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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. 
 
 HIS ROYAL HIGHNESS THE DUKE OF SUSSEX. 
 
 Adams, Rev. R.N. D.D. Fellow of Sidney College, 2 Copies. 
 Archdall, Rev. G, Fellow of Emmanuel College. 
 Ash, Rev. E. J. Fellow and Tutor of Christ's College. 
 Arlett, Rev. H. Fellow and Tutor of Pembroke College. 
 
 Barnes, Rev. Francis, D.D. Master of St. Peter's College. 
 Brown, Rev. John, Fellow and Vice-Master of Trinity 
 
 College. 
 Bowstead, Rev. James, Fellow and Tutor of Corpus Christi 
 
 CoUege. 
 Bunch, Rev. R. J. Fellow of Emmanuel College. 
 Birkett, R. Esq. Emmanuel College. 
 Bolton, R. T. Esq. Clare Hall. 
 Batten, J. H. Esq. Trinity College. 
 Buston, R. Esq. Emmanuel College. 
 Bowdler, Mrs. T. Clifton. 
 Browne, E. H. Esq. Emmanuel College. 
 Bellingham, J. G. Esq. Trinity College. 
 
 Chafy, Rev. William, D.D. Master of Sidney Sussex 
 
 College. 
 Cope, J. M.D. Cambridge. 
 Chevallier, Rev. T. Catharine Hall. 
 
 d 
 
XVI LIST OF SUBSCRIBERS. 
 
 Coddingtoiij Rev. Henry, Fellow of Trinity College. 
 Corrie, Rev. G. E. Fellow and Tutor of Catharine Hall. 
 Cavendish, the Honourable Richard, Trinity College. 
 Clarke, Christopher, Esq. St. John's College. 
 
 Dawes, Rev. Richard, Fellow and Tutor of Downing College. 
 
 Duffield, Rev. Richard, St. John's College. 
 
 Dickson, Rev. G. Lincoln. 
 
 Deighton, Messrs J. and J. J. Booksellers, Cambridge. 
 
 Dewdney, Henry, Esq. Trinity College. 
 
 Evans, Rev. R. W. Fellow and Tutor of Trinity College. 
 Elliot, C.^B. Esq. Queens' College. 
 Emmanuel College Library. 
 
 French, Rev. William, D. D. Master of Jesus College, 
 
 5 Copies. 
 Field, Rev. F. Fellow of Trinity College. 
 Fawcett, H. E. Esq. Trinity College. 
 Fell, T. Esq. St. Peter's College. 
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 Fowel, Mr. J. Cambridge. 
 
 Graham, Rev. John, D.D. Master of Christ's College, and 
 
 Vice-Chancellor of the University. 
 Godfrey, Rev. Henry, D.D. President of Queens' College. 
 Gwatkin, Rev. R. Fellow and Tutor of St. John's College. 
 Garnons, Rev. W. L. Fellow of Sidney Sussex College. 
 Gibson, Rev. John, Fellow and Tutor of Sidney Sussex 
 
 College. 
 Garvey, Rev. R. Vicar of Lincoln Cathedral. 
 Gaskin, T. Esq. Fellow and Tutor of Jesus College. 
 Garden, Francis, Esq. Trinity College. 
 Grant, Mr W. P. Bookseller, Cambridge, 10 Copies. 
 
LIST OF SUBSCRIBEES. XVll 
 
 Hollingworth, Rev. J. B. D.D. St. Peter's College, Novrisian 
 
 Professor of Divinity. 
 Higman, Rev. J. P. Fellow and Tutor of Trinity College. 
 Henson, Rev. F. Fellow and Tutor of Sidney Sussex College. 
 Henslow, Rev. J. S. St. John's College, Regius Professor of 
 
 Botany. 
 Hughes, Rev. H. H. Fellow and Tutor of St. John's College. 
 Hind, Rev. John, Sidney Sussex College. 
 Hare, Rev. J. C. Fellow of Trinity College. 
 Hopkins, William, Esq. St. Peter's College. 
 Hustler, W. Esq. Fellow of Jesus College. 
 Holmes, J. Esq. Retford. 
 
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 Hill, J. H. Esq. St. Peter's College. 
 
 Jeffreys, Rev. R. Fellow of St. John's College. 
 
 Jones, Rev. William, Fellow of St. John's College, 
 
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XVlll LIST OF SUBSCRIBERS. 
 
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 Penrose, Miss, ditto. 
 
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LIST OF SUBSCEIBERS. XIX 
 
 Romilly, Rev. Joseph, Fellow of Trinity College. 
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 5 Copies. 
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 Sidney Sussex College Library. 
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XX LIST OF SUBSCillBERS. 
 
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 2 Copies. 
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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<D2| as our Rabbins, of blessed 
 
 nDnib D3n3P memory, said. 
 
 DV'D mbiD") D''233 stars and planets. 
 
 r"2 nr "^d aiithis. 
 
 ••"D 7N"1tt''' JnD3D the congregation of Israel. 
 
 D"D "|D 73 so much, so much as this. 
 
 y\DD ]2 so it is written. 
 
 W"D^ "IDW::; "ID3 as it is said. 
 
 7' 3D * w nK")3 ID so it appears to me. 
 
 H/yD/ IDOD as was mentioned above. 
 
 W D ]Dti^ 7D how much more, so much 
 
 the more. 
 
 "•"/ID )il3V D:nr> )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<S na b^? na mouth to mouth. 
 
 CiS ^>* 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 ^<bl 
 mbi^ 1 ni '•"ibn b^nw bnjn np^yn inrz; -ip>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^^><i mt^^s^i 
 :;2)im DuiriD i^^Ji nnni n-iini 2^r\yr ni inD ]3 
 I'p^n Dnni ^^liVD1 'n ^^u^ 'n ^t^^ 'n i^ DNn^i^ 
 ^5b^* in^DD ]2^>«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^^><i ^ :bi:?D ^sni bii^D 
 ViDn in^^n insn nvn JiSns n''i:?ii'? nn"pn n^*•^l:r 
 nt:;iV "i^i^s D^n ^v insn id:^;; i^**!-) hwd) w^m 
 nni^i niDi 1^ ]'i^\D -idi^ =1i:dv •^''t^'s ^tdii n^n'?^ 
 ]^^< inn nnD^^^ nrn^ai nj^n^n ni^n^n '^sn h?^i^ 
 "idk::^ inti npn':'i i:i^t:;nb nbi3^ i6) ]^2n un^ bm in);i 
 : ii)iJ2n ••iitr n-'Ssn tv d^ >J^^i^ n^^^? npnn ninsn 
 
.^2 ^:3j<nrr -iDsty^ ^^^wnb '\T2i nwJ2 wp2w nr inD "• 
 ly ni'pn '?ttr iN^iiDn nnD^^ ^i^^ ::rpn -|inD i^^? 
 
 in;7ii i-)23 t:r^^^^ ims^ .s^ij^^i:? n^n m-iK npprai 
 ni'pn ms^^^iD nrn'? im n\L!D Dpi id d^ii^^sni ixii^a 
 
 DisNi nvii nD pj^t:? n2"pn n^tt^m j^nt -)t:^^^^ iN^i^n 
 ^7;; nr -111 njiDJ^ j^::;n^ 1:^2:1 cjuj: -innD ^^^^D ^nn 
 N*'?! V32^ DiN^ VT f^t'ttr rrz: m"pn lymm n^ nmi 
 i-)23t:7 -in ij^^iarr nriD.^^j: j^iL^rr^? ly innk>{':' 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 ^<b it* vi^} J"* :''i3ar i'? nnj^t:? -111 )h ]^ii\D 
 riDinD HDin j^bi ni'^iD s^bi ^nn ciijin ^>nD □'•^n 
 pint:^ i^bi Dvi i<b n^i^pn n^'pi ny^^ k^'? Dinn t:r\srT 
 ^31 -mil -nil iib^ np'^nu: i6 nn:iv ^'^i nnn^ i6 
 ni^Dy ^^b^ ni^::;'' ah nb);d7 i\v D^Qin nDs^ in nm 
 t>i ^<^^ 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* ?<in pi DIN" ^31 ptt^':'! nnn mil D-'SDin n^^* 
 ^n^2t:? s"':' h ^^s^ idik N^in nn ^^ : q^d^v^d Dn Tiif^n 
 
im j^irr ^in* nno^ "12^2 -i;i:?s^ imn ^ni ^2dw 
 
 JHD ^^?-l^^ D^^n^m d^k'^sj.-i r^?nn rti^ym Dii^rr 
 1DD bM2n D^n v^^ nbn: m>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"»j<n2 ihd □"'p'^n n^^bi:^'? pbra 
 
 DnmnD ]nm D\^n2 ihdi r^DTiDm D^nc^im ni^nan) 
 
 ]2^sn 0^^1:11 oS^^b nyup inn^i xV.v D^2i::^Nnn idd 
 
i^K") '■]n2^ D^iD^m D''b:h^n om ^^^^ iod ]^3nt:v!: 
 inDi nm^' -l^^DD on-iH ^*'?^ d^C)'?ij -ij^il^d do'^ij 
 D>3Kbcnt: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\^<i ^^n ]d n'?;;^^ Dm 
 ^bii b2 D : D^::'^^^^ DunDi D^^'?^? ^^m DNnbKi d^d^^'^qi 
 m"^>'D nnt:^;? d::^ by D^::j^'?z:n |ni ^^^"lp3t:? mni^^n nitt';; 
 n"i bi^n r\b)!D i<bi^ h^dd n'?;;^'? ]^ii\D nbyj2i Dn Dnbiy 
 ]n::r n^?^n:2 -iqk3 iD-'sb nvn jiKip^t? nm^ n'^yn ^?^•^ 
 nnv^n n'^y^ .^\n nn'»i:;v nbyni insn kdd nnn 
 D^^^^23n Dy Dnman DO^^bDn Dm d^d\s* nsnp:::? 
 Dn'^'yDi:? D^t:^^^^ i>*"ip3 i^^a'? n^^niin nNn^i Dnb psn^i 
 D^^n ^'?^*n nm^ '^rji ^ :D^^^ ^n n;;i nb;?DD ninp 
 ^^<Db ly n'^nj nyi }r\M< D^yin ^c-lnn ns* jnom 
 nbyD ib^2NT nbiJ •'2'? ^^S nrb};D ^^b n-n:iT n-n:i '^d 
 
ii)n\D HQD Nmin nn^a :i>t:;n^ nb)2^ nrj^ n:ii:ri<?-)n 
 inv nvivi njttrD bl^J v"f^bi j^t:'n^ n-iiip nr\}}i ^bh? 
 
 ^s'?! iJ^^iD: inj^Dh? nso 'j^n v^.^n -niton n^n^u! ]^p 
 Kin ^n^2^«^ in-iJ^sm ir>bn: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<in 
 vn "I2DD v^n n^ii ;7ivi D"'^ni ""n n\-T j^^d':'?^::^ nn^'' 
 ^^b^^ p -iiin ]^^*l invn i^^m ^^l^ nn-in mmb.^j d::^ 
 nx:iD3 :i'' :"nn>^ i-ii b:i2) ms 'j^di i:i '^dd l^^? 
 
 imi ^<bl "njDsb nan ra ]^^< nr -im t :inh? b^n 
 
 ]'i^m 'n ^n ^*b^< 'n ^n -1D^^« ]>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 ^<b nm:i mtt^y D^n::^n ib>^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«^i<? D^isni 
 nbi on nnm d^dd ':'p ^^^m t^ri^i nn ti^^n v^^ 1 
 dSdd mn2 ^<^"n nnpi nu:rT p^?.-n D^nbi onp D"'Dm 
 V"l^^^ "^y nbvD^ D^^^^Di -|d>2^ 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 ^<S(::^ invi-i^s^ -innDrr =iiji =11: ^21 1 :^^^? 
 DHi HM^tt^ D^2ij DnD t:?^ '?l^^ in^^D t:^!"*! nb Dim 
 oni n^^-c "]D''2'? n^n wi^^ '^'^v'^ id3 tt^^^^ i^d^d r]\)\r\ 
 V^^^^ iiD^D np?n nni n%-i^ar i^2ij ihd :i?^i nm^ mnn 
 
 -im*' n'^rr im n^Ji'' '•'2'7 D^s^n no^o nprn ]ni n\i^i:; 
 5ii:n on in?^ ^^yo -inv nn ^iij j*:ii::^ nirr imn byi f 
 ]n3 u^T^ 0^21^ >?: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 ^<b^* n;72-^^^n nmoNn id -rnj^ 
 j^^Q^ n^im irta: b:^ ]u ]3i r:?^'? nn^ n^nt:^^ mpD) 
 n? ^131:^1 1^ :dVi;?^ nb^bn nnnm Dnyl-1^? ri ^i^tL^n 
 nNn^i nnvnit^ nnnn"' iniooDi '^j^jn ni^iDi nNn> 
 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<n t:^23n n-n:i ]\s i:o n^^^v^ i^^' Dt^i u^ 
 
 ^■)}b HDn^ nottr^nt:^ iqd nott^^b ny^:i i^iin^n ly 
 j^int:; D^^iJrr i-i^'WD ']y^b N^^n D^Dt^n p n jin*^ j^'^s* 
 n^i:iD n3\scir ^^20 not/^n TiJ^m nmD\-i p -)i"in«-) 
 
 ahi^ n^^):D2 nDint> 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 )Ti<u) inyio l''2'''i ^^^? ttr^h?^ i2n>i 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<n i^Eb ^i^bo 
 11 -in^ ns bii na nDj^^ti; -|^«VD ''T bv i^h )T2n 
 riDiDm -1D^^:^ d^22 b^< n^^a n^C5 '?^« 'n -1211 -id>^3'i 
 vin '^v "(^"TT n>^n ^^'^^< '^t^rx: di:^ ^^<tt^ "iDibD :oo^ 'n 
 n^^-ii::! vbv m^v^ nmnntir j^in "^tr^^ ^^'?l m^n n"?! 
 n^<nlir nj^nai ^*b^^ nT»ni j^n^no i^^j^t:^ nn^ni i6) 
 D'':i:nDnzDi D^'?ni3i D''^^"^^ D•'^^^l2n ^d n : mm ^j; nnn 
 niT -ii:?>?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 ><ini ^^^u^'^ 
 pt "^D ^i'?^} p i:^i< )y2n n^D ))nm r^v b^^ D^j^i^na 
 nn^ i3^Ki v'^v n'^w ^^<n3^ in::^i'? mpn nn risn^^^ 
 iDiV"! jQMoi iTiDQ Kin nnti^ n'? jmrnbi invi I^d^ 
 nay -idn^::; nv ^^^ ^^l2r^D 12^2'? m::rn '•DJ^bna 
 1^ •^D^?2ttr ban )n^^2n nai dp'? 'n n^T na n^Dtt^f^i 
 
 DHQ np^^DO nNU3n::rD D^K'^n^n b^uj mob ^^^ '• 
 ly^b Dyn -l^<::'p d^p 5)i:in ^Pi:i j^ini:; D^nj^b onnn 
 
 \l^)^ D^iy^ Tinn i^byo p^no: j^'?! D^o^iyn ii^i'? i;nyi 
 iiMn::^ "it:;2i< ?^U3n ^«"• :D^p><bD3 tt;ip;i2i v^s ~nv 
 
 -ll:;^^<"l D"''?njn Dnnn ]r\MiD v"iv n^n ^^'?t:r no ):t^ 
 n^bDD IK -i^y ^tir^K"? IK v"i>^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 j<Si p-" :nDK2 inb::; ^Kntr nyn lyTty 
 i2''\nt:; dik k^k n^p^ Kint:r iniK D-'yDKO naiDi niK 
 iDDpni nKu:"? ■•iki kihi:; inbnna n '^yiv 
 ••p-nn iSiD HNii i'?^^ ""^p '^D *?)? inp nb^jn:!^ y^di} 
 niK n::rvi kp id "inm ni::;nsp"i n::^npp nKip^n 
 rhii -)DK2ttr I*? yiDti;b m:iD inb^n Skhi:^ idki nsiai 
 nn K'lpa i^ki r^sioi mx nt:?^'::^ -i;:^2ki j^ :iivDtt;n 
 b^Kin 1^ yiDit;S nviX3 p2'Vki ijp onpi -b w^ j^iKn 
 inptn ■?); iniK o'itd^d hkip^^ •'ik-ii Dpm bnj diki 
 ^3 'pv inn r\H 'y\r\nb '\T)m:^ idp iriD:i3 -|ppi:r 
 
18 
 
 ni^j3m ^Tnba 'nb nnnv^n now pi j<!iV3i ibi^n 
 : lib'? ^^^T 'ni D^ry'? ^^<-l^ D■I^^^ •>d 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^<l iTT^t^ 
 l2^i^ i^'^i^ inz: bipm ^2i;rn ^^^ ::^j: ^<^m □n^2Sii 
 Kirr in in 71 in^ 11D^^ iV nai'D n^^D u^^dw 
 )yr\nii r\i^ i<b idj^^i did;^ 'n 111 d^321 D^i2 idm^ 
 >3"'D irr iDVZDti' I'^ioi J :n^<T^ nnirr n>< 'rr nil 
 ^211 11 ^^<ti^ nD^^ ii^n^ ln^{llJ^ n^j^in >{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<? mj* in'? nw^b 
 i'i^nm nun"? ly ihd ^^^* "^^t:^ in^i nn^ -in m^iu; 
 n^in"? ("f'-j^") ^^'•l^'? "jn^i ]nD ^^^^ r^i nD^* -iDii< 
 
 ni"pn 1^ "10?^::; inn rr :m>^ nn'? mt:?v'? in^ i2''><i 
 □n^iDi initt'y'? mniN^n ib in^ty nyi in^^u: n^nni 
 "•2 ^V ]^I2^<D^t:; im ntirz: vt "f^^pb )^r2u:'\ )b iDi^) 
 
 i^j^tt^ n:i"pn i^mnt:^ iv ^^ irDK'» ^?b im nDKi i^^'^d 
 hd;;^! ih^^i^j:; •^^^<l 'n^ioa ij^^^::; iv ^^^^ l^^^ mm^*^ 
 ]m3 ••:}«::? ■|n^^* inmnn::^ 1^n1T^ pbr\D^ rrrn "inn ^v 
 
 03K >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><ii rv""'' i3>«i ^"^ I'Vf^^itt^ 
 iny3i:r ^d mnij^n "-a by n3^i< im mr^ r\iin:\D ^^b 
 ^3''3?^<n ni:^i«?i ir^^;;! ^ib^^ ni mntJ^V nr mn'l^< 
 non imn no"? xn n :^<^n nv^^it^ ^^^ •"'^^V^^ 
 1DD )y^?l:r V3>vi HK-ii:' w b)j nii6 ^rvr^^ ony"? 
 
20 
 
 npty ''IV jHttT ^^*in ^^iT* s^j< in'? vDitt; ^r^<t:; m^^^ 
 yDi^^n ^?b naiDm n'l^<^ Kn dkj:; n-nn ^'^D^^ i^-'s'? 
 nsiDi jiii^i ^>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^<D^ DD'»nnn'? d^iv np^n -!D^^* j<in idi d^iv 
 -121 t:?in'? '•i^tt'i N*"*!: ^i^u^ niDb ^^^ 1 :><ni W'Dujj 
 
 ^^* m^io ei^Din"? in "pit; '^'^ -ia>^^"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 ^<b ^l:^^* 'n Di:^i in^ T'rnt^r ^v pyrci inn^Di 
 
21 
 
 i-nina ")D^<3 nd> 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 ^<l^T 
 
 "1:1 ii:f;;n ab m^ dvh nonbD n:?v ^:hn bi^ Mi '•3i'?2 
 
 -i::fj« tt;••^*^ hnii nn^^Di:^ D^Dii^ •'Ti nn-'Q I'l^n inn 
 tt^mi* 03K ^Dt:^2 -iiT ntt'i* ^*''l3^ ^121 ba :;d^'' i^ 
 ^n^<u3 ttriom imy nn '^y -iiviy j*03 )di id^d 
 
 n2in m:iD '^y 1^* rrninn nniDi^n niKD ^:)D Jini< ^y 
 pi 1 :}b vid::;^ miiQ nyt^ ••2^ n')')')Dn ri m^p ]''i 
 
 yDi:^ ^D-)3n "ini i»Tbx3 min nn ^y luy x-'i^n "i^ 
 -ini in'-bi* 11J3 ny::^ •'s^ -lain nNTt:r Kim 'ova v^n i*? 
 nnpDni id"? mni3 d"?::/!-!^! v^ni nSiy mpnt:; '^didh 
 DJ1 i"? yiaiir^ nna j^u3 Ninti^ ^32^1 mD i^>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<i on'? yiai:;^ 
 ipv D>< 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^^<l i'?*^^ ^^:i"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^^ ]'•^<l n^^? n2i 02^ i;nr N*^2:]rr inrDSi J^^D^^^'? 
 "12 j^^iD^ ^^^ iDii:\D 12 ^^:iV21 DDipi pipo^ ]^2ni: 
 "f2-ipo ^<n3 'ui n':'NrT D^i:in ^2 'iJi t:'K2 *)n2"i 1^2 1^2^^ 
 
 2vn ;^2i::'D Dbi;r2 nvn'? on^nyn Dn2i i^ynin^ ahi^ 
 )b ^n)D i^n^ ^21^ I'^^sj^ in2 }^:iV2i mbtL^i nnn^a 
 n^ipD lymn'? ^^U3b iSni m2^^ i^ ni2h?::; b)i^\D2 
 m nti^y^ttr j^V ^?^2:^ iDi^^^ Nirr i\v Dn2i2 ^?:iV2l 
 m^vnsn n2i ^ :vi:i^ ^^* m^iQ «n^Dv ii< nini«? 
 n>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 ■?^^<l inj^ ^::^ tc^^ ninn mi?1 
 d;;i3 nan ^;;i j^int:; D"r>? 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^<l iq^v^ jij:"?^ ^?^^ ]m n^bb 
 
 S^n::^ n^ji3^i ma ^^^•^ m::^Nn "|"nn n :»-nt:?>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 f-ni ddm^ piDai Dm>? 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<n^ i^b) yi:iv ''Db •'i>^-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<np3 
 ^32 '^.^^ D^^?^13^ ii<"ip )\ im "^vi ^^"' • ^^V hni nnj* 
 -inj D^Dn -iiy^i pn:i ion 2m D^s^J "f^^« ]>^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^<l ii'^d hdhh -^p^^rw ly 
 
 7iy\i:in Tn nnii:; n^V^Dxn im'? mrn'-i i^djd iSn 
 "l"n ^;?i n n^Q"" ^d ni i'?'' n>;?:iDi<n i-iib "nin^t^^D^i 
 inxn n^p'? pim n\i dj< jn;7in '^d ik::;^ n^^y^ it 
 "iirn^i:; iV ^"> 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^<DS ly ^^^^ n;^-i mo Dv^n ]di r :nmpD 
 j^Vr )m]3 iD^^i -inKH n:ipn ly n^DQ pnin^iy D^^<^ 
 
29 
 
 ^'•an'? ti)i^ DX1 vbv D^y:h '')i^iw nn ^y ib-'SKi div^** 
 mil D3-I2 ^^-T D^< -iii^iin ^v i^* "•^''^ ^^^"i i':3^ '^V hd^'N 
 
 in"? in v'^v n^m^D iD^i HNim d-)D"»^^ ^d d^d 
 i2^K 'im iD^^D ny::^! d^id hdio ^<^^::r D^^^D iz:ii^ 
 my i'?j^D DVDn bD D^:^::;^?-l^ u^n::n n^D^< n :dvid 
 
 DVD "•byn i2z:d np':'nDD ^n^<^3 }<in ^^^a: D^*1 i:aD 
 ny D^DH p pn'^nrh d^ddh ii^i 13"'2'? D''^n D.T>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<UD 
 Dii^n nil vn^ nam nnn n-nn nni in ^<'' 
 rb^^b nD^<^ D^Din mm j^im n^mo Dn^:^:;?i d^^ovd 
 Dnnn vn oi^ bii«? ni^ip im ri'^objib dik n^t^^ 
 Ni o -i2:>{: nr byi mbio i? '^nn Dvia r:ym rinn 
 :i>^D i> :Dnn ini b^Di bipi r^y ini Dibnn 
 -inb niT' ><bi i^t^^nb -ihd^ ^*b -ji^sb np^nt:; HDinb 
 niinj< i^bn n[));:i i^bi nn:i nni:^i Dn^obnb nob^ 
 :D^yz:::;3 nmi D^Din nn nabt:; "lO^^:ir Kin pt:?b 
 n>n^ ^<bl ^in^si mpbn nni in^iy jNi^nb D^^<b -iid^* :i> 
 >?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:;^<o v^v "1221 
 
 k'?^^ d^ddh ii:i "13^2'? J : nD3i nD3 dtm^ b^ -im in 
 i<bi iibi nninn inv^^ttr onno ^*'?i* )m:; rm^ y:D'» 
 
 51JDD DIJ^ J^.T't:^ D^Mn nDi^l ^1:0 1-112 )ri« l^DD 
 
 r]?2bm m:i ini ^<2iv^1 i^i^n '''^im b:^ ^vi ri^^v^i iD^iv 
 : uDwn HDb -inv DDnnn bi^) nam pnii Nin ^;; idkt 
 
 riDiy? bDH mm loipi ir^na; hni^i ii"?! >*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^<l ^^'?^? nvnb □iJ^'? ^t:r^^< ^ni b'-i^in 
 
 ^^<^2■^^r iii id3 yir niDt:; j^^^iin'? in:i s^inti/ Vi^ti' 
 vn^t^'i 11^1 D^D^::; ^nl^^l i2i:i ^d .Tn^t:^ ii'? ^V n::; 
 itt^23 n^rrni:^ hd prm obt:; "isij kh'*::^ nb by Q^ti^^ ^<b^* 
 
 iSiDH N*^D3 to :bj<-)t:^''i Si:n D^n hnt ^b^^^ p i"? 
 Ki2;i2tt; 'i;5i^2 ^'?^2^« i^an 'n n^^ i:nv vd> ^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^<iiD3 
 -^Dii^ ^^^m d^di:; d::;'? vn** ym^ b:)) nD^^^ '•'SDn ii:i 
 nnyi -1^3-11 b:}2 inoDni nabttf 
 
 in:** 1D''2b in^HD ^m^a :in3DD jm^i mnm vyn ins* 
 
S3 
 
 i:;''Kn n^^j^ -idin*i yiT d'''?^dd nym d^it D"»QDn n^* 
 n\-r DK pi 2 :'i:i d^;;::^i m^i "l^i ah i^i^ 
 n'^m^ imi u^d^in n'^w^i^ i^s^t d^^t .TmjmDtt? n^nni 
 vn D.^1 DOiD i"na D-^jm^T o^pn^' n^tt^^j^ti; Dipo'? i'?> 
 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^^<l inj< "^d r\i^ ainsb D^^? 
 ^V Din"?! innit^i "isob fnii ID^a':' Iidd i^-h ninii) 
 -im^ lUDi n^im ^m): ]ido ^v on nih "^^ii^ i:ij:id 
 nl^^i n : ^<l^ dSiv'? p':'n ib l^^< n-^in ii'^pi laDri^m 
 n::'>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 ^^<n^ n : u^nban bi^ ur\i2i^ '^ban-'i niD^^ii:; na>* 
 
 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><d'? nbati; ]wb^\:; ^32D mDDV^<1 
 ]nn?iD raim i^D b^ ^n:D'?^«J'?"•2^^ ]idd '•^vi ]^^ 
 ^^^^■Tl p^yn k"? mn^i n^Dbi^ b^ -idk^::; I.t^jj 13>* 
 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><iy 
 »^"il 1'' : inpv^i }}^Wii yDr:r '•b>^ 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 ^^<C) i;; nro "^n:! pv t:''' :i tobiyn n^^ mno 
 iTin m^:!! nsD^n ^<^nl y^n jir:^':' sim nr ^^^S '?':'D2 
 K''^vj ^<^p3 npt:; "^D^^?n b2i^ r\T2i^ ')Di^m ••a by ^l^^ 
 -)D^^?•| iti^v::; nr ynn ]wb byi bis* nan by y"i Di:r 
 "•nyDt^r -f3") -}Di T'ml^^ vn i^i id^ •'^iba nw^ "jdi id 
 nnD** nnDn im^ nr by :"'j<:j bt:r nnn na^i T'by 
 nx:i< : :mbn:i n-iiiD pr:^b mpbn ••nattr bD 'n 
 lb )''>^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<D 
 )}in pi:?b n::;b;:; D^DDn nD>< 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^><ty noi'73 !:r^^-) m'?p im pin:^ in vnn 
 
 -i2Dan 1D1 '»:^^ pn^iD i6n -lXD^i^ 'iji mDi D^iin D^pn 
 iyj< I'^^j^D "iDin"? -isD''::^ i^)n) mj^on "i"n i^-in ]ii:'b 
 11 ]^na»t:^D i^i^ j^in v"in ]wb 121m nr -intt^ jri? 
 v^)!D 'bi^^ )i^ Kin ynn ]wb nr -111:2; vi^^ *'2^i< idm^ 
 ^^< nin ^221 ;?-in ]wb2 -isddh ^^^< n :^3i'?2 b^ 
 v'i^ •'sa t:^>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 ]it<y^ ni nil 
 DV2 ni:r'?t:>n ]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<itrD "•^^^? 
 biDJ"* i^b) ub\D 2bi in** '?^^?::r'? 1^ i^n^m:^ ahi^ Dpi3 nr 
 
 b^ ]Di a :'iJi ^2b^^?l y-i ""Dbi^ ti^d:) d>< n:i-)\::in 
 
 iDj^t:; p^^?•^ ni'-^Din >*n-t Ti^D i^v ^^^ J^^? "ii^on 
 n^i ^<b1 nr "11::; •'3^''^?::^^ i>^ nr na '•'? ms::^ iiyoti^V 
 -nstt;b 'l^< "i3D0 bih^i:;'? )n^<l^ PV^^ii^ 1"i^3 d'^d^^ p^Qt:; 
 iniDD ""^^i^i i^>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 '?^><in nD^^ omvD 
 □-•t^^Dt:; Dm niD nrb pbrD dhdi D^n^i n'^ivn r^a 
 urh \Thrh) rm^^b) nnit:^'? un D^^^^?-l v^a"? D>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 ]^^<D djid'^d '?3n D^ijn •'QDh ^di 
 nn^<t:^ D^i^iv S^n -i^:"i'?d Kin vv u'h^n idid ibos^i 
 ^ann nrr^r d^diqi:; omb^DDi nmy^o ^l^^ iii^ s^in 
 D^^^n '•312 noy d^qnt ^^^^^::r nnxi J :^^1n "i3i:in 
 133 niy an'? -ID^<1 nii: '?^^nttr nD^^^ npt:; •>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 b^n sni ^^^m ':'j'?:in Tn^D xim ins^ m':'^* Dt:r \d'\d 
 nm D^V^J^ D'^iyn '?3i:^ vti i3dd v^n mbs N:iD:n ^3i 
 
41 
 
 mt:; D^yms* im DnyiQ n^s^n iik::; iv nm:in 
 
 "la^tLT") ni Do':'in on^^ii; nDN\i *i"n ir i^k::' ~i)oi':'t 
 m^^^b i^bii 111^'? >^^<-) 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 ^<bt:^ 
 )b 1230 "i>;;tt^n ]^^^ nnttrn n^^ ^b D^^ ^is* nnt:;n 
 nmonn nniDnn in noi in'^pn in noi ni^pn "7;; K^^* 
 
44 
 
 -)^<lt^l nmDnn p ]n nrr mD jn:i ]^i<i:r s'Vn "^pm) 
 :ryhpn on m3 ]m Yi^^ nmv ni^iDi ntt^i^n ^^'? ni'^n 
 I^K .-ns3 ni?Q li'? )\^i D^^p i^rip^n n^i rj^t:^ n^n ]dd i 
 tei^ nn'-iyn b:> 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 ]^j<tL^ n>i 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^<Io^ D3D^^ 
 
 j}"i2 T : n"»^:i'' ^<'? i''Vti^2 hddd -)i2i^:t:r nma:) innt:;r» 
 
 DJ* i'? K\i D^^s mryi id^v CD-Is'? m^i ^:^^^ mpDb 
 V2^b vision Dn2i ^?"l^ inn '?^<^ ••32'? 21:^ ^<'?^? nb^j 
 ^^b:i? i'? ^^^•^ mvioi ono d''1i '•js'? orr^bv minDi 
 2";;j< n : nj^:Dn ■'IDd i;ti^2 ^it:^: nt:;?^ idj^^i:^ ^y\^ n':'jn2 
 
 TD j^'-rr nVapriDi -invi .12^ n%i Dm23n dvi n^t^n 
 pt b^ iwi '?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") ^<b 
 
 i"? I'^ini in-'^a n:i-) ^«b n''i:^^':'::ri rr^^3ttr i"? k''2D in^ 
 ^?l1 ibirr i2i hni dj^i ^<:D^^^ ^«^^ '^nJD ^^bttr nn 
 
 ntt^pi m:i-iS m: j^n*- ^«'?^^ D^''2n> 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:^ ^^<ttr idwh ronip'^s^^ rj^np^rr ^^^•^::;^D 
 inxii: i:;''n3Dni Dii^n ^:i i^"? >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 ^<bK )n>:;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:^'? j<b:i; -ni:in 
 N^'?:^^ viisn "^Di iD:iy Tiib 1^3111 nun i3DD onnsQi 
 s"y^ ir^Dtiy ibj< u^w:i< i'DD ihki ^^^^ ^i W'^vj tid^ 
 
52 
 
 ^32 V2bDr]^ ri3Di -nirf? »^"Tipni mn"? oiir n^DDn ]n 
 DN^Dn ''Td:>r\ 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 j<nn Dbi;;^ pVn 
 
 22W y>lV^ 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''><in -iDJ^T -ijni 'iji ^n ms pis^ri'' nn mn^ nnst:; 
 
 "i)TV n? -im nnt:^:i nmpn^i ir^-n niirsro ^n^^? 
 ••nn^ nsn •^D^<3lt; niiJDm n-nnn nDy Kim Kin "^n:! 
 Drn D3^:£)b ]ni3 ^D2k hk-i mn3i D^^nn riK di\i y^^b 
 r\wyh DiKn psn^t^r ':5di dsi^i nit:?-int:; -idi'^d 
 nr "'JSjQi D^yi 1^2 D^iiro ju ni^iv dikh ••21 nttryo^^ 
 \^i^^ -!Dte nn':' nt di2^ mni in^ ••o -)x:k: j^^vrr 
 IK rfi")::: nwyib in^by iru k^i dikh '•31 nais K"inn 
 ^y -in:i mn bKn ib^K 1 \urh ddd b^n k^k nv"« 
 -[tt^iDttr -in Dty mn ib^K IK y::^-! ik pn^i niNi^ dikh 
 p Vf^"? ^^^ DO-nn ]D i-n'? im'?in -ip^yi dikh jik 
 1QD D^i^^y^n ]D nmv^b IK jiiyin id n^i':' ik mviQrr 
 i:b ni:iD mn tk^h d^d^t nnin n^tysDn nn'^a nmitir 
 DD''2"n ii"':3n -[D ntiryn "^ki t3 nt^;^ d^k^iii n^ by 
 "11:13 -113 in-^ni nbnn^ Kini D::ymi nnK iD'^n ^ki 
 13DD ii?b -iii^SK ^Kiy nnS iniK 'iwDn '\mb)n ik v^ 
 nr ^Ki ]n nr ""kh n'^i^ nninn '^d'? mn mpD n^i 
 "^D :DSii:rn pn:ib -)3i:r ubwD ik vtt^nrr ]n y-is3 jos::»d 
 1K\-T -iQKni n^nn ^ki n ::o2ttrD nti'y^ Kb vi^^rr 
 lb iniDQ i^it^v^ ^^n^i v^^n^t:? r\D b^ nt^^iy dikh rrrr 
 ^in^ni i^sn Kbni i3ip mi^^ii Kbi:^ -in nbiyi nt^v^ 01 
 
57 
 bDrW VT V"*^^"" D^^^l ^W HLT V2n llt'K "^3 "IQ^^« 
 
 "-I'irn::; d::^^ lit-iD •13'? iniDD i3''ti;vot^ 2"V^^^ nti^y'' i:i2ni 
 yij^m D^am nbvz:'? d^'^iv nnm tt^^?^ ;^vn'7 van 
 Dbiyn mm -)^?tt^ ]di '?ij''yi hid '^jbjm nan'? D^im^ 
 imt:'-) Dixn m\n':' v^n r\::j ii vsnt:^ i^to^d r\)^r\b 
 
 nn:o nt^y dk vt:^;;^ •'d^ ^m^? ]^3i -^y^b nw):h b^y 
 
 ni ]''2vii DrT"»D-ni nni non d:i D2^ n^^r nn^rr ddtd 
 Ihi^i-* nb^ bD b^ ''^ ^n innb**! mni not^ na^ti^ id^^ 
 
 Vti^"i 1^^ pn^i n\T nri:; yn^ n\n^::^ nnpi n\Ti:r nio ^d 
 rr.T inb^ ittraj* ''^{ pn^i rrn^ i^^rm vt □^? vt j^'? ^^< 
 
 IT rhi^\D r\2wnt^ v"^ "i^"in b^j nnn yT» ^^^ nn 
 nhM2 Dnp-^y nD2i d^ ^:d nin-ii ma v"i^Q ^Dn^< 
 "ini i^nn"?! >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 
 j<i!iDS j^i:^n'? DiJ^i nD j-^k td ^m DiJ^n ^isn-* ab 
 ^ry)2wr]n i6 >3 -)-::^^? 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 ^<b^ i^ mti^;?'? i^bv 
 idk: nr ■'^sdi nioDnn niiD nnni ^»T»^^•^l k'?>* 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^ ^<a^ i:'^"! n?n o'^iyi pu uw vb^ -iny ^^^1 ^*l^ 
 ntt?y J^'^tt; IDIJ i<"ii Ji : j^an o'^iy^i ntn n'^iy'? i:dd 
 
 ]^n ""^a^ inn in^t:; ly du") d^kdh ^^^ '^nj J^on 
 
59 
 
 'h rn^:D ]\si nnt:;Ai i:dd tv^idi:; inviai i3iiii2 
 Kin ntt^^i:; ^^{D^2 iii^^i mo-'t:; nD ivii^"'^ y^^^ ^iti'i 
 
 inn Dmn w^nbi^n ^^^i'?Dl dov'^z: ini^i "iz^ij* i^^n 
 ^<2-lo rx^ IV id;?i mn> 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^<l onjn 
 r\ii n2"pn p?n 1:2^2^ i^dq ):^2^m ly i^dj: nnt^n 
 nt:^;n rbm -idij^i ni:^D lu i"? n^i::^ n^•^ nD*?! n : Mb 
 nnii) "iJDj^jt:^ n^i:^o nn^^ ]^i^\D ni^pn 1'? ■10^< -iiDi nniz/n 
 ^rninb nD i^moyn n^«r 111^^ d^i^^i 'iji ^nyT innvi 
 irj< ^^:D1rf? nn::^nn ni"pn vjid::^ \D]2m obiyn ^^^l'? 
 n^i^iii n'^'nni n^^m ))!\d')2 ^\^n^ i^bi^ 2wb b^^'' 
 niirtrnn ]d iv^^"? i^^nn: -b vnm m^iy ^2"? pmo p^ 1 
 ID1 111S nj* v^^^T ^nn nj< l^•^b^? mm nt^pn ^3 -iDWt:; 
 ii:^;?t:r iv nni:;nn nnD ;7:d in-'mi^m ^a"? D^"»3V23n 
 n^^ p?n^ nn\-T mm m^D ^3 ■^D^<3::^ '^h^-ii:^"' oy nDn^D 
 biiim*' pi QDnnn ivd*? bi^-^^^ m^ nDrhnn nn'^pb d2^ 
 vw^b DUiDn ]m^^D ;73D yi^^'? unnt:^ ^2^ in'''?>* "-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^^<t:r tv 'ti 
 -itt^^i nD in -lD^^t:^ nr inoi n :ib>^ 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^<nD pTim nMnn '•D-ni i^td: ^<^r^:r ]ot 
 
 n-nni iiriD i^bn) 12 : inn bv i]^: lojiv KiiD"' idi^d 
 
 by -ir:i nn v">^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^* 
 
 ^<b^ inv n^n ^*b Tiyb to") J*b ^b^^? m"D;? niyti^ d^^ith 
 
 nt:^Qb vmn::^ •>^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^<D "T^^?l ins^ b^ D'-n^ion pi *p><i^ ^""pJ^ 
 
 TTiy ly-it ^iDtir lymn ^*b^< yiT m^i^ b^ -irj Nbi:; 
 
 D^^^l TO Vi^\D )yiDi^ -iidi nnb ab v^^^ iiyri::^nb 
 
 :nvnb in^nyn onn ni"pn jn^ tkm vt^ 
 
61 
 
 o'jivn ^Tf? nsn n^wn b)}2 Kim mo^t:^ ns v^^D^D 
 m^D'? niDij KH ibi<3 )m}: D^^« nh^n^ nbiy'? 2 :Kin 
 
 Kin i^ppr:r 01:0 niD^ KDt:r :iwi^ i^"^rKtt^D ijdk'' k^i T'D 
 bii 2 : D'':ib i^Ji INT' nv ^22 ino^ni "idk n^b^Du^ 
 
 Kin ID I'^KD nr:;^ dik in^itir 01:^3' k^k ni3:ii '^ai r^i3T 
 pi DVDH ID n::^bi )b u)'>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<bi -iz:i^3::r n^^^r min nnNirntir 
 
 i^NT. hJirr Dbiyn ^'•n s^Nn W'pn^ib mi2:in nmon 
 i^in nv"t noy i^^^^r rrniom incv J^^a V^^^ ^'^r^n 
 nviDiL^n ''2D D^D^ nD-i><ni i"? 2:0^^ ivd'? nmm y]n:3W 
 ub});h D^D> 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 ]''?* ^<ln obiyn J :nn-iD3 hJin 
 ]^i<i '?''>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 
 ]>?<i t^ijn mv")i?iDD ?<^?* men r?<t:; ma dhdv r?*::^ 
 
 HDDi D^?^''i3rr '^D nb iiNnniir ?*>m nn:D nnn?* ]'^ii\D 
 "]-ni virip DipDi 'n -in bu^D in nb i?<np3 niDi^ 
 'n n^n 'n ':'3Mi 'n bnsn 'n D^n^i 'n Jin:im i:;ipn 
 n:QiiDn it nn^ob b^n in n^ 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^?<i on ^nni '•^<l^ nm i^vn 
 n''i:n ^11: ••^vi ^^i^u! ^2^0 i^bi^ nrn D^iyi }2b:ii^ n'?nj 
 □n'? m^<na ty2:n \^ii^ an eiijn ^d^:: I'^i^n Dnnn S31 
 nov^i i^isn >^: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^<ol nrrr nbivn ^iijin nnioi Nin ub)^2 i^^sjn nm:o 
 npn i>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 ^<bK p inn rJ^ d'^ivji '|^n^< ^^l'' ID -inj»ji 
 im^^np ab) rh^2 yii'}'b n32it ")t:^^? *^D^?3^:r -rai;^i ^i^^q 
 ■^^^^ D^^<^ )b i^i<i o^^nn lm^^t:/ ^:siD i^bi^ ^^ln d^iv 
 K2iD3n inti \D£>: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^< 
 ^<b^< inb -jn^i s^ijint:; onni "ir^'* b^ piDp k^::; ••id 
 ••^nb ny^\n hd m^icn mt^^v"?! nD^ni Dd^b d^^ids itt^3 
 mniDi n^^Diniy '^^^« nmni -^D^^* ^?^^ pi Kin obivn 
 DJ^tt^ niini i3vnin pi 'iJi i:b nNin npi:ii n?n D^iyn 
 -i2:h}3t:r 1>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•)^<D im:^::; ^id rvw^n mo^ orrD^m D^p^<••l2 
 
 nN*'?D ^D -12:^*22; riDKm nDDnm nyin ni-in d^dni iniNii:; 
 "inyi n^* ::?>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<b nDsnn 
 C11D1 nlD^* NiHtt; ^32D nD^^^ n\D^^ i^ii ny)^ii w'^'h 
 l^<Q nbMJi nbyD j^nt ir n^v^i rhbD2 i^nb ^2^^^ 
 
 nbynn N\m nim^D k^k iiy j<V::r ^2"? umi* ra"pn 
 mrp n>< 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 ^<in 
 ly^*2 TDn ni njia; i^'HD^) 'n nnns*! n-narp itt'23 ^nritt; 
 ^5:;^< ^m^* n2^^^D n''i22 invi r*<i:^ ninj^n •'bin nbin 
 i<^^m nytt;i i"*! i^ipa rn -iniwi ju i^nn na mi::' ^sim 
 u^:iw vims* ibi 'n nini< n\in hid -in^ nni::;i '?^^^* 
 nDbw\D ii^^^ ittr22 ^^Dm inaS '^Da 1:1:^::^ idd i^on ni 
 on^tt'n Ttt? '^Di ^:s n2nii rb)n o '7::'D iti -^dh 
 
70 
 
 b^2W2 T::ry nNiJ^::^ b^ni:^i n-nn iDi'? '':nn •^x:^{n 
 
 riDD b); yin ni^ u^^d^ddh onav^ vnn bi^ nn^^i 
 bv^N^?::^ 2"in ;^^? D^ti^Dt:?Dn oniyD iin n'?k d-is "^ip"? 
 -iai'?3 it:'Di:;b ^^^?l 2in i^^n^ •'32D ^^bK ona b2pb n^D 
 M^ iD^ '^npb nj n-nni pDi;^n ^d n :ninKD niv 
 
 n2r\i^ ^32a ^^b^^ -)3t:r bip"? n^i ^^^T'? i^b ni pDi^n 
 
 "Iinj:t:r n^^b sb^r i^>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 
 W<JJ must be read with a kametz beneath the letter V, the same 
 as ^^^^ ]m Un WW that there is one Lord, or WtD ]^ii^ 
 bb2 ^^^"113 that there is altogether no prophecy (Hebrew text, 
 p. 50.); as it would be incorrect to read here U^) with a 
 Tzere, and apply it to God, for though the Rabbins certainly 
 do make use of the word Up (name) as a substitute for Je- 
 hovah, and with the purpose of avoiding the mentioning of 
 this most holy name, yet when they do so they always pre- 
 fix the definite article H to it, thus: Dti^Pf the name (im- 
 plying the sacred name of Jehovah). 
 
72 
 
 earth, and whatever is between them, exist only- 
 through the truth ^ of His existence; so that if we 
 were to suppose that He did not exist, no other 
 thing could exist ; but if we were to suppose that 
 all other things existing, beside Himself, did not 
 exist, He Himself would still exist, and would not 
 be destroyed in consequence of their destruction ; 
 since all things existing stand in need of Him, but 
 He, blessed be He ! does not stand in need of 
 them, not even of any one of them. His truth 
 therefore is not like the truth of any one of them. 
 Thus the prophet says : But the Lord is the true 
 Gody (Jer. x. 10.), [meanirtg that] He alone is 
 truth, and that there belongs to no other being a 
 truth like His truth. This too is what the law^ 
 says : There is none else, (Deut. iv. 39.), that is 
 to say, there is not a being, beside Himself, who 
 as to truth, is like Him. 
 
 II. This Being is the God of the Universe, 
 the Lord of the whole earth ; and it is He who 
 
 * jnPDSD through the truth, i. e. by the fact of His ex- 
 istence. 
 
 ^ miri the law ; the Rabbins divide the whole of the Old 
 Testament into ^three classes ; namely, into TVOTy the law, 
 D''J<"'13 the Prophets, and D'^liriD the writings. By 7Vy\T\ 
 they understand exclusively the law of Moses or the Penta- 
 teuch ; the D'^ilinD comprehend in themselves the books of the 
 Psalms, Job, the Proverbs, Daniel, Ezra, the Chronicles, and 
 also the books commonly called by the Rabbins r\V^D tt^DIl 
 the Jive Rolls, ■which are the Books of Ruth, Esther, the Song 
 of Songs, Ecclesiastes and the Lamentations. All the other 
 books of the Prophets are included in D^i<''23. 
 
73 
 
 conducts the orb^ with a power, to which there is 
 no end or limit — with a power, of which there is 
 no cessation ; for the orb revolves continually, and 
 it is impossible that it should revolve without some 
 one causing it to revolve ; and it is He, blessed be 
 He ! who causes it to revolve, without a hand and 
 without a body, (i. e. without bodily effort). 
 
 III. Now the knowledge of this matter is a 
 positive* commandment, for it is said: / am the 
 Lord thy God, (Exod. xx, 2.) ; and every one 
 who holds the opinion that there is another God 
 besides this, transgresses a negative commandment, 
 for it is said : Thou shalt have no other Gods be- 
 fore me, (Exod. xx. 3.) ; and also denies the ra- 
 dical principle, for this is the great radical prin- 
 ciple upon which every thing depends. 
 
 TV. This God is one — not two, nor more 
 than two, but one — whose unity is not like the 
 unity of any one of the individuals existing in the 
 universe — not one as a kind [is one], for this in- 
 cludes many individuals ; nor one as a body [is 
 one], for this is divisible into parts and portions ; 
 
 ^ For the system of the Orbs, as displayed by our author, 
 see Precepts relating to the foundations of the law. Chapter 
 the third. 
 
 * The Rabbins count in the Mosaic law 6l3 Command- 
 ments altogether, 248 of which they call TW^ JlliiD or TW^ 
 positive Commandments, and SQ5 'nW^T\ VO Tsy^'D or J<7 
 ilV^T^ or ')'is)i negative Commandments. Thus they say : 
 
 i^3DD ]^^vh r\D"^ ^3^Di r}mDb -h •na^}: m:i^ 2'"nn 
 
 D^^* b\D inTN* ij3d nt^v r^''^-^ nann mo"' 
 
 K " Six 
 
74 
 
 but one, and such an One, that there is no other 
 Unity like His, in the universe. 
 
 V. Were there many Deities they would 
 needs be bodies and frames, since things, that can 
 be numbered, which are equal in their essence, are 
 distinguishable one from another only by the acci- 
 dental qualities which belong to bodies or frames ; 
 now were the Creator a body or frame. He would 
 have an end and a limit ; for it is impossible that 
 there should be a body which has not an end ; and 
 of every thing that has an end and a limit, the 
 power too must have an end and a limit. 
 
 VI. But as to our God, blessed be His name ! 
 since His power has no end, and never ceases (for 
 behold ! the orb revolves continually) ; His power 
 is not the power of a body ; and since He is not 
 a body, none of the accidental qualities of bodies 
 can belong to Him, so that He should be sepa- 
 rable and distinguishable from another. Therefore 
 it is not possible that He should be other than 
 One ; and the knowledge of this matter is a posi- 
 tive commandment, for it is said : The Lord our 
 God is ONE Lord, (Deut. vi. 4). 
 
 VII. Behold! it is plainly stated in the law 
 and in the Prophets that the Holy One, blessed 
 
 " Six hundred and thirteen Commandments have been en- 
 joined (or told) to Moses on Sinai. Three hundred and sixty 
 five negative Commandments, amounting to the number of 
 days ^in the year according to the revolution] of the sun, and 
 two hundred and forty eight positive Commandments corre- 
 sponding with the [^number of the] limbs of man." 
 
 Bah. Talmud. Treatise Mackoth, Section 3. 
 
75 
 
 be He! is not a body or frame; for it is said: 
 That the Lord He is God in heaven above, and 
 upon the earth beneath, (Deut. iv. 39.); but a 
 body cannot be in two places [at the same time]. 
 Again it is said : For ye saiv no manner of simi- 
 litude, (Deut. iv. 15.) ; and it is also said: To 
 whom then will ye liken me, or shall I be equal f 
 (Isai. xl. 25.), now if He were a body, He might 
 be likened to other bodies. 
 
 VIH. But if so, what means this which is 
 written in the law ? And there was under His 
 FEET, (Exod. xxiv. 10.) ; Written with the fin- 
 ger of God, (Exod. xxxi. 18.); The hand of the 
 Lord, (Exod. ix. 3.) ; The eyes of the Lord, 
 (Deut. xi. 12.) ; The ears of the Lord, (Numb. 
 xi. 18.) ; and other expressions like these. All 
 these [are used] with reference to the intellectual 
 capacity of the sons of men, who can comprehend 
 only corporeal beings ; so that the law spoke in 
 the language of the sons of men, and all these are 
 expressions^ [merely], just as: If I whet my glit- 
 tering sword, (Deut. xxxii. 41.) ; [for] has He 
 then a sword? or does He slay with a sword? 
 [certainly not], this is only a figure ; and thus all 
 are figures. 
 
 IX. As a proof of this [may serve the fact 
 of] one prophet saying, that he saw the Holy One, 
 blessed be He! whose garment was as white as 
 snow, (Dan. vii. 9.) ; whilst another saw Him 
 with dyed garments, (Isai. Ixiii. 1). Moses oiu: 
 
 ' □^'''13D literally: Epithets. 
 
76 
 
 Rabbi himself saw Him ' upon the sea, like a war- 
 rior engaging in battle, and upon Sinai, like a 
 reader- of prayers wrapped [in a surplice] ; showi- 
 
 WDTT) iibD ]po n^ji •'yom nonSD m^i^ mn*" -^Di^^v 
 
 " And so they (the sages) blessed be their memory ! say : 
 On the sea He was seen like a man of war, for it is said : The 
 Lord is a man of war, (Exod. xv. 3.) ; but on Sinai, He was 
 revealed like an old man full of mercies." 
 
 This saying of the Rabbins we give here in the words as 
 quoted in the Yad Joseph, in the Second Lecture on the Sec- 
 tion Jethro. 
 
 2 silLDy -lU^ n'h^'2 literally: like a Deputy of the Congre- 
 gation wrapt []in his surplice^. The person that reads prayers 
 in the synagogue is called m^Ji Tv)^ the Messenger or De- 
 puty of the Congregation ; and whilst reading the prayers he 
 wears a kind of surplice called JT'7J0, garment, dress or *?<r- 
 pUce. In the Treatise Rosh Hashanah we meet with the fol- 
 lowing passage: 
 
 ^bnb)^ pm^ un "ids* kiiTt v2S) ^v ^^'^^ "iny^i 
 ini t:?npn «i:Dyri3tt? id:i2 i-ids^ ■)'^2^? ^« nr snpD 
 u'h "IDS* rb^n -no nwub -b ^^^")m nu:i nbu;^ ii^n 
 ^35*1 n]n -iiDD '^Eb w)}^ ^2^b ]^s*t3in ^.nj-i::;^?:; jdi ^d 
 
 " And the Lord passed bij before him and proclaimed, (Exod. 
 xxxiv. 6). Rabbi Jochanan said: If not for this written text 
 it would have been impossible to say so ; this informs us that 
 the Holy One, blessed be He ! has wrapped Himself like a 
 prayer-reader, and has shown unto Moses the manner of pray- 
 ino-, saying unto him : Whenever the Israelites happen to sin 
 against Me, let them do before Me after this manner, and I 
 will pardon them their sins." 
 
 Bah. Talm. Treatise Rosh Hashanah, Sect. 1. 
 
 A'min in the Medrash Shanoth Rahah we read the follow-r 
 iiig passage: 
 
77 
 
 ing that He had neither similitude nor form, but 
 that all this was only in an apparition of Prophecy, 
 and in a vision. But the truth of the matter the 
 human intellect cannot comprehend^, nor attain 
 unto, nor search out ; and this is what the Scrip- 
 ture says : Canst thou by searching Jind out God ? 
 Canst thou find out the Almighty unto perfection ? 
 (Job xi. 7). 
 
 X. What then was that which Moses our 
 Rabbi sought to attain unto when he said : / he- 
 seech Thee, shew me Thy glory, (Exod. xxxiii. 18.)? 
 He sought to know the truth of the existence of 
 the Holy One, blessed be He ! to that degree that 
 it might be known to his mind' in the same way 
 as he would know any person, whose countenance 
 
 ni:2n'?D rrti^iy jy\^rb byy^ ir>j 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<nh? lionlike, as in (1311 )X\T\ 
 IhJID 7^?"**^^^ ''^tif rii^ He slew two lionlike men of' Moab, 
 (2 Sam. xxiii. 20). 
 
 ^ ?Ql£^n This word is to be met with only in Ezekiel, 
 
 hrii'^vn \')i'2, ^DtL'n j-'V^^ rhr:i^rT\ i^v^ (Ezek. i. 4. 27. 
 
 and viii. 2). In the English version it is rendered by : As the 
 colour of Amber, and Luther renders it by : ivie lichthelle (as 
 bright light). But the Rabbins say, with regard to b'DWH '> 
 
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^<lD Mars ; the sixth orb 
 is that, in which is the planet plii Jupiter ; the 
 seventh orb is that, in which is TilUl^ Saturn; the 
 eighth orb is that, in which are all the other stars 
 that are seen in the firmament ; and the ninth orb 
 is the orb which revolves daily from the East to 
 the West, and which also encompasses and sur- 
 rounds the whole. 
 
 ' Since in paragraph 6. more than nine orbs are admitted, it 
 must be that the orbs enumerated here are mentioned by our 
 Author as being the nine main orbs. 
 
95 
 
 II. The reason why you see all the stars as if 
 they were all of them in the same orb, though 
 some among them are one above the other, is be- 
 cause the orbs are pure and transparent, like crystal 
 and sapphire ; therefore, the stars which are in the 
 eighth orb are seen beneath the first orb. 
 
 III. Every one of the eight orbs, in which 
 are the planets, contains^ many more orbs, one 
 above the other, like the skins of onions : some of 
 them are orbs which revolve from the West to the 
 East, and some of them, [orbs] which revolve from 
 the East to the West, as is the ninth orb, which 
 revolves from the East to the West. Moreover 
 none of them have any empty space between 
 them. 
 
 IV. None of these orbs are either light or 
 heavy ; neither have they a red colour, nor a black 
 colour, nor any other colour. But that we see in 
 them a colour like that of purple, is a mere 
 opticaP illusion, arising from the height of the at- 
 mosphere* ; moreover they have neither flavour nor 
 odour, these being accidents belonging to those 
 bodies only which are beneath them. 
 
 V. All these orbs, which encompass the world, 
 are circular, like globes, and the Earth is suspended 
 in the midst [of them] ; but some of the planets 
 
 ^ p7ro literally : \_may be~\ divided. 
 
 3 j^in ll'?! ryn rC'J^-lDb literally: this is onJy to the 
 sight of the eye. 
 
 -^ n^lXNI The air. 
 
96 
 
 have again smaller orbs, in which they are fixed, 
 and which do not encompass the earth, each of 
 them being a smaller and not-encompassing orb, 
 fixed in a greater and encompassing orb. 
 
 VI. The orbs, which encompass the world, are 
 eighteen, and the orbs, which do not encompass [the 
 same], are eight in number ; and it is by the course 
 of the stars, by knowing the rate of their daily and 
 hourly revolutions, by their declination from the 
 South to the North, or from the North to the 
 South, and by their height, or proximity to the 
 earth, that the number of all these orbs, the form 
 of their paths, and the direction of their revolutions 
 may be known ; which is the Science of the calcu- 
 lation of the revolutions and of the Planets (As- 
 tronomy), and on which many books were composed 
 by the sages of Greece. 
 
 VII. As to the ninth orb, which encompasses 
 the whole, the sages of old have divided it into 
 twelve parts, and to each part they have given a 
 name, after the name of the figure perceived in it, 
 [made up] by the stars which are directly beneath 
 it, and these are the signs of the Zodiac; the 
 names of which are nb^ The Earn, 'mi The 
 Bull, D^DlKn The Twins, plD The Crah, 
 r^''^i^ The Lion, nbini The Virgin, D^3?J^D The 
 Scales, npv The Scorpion, ntfp The Archer, 
 nj The Kid, 'h'^ The Pail, D>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^ 
 ^<l^tt^3^ "dro nos^i ^^in unw b^'^:^ na/D sis* na^K* bi^ 
 
 n^V nay ns nn^Ji vhi^ ^^?V h -i^s* onov 
 
 " Judah says : By the word of the Holy One, blessed be 
 He ! it was said unto him (Moses) : come not at \_yonr~\ wives, 
 (Exod. xix. 15.); now as Moses was comprehended among 
 them (the Israelites), then, behold ! it was forbidden to all of 
 them. But when He said : Get you into yonr tents again, then, 
 behold ! He has allowed it to them ; Moses therefore said 
 unto Him : Am I also to be among them } (i. e. is it allowed 
 to me as well as to them ?) But He said unto him, it is not 
 so, but : Stand t/iou here hy me." — Shcmoth Rahbah. 
 
 - JT\u? 'i^r\ literally : Behold ! thou hasl learned. 
 
119 
 
 his former tent, and therefore he did keep away 
 from women^ and from all similar [wants] for ever, 
 so that his mind became bound unto the Rock of 
 the Universe ; glory never departed from him ; the 
 skin of his face sJione, (Exod. xxxiv. 30.) ; and he 
 became sanctified like the angels. 
 
 XI. As to the prophet, it is possible that 
 his prophecy might be merely for his own benefit, 
 [namely] that it might enlarge his own mind, and 
 extend his own knowledge ; to the end that he 
 might know of those sublime matters that which 
 he did not know before ; but it is also possible that 
 he might be sent to any nation of the nations of 
 the earth, or to the inhabitants of any city or king- 
 dom, in order to set them right, and to make 
 known unto them that which they ought to do, or 
 to restrain them from the wicked deeds which they 
 were practising^ and [in this case., namely], when 
 he is sent [on such commissions], a sign or wonder 
 is delivered to him, to the end that the people may 
 know that God has really sent him. 
 
 XII. AVe do not, however, believe every one 
 who performs a sign or wonder to be a prophet, 
 unless he be a man whom we previously knew to 
 have been worthy of prophecy, in consequence of 
 his wisdom and his actions, whereby he was exalted 
 above all his fellow creatures'', and also to have 
 
 ■* nti^h?n ]D literally: from the woman (or wife). See 
 p. 118. Note 2.' 
 
 * DrfTlti? literally : that were in their hands. 
 ^ lV''J ""^^ literally : children or men of his sort. 
 
120 
 
 trained himself in the way of prophecy, in holiness 
 and sobriety^; but if then he come and perform a 
 sign or wonder, saying [at the same time] that God 
 has sent him, we- are commanded to hearken unto 
 him, for it is said : Unto him ye shall hearkeiiy 
 (Deut. xviii. 15). 
 
 XIII. But still it is possible that he should 
 perform a sign or wonder, and yet not be a prophet ; 
 and as to the sign — there may be something wrong 
 in the matter^ ; but for all that we arc commanded 
 to hearken unto him, because he, having been a 
 great and wise man, and worthy of prophecy, we 
 ought to take him for what he was supposed' to be. 
 
 1 mti>'''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<i^22) n*^23 nm 
 
 " He who is a false pr()j)het, he who prophesies that 
 which he has not heard, and he who prophesies that which 
 was not said unto him, are to be destroyed by the hands of 
 men ; but he who suppresses his prophecy, and he who is 
 "lack about the words of a prophet ; and also a prophet who 
 
 trans- 
 
132 
 
 by Heaven ; and it is with regard to these three 
 [cases], that it is said: / will require it of 
 him. 
 
 V. Also if a prophet, whom we know to be 
 a prophet, were to tell us that we should trespass 
 against any one of the commandments stated in 
 the law, or even against several commandments, 
 whether they be slight^ or important ones, for a 
 certain time only ; we are commanded to hearken 
 unto him. 
 
 transgresses his own words, are to be destroyed by the bands 
 of Heaven, for it is said : / will require it of him." 
 
 Thus far the Mishnah; and the Gemara, on discussing 
 this subject says, that we have an instance of a prophet's sup- 
 pressing his prophecy in Jonah, the son of Amittai; another 
 instance of one's being slack about the words of a prophet, we 
 have in the man of the sons of the prophets, who said unto 
 iiis neighbour in the word of the Lord: Smite vie, I pray thee ; 
 when the man refused to smite him, and was told by him: 
 Becatise thou hast not obeyed the voice of the Lord, behold, as 
 soon as thou art departed from me, a lion shall slay thee, 
 (1 Kings XX. 35, 36). And again, they observe that an in- 
 stance of a pi'ophet's transg7-essing his own words is recorded in 
 1 Kings xiii. in the man of God who prophesied against the 
 altar of Jeroboam at Beth-el, when he refused the king's en- 
 tertainment, in consequence of his having been commanded by 
 the word of God, saying : Eat no bread, nor di-ink water, nor 
 turn again by the same way that thou camest, but who still 
 suffered himself to be seduced by the old prophet, to go back 
 and eat and drink with him, and who in consequence of this, 
 was slain by a lion. 
 
 ' nnV^n ]U nb\) l^l literally.- whether tight ones or 
 hind ivii:s. 
 
133 
 
 VI. For thus we are taught by the sages of 
 old, by tradition^ : *' In every thing that the pro- 
 phet bids thee trespass against the words of the 
 law, as in the case of Elijah on mount CarmeP, 
 (as recorded in 1 Kings xviii.), hearken unto him, 
 except in matters of idolatry."" But [observe], 
 this must be for a certain time only, as [it was] 
 with Elijah on mount Carmel, [namely] when 
 he offered a burnt offering in a foreign country^, 
 though Jerusalem alone was chosen for this [pur- 
 pose], and though he who offers a sacrifice in a 
 foreign country deserves rnD to be cut off"; but 
 notwithtanding this, because he was a prophet, 
 we were commanded to hearken unto him : for 
 
 ^ n>?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<?t' dd2^:d n^ ons^ nDbnn nr n^j nt D^m^D 
 ^1-) ':'tt7 miD ''32D ispt s^':'! vt^in"* ^m '^t:' "iinD 
 TnDD toSi d^^ dh^ -1S2KT -irn i^qi^t pidq i^nyi -lr^'?^^ 
 ':'2s^ DiD^ no n-iD^^T bip ni nnj^ii'' in^Dv D^ci^^n ]d 
 bv yti^in^ ••nn id>? 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^<l 
 on ib^2J^ nban i^rbiy} rhv ^um n^D yii ij bv 
 ^:i ^^rv^ nry'VN^i D^nj nt:;^ ^3m '\i2^yn n^v"iD n^DpiJ< 
 'ijT n':'^^'^ i^"t noni "•^m 'ijt ^^sr^ nom -)ry••^^* 
 
 " And Rabbi Jochanan said again in the name of Rabbi 
 Jossi : Every word that went forth out of the mouth of the 
 Holy One, blessed be He! for good^ (i.e. which contained 
 
 some 
 
145 
 
 is not retracted by Him; so that we do not find 
 that He ever retracted any good promise% ex- 
 cept at the destruction of the first temple", when 
 He assured the righteous, that they should not 
 be destroyed with the wicked; and yet retracted^ 
 His word. 
 
 some good promise), though even on a [cei'taifi^ condition, He 
 never retracted it? How do we know this? — We know it 
 by what happened to Moses our Rabbi; for it is said: Let 
 Me alone, that I may destroy them, and blot out their name from 
 under heaven; and I tvill make of thee a nation mightier and 
 greater than they, (Deut. ix. 14). Now although Moses 
 begged mercy respecting this thing, and although God can- 
 celled it (the decree), yet, for all this^ He fulfilled it on his 
 (Moses's) children, for it is said: The sons of Moses were Ger- 
 shom and Eliezer. And the sons of EUezer were Rehabiah the 
 chief, Sj'C....Btit the sons of Rehabiah were very many, S^c. 
 (1 Chron. xxiii. 15, 17)- 
 
 Bab. Talmud, Treatise Berachoth, Section 1. 
 
 ^ (lillD 1212 literally : in a good thing. 
 
 "^ ]Wii'^ innH literally : at the frst destruction, which 
 stands for ]^t^^?l TT*! ]l")ni at the destruction of the first 
 house {temple). 
 
 D^^3^?2^ u^mikr\ rmin by rr> 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><mj^ xin ini 
 b^ imiD by) nbin o^^bD oni rd?w^ i!:b\D vi bm 
 ^-lD^? nbnn o^^bD oni Vi^hw^w ^d di bm T"n w^y^ui 
 HD d'i'iv bm "1311-1 .^"in inii ujMpn '^:^b inn mo 
 -bbn) Dn"iD:i lyp'^i)^ "bbn nb -iQi^ -b^n )bi^ '[^Dm 
 UT2 n^r\ D^iy bt' 13m V3sb niD^ DmD:i uy^") 
 
146 
 
 VIII. Behold! you are then mformed, that 
 the prophet can only be tried by the good which 
 
 Dm inD^ uii^ ''^ih y^T) ^'b:i rh "m^h in^a N^bi mno'? 
 1^:2^ □^? uW); b^ i^m Pis'? niDs* dhd ibii^'' ah 
 n^U!y\ tiD nb^n2^ mni ]pr i-^riDi '\T^n^ '>'\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<i~\ the manner of 
 the creation nf^nav, (i. e. it is in the very nature of man). 
 
177 
 
 habitants' of whicli do not walk in the right 
 way ; he ought to go to a place, the inhabit- 
 ants of which are righteous men, who guide 
 themselves in the way of the good. But if [the 
 inhabitants of] all the countries which he knows, 
 and the report of which he has heard, happen 
 to guide themselves in a way which is not 
 the good one, (as it is in our days") ; or if it 
 be not in his power to proceed to a country, 
 the customs of which are good, in consequence 
 of [hostile] troops or ill health ; he ought to 
 abide quite solitarily by himself; just as it is 
 said: He sitteth alone and heepeth silence, 
 (Lam. iii. 28). And if they (his countrymen) 
 happen to be so wicked and sinful, as not to 
 suffer him to dwell in the country, unless he 
 mix with them, and be guided by their wicked 
 customs ; he ought to proceed to caves, thickets 
 and deserts rather than guide himself in the 
 way of sinners, just as it is said : Oh that I 
 had in the wilderness a lodging place of way- 
 faring men, (Jer. ix. 2). 
 
 III. It is a positive commandment to cleave 
 to wise men and to their disciples, in order 
 that we may acquire their manners; just as it 
 is said : ^And to Him shall thou cleave, (Deut. 
 
 2 n-W^ imn nobirr ry^m^ 1\^T literally: and its men 
 do not walk in the rigid way. 
 
 ^ 13"'3DI 1DD literally : as \_in~\ our times. 
 ■* Thou shah fear the Lord thy God ; Him shalt thou serve, 
 and to Him shalt thou cleave. 
 
 z 
 
178 
 
 X. 20). Now is it possible for a man to cleave 
 to the Shechinah (the Majesty of God)? — But 
 the sages, by way of explaining this command- 
 ment, say thus : Cleave to wise men and to 
 their disciples. A man should therefore endea- 
 vour to marry the daughter of a scholar^, and 
 also to marry his daughter to a scholar ; to eat 
 and to drink with scholars ; to trade with scho- 
 lars, and to unite with them by every means 
 of union; for it is said: "^ And to cleave unto 
 
 ^ DDH TD^n literally : a disciple of a wise man. This 
 title, which is equivalent to that of Doctor or Scholar, was 
 given by the Rabbins to alt those who studied the law and the 
 commandments with diligence and success. 
 
 - For if ye shall diligently keep all these commandments which 
 I command you, to do them, to love the Lord your God, to walk 
 in all His ways, and to cleave tmto Him. 
 
 To love the Lord your God., .and to cleave unto Him. Is it 
 then possible for a man to cleave to the Shechinah ? — C^**D • 
 but with respect to him who marries his daughter to a scholar, 
 who trades with a scholar, and who makes a scholar enjoy 
 from (i. e. partake of) his substance (wealth), the Scripture 
 attributes Qas much merit] to him as if he cleaved to the 
 Shechinah. — Bab. Talmud, Treatise Kthuboth, Section 13. 
 
 A still more striking instance of the Rabbins nearly iden- 
 tifying the awe we ought to stand in of the D'^DSH '^l^u)!^ 
 (scholars), with the awe of God Himself, is found in the Bab. 
 Talmud, Treatise Psachim, Section 2, where we read the fol- 
 lowing words: 
 
 linn HNi ^2iDDj7n n^^ra rb nQ^^l '•^iDDyn \\v^fD 
 b2 
 
179 
 
 Him, (Deut. xi. 22). In like manner the sages 
 have also enjoined [us] and said : "^Suffer thyself 
 
 ^3i^ ID H'^mn Sv "i3tt^ Tibapt:; d^d nrh idj^ in^':'^ 
 
 i^^^ iD^tJi ^^Tpy ^ii Nit:^ iv n::^nsn bv ^2'^ hi^^n 
 
 D^DDn ^i^D'^n nn"i^ ^n^n ■I''^V^< mn^ 
 
 Simeon the Emsonite, or, as some say, Nehemiah the Em- 
 sonite, was lecturing on all the [particles] JIJ^ which occur 
 in the law, (i. e. he was explaining the particular significations 
 of the particle JlN in all the instances where the same occurs 
 through the whole of the law, which particle, according to the 
 Rabbins, is not to be considered as being merely the mark of 
 the accusative case, but as always implying something in ad- 
 dition to what is expressed in the text). When he came to 
 [the verse] t^l^n yvh^ mn> 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<t:^n vh^ "^rm^ nm'}^ ^^^ni i^n 'h -)D}<?') i^u\Typ 
 
 "What is vengeance? and what is bearing a grudge?— 
 Vengeance \\s this] : If one says to another : Lend me thy 
 hatchet, and the other says : no ; to-morrow the other says to 
 him : Lend me thy hatchet, and he says : I will not lend thee, 
 as thou didst not lend me ; this is vengeance. And what is 
 bearing a grudge ? — [^It is this]] ; if one says to another : 
 Lend me thy sickle, and the other says : No ; to-morrow the 
 other says to him : Lend me thy hatchet, and he says : Here 
 thou hast it ; I do not act like thee, who wouldest not lend 
 me ; this is bearing a grudge. 
 
 Bab. Talmud, Treatise Yomah, Section 2. 
 
 ^ npn n-n:i TO^ni^i ^n ^^tb^ ^rhnji Q^i (Ps. vii. 4). 
 
 Our Author's quoting this verse in support of his precept with 
 regard to the duty incumbent on a man to forget the evil done 
 to him by his neighbour, evidently shows that he must have 
 
 trans- 
 
199 
 
 IX. And so also he who bears a grudge 
 against any man of Israel, trespasses against a 
 negative commandment; for it is said: Nor hear 
 any grudge against the children of thy people^ 
 (Lev. xix. 18). Now what is bearing a grudge? 
 [Suppose that] Reuben says to Simeon: Let 
 me this house for hire, or lend me this ox ; 
 and [that] Simeon is not willing [to do so]. 
 After some days, Simeon has need to borrow or 
 to hire [something] of Reuben; and then Reu- 
 ben says to him : Here thou hast it ; beliold ! 
 I lend it to thee; I am not like thee; I will 
 not repay thee according to thy conduct [to me]. 
 — He who does so, trespasses against [this com- 
 mandment, viz.]: Nor hear any grudge; as he 
 ought rather to obliterate the thing from his 
 memory^, and not to bear any grudge on ac- 
 count of it, seeing that as long as he bears a 
 grudge on account of the matter, and keeps it 
 
 translated it in some such manner as this : If I have retaliated 
 upon Mm that paid me evil {_for good~\, or if I have stripped {or 
 oppressed^ him that without cause is mine enemy; for had 
 our Author considered this verse in the same light as the 
 translators of the authorized English version, this quotation 
 would be here quite out of place. Yarchi and Aben Ezra 
 also both agree in deriving '^ul'^ from D7li^ to pay, although 
 we do not meet with another instance of this root being used 
 in this acceptation in the Kal conjugation. The commentator 
 on Mendelssohn's Translation of the Psalms observes, that 
 nii^ni^l may be synonymous with ^^^7^?^ and if I have 
 oppressed, the same as It'lD a lamb, is synonymous with Iti^D' 
 or n^Qti^ a garment, with "HUT^ . 
 
 - 127^3 literally : from his heart. 
 
200 
 
 in his mind, he may perchance go so far as to 
 wreak vengeance'. Therefore was the law so 
 solicitous about bearing a grudge, [enjoining a 
 man] to obliterate the matter from his memory, 
 so as not to . have any recollection of it at all ; 
 this being the right disposition by which social 
 life^, and the dealings of men with each other, 
 can be preserved. 
 
 ^ D1p37 Xli"* i^Dti? literally: he may perhaps come (i. e. 
 be brought or induced) to avenge |[z7]. 
 
 ^ V'^^'T nti^'''' literally : the population of the earth. 
 
PRECEPTS RELATING TO IDOLATERS' AND TO 
 THEIR ORDINANCES." 
 
 CHAPTER I. 
 
 In the days of Enos, tlie sons of men fell 
 into a great error; even the counsel of the 
 wise men of that generation degenerated into 
 folly ; and Enos himself was also one of those, 
 who laboured under that error. Now their error 
 consisted in this ; they said : Whereas God has 
 created these stars and orbs to be the regu- 
 lators of the Universe — has placed them on 
 high, and imparted glory to them, inasmuch as 
 they are servants, which serve before Him — they 
 must be worthy of being praised and glorified, 
 and of having homage paid unto them. More- 
 over it must be the pleasure of God, blessed 
 be He ! that those' should be exalted and re- 
 vered whom he has made excellent and vene- 
 rable, just as it is the pleasure of a king that 
 those who stand before him should be revered; 
 
 ^ mblDT D''1DD ■'I^IV literally : worshippers of stars and 
 planets. 
 
 * It will be remembered that our Author considers the 
 planets and orbs, as beings possessed of soul, mind and under- 
 standing. See p. 97- H XI. 
 
 cc 
 
202 
 
 which indeed is reverence, [paid] to the king 
 [himself]. 
 
 II. As soon as they were struck with tliis 
 idea\ they began to build temples to the stars, 
 to offer sacrifices unto them, to praise them, to 
 glorify them with words, and to bow down to 
 them, in order that they might thus (according 
 to their wicked notion), obtain the favour of 
 the Creator. Such was the radical principle of 
 idolatry, and this is what they used to say who 
 adhered to it, and who were acquainted with 
 its principles; not that they would say, that 
 there was no other God except that star [which 
 was the object of their adoration]. Now this 
 is what Jeremiah said : JV/io would not fear 
 Thee, O King of nations? for to Thee doth 
 it appertain; forasmuch as among all the wise 
 men of the nations, and in all their kingdoms, 
 there is none like unto Thee. But they are 
 altogether brutish and foolish; the stock is a 
 doctrine of vanities, (Jer. x. 7, 8). That is to 
 say: All know that Thou art by Thyself [the 
 only God] ; yet their error and their folly [con- 
 sist] in their fancying that vain thing (i. e. the 
 worshipping of that vain stock or idol) to be 
 Thy pleasure. 
 
 III. But after a length of time, false pro- 
 phets arose among the sons of men, who said, 
 
 1 Dl'? bV nr -)n rhV^ p^D literally: As this thing 
 arose, in their heart {mind). 
 
203 
 
 that God had commanded them, saying: Wor- 
 ship ye such and such a star, or all the stars; 
 Offer sacrifices and drink-offerings to the same, 
 in such and such a manner; Build a temple 
 for the same, and make an image of the same, 
 to the end that the whole of the people, 
 women, little ones, and all the other inhabitants 
 of the land, may bow down to it. — And so he 
 (the false prophet) revealed unto them^ some 
 image, which he invented in his own heart, 
 saying [unto them], that this was the image 
 of such and such a star, which was revealed to 
 him in his prophecy. And in this manner 
 they began to make images in temples, under 
 trees, on the tops of mountains and on high 
 hills; to assemble together, and to bow down 
 to the same ; saying [at the same time] to the 
 rest of the people, that this image had the power 
 of doing good and evil, and that [consequently] 
 it was right to worship it, and to stand in awe 
 of it. Moreover their priests used to say unto 
 them: By this service ye will increase and 
 prosper ; and so and so ye ought to do ; and 
 so and so ye ought not to do. 
 
 IV. And then other liars too began to 
 appear^ and to say, that the star itself, or some 
 orb or angel spoke unto them, saying : Worship 
 ye me in such and such a manner, (the man- 
 
 ^ on? VniDI literally: and \jvas2 7naki)ig known unto 
 them. 
 
 ^ lyiyyJ literally: lo arise. 
 
204 
 
 uer in which it was to be worshipped having 
 been revealed to them by the same) ; and do 
 ye so and so ; and do ye not so and so. And so 
 the thing spread over the whole world, [namely], 
 the worshipping of those images, in various 
 manners of worship, one different from the other, 
 the offering of sacrifices, and the bowing down 
 unto the same. 
 
 V. But after another lapse of time, the 
 glorious and awful God came into utter obli- 
 vion both in the conversation and in the minds 
 of all [men] existing, so that they knew Him 
 no more; and in consequence of this, the whole 
 people of the land, the women and the little 
 ones, knew only that image of wood or stone, 
 or that temple [built] of stones, which they 
 were trained from their infancy to bow down 
 unto, to worship, and to swear by the name 
 of. Even the wise men who were among them, 
 as, for instance, their priests and the like men, 
 imagined that there was no other God, except 
 the stars or orbs, for the sake of which, and in 
 the likeness of which, those images were made; 
 but as to the Rock of the Universe — there 
 was no man who comprehended or knew Him, 
 except [a few] individuals [who were then] in the 
 world, as for instance, Enoch, Methuselah, Noah, 
 Shem and Eber ; and in this manner the world 
 was continually performing its revolutions, until 
 ]ic, the pillar of the world, was born, namely, 
 Abraham our fatlicr. 
 
205 
 
 VI. As soon as this mighty' [champion of 
 religion] was weaned, he began to revolve^ in 
 his mind (whilst still a child^), and began to 
 reflect day and night, and to wonder, how it was 
 possible that this orb shonld move* continually, 
 if there was no one who caused -it to move^ 
 But now, who is it that causes it to revolve 
 — it being quite impossible that it should re- 
 volve by itself? — He had however neither teacher, 
 nor any one who could explain the matter to 
 him, but was [on the contrary] plunged, in Ur 
 of the Chaldees, among those foolish worshippers 
 of idols; his Either, his mother, and the whole 
 of the people being worshippers of idols, yea he 
 himself being [then] a worshipper in common 
 with them ; but still his mind was revolving 
 and contemplating", until he arrived" at the way 
 of truth, and became sensible of the line of 
 righteousness, by his own correct reasoning; so 
 
 ^ tlT ]iy^i^ literally : this mighty or powerful [man~\. 
 
 ^ inV"T^ JOJOIti'^ literally : to ramble {go to and fro) with 
 his mind. 
 
 ^ ]tOp ^<^m literally : whilst he [was still~] little. 
 '* y^l^^ literally : lead on, drive 07i. 
 
 ^ TH'ID 'h nM** i^b"\ literally : ajid that there should be 7iu 
 leader to it. 
 
 ^ Y2D) literally : and understanding (i. e. acquiring know- 
 ledge by meditation). 
 
 7 ^''IL^nti^ ly literally : xnlil he reached. 
 
206 
 
 that he knew, that there was but one God, and 
 that it was He who conducted the orb, and 
 who created every thing ; and that among all the 
 beings existing, there was no God except Him. 
 He moreover knew that all [men then in] the 
 world, laboured under an error, and [knew] also 
 that which led them into this error, [namely 
 the error] of worshipping those stars and images, 
 until the truth was lost from their minds. Now 
 Abraham was forty years old when he compre- 
 hended his Creator. 
 
 VII. As soon as he comprehended and knew 
 [Him], he began to raise objections against the 
 men of Ur of the Chaldees, to enter into con- 
 troversy with them, and to say [unto them] : 
 The way in which ye walk, is not the way of 
 truth ; moreover he broke the images, and be- 
 gan to proclaim to the people, that it was only 
 the God of the Universe whom it was right to 
 serve, and that to Him only it was right to 
 bow down, and to offer sacrifices and drink- 
 offerings, to the end that all future generations^ 
 might comprehend Him ; and also that it was 
 right to destroy and break in pieces all images, 
 to the end that the rest of the people might 
 no longer fall, through them, into the same 
 error with those, who imagined that there was no 
 other God beside these. 
 
 1 D''i>?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 }<np^1 it seems that our 
 Author did not translate cbiy ?'i^ the everlasting God, as it is 
 rendered in the authorized English version, but that he ren- 
 dered itj by : the God of the Universe ; agreeably to what he 
 says of Abraham's having preached: IHJ^ m?}^ Dti^ t£?''tt^ 
 D7l)7n 7^7 That there is one God of the whole Uni- 
 verse. And indeed most of the Rabbins agree with our 
 Author in translating d^Vi^ 7^< the God of the Universe. 
 
 ^ inn 7V "17 P;^<"lti/^ literally : and asking him [jjuestions^ 
 ahont his words. 
 
208 
 
 constituted the men of the house of Abraham ; 
 and he (Abraham) planted this great and radical 
 principle in their hearts, and also composed 
 books on this [subject] ; moreover he revealed it 
 to his son Isaac. And then Isaac settled as a 
 teacher and admonisher. Again Isaac revealed 
 it to Jacob, and appointed him a teacher [of 
 the same] ; and so he too settled as a teacher 
 and supporter of all those who joined him. Now 
 Jacob, our father, instructed all his children ; 
 but Levi he set apart and appointed [to be] 
 the head; moreover he established him in an 
 academy, to teach the way of God and how to 
 observe the commandments of Abraham, direct- 
 ing his children that there should never cease 
 [to be] a leader^ from among the sons of Levi, 
 in order that this doctrine- might not be for- 
 gotten. 
 
 X. And thus the thing was continually 
 gaining strength among the children of Jacob, 
 and among those that joined them, so that there 
 grew up in this world a nation who knew the 
 Lord; until the Israelites had been a long 
 time in Egypt, when they began again to ac- 
 quire their (the Egyptians') manners ^ and to 
 worship idols like them; except the tribe of 
 
 ' n^IDD literally: a Governor. 
 
 ^ Du7n literally: the instruction. 
 
 ■'* lIT'tt'yDQ 11^77 literally : to learn from their doings or 
 nctions. 
 
209 
 
 Levi, who persevered in the conimaiidmeiits of 
 the fathers ; so that the trihe of Levi never wor- 
 shipped idols. Indeed the radical principle, which 
 Abraham had planted, was within a little (i. e. 
 well nigh), rooted out, and the children of Ja- 
 cob [had nearly] relapsed' into the error of the 
 generality of men', and their wanderings. 
 
 XI. But because the Lord loved us, and 
 because He [wished to] keep the oath [which 
 He had sworn] unto Abraham, our father, He 
 created Moses, our Rabbi, as well as the Rabbi 
 of all prophets, and sent him [to us]. As soon 
 as Moses, our Rabbi, began to prophesy, and [as 
 soon as] the Lord had chosen Israel for [His] 
 inheritance,wH e crowned them (i. e- the Is rael- 
 ites) with [His] commandments , and revealed 
 i into them the __vKaY of worshipping Him, an d 
 also what oiighttob e the proceedings [agai nst] 
 idol aters, and al l those who fall into their prror^ 
 
 * IpV^ ''^1 Dnnm literally: cmd the children of Jacob 
 \_would kavej come back, or returned. 
 
 ^ O'piyil myLSb literally : to the error of the world. 
 
 ^ DnnnJ< D'^V^t^n '^DI llterally: and all those that err 
 after them. 
 
PRECEPTS RELATING TO REPENTANCE. 
 
 CHAPTER I. 
 
 With regard to all the commandments, 
 which are [contained] in the law, whether they 
 be positive or negative commandments, if a man 
 happen to trespass against any one of them, 
 either presumptuously or through ignorance, he 
 is bound to confess before God, blessed be He ! 
 [at the time] when he repents and turns from 
 his sin ; for it is said ; JVJien a man or woman 
 
 shall commit, ^c Then they shall confess 
 
 their sin which they have clone, (Numb. v. 6, 7). 
 [By] which is [meant] verbal coTifession^ . Now 
 this confession is a jf:>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. 
 
 ^ 13i<np 7D2 instead of being rendered by: in all 
 THINGS that we call, seems to have been rendered by the 
 Rabbins by: at all times that we call. 
 
 ' D''2 v1 literally: and for a multitude. 
 
224 
 
 ultimate [time of] pardon and forgiveness to 
 Israel. Every one is therefore bound to repent 
 and to confess on the day of atonement. And 
 with regard to confessing on the day of atone- 
 ment, we are commanded that it (the confession) 
 should begin on the day preceding that day', 
 and before eating [the evening meal], lest one 
 happen to be choked at the meal, and be- 
 fore he has confessed, (and consequently die 
 without confession). But although one has con- 
 fessed [already] before eating [the evening 
 meal], he ought to confess again in the evening 
 of the night preceding the day [of atonement], 
 and likewise to confess again in the morning 
 prayer ^ additional prayer, oblation prayer, and 
 
 ' DTTl nyD literally : on the eve of the day. 
 
 * nnnti^ rO^T\ the moming prayer, and nn^Q Tw^TS 
 (literally the oblation prayer, but commonly used to denote 
 the afternoon prayer), are enjoined by the Rabbins as the 
 most important prayers, which every one who adheres to their 
 doctrine, is bound to say every day. These two prayers are 
 intended to compensate for the two constant or daily sacrifices, 
 commanded by Moses. 7^*^")^ -Ti^SJl the evening prayer, 
 though also usual amongst the adherents of the Talmudistic 
 doctrine, is not considered of so much importance, not hav- 
 ing been so strictly enjoined. On the sabbath and on festival 
 days, when, besides the two constant sacrifices, additional 
 sacrifices were commanded by Moses, a fourth prayer, which 
 goes under the name of *1D1D VO^Pi the additional prayer, 
 is read; but on the day of atonement, a fifth prayer is further 
 introduced, which is read at sun-set, and which is called 
 n7"'i73 Jw^D the closing prayer ; implying that the gates of 
 heaven are about to be closed. 
 
 The 
 
225 
 
 closing prayer. But now where (i. e. at which 
 part of the prayer), ought the confession to he 
 made? — An individual [ought to confess] after 
 his prayer, and the prayer reader ^ in the midst 
 of his prayer, [namely] at the fourth blessing^ 
 
 X. The confession practised now amongst 
 Israel, is this : Surely we have all of us sin- 
 ned, c^c. ; this being the essence^ of confession. 
 The transgressions which one confesses on one 
 day of atonement, he ought to confess again on 
 the day of atonement following ^ even though 
 he may have been firm" in his repentance 
 [during the whole of the intermediate time] ; 
 for it is said: For I acknowledge my trans- 
 gressions, and my sin is ever before me, 
 (Ps. li. 3). 
 
 XI. Repentance and the day of atonement 
 atone only for transgressions between man and 
 
 The most important part of each of the above-named 
 prayers, is that which is called HIW}} HTiD^ the eighteen 
 [^blessings], and which originated with Ezra and his y*! Jl"'2 
 court of justice. 
 
 ^ mili n''7!i'l literally : and the deputy or messenger of 
 the congregation. See page 16, Note 2. 
 
 * Viz. the fourth blessing of the mti'V HiOti^ eighteen. 
 See last Note but one. 
 
 ^ '•ITin ^jTy literally: the root of confession. 
 
 •^ "l^^? ams^n DVI literally : on the other day of atone- 
 ment. 
 
 7 iniVv:>ni 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<iiD3 IV"* 
 is quoted here, that our Author must have translated it 
 thus: Because in him there is found a (or one) good thing. 
 
 ^ H/H literally : in his heart, 
 
 ^ S3 iiDj pn:i ^S^^^< "^dm^ '•^^m*' ]i ]t^d\d ^n 
 xmni w^^)b i:;n iDi^ ■ ■ ■ ivt:^s m^i i^b^iin ah p^i^n 
 
 " Rabbi Simeon, the son of Jochi says : Though one be 
 a perfectly righteous man all his days, yet if he rebel at the 
 
 end 
 
232 
 
 V. Now in the same way as the good deeds 
 of a man and his wicked deeds are balanced at 
 the hour of his death, so are also the wicked 
 deeds of every one that exists^ in this world, 
 balanced against his good deeds, every year, on 
 the festival of the new year's day. He who is 
 found [to be] a righteous man, is decreed*^ to 
 live, and he who is found [to be] a wicked 
 man, is decreed to die; again to him who is 
 [found to be] an intermediate man, a respite^ is 
 given, until the day of atonement ; if he repent*, 
 
 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 . . . Resh Lakish said : [^this applies] to one 
 who is sorry for [his] former [[good deeds]. 
 
 Bab. Talmud, Treatise Kidushi?i, Section 1. 
 
 ^ U)'y^tl '•J^ID literally : of those that come into the world. 
 
 ^ U'^'rw Dnro Uterally : he is sealed for life. 
 
 ^ im^^ p7ir\ literally : they suspend him, (i. e. a suspension 
 or respite is given unto him). 
 
 b\D "rnh?i DniDJi n^pni bw ^^^^ m^^n ti^sni wnn^^ 
 Dun^: nniDj D^Ti^i D^^3i:a b\i; ^^^^^ DmD:i nyw) 
 n^DDny) n^nn^: om^j d^v^-i W'^nb irhi6 D^XDnrai 
 n^^n :i^^^-)D onrnvi ^^^bn D>^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><T abiv^ 
 -inv msi 5^dS iDiJv yn^nt:^ mtt^N* J^^^? m^io rym^ 
 
234 
 
 he were half innocent and half guilty, (i. e. he 
 ought to consider the amount of his good deeds 
 as coming up precisely to that of his wicked 
 deeds), and also [to look] upon the whole world 
 as though it were half innocent and half guilty, 
 
 hj^ont^r n^n^ ^?:o^ ':'u::;i ny^n nno ins^ ins^ ^^:o"lm 
 -)a^^< ]'\};d\d ^i-in i'i);bii ^11 ninn mm:o i:dd i2i^ 
 rviy ^2^'\ -^^^^ pi: T'n^m iin n^^^ ]n3 n'^i^^n^r ••s'? 
 
 nj^i 10:^^^ nj< yn^n::; i':' '•in' nm^ ht'Iv "inv riD? ^^b 
 nniQ iai<^ ^^^^ stoini iDi^^v nnn «i3^ ab^n '^d 
 b:iD^ ^2DD 12?^ ni ^^t:^::' •'Tn** j^dh ':'>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 i<Q>n 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<nn nbiyn ^22D literally : of the children of the tvorld 
 that is to come. 
 
 * niWr^n •'^Sl l^r^^ -im l'? yi^^ literally: /or thou 
 hast {i. e. thou canst shoiv) nothing that stands before [that can 
 resist) repetitajice. 
 
249 
 
 one were to deny the radical principle all his 
 life\ still if he repent at the end^ he has a 
 share in the [blessings of the] world that is 
 to come; for it is said: Peace, Peace to {him 
 that is] Jar off, and to [him that is] near', 
 saith the Lord; and I will heal him, (Isai. 
 Ivii. 19). 
 
 XXV. [Indeed] all wicked men, sinners, 
 transgressors, and the like, if they turn but 
 with repentance, whether publickly or secretly'', 
 are accepted ; for it is said, '^Retmm, ye back- 
 sliding- children, (Jer. iii. 22.) ; [meaning that] 
 although one be still [considered by others as] 
 a backslider, (since behold! he has only turned 
 secretly and not publickly), he is yet accepted 
 in consequence of [his] repentance. 
 
 ■' rD> 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^<Q ni^n^l in^DV T\^ ^^^ l^in S^bl Yc shall not there- 
 fore oppress one another ; hut thou shalt fear thy God; and this 
 the Rabbins apply to oppressive or fraudulent words, as Rahhi 
 Solomon Jarchi says: Dnil n^^2^^< b^l Ttin ]^^D "Here 
 Fthe law] warns against oppressive or fraudulent words ;" 
 observing at the same time, that whenever a moral command- 
 ment is enjoined by the law, respecting things not con7iected 
 with any positive act, but such as rest with the heart alone, 
 and which none but He can know who searches the heart of 
 man, (as is the case with oppressive and fraudulent words), 
 the commandment is always accompanied by the awful pre- 
 cept: But thou shalt fear thy God. 
 
PRECEPTS RELATING TO REPENTANCE. 
 
 CHAPTER VIII. 
 
 The good which is laid up for the righte- 
 ous, consists in the life of the world that is 
 to come ; a life, free from death"' ; and a good, 
 free from evil'. This is that which is written 
 in the law : That it may he well with thee, 
 and [that^ thou mayest prolong [thy^ days, 
 (Deut. xxii. 7). By tradition they (the sages) 
 taught [thus] : ^ That it may he well with thee 
 
 ^ ]n^y JlID X'i^'^ literally : with which there is no death. 
 * nyi npV Pl^^ti^ llterally : with which there is no evil. 
 
 ^ nnn^tr m^ici miiD b^ i^ ]^^^ -idij^ 2pT ^21 
 n'^ibn D^n^rr n^^nn y^w m^^i n-oa^ ]r\D^ n-nm 
 it:^'' ]]:d^) ya^ ])yi^^ ])!J2b n^n2 Dsn :l^^ lu^n ni 
 nn u^D^ n2*^Km i? y^^^ ]);d7 a^n^ ]pn mb''::?! 1^ 
 r\'^'2b nb;;i mVnj ^b >«am nn^i'? nbv vni<? h -idk::; 
 ]yn ^\^^ ^22 imina D^nn n^^ bi:)^) ui^n ni^ rhm 
 
 ibiDtt; Dbiyb T»D^ lon^^^ ]v^b m^ ibiD^r dSv^ i"? id^"* 
 
 " Rabbi Jacob says : There is no commandment written in 
 the law, the reward of which, being mentioned along with it, 
 
 does 
 
294 
 
 — in that world which is altogether good; and 
 [that] thou mayest prolong \thy\ days — in that 
 world which [is to endure] very long, (i. e. which 
 is to last for ever); meaning, the world that 
 is to come. 
 
 II. Now the reward of the righteous, con- 
 sists in this, [namely], that they are to attain 
 unto that bliss \ and that they are to exist in 
 that good (happiness) ; again the retribution 
 [which awaits] the wicked, consists in this, 
 [namely], that they are not to attain unto that 
 life, but that they are to be cut off and die. 
 Moreover he who does not attain unto that life, 
 
 does not allude to the resurrection of the dead. On [the svxb- 
 ject of] honouring [^our] fathers and mothers it is written : 
 That thy days may he prolonged, and that it may go well with 
 thee, (Deut. v. l6). Again on [[the subject of] letting the 
 dam go from its nest, it is also written : That it may he well 
 with thee, and \J.haf\ thou mayest prolong \_thy~\ days, (Deut. 
 xxii. 7). Now behold ! [^suppose] one, to whom his father 
 were to say : Ascend that tower, and fetch down some pigeons 
 for me; actually ascends the tower, lets the dam go, and 
 takes the young, (and consequently in thus obeying his 
 father's command, and at the same time letting the dam go, 
 fulfils two commandments, to each of which, the promised 
 reward of happiness and longevity is attached) ; yet on his 
 descending [[from the tower], he falls down and dies — where 
 then are this man's happy days ? Or where is this man's pro- 
 longation of days? — But [the fact is that the true meaning of 
 the text is this] : that it may go well with thee — in that world 
 which is altogether good; that thy days may he prolonged — 
 in that world which is [to endure] very long. 
 
 Bah. Talmud, Treatise Kidushiv, Section 1. 
 
 ' n? DV")3^ literally : to that sweet or delight. 
 
295 
 
 is [said to be] a dead man, who is never to 
 live again, seeing that he is to be cut off, in 
 consequence of his wickedness, and perish like 
 a beast. Now this is the [nature of the] cut- 
 ting off recorded in the law, when it says: 
 {^"•nn ^liT\ JiiDn mnn That soul shall utterly 
 he cut off, (Numb. xv. 31.); (literally: that soul 
 SHALL BE CUT OFF TO BE CUT off). By tra- 
 dition they (the sages) taught [thus] : nnDH"' to 
 BE CUT OFF, [implies] from this world; TrOTS 
 THOU SHALT BE CUT OFF, [implies], froM the 
 ivorld that is to come; by which it was meant, 
 that the soul, after parting with the body in 
 this world, is not to attain unto the life of the 
 world that is to come, but is to be cut off even 
 from the world that is to come, 
 
 III. With regard to the world that is to 
 come, in it there is neither body nor frame, 
 but the souls only of the righteous [exist in it] 
 without the body, just the same as the minis- 
 tering angels'^. Now since in it there are no 
 frames (bodies), neither can there be in it either 
 eating or drinking, nor any other of those things 
 which the bodies of men stand in need of in 
 
 ^^n'•py ^1-1 nm ^?n^ [That soul] slmll be cut off to be cut 
 off, (shall utterly be cut off)— [here} THyi to be cut off, 
 [implies] from this world ; Jl"lDil shall be cut off, [implies] 
 from the world that is to come; these are the words of 
 Rabbi Ekivah. — Bab. Talmud, Treatise Sanhedrin, Section 11. 
 ^ See page 118, Note 1. 
 
296 
 
 this world; nor can there belong to it any one 
 of the things belonging to bodies in this world, 
 as, for instance, sitting, standing, sleep, death, 
 melancholy, laughter, or the like. Thus the 
 sages of old said: ^In the world that is to come 
 there is neither eating, nor drinking, nor sexual 
 intercourse ; but [there] the righteous sit with 
 their crowns on their heads, delighting in the 
 shining [glory] of the Shech'mah. 
 
 IV. Behold! this clearly proves^ that there 
 can be no corporeal existence there, seeing that 
 
 ' ^{n^ d'?iv n\r\ nbi^^ i^b yr\ n^Dian i!hT\i:> 
 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<il2 creatures, people, or men in general. 
 
 ni^litl "'"121 worldly matters, or concerns. 
 
 nviin nm b^ -IX^^T p. 67, X, and all 
 other worldly concerns. 
 
 Tlti'l r. 72'^ for the sake of, in order that, to the end that. 
 
 n^lL^V rt^nii\D b^i::ri p. 70, 1, in order that I may 
 be a rich man. 
 
 (17^7^2 r. 7^2 the Virg'm, (a sign of the Zodiac). 
 
 *'-\'y r. rriJ the A7rf, (a sign of the Zodiac). 
 
 1J in the midst, within. 
 
 1J2 Dnn [^there is] something Qwrong, sus- 
 picious, or unaccountable] in it. 
 
 i:i Dmi "h m^ r\M^n nn p. 17, J\ and [as 
 
 to] this sign — there may be something [wrong] 
 in it. 
 
 □7IJ substance, matter, mass; figuratively: an uninformed 
 man. 
 
 ntJ to decree, determine. 
 ' 1- a decree, or ordinance. 
 
 or .-no' 
 
 rnD'*^'^ r. D^} troops, a host or army. 
 
 TJ resemblance, affinity, similarity, sameness. 
 
 )b^} ^32 b2 by ]n2 nbi;n2'^ p. 17, 2\ whereby 
 he was exalted above all men of his similarity, (i. e. 
 men of his sort). 
 
 "^^73 r. 77J wheel or orb. 
 
327 
 
 7jbji r. 77J to roll, turn, revolve, perform, revolutions. 
 
 l7J skin, peel. 
 
 Pi)7^ r. n^J captivity, emigration, transmigration. 
 
 1D^ to complete, make perfect, resolve, or determine. 
 
 in\X\ literally : and completing Qthe sentence], 
 stands for : et ccelera. 
 
 j_ r r. WJ or n3J disgrace. 
 
 niDJ r. DDJ loftiness, haughtiness. 
 D"1J to cause, effect, bring on. 
 
 1 
 
 I enouffh, sufficient, 
 or nj ^ 
 
 :DyiD -121 lb''2J< T"!^ p. 25, 3, for whom even a 
 little (trifling) thing is enough. 
 
 "•i^lQ "^DV p. 24, ^ more than is enough (i. e. more 
 than necessary). 
 
 121 word, matter. 
 
 DmD>^ 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 ''><DT 
 innocent, or mD2 free, acquitted). 
 
 l^^n V^im ^J<3r )'')iri ^^^^3 p. 49, r, as if he were 
 half innocent and half guilty. 
 
 l"'''n r. inn to be doomed, or sentenced, to deserve (pu- 
 nishment), to owe, to be bound in duty. 
 
 m^ l'''»n p. 21, 1, he is doomed to cutting off, (de- 
 serves to be cut off). 
 
 ^b y'Ti i^in^ HD p. 43, J, that which he owes him. 
 
 ]ni )m^ JM3n^ din* n"'^m p. 27, N\ and a man 
 is bound to lead (guide) himself in them. 
 
 tlpwT] r. ptri division. 
 
 (17 vH r. 77n, revolution, returning motion, circuit. 
 
 nbvn "inn turning in circuit 
 
 nb'bn )nnn oniin b:: p. 12, :d, all things are 
 
 turning in a cirduit, i. e. are performing revolutions. 
 p7n to share, divide. 
 p7n to dispute, contradict or dissent from, (construed with 
 
 riDn r. D^n the sun. 
 
 ■"lIDn r. ICn hard, serious, grave, important, (in contra- 
 distinction to bp light, slight). 
 
332 
 
 niT'Dn r. "?Dn piety. 
 
 mpn r. Ipn searching, examining, examination, investi- 
 gation. 
 
 Ttt^n suspicion. 
 
 lli^n to suspect- 
 
 ']r\n to cut ; figuratively : to decide (a dispute or legal case)« 
 
 CO 
 
 yilJD nature, natural quality or propensity. 
 
 T"'D r. 7lQ to walk, promenade. 
 
 n2'»J0 r. C^itO or P|JD3 a drop. 
 
 TVD r. K7D the Ram (a sign of the Zodiac). 
 
 rryiD to err, mistake, go astray. 
 
 m^^IO r. n)7ID error, mistake. 
 
 t^lSJO r. tJ^SD a fool, simpleton. 
 
 72JD to labour, toil, take pains with, or take care of, (in the 
 Piel and Niphal conjugations). 
 
 111^ to drive or push away, to expel. 
 
 TntO r. IID busy, occupied, engaged in, taken up with, 
 troubled with. 
 
 TntO DlKty ]D]ytD p. 68, J, for at the time when a 
 man is troubled with. 
 
 ^ItD to tear in pieces; figuratively: to disturb, trouble^, 
 disquiet. Confound or perplex. 
 
 5m^ r. ;?T known. 
 
 yiTl it is evident. 
 
 ~)ptt7 KU2 i^)n^ i?1Tl p. 22, 2, it is evident that 
 he is a false prophet. 
 
 i*lD DV a festival day 
 
333 
 
 liT)'' r, iri"* more. 
 
 "iriVi exceedingly. 
 
 invn nil b^^D n^TV) p. Q6, n, and become ex- 
 ceedingly humble-minded. 
 ITV to dedicate, devote, (in the Piel conjugation). 
 T'lT' r. ITV a single person, an individual, (in contradis- 
 tinction to Wyi a multitude). 
 TIIT'' r. ITV Unity. 
 'P13'' r. "^D"* it is possible [that thou mayest think] ; perhaps 
 Qthou mayest think] ; commonly followed by DDbH 
 1^"l7 which see. 
 IID^ r. ID^ ground, foundation, element. 
 
 D^IID^ r. ID"* chastisement, afflictions, calamity, tribulation, 
 
 bodily pain. 
 ni''It'^ r. 2'^'' an academy. 
 W)Jy' !'• U^rV an insect, small fly or gnat. 
 
 ]^?D here. 
 
 ' • -VJ ]S^3D hence \jwe know or derive] that. . . 
 
 bj^-ii:^"» r\ii uh::rh ivi^m I^^DD p. 34, \ hence 
 
 ^we know] that it is not lawful to put an Israelite 
 to shame. 
 WI'D to hide, conceal. 
 \\^D r. I") J such as, just as, for instance. 
 
 niD^ ""JI^E) ir^ii^tD ]i:i3 p. 23, ^, for instance if he 
 were to say : Such and such a person will die. 
 *Tn2 globe, sphere, 
 n^ r. "'1 that, so that, in order that, to the end that. 
 
 ]VD12 rrms* inna^ i<b^ nS p, 66, \ in order 
 that they might not lessen (underrate, undervalue) it 
 by the comparison. 
 
 lb ^Dm m^* nm^"^ dk "^D^?3tt^ hd p. 19, i. so that 
 
 Ave should say : If he perform a sign, we will hearken 
 unto him. 
 
334 
 
 1D1D a star oi* planet, especially the planet called Mer- 
 cury. 
 
 \0 to prepare, direct, incline, lean towards, intend. 
 
 ]''ti'12''3 r. IL^23 fervent supplications and prayers, such as 
 come from the depth of the heart, and therefore 
 are most efficacious to move Him, to whom they 
 are offered, to mercy. 
 
 )')"'D r. \0 after that, since, because that. 
 
 ^}1^ ]yD IT'^I p. 55, K, and since this is so, and 
 now this being so. 
 
 •1 ^?^^0 r. J^^"* \_xh\s as well] as that which goes on the 
 same footing or principle, (which is similar to it) ; 
 and the like. 
 
 ]T^1 i^IiVDI p. 3, T, and those that are similar to 
 them, (and the like). 
 
 -bbn Dnni ^^2V^^ p. 2, n, and other words 
 
 (expressions) like these. 
 
 liiO (for Tl ^7P^?D after which manner.^) how.^ how 
 so ? what ? what instance can you show ? how 
 for instance ? give me an instance. 
 
 Dn rw^ ^rr^m ^d it^ p. 31, t, how so.> 
 
 (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 J<?3rF they derive pleasure, enjoy, delight 
 in. 
 
 n3^3ti^n V?D l''3n3l p. 64, J, and they delight in 
 the brightness (shining glory) of the Shechinah. 
 
 JlJli (from nJ3 to shine or sparkle), the planet Venus. 
 
 n)3 easy, easily, readily. 
 
 'Oy^lD m3 p. 26, 1, easily provoked. 
 
 pt3 damage, injury, hurt, harm, disadvantage. 
 
 ntD3 to bend, incline. 
 
 mab ntD13 literally: turned to die (to death); 
 an idiom used by the Rabbins to denote the being 
 at the point of death. 
 
 illD"? n:013 ^<^^ -bi^^ p. 61, 2, as if he were 
 at the point of death. 
 
344 
 
 '7')D3 r. "|XD3 low, depressed, dejected, humble. 
 
 HDIDi Dnm p. 35, T, and their spirits (minds) 
 \ja.i'e'} low (dejected). 
 
 J*JiJDJ r. i^)lD literally : found, i. e. a being found or ex- 
 isting, an existing being. 
 
 i^2iD3 (as an adverb) consequently, hence we perceive; 
 literally : it is found [[out^ ; i. e. it has been found 
 out (by means of reasoning or arguments). 
 
 "iD^iV J^^* f'Dsn Nin i^^Min n? k^^dd p. 56, j, 
 
 consequently this sinner has destroyed (ruined) 
 
 himself. 
 
 "^DMi Di^^iD^ p. 19, 1, hence thou [[mayest] say; 
 
 hence we perceive, hence we say. 
 
 n7''i^3 r. 7^3 the closing prayer. See page 224, Note 2. 
 
 TlilJl^ r. "11^ literally : it has been made clear, i. e. it has 
 been clearly proved, demonstrated. 
 
 "llin^ti^ \\^'y\ p. 3, y^ , and since it has been made 
 clear, i. e. since it has been clearly proved, demon- 
 strated. 
 
 HT*'n3 r. irr* he was alone. 
 
 nny in^^ni ]U -|^^^bl p. 45, ^?, literaUy: and 
 after a time he was alone with her, i. e. he happened 
 to have a private meeting with her. 
 
 ^^ 
 
 -)1D 
 
 ( 
 
 Dr 
 
 D^2S 
 
 11D. 
 
 
 P)JD 
 
 
 :i^^D 
 
 
 ^>D 
 
 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 ^<b^? p. is, i, but his 
 
 mind Qbeing] constantly turned (directed) upwards 
 (on high). 
 
 D''3S r. D32 inward, within. 
 
 • • ■ D D''327 beyond that which is within. 
 
 \''in r\lWD D^22^ p. 26, :D, beyond that which 
 is within the line of justice, i. e. more even than 
 what the line of justice would require. 
 IDS to destroy, ruin, corrupt, perish. (Hence IDSH de- 
 struction, ruin). 
 
 p1D2 r. pD2 a verse, text or passage of Scripture. 
 pD2 to cease, stop. (Hence pD2n cessation). 
 D'*Dy2 r. D>^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<?U! not for the 
 sake of the thing itself). See p. 319, Note 4. 
 
 . . .^^ • • -Ji; Dti^D in the same way as . . . so. . . ; just 
 as. . . so. . . 
 
 in:: xin id ib.vD 2wb Dit< y^'w u^^ 
 
 1^ U;^^ my-) r\)^12 m^rh p. 61, :i, in the same 
 way as a man ought to turn from these, so ought he 
 also to search into the wicked dispositions which he 
 has. 
 
 i^n^ perhaps, perchance, peradventure. 
 
 J^D^? n^i^ i^D\:f p. 24, :D, perhaps it is not true. 
 
 nyi^li^ r. yOtJ/ literally: hearing, hearsay; denotes: fame, re- 
 port, rumour. 
 
 ni?"lDiyn ""SD literally : hi/ the mouth {word) of report ; 
 is a phrase which answ ers to the English : % way of 
 tradition. 
 
 nVIOli^n ••SD ••• IJIO^ pi p. 21, l, and so we 
 have learned ... by tradition. 
 
 JDDti/ to step aside, steal away, escape; figuratively: to seek 
 evasions, to decline or refuse under some pretence or 
 other. 
 
 VDtt? a little, a very little. 
 
 inrr P yD^ ^m^^ ITI^^T P- 7, V, and they make 
 known to him very little of the matter. 
 
355 
 
 tyjStt? to wait on, serve, attend ; (hence W!^W a ser- 
 vant, attendant, waiter). 
 
 W!2\D to use, make use of, (in the Hithpacl conju- 
 gation). 
 
 ^ntyii Y. JlDli^ excommunication, anathema. 
 
 TyiW to read, learn, teach, instruct. 
 
 n3iy to change, alter, vary, (hence ''132/ change, 
 alteration). 
 
 niJltt^D different, unlike, diverse. 
 
 ITD mi^TD in p. 25, ^?, and this [one is] 
 different from that [one]. 
 
 ■•l^ti^ r. T^'W change, alteration. 
 
 mj^ti/ r. '^1'^^ servitude, bondage, submission, sub- 
 jugation. 
 
 ni^Ci^ literally : hour ; frequently stands for : time. 
 
 '\r\'^VJ'2 literally: in his hour; stands for: at 
 this very hour, immediately. 
 
 IJlVti'l mD> 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 ^^<n^ p. 52, :i, he who 
 
 sees his son going (proceeding) to ill manners; 
 i. e. being on the point of becoming corrupt. 
 
 r. 2W repentance, penitence, conversion. 
 
 n;nii/r^ b)}2 a penitent, convert. 
 
358 
 
 nntyD r. ^W answer, response. Also the opposing one's 
 opinion by arguments, objection. 
 
 miliyn y^WTw literally : to return answers ; i. e. to 
 oppose one's opinion by arguments, to raise objections. 
 
 mni:^r» l''::;rT^ bTinn p. 41, ?, he began to raise 
 objections. 
 
 WD^r\ r. WDW sexual intercourse. 
 
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