptt^ the weighing or balancing. 356 mii^ to dwell, abide, stay, rest. r\1V to minister, serve, attend, wait on. iriti/n ""DhJ/D the ministering angels. mti^rr *'^^?'?DD p. 17, 10, like the ministering angels. See page 118, Note 1. ilp'^n^ r. pritt; silence. n 2l>?n to desire, wish, or long for. D''0^^?n r. m^n the Twins, (a sign of the Zodiac). ^_^ I to repent, to be grieved, to be sorry lor. or nnn) nSDiri r. c^D"* addition. n'y\r\ r. ni"' the law. See page 72, Note 2. na "^^^l::^ min literally: the law that [was delivered] by the mouth, i. e. the verbal or oral law. See page 243, Note 5. na '?);n::r nnn ^<•l.-n p. 50, id, which is the oral (verbal) law. ni""]! r. mn a word. H/J^ to suspend, keep in suspense, defer, put off; figuratively : to depend on. 1!2)J DDpJ^ literally: an instruction \_intcndedr\ to declare; is a phrase which signifies : it is therefore ex- pressly said . . . (this phrase is mostly preceded by t'13"' it is possible [that thou mayest say or think]). imn v"?;; >Ji:'n vh^ '^ub p. 34, \ it is pos- sible Qthat thou mayest think] that thou art [allowed] to rebuke him even so as to produce 357 TD^n or j nsipn n^pn nnnpn n2itt>n an alteration in his countenance, it is therefore ex- pressly said: and thou shall not stiffer sin tipo7i him. r. Iu7 a disciple. D^n TObry literally : a disciple of a wise man, one who is learned in the law, a scholai'. See page 178, Note 1. to wonder at. r. ^?3J^ or n^n condition, stipulation, agreement. ''^^3n 7V on Qa certain] condition, conditionally. ''^}3^l b'y ITSK p. 24, t, though even on \ja. cer- tain] condition, though conditionally. r. iiyri error, mistake, wanderings. r. n3^ a fast, fast-day. r. 2"iy a mixture, compound. or ]vSn r. 772 phylacteries, frontlets. See page 239, Note 4. r. ^1p or ^p*" revolution (of the planets). r. '^pn strong, powerful. napn DTli/ p. 51, r, whose hand is strong, i. e. whose power is great. r. ]pr\ literally: reparation, correction, amendment; figuratively: remedy, cure. r. lip a gift, present. r. rm literally: growth; figuratively: disposition, breeding, manners, morals, conduct. nV"1 r\mr> ill manners. nvi nmn^ j^'^v 131 ^^-^ 4 ?^,^ ' OCT k. : ioi, '^ u % * REC'U LP-URL 81985 APR O5B&5 DISCI- An(?E-URC' JAN 1 1983 JAN 10 1985 y 1: 41584 ^'^ i ..,lL'NIVER% ^lOSANCELfj^ C3 Q? ■71 'J i-unv J>J 1 ^/iJI3AINn-3WV > 4^: ^. ,-;;OFCALIF0% ^OF- ^ .^^ .afllRPABV/)/. ^V\FIINIVFR.?/A .vinSANr.FI [n- « - w dllillllilllllllli ^ im 'liaii-^^^ ^^oxwmw^ M dOSANCEl£j ^ '^ UC SOUTHERN REGIONAL LIBRARY FACILITY AA 001 002 862 9 s > "^^Till.. 03- >- /^ ^lOSANGELfj^ --^ i]^:jNV-so'. ''sa3AiNn-3V: A^H! CO IJ D