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 CHOICE EXAMPLES OF BOOK ILLUMINATION. 
 
 Fac-similes from Illuminated Manuscripts and Illustrated Books 
 of Early Date. 
 
 
 1.ATT1J-: BJ-Tiri-EN THE IDCMJ-AXS AND 
 JEIVS. 
 
 l-'rcm " L Histoirc de Josephus," printed on vellum at Pan , rjjo, 
 illuminated like a manuscript. 
 
 This is a characteristic illustration of the anachronisms into which the miniatur- 
 ists of the Middle Ages constantly fell it may be said With open eyes. The idea 
 of Palestinian peoples, 100 years or more before Christ, lighting in the garb of mail- 
 clad knights of the fourteenth and fifteenth centuries is quaint in the extreme. 1 h<- 
 oi the architectural border in gold seen here belongs rightly to the later dec- 
 ades of the fifteenth century, and was initiated by the lavishness of the Burgundo- 
 Flemish artists, who at this period ranked as second to none. This plate offers a 
 '. example of the art of the time. 

 
 EBR W 
 
 MATURE 
 
 COMPRISING 
 
 TALMUDIC TREATISES, HEBREW MELODIES 
 
 AND 
 THE KABBALAH UNVEILED 
 
 WITH A SPECIAL INTRODUCTION BY 
 
 EPIPHANIUS WILSON, A.M. 
 
 JJCC^JCC^ljL ) LC j)X ^COX^y
 
 COPYRIGHT, 1901, 
 BY THE COLONIAL PRESS
 
 SPECIAL INTRODUCTION 
 
 HEBREW literature contains some of the most profound 
 and most influential productions of the human spirit. 
 It constitutes a potent factor in modern civilization, 
 and possesses merits which place it far above most other liter- 
 atures of the world. The common salutation of the Hebrew is 
 " Peace," while that of the Greeks is " Grace," and that of the 
 Romans, " Safety." The Greek sought after grace, or intellec- 
 tual and bodily perfection, and the power of artistic accomplish- 
 ment. The Roman's ideal was strength and security of life and 
 property. The Hebrew sought after peace, peace in the heart, as 
 founded on a sense of Jehovah's good providence, and a moral 
 conformity in conduct to His revealed will. While the Greek 
 in art, literature, and even in morals, made beauty his standard, 
 the Roman stood for power, domination and law, and the He- 
 brew for religion. The Hebrew, indeed, introduced into Europe 
 the first clear conception of religion, as implied in monotheism, 
 and a rigidly defined moral law, founded upon the will of 
 Jehovah. The basis of morals among the Latins was political, 
 among the Greeks aesthetic, and among the Hebrews it was the 
 revealed will of Jehovah. 
 
 While the most important remains of Hebrew literature are 
 comprised in the Scriptures known to us as the Bible, there ex- 
 ists also a voluminous mass of Hebrew writings which are not 
 included in the sacred canon. These writings are of supreme 
 importance and value, and the selections which we have made 
 from them in the present volume give a good idea of their in- 
 terest, beauty, and subtlety of thought. 
 
 From the very beginning of their history the Hebrews were 
 a deeply poetic race. They were fully alive to the beauties of ex- 
 ternal nature, and no national poetry contains more vivid 
 descriptions of the sea, sky, and the panorama of forest, stream 
 and mountain, peopled by the varied activities of animated 
 
 iii
 
 iv SPECIAL INTRODUCTION 
 
 nature. The songs of Zion glow with poetic enthusiasm, but 
 their principal characteristic is their intense earnestness. They 
 are no idle lays of love and wine or warlike triumph. They 
 depict the joy of existence as dependent upon the smile and 
 favor of Jehovah, and all the happiness, plenty, victory and 
 success of life are attributed, without hesitation, to nothing else 
 but " the loving-kindness of the Lord." Yet this religious 
 fervor becomes the basis of sublimity, pathos, and picturesque- 
 ness, such as can seldom be approached even by the finest pro- 
 ductions of the Attic muse. 
 
 But the Hebrews were also philosophers, and if they never 
 attained to what we may call the nettete et clarte of the Greek 
 metaphysician, they excelled all other thinkers in the boldness 
 and profound spirituality of their philosophical mysticism. In 
 proof of this assertion we may point to that body of writings 
 known as the Kabbalah. 
 
 The word " Kabbalah " means " doctrine received by oral 
 tradition," and is applied to these remains to distinguish them 
 from the canonical Hebrew Scriptures, which were written 
 by " the Finger of Jehovah." Hebrew speculation attempts in 
 the Kabbalah to give a philosophical or theosophistic basis to 
 Hebrew belief, while at the same time it supplements the doc- 
 trines of the Old Testament. For instance, it is a disputed point 
 whether the immortality of the soul is taught in the Hebrew 
 canon, but in the Kabbalah it is taken for granted, and a com- 
 plete and consistent psychology is propounded, in which is 
 included the Oriental theory of metempsychosis. This account 
 of the human soul, as distinct from the human body, treats of 
 the origin and eternal destiny of man's immortal part. On the 
 other hand God and Nature, and the connection between the 
 Creator and the creation, are most exactly treated of in detail. 
 God is the En-Soph, the boundless One, as in modern philosophy 
 God is the Absolute. He manifests Himself in the ten Sephiroth, 
 or intelligences. It would be easy on this point to show Dante's 
 indebtedness to the Kabbalah in his description of the various 
 heavens of his Paradise. These intelligences control, in groups 
 of three, the three worlds of intellect, of soul, and of matter. 
 The tenth of the Sephiroth is called Kingdom, i.e., the personal 
 Deity, as seen in the workings of Providence, with which con- 
 ception we may compare Dante's description of Fortune, in the
 
 SPECIAL INTRODUCTION v 
 
 seventh book of the " Inferno." This last of the Sephiroth is 
 manifested visibly in the Shekinah. This is the barest and 
 baldest outline of the main features in this famous system. 
 
 The rise of Kabbalism is not very clearly known as regards 
 authorship and date ; it is in turn, by different Jewish writers, 
 ascribed to Adam, Abraham, Moses and Ezra ; but doubtless the 
 work is an aggregation of successive writings, and some critics 
 believe that it was not compiled before the Middle Ages, i.e., in 
 the centuries between the conquest of Gaul by the Franks and 
 the period following the death of Dante. 
 
 There can be no doubt that the Kabbalah contains the ripest 
 fruit of spiritual and mystical speculation which the Jewish 
 world produced on subjects which had hitherto been obscured by 
 the gross anthropomorphism of such men as Maimonides and 
 his school. We can understand the revolt of the devout Hebrew 
 mind from traditions like those which represented Jehovah as 
 wearing a phylactery, and as descending to earth for the purpose 
 of taking a razor and shaving the head and beard of Sen- 
 nacherib. The theory of the Sephiroth was at least a noble 
 and truly reverent guess at the mode of God's immanence in 
 nature. This conception won the favor of Christian philos- 
 ophers in the Middle Ages, and, indeed, was adopted or adapted 
 by the angelic Doctor Aquinas himself, the foremost of ecclesi- 
 astical and scholastic metaphysicians. The psychology of the 
 Kabbalah, even its treatment of the soul's preexistence before 
 union with the body, found many advocates among Gentile 
 and even Christian philosophers. 
 
 We are therefore led to the conclusion that the Kabbalah is 
 by far the most exalted, the most profound and the most inter- 
 esting of all that mass of traditional literature which comprises, 
 among other writings, such remains as the Targums and the 
 Talmud. 
 
 A study of Hebrew literature would indeed be incomplete 
 unless it included the Talmud. 
 
 " Talmud " in Hebrew means " Doctrine," and this strange 
 work must be looked upon as a practical handbook, intended 
 for the Jews who, after the downfall of Jerusalem and the Dis- 
 persion, found that most of the Law had to be adjusted to new 
 circumstances, in which the institution of sacrifices and pro- 
 pitiatory offerings had been practically abolished. The Talmud
 
 vi SPECIAL INTRODUCTION 
 
 contains the decisions of Jewish doctors of many generations 
 on almost every single question which might puzzle the con- 
 science of a punctilious Jew in keeping the Law under the 
 altered conditions of the nation. The basis of the Talmud is the 
 Mishna, i.e., an explanation of the text of the Mosaic laws, and 
 their application to new cases and circumstances. The Mishna 
 has been well described by the illustrious Spanish Jew, Mai- 
 monides, who in the twelfth century published it at Cordova, 
 with a preface, in which he says : " From Moses, our teacher, 
 to our holy rabbi, no one has united in a single body of doctrine 
 what was publicly taught as the oral law ; but in every gener- 
 ation, the chief of the tribunal, or the prophet of his day, made 
 memoranda of what he had heard from his predecessors and 
 instructors, and communicated it orally to the people. In like 
 manner each individual committed to writing, for his own use 
 and according to the degree of his ability, the oral laws and 
 the information he had received respecting the interpretation 
 of the Bible, with the various decisions that had been pro- 
 nounced in every age and sanctified by the authority of the great 
 tribunal. Such was the form of proceeding until the coming 
 of our Rabbi the Holy, who first collected all the traditions, the 
 judgments, the sentences, and the expositions of the law, 
 heard by Moses, our master, and taught in each generation." 
 The Mishna itself in turn became the subject of a series of 
 comments and elucidations, which formed what was called the 
 Gemara. The text of the original Hebrew scripture was aban- 
 doned, and a new crop of casuistical quibbles, opinions and 
 decisions rose like mushrooms upon the text of the Mishna, and 
 from the combination of text and Gemaraic commentary was 
 formed that odd, rambling, and sometimes perplexing work, 
 " wonderful monument of human industry, human wisdom 
 and human folly," which we know as the Talmud. The book 
 is compounded of all materials, an encyclopaedia of history, an- 
 tiquities and chronology, a story book, a code of laws and con- 
 duct, a manual of ethics, a treatise on astronomy, and a medical 
 handbook; sometimes indelicate, sometimes irreverent, but al- 
 ways completely and persistently in earnest. Its trifling frivol- 
 ity, its curious prying into topics which were better left alone, 
 the occasional beauty of its spiritual and imaginative fancies, 
 make it one of the most remarkable books that human wit and 
 human industry have ever compiled.
 
 SPECIAL INTRODUCTION vii 
 
 The selections which we print in this volume are from the 
 Mishna, and form part of the Sedarim, or orders ; in them are 
 given minute directions as to the ceremonial practice of the 
 Jewish religion. 
 
 The treatise on " Blessings " speaks of daily prayers and 
 thanksgiving. It is most minute in prescribing the position of 
 the body, and how the voice is to be used in prayer. It 
 specifies the prayers to be said on seeing signs and wonders, 
 on building a house, on entering or leaving a city ; and how to 
 speak the name of God in social salutations. That on the 
 " Sabbatical Year " is a discourse on agriculture from a re- 
 ligious point of view. The Sabbatical year among the He- 
 brews was every seventh year, in which the land was to be 
 left fallow and uncultivated, and all debts were to be remitted 
 or outlawed. Provision is made in this section for doing cer- 
 tain necessary work, such as picking and using fruits which 
 may have grown without cultivation during the Sabbatical 
 year, with some notes on manuring the fields, pruning trees and 
 pulling down walls. Very interesting is the section which deals 
 with " The Sabbath Day." The most minute and exhaustive 
 account is given of what may and what may not be done on the 
 seventh day. 
 
 The treatise on " The Day of Atonement " deals with the 
 preparation and deportment of the high-priest on that day. 
 That on " The Passover " treats of the Lamb to be sacrificed, 
 of the search for leaven, so that none be found in the house, and 
 of all the details of the festival. " Measurements " is an in- 
 teresting and valuable account of the dimensions of the Temple 
 at Jerusalem. " The Tabernacle " deals with the ritual wor- 
 ship of the Jews under the new conditions of their exile from 
 Palestine. 
 
 All of these treatises show the vitality of Jewish relig- 
 ion in Europe, under the most adverse circumstances, and 
 illustrate the place which the Talmud must have occupied in 
 Jewish history, as supplying a religious literature and a code of 
 ritual and worship which kept Judaism united, even when it had 
 become banished and dissociated from Palestine, Jerusalem, and 
 the Temple. . /
 
 CONTENTS 
 
 THE TALMUD : PACK 
 
 On Blessings 43 
 
 On the Sabbatical Year 55 
 
 On the Sabbath 75 
 
 On the Passover 86 
 
 On the Day of Atonement 108 
 
 On Tabernacles 1 24 
 
 On the New Year 136 
 
 On Fasting 145 
 
 The Feast Offering 155 
 
 The Sanhedrin 161 
 
 On Idolatry 186 
 
 The Fathers 199 
 
 The Daily Sacrifice 221 
 
 On Measurements of Temple 233 
 
 The Tabernacle 244 
 
 The Red Heifer 267 
 
 On Hands 290 
 
 THE KABBALAH UNVEILED : 
 
 The Lesser Holy Assembly 301 
 
 HEBREW MELODIES : 
 
 Ode to Zion 365 
 
 " God ! Whom Shall I Compare to Thee ? " 367 
 
 Servant of God 369 
 
 My King 371 
 
 To the Soul 372 
 
 Sabbath Hymn 373 
 
 O Sleeper ! Wake, Arise 374 
 
 The Land of Peace 376 
 
 The Heart's Desire 377 
 
 O Soul with Storms Beset 378 
 
 Sanctification 380 
 
 Hymn of Praise 383 
 
 Passover Hymn 384 
 
 ix
 
 * CONTENTS 
 
 HEBREW MELODIES Continued PACE 
 
 Morning Prayer 385 
 
 Judgment and Mercy 386 
 
 Grace After Meals 387 
 
 Lord of the Universe 388 
 
 Hymn for Conclusion of Sabbath 389 
 
 God and Man 390 
 
 Hymn for Tabernacles 392 
 
 Hymn for Pentecost 393 
 
 Hymn of Glory 393 
 
 Hymn of Unity 395 
 
 Penitential Prayers 397 
 
 The Livine God We Praise 399
 
 ILLUSTRATIONS 
 
 FACING PACK 
 
 BATTLE BETWEEN THE IDUMEANS AND JEWS . rnmtufitct 
 Fac-simile illumination of the Sixteenth Century 
 
 FIRST MOURNERS ......... xii 
 
 Photogravure from the original painting by William Adolfe 
 Bouguereau 
 
 PAGE FROM POPE GREGORY'S " REFLECTIONS ON JOB " . 298 
 Fac-simile manuscript of the Thirteenth Century 
 
 PAGE FROM A HEBREW BIBLE ...... 362 
 
 Fac-simile manuscript of the Tenth Century
 
 FAMOUS PAlNThNGS F,ROM THE PARIS SALON. 
 
 FIRST MOURNERS. 
 
 Photogravure from the original painting fy U/il!iam Adolfe Bouguerean, ex- 
 hibited in the Paris Salon of /888.
 
 SELECTIONS FROM THE TALMUD 
 
 [Translated by Joseph Barclay, LL.D.]
 
 TRANSLATOR'S INTRODUCTION 
 
 THE Talmud (teaching) comprises the Mishna and the 
 Gemara. The Mishna (" learning " or " second law ") 
 was, according to Jewish tradition, delivered to Moses 
 on Mount Sinai. " Rabbi Levi, the son of Chama, says, Rabbi 
 Simon, the son of Lakish, says, what is that which is writ- 
 ten, ' I will give thee tables of stone, and a law and command- 
 ments which I have written, that thou mayest teach them ' ? * 
 The Tables are the ten commandments ; the Law is the writ- 
 ten law ; and the commandment is the Mishna ; ' which I have 
 written ' means the prophets and sacred writings ; ' that thou 
 mayest teach them ' means the Gemara. It teaches us that 
 they were all given to Moses from Mount Sinai." From 
 Moses the Mishna was transmitted by oral tradition through 
 forty " Receivers," until the time of Rabbi Judah the Holy. 
 These Receivers were qualified by ordination to hand it on 
 from generation to generation. Abarbanel and Maimonides 
 disagree as to the names of these Receivers. While the Tem- 
 ple still stood as a centre of unity to the nation, it was con- 
 sidered unlawful to reduce these traditions to writing. But 
 when the Temple was burned, and the Jews were dispersed 
 among other peoples, it was considered politic to form them 
 into a written code, which should serve as a bond of union, 
 and keep alive the spirit of patriotism. The Jewish leaders 
 saw the effect of Constitutions and Pandects in consolidating 
 nations the advantage of written laws over arbitrary de- 
 cisions. Numberless precedents of case law, answering to our 
 common law, were already recorded : and the teachings of the 
 Hebrew jurisconsults, or " Responsa prudentium" which were 
 held to be binding on the people, had been preserved from 
 former ages. 
 All these traditions Rabbi Judah the Holy undertook to 
 
 1 Exod. xxiv. 12. 
 
 3
 
 4 TRANSLATOR'S INTRODUCTION 
 
 reduce into one digest. And this laborious work he completed 
 about A.D. 190, or more than a century after the destruction 
 of Jerusalem by Titus. Rabbi Judah was born on the day 
 that Rabbi Akibah died. Solomon is said to have foretold 
 the event: "One sun ariseth, and one sun goeth down." 
 Akibah was the setting and Judah the rising sun. The Mishna 
 of Rabbi Judah, afterward revised by Abba Areka in Sura, is 
 the text of the Babylon Talmud. The commentaries written 
 on this text by various Rabbis in the neighborhood of Baby- 
 lon, until the close of the fifth century, are called the Gemara 
 (completion), and are published in twelve folio volumes, 
 called the Babylon Talmud the Talmud most esteemed by 
 the Jews. The Jerusalem Talmud contains commentaries 
 written partly by Rabbis in Jamnia and partly in Tiberias, 
 where they were completed by Rabbi Jochanan in the begin- 
 ning of the fourth century. As now published it has only 
 four out of the six orders or books of the Mishna, with the 
 treatise Niddah from the sixth. In the time of Maimonides it 
 contained five orders. On twenty-six treatises it has no Ge- 
 mara, though in the treatise on shekels the Gemara of Jeru- 
 salem is used for the Babylon Talmud. The six books of the 
 Mishna are subdivided into sixty-three treatises, in the fol- 
 lowing manner: 
 
 BOOK I 
 
 This book, called Order of Seeds, contains the following 
 treatises : 
 
 1. " Blessings," together with prayers and thanksgivings, 
 with the times and places in which they are to be used. 
 
 2. " A Corner of a Field " (Lev. xxiii. 22 ; Deut. xxiv. 19) 
 treats of the corners of the field to be left for the poor to glean 
 them the forgotten sheaves, olives, and grapes and of giv- 
 ing alms, etc. 
 
 3. " Doubtful " treats of the doubt about the tithes being 
 paid, as the Jews were not allowed to use anything without 
 its being first tithed. 
 
 4. " Diversities " (Lev. xix. 19; Deut. xxii. 9-11) treats of 
 the unlawful mixing or joining together things of a different 
 nature or kind of sowing seeds of a different species in one
 
 TRANSLATOR'S INTRODUCTION 5 
 
 bed grafting a scion on a stock of a different kind, suffering 
 cattle of different kinds to come together. 
 
 5. "The Sabbatical Year" (Exod. xxiii. n; Lev. xxv. 4) 
 treats of the laws which regulated the land as it lay fallow and 
 rested. 
 
 6. " Heave Offerings " (Num. xviii. 8) treats of separating 
 the heave offering who may eat it, and who may not eat of 
 it of its pollutions, etc. 
 
 7. " The First Tithes " (Lev. xxvii. 30 ; Num. xviii. 28) 
 treats of the law of tithes for the priests. 
 
 8. " The Second Tithes " (Deut. xiv. 22 ; xxvi. 14) treats 
 of those which were to be carried to Jerusalem and there 
 eaten, or to be redeemed and the money spent in Jerusalem 
 in peace offerings. 
 
 9. " Cake of Dough " (Num. xv. 20) treats of setting apart 
 a cake of dough for the priests ; also, from what kind of dough 
 the cake must be separated. 
 
 10. " Uncircumcised Fruit " (Lev. xix. 23) treats of the un- 
 lawfulness of eating the fruit of any tree till the fifth year. 
 The first three years it is uncircumcised ; the fourth year it is 
 holy to the Lord ; the fifth year it may be eaten. 
 
 11. "First Fruits" (Exod. xxiii. 19; Deut. xxvi. i) treats 
 of what fruits were to be offered in the Temple, and in what 
 manner ; also of the baskets in which they were to be carried. 
 
 BOOK II 
 THE ORDER OF THE FESTIVALS 
 
 1. " Sabbath " treats of the laws relating to the seventh 
 day. 
 
 2. " Mixtures," or combinations, treats of the extension of 
 boundaries, whereby all the inhabitants of the court, or entry, 
 where the mixture is made, are counted as one family in- 
 habiting one domicile ; and are therefore allowed to carry 
 victuals from one house to another. It also treats of the 
 mixtures for a Sabbath day's journey, whereby the distance 
 may be extended for an additional 2,000 cubits. 
 
 3. " Passovers " treats of all rites and ceremonies relating 
 to the Paschal Lamb.
 
 6 TRANSLATOR'S INTRODUCTION 
 
 4. " Shekels " (Exod. xxx. 13) treats of the half shekel, 
 which every Jew, rich or poor, was obliged to pay every year 
 to the daily sacrifice. 
 
 5. " Day of Atonement " treats of the solemnities peculiar 
 
 to it. 
 
 6. " Tabernacles " teaches how they are to be built, and how 
 to be used. 
 
 7. " The Egg Laid on a Festival " treats of the works which 
 may or may not be done on any of the festivals, which are 
 called days of holy convocation, on which no servile work may 
 be done. 
 
 8. " New Year " treats of the laws and solemnities of the 
 feast of the New Year, as also of the feasts of the New Moons. 
 
 9. " Fasts " treats of the various fasts throughout the year. 
 
 10. " The Roll " treats of the feast of Purim, and gives in- 
 structions how and in what manner the Book of Esther and 
 other Lessons are to be read. The Gemara directs Jews to 
 get so drunk on this feast, that they cannot discern the dif- 
 ference between " Blessed be Mordecai and cursed be Ha- 
 man," and " Cursed be Mordecai and blessed be Haman." 
 
 11. " Minor Feasts " treats of the works that may and that 
 may not be lawfully done on the 2d, 3d, 4th, 5th, and 6th days, 
 when the first and seventh are holy; these intermediate days 
 being lesser festivals. 
 
 12. " Sacrifices on Festivals " treats of the three great fes- 
 tivals, when all the males were obliged to appear before the 
 Lord, and of the sacrifices which they were to bring. It also 
 lays down rules for the dissolution of vows, which it says " are 
 like mountains hanging on a hair, for the text is slender and 
 the constitutions many." 
 
 BOOK III 
 ON WOMEN 
 
 1. " Brother's Widow " (Deut. xxv. 5-11) treats of the law 
 obliging a brother to marry the relict of his deceased brother ; 
 also, when the obligation is to take place, and the ceremonies 
 to be used at its performance. 
 
 2. " Marriage Settlements " treats of dowries and women
 
 TRANSLATOR'S INTRODUCTION 7 
 
 who happen to obtain estates, either real or personal. From 
 this tract the baptism of infant proselytes can be proved. 
 
 3. " Vows " (Num. xxx. 4-16) shows when vows are bind- 
 ing and when null and void. When a married woman makes 
 a vow the husband can confirm or annul it. This tract points 
 out what vows fall under his cognizance and what do not. 
 
 4. " The Nazarite " (Num. vi. 21) treats of the laws relating 
 to the different sorts of Nazarites. 
 
 5. " Trial of Jealousy " (Num. v. 11-31) treats of the mode 
 of trial and punishment of criminals. Men may go home to 
 their wives from voluntary wars, but not from wars of com- 
 mand. This tract shows the miserable state of the Jews at the 
 destruction of the second Temple, and at the future advent of 
 the Messiah. 
 
 6. " Divorces " treats of the laws relating to divorces, also 
 the formalities to be observed both before and after they are 
 given. A man may divorce his wife if she spoil his broth, or 
 if he find another more handsome. 
 
 7. " Betrothing " treats of the laws of espousals and some 
 other previous rites of marriage. It commands sons to be 
 taught suitable trades. It states that all ass-drivers are wicked, 
 camel-drivers are honest, sailors are pious, physicians are des- 
 tined for hell, and butchers are company for Amalek. 
 
 BOOK IV 
 ON DAMAGES 
 
 1. " First Gate," so called because in the East law is often 
 administered in the gateway of a city. It treats of all such 
 damages as may be received from man or beast. It assesses 
 damages done by a beast according to the benefit which the 
 beast receives. If it eat a peck of dates its owner would be 
 fined for a peck of barley, as dates are not more nourishing 
 for a beast than barley. 
 
 2. " The Middle Gate " treats of laws of usury and trusts, 
 of letting out on hire, of landlord and tenant, etc. 
 
 3. " Last Gate " treats of the laws of commerce and co- 
 partnership, of buying and selling, of the laws of inheritance 
 and the right of succession.
 
 8 TRANSLATOR'S INTRODUCTION 
 
 4. " Sanhedrin " treats of the great national senate. 
 
 5. " Stripes " treats of false witnesses, of the law of the forty 
 stripes save one, of those who were bound to fly to the cities 
 of refuge. 
 
 6. " Oaths " explains the laws for administering oaths ; 
 when an oath is to be admitted between contending parties 
 who are qualified to take them. In Hilchoth Eduth. ix. i it is 
 taught that ten sorts of persons are disqualified women, 
 slaves, children, idiots, deaf persons, the blind, the wicked, the 
 despised, relations, and those interested in their evidence. 
 
 7. " Evidences " are a collection of many important de- 
 cisions gathered from the testimonies of distinguished 
 Rabbis. It is observable that the decisions of the School of 
 Shammai are more rigorous than those of the School of Hillel, 
 from whence it is inferred that the former adhered more closely 
 to Scripture, the latter to tradition. The former were the 
 Scribes, and are now represented by the Karaites, who reject 
 the Talmud. 
 
 8. " Idolatry," or the worship of stars and meteors, treats 
 of the way to avoid this grievous sin. 
 
 9. " The Fathers " contains a history of those who handed 
 down the Oral Law, also many maxims and proverbs. 
 
 10. " Punishment " treats of the punishment of those dis- 
 obedient to the Sanhedrin (Deut. xvii. 8-n). 
 
 BOOK V 
 ON HOLY THINGS 
 
 1. " Sacrifices " treats of the nature and quality of the offer- 
 ings; the time, the place, and the persons, by whom they 
 ought to be killed, prepared, and offered. 
 
 2. " Meat Offerings " treats of the flour, oil, and wine, and 
 the wave loaves. 
 
 3. " Unconsecrated Things " treats of what is clean and un- 
 clean, of not eating the sinew that shrank, and not killing the 
 dam and her young in one day (Deut. xxii. 6). 
 
 4. " First Born " treats of their redemption by money, and 
 their being offered in sacrifice ; also of the tithes of all manner 
 of cattle.
 
 TRANSLATOR'S INTRODUCTION 9 
 
 5. " Estimations " (Lev. xxvii. 2) treats of the way in which 
 things devoted to the Lord are to be valued in order to be re- 
 deemed for ordinary use ; also, how a priest is to value a field 
 which a person has sanctified. 
 
 7. " Cutting Off " treats of offenders being cut off from the 
 Lord. 
 
 6. " Exchanges " (Lev. xxvii. 10, 33) treats of the way ex- 
 changes are to be effected between sacred things. 
 
 8. " Trespass " (Num. v. 6, 8) treats of things partaking 
 of the nature of sacrilege. It asserts that if a man take away 
 a consecrated stone or beam he commits no trespass. If he 
 give it to his companion he commits a trespass, but his com- 
 panion commits none. If he build it into his house he commits 
 no trespass till he lives in the house long enough to gain the 
 value of a half-farthing. If he take away a consecrated half- 
 farthing he commits no trespass. If he give it to his com- 
 panion he commits a trespass, but his companion commits 
 none. If he give it to a bath-keeper he commits a trespass 
 though he does not bathe, because the bath-keeper says to 
 him, " See, the bath is open, go in and bathe." 
 
 9. " The Daily Sacrifice " treats of the morning and evening 
 offerings. 
 
 10. " The Measurements " treats of the measurements of 
 the Temple. 
 
 11. " Birds' Nests " treats of the mistakes about doves and 
 beasts brought into the Temple for sacrifice. 
 
 BOOK VI 
 ON PURIFICATIONS 
 
 1. " Vessels " treats of those which convey uncleanness 
 (Lev. xi. 33). 
 
 2. " Tents " (Num. xix. 14) treats of tents and houses re- 
 taining uncleanness, how persons who enter them become un- 
 clean, and how they are to be cleansed. 
 
 3. " Plagues of Leprosy " treats of leprosy of men, gar- 
 ments, or dwellings, how their pollution is conveyed, and how 
 they are to be purified.
 
 IO 
 
 TRANSLATOR'S INTRODUCTION 
 
 4. " The Red Heifer " directs how she is to be burned, and 
 how her ashes are to be used in purifying. 
 
 5. " Purifications " teaches how purifications are to be 
 effected. 
 
 6. " Pools of Water " (Num. xxxi. 23) treats of their con- 
 struction, and the quantity of water necessary for cleansing. 
 
 7. " Separation " of women. 
 
 8. " Liquors " that dispose seeds and fruits to receive pollu- 
 tion (Lev. xi. 38). 
 
 9. " Issues " that cause pollution. 
 
 10. " Baptism " on the day of uncleanness (Lev. xxii. 6). 
 
 11. " Hands" treats of the washing of hands before eating 
 bread, though dry fruits are allowed to be eaten without such 
 washing. 
 
 12. " Stalks of Fruit which convey Uncleanness " treats of 
 fruits growing out of the earth, which have a stalk and no 
 husk. They can be polluted and can pollute, but may not be 
 compounded with anything that was unclean before. If they 
 have neither stalks nor husks they neither can be polluted nor 
 can they pollute. It also treats of the hair and wool that grows 
 on some fruits, and the beards of barley, etc. 
 
 From the six books or " Orders " the Jews call the Babylon 
 Talmud by the pet name of " Shas " (six). The language in 
 which it is written is Hebrew intermingled with Aramaic, 
 Chaldee, Syriac, Arabic, Greek, and Latin words. The 
 Gemara was first begun by Rabban Judah's two sons, Rabbi 
 Gamaliel and Rabbi Simeon. It was vigorously carried on 
 by Rabbi Ashe in Sura, a town on the Euphrates, from 365 
 A.D. to 425. He divided the Mishna into its sixty-three 
 treatises, and every half-year summoned his disciples and as- 
 signed to them two fresh portions of the Law and two of the 
 Mishna. At each meeting their remarks on these portions 
 were discussed, and if approved were incorporated into the 
 Gemara. Rabbis Zabid, Gebhia Rychuma, and Semo of 
 Pumbeditha ; and Rabbis Marimer, Adda bar Abbin, Nach- 
 man bar Huno, and Touspho, presidents of the schools of 
 Sura, labored for its advancement; and it was finally com- 
 pleted by Rabbi Abino (Rabbina), and sealed by Rabbi Jose 
 
 1 ^L n ?Z d **%?* l ts situation at the canal between the Tigris and the Eu- 
 mouth ( Pum ) of the Bedaitha, a phrates.
 
 TRANSLATOR'S INTRODUCTION n 
 
 about 498 A.D. He was the last of the " Dictators." Those 
 who lived after him were called " Opinionists," as they did 
 not dictate any doctrines; but only deduced opinions from 
 what had already been settled in the canon of the Talmud. 
 The Opinionists were succeeded by the Sublime Doctors, who 
 were in turn replaced by the ordinary Rabbis. In addition to 
 the Talmud there has been handed down a vast amount of 
 Jewish learning, such as the Bereitha, the Tosephtoth or ap- 
 pendices, the Mechilta or traditions unknown to Rabbi Judah 
 the Holy, and the commentaries Sifra and Sifre. Of these 
 the Jews regard the Bereitha as second to the Mishna. " The 
 mark of Bereitha is ' the sages learned,' or ' it is once learned,' 
 or ' it is learned in another one.' And everything which is not 
 disputed of all these things is an established decision. And 
 whatever is disputed goes according to the concluded deci- 
 sion. What is disputed in the Bereitha, which is not questioned 
 in the Mishna, the decision is according to the Mishna. What 
 is disputed in the Mishna, and not questioned in the Bereitha, 
 is not to be decided according to the Bereitha. And thus it is 
 said, ' If Rabbi Judah the Holy did not teach it, whence could 
 Rabbi Chayya know it ? ' The exception is, that when the de- 
 cision of Rabbi Eliezer, the son of Jacob, is given, it is re- 
 garded as equal to the Mishna. In 102 questions the decision 
 is always with him." 
 
 The period during which both the Jerusalem and Babylon 
 Talmuds were compiled was a season of comparative peace 
 for the Jews. From the death of Rabbi Judah the Holy until 
 Constantine ascended the throne the schools in Tiberias were 
 unmolested. Judah was succeeded in the Patriarchate by 
 Gamaliel ; and he in turn gave way to Judah the second. Be- 
 ing inferior in learning to some of his own Rabbis, the splen- 
 dor of his Patriarchate was eclipsed by the superior talents 
 of Simon Ben Laches and Rabbi Jochanan. From that time 
 the Patriarchate gradually sank in estimation, till the strug- 
 gles for unlimited power, and the rapacity of the Rabbis, 
 brought the office into contempt, and caused the Emperor 
 Honorius in one of his laws to brand them as " Devastators." 
 Still, with a loyal affection to the race of Israel, the Jews, 
 wherever scattered in the West, looked to Tiberias as their 
 Zion, and willingly taxed themselves for the support of its
 
 12 TRANSLATOR'S INTRODUCTION 
 
 Rabbinical schools. The Jews in the East regarded the Prince 
 of the Captivity or Patriarch of Babylon as their centre and 
 chief. He rose to power between the abandonment of the 
 Mesopotamian provinces by Hadrian and the rise of the Per- 
 sian kingdom. He presided over his subjects with viceregal 
 power and a splendid court. Rabbis were his satraps, and 
 the wise and learned his officers and councillors. Wealth 
 flowed in upon his people, who were engaged in every kind 
 of commerce. One of his merchants in Babylon was said to 
 have had 1,000 vessels on sea and 1,000 cities on shore. There 
 was for a time a spirit of rivalry between the spiritual courts 
 of Tiberias and Babylon. 
 
 On one occasion there was an open schism about the cal- 
 culation of the Paschal feast. The struggle for supremacy 
 took place when Simon, son of Gamaliel, who claimed de- 
 scent from Aaron, was Patriarch of Tiberias, and Ahia, who 
 claimed descent from King David, was Prince of the Cap- 
 tivity. His two most learned men were Hananiah, the rector 
 of Nahar-pakod, and Judah, son of Bethuriah. To humble 
 these men was the aim of Simon. Accordingly he sent two 
 legates with three letters to Babylon. The first letter was 
 given to Hananiah. It was addressed, " To your holiness." 
 Flattered by the title, he politely asked the reason of their 
 visit. " To learn your system of instruction." Still more 
 gratified, he paid them every attention. Availing themselves 
 of their advantage, the legates used every effort to undermine 
 his teaching and lessen his authority. Hananiah, enraged by 
 their conduct, summoned an assembly, and denounced their 
 treachery. The people cried out, "That which thou hast 
 built, thou canst not so soon pull down ; the hedge which thou 
 hast planted, thou canst not pluck up without injury to thy- 
 self." Hananiah demanded their objections to his teaching. 
 They answered, "Thou hast dared to fix intercalations and 
 new moons, by which nonconformity has arisen between 
 Babylon and Palestine." " So did Rabbi Akiba," said Hana- 
 niah, " when in Babylon." " Akiba," they replied, " left not 
 his like in Palestine." " Neither," cried Hananiah, " have I 
 left my equal in Palestine." The legates then produced their 
 second letter, in which it was written, " That which thou hast 
 left a kid is grown up a strong horned goat." Hananiah was
 
 TRANSLATOR'S INTRODUCTION 13 
 
 struck dumb. Rabbi Isaac, one of the legates, ran, and 
 mounted the reading desk. " These," said he, calling thenr 
 out aloud, " are the holy days of God, and these the holy days 
 of Hananiah." 
 
 The people began to murmur. Rabbi Nathan, the second 
 legate, arose, and read the verse of Isaiah, " Out of Zion shall 
 go forth the Law, and the word of the Lord from Jerusalem." 
 Then in a mocking voice, " Out of Babylon shall go forth 
 the Law, and the Word of the Lord from Nahor-pakod." The 
 congregation was in an uproar. " Alter not the word of God " 
 was the universal shout. The legates then produced the third 
 letter, threatening excommunication to all who would not 
 obey their decrees. They further said, " The learned have 
 sent us, and commanded us to say, if he will submit, well ; if 
 not, utter at once the Cherem. 2 Also set the choice before 
 our brethren in foreign parts. If they will stand by us, well ; 
 if not, let them ascend their high places. Let Ahia build them 
 an altar, and Hananiah (a Levite) sing at the sacrifice, and 
 let them at once set themselves apart, and say, ' We have no 
 portion in the God of Israel.' " From every side the cry 
 arose, " Heaven preserve us from heresy ; we have still a por- 
 tion in the Israel of God." The authority of Tiberias was 
 then recognized as supreme. But when Babylon was after- 
 ward politically severed from the Roman power in the West, 
 and fell to the Persians, the Prince of the Captivity represented 
 the Jews of the East as their independent head. 
 
 The canon of the Talmud was closed in a season of opulence 
 and repose. This scene, however, speedily changed. Gloomy 
 and dark days were followed by a storm of persecution from 
 the Persian kings, Yesdigird and Firuz " the tyrant." When 
 their schools were closed, the Jews clung more closely to the 
 Talmud than before. Although never formally adopted by 
 any general council, all orthodox Jews embraced it as supply- 
 ing a want which they felt. And they have adhered to it 
 
 * The Cherem was most fearful. The the sword smite him; let his death be 
 excommunicate was cursed with the unforeseen and drive him into outer 
 curse of Joshua against Jericho, and the darkness," etc. There were three de- 
 curse of Elisha against those that grees of excommunication. The first 
 mocked him, and the curse of fiends of was " the casting out of the synagogue." 
 deadly power: " Let nothing good come The second " the delivering over to Sa- 
 out of him, let his end be sudden, let tan." And the third was the anathema 
 all creatures become his enemy, let the proclaimed by priests with the sounding 
 whirlwind crush him, the fever and of trumpets. 
 every other malady, and the edge of
 
 I4 TRANSLATOR'S INTRODUCTION 
 
 through long and dreary centuries, despite the rack and fire 
 of the Inquisitor, and the contempt and scorn of a hostile 
 world. The Talmud has been periodically banned, and often 
 publicly burned, from the age of the Emperor Justinian till 
 the time of Pope Clement VIII. In the year 1569 the famous 
 Jewish library in Cremona was plundered, and 12,000 copies of 
 the Talmud and other Jewish writings were committed to the 
 flames. The first to demand for it toleration and free inquiry 
 was Reuchlin. He declared that he must oppose the destruc- 
 tion of " a book written by Christ's nearest relations." Be- 
 fore him, Haschim II, Caliph of Cordova in the close of the 
 tenth century, had ordered it to be translated into Arabic. 
 This was done by Rabbi Joseph, the son of Rabbi Moses, sur- 
 named " clad in a sack," because he was thus meanly clad 
 when his great talents were discovered. 
 
 The study of the Talmud has the most fascinating influ- 
 ence over the Jewish mind, and if the latter is to be compre- 
 hended, the teaching which moulds it must be clearly under- 
 stood. " Everyone," say the Jews, " is bound to divide the 
 time of his study into three parts one-third is to be devoted 
 to the written law, one-third to the Mishna, and one-third to 
 Gemara." To understand it in accordance with the thirteen 
 rules of interpretation, it takes a study of seven hours a day 
 for seven years. They also say that it is lawful to rend a man 
 ignorant of the Talmud " like a fish." Israelites are forbidden 
 to marry the daughter of such a one, as " she is no better than 
 a beast." 
 
 To obviate arguments furnished by its own statements 
 against itself, its adherents make a distinction between its de- 
 cisions, its directions, and its legendary or romance part, 
 a distinction fatal to its claim of equality with Holy Scripture. 
 For this legendary part some of the ancient Rabbis had but 
 little respect. Rabbi Joshua, m son of Levi, says, "He who 
 writes it down will have no part in the world to come ; he who 
 explains it will be scorched." Maimonides also says, " If one 
 of the many foolish rabbis reads these histories and proverbs, 
 he will find an explanation unnecessary, for to a fool every- 
 thing is right, and he finds no difficulty anywhere. And if a 
 really wise man reads them, there will be but two ways in 
 which he will consider them. If he takes them in their literal
 
 TRANSLATOR'S INTRODUCTION 15 
 
 sense and thinks them bad, he will say, This is foolishness, 
 and in so doing he says nothing at all against the foundation 
 of the faith." The School of Shammai, who lived before 
 Christ, and the School of Hillel, who lived till eight 3 years 
 after His birth, are brought forward as contradictory in their 
 decisions. Like Christian leaders in later times, they strove 
 to exceed each other in learning and pride. Hillel, called also 
 the second Ezra, was born in Babylon. His thirst for learn- 
 ing drove him to Jerusalem. He was so poor he could not 
 fee the porter of the college. So he used to listen at the win- 
 dow. One bitter winter's night he became insensible from 
 cold, and the snow falling fast covered him up. The darkened 
 window called the attention of those inside to his form with- 
 out. He was then brought in, and soon restored to life. It 
 is said that afterward " he had eighty scholars : thirty of them 
 were fit that the divine glory should rest upon them, as it did 
 upon Moses thirty others were worthy that the sun should 
 stand still for them, as it did for Joshua and twenty were of 
 a form between." 
 
 By a sort of legal fiction both schools are supposed to be 
 of equal authority. A Bath Kol * or holy echo, supplying the 
 place of departed Urim and Thummim, and of oracles long 
 since silent, is related to have established it. " There came 
 forth a divine voice at Jabneh and said, The words of the 
 one and of the other are the words of the living God, but the 
 certain determination of the thing is according to the School 
 of Hillel, and whosoever transgresseth against the words of 
 the School of Hillel deserves death." Both schools were 
 Pharisees, but the School of Shammai was the straiter sect. 
 Seven different shades of character have been attributed to 
 the Pharisees of that age: there were those who served God 
 
 ' Some think he died twelve years B.C. ben Lachish wished to see the face 
 4 The Jews say that the Holy Spirit of Rabbi Samuel, a Babylon Rabbi, 
 spake to the Israelites during the Tab- ' Let us follow,' said they, the hearing 
 ernacle by Urim and Thummim, and of Bath Kol.' They journeyed near a 
 under the first Temple by the Prophets, school, and as they were passing it they 
 and under the second by Bath Kol. The heard a boy reading from the book of 
 Bath Kol, which signifies " daughter Samuel the words, And Samuel died.' 
 voice " or " daughter of a voice," was Observing this, they concluded that 
 a kind of divine intimation, which was their friend was dead. And it so hap- 
 as inferior to the oracular voice proceed- pened that news was soon brought to 
 ing from the Mercy Seat as a daughter them that Rabbi Samuel of Babylon had 
 is supposed to be inferior to her died." The Bath Kol seems to have 
 mother. It was said to be preceded by been a sort of divination practised with 
 a clap of thunder. This, however, was the words of Scripture, like the Sortes 
 not always the case. The Talmud re- Virgil ianx among the heathen. 
 lates that " Rabbis Jochanan and Simeon
 
 ,6 TRANSLATOR'S INTRODUCTION 
 
 from selfishness those who did it gradually those who 
 avoided the sight of women saints in office those who asked 
 you to name some duty which they ought to perform those 
 who were pious from fear of God and those who were pious 
 from love of Him. Popular opinion differed with regard to 
 them. Some said, " If only two men be saved, one must be a 
 Pharisee " ; while others defined a Pharisee to be " one who 
 wished to play the part of Zimri, and to claim the reward of 
 Phinehas." The great opponents of the Pharisees were- the 
 Sadducees, who arose B.C. 300, and were followers of Baithos 
 and Sadok. Their rivals on the other side were the Mehes- 
 tanites, who returned from the Captivity versed in the 
 doctrines of Zoroaster in astrology, and in the influences 
 of good and bad spirits. To these might be added the Mis- 
 raimites, who studied the Kabbala, specially in reference to 
 the forms of letters. The letter Koph, for example, has its 
 curved part severed from its stem, and thus teaches that " the 
 door of mercy is always open to the penitent." The numerical 
 value of the letters of Messiah and Nachash (serpent) is the 
 same, and this teaches that " the Messiah will overcome the 
 Serpent." 
 
 The Kabbalists believed nothing but what they " received." 
 Their teachers received from the prophets the prophets re- 
 ceived from angels David from the Angel Michael, Moses 
 from Metatron, Isaac from Raphael, Shem from Yophiel and 
 the angels themselves from God. The Metatron is the con- 
 necting link between the Divine Spirit and the world of mat- 
 ter. It resembles the Demiurgos of the Gnostics. It is the 
 mystical expression for the Being that forms a union between 
 God and nature, or, as the Zohar puts it, between the " King 
 and the Queen." There were also the Essenes, who al- 
 legorized the Law; the Hellenists, who mixed it up with 
 Greek philosophy; the Therapeutists, who thought supreme 
 happiness to be meditation; the political Herodians; the 
 Zealots ; and other petty sects who formed the great mass of 
 the people, and held either with or against the two great 
 schools. The decisions of both schools are remarkable for 
 their concise brevity. A phrase suggests many thoughts a 
 single word awakes a whole train of reasoning. A German 
 writer has said of the Mishna, that " it is a firmament of tele-
 
 TRANSLATOR'S INTRODUCTION 17 
 
 scopic stars, containing many a cluster of light, which no un- 
 aided eye has ever resolved." Some of its sayings are of 
 touching beauty. Such are the words of Rabbi Tarphon, 
 " The day is short the labor vast ; but the laborers are 
 slothful, though the reward is great, and the Master of the 
 house presseth for despatch." Some of its sayings are ex- 
 travagant some are loathsome and some are blasphemous. 
 But mixed up as they are together, they form an extraordinary 
 monument of " human industry, human wisdom, and human 
 folly." 
 
 The Talmud contains a system of casuistry in reference to 
 the doctrines of intention and legal uncleanness. It propor- 
 tions responsibility to the amount of intention, and thereby 
 hands over tender consciences to the control of the Rabbis. It 
 proportions legal uncleanness to every degree of approach to 
 the source, or, as it is called, " the father " of uncleanness ; and 
 this again renders necessary continual appeals to the decision 
 of the Rabbis. 
 
 Predestination and free will are both taught. " Everything 
 is in the hands of heaven, except the fear of heaven." " All 
 things are ordained of God, but men's actions are their own." 
 When men wish to sin they are enjoined to go to a place 
 where they are unknown, and to clothe themselves in black 
 so as not to dishonor God openly. Hereditary sin was denied 
 by the early Kabbalists, but the later ones allow it. They be- 
 lieve that all souls were created in Adam, and therefore par- 
 take of his fall. Every kind of philosophy known at the time 
 of its compilation is more or less introduced into the Talmud, 
 and all more or less tinged with Magian superstition. From 
 this superstition grew the mysticism of the Jewish schools. 
 All the arts and sciences, under some form or other, are al- 
 luded to, and references to historical events abound in its 
 pages. When it is dangerous to speak of them openly they 
 are veiled under some figure known only to the initiated. 
 Some observations seem to anticipate future discoveries. The 
 Antipodes are hinted at. And the Jerusalem Gemara says that 
 Alexander the Great was represented as carrying a ball in his 
 hand because he believed the figure of the earth to be a sphere. 
 Astronomy is fully discussed. The planets are " moving 
 stars." Mercury is " the star " ; Venus, " splendor " ; Mars,
 
 ,8 TRANSLATOR'S INTRODUCTION 
 
 "redness"; Jupiter, "Tightness"; Saturn, "the Sabbath star." 
 The signs of the Zodiac have the same names as are now used. 
 The Galaxy is " the river of light." Comets are " burning ar- 
 rows." And it is said that when a comet passes through Orion 
 it will destroy the world. A certain Ishmaelite merchant is 
 related to have invited Rabba to come and see where the 
 heavens and the earth touched. Rabba took his bread basket 
 and placed it on the window while he prayed. He afterward 
 looked for it, but it was gone. He asked the Ishmaelite, " Are 
 there thieves here ? " " No," he replied, " but your basket has 
 gone up in the revolving of the firmament. It will return if 
 you wait till morning when the revolving of the firmament 
 returns where it was before." 
 
 Astrology is treated as a science which governs the life of 
 man. The stars make men wise. The stars make them rich. 
 " A man born on the first day of the week will excel in only 
 one quality. He that is born on the second day will be an 
 angry man, because on that day the waters were divided. He 
 that is born on the third day of the week will be rich and 
 licentious, because on it the herbs were created. He that is 
 born on the fourth day will be wise and of good memory, be- 
 cause on that day the lights were hung up. He that is born 
 on the fifth day will be charitable, because on that day the 
 fishes and fowls were created. He that is born on the Sab- 
 bath, on the Sabbath he also shall die, because on his account 
 they profaned the great Sabbath day." Rabba bar Shila says, 
 " He shall be eminently holy." Rabbi Chanina says, " The 
 influence of the stars makes wise, the influence of the stars 
 makes rich, and Israel is under the influence of the stars." 
 Rabbi Jochanan says, " Israel is not under the influence of 
 the stars. Whence is it proved ? ' Thus saith the Lord, Learn 
 not the way of the heathen, and be not dismayed at the signs 
 of heaven, for the heathen are dismayed at them ' (Jer. x. 2). 
 The heathen, but not Israel." " An eclipse of the sun is an 
 evil sign to the nations of the world ; an eclipse of the moon 
 is an evil sign to Israel, for Israel reckons by the moon, the 
 nations of the world by the sun." It is also said that Saturn 
 and Mars are the baleful stars, and whosoever begins a work, 
 or walks in the way, when either of these two is in the ascend- 
 ant, will come to sorrow. Astrology naturally leads to
 
 TRANSLATOR'S INTRODUCTION 19 
 
 amulets and charms. Amulets are divided into two classes, 
 approved and disapproved. An approved amulet is " one that 
 has cured three persons, or has been made by a man who has 
 cured three persons with other amulets." 
 
 Charms are abundantly provided against accidents. " For 
 bleeding of the nose let a man be brought to a priest named 
 Levi, and let the name Levi be written backward. If there 
 be not a priest, get a layman, who is to write backward " Ana 
 pipi Shila bar Sumki," or " Taam dli bemi ceseph, taam dli 
 bemi pagam " ; or let him take a root of grass, and the cord 
 of an old bed, and paper, and saffron, and the red part of the 
 inside of a palm tree, and let him burn them together, and 
 let him take some wool, and twist two threads, and dip them 
 in vinegar, and roll them in ashes, and put them into his nose ; 
 or let him look out for a stream of water which flows from 
 east to west, and let him go and stand with one leg on each 
 side of it, and let him take with his right hand some mud from 
 under his left foot, and with his left hand from under his right 
 foot, and let him twist two threads of wool, and dip them in 
 the mud, and put them into his nose." If a man be bitten by 
 a mad dog he must die, unless some remedy be found for him. 
 " Abai says he must take the skin of a male adder, and write 
 upon it, ' I, M, the son of the woman N, upon the skin of a 
 male adder, write against thee, Kanti Kanti Klirus, but some 
 say, Kandi Kandi Klurus, Lord of Hosts. Amen. Selah.' 
 Let him also cast off his clothes, and bury them in a graveyard 
 for twelve months of a year; then let him take them up, and 
 burn them in a furnace, and let him strew the ashes at the 
 parting of the roads. And during these twelve months let 
 him only drink out of a brass tube, lest he see the phantom 
 form of the demon, and he be endangered. This was done by 
 Abba, the son of Martha he is Abba, the son of Manjumi. 
 His mother made him a tube of gold." 
 
 Magic naturally follows from such teaching. Abba Benja- 
 min says, " If leave had been given to see the hurtful demons, 
 no creature could stand before them." Abbai says, " They are 
 more than we are, and stand against us, like the trench round 
 a garden bed." Rav Huni says, " Everyone has a thousand 
 on his left hand, and ten thousand on his right hand." Rabba 
 says, "The want of room at the sermon is from them, the
 
 30 
 
 TRANSLATOR'S INTRODUCTION 
 
 wearing out of the Rabbis' clothes is from their rubbing 
 against them, bruised legs are from them." " Whosoever 
 wishes to know their existence, let him take ashes passed 
 through a sieve, and strew them in his bed, and in the morn- 
 ing he will see the marks of a cock's claws. Whosoever wishes 
 to see them, let him take the inner covering of a black cat, 
 the kitten of a first-born black cat, which is also the kitten of 
 a first-born, and let him burn it in the fire, and powder it, and 
 fill his eyes with it, and he will see them. And let him pour the 
 powder into an iron tube, and seal it with an iron signet, lest 
 they steal any of it, and let him seal the mouth of it, lest any 
 harm ensue. Rav Bibi bar Abbai did thus, and he was harmed, 
 but the Rabbis prayed for mercy, and he was healed." Arts, 
 of sorcery are attributed to the Rabbis. They are represented 
 as having the power to create both men and melons. One of 
 them is said to have changed a woman into an ass, and ridden 
 the ass to market, when another sorcerer changed the ass 
 again into a woman. 
 
 This sorcery is traced to Abraham, who is said (Gen. xxv. 6) 
 to have given his sons gifts. These gifts are stated to have 
 been the arts of sorcery. Legends abound everywhere 
 throughout the Talmud. Rabbi Judah said, Rav said, " Every- 
 thing that God created in the world, He created male and 
 female. And thus he did with leviathan, the piercing serpent, 
 and leviathan the crooked serpent. He created them male 
 and female ; but if they had been joined together they would 
 have desolated the whole world. What then did the Holy 
 One do? He enervated the male leviathan, and slew the fe- 
 male, and salted her for the righteous in the time to come, 
 for it is said, ' And He shall slay the dragon that is in the sea ' 
 (Isa. xxvii. i). Likewise, with regard to behemoth upon a 
 thousand mountains, He created them male and female ; but 
 if they had been joined together they would have desolated 
 the whole world. What then did the Holy One do? He 
 enervated the male behemoth, and made the female barren, 
 and preserved her for the righteous in the time to come." That 
 period is to be a season of great feasting. The liquor to be 
 drunk will be apple-wine of more than seventy years old. The 
 cup of David alone will hold one hundred and twenty-one logs. 
 It is related that a Rabbi once saw in a desert a flock of geese
 
 
 TRANSLATOR'S INTRODUCTION 21 
 
 so fat that their feathers fell off, and the rivers flowed in fat. 
 He said to them, " Shall we have part of you in the world to 
 come ? " One of them lifted up a wing and another a leg, to 
 signify the parts we shall have. We should otherwise have 
 had all parts of these geese, but that their sufferings are owing 
 to us. It is our iniquities that have delayed the coming of the 
 Messiah, and these geese suffer greatly by reason of their ex- 
 cessive fat, which daily increases, and will increase till the 
 Messiah comes." 
 
 Rabba bar Chama says that he once saw " a bird so tall, 
 that its head reached to the sky and its legs to the bottom of 
 the ocean." The water in which it stood was so deep that a 
 carpenter's axe which had fallen in seven years before had not 
 then reached the bottom. He also saw " a frog as large as a 
 village containing sixty houses." This frog was swallowed 
 up by a serpent, and this serpent in turn by a crow ; this crow 
 flew, and perched upon a cedar, and this cedar was as broad 
 as sixteen wagons abreast. There is also an account of a fish 
 which was killed by a worm. This fish, when driven ashore, 
 destroyed sixty cities, and sixty cities ate of it, and sixty cities 
 salted it, and with its bones the ruined cities were rebuilt. 
 Stories are also told of fishes with eyes like the moon, and of 
 horned fishes three hundred miles in length. These stories are 
 intended to confirm the text, " They that go down to the sea in 
 ships, that do business in great waters ; these see the works of 
 the Lord and his wonders in the deep " (Ps. cvii. 23, 24). To 
 illustrate the statement of Amos (iii. 8), a story is told of a lion 
 which one of the Caesars wished to see. At 400 miles distance 
 he roared, and the walls of Rome fell. At 300 miles he again 
 roared, and all the people fell on their backs, and their teeth 
 fell out, and Caesar fell off his throne. Caesar then prayed for 
 his removal to a safer distance. 
 
 The Talmud informs us that " a young unicorn, one day 
 old, is as large as Mount Tabor." Consequently Noah had 
 great difficulty in saving an old one alive. He could not get 
 it into the ark, so he bound it by its horn to the side of the 
 ark. At the same time Og, King of Bashan (being one of 
 the antediluvians), was saved by riding on its back. We are 
 further informed that he was one of the giants who came 
 from the intermarriage of angels with the daughters of men.
 
 22 
 
 TRANSLATOR'S INTRODUCTION 
 
 His footsteps were forty miles long, and one of his teeth 
 served to make a couch for Abraham. When the Israelites 
 came against him under the command of Moses, he inquired 
 the size of their camp, and hearing that it was three miles in 
 extent he tore up a mountain of that size, to hurl it upon them. 
 Grasshoppers were, however, sent to bore holes in it, so that it 
 fell over his head on to his neck. His teeth also grew and 
 were entangled in the rocks, as the Psalmist says, " Thou hast 
 broken the teeth of the ungodly " (Ps. iii. 7). He is also said 
 to be identical with Eliezer the servant of Abraham, and to 
 have been, like Enoch, translated to Paradise. This account, 
 however, differs widely from the statements of the Jerusalem 
 Targum on the Book of Numbers (xxi. 34). 
 
 The Talmud affirms that Adam was made from dust of all 
 parts of the earth ; and that he was created with two faces, as 
 it is written, " Thou hast beset me behind and before " (Ps. 
 cxxxix. 5). The Rabbis further state that he was formed in 
 two parts, one male and one female. His height before his 
 fall reached to the firmament, but after his fall God put his 
 hand upon him, and compressed him small. In the tenth hour 
 after he was made, he sinned ; and in the twelfth he was driven 
 out of Paradise. Abraham is said to have put Sarah into a 
 box when he brought her into Egypt, that none should see 
 her beauty. At the custom-house toll was demanded. Abra- 
 ham said he was ready to pay. The custom-house officers 
 said, " Thou bringest clothes." He said, " I will pay for 
 clothes." They said, " Thou bringest gold." He said, " I will 
 pay for gold." They said, " Thou bringest silk." He said, " I 
 will pay for silk." They said, " Thou bringest pearls." He 
 said, " I will pay for pearls." They said, " Thou must open 
 the box," whereupon her splendor shone over the whole land 
 of Egypt. 
 
 Abraham, it is also said, had a precious stone hung around 
 his throat, on which when the sick looked they were healed. 
 Some of the laws of Sodom are also recorded : " Whosoever 
 cut off the ears of another's ass received the ass till his ears 
 grew again." " Whosoever wounded another, the man 
 wounded was obliged to pay him for letting his bloo'd." When 
 the judges of Sodom attempted to fine Eliezer, the servant 
 of Abraham, because another man had wounded him, he took
 
 TRANSLATOR'S INTRODUCTION 23 
 
 up a stone and flung it at the judge. He then bid the judge 
 to pay the fine, which was now due to him for letting his blood, 
 to the man who had first wounded him. There was a public 
 bed in Sodom, and every stranger was obliged to lie in it. If 
 his legs were too long for it, they were cut off; and if too 
 short, they were racked out to the proper length. When a 
 traveller came, each citizen, to show his hospitality, was 
 obliged to give him a coin with his name written upon it. The 
 traveller was then deprived of bread; and when he had died 
 of starvation, the citizens came, and each one took back his 
 own money. The Sodomites thus kept up their character for 
 liberality. 
 
 At the giving of the Law the Israelites stood at the lower 
 part of the mount (Exod. xix. 17). Rabbi Avidmi says, 
 " these words teach us that the Holy One, blessed be He, 
 turned the mountain over them like a tub, and said to them, 
 ' If ye will receive the Law, well ; but if not, there shall be your 
 grave.' " Rabbi Joshua says, " As each commandment pro- 
 ceeded from the mouth of the Holy One, Israel retreated 
 twelve miles, and the ministering angels led them back, as 
 it is said, ' The angels of the host did flee apace ' 4 (Ps. Ixviii. 
 13). Do not read ' they fled ' but ' they led.' " Rabbi Eliezer, 
 the Modite, says, that Jethro " heard the giving of the Law ; 
 for when the Law was given to Israel His voice went from 
 one end of the world to the other, and all the nations of the 
 world were seized with trembling in their temples, and they 
 repeated a hymn, as it is said, ' In His temple doth everyone 
 speak of His glory ' " (Ps. xxix. 9). The question is asked, 
 " Why are the Gentiles defiled ? " " Because they did not 
 stand on Mount Sinai, for in the hour the serpent came to 
 Eve he communicated defilement, which was removed from 
 Israel when they stood on Mount Sinai." Rav Acha, the son 
 of Rabbi, said to Rav Ashai, " How then is it with prose- 
 lytes ? " He answered, " Although they went not there, 
 their lucky star was there, as it is written, ' With him that 
 standeth here with us this day before the Lord our God, and 
 also with him that is not here with us this day ' " (Deut. xxix. 
 IS)- 
 
 * The Rabbis make two changes in this verse they change " kings " into 
 " angels," and " fled " into " led."
 
 24 TRANSLATOR'S INTRODUCTION 
 
 In the hour that Moses ascended up on high the minister- 
 ing angels said before God, " O Lord of the world, what busi- 
 ness has he that is born of woman amongst us?" He an- 
 swered, " He is come to receive the Law." They replied, 
 " This desirable treasure, which has been treasured up from 
 the six days of creation, six hundred and seventy-four genera- 
 tions before the world was created, dost Thou now wish to 
 give it to flesh and blood ? what is man that Thou art mindful 
 of him? and the son of man that Thou visitest him? O Lord, 
 our Lord, how excellent is Thy name in all the earth, Who 
 hast set Thy glory above the heavens." The Holy One said 
 to Moses, " Return them an answer." He said, " O Lord of 
 the world, I fear, lest they burn me with the breath of their 
 mouth." God said, " Lay hold on the throne of my glory, and 
 return them an answer ; for it is said, ' He that holdeth the face 
 of His throne, He spreadeth His cloud over him ' " (Job xxvi. 
 9). Rabbi Nahum says, " This means that the Almighty 
 spread some of the glory of the Shechinah and His cloud 
 over him." He then said, " Lord of the world, what is writ- 
 ten in the Law that Thou art about to give me ? " "I am the 
 Lord thy God, that brought thee out of Egypt." He then 
 said, " Did ye (angels) ever go down into Egypt and serve 
 Pharaoh ? why then should ye have the Law ? " Again, 
 " What is written therein ? " " Thou shalt have none other 
 God." He then asked them, " Do ye then dwell among the 
 uncircumcised, that ye should commit idolatry?" Again, 
 " What is written ? " " Remember the Sabbath day to sanctify 
 it." " Do ye then do any work so as to need rest? " 'Again, 
 " What is written ? " " Thou shalt not take the name of the 
 Lord in vain." " Have ye then any work that would lead to 
 this sin ? " Again, " What is written ? " " Honor thy father 
 and mother." " Have ye then got any father or mother ? " 
 Again, "What is written?" "Thou shalt do no murder." 
 " Thou shalt not commit adultery." " Thou shalt not steal." 
 " Have ye then envy or the principle of evil amongst you ? " 
 Immediately they praised the Holy One, " Blessed be He." 
 
 Wonderful stories are told of the manna. The manna is 
 said to have fallen from heaven, accompanied by showers of 
 pearls and precious stones. It tasted to everyone according 
 to his desire. If one wished for fat fowl, so it tasted. If an-
 
 TRANSLATOR'S INTRODUCTION 25 
 
 other wished for honey, so it tasted, as it is written, " Thou 
 hast lacked nothing " (Deut. xi. 7). The Targum of Jonathan 
 goes on to inform us, " At the fourth hour, when the sun had 
 waxed hot upon it, it melted and became streams of water, 
 which flowed away into the great sea, and wild animals that 
 were clean, and cattle, came to drink of it, and the children of 
 Israel hunted and ate them " (Exod. xvi. 21). It is further 
 related that the Queen of Sheba (whom the Rabbis labor to 
 prove to have been the King of Sheba) wished to test the 
 knowledge of Solomon who had written on botany " from the 
 cedar to the hyssop." She once stood at a distance from him 
 with two exquisite wreaths of flowers one artificial , one 
 natural. They were so much alike that the King looked per- 
 plexed, and the courtiers looked melancholy. Observing a 
 swarm of bees on the window, he commanded it to be opened. 
 All the bees lighted on the natural and not one on the artificial 
 wreath. Solomon is also said to have sent Benaiah, the son 
 of Jehoiada, to bind Aschmedai, the king of the devils. After 
 deceiving the devil with wine he made him reveal the secret 
 of the Schamir, or little worm, which can cleave the hardest 
 stone. And by the aid of this worm Solomon built the Tem- 
 ple. The devil afterward asked Solomon for his signet ring, 
 and when he had given it to him the devil stretched one wing 
 up to the firmament and the other to the earth, and jerked 
 Solomon four hundred miles away. Then assuming the aspect 
 of Solomon, he seated himself on his throne. After Solomon 
 had again obtained it, he wrote, " What profit hath a man of 
 all his labor which he taketh under the sun?" (Eccles. i. 3). 
 A story is told of Nebuzaradan, that he saw the blood of 
 Zecharias bubbling in the court of the priests. When he asked 
 what it meant, he was informed that it was the blood of 
 bullocks and lambs. When he had ordered bullocks and lambs 
 to be slain, the blood of Zecharias still bubbled and reeked 
 above theirs. The priests then confessed that it was the blood 
 of a priest and prophet and judge, whom they had slain. He 
 then commanded eighty thousand priests to be put to death. 
 The blood, however, still continued to bubble. God then said, 
 " Is this man, who is but flesh and blood, filled with pity tow- 
 ard my children, and shall not I be much more ? " So he 
 gave a sign to the blood, and it was swallowed up in the place.
 
 26 TRANSLATOR'S INTRODUCTION 
 
 Of the eighty thousand priests slain none was left but Joshua 
 the son of Jozedek, of whom it is written, " Is not this a brand 
 plucked out of the fire?" (Zech. iii. 2). Of Titus it is said 
 that he was unclean in the Temple, and with a blow of his 
 sword rent the veil, which flowed with blood. To punish him 
 a gnat was sent into his brain, which grew as large as a dove. 
 When his skull was opened, the gnat was found to have a mouth 
 of copper, and claws of iron. 
 
 The Talmud teaches that evil spirits, devils, and goblins 
 are the offspring of Adam. They are said to fly about in all 
 directions. They know from eavesdropping what is to come 
 in the future. Like men, they eat, drink, and multiply. They 
 are represented as playing men awkward tricks. One is stated 
 to have broken a vessel of wine, and to have spilled it on the 
 ground. The Rabbis, however, afterward compelled him to 
 pay for it. People are forbidden to ride oxen fresh from the 
 stall, as Satan dances between their horns. Men are for- 
 bidden to salute their companions by night, lest they may turn 
 out to be devils. It is also commanded to shake out, before 
 drinking, some water from the vessel, to get rid of what is 
 sipped by the evil spirits. It is, however, permitted to con- 
 sult Satan on week-days. He is considered identical with the 
 Angel of Death. But he is described as having no power over 
 those engaged in reading the law. Many of his devices are 
 related in the Talmud, whereby he made learned men leave 
 off reading, and then he snatched away their souls. A story 
 is told of the attempt of Rabbi Joshua, the son of Levi, and 
 Satan to deceive each other about the Rabbi's place in para- 
 dise. Finally, however, Satan managed to take away his life, 
 whereupon the voice of Elijah is heard shouting in heaven, 
 " Make room for the son of Levi," " Make room for the son 
 of Levi." The Angel of Death is represented as standing at 
 the head of the dying man. He has a drawn sword in his hand, 
 on which is a drop of gall. When the dying man sees it, he 
 shudders and opens his mouth. The Angel of Death then lets 
 it fall into his mouth. The sick man dies, corrupts, and be- 
 comes pale. Three days the soul flies about the body, thinking 
 to return to it, but after it sees the appearance of the face 
 changed, it leaves it and goes away. 
 
 Rabbi Isaac moreover asserts, that a worm in a dead body
 
 TRANSLATOR'S INTRODUCTION 27 
 
 is as painful as a needle in a living one. The Talmud still 
 further states that there are three voices continually heard 
 the voice of the sun as he rolls in his orbit the voice of the 
 multitudes of Rome and the voice of the soul as it leaves the 
 body. The Rabbis, however, prayed for mercy on the soul, 
 and this voice has ceased. Instances are also given of men 
 overhearing the conversations of the dead, and receiving profit 
 from them. A man is said to have heard one girl tell another 
 in the grave, that those who sowed their crops at a particular 
 time would find their harvests fail. So he took care to sow 
 at another time, and he had an abundant yield. It is also said 
 that every Friday evening a second soul enters into the bodies 
 of men, and that it remains to the end of the Sabbath, when 
 it departs. The evidence of this second soul is shown by an 
 increased appetite for eating and drinking. 
 
 Good angels are stated to be daily created out of the stream 
 of glory which flows from the throne of God, and they sing 
 a new song, and vanish ; as it is said, " They are new every 
 morning: great is thy faithfulness" (Lam. iii. 23). The 
 Rabbis also say that angels are created out of every word which 
 proceeds from the mouth of God ; as it is said, " By the word 
 of the LORD were the heavens made ; and all the host of them 
 by the breath of His mouth " (Ps. xxxiii. 6). The following 
 story is also told: In the hour when Nimrod, the impious, 
 cast Abraham into the midst of the fiery furnace, Gabriel said 
 before the blessed God, " Lord of the world, I will go down and 
 cool the flame, and deliver the righteous One from the furnace 
 of fire." The blessed God said to him, " I am the ONE in 
 this world, and he is the one in his world. It becomes the ONE 
 to deliver the one." But as the blessed God deprives no one 
 of his reward, He said, " Thou shalt be deemed worthy to 
 deliver three of his posterity." Rabbi Simon, the Shilonite, 
 taught, " In the hour that Nebuchadnezzar, the impious, cast 
 Hananiah, Mishael, and Azariah into the midst of the fiery 
 furnace, Jorkemo, the prince of hail, stood up before the blessed 
 God, and said, ' I will go down and cool the flame, and deliver 
 the righteous ones from the furnace of fire.' To him said 
 Gabriel, ' The power of the blessed One is not so, since thou 
 art the prince of hail, and everyone knows that waters quench 
 fire ; but I, the prince of fire, will go down and cool inwardly,
 
 2 8 TRANSLATOR'S INTRODUCTION 
 
 and heat outwardly, and I will make a wonder within a won- 
 der.' " To him said the blessed God, " Go down." In the 
 same hour Gabriel began and said, " And the truth of the Lord 
 endureth for ever" (Ps. cxvii. 2). 
 
 Israelites are forbidden to pray in the Syriac language, as 
 the angels do not understand it, and consequently cannot carry 
 their petitions to God. Gabriel, however, is acquainted with it, 
 as he taught Joseph the seventy languages. The chief of all the 
 angels is said to be the Metatron, who once received fiery blows 
 from another angel called Ampiel. With regard to heaven, the 
 Rabbis teach that Egypt is four hundred miles long and broad, 
 the Morians' land is sixty times larger than Egypt, and the 
 world is sixty times larger than the Morians' land; heaven 
 is sixty times larger than the world, and hell is sixty times 
 larger than heaven. It follows that the " whole world is but 
 a pot-lid to hell." Yet some say that hell is immeasurable, and 
 some say heaven is immeasurable. It was a pearl amongst 
 the sayings of a Rabbi. " Heaven is not like this world, for in 
 it there is neither eating, nor drinking, nor marriage, nor in- 
 creasing, nor trafficking, nor hate, nor envy, nor heart-burn- 
 ings; but the just shall sit with their crowns on their heads, 
 and enjoy the splendors of the Shechinah." 
 
 Hell is said to have three doors, one in the wilderness, one 
 in the sea, and one in Jerusalem. In the wilderness, as it 
 is written, " They, and all that appertained to them, went down 
 alive into the pit " (Num. xvi. 33). In the sea, as it is written, 
 "Out of the belly of hell cried I, and thou heardest my voice " 
 (Jonah ii. 3). In Jerusalem, as it is written, " Saith the Lord 
 whose fire is in Zion, and His furnace in Jerusalem " (Is. xxxi. 
 9). The school of Rabbi Ishmael teaches that the "fire in 
 Zion " is hell and " His furnace in Jerusalem " Is the gate of 
 hell. It is also taught that the fire of hell has no power over 
 the sinners in Israel, and that the fire of hell has no power over 
 the disciples of the wise. It is again, however, stated that the 
 Israelites who sin with their bodies, and the Gentiles who 
 sin with their bodies, go to hell, and are punished there twelve 
 months. After their body is wasted, and their soul is burned, 
 the wind scatters them beneath the soles of the righteous, as it 
 is said, " And ye shall tread down the wicked : for they shall 
 be ashes under the soles of your feet" (Mai. iv. 3). Here-
 
 TRANSLATOR'S INTRODUCTION 29 
 
 tics deniers of the resurrection Epicureans, and other sin- 
 ners, shall be perpetually tormented " where their worm dieth 
 not and their fire is not quenched." 
 
 The doctrine of the resurrection is clearly taught in the Tal- 
 mud. As for the last judgment, the following story is told: 
 " Said Antoninus to Rabbi, The body and soul can free them- 
 selves from judgment. How? The body can say, The soul 
 sinned from the time it separated from me, while I lay as a 
 stone in the grave. And the soul can say, The body sinned 
 from the time it separated from me, while I flew in the air as a 
 bird." He replied, " I will give you an example to which it 
 is like. It is like a king of flesh and blood, who has a beauti- 
 ful garden, and in which are pleasant fruits, and he placed two 
 watchmen therein, of whom one was lame and the other was 
 blind. Said the lame to the blind, ' I see pleasant fruits in the 
 garden ; come, and let me sit upon thee, and let us go and eat.' " 
 The lame sat upon the blind, and they went and ate. After 
 some days the lord of the garden came, and said, " Where are 
 my pleasant fruits ? " The lame said, " I have no legs to go to 
 them." The blind said, " I have no eyes to see them." What 
 did he do? He set the lame upon the blind, and judged them 
 as one. So the blessed God will return the soul into the body, 
 and judge them as one, as it is said, " He shall call to the 
 heavens from above and to the earth, that he may judge his 
 people " (Ps. iv. 4). He shall call to the heavens from above, 
 that is the soul ; and to the earth that he may judge his people, 
 that is, the body. After the resurrection men will live without 
 work or weariness of body, their houses shall be of precious 
 stones, and their beds of silk, and the rivers shall run with wine 
 and perfumed oil. 
 
 The Talmud often contradicts Holy Scripture. It says that 
 they are in error who believe the Bible account of the sons of 
 Reuben, of the sons of Eli, and of the sons of Samuel. It 
 allows usury, and the passing of children through the fire to 
 Moloch. It permits deceit, and supports it with the text, 
 " With the pure thou wilt show thyself pure, and with the 
 froward thou wilt show thyself unsavory" (2 Sam. xxii. 27). 
 The Rabbis teach hatred of Christians and Gentiles. Instead 
 of saying, " In the presence of the king," they are taught to 
 say, " In the presence of the dog." A Jew who bears witness
 
 3 o TRANSLATOR'S INTRODUCTION 
 
 against another Jew before a Gentile is publicly cursed. A 
 Jew is also released from any oath he may swear to a Gentile. 
 It is only permitted a Jewish physician to heal Gentiles for the 
 sake of the fee, or for the practice of medicine, but it is not 
 allowed to save their lives in seasons of danger. Their mar- 
 riage is no marriage ; and their butchers' meat is only carrion. 
 It is wrong to invite them into a Jewish house ; and it is not 
 needful to restore what they have lost. When the ox of a Jew 
 gores the ox of a Gentile, the Jew is free; but if the ox of a 
 Gentile gores the ox of a Jew, the Gentile must pay the full 
 cost. A story is told of a Rabbi who sold a number of palm- 
 trees to a Gentile, and afterward ordered his servant to cut off 
 some pieces from them. " For," he said, " the Gentile knows 
 their number, but he does not know whether they be thick or 
 thin." 
 
 The precepts binding on the sons of Noah are stated to be 
 seven : to do justice ; to bless the name of God ; to avoid idol- 
 atry; to flee from fornication and adultery; to abstain from 
 blood-shedding ; not to rob ; and not to eat a member of a living 
 animal. An account is given of the river Sambation, which 
 flows with stones all the six days of the week, but rests on the 
 Sabbath day. Examples are also furnished of gluttony and 
 drunkenness. The paunches of some Rabbis grew so big, that, 
 when put together, a pair of oxen might go between them. 
 A story is also related of one Rabbi killing another in a 
 drunken fit, and then working a miracle which restored him to 
 life. In the following year he again invited the Rabbi to drink 
 with him, but he declined, on the ground that " miracles are 
 not wrought every day." Instances are also given of the 
 anguish of Rabbis in the prospect of death. They express 
 themselves as being without hope of salvation, and as having 
 the fear of hell before them. 
 
 Proverbs everywhere abound in the Talmud, and they are 
 generally replete with shrewd observation. " The world sub- 
 sists through the breath of school children. Whosoever trans- 
 gresses the words of the Scribes is guilty of death. Whoso- 
 ever teaches a statute before his teachers ought to be bitten by 
 a serpent. There is no likeness between him who has bread in 
 his basket and him who has none. Rather be the head of foxes 
 than the tail of lions." This, however, again appears as
 
 TRANSLATOR'S INTRODUCTION 31 
 
 " Rather be the tail of lions than the head of foxes." " The 
 righteous in the city is its splendor, its profit, its glory: when 
 he is departed, there is also departed the splendor, the profit, 
 and the glory." " Licentiousness in a house is as a worm in a 
 pumpkin." This reappears as " Violence in a house is as a 
 worm in a pumpkin." " Thy friend has an acquaintance, and 
 the acquaintance of thy friend has also an acquaintance ; be 
 discreet." The unworthy child of a good father is called 
 " vinegar, the son of wine." " If the opportunity fails the thief, 
 he deems himself honest. The cock and owl await together 
 the morning dawn. Says the cock to the owl, ' Light profits 
 me, but how does it profit thee ? ' Youth is a crown of roses, 
 old age a crown of thorns. Many preach well, but do not 
 practise well. It is the punishment of liars, that men don't 
 listen to them when they speak truth. Every man who is 
 proud is an idolater. To slander is to murder. Whosoever 
 humbles himself, God exalts him; whosoever exalts himself, 
 God humbles him. Men see every leprosy except their own. 
 He who daily looks after his property finds a coin. The post 
 does not honor the man ; but the man the post. Every man is 
 not so lucky as to have two tables. Not what thou sayesjt 
 about thyself, but what thy companions say. The whole and 
 broken tables of the Law lie in the ark. The salt of money is 
 almsgiving. He who walks four cubits in the land of Israel 
 is sure of being a child of the world to come. The plague 
 lasted seven years, and no man died before his time. Let the 
 drunkard only go, he will fall of himself. Be rather the one 
 cursed than the one cursing. The world is like an inn, but the 
 world to come is the real home. The child loves its mother 
 more than its father : it fears its father more than its mother. 
 Repent one day before thy death. If your God is a friend of 
 the poor, why does He not support them? A wise man an- 
 swered, ' Their case is left in our hands, that we may thereby 
 acquire merits and forgiveness of sin.' The house that does 
 not open to the poor shall open to the physician. He who visits 
 the sick takes away one-sixtieth part of their pain. Descend a 
 step in choosing a wife ; mount a step in choosing a friend. 
 An old woman in a house is a treasure. Whosoever does not 
 persecute them that persecute him, whosoever takes an offence 
 in silence, whosoever does good from love, whosoever is cheer-
 
 32 TRANSLATOR'S INTRODUCTION 
 
 ful under his sufferings, they are friends of God, and of them 
 says the Scripture, ' they shall shine forth as the sun at noon- 
 day.' " R. Phineas, son of Jair, said, " Industry brings purity 
 purity, cleanness cleanness, holiness holiness, humble- 
 ness humbleness, fear of sin and fear of sin, partaking of 
 the Holy Ghost." 
 
 Ideas of God are gathered from the occupations which the 
 authors of the Talmud assign to him. " The day contains 
 twelve hours. The first three hours the Holy One, blessed be 
 He, sits and studies the Law. The second three hours He sits 
 and judges the whole world. When He sees that the world 
 deserves destruction, He stands up from the throne of judg- 
 ment, and sits on the throne of mercy. The third three hours 
 He sits and feeds all the world, from the horns of the unicorns 
 to the eggs of the vermin. In the fourth three hours He sits 
 and plays with leviathan, for it is said, " The leviathan, whom 
 thou hast formed to play therein " (Ps. civ. 26). Rabbi Eliezer 
 says, " The night has three watches, and at every watch the 
 Holy One, blessed be He, sits and roars like a lion; for it is 
 said, ' The Lord shall roar from on high and uttter His voice 
 from His holy habitation; He shall mightily roar upon His 
 habitation ' " (Jer. xxv. 30). Rabbi Isaac, the son of Samuel, 
 says in the name of Rav, " The night has three watches, and 
 at every watch the Holy One, blessed be He, sits and roars 
 like a lion, and says, ' Woe is me, that I have laid desolate my 
 house, and burned my sanctuary, and sent my children intQ 
 captivity among the nations of the world ! ' ' He is described 
 as praying, and wearing phylacteries, and as having a special 
 place for weeping. " Before the destruction of the Temple the 
 Holy One played with leviathan, but since the destruction of 
 the Temple, He plays with it no more. In the hour that the 
 Holy One remembers His children who are dwelling with 
 suffering among the nations, He lets two tears fall into the 
 Great Ocean, the noise of which is heard from one end of the 
 world to the other, and this is an earthquake." It is further 
 said that He " braided the hair of Eve," and " shaved the 
 head of Sennacherib." He is represented as keeping school, 
 and teaching the sages. To this school the devils come, es- 
 pecially Aschmedai, the king of the devils. In the discussions 
 that take place, God is said to be sometimes overcome by the 
 wiser Rabbis.
 
 TRANSLATOR'S INTRODUCTION 33 
 
 The question of the Messiah is often brought forward. " The 
 tradition of the school of Elijah is, that the world is to stand 
 six thousand years, two thousand years confusion, two thou- 
 sand years the Law, and two thousand years the days of the 
 Messiah." It is further said that the time for the coming of 
 the Messiah is expired. " Rav says the appointed times are 
 long since past." The Jerusalem Talmud relates that ''it hap- 
 pened once to a Jew, who was standing ploughing, that his 
 ox lowed before him. An Arab was passing, and heard its 
 voice. He said ' O Jew ! O Jew ! unyoke thine ox, and loose 
 thy ploughshare, for the Temple is desolate.' It lowed a second 
 time, and he said, ' O Jew ! O Jew ! yoke thine ox and bind thy 
 ploughshare, for King Messiah is born.' The Jew said, ' What 
 is His name ? ' He answered ' Menachem.' He asked again, 
 ' What is His father's name ? ' He said, ' Hezekiah.' He asked, 
 ' From whence is He ? ' He replied, ' From the royal palace of 
 Bethlehem Judah.' The Jew then went and saw him ; but when 
 he went again, the mother told him ' that the winds had borne 
 the child away.' " The Babylon Talmud further states that 
 " Rabbi Joshua, the son of Levi, found Elijah standing at the 
 door of the cave of Rabbi Simeon ben Yochai, and said to him, 
 4 Shall I reach the world to come ? ' He answered, ' If this 
 Lord will.' Rabbi Joshua, the son of Levi, said, ' I see two, 
 but I hear the voice of three.' He also asked, ' When will 
 Messiah come?' Elijah answered, 'Go and ask Himself.' 
 Rabbi Joshua then said, ' Where does he sit ? ' ' At the gate 
 of Rome.' ' And how is he known ? ' ' He is sitting among 
 the poor and sick, and they open their wounds, and bind them 
 up again all at once : but he opens only one, and then he opens 
 another, for he thinks, Perhaps I may be wanted, and then I 
 must not be delayed.' Rabbi Joshua went to him, and said, 
 ' Peace be upon thee, my Master, and my Lord.' He answered, 
 ' Peace be upon thee, son of Levi.' The Rabbi then asked him, 
 * When will my Lord come? ' He answered, ' To-day ' " (Ps. 
 xcv. 7). It is said that " the bones of those who reckon the ap- 
 pointed time of the Messiah must burst assunder." Again, 
 however, it is said that " Elias told Rabbi Judah, the brother of 
 the pious Rabbi Salah, that the world would not stand less than 
 eighty-five years of Jubilee, and in the last year of Jubilee 
 the son of David will come." It is further stated that there 
 3
 
 34 TRANSLATOR'S INTRODUCTION 
 
 are first to be the wars of the Dragon, and of Gog and Magog ; 
 and that God will not renew the earth until seven thousand 
 years are completed. The Rabbis also say that when the Mes- 
 siah comes to fulfil the prophecy of riding upon an ass (Zech. 
 ix. 9), the ass shall be one of "an hundred colors." As for the 
 return of the ten tribes to their own land, the Talmud in some 
 places asserts it, and in some places denies it. But it is said 
 that in the days of the Messiah all the Gentiles shall become 
 proselytes to the Jewish faith. The Rabbis are divided as to 
 the continuance of the Messiah; some say forty years, some 
 seventy years, some three generations, and some say that He 
 will continue as long as from the creation of the world or the 
 time of Noah " up to the present time." Others say that the 
 kingdom of the Messiah will endure for thousands of years, 
 as " when there is a good government it is not quickly dis- 
 solved." It is also said that He shall die, and His kingdom de- 
 scend to His son and grandson. In proof of this opinion 
 Isaiah xlii. 4 is quoted : " He shall not fail, nor be discouraged, 
 till He have set judgment in the earth." The lives of men will 
 be prolonged for centuries : " He will swallow up death in 
 victory" (Is. xxv. 8) ; and "the child shall die an hundred 
 years old " (Is. Ixv. 20). The Talmud applies the former verse 
 to Israel, the latter verse to the Gentiles. The men of that 
 time will be two hundred ells high. This is said to be proved 
 by the word "upright" (Lev. xxvi. 13), "upright" being 
 applied to the supposed height of man before the fall. " More- 
 over the light of the moon shall be as the light of the sun ; and 
 the light of the sun shall be sevenfold, as the light of seven 
 days" (Is. xxx. 26). The land of Israel will produce cakes 
 and clothes of the finest wool. The wheat will grow on Leb- 
 anon as high as palm-trees ; and a wind will be sent from God 
 to reduce it to fine flour for the support of those who gather 
 it; as it is said "with the fat of kidneys of wheat" (Deut. 
 xxxii. 14). Each kidney will be as large as "the kidneys of 
 the fattest oxen." To prove that this is nothing wonderful, 
 an account is given of a rape seed in which a fox once brought 
 forth young. These young ones were weighed, and found to 
 be as heavy as sixty pounds of Cyprus weight. Lest these 
 statements should be thought a contradiction of the verse 
 "There is no new thing under the sun" (Eccles. i. 9), the
 
 TRANSLATOR'S INTRODUCTION 35 
 
 Rabbis say that it is just like the growth of mushrooms, toad- 
 stools, and the delicate mosses on the branches of trees. Grapes 
 will also grow most luxuriantly; and in every cluster there 
 will be thirty jars of wine. Jerusalem will be built three miles 
 high; as it is written, " It shall be lifted up " (Zech. xiv. 10). 
 The gates of the city will be made of pearls and precious stones, 
 thirty ells high and thirty ells broad. A disciple of the Rabbis 
 once doubted whether precious stones could be found so large ; 
 and shortly afterward, he saw an angel with similar stones, as 
 he was out at sea. On his return to land he related what he 
 had seen to Rabbi Jochanan. Whereupon the Rabbi said, 
 " Thou fool, if thou hadst not seen, thou hadst not believed ; 
 thou mockest the words of the wise." He then " lifted up his 
 eyes upon him, and he was made an heap of bones." 
 
 Said R. Samuel, the son of Nachman, R. Jochanan said, 
 " Three shall be called by the name of the Holy One ; blessed 
 be He." And these are the Righteous, the Messiah, and Jeru- 
 salem. The Righteous, as is said (Is. xliii. 7). The 
 Messiah, as it is written ( Jer. xxiii. 6) : " And this is 
 His name whereby he shall be called, THE LORD OUR 
 RIGHTEOUSNESS." Jerusalem, as it is written (Ezek. 
 xlviii. 35) : " It was round about eighteen thousand measures: 
 and the name of the city from that day shall be The LORD is 
 THERE." 
 
 In the later editions of the Talmud the allusions to Christ 
 and Christianity are few and cautious, compared with the 
 earlier or unexpurgated copies. The last of these was pub- 
 lished at Amsterdam in 1645. ^ n them our Lord and Saviour 
 is " that one," " such an one," " a fool," " the leper," " the 
 deceiver of Israel," etc. Efforts are made to prove that He is 
 the son of Joseph Pandira before his marriage with Mary. His 
 miracles are attributed to sorcery, the secret of which He 
 brought in a slit in His flesh out of Egypt. His teacher is 
 said to have been Joshua, the son of Perachiah. This Joshua 
 is said to have afterward excommunicated him to the blast of. 
 400 rams' horns, though he must have lived seventy years be- 
 fore His time. Forty days before the death of Jesus a witness 
 was summoned by public proclamation to attest His innocence, 
 but none appeared. He is said to have been first stoned, and 
 then hanged on the eve of the Passover. His disciples are
 
 36 TRANSLATOR'S INTRODUCTION 
 
 called heretics, and opprobrious names. They are accused of 
 immoral practices; and the New Testament is called a sinful 
 book. The references to these subjects manifest the most 
 bitter aversion and hatred. 
 
 The Rabbis have laid down thirteen rules for the interpre- 
 tation of the Talmud. These rules form their system of logic. 
 They are as follows: 
 
 (i.) " Light and heavy," an argument from the less to the 
 greater. An example is furnished in the case of Miriam ( Num. 
 xii. 14). " If her father had but spit in her face, should she 
 not be ashamed seven days ? let her be shut out from the camp 
 seven days, and after that let her be received in again." The 
 argument is here drawn from the conduct of man, the less, to 
 that of God, the greater. The owner of an ox is also fined 
 more for his beast if it gores his neighbor's beast than if it eats 
 his neighbor's corn ; since the tooth only means sustenance for 
 the stomach, but the horn means mischief. 
 
 (2.) " Equality," an argument from the similarity or iden- 
 tity of words and impressions. An example is furnished in 
 Deut. xv. 12 : " If thy brother, an Hebrew man, or an Hebrew 
 woman, be sold unto thee, and serve thee six years, then in the 
 seventh year thou shalt let him free from thee." In the i8th 
 verse, when this law is again referred to, the man only is 
 mentioned ; but as the woman was mentioned in the former 
 verse, it is concluded that the law applies equally to both. 
 
 (3.) "The building of the father," an argument from the 
 statements in (a) one place in the Law to other passages, which 
 are similar. An example is furnished in Exod. xii. 16, where 
 servile work is forbidden during the feast of unleavened bread, 
 and the conclusion is drawn that servile work is equally for- 
 bidden in all festivals of the same nature. This mode of argu- 
 ment is also applied to (b) two places in the Law, where one 
 place refers to the general proposition, and another to par- 
 ticulars arising out of it. An example is furnished in Lev. 
 xv. i, where a man with an issue is unclean, but in the 4th 
 verse this uncleanness is limited to his bed and his seat. 
 
 (4.) " Universal and particular." Where there is a general 
 and a special statement, the special binds the general. An 
 example is furnished in Lev. i. 2 : " If any man of you bring 
 an offering unto the Lord, ye shall bring your offering of the
 
 TRANSLATOR'S INTRODUCTION 37 
 
 cattle, even of the herd and of the flock." Cattle (in the He- 
 brew Behemah) includes both wild and tame. The special 
 terms " herd " and " flock " limit the offering to domesticated 
 animals. 
 
 (5.) " Particular and universal," or argument from the 
 special to the general. An example is furnished in Deut. xxii. 
 i : " Thou shalt not see thy brother's ox or his sheep go 
 astray: thou shalt in any case bring them again unto thy 
 brother." In the 3d verse, it is further commanded to restore 
 " all lost things of thy brother's." Hence it is concluded, not 
 only his ox or his sheep, but that everything, which he has lost 
 is to be restored to him. 
 
 (6.) " Universal, particular and universal." Where there are 
 two universal statements with a particular statement between, 
 the particular limits the universals. An example is furnished 
 in Deut. xiv. 26, where, speaking of the application of the 
 second tithe, it is said, " Thou shalt bestow that money for 
 whatsoever thy soul lusteth after; for oxen, or for sheep, or 
 for wine, or for strong drink, or for whatsoever thy soul de- 
 sireth." The special limitation, between the two universal 
 permissions, is to productions of the land of Canaan. 
 
 (7.) "The general that requires the special, and the special 
 that requires the general." An example is furnished in Lev. 
 xvii. 13: "Whatsoever man . . . hunteth and catcheth 
 any beast or fowl that may be eaten, he shall even pour out the 
 blood thereof, and cover it with dust." The word " cover " 
 or " hide " is again used in Gen. xviii. 17: " Shall I hide from 
 Abraham that thing which I shall do?" The conclusion is 
 drawn, that cover is restricted to the blood being hidden under 
 dust, and not put in any vessel. Again (Exod. xiii. 2) : 
 " Sanctify unto me all the first-born ; whatever openeth the 
 womb among the children of Israel, both of man and beast, 
 it is mine." From this verse females might be included with 
 males. Reference is made to Deut. xv. 19, where it is found 
 " All the firstling males." Still it is obscure, when there are 
 firstling females, about the males born afterward. Reference 
 is made to Exod. xxxiv. 19 : " All that openeth the matrix is 
 mine." Here all first-born are allowed. This, however, is too 
 general, and it is again restricted by the word males. And as 
 this is too general, it is again restricted by " all that openeth 
 the matrix."
 
 38 TRANSLATOR'S INTRODUCTION 
 
 (8.) " Whatsoever is taught in general and something special 
 is mentioned it is mentioned to strengthen the general rule." 
 An example is furnished in Lev. xx. 2, where the worship of 
 Moloch is forbidden, and the penalty for the sin is death. The 
 conclusion drawn is, that such mention of a special form of 
 idolatry confirms the prohibition of all idolatry. 
 
 (9.) " When there is a general rule and also an exception 
 the exception lightens and does not aggravate." An example 
 is furnished in the command (Exod. xxi. 12), "He that 
 smiteth a man so that he die, he shall surely be put to death." 
 The exception is, " Whoso killeth his neighbor ignorantly " 
 (Deut. xix. 4, 5), "he can flee to one of the cities of refuge." 
 
 (10.) " When there is a general rule, and an exception not 
 agreeing with the general rule, the exception both lightens and 
 aggravates." An example is furnished from the plague of 
 leprosy (Lev. xiii. 3) when the hair is turned white. Tho head 
 and beard are excepted (29th verse) lest there be gray hairs 
 this lightens. But if on the head and beard there be "yel- 
 low thin hair," it is a dry scall this aggravates. 
 
 (n.) "When there is an exception from a general rule to 
 establish a new matter the new matter cannot be brought 
 under the general rule again, unless it be mentioned in the 
 text." An example is furnished from the eating of holy things 
 (Lev. xxii. 10-13). The priest, any soul bought with his 
 money, and he that is born in his house, may eat of it. This 
 is the general rule. If the priest's daughter be married to a 
 stranger, she may not eat of them. This is the exception. This 
 exception would have remained if she continued married to a 
 stranger, or had a child, or had not returned to her father's 
 house. Therefore a new law is provided, that in the event of 
 none of these things happening, she may again eat of the holy 
 things. 
 
 (12.) " Things that teach from the subject, and things that 
 teach from the end." An example is furnished from the 
 eighth commandment, " Thou shalt not steal." This law, if 
 applied to man-stealing or kidnapping, implies capital punish- 
 ment. The reason given is from its following " Thou shalt 
 do no murder," and " Thou shalt not commit adultery " two 
 laws which, if violated, entailed death. The second part of 
 this rule applies to things that teach from the end. What is
 
 
 TRANSLATOR'S INTRODUCTION 39 
 
 meant by the end is a matter of dispute. Some say it means 
 the final cause of logicians. Others say it means something 
 in the end or conclusion of the law itself. If it be the latter, 
 an example is furnished from the case of the leprous house 
 (Lev. xiv. 45): "And he shall break down the house, the 
 stones of it, and the timber thereof, and all the mortar of the 
 house." These directions teach that houses made of mud are 
 excepted. 
 
 (13.) " When two texts contradict each other, until a third 
 be found to decide between them." An example is furnished 
 in Gen. i. i : " In the beginning God created the heaven and 
 the earth." It is again written, Gen. ii. 4, " In the day that 
 the Lord made the earth and the heavens." The question now 
 arises, Which did He make first? The answer is found in 
 Isaiah xlviii. 13 : " Mine hand also hath laid the foundation 
 of the earth, and My right hand hath spanned the heavens." 
 The conclusion is drawn that He made both at once. Another 
 instance is the discrepancy in the census of Israel. In 2 Sam. 
 xxiv. 9, the number stated is eight hundred thousand. In i 
 Chron. xxi. 5, the number is said to have been " eleven hun- 
 dred thousand." The difference of three hundred thousand is 
 accounted for by referring to i Chron. xxvii. i, where it is said 
 that twenty-four thousand served the king every month. These 
 men, when multiplied by the months, make two hundred and 
 eighty-eight thousand. And the twelve thousand which 
 waited upon the twelve captains raise the number to three 
 hundred thousand, the amount required to reconcile the two 
 statements. 
 
 In reading the following tracts it should be' borne in mind 
 that the meaning in many places is more implied than ex- 
 pressed. 5 Often an idea is taken for granted, which patient 
 continuance in reading can alone bring to light. The subjects 
 to which these tracts refer should first be studied in the Bible ; 
 because after such study the restless subtlety of the Rabbis in 
 " binding heavy burdens on men's shoulders " can be more 
 fully discerned. It is desirable to look on these writings from 
 this point of observation ; just as on some mountain top one 
 
 The expression " they " is often used context. So again with the use of " he." 
 in the phraseology of the Talmud to In such cases the expression " he " gen- 
 denote either certain officials or else the erally refers to the decision on a par- 
 sages and men of authority. The exact ticular occasion, 
 reference can only be gathered from the
 
 40 TRANSLATOR'S INTRODUCTION 
 
 looks not only at the gold which the morning sun pours on 
 grass and flower, but also on the deep valley where the shadows 
 still rest, that one may the more sensibly feel how glorious 
 the sun is. The whole theory of this second, or Oral Law, has 
 arisen from inattention to the express statement of Moses : 
 " These words (the ten commandments) the Lord spake unto 
 all your assembly in the mount out of the midst of the fire, of 
 the cloud, and of the thick darkness, with a great voice : AND 
 HE ADDED NO MORE" (Deut. v. 22). And it tends to nullify 
 the declaration of the Targum of Jonathan Ben Uzziel, " For 
 unto us a child is born, unto us a son is given ; and he has 
 taken the law upon himself to keep it " (Isaiah ix. 6). 
 
 In concluding this introduction it is perhaps well to glance 
 briefly at the age in which the Talmud grew to its present 
 state. It was a period of great activity and thought. Old 
 systems of debasing superstition were breaking up and passing 
 away. A new faith had arisen to regenerate man. The five 
 centuries which followed the appearing of our Saviour in this 
 world were filled with religious and political events which 
 still make their vibrations felt. From the destruction of Jeru- 
 salem and the overthrow of the Jewish polity, an impulse was 
 given to those political changes which have since gone on with- 
 out intermission among the nations of the earth. From the 
 overthrow of the Jewish Temple an impulse was given to re- 
 ligious earnestness which, often from wrong, often from right 
 motives, has increased, and will increase, as the great consum- 
 mation draws nigh. 
 
 While the Rabbis were laboring at their gigantic mental 
 structure, while generation after generation of their wisest 
 and most patriotic men were accumulating materials to build 
 the tower which became a beacon to their countrymen for all 
 time, the Christian Church was not idle. By their writings 
 and eloquence the Fathers were gathering the treasures of 
 patristic lore which have descended to us. While Rabbis were 
 discoursing in the synagogues of Tiberias and Babylon, 
 Christian orators were preaching in the basilicas of Constanti- 
 nople and Rome. They have all gone from this mortal scene. 
 But their thoughts are handed down, so that we may converse 
 with them, though they are no longer on earth. We can hear 
 their wisdom we can see their errors we can almost fancy
 
 TRANSLATOR'S INTRODUCTION 41 
 
 we behold their forms so that, being dead, they yet speak. 
 Since they ceased from their labors empires have risen and 
 fallen, countless millions of our race have vanished into eter- 
 nity., and left their bodies to moulder into dust. But their 
 teachings still live on, to influence immortal souls for weal or 
 woe. Doubtless their departures from the Word of God pre- 
 pared a way and furnished matter for the numerous heresies 
 and lawless deeds which form a great portion of the history of 
 mankind. From their errors sprang at least in part the Koran. 
 This and kindred themes, however, open up an interminable 
 vista, leading us away from the Talmud itself. It is better 
 now to conclude this introduction. And with what more suit- 
 able words can I close than with those drawn from the wisdom 
 of the Fathers ? " It is not incumbent upon thee to complete 
 the work : neither art thou free to cease from it. If thou hast 
 studied the law, great shall be thy reward; for the Master of 
 thy work is faithful to pay the reward of thy labor : but know 
 that the reward of the righteous is in the world to come."
 
 SELECTIONS FROM THE TALMUD 
 
 ON BLESSINGS 
 
 Recitation of the Shemah Blessings Rabbi Gamaliel Exemptions from 
 the Recitation Prayers Differences Between the Schools of Sham- 
 mai and Hillel Reverence for the Temple. 
 
 CHAPTER I 
 
 i. " From what time do we recite the Shemah * in the 
 evening?" "From the hour the priests 2 enter (the temple) 
 to eat their heave offerings, until the end of the first watch." 3 
 The words of R. Eleazar ; but the Sages say " until midnight." 
 Rabban Gamaliel says, " until the pillar of the morn ascend." 
 It happened that his sons came from a banquet. They said 
 to him, " we have not yet said the Shemah." He said to them, 
 " if the pillar of the morn be not yet ascended, you are bound 
 to say it ; and not only this, but all that the Sages say, ' till 
 midnight,' they command till the pillar of the morn ascend." 
 The burning of the fat and members they command " till the 
 pillar of the morn ascend." And all offerings, which must be 
 eaten the same day, they command " till the pillar of the morn 
 ascend." If so, why do the Sages say " until midnight " ? 
 " To withhold man from transgression." 
 
 1 " Hear, O Israel, the Lord our God God the Holy Ghost, proceeding of them 
 
 is one Lord," etc. (Deut. vi. 4-9, xi. both; to all which is added the word 
 
 13-21; Num. xv. 37-41). Evening prayer One, to signify that these three are In- 
 
 might be said after 12.30 P.M. (Acts x. divisible. But this mystery shall not be 
 
 9.) It is abundantly evident from the revealed until the coming of Messiah." 
 
 Zohar that the ancient Jews understood The Zohar gives also an imperfect illus- 
 
 that in the Shemah there was a cpnfes- tration of this great Truth, by saying 
 
 sion of the doctrine of the Trinity in that the Trinity in unity is like the 
 
 unity three Persons in One God. human voice, which is composed of 
 
 " Hear. O Israel: Jehovah our God is three elements warmth, air, and va- 
 
 one Jehovah. By the first name in this por." 
 
 sentence, Jehovah, is signified God the * Priests who were legally unclean. 
 
 Father, the Head of all things. By the (Lev. xxii. 7.) 
 
 next words, our God, is signified God * The Mishna begins the night at 6 
 
 the Son, the fountain of all knowledge: P.M., and divides it into three watches 
 
 and by the second Jehovah, is signified of four hours each. 
 
 43
 
 44 THE TALMUD 
 
 2. " From what time do we recite the Shemah in the morn- 
 ing?" When one can discern betwixt "blue and white," R. 
 Eleazar says " betwixt blue and leek green." And it may be 
 finished " until the sun shine forth." R. Joshua says " until 
 the third hour." * For such is the way of royal princes to 
 rise at the third hour. He who recites Shemah afterward 
 loses nothing. He is like a man reading the Law. 
 
 3. The school of Shammai say that in the evening all men 
 are to recline when they recite the Shemah ; and in the morn- 
 ing they are to stand up ; for it is said, " when thou liest down 
 and when thou risest up." 5 But the school of Hillel say, that 
 every man is to recite it in his own way ; for it is said, " when 
 thou walkest by the way." 6 If so, why is it said, " when thou 
 liest down and when thou risest up " ? " When mankind 
 usually lie down, and when mankind usually rise up." R. Tar- 
 phon said, " I came on the road, and reclined to recite the 
 Shemah according to the words of the school of Shammai, 
 and I was in danger of robbers." The Sages said to him, 
 " thou wast guilty against thyself, because thou didst trans- 
 gress the words of the school of Hillel." 
 
 4. In the morning two blessings are said before (the 
 Shemah), and one after it ; and in the evening two blessings 
 before and two after it, one long and one short. 7 Where the 
 (Sages) have said to lengthen, none is allowed to shorten ; and 
 to shorten none is allowed to lengthen: to close, none is al- 
 lowed not to close ; not to close, none is allowed to close. 
 
 5. We commemorate the departure from Egypt at night; 
 said R. Eleazar, son of Azariah, " truly I am a son of seventy 
 years, and was not clear that thou shouldst say the departure 
 from Egypt at night until the son of Zoma expounded, ' that 
 thou mayest remember the day when thou earnest forth out 
 of the land of Egypt all the days of thy life ; ' 8 the days of thy 
 life (are) days ; all the days of thy life (include) the nights." 
 But the Sages say, " the days of thy life (are) this world ; all 
 the days of thy life (include) the days of the Messiah." 
 
 * The Mishna begins the day at 6 A.M. with " Blessed art Thou, O Lord " ; a 
 The third hour is g A.M. short blessing only ends with these 
 
 * Deut. vi. 7. words. 
 
 Ibid. 8 Deut. xvi. 3. 
 
 * A long blessing begins and ends
 
 BLESSINGS 
 
 CHAPTER II 
 
 45 
 
 1. "If one who is reading in the Law when the time comes 
 for praying intends it in his heart? " " He is free." " But if 
 not ? " " He is not free." " At the end of the sections one 
 salutes out of respect, and responds; but in the middle of a 
 section he salutes from fear, and responds." Such are the words 
 of R. Mair. R. Judah says, " in the middle he salutes from 
 fear, and responds out of respect ; at the end he salutes out of 
 respect, and repeats peace to every man." 
 
 2. The intervals of the sections are between the first blessing 
 and the second between the second and " Hear, O Israel ; " 
 between " Hear " and " it shall come to pass ; " 1 between " and 
 it shall come to pass " and " and he said ; " z between " and 
 he said " and " it is true and certain." 3 Said R. Judah, " be- 
 tween ' and he said ' and ' it is true and certain,' none is to 
 pause." R. Joshua, the son of Korcha, said, " Why does the 
 (section) ' Hear/ etc., precede ' and it shall come to pass ' ? 
 ' That one may take on himself the kingdom of heaven, before 
 he take on himself the yoke of the commandments.' Why 
 does (the section) ' and it shall come to pass ' precede ' and 
 he said ' ? Because ' and it shall come to pass ' may be prac- 
 tised by day and by night ; * but ' and he said,' etc., only by 
 day." 6 
 
 3. He who recites the Shemah so as not to be audible to 
 his own ears, is legally free. 6 R. Jose says " he is not legally 
 free." " If he has said it without grammar and pronuncia- 
 tion ? " R. Jose says " he is legally free." R. Judah says " he 
 is not legally free." " If he said it irregularly ? " " He is not 
 legally free." "In recitation he mistook?" "He must re- 
 commence from the place where he mistook." 
 
 4. Laborers may recite the Shemah on the top of a tree, 
 or of a wall, but they are not allowed to do so with the prayer. 7 
 
 5. A bridegroom is exempted from reciting the Shemah 
 on the first night of marriage, and, even until the expiration 
 
 1 Deut. xi. 13-21. When the expressions " free " or 
 
 1 Num. xv. 37-41. " not free " are used, they refer to the 
 
 Because in Jer. x. 10 it is written, decisions of the Levitical Law. So also 
 " But the Lord is the true God," etc. is it with the expressions " clean " or 
 
 Deut. xi. 19. " unclean." 
 
 Because it says, " that ye may look 7 I.e., the eighteen blessings called 
 upon it," i.e., the fringe. Num. xv. 39. " Amitlah."
 
 46 THE TALMUD 
 
 of the Sabbath if the marriage be not complete. It happened 
 that Rabban Gamaliel recited on the first night. His disciples 
 said to him, " hast thou not taught us, our master, that a bride- 
 groom is exempted from reciting Shemah on the first night ? " 
 He said to them, " I will not hear you, to deprive myself of 
 the yoke of the kingdom of heaven even one hour." 
 
 6. He (R. Gamaliel) bathed on the first night of his wife's 
 death. His disciples said to him, " hast thou not taught us, 
 our master, that a mourner is forbidden to bathe ? " He said 
 to them, " I am not like all other men ; I am infirm." 
 
 7. When his slave Tabbi died, he received visits of con- 
 dolence. His disciples said to him, " hast thou not taught us, 
 our master, that visits of condolence are not to be received 
 for slaves ? " He said to them, " my slave Tabbi was not like 
 all other slaves, he was upright." 
 
 8. The bridegroom who wishes to recite the Shemah on 
 the first night may recite it. R. Simeon, the son of Gamaliel, 
 said, " not every one who wishes to affect the pious reputation 
 can affect it." 
 
 CHAPTER III 
 
 1. He whose dead lies before him is exempted from reciting 
 the Shemah, from the prayer, and from the phylacteries. 1 
 Those who carry the bier, and those who relieve them, and 
 those who relieve the relief, those who go before the bier, 
 and those who follow it, who are required for the bier, are 
 exempted from reciting the Shemah. But those not required 
 for the bier are bound to recite it. Both (parties) are exempted 
 from the prayer. 
 
 2. When they have buried the dead, and return, if they 
 have time to begin and end (the Shemah) before they reach 
 the rows (of mourners), they must begin : if not, they must not 
 begin. Of those standing in the rows the inner (mourners) 
 are exempt, but the outer ones are bound to recite the Shemah. 
 
 3. Women, slaves, and children, are exempt from reciting 
 the Shemah, and also from the phylacteries ; but -they are 
 
 1 Phylacteries consist of texts of inclosed in a leather box. They are 
 Scripture (Exod. xiii. 2-10, 11-17; Deut. bound by thongs round the left arm 
 vi. 4-9, 13-22) written on parchment and and forehead.
 
 BLESSINGS 47 
 
 bound in the prayer, the sign on the door-post, and the bless- 
 ing after food. 
 
 4. A man in his legal uncleanness is to meditate in his 
 heart on the (Shemah), but he is not to bless before, or after 
 it. After his food he blesses, but not before it. R. Judah 
 says " he blesses both before and after it." 
 
 If one stand in prayer, and recollect that he is in his un- 
 cleanness, he is not to pause, but to shorten (the prayer). If 
 he has gone down into the water (to bathe), 2 and can go up, 
 dress, and recite the Shemah before the sun shines forth, he 
 is to go up, dress, and recite it. But he is not to cover himself 
 with foul water or with water holding matter in solution un- 
 less he has poured clean water to it. " How far is he to keep 
 from foul water, or excrement?" "Four cubits." 
 
 6. A man in his uncleanness with a running issue, a woman 
 in her uncleanness, during separation, and she who perceives 
 the need of separation, require the bath. But R. Judah " ex- 
 empts them." 
 
 CHAPTER IV 
 
 1. The morning prayer may be said till noon. R. Judah 
 says " until the fourth hour." The afternoon prayer until 
 the evening. R. Judah says " until half the afternoon." The 
 evening prayer has no limit, and the additional prayers may 
 be said all day. R. Judah says " until the seventh hour." 
 
 2. R. Nechooniah, son of Hakanah, used to pray when he 
 entered the lecture-room, and when he went out he said a 
 short prayer. The (Sages) said to him, " what occasion is 
 there for this prayer ? " He said to them, " when I enter I 
 pray that no cause of offence may arise through me ; and when 
 I go out I give thanks for my lot." 
 
 3. Rabban Gamaliel said, " one must daily say the eighteen 
 prayers." R. Joshua said " a summary of the eighteen." R. 
 Akivah said, " if his prayer be fluent in his mouth, he says the 
 eighteen ; if not, a summary of the eighteen." 
 
 4. R. Eleazar said, " if one make his prayer fixed, his 
 prayer is not supplications." R. Joshua said, " if a man travel 
 in dangerous places, let him use this short prayer : ' Save, O 
 
 Lev. xv. 16.
 
 48 THE TALMUD 
 
 Lord, thy people, the remnant of Israel ; at every stage of their 
 journey 1 let their wants be before thee. Blessed art thou, O 
 Lord, who hearest prayers/ " 
 
 5. If one ride on an ass, he must dismount: if he cannot 
 dismount, he must turn his face ; and if he cannot turn his face, 
 he must direct his heart toward the Holy of Holies. 
 
 6. If one be seated in a ship, or in a carriage, or on a raft, 
 he must direct his mind toward the Holy of Holies. 
 
 7. R. Eleazar, the son of Azariah, said " the additional 2 
 prayers are only to be said in a public congregation." But 
 the Sages say, " if there be a public congregation, or no pub- 
 lic congregation." R. Judah said in his name, " in every 
 place, where there is a public congregation, individuals are 
 exempted from additional prayers." 
 
 CHAPTER V 
 
 1. Men should not stand up to pray, except with rever- 
 ential head. The pious of ancient days used to pause one 
 hour before they began to pray, that they might direct their 
 hearts to God. Though the king salute, one must not re- 
 spond; and though a serpent wind itself round his heel, one 
 must not pause. 
 
 2. Men should mention the heavy rain in praying for the 
 resurrection of the dead ; and entreat for rain in the blessing for 
 the year, and " the distinction between the Sabbath and week- 
 day " 1 is to be said in the prayer " who graciously bestows 
 knowledge." 2 R. Akivah said, " the distinction between the 
 Sabbath and week-day is to be said in a fourth prayer by itself." 
 R. Eleazar said, " in the thanksgivings." 
 
 3. He who says, " Thy mercies extend to a bird's nest," or, 
 " for goodness be Thy name remembered," or he who says, 
 " we give thanks, we give thanks," 3 is to be silenced. If a 
 man pass up to the ark (where the rolls of the Law are kept) 
 and make a mistake, another must pass up in his stead ; nor 
 may he in such a moment refuse. " Where does he begin ? " 
 " From the beginning of the prayer in which the other made 
 the mistake." 
 
 1 Or transgression. * Called " Chonen hada'ath." 
 
 * Called Musaph. As if there were two gods. 
 
 1 Prayer called " Habdelah."
 
 BLESSINGS 49 
 
 4. He who passes up to the ark is not to answer " Amen " 
 after the priests, lest his attention be distracted. If no other 
 priest be present but himself, he is not to lift up his hands 
 (to bless the congregation). But if he be confident that he 
 can lift up his hands, and then resume, he is at liberty. 
 
 5. If a man pray, and make a mistake, it is a bad sign for 
 him. If he be a representative of a congregation, it is a bad 
 sign for his constituents, for a man's representative is like him- 
 self. They say of R. Hanina, son of Dosa, that when he 
 prayed for the sick, he used to say, " this one will live," or " this 
 one will die." The (Sages) said to him, " how do you know ? " 
 He said to them, " if my prayer be fluent in my mouth, I know 
 that he is accepted; but if not, I know that he is lost." 
 
 CHAPTER VI 
 
 1. " How do we bless for fruit? " " For fruit of a tree say, 
 ' Who Greatest the fruit of the wood,' excepting the wine. For 
 wine say, ' Who Greatest the fruit of the vine.' For fruits of 
 the earth say, ' Who Greatest the fruit of the ground,' except- 
 ing the morsel. For the morsel say, ' Who bringest forth 
 bread from the earth.' For vegetables say, ' Who Greatest the 
 fruit of the ground.' R. Judah says, ' Who Greatest various 
 kinds of herbs.' " 
 
 2. He who blessed the fruits of the tree (thus), " Who 
 Greatest the fruits of the ground ? " " He is free." And for 
 the fruits of ground (said), " Who Greatest the fruits of the 
 wood ? " " He is not free." But, in general, if one say, " (Who 
 Greatest) everything? " " He is free." 
 
 3. For the thing which groweth not from the earth, say, 
 " (Who Greatest) everything." For vinegar, unripe fruit, and 
 locusts, say " everything." For milk, cheese, and eggs, say 
 " everything." R. Judah says, "whatever it be, which had its 
 origin in a curse, is not to be blessed." 
 
 4. If a man have before him many kinds of fruits? R. 
 Judah says, " if there be among them of the seven J kinds, he 
 
 1 Mentioned Deut. viii. 8. The Jews wine. The first fruits were always 
 
 make a distinction between Biccurim, brought to Jerusalem with great pomp 
 
 the fruits of the soil in their natural and display. The Talmud says that all 
 
 state, and Therumoth, the fruits in a the cities which were of the same course 
 
 prepared state, such as oil, flour, and of priests gathered together into one of
 
 THE TALMUD 
 
 is to bless them." But the Sages say " he may bless which- 
 ever of them he pleases." 
 
 5. " If one blessed the wine before food ? " " The blessing 
 frees the wine after food." " If he blessed the titbit before 
 food?" " It frees the titbit after food." " If he blessed the 
 bread ? " " It frees the titbit." But the blessing on the titbit 
 does not free the bread. The school of Shammai say, " neither 
 does it free the cookery." 
 
 6. " If several persons sit down to eat? " " Each blesses for 
 himself." " But if they recline together ? " " One blesses for 
 all." "If wine come to them during food?" "Each blesses 
 for himself." " But if after food ? " " One blesses for all." He 
 also blesses for the incense, even though they have not brought 
 it till after the repast. 
 
 7. " If they first set salt food before a man and bread with 
 it ? " " He blesses the salt food, which frees the bread, as the 
 bread is only an appendage." The rule is, whenever there is 
 principal and with it appendage, the blessing on the principal 
 frees the appendage. 
 
 8. " If one have eaten figs, grapes, and pomegranates ? " 
 " He must say after them three blessings." The words of 
 Rabban Gamaliel. But the Sages say, " one blessing a 
 summary of the three." R. Akivah says, "if one have eaten 
 
 the cities which was a priestly station, 
 and they lodged in the streets. In the 
 morning he who was chief among them 
 said, " Arise, let us go up to Zion to 
 the House of the Lord our God." An 
 ox went before them with gilded horns, 
 and an olive crown was on his head. 
 This ox was intended for a peace offer- 
 ing to be eaten by the priests in the 
 court of the sanctuary. The pipe played 
 before the procession until it ap- 
 proached Jerusalem. When they drew 
 near to the holy city, the first fruits 
 were " crowned " and exposed to view 
 with great ostentation. Then the chief 
 men and the high officers and the treas- 
 urers of the temple came out to meet 
 them and receive them with honor. 
 And all the workmen in Jerusalem rose 
 up in their shops, and thus they saluted 
 them: " O our brethren, inhabitants of 
 such a city, ye are welcome." The pipe 
 played before them till they came to the 
 Temple Mount. Everyone, even King 
 A grip pa himself, took his basket upon 
 his shoulder, and went forward till he 
 came to the court. Then the Levites 
 sang, " I will exalt thee, O Lord, be- 
 cause thou hast lifted me up, and hast 
 not made my foes to rejoice over me " 
 (Ps. xxx. i). While the basket is still 
 
 on his shoulder, he says, " I profess 
 this day to the Lord my God. And 
 when he repeats the passage, " A Syrian 
 ready to perish was my father " (Deut. 
 xxvi. 3-5), he casts the basket down from 
 his shoulder, and keeps silent while the 
 priest waves it hither and thither at the 
 southwest corner of the altar. The 
 whole passage of Scripture being then 
 recited as far as the tenth verse, he 
 places the basket before the altar he 
 worships and goes out. The baskets 
 of the rich were of gold or silver. The 
 baskets of the poor were of peeled wil- 
 low. These latter, together with their 
 contents, were presented to the priests 
 in service. The more valuable baskets 
 were returned to their owners. They 
 used to hang turtle doves and young 
 pigeons round their baskets, which were 
 adorned with flowers. These were sacri- 
 ficed for burnt offerings. The parties 
 who brought the first fruits were 
 obliged to lodge in Jerusalem all the 
 night after they brought them, and the 
 next morning they were allowed to re- 
 turn home. The first fruits were forbid- 
 den to be offered before the feast of 
 Pentecost, and after the feast of Dedi- 
 cation.
 
 BLESSINGS 5! 
 
 boiled (pulse); and it is his meal, he must say after it three 
 blessings." Whoever drinks water for his thirst, says, " By 
 whose word everything is," etc. R. Tarphon says, " Who 
 Greatest many souls," etc. 
 
 CHAPTER VII 
 
 1. Three men who have eaten together are bound to bless 
 after food. " If a person have eaten of that which is doubtful, 
 whether it has paid tithe or not; or of first tithe from which 
 the heave offering has been taken ; or of second tithe or conse- 
 crated things, which have been redeemed; also, if the waiter 
 have eaten the size of an olive ; or a Samaritan be of the party ? " 
 " The blessing must be said." " But if one have eaten the 
 untithed or first tithes from which the heave offering has 
 not been taken or consecrated things which are unredeemed ; 
 or if the waiter have eaten less than the size of an olive, or a 
 stranger be of the party ? " " The blessing is not to be said." 
 
 2. There is no blessing at food for women, slaves, and chil- 
 dren. What quantity is required for the blessing at food? 
 The size of an olive. R. Judah says " the size of an egg." 
 
 3. " How do we bless at food ? " " If there be three, one 
 says, ' Let us bless,' etc. ; if three and himself, he says, ' Bless 
 ye,' etc. : if ten, he says, ' Let us bless our God,' etc. ; if ten 
 and himself, he says, ' Bless ye,' etc. ; (so) if there be ten or 
 ten myriads. If there be an hundred, he says, ' Let us bless 
 the Lord our God,' etc. ; if there be an hundred and himself, 
 he says, ' Bless ye,' etc. : if there be a thousand, he says, ' Let 
 us bless the Lord our God, the God of Israel ; ' if there be a 
 thousand and himself, he says, ' Bless ye,' etc. : if there be a 
 myriad, he says, ' Let us bless the Lord our God, the God of 
 Israel, the God of Hosts, who sitteth between the Cherubim,' 
 etc. ; if there be a myriad and himself, he says, ' Bless ye,' etc. 
 As he pronounces the blessing, so they respond after him, 
 ' Blessed be the Lord our God, the God of Israel, the God of 
 Hosts, who sitteth between the Cherubim, for the food we have 
 eaten.' " R. Jose the Galilean says they should bless according 
 to the number of the assembly ; for it is written, " Bless ye God 
 in the congregations; (even) the Lord from the fountain of
 
 5 2 THE TALMUD 
 
 Israel." 1 Said R. Akivah, " What do we find in the syna- 
 gogue? whether many or few the minister says, ' Bless ye the 
 Lord,' " etc. R. Ishmael says, " Bless ye the Lord, who is 
 ever blessed." 
 
 4. When three have eaten together, they are not permitted 
 to separate without blessing; nor four or five. But six may 
 divide into two parties, and so may any number up to ten. 
 But ten may not separate without blessing, nor any number 
 less than twenty (who can divide into two parties). 
 
 5. If two companies have eaten in one house, and some of 
 each company be able to see some of the other company, they 
 may join in the blessing ; but if not, each company blesses for 
 itself. " They should not bless the wine till it has been mixed 
 with water." The words of R. Eleazar. But the Sages say 
 " they may bless it unmixed." 
 
 CHAPTER VIII 
 
 1. These are the controversies relating to meals between 
 the schools of Shammai and Hillel. The school of Shammai 
 say, " one must say the blessing of the day, and then bless the 
 wine ; " but the school of Hillel say, " one must say the bless- 
 ing on the wine, and then bless the day." 
 
 2. The school of Shammai say, " men must pour water on 
 the hands, and then mix the goblet ; " but the school of Hillel 
 say, " the goblet must be mixed, and then water poured on 
 the hands." 
 
 3. The school of Shammai say, " one is to wipe his hands 
 on the napkin, and lay it on the table ; " but the school of Hillel 
 say, " on the cushion." 
 
 4. The school of Shammai bless " the light, the food, the 
 spices, and the distinction of the day ; " but the school of Hillel 
 bless " the light, the spices, the food, and the distinction of the 
 day." The school of Shammai say, " who created the light 
 of fire ; " but the school of Hillel say, " Creator of the lights of 
 fire." 
 
 6. Men must not bless light and spices of idolatrous Gen- 
 tiles, nor light and spices of corpses, nor light and spices be- 
 
 1 Ps. Ixviii. 26.
 
 BLESSINGS 53 
 
 fore an idol. They must not bless the light until they have 
 enjoyed the light. 
 
 7. "If one have eaten, and forgotten, and not blessed?" 
 The school of Shammai say, " he must return to his place 
 and bless." But the school of Hillel say, " he may bless in 
 the place where he recollects." " How long is one obliged to 
 bless ? " " Until the food in his stomach be digested." 
 
 8. " If wine came to the company, and there is but one 
 goblet ? " The school of Shammai say " that one must bless 
 the wine and then bless the food." But the school of Hillel 
 say " that one must bless the food and then bless the wine." 
 Men must answer " Amen " when an Israelite blesses ; but 
 they must not answer " Amen " when a Samaritan blesses, 
 until the whole x blessing be heard. 
 
 CHAPTER IX 
 
 1. He who sees a place where signs were wrought for Israel, 
 says, " Blessed be He who wrought signs for our fathers in 
 this place ; " a place where idolatry has been rooted out, 
 says, " Blessed be He who hath rooted idolatry out of our 
 land." 
 
 2. On comets, earthquakes, lightnings, thunder, and tem- 
 pests, say, " Blessed be He whose strength and might fill the 
 world." On mountains, hills, seas, rivers, and deserts, say, 
 " Blessed be He who made the creation." R. Judah says, 
 when a man sees the great sea he is to say, " Blessed be He 
 who made the great sea," when he sees it at intervals. On 
 rains, and on good news say, " Blessed be He who is good and 
 beneficent." On bad news say, " Blessed be the true Judge." 
 
 3. He who has built a new house, or bought new furniture, 
 says, " Blessed be He who has kept us alive," etc. One must 
 bless for evil the source of good ; and for good the source of 
 evil. " He who supplicates for what is past ? " " Such prayer 
 is vain." "How?" His wife is pregnant, and he says, " God 
 grant that my wife may bring forth a male child." Such prayer 
 is vain. Or if one on the road hear the voice of lamentation in 
 the city, and say, " God grant that it may not be my son, my 
 house," etc., such prayer is vain. 
 
 1 Lest it be a blessing used on Mount Gerizzim.
 
 54 THE TALMUD 
 
 4. Whoever enters a fortified town must say two prayers, 
 one at his entrance, and one at his departure. Ben Azai says, 
 " four, two at his entrance, and two at his departure ; he re- 
 turns thanks for the past, and supplicates for the future." 
 
 5. Man is bound to bless God for evil, as he is bound to 
 bless Him for good. For it is said, " And thou shalt love the 
 Lord thy God with all thy heart, and with all thy soul, and 
 with all thy might." 2 " With all thy heart " means, with both 
 thy inclinations, the evil as well as the good. " With all thy 
 soul " means, even should He deprive thee of life ; and " with all 
 thy might " means with all thy wealth. Another opinion is, that 
 " with all thy might " means whatever measure He metes out 
 unto thee, do thou thank Him with thy entire might. No man 
 is to be irreverent opposite the eastern gate of the Temple, 
 for it is opposite the Holy of Holies. No man is to go on the 
 mountain of the house with his staff, shoes, or purse, nor with 
 dust on his feet, nor is he to make it a short cut, nor is he to 
 spit at all. All the seals of the blessings in the sanctuary used 
 to say, " from eternity." But since the Epicureans perversely 
 taught there is but one world, it was directed that man should 
 say, " from eternity to eternity." It was also directed that every 
 man should greet his friend in THE NAME, as it is said, " And 
 behold Boaz came from Bethlehem, and said unto the reapers, 
 The Lord (be) with you: and they answered him, The Lord 
 bless thee." 3 And it is also said, " The Lord is with thee, 
 thou mighty man of valor." 4 And it is said, " Despise not thy 
 mother when she is old." 5 And it is also said, " (It is) time 
 for (thee), Lord, to work, for they have made void thy law." 6 
 R. Nathan says, " They have made void thy law because (it is) 
 time for (thee), Lord, to work." 
 
 * Deut. yi. 5. B Prov. xxiji. 22. 
 
 Ruth ii. $. Psalm cxix. 126. 
 
 * Judges vi. 12.
 
 ON THE SABBATICAL YEAR 
 
 Ploughing Gardening Dunging Removing Stones Sowing Cutting 
 Down Trees Fruits Buying and Selling Territory Included in the 
 Sabbatical Year Produce Governed by Its Laws Debts and Pay- 
 ments. 
 
 CHAPTER I 
 
 1. " How long do men plough in a field with trees on the 
 eve of the Sabbatical year ? " x The school of Shammai say, 
 " so long as it is useful for the fruit ; " but the school of Hillel 
 say, " till Pentecost," and the words of the one are near to the 
 words of the other. 
 
 2. " What is a field with trees ? " " Three trees to every 
 fifty cubits square, if they be fit to produce a heap of figs worth 
 sixty Italian minas ; 2 on their account men can legally plough 
 the earth for the whole fifty cubits square around them. Less 
 than for these they may not legally plough, save the extent 
 of the gatherer of fruit with his basket outward. 
 
 3. " Whether they be fruitless or fruitful ? " " Men may 
 regard them as though they were fig-trees." " If they be fit 
 to produce a heap of figs worth sixty Italian minas ? " " On 
 their account they may legally plough the whole fifty cubits 
 square around them. Less than for these they may not 
 plough, save what is absolutely needful." 
 
 4. " One tree produced a heap of figs, and two trees did 
 not produce it ; or two trees produced it, and one did not pro- 
 duce it ? " " Men may not plough save what is absolutely 
 needful for them, till they be from three to nine in number." 
 " If they be ten ? " " On their account men may legally plough 
 around them the whole fifty cubits square ; and also from 
 ten trees and upward, whether they produce or do not pro- 
 
 1 It has been a subject of dispute civil New Year's Day, which fell in 
 when the Sabbatical year began Tishri (September), 
 whether in Nisan or Tishn. The weight * An Italian mina perhaps; a de- 
 
 of evidence is, however, in favor of the narius. If so, the heap would be worth 
 
 about i 175. 6d. 
 
 55
 
 5 6 THE TALMUD 
 
 duce it." As is said, " in earing-time and in harvest thou shalt 
 rest." 3 There is no need to say earing-time and harvest in 
 the Sabbatical year, but earing-time on the eve of the Sab- 
 batical year, when it is just entering on the Sabbatical year ; 
 and harvest of the Sabbatical year, which is proceeding toward 
 the close of the Sabbatical year. Rabbi Ishmael said, " as the 
 earing-time (mentioned Exod. xxxiv. 21) is voluntary, so the 
 harvest is voluntary, except the harvest of the (omer) sheaf." * 
 
 5. " If the three trees belong to three owners? " " They are 
 reckoned as one, and on their account they may legally plough 
 the whole fifty cubits square around them." " And how much 
 space must be between them ? " Rabban Simon, the son of 
 Gamaliel, said, " that a bullock with his ploughing instruments 
 may pass." 
 
 6. " If there be ten saplings dispersed in the fifty cubits 
 square ? " " On their account men may plough the whole fifty 
 cubits square around them till new year's day." " If they be 
 placed in a row, or rounded like a crown ? " " Men may not 
 plough save what is absolutely needful for them." 
 
 7. The saplings and the gourds are reckoned alike in the 
 fifty cubits square. Rabban Simon, the son of Gamaliel, said, 
 " for every ten cucumbers in the fifty cubits square, men may 
 plough the fifty cubits square around them till new year's day." 
 
 8. " How long are they called saplings ? " Rabbi Eleazar, 
 the son of Azariah, said, 5 " till they can be used." R. Joshua 
 said, " till the age of seven years." R. Akiba said, " a sapling, 
 as commonly named." " A tree decays and sprouts afresh ; 
 when less than a handbreadth, it is a sapling ; when more than 
 a handbreadth, it is a tree." The words of Rabbi Simon. 
 
 CHAPTER II 
 
 i. "How long may men plough in a white 1 field on the 
 eve of the Sabbatical year ? " " Till the productiveness ceases ; 
 so long as men usually plough to plant cucumbers and gourds." 
 Said R. Simon, " thou hast put the law in every man's hand. 
 
 * Exod. xxxiv. 21. ing the Sabbatical year. It was also 
 
 * Lev. xxiii. 10. The omer or " wave allowed to till sufficient land to pay 
 sheaf " at the Passover, and the two taxes. 
 
 wave loaves, at Pentecost, were to be 6 Lev. xix. 23-25. 
 
 made from grain grown in the field dur- * Grain or corn field.
 
 THE SABBATICAL YEAR 57 
 
 But men may plough in a grain field till the Passover, and 
 in a field of trees till Pentecost." 
 
 2. Men may dung and dig among cucumbers and gourds 
 till new year's day, and they may also do so in a parched-up 
 field. They may prune them, remove their leaves, cover them 
 with earth, and fumigate them, till new year's day. R. Simon 
 said, " one may even remove the leaf from the bunch of grapes 
 in the Sabbatical year." 
 
 3. Men may remove stones till new year's day. They may 
 gather the ears, they may break off branches, they may cut 
 off the withered part till new year's day. R. Joshua said, " as 
 they may break off branches and cut off the withered part of 
 the fifth year, so also they may do it in the sixth year." Rabbi 
 Simon said, " every time I am permitted to work among the 
 trees, I am permitted to cut off the withered part." 
 
 4. Men may smear the saplings, and bind them, and cut 
 them down, and make sheds for them, and water them, till 
 new year's day. R. Eleazar, the son of Zadok, said, " one may 
 even water the top of the branch in the Sabbatical year, but 
 not the root." 
 
 5. Men may anoint unripe fruits, and puncture 2 them, till 
 new year's day. Unripe fruit of the eve of the Sabbatical year 
 which is just entering on the Sabbatical year, and unripe fruit 
 of the Sabbatical year which is proceeding to the close of the 
 Sabbatical year, they may neither anoint nor puncture. Rabbi 
 Jehudah said, " the place where it is customary to anoint them, 
 they may not anoint them, because that is work. The place 
 where it is not customary to anoint them, they may anoint 
 them." R. Simon " permitted it in trees because it is allow- 
 able in the usual culture of the trees." 
 
 6. Men may not plant trees, make layers, or engraft them, 
 on the eve of the Sabbatical year, less than thirty days before 
 new year's day. And if one plant them, or make layers, or 
 engraft them, they must be rooted out. Rabbi Judah said, 
 " every graft which does not cohere in three days has no more 
 cohesion." Rabbi Jose and R. Simon said " in two weeks." 
 
 7. Rice, and millet, and poppy, and simsim, 8 which have 
 taken root before new year's day, must be tithed for the past 
 year, and are allowed for use in the Sabbatical year ; otherwise 
 
 1 With a pointed instrument covered with oil. Linseed(?).
 
 S 8 THE TALMUD 
 
 they are forbidden in the Sabbatical year, and must pay tithes 
 for the following year. 
 
 8. R. Simon of Shezur said, " Egyptian beans which are 
 sown at first for seed are reckoned like them." R. Simon said, 
 " the large lentils are reckoned like them." R. Eliezer said, 
 " the large lentils which put forth pods before new year's day 
 are also reckoned like them." 
 
 9. " Onions, not for seed, and Egyptian beans, from which 
 water is withheld thirty days before new year's day, must pay 
 tithes for the past year, and they are allowed for use in the 
 Sabbatical year. Otherwise they are forbidden in the Sabbat- 
 ical year, and must be tithed for the coming year, and so also 
 (the produce) of a rain-field 4 from which the water of irriga- 
 tion is withheld on two occasions." The words of R. Maier. 
 But the Sages say " three." 
 
 10. "The gourds which stand over for seed?" "If they 
 dry up before new year's day and are unfit for human food, it 
 is lawful to let them remain on the Sabbatical year. Other- 
 wise it is forbidden to let them stand over on the Sabbatical 
 year. Their buds are foi bidden in the Sabbatical year. But 
 they may be sprinkled with white dust." 5 The words of R. 
 Simon. Rabbi Eliezer, the son of Jacob, " forbade them." 
 Men may irrigate rice in the Sabbatical year. Rabbi Simon 
 said, " but they must not cut its leaves." 
 
 CHAPTER III 
 
 1. "How long may men bring out dung to the heap?" 
 " Till the time comes for stopping work." The words of R. 
 Maier. R. Judah said, " till its fertility * dry out." R. Jose 
 said, " till it hardens into a lump." 
 
 2. " How much may men manure ? " " As much as three 
 times three heaps for fifty cubits square of ten times ten ass 
 panniers, each containing a letech. 2 They may increase the 
 
 * Rain-field means a field irrigated which the moisture has " dried out," 
 
 with rain water. and it is then only reckoned as earth. 
 
 6 Some suppose the meaning to be, Others apply them to the ground which 
 
 the permission to sprinkle with water a has lost its fertility (sweetness) for want 
 
 " white " or corn field in which the of rain (Job xxi. 33). The meaning is 
 
 gourds are growing. that no advantage must be gained from 
 
 1 The word translated " fertility " it in the approaching Sabbatical year, 
 
 means literally " sweetness." Some ap- * About thirty-six and one-half gallons, 
 ply these words to the dung out of
 
 THE SABBATICAL YEAR 
 
 59 
 
 panniers, but they must not increase the heaps." Rabbi Simon 
 said, " also the heaps." 
 
 3. A man may make for his field three times three heaps 
 to the fifty cubits square. " For more than these he must 
 excavate the earth." The words of R. Simon. But the Sages 
 " forbid it, till he sink the heaps three handbreadths, or till he 
 raise them three above the earth." A man may keep his 
 manure in store. Rabbi Maier " forbade it till he sink it three 
 handbreadths, or till he raise it three." If he have only a little, 
 he may increase it and proceed in his work. Rabbi Eleazar, 
 the son of Azariah, " forbade it till he sink the manure three 
 handbreadths, or raise it three, or till he place it on a rock." 
 
 4. " He who stables his cattle in his field ? " " He may make 
 a pen twice fifty cubits square. He may remove three sides 
 and leave the middle one. It follows that he has a stable four 
 times fifty cubits square." Rabbi Simon, the son of Gamaliel, 
 said " eight times fifty cubits square." " If his whole field 
 were four times fifty square cubits ? " " He should leave a 
 little space because of the observant eye, and he may remove 
 the manure of his cattle from the pen and put it into the middle 
 of his field, as men usually manure." 
 
 5. A man may not open a quarry in the beginning of the 
 Sabbatical year in his field, unless there be already in it three 
 heaps of stones measuring three cubits by three cubits, and in 
 height three cubits, counting twenty-seven stones in each heap. 
 
 6. A fence composed of ten stones each, of weight sufficient 
 for two men, may be removed. " If the fence measure ten 
 handbreadths ? " " Less than this he may clear off, but he 
 must leave it a handbreadth high over the ground." These 
 words only speak of his own field. But from his neighbor's 
 field he may take away what he pleases. These words speak 
 of the time when one did not begin the work on the eve of the 
 Sabbatical year. " But if one begin on the eve of the 
 Sabbatical year ? " " He may take away what he pleases." 
 
 7. Stones shaken by the plough, or those covered and after- 
 ward exposed, if there be among them two of a burden for 
 two men, may be removed. He who removes stones from his 
 field may remove the upper (ones),* but he must leave those 
 touching the earth. And so also from a heap of rubbish, or a 
 
 I.e., Stones lying on the top of other stones.
 
 60 THE TALMUD 
 
 heap of stones, one may take away the upper part, but must 
 leave that which touches * the earth. If there be beneath them 
 a rock, or stubble, they may be removed. 
 
 8. Men must not build terraces on the face of the hills on 
 the eve of the Sabbatical year, when the rains have ceased, 
 because that is preparation for the Sabbatical year. But one 
 may build them in the Sabbatical year, when the rains have 
 ceased, because that is preparation for the close of the Sabbat- 
 ical year. And men must not strengthen them with mortar, 
 but they may make a slight wall. Every stone which they can 
 reach 5 with their hands and remove, they may remove. 
 
 9. " Shoulder stones may come from every place, and the 
 contractor may bring them from every place. And these are 
 shoulder stones, every one which cannot be carried in one 
 hand." The words of R. Maier. Rabbi Jose said, " shoulder 
 stones, commonly so named, all that can be carried, two, three, 
 upon the shoulder." 
 
 10. He who builds a fence between his own and public prop- 
 erty may sink it down to the rock. " What shall he do with 
 the dust ? " " He may heap it up on the public property, and 
 benefit it." The words of R. Joshua. R. Akiba said, " as we 
 have no right to injure public property, so we have no right 
 to benefit it." " What shall he do with the dust ? " " He may 
 heap it up in his own field like manure, and so also when he 
 digs a well, or a cistern, or a cave." 
 
 CHAPTER IV 
 
 1. In olden times they used to say a man may gather wood, 
 stones, and grass in his own (field), just as he may gather that 
 which is greater out of his neighbor's field. When transgres- 
 sors increased, a rule was made that this one should gather 
 from that one, and that one from this one, without benefit ; and 
 it is unnecessary to say that one could not promise victuals to 
 those who gathered. 
 
 2. A field cleared of thorns may be sown in the close of the 
 Sabbatical year. If it be tilled or manured by cattle, it must 
 
 The removal of stones " touching " dary wall, as in like manner his ears of 
 
 the earth might loosen it, and become corn might be plucked. An answer to 
 
 a kind of cultivation. envious remarks that he was preparing 
 
 8 I.e., From the outside of the boun- for cultivation (Jer. Tal.).
 
 THE SABBATICAL YEAR 61 
 
 not be sown in the close of the Sabbatical year. " If a field be 
 twice ploughed?" 1 The school of Shammai say, "its fruit 
 must not be eaten in the Sabbatical year." But the school of 
 Hillel say, " it may be eaten." The school of Shammai say, 
 " they must not eat its fruit on the Sabbatical year, if (the 
 owner of it have) benefit therefrom." But the school of Hillel 
 say, " men may eat it whether there be or be not benefit." R. 
 Judah said, " the words are contrary ; that which is permitted 
 by the school of Shammai is restricted by the school of Hillel. 
 
 3. Men may contract for cultivated fields from Gentiles on 
 the Sabbatical year, but not from Israelites. And they may 
 strengthen the hands of the Gentiles on the Sabbatical year, 
 but not the hands of Israelites. And in saluting Gentiles they 
 may ask after their peace for the sake of peace. 2 
 
 4. " If one thins olive trees ? " The school of Shammai 
 say, " only cut them down," and the school of Hillel say, " one 
 may root them out " ; but they both agree that for smoothing 
 the earth the trees must be cut down. " What is meant by, 
 thinning?" " Removing one or two." " What is meant by 
 smoothing the earth ? " " Removing three trees each by the 
 side of the other." " How is this understood ? " " That one 
 may root them out not only of his own field, but also when 
 smoothing down the field of his neighbor." 
 
 5. " He who cleaves olive trees must not fill in the vacuum 
 with earth ; but he may cover it over with stones or stubble. 
 He who cuts down trunks of sycamore must not fill in the 
 vacuum with earth, but he may cover.it over with stones or 
 stubble. Men must not cut down a young sycamore in the 
 Sabbatical year, because that is labor. R. Judah said, " if as 
 it is usually done it is forbidden : but one may allow it to be 
 ten handbreadths high, or cut it just above the ground." " He 
 who lops off vine tendrils, and cuts reeds ? " R. Jose the 
 Galilean said, " he must leave them an handbreadth high." 
 Rabbi Akiba said, " he may cut them as it is usual with an 
 axe, or sickle, or saw, or with whatever he pleases." " A tree 
 that is split ? " " Men may bind it round in the Sabbatical 
 year, not that it may cohere, but that its fissure may not ex- 
 tend." 
 
 1 Twice ploughed implies the payment year. So long as a foe could be resisted, 
 
 of tribute when the land was under for- it was not cultivated (i Mac. vi. 49). 
 eign rule. Its cultivation was allowed *Jer. xxix. 7. 
 
 for this purpose during the Sabbatical
 
 6a THE TALMUD 
 
 7. " From what time may the fruits of trees in the Sab- 
 batical year be eaten ? " " Unripe fruits, when they are be- 
 coming transparent, may be eaten with a piece of bread in the 
 field. When they are mellow, they may be gathered into the 
 house; and so also with all like them." During the remain- 
 der of the seven years their tithes must be paid. 
 
 8. The sour grapes in which there is juice may be eaten 
 with a piece of bread in the field. Before they rot they may 
 be gathered into the house, and so also with all like them. 
 During the remainder of the seven years their tithes must be 
 paid. 
 
 9. " Olives from which men have collected the fourth of a 
 log 3 of oil to the seah ? " 4 " They may be crushed and eaten 
 in the field." When men can collect from them half a log, 
 they may be pounded and used for anointing in the field. 
 When those have been collected which have attained a third 
 of their size they may be pounded in the field, and gathered 
 into the house, and so also with all like them. During the 
 remainder of the seven years their tithes must be paid. But 
 for the rest of all fruits of trees, as are their seasons for the 
 laws of tithes, so are their seasons for the laws of the Sabbatical 
 year. 
 
 10. " From what time may men not cut trees in the Sab- 
 batical year ? " The school of Shammai say, " every tree when 
 it shoots forth." The school of Hillel say, " the locust trees 
 when they put forth their curling tendrils, and the vines when 
 they form berries, and the olives when they flower. And the 
 rest of the trees when they shoot forth." But it is permitted 
 to cut all trees, when they come to the season, for tithes. 
 " How much fruit should be in the olive tree to prevent its 
 being cut down ? " "A quarter cab." Rabban Gamaliel said, 
 " the whole depends on the size." 
 
 * A log held the contents of six egg- * A seah held about the third of a 
 
 shells. bushel.
 
 THE SABBATICAL YEAR 63 
 
 CHAPTER V 
 
 1. The Sabbatical year of white figs 1 is the second after 
 the Sabbatical year, because they produce in three years. 
 Rabbi Judah said, " The Sabbatical year of the Persian figs is 
 the close of the Sabbatical year, because they produce in two 
 years." The Sages replied to him, " they only said white 
 figs." 
 
 2. "If one store eschalots in the Sabbatical year?" R. 
 Maier said, " there must be not less than two seahs, 2 in height 
 three handbreadths, and over them an handbreadth of dust." 
 But the Sages say, " not less than four cabs, in height an 
 handbreadth, and an handbreadth of dust over them, and they 
 must be stored in a place where men tread." 8 
 
 3. " Eschalots over which the Sabbatical year has passed ? " 
 Rabbi Eleazar said, " if the poor have gathered the leaves they 
 are theirs ; but if not, the owner must reckon with the poor." 
 R. Joshua said, " if the poor have gathered the leaves, they 
 are theirs ; but if not, the poor cannot reckon with the 
 owner." 
 
 4. " Eschalots of the eve of the Sabbatical year which have 
 entered on the Sabbatical year, and summer onions, and also 
 dye * plants of the best ground ? " The school of Shammai 
 say, " they are to be rooted out with wooden spades." But 
 the school of Hillel say, " with metal axes." But they both 
 agree with regard to dye plants on rocky ground, that they 
 are to be rooted out with metal axes. 
 
 5. " From what time is it allowed to buy eschalots on the 
 departure of the Sabbatical year?" R. Judah said, "off 
 hand " ; but the Sages say, " when the new ones become 
 plenty." 
 
 6. These are the implements which the farmer is not per- 
 mitted to sell in the Sabbatical year the plough with all its 
 implements, the yoke, the shovel, and the goad. But he may 
 sell the hand-sickle, and the harvest-sickle, and the wagon, 
 with all its implements. This is the rule: "all implements, 
 
 1 Literally, " daughters of the pit." year, and that the fruit would not be 
 
 " Adam's apples," (Jer. Tal.). Supposed ripe for three years, 
 to be the fruit which tempted Eve. The Twelve cabs, 
 
 decision in the text assumes that the * To prevent their prowth. 
 
 trees began to bud in the Sabbatical * " Puah, for dyeing red "(?).
 
 64 THE TALMUD 
 
 the use of which may be misapplied for transgression, are for- 
 bidden ; but if they be (partly for things) forbidden and (partly 
 for things) allowed, they are permitted." 
 
 7. The potter may sell five oil-jugs, and fifteen wine-jugs, 
 because it is usual to collect fruits from the free property. And 
 if one bring more than these, it is allowed, and he may sell 
 them to idolaters in the land, and to Israelites out of the 
 land. 
 
 8. The school of Shammai say, " a man must not sell a 
 ploughing heifer on the Sabbatical year " ; but the school of 
 Hillel allow it, " because the buyer may slaughter her." He 
 may sell fruits in the time of sowing, and may lend another 
 man his measure, even if he know that the other man have a 
 threshing-floor, and he may change money for him, even if 
 he know that he have laborers. But if it be openly declared, 
 all is forbidden. 
 
 9. A woman may lend to her companion on the Sabbatical 
 year, even when she is suspicious, a flour-sieve or a grain- 
 sieve, and a hand-mill and an oven ; but she is neither to pick 
 the wheat nor grind it with her. A woman of a special relig- 
 ious society may lend to the wife B of an ordinary man a flour- 
 sieve, or a grain-sieve, and may pick wheat, or grind it, or 
 sift it, with her. But when she (the wife of an ordinary man) 
 pours in the water, she (a woman of a special religious so- 
 ciety) must not touch the flour (to knead it) with her, lest she 
 strengthen the hands of a transgressor. And all these things 
 were not said save for the sake of peace. And we may 
 strengthen the hands of idolaters in the Sabbatical year, but 
 not the hands of Israel; and in salutation we may ask after 
 their peace, for the sake of peace. 
 
 CHAPTER VI 
 
 i. Three countries (are included) in the laws of the Sab- 
 batical year. In all the possessions of those who returned 
 from Babylon from the (border) of the land of Israel and to 
 Cezib, 1 we may not eat cultivated fruit, and we may not cul- 
 tivate the ground. And in all the possessions of those who 
 
 This permission has reference to certain laws with regard to legal cleanness. 
 1 Achzib ; Ecdippa, near Acca.
 
 THE SABBATICAL YEAR 65 
 
 came up from Egypt from Cezib, and to the river of Egypt, 
 and to the Amana, 2 we may eat cultivated fruits, but we may 
 not cultivate the ground. From the river of Egypt, and from 
 the Amana to the interior, we may eat the fruits and cultivate 
 the ground. 
 
 2. Men may labor in that which is separated from the 
 ground in Syria, but not in that which is attached to the 
 ground. They may thresh, and shovel, and tread out, and 
 make sheaves, but they must not reap the grain nor glean the 
 grapes, nor beat the olives. This is the rule; said Rabbi 
 Akiba, " all things similar to that which is allowed in the land 
 of Israel, men may do in Syria." 
 
 3. " Onions upon which fell rain and they sprouted ? " " If 
 the leaves on them be dark, they are forbidden ; if green, they 
 are allowed." Rabbi Chanina, the son of Antigonus, said, 
 " if they can be pulled up by their leaves they are forbidden ; 
 and contrariwise if it happened so in the close of the Sabbati- 
 cal year, they are allowed." 
 
 4. " From what time may men buy greens at the close of 
 the Sabbatical year ? " " From the time that similar young 
 ones are produced. If the earlier ones are prematurely 
 ripened, then the later ones are allowed." Rabbi 3 allowed 
 greens to be bought off-hand at the close of the Sabbatical 
 year. 
 
 5. Men must not export oil * which is only to be burned, nor 
 fruits of the Sabbatical year, from the land to lands abroad. 
 Said Rabbi Simon, " I expressly heard that they may be ex- 
 ported to Syria, but that they must not be exported to lands 
 abroad." 
 
 6. Men must not import a heave-offering from abroad into 
 the land. Said Rabbi Simon, " I expressly heard that they 
 may import it from Syria, but that they must not import it 
 from lands abroad." 
 
 Some consider this to be the Abana: 'Rabbi Judah the Holy, called only 
 
 others read Amnum, and try to iden- Rabbi by way of eminence, 
 tify it with Mount Hor. * I.e., Denied oil of the heave-offering, 
 
 etc.
 
 66 THE TALMUD 
 
 CHAPTER VII 
 
 1. The Sages stated an important rule: " In the Sabbatical 
 year, everything eaten by man and eaten by beast, and a kind 
 of dye-stuff, and whatever cannot remain in the ground, to 
 them the laws of the Sabbatical year apply, and to their value 
 the laws of the Sabbatical year apply. They are to be cleared 
 off from being private property, and their price is to be cleared 
 off from being private property." 1 " And which are these ? " 
 " The leaves of the deceitful scallion, and the leaves of mint, 
 succory, and cresses, and the leek, and the milk-flower." 2 
 " And what is eaten by beasts ? " " Thorns and thistles and 
 a kind of dye-stuff, sprouts of indigo and madder. To them 
 the laws of the Sabbatical year apply, and to their price the 
 laws of the Sabbatical year apply. They are to be cleared off 
 from being private property, and their price is to be cleared 
 off from being private property." 
 
 2. And again, the Sages stated another rule : " All which 
 is not eaten by man nor eaten by beasts, and a kind of dye- 
 stuff, and whatever remains in the ground, to them the laws 
 of the Sabbatical year apply, and to their price the laws of the 
 Sabbatical year apply, but they are not to be cleared off from 
 being private property, nor is their price to be cleared off from 
 being private property." " And which are these ? " " The 
 root of the deceitful scallion, and the root of the mint, and 
 scorpion grass, 3 and the bulbs of the milk-flower, and the 
 spikenard, and a kind of dye-stuff, the dye-plant, and the 
 wormwood, to them the laws 'of the Sabbatical year apply, 
 and to their price the laws of the Sabbatical year apply. They 
 are not to be cleared off from being private property, nor is 
 their price to be cleared off from being private property." 
 Rabbi Maier said, " their prices are to be cleared off from 
 being private property till New Year's Day." The Sages said 
 to him, " if they are not to be cleared off from being private 
 property, it is immaterial about their prices." 
 
 3. " The peelings and flower of the pomegranate, the shells 
 and kernels of nuts ? " " To them the laws of the Sabbatical 
 
 1 I.e., They become common property, 2 Perhaps "the star of Bethlehem." 
 
 and are to be depastured by cattle (Lev. * A spiral grass growing on the palm 
 
 xxv. 7). tree(?).
 
 THE SABBATICAL YEAR 67 
 
 year apply, and to their prices the laws of the Sabbatical year 
 apply." The dyer may dye for himself, but he must not dye 
 for pay, because men must not trade in fruits of the Sabbatical 
 year, nor in the first-born, nor in heave-offerings, nor in 
 carcasses, nor in that which is torn, nor in abominations, nor 
 in creeping things. And one must not buy greens of the field 
 and sell them in the market. But one may gather them, anH 
 his son may sell them on his account. He may, however, buy 
 for himself, and he is allowed to sell what is superfluous. 
 
 " He bought a first-born animal for a feast for his son, or 
 for a holiday, and has no need of it ? " " He is allowed to 
 sell it." 
 
 4. " Hunters of wild animals birds and fishes who 
 chanced to find sorts that are unclean ? " " It is allowed to 
 sell them." R. Judah said, " if a man become possessed of 
 them in his ordinary way, he may buy and sell them, excepting 
 that such shall not be his practice." But the Sages " disallow 
 them." 
 
 5. " The shoots of vines and of the locust-trees ? " " To 
 them the laws of the Sabbatical year apply, and to their prices 
 the laws of the Sabbatical year apply." They are to be cleared 
 off from being private property, and their prices are to be 
 cleared off from being private property. " The shoots of the 
 oak, and the nuts, 4 and the blackberries ? " " To them the laws 
 of the Sabbatical year apply, and to their prices the laws of 
 the Sabbatical year apply." They are not to be cleared off 
 from being private property, and their prices are not to be 
 cleared off from being private property. But their leaves must 
 be cleared away to become public property, as they fall down 
 from their stems." 6 
 
 6. " The rose and the carnation and the balsam and the 
 chestnut ? " " To them the laws of the Sabbatical year apply, 
 and to their prices the laws of the Sabbatical year apply." R. 
 Simon said, " there is no Sabbatical year for the balsam, be- 
 cause it has no fruit." 
 
 7. " A new Sabbatical rose which one steeped in old oil ? " 
 " One may pick out the rose." " But an old rose in new oil ? " 
 " One is bound to clear it off from being private property." 
 " New locust fruit which one steeped in old wine, and old 
 
 4 Arabic, Fustuk. Pistachio nuts. ' See Chap. ix. 6.
 
 68 THE TALMUD 
 
 (fruit) in new (wine) ? " " Men are bound to clear them off 
 from being private property." This is the rule: everything 
 which produces taste one is bound to clear off from being pri- 
 vate property, sorts that are different and sorts that are the 
 same, however little they be. The laws of the Sabbatical year 
 disallow however little of its own sort, and in different sorts 
 that which produces taste. 6 
 
 CHAPTER VIII 
 
 1. The Sages stated an important rule for the Sabbatical 
 year: "Of all that is only fit for man's food a plaster may 
 not be made for man, and it is needless to say for beast. And 
 of all that is not fit for man's food a plaster may be made for 
 man, but not for beast." And all that is not fit either for man's 
 food or beast's food, if one consider it as food for man or food 
 for beasts, the Sages impose on it the inconveniences of the 
 laws relating to man and the inconveniences of the laws re- 
 lating to beast. If one, however, consider it as wood, it is 
 reckoned as wood; for example, the savory and the hyssop 
 and the laurel. 
 
 2. Produce of the Sabbatical year is given for food, for 
 drink, and for anointing, to eat the thing which it is usual to 
 eat, and to anoint with what it is usual to anoint with. One 
 may not anoint with wine or vinegar. But one may anoint 
 with oil. And so is it likewise with the heave-offering and 
 second tithe. The laws of the Sabbatical year are more con- 
 venient for them, because it is permitted to light a candle made 
 from them. 
 
 3. Men must not sell the fruits of the Sabbatical year, 
 neither by measure, nor by weight, nor by count. Neither 
 may they sell figs by counting, nor greens by weight. The 
 school of Shammai say, " nor in bunches." But the school 
 of Hillel say, " that which it is usual to make in bunches in 
 the house men may make in bunches in the market; for ex- 
 ample, cresses and the milk-flower." 
 
 4. If one said to a laborer, " Here ! take this aisar * and 
 
 6 This refers to the examples already given of a rose in oil, or locust fruit in 
 wine. 1 Aisar, a coin worth 3^ farthings.
 
 THE SABBATICAL YEAR 69 
 
 gather greens for me to-day?" "His hire is allowed." 
 " Gather me for it greens to-day? " " His hire is forbidden." 
 If one take from the baker a cake for a pundion 2 (saying), 
 " when I will gather greens of the field I will bring them to 
 you ? " " It is allowed." " If one take bread from the baker 
 in silence ? " " He must not pay him from money of the Sab- 
 batical year, because men must not pay a debt with money of 
 the Sabbatical year." 
 
 5. Men must not give money of the Sabbatical year to a 
 well-digger, nor to a bath-keeper, nor to a barber, nor to a 
 skipper, but one may give it to a well-digger for drink, and 
 to all persons one may give a gratuitous present. 
 
 6. Men may not dry figs of the Sabbatical year in the usual 
 place, but one may dry them in a waste place. They must not 
 tread grapes in a wine-press, but they may tread them in a 
 kneading-trough. And they must not put olives into the oil- 
 press with the stone over them, but they may pound them and 
 put them into a small press. Rabbi Simon said, " one may 
 also grind them in the house of the oil-press and put them into 
 the small press." 
 
 7. Men must not boil greens of the Sabbatical year in oil 
 of the heave-offering, lest they take it for uses that are for- 
 bidden. R. Simon " allowed it." And the very last thing (in 
 a series of exchanges) partakes of the laws of the Sabbatical 
 year ; but the fruit itself (first exchanged) is forbidden. 
 
 8. Men must not buy servants, ground, or an unclean beast, 
 with money of the Sabbatical year ; but if they buy them, they 
 must eat 3 as much as their value. They must not bring for 
 an offering the two pigeons of one with an issue, or the two 
 pigeons after childbirth bought with money of the Sabbatical 
 year. And if they bring them, they must eat 3 as much as 
 their value. They must not anoint vessels with oil of the Sab- 
 batical year. But if they anoint them, they must eat 3 as much 
 as their value. 
 
 9. " A skin which one anointed with oil of the Sabbatical 
 year?" Rabbi Eleazar said, "it must be burned." But the 
 Sages say, " one must eat 3 as much as its value." The Sages 
 said before Rabbi Akiba it was a saying of Rabbi Eleazar, " a 
 skin smeared with oil of the Sabbatical year must be burned." 
 
 1 Pundion, a coin worth iVid. * Of the fruits of the Sabbatical year.
 
 70 THE TALMUD 
 
 He said to them, " Hush ! I cannot tell you what Rabbi 
 Eleazar said about it." 
 
 jo. And again, the Sages said in his presence, it was a say- 
 ing of Rabbi Eleazar, 4 " he who eats the bread of Samaritans 
 is as one who eats swine-flesh." He said to them, " Hush ! I 
 cannot tell you what Rabbi Eleazar said about it." 
 
 II. "A bath which was heated with stubble or straw of the 
 Sabbatical year? " " It is allowed to wash in it." " But if one 
 confer honor (on the bath) ? " " He should not wash in it." 
 
 CHAPTER IX 
 
 1. The rue, and the sorrel with spreading leaves, and the 
 wild savory, the coriander of the mountains, and the parsley 
 of the marshes, and the rocket of the desert, are free from 
 tithes ; and they may be bought from all men in the Sabbatical 
 year, because nothing like them is legally guarded. Rabbi 
 Judah said, " the sprouts of the mustard are allowed, because 
 transgressors are not suspected for taking them from a 
 guarded place." Rabbi Simon said, " all vegetables that 
 sprout again are allowed, excepting the sprouts of cabbage, 
 because there is not their like among the greens of the field." 
 But the Sages say, " whatever sprouts again is forbidden." 
 
 2. There are three countries to be public property in the 
 Sabbatical year: Judah and beyond Jordan and Galilee; and 
 each is divided into three parts : Upper Galilee, Lower Galilee, 
 and the Vale. From the village of Hananiah and upward, 
 every part in which the sycamore tree does not grow is Upper 
 Galilee. And from the village of Hananiah and lower down, 
 where any sycamore tree grows, is Lower Galilee. And the 
 neighborhood of Tiberias is the Vale. And in Judah, the 
 mountains, the plain, and the vale, and the plain of Lydda is 
 as the plain of the south. And its mountains are as the King's 
 mountain. 1 From Bethhorn and to the sea is one province. 
 
 3. " And wherefore did the Sages say three countries ? " 
 " That men might eat during the Sabbatical year in every 
 
 * There are various Rabbis of this over the plain of Sharon. It is also 
 
 name, spelled in different ways, men- suggested that it might have been the 
 
 tioned in the Talmud. mountains round Kirjathiearim (Abu 
 
 1 The king's mountain is perhaps Goosh?). It contained Cephar Bish, 
 
 Mount Ephraim, or the mountain range Cephar Sheclaim, Cephar Dikraia, etc.
 
 THE SABBATICAL YEAR 7 r 
 
 one of them, till the last fruits be finished in it." R. Simon 
 said, " they did not say three countries, they said only in 
 Judah." And all the other countries are reckoned as the 
 King's mountain ; and all countries are reckoned the same for 
 olives and dates. 
 
 4. Men may eat so long as there is any fruit legally free, 
 but they must not eat of that which is legally guarded. Rabbi 
 Jose " allowed it, even when guarded." They may eat fruit 
 so long as it is found in birds' nests, and such fruit as is twice 
 produced in each year, but they must not eat of winter fruit. 
 R. Judah " allowed it at all times, if it ripened before the sum- 
 mer ended." 
 
 5. " If men pressed three sorts of fruit in one barrel? " R. 
 Eliezer said, " they may eat of the first." R. Joshua said, 
 " even of the last." Rabban Gamaliel said, " everything, the 
 species of which is finished growing in the field, its species is 
 to be removed from the barrel." 2 Rabbi Simon said, " all 
 greens are reckoned as one. They are to be cleared away from 
 the house." They may eat of the leeks till the teasels have 
 ceased growing in the valley of Beth-Netopha. 
 
 6. " He who gathers fresh herbs ? " " He may use them 
 till their sap dry out." " And he who binds the dry in bun- 
 dles ? " " He may use them till the second rain descends." * 
 " The leaves of reeds and the leaves of vines ? " " They may 
 be used till they fall from their stems." " And he who binds 
 the dry in bundles ? " " He may use them till the second 
 rain descends." Rabbi Akiba said, " they may be used by all 
 persons till the second rain descends." 
 
 7. " Like to this rule is his case who rented a house to his 
 neighbor till the rains ? " " This means till the second rain 
 descends." " He who by his vow cannot get assistance from 
 his neighbor till the rains ? " " This means till the second rain 
 descends." " When may the poor enter into the gardens ? "* 
 " When the second rain descends." " When may they use 
 and burn the stubble and straw of the Sabbatical year?" 
 " When the second rain descends." 
 
 8. " A man had fruit of the Sabbatical year, and the time 
 
 1 Others read " and the decision is as spring chiefly during the months of 
 
 his word." March and April. 
 
 The second or the "latter" rain * Lev. xxiii. 22; Deut. xxiv. 19. 
 (Joel ii- 23), called Malkosh, falls in
 
 72 THE TALMUD 
 
 came for clearing it out from his house?" " He may divide 
 to everyone victuals for three meals; and the poor may e&t 
 the fruit after the clearing of it out, but not the rich." The 
 words of Rabbi Judah. Rabbi Jose said, " the poor and the 
 rich are alike, they may eat it after it is cleared out." 
 
 9. " A man had fruits of the Sabbatical year, whether they 
 fell to him by inheritance, or were given to him by gift?" 
 R. Eliezer said, " let them be given to those who may eat 
 them." But the Sages say, " the transgressor must not profit, 
 but let them be sold to those who may eat them, and let their 
 price be divided to every man." " He who eats dough of the 
 Sabbatical year before the heave-offering be separated from 
 it? " " He is guilty of death." 
 
 CHAPTER X 
 
 1. The Sabbatical year releases 1 a loan, whether it be with 
 or without a bill. The credit of a shop is not released. But 
 if one made it as a loan, it is released. Rabbi Judah said, " all 
 the first credit is released, the wages of an hireling is not re- 
 leased." " But if one made it as a loan ? " " It is released." 
 Rabbi Jose said, " every work which ceases on the Sabbatical 
 year is released ; but that which does not cease on the Sabbat- 
 ical year is not released from payment." 
 
 2. The butcher who slaughtered a heifer (at the end of the 
 Sabbatical year), and divided her head (for sale on the first 
 of the two feast days of the new year), remains a debtor ; but 
 if he did so in an intercalary month, 2 he is released (Deut. xv. 
 i). But if it be not an intercalary month, he is not released. 
 He who forced, or enticed, or uttered a slander, and every act 
 of the tribunal, have no release. " He who lent on security, or 
 delivered his bills to the tribunal ? " " There is no release for 
 him." 
 
 3. The Defence 3 (for the poor) has no release. This is one 
 of the things which the old Hillel ruled. When he saw that 
 
 1 Deut. xv. i. which it should have been if the month 
 
 1 This decision supposes the case of had been the usual lunar month, 
 the month Elul having thirty days, and " The defence," called Pruzbul, was 
 
 the last day to be in the Sabbatical a legal document constituted to encour- 
 
 year; consequently it would not be one age loans to the poor, and to protect the 
 
 of the two feast days of the new year, interests of the lender.
 
 THE SABBATICAL YEAR 73 
 
 the people refrained from mutual loans, and transgressed what 
 is written in the law, " Beware that there be not a thought in 
 thy wicked heart," 4 etc., Hillel ruled the Defence. 
 
 4. This is the substance of the Defence, " I hand over to 
 you judges such and such men in such a place, that every debt 
 which belongs to me I may collect, whenever I please." And 
 the judges or witnesses sealed it below. 
 
 5. The Defence written before the Sabbatical year is valid, 
 but afterward it is disallowed. Bills written before the Sab- 
 batical year are disallowed, but afterward they are valid. He 
 who borrows from five persons must write a Defence for each 
 of them. If five persons borrow from one, he writes but one 
 Defence for all of them. 
 
 6. Men must not write a Defence save only on ground. " If 
 he have none ? " " The lender may present him with however 
 little from his own field." " If he had a field in pledge in a 
 city ? " " He may write on it the Defence." Rabbi Huzpith 
 said, " a man may write it on the property of his wife ; and for 
 orphans on the property of their guardians." 
 
 7. " Beehives ? " R. Eliezer said, " they are as ground, and 
 men may write on them a Defence, and they contract no legal 
 uncleanness in their proper place, but he who takes honey out 
 of them on the Sabbath is liable (for a sin-offering). The 
 Sages, however, say they are not as ground, and men must not 
 write on them a Defence, and they do contract legal defile- 
 ment in their place, and he who takes honey out of them on 
 the Sabbath is free." 
 
 8. " He who paid his debt on the Sabbatical year? " " The 
 lender must say to him, ' I release thee.' " " When he said it 
 to him ? " " Even so, he may receive it from him, as is said, 
 and this is the manner of the release." 5 It is like the slayer 
 who was banished to the city of refuge, and the men of the 
 city wished to honor him. He must say to them, " I am a 
 murderer." They say to him, " Even so." He may receive 
 the honor from them, as is said, " and this is the case of the 
 slayer." e 
 
 9. "He who pays a debt in the Sabbatical year?" "The 
 spirit of the Sages reposes on him." 7 " He who borrowed 
 
 4 Deut. xv. 9. Deut. xix. 4. 
 
 * Deut. xv. 2. * I.e., They are well pleased with him.
 
 74 THE TALMUD 
 
 from a proselyte, when his children 8 became proselytes with 
 him? " " He need not repay his children." " But if He repay 
 them ? " " The spirit of the Sages reposes on him." All 
 movables become property by acquisition ; but everyone who 
 keeps his word, 
 
 THE SPIRIT 
 
 OF THE SAGES 
 
 REPOSES 
 
 ON 
 
 HIM. 
 
 6 Money owing to Jewish proselytes read by the king or high priest from 
 was generally repaid, but it was not a wooden platform erected in the Tem- 
 obligatory to pay it to their heirs, as pie. The king or the high priest usually 
 the persons from whom the proselytes read them sitting. King Agrippa, how- 
 came were no longer in a religious sense ever, read them standing, and when he 
 their next of kin. came to the words " Thou mayst not 
 
 NOTE. At the Feast of Tabernacles set a stranger over thee, which is not 
 
 in the Sabbatical year, the following thy brother " (Deut. xvii. 15), " tears 
 
 portions of Scripture were appointed to dropped from his eyes." The people 
 
 be read: Deut. i. 1-6; yi. 4-8; xi. 13- then cried out to encourage him, 
 
 22; xiv. 22; xv. 23; xvii. 14; xxvi. 12- " Thou art our brother thou art our 
 
 19; xxvii. ; xxviii. These portions were brother" (Sotah, vii. 8).
 
 ON THE SABBATH 
 
 Removals Work to be Avoided Discussion Between the Schools of 
 Shammai and Hillel as to What Constitutes Work Work Allowed 
 Lighting Eve of the Sabbath Cooking and Hot Water Retention 
 of Heat Burdens Ornaments Principal and Secondary Work. 
 
 CHAPTER I 
 
 1. Removals * on the Sabbath are two. Of these removals 
 four are inside a place. And there are two other removals, 
 of which four are outside a place. " How ? " "A beggar 
 stands without, and the master of the house within. The beg- 
 gar reached his hand within, and gave something into the 
 hand of the master of the house, or took something from it 
 and brought it out? " " The beggar is guilty, 2 and the master 
 of the house is free." " The master of the house reached his 
 hand outside and gave something into the hand of the beg- 
 gar, or took something from it and brought it in ? " " The 
 master of the house is guilty, but the beggar is free." " The 
 beggar reached his hand within, and the master of the house 
 took something from it, or gave something into it, and the 
 beggar brought it out ? " " Both are free." " The master of 
 the house reached his hand without, and the beggar took 
 something from it, or gave something into it, and the master 
 brought it in ? " " Both are free." 
 
 2. A man must not sit before the barber near to evening 
 prayer, 8 until he has prayed. He must not enter a bath, nor a 
 tannery, nor eat, nor judge. " But if they began ? " " They 
 need not cease." They may cease to read the " Hear," * etc., 
 but they must not cease to pray. 
 
 3. A tailor must not go out with his needle near dusk, 3 lest 
 he forget and go (afterward). Nor a scribe go out with his 
 
 1 From private to public property. On Friday evening. 
 
 Of death. *Deut. vi. 4. 
 
 75
 
 76 THE TALMUD 
 
 pen. Nor may one search his garments. Nor shall one read 
 at the light of the lamp. In truth they said, " the teacher may 
 overlook when children are reading, but he himself shall not 
 read." Similar to him, one with an issue shall not eat with her 
 who has an issue, because of the custom of transgression. 
 
 4. And these following are from the decisions which they 
 mentioned of the upper chamber of Ha-naniah, the son of 
 Hezekiah, the son of Gorion, when the Sages went up to visit 
 him. The school of Shammai was counted, and was more 
 numerous than the school of Hillel. And eighteen matters 
 were determined on that day. 
 
 5. The school of Shammai said, " they must not soak ink, 
 nor paints, nor vetches, unless they be sufficiently soaked while 
 it is yet day." But the school of Hillel allow it. 
 
 6. The school of Shammai said, " they must not put bun- 
 dles of flax inside the oven, except it be sufficiently steamed 
 while it is yet day, nor wool into the boiler except it imbibe 
 sufficient dye in the eye of day." But the school of Hillel 
 allow it. The school of Shammai said, " they must not spread 
 nets for beasts, nor birds, nor fishes, except they be netted 
 while it is yet day." But the school of Hillel allow it. 
 
 7. The school of Shammai said, " they must not sell to a 
 stranger, and they must not lade his ass with him, and they 
 must not load on him, except they have sufficient time to reach 
 a near place before the Sabbath." But the school of Hillel 
 allow it. 
 
 8. The school of Shammai said, " they must not give skins 
 to a tanner, nor articles to a strange laundress ; except they 
 can be sufficiently done while it is yet day." But all of them 
 the school of Hillel allow " with the sun." 
 
 9. Said Rabbi Simon, the son of Gamaliel, " the house of 
 my father used to give white articles to a strange laundress 
 three days before the Sabbath." But both schools agree that 
 " they may carry 6 beams to the oil-press and logs to the wine- 
 press." 
 
 10. " They must not fry flesh, onions, and eggs ; except they 
 be sufficiently fried while it is yet day. They must not put 
 bread in the oven at dusk, nor a cake on coals, except its face 
 
 * Though by their weight they continue to press out oil or wine on the 
 Sabbath.
 
 THE SABBATH 77 
 
 be sufficiently crusted while it is yet day." Rabbi Eliezer said, 
 " that its under side be sufficiently crusted." 
 
 ii. " They may hang up the passover 6 offering in an oven 
 at dusk. And they may take a light from the wood pile in the 
 house of burning. 7 And in the suburbs " when the fire has 
 sufficiently lighted the greater part." Rabbi Judah says, " from 
 the coals however little" (kindled before the .Sabbath). 
 
 CHAPTER II 
 
 1. "With what may they light (lamps) on the Sabbath?" 
 " And with what may they not light ? " " They may not light 
 with cedar moss, nor with unhackled flax, nor with floss silk, 
 nor with a wick of willow, nor with a wick of nettles, nor with 
 weeds from the surface of water, nor with pitch, nor with 
 wax, nor with castor oil, nor with the defiled oil of heave- 
 offering, nor with the tail, nor with the fat." Nahum the 
 Median said, " they may light with cooked fat." But the 
 Sages say, " whether cooked or uncooked, they must not light 
 with it." 
 
 2. They must not light with the defiled oil of the heave- 
 offering on a holiday. Rabbi Ishmael said, " they must not 
 light with pitch dregs for the honor of the Sabbath." But the 
 Sages allow all oils, " with sesame oil, with nut oil, with radish 
 oil, with fish oil, with colocynth oil, with pitch dregs and 
 naphtha." Rabbi Tarphon said, " they must only light with 
 olive oil." 
 
 3. " They must not light with anything that grows from 
 wood, except flax. And all that grows from wood does not 
 contract the uncleanness of tents, 1 except flax. " A wick of 
 cloth folded but not singed ? " Rabbi Eliezer says, " it con- 
 tracts uncleanness, and they must not light it." Rabbi Akiba 
 says, " it is clean, and they may light it." 
 
 4. A man must not perforate an eggshell, and fill it with 
 oil, and put it on the mouth of the lamp, because it drops, even 
 though it be of pottery. But Rabbi Judah " allows it." " But 
 if the potter joined it at first ? " " It is allowed, since it is one 
 
 When the eve of the passover and T In the Temple. See tract Measure- 
 
 the eve of the Sabbath coincided. merits, c. i. 
 
 1 Num. xix. 18.
 
 78 THE TALMUD 
 
 vessel." A man must not fill a bowl of oil, and put it by the 
 side of the lamp, and put the end of the wick into it because it 
 imbibes. But Rabbi Judah " allows it." 
 
 5. " Whoever extinguishes the lamp because he fears the 
 Gentiles, or robbers, or a bad spirit, or that the sick may sleep ? " 
 " He is free." " He spares the lamp? " " He spares the oil? " 
 " He spares the wick ? " " He is guilty." But Rabbi Jose 
 frees in all cases except the wick, because " it makes coal." 
 
 6. For three transgressions women die in the hour of child- 
 birth: when they neglect times, and the dough offering, 2 and 
 lighting the Sabbath lamp. 
 
 7. Three things are necessary for a man to say in his house 
 on the eve of the Sabbath at dusk. " Have you taken tithes ? " 
 "Have you prepared erub?" 3 "Light the lamp." "It is 
 doubtful if it be dark or not?" 4 " They must not tithe that 
 which is certainly untithed, and they must not baptize vessels, 
 and they must not light the lamps. But they may take tithes 
 of the doubtful heave-offering, and prepare erub, and cover up 
 hot water." 
 
 CHAPTER III 
 
 1. " A cooking oven which was heated with stubble or 
 brushwood? " " They may place on it cookery." " With oil- 
 dregs and with wood ? " " They must not place it, till the coals 
 are raked out, or ashes put in." The school of Shammai say, 
 " hot water, but not cookery." But the school of Hillel say, 
 " hot water and cookery." The school of Shammai say, " they 
 may take it off, but not place it back." But the school of 
 Hillel say, " they may place it back." 
 
 2. " A cooking stove, which was heated with stubble or 
 brushwood ? " " They must not place anything either inside 
 or upon it." " A bake oven, which was heated with stubble or 
 brushwood?" "It is as a cooking oven." "With oil-dregs 
 or with wood ? " " It is as a cooking stove." 
 
 3. They must not put an egg beside a boiler, lest it be boiled. 
 And they must not wrap it in towels. But Rabbi Jose allows 
 
 Num. xv. 20. tides, etc. It is done by persons bless- 
 
 8 I.e., Have you so joined houses that ing a piece of dough which is common 
 
 are apart that they may be counted as property. 
 
 one on the Sabbath for carrying ar- * When three stars are seen, it is dark.
 
 THE SABBATH 79 
 
 it. And they must not hide it in sand, or in the dust of the 
 roads, lest it be roasted. 
 
 4. It happened that the men of Tiberias arranged, and in- 
 troduced a pipe of cold water into a canal of the hot springs. 
 The Sages said to them, " if it be Sabbath, it is as if hot waters 
 were heated on Sabbath, they are forbidden for washing and 
 drinking. But if on a holiday, as if hot waters were heated on 
 a holiday, they are forbidden for washing but allowed for 
 drinking." " A skillet with attached brazier? " " If one rake 
 out the coals (on Friday evening), persons may drink its hot 
 waters on Sabbath." " A pan with double bottom ? " " Even 
 though the coals are raked out, they must not drink of it." 
 
 5. " The boiler which is set aside (from the fire) ? " " They 
 must not put into it cold water to be warmed ; but they may 
 put into it or into a cup cold water to make it lukewarm." 
 " A saucepan or an earthen pot, which they took off boiling? " 
 " They must not put into it spices, but they may put them into 
 a bowl or into a plate." Rabbi Judah says, " they may put them 
 into all vessels, excepting a thing in which there is vinegar or 
 fish-brine." 
 
 6. They must not put vessels under a lamp to catch the oil. 
 " But if they place them, while it is still day ? " " It is al- 
 lowed." But they must not use it, because it is not purposely 
 prepared (for Sabbath use). They may remove a new lamp, 
 but not an old one. Rabbi Simon says, " all lamps may be re- 
 moved, except the lamp lighted for the Sabbath." They may 
 put a vessel under the lamp to catch sparks, but they must 
 not put water into it, as it quenches. 
 
 CHAPTER IV 
 
 i. "With what may they cover up (pots to retain the 
 heat)?" "And with what may they not cover them up?" 
 " They may not cover them up with oil-dregs, or dung, or 
 salt, or lime, or sand either fresh or dry, or straw, or grape- 
 skins, or woollen, or herbs when they are fresh, but they may 
 cover up with them when they are dry. They may cover up 
 with garments, and fruits, with doves' wings, with carpenters' 
 sawdust, and with tow of fine flax." Rabbi Judah forbids 
 " fine," but allows " coarse."
 
 8o THE TALMUD 
 
 2. They may cover up with hides, and remove them with 
 woollen fleeces, but they must not remove them. " How does 
 one do ? " " He takes off the cover, and they fall down." 
 Rabbi Eleazar, the son of Azariah, says " the vessel is inclined 
 on its side, and he takes them away." " Perhaps he took them 
 away and cannot return them ? " x But the Sages say " he 
 may take them away, and return them." " He does not cover 
 it, while it is yet day ? " " He must not cover it, when it begins 
 to be dark." " He covered it, and it opened ? " " It is allowed 
 to cover it again." A man may fill the goblet, and put it under 
 the pillow or under the bolster (to warm it). 
 
 CHAPTER V 
 
 1. " With what is a beast led forth, and with what is it not 
 led forth ? " l One may lead forth the camel with a head-stall, 
 and the she-camel with a nose-ring, and the Lydda, 2 asses with 
 a bridle, and a horse with a halter, and all animals that wear a 
 halter they may lead forth with a halter, and they are held with 
 a halter, and, if unclean, they may sprinkle water upon them, 
 and baptize them in their places. 
 
 2. The ass one may lead forth with a pack-saddle when it 
 is bound on it. Rams go forth tied up. Ewes go forth with 
 tails bound back, doubled down, or put in a bag. The goats go 
 forth bound tightly. Rabbi Jose " forbids all, excepting ewes, 
 to have their tails in a bag." Rabbi Judah says " the goats go 
 forth bound tightly to dry up their udders, but not to guard 
 the milk." 
 
 3. " And with what must they not go forth ? " "A camel 
 must not go forth with a rag bound as a mark to its tail, nor 
 fettered, nor with fore-foot tied doubled up, and so with the 
 rest of all beasts ; a man must not bind camels one to another, 
 and lead them, but he may take their ropes into his hand, and 
 hold them, guarding that they be not twisted. 8 
 
 4. One must not bring forth an ass with a pack-saddle, when 
 it is not tied upon him before the Sabbath; nor with a bell, 
 even though it be muffled, nor with a ladder * on its throat, nor 
 
 1 As that would involve "labor." 'Through fear of linen and woollen 
 
 1 The point to be decided is the dif- being mixed. Deut. xxii. n. 
 
 ference between what is necessary and * Ladder-shaped piece of wood to pre- 
 
 what is a burden. vent it rubbing its throat if it have a 
 
 * Others think " Lybian " asses. sore.
 
 THE SABBATH 81 
 
 with a strap on its leg; nor may cocks and hens be led forth 
 with twine or straps on their legs. Nor may rams be led forth 
 with a gocart under their tails, nor ewes with John wood. 5 
 And the calf must not be led forth with a muzzle, nor a cow with 
 the skin of the hedgehog, 6 nor with a strap between her horns. 
 The cow 7 of Rabbi Eleazar, the son of Azariah, used to go 
 out with a strap between her horns, but not with the will of the 
 
 Sages. 
 
 CHAPTER VI 
 
 1. " With what may a woman go out? " And " with what 
 may she not go out ? " "A woman may not go out with laces 
 of wool, nor with laces of flax, nor with straps on her head, 
 and she cannot baptize herself in them till she unloose them; 
 nor with frontlets, nor temple fillets, unless sewn to her cap, 
 nor with a headband, into the public street, nor with a golden 
 crown in the form of Jerusalem, nor with a necklace, nor with 
 nose-rings, nor with a ring without a seal, nor with a needle 
 without an eye; but, if she go out, she is not guilty of a sin- 
 offering." 
 
 2. A man must not go out with hobnailed sandals, 1 nor with 
 one sandal when there 'is no sore on his other foot, nor with 
 phylacteries, nor with an amulet unless it be of an expert, nor 
 with a coat of mail, nor with a helmet, nor with greaves ; but, 
 if he go out, he is not guilty of a sin-offering. 
 
 3. " A woman must not go out with an eyed needle, nor 
 with a signet ring, nor with a spiral head-dress, nor with a 
 scent-box, nor with a bottle of musk ; and if she go out she is 
 guilty of a sin-offering." The words o'f Rabbi Meier. But the 
 Sages " absolve the scent-box and the bottle of musk." 
 
 4. The man must not go out with sword, nor bow, nor shield, 
 nor sling, nor lance; and if he go out he is guilty of a sin- 
 offering. Rabbi Eleazar said, " they are his ornaments." But 
 the Sages say, " they are only for shame, as is said, ' And they 
 shall beat their swords into ploughshares, and their spears 
 
 Wood discovered by one John, which neighbor's, but as he did not object, the 
 when put into sheep's nostrils, caused blame was laid on him. 
 
 them to sneeze and the maggots to fall l Once a number of Jews took refuge 
 
 off. in a cave, and hearing some persons 
 
 To prevent her being sucked by pass, whom they supposed to be ene- 
 reptiles. mies, they fell on each other with their 
 
 The Gemara says, the cow was his hobnailed sandals, and beat each other 
 
 to death.
 
 82 THE TALMUD 
 
 into pruning hooks: nation shall not lift up sword against 
 nation, neither shall they learn war any more.' " 2 Garters are 
 clean, and they may go forth in them on Sabbath. Anklets 8 
 contract uncleanness, and they must not go out in them on Sab- 
 bath. 
 
 5. A woman may go out with plaits of hair whether they 
 be her own, or her companion's, or a beast's hair, with frontlets 
 and temple fillets, when they are sewn to her cap, with a head- 
 band or a stranger's curl into the courtyard, with wool in her 
 ear, and wool in her shoe, and wool prepared for her separation, 
 with pepper, or with a grain of salt, 4 or with anything which 
 she will put inside her mouth, except that she shall not put it 
 in for the first time on the Sabbath, and if it fall out she must 
 not put it back. " A false tooth or a tooth of gold? " Rabbi 
 " allows it." But the Sages " forbid it." 
 
 6. A woman may go out with a coin on a sore foot. Little 
 girls may go out with plaits and even splinters in their ears. 
 Arab women go out veiled, and Median women with mantillas ; 
 and so may any one, but, as the Sages have said, " according 
 to their custom." 
 
 7. A mantilla may be folded over a stone, or a nut, or money, 
 save only that it be not expressly folded for the Sabbath. 
 
 8. " The cripple may go out on his wooden leg." The words 
 of Rabbi Meier. But Rabbi Jose forbids it. " But if it have a 
 place for receiving rags ? " " It is unclean." His crutches 
 cause uncleanness by treading. But they may go out with them 
 on the Sabbath, and they may enter with them into the Temple 
 court. The chair and crutches (of a paralytic) cause un- 
 cleanness by treading, and they must not go out with them 
 on the Sabbath, and they must not enter with them into the 
 Temple court. Stilts 5 are clean, but they must not go out with 
 them. 
 
 9. The sons may go out with their (father's) girdles. And 
 sons of kings with little bells; and so may anyone, but, 
 as the Sages have said, " according to their custom." 
 
 10. " They may go out with an egg of a locust, 6 and a tooth 
 of a fox, 7 and a nail of one crucified, as medicine." 8 The words 
 
 2 Isaiah xi. 4; Micah iv. 3. 8 To cure ear-ache. 
 
 * These anklets were a kind of chain 7 To cure one who did not sleep 
 used to prevent members of certain enough they used a tooth of a dead 
 families in Jerusalem taking too wide fox. For one who slept too much, they 
 strides in walking. used a tooth of a living fox. 
 
 4 To cure toothache. 8 To cure ague. 
 
 * Others translate " masks."
 
 THE SABBATH 83 
 
 of Rabbi Meier. But the Sages say (others read the words of 
 Rabbi Jose and Rabbi Meier) " it is forbidden even on a 
 week day, because of the ways of the Amorites." 9 
 
 CHAPTER VII 
 
 1. The Sages laid down a great rule for the Sabbath: 
 " Everyone who forgets the principle of Sabbath, and did 
 many works on many Sabbaths, is only responsible for one sin- 
 offering. Everyone who knows the principle of Sabbath, and 
 did many works on many Sabbaths, is responsible for every 
 Sabbath. Everyone who knows that there is Sabbath, and did 
 many works on many Sabbaths, is responsible for every prin- 
 cipal work. 1 Everyone who has done many works, springing 
 from one principal work, is only responsible for one sin-offer- 
 ing." 
 
 2. The principal works are forty, less one sowing, plough- 
 ing, reaping, binding sheaves, threshing, winnowing, sifting, 
 grinding, riddling, kneading, baking, shearing wool, whitening, 
 carding, dyeing, spinning, warping, making two spools, weav- 
 ing two threads, taking out two threads, twisting, loosing, sew- 
 ing two stitches, tearing thread for two sewings, hunting the 
 gazelle, slaughtering, skinning, salting, curing its skin, tan- 
 ning, cutting up, writing two letters, erasing to write two 
 letters, building, demolishing, quenching, kindling, hammer- 
 ing, carrying from private to public property. Lo, these are 
 principal works forty, less one. 
 
 3. And another rule the Sages laid down : " All that is 
 worthy of reservation, and they reserve its like if they carry 
 it out on the Sabbath, they are responsible for a sin-offering; 
 and everything which is not worthy of reservation, and they 
 do not reserve its like if they carry it out on the Sabbath, 
 none is responsible but the reserver." 
 
 4. Whoever brings out straw a heifer's mouthful ; hay 
 a camel's mouthful ; chaff a lamb's mouthful ; herbs a kid's 
 mouthful ; garlic leaves and onion leaves if fresh, the size of 
 
 Lev. xviii. 3. does one principal work and twenty sec- 
 
 1 Works are divided into principal ondary works, they regarded them as 
 
 and secondary, or in Rabbinic language one sin, and consequently deserving one 
 
 fathers and children. And if a man punishment.
 
 84 THE TALMUD 
 
 a dried fig if dry, a kid's mouthful; but they must not add 
 one with the other, for they are not equal in their measures. 
 Whoever carries out food the size of a dried fig, is guilty of 
 death. And victuals, they may add one to another as they are 
 equal in their measures, excepting their peels and their kernels, 
 and their stalks and the fine and coarse bran. Rabbi Judah 
 says, " excepting the peels of lentils, as they may cook them 
 with them." 
 
 CHAPTER VIII 
 
 1. One may bring out wine sufficient for the cup, 1 milk 
 sufficient for a gulp, honey sufficient for a bruise, oil suffi- 
 cient to anoint a small member, water sufficient to moisten 
 the eye-salve, and the rest of all beverages a quarter of a log, 
 and whatever can be poured out 2 a quarter of a log. Rabbi 
 Simeon says, " all of them by the quarter log." And they did 
 not mention these measures save for those who reserve them. 
 
 2. " Whoever brings out cord sufficient to make an ear for 
 a tub, bulrush sufficient to hang the sieve and the riddle ? " 
 Rabbi Judah said, " sufficient to take from it the measure of a 
 child's shoe ; paper sufficient to write on it the signature of the 
 taxgatherers ; erased paper sufficient to wrap round a small 
 bottle of balm is guilty" (of death). 
 
 3. Leather sufficient for an amulet; parchment polished on 
 both sides, sufficient to write a sign for a door-post ; vellum 
 sufficient to write on it a small portion, which is in phylacteries, 
 that is, " Hear, O Israel ; " ink sufficient to write two letters ; 
 kohl 3 sufficient to paint one eye. 
 
 4. Bird-lime sufficient to put on the top of a perch; pitch 
 or sulphur to fill a hole; wax sufficient to fill the mouth of a 
 small hole ; brick-clay sufficient to make a mouth of a crucible 
 bellows for goldsmiths Rabbi Judah says, " sufficient to make 
 a crucible stand ; " bran sufficient to put on the mouth of 
 a crucible blow-pipe for goldsmiths; ointment sufficient to 
 anoint the little finger of girls Rabbi Judah says, " sufficient 
 to make the hair grow ; " Rabbi Nehemiah says, " to freshen 
 the temple." 
 
 1 I.e., one part wine and three parts * E.g., foul water, 
 water. * Henna dust for women's eyes.
 
 THE SABBATH 85 
 
 5. Red earth " as the seal of merchants " the words of R. 
 Akiba ; but the Sages say, " as the seal of letters ; " dung and 
 fine sand, " sufficient to manure a cabbage stalk," the words 
 of Rabbi Akiba ; but the Sages say, " sufficient to manure a 
 leek ; " coarse sand sufficient to put on a full lime-hod ; a reed 
 sufficient to make a pen. " But if it be thick or split ? " " suffi- 
 cient to boil with it a hen's egg easy (to be cooked) among 
 eggs, mixed with oil and put in a pan." 
 
 6. A bone sufficient to make a spoon, Rabbi Judah said, 
 " sufficient to make the ward of a key ; " glass sufficient to 
 scrape the top of a shuttle; a lump of earth or a stone suffi- 
 cient to fling at a bird ; Rabbi Eliezer said, " sufficient to fling 
 at a beast." 
 
 7. "A potsherd?" "Sufficient to put between two beans," 
 the words of Rabbi Judah ; Rabbi Meier says, " sufficient 
 to take away fire with it ; " Rabbi Jose says, " sufficient to re- 
 ceive in it the fourth of a log." Said Rabbi Meier, " Although 
 there is no visible proof of the matter, there is an indication of 
 the matter, as is said, " there shall not be found in the burst- 
 ing of it a sherd to take fire from the hearth." 4 Rabbi Jose 
 said to him, " thence is the visible proof, ' or to take water out 
 of the pit.' " 4 
 
 * Isaiah xxx. 14.
 
 ON THE PASSOVER 
 
 Searching for Leaven How Leaven Is to be Put Away Restrictions with 
 Regard to It What Things Make Leaven Leavening Work on the 
 Eve of the Passover Trades Allowed Men of Jericho Hezekiah 
 The Daily Offering Intention Slaughter of Passover Offering 
 Mode of Proceeding The Passover on a Sabbath Discussion Be- 
 tween R. Akiba and R. Eleazar Roasting the Passover Various 
 Contingencies Hinderances Rules and Directions How the Pass- 
 over Is to be Eaten Praise and Thanksgiving. 
 
 CHAPTER I 
 
 1. On the eve of the fourteenth day of Nisan 1 men search 
 for leaven by candlelight. Every place where men do not bring 
 in leaven, there is no need of search. " And wherefore do they 
 say, two lines of barrels in the wine cellar ? " " The place is 
 meant into which persons bring leaven." The school of Sham- 
 mai say, " two rows in front of the whole cellar." But the 
 school of Hillel say, " the two outer lines on the top." 
 
 2. People need not suspect, lest perchance the weasel have 
 slipped (with leaven) from house to house or from place to 
 place. If so, from court to court, from city to city, there is 
 no end to the matter. 
 
 3. Rabbi Judah said, " men search on the eve of the four- 
 teenth and on the morning of the fourteenth day, and at the 
 time of burning it." But the Sages say, " if one did not 
 search on the eve of the fourteenth, he must search on the 
 fourteenth; if he did not search on the fourteenth, he must 
 search during the feast ; if he did not search during the feast, 
 he must search after the feast ; and whatever remains, he shall 
 leave well concealed, that there be no further need of search 
 after it." 
 
 4. Rabbi Meier said, " men may eat it till five o'clock, 2 and 
 
 1 Nisan nearly corresponds with the computation of time, six must be added 
 month of March. to the hours mentioned in the Mishna. 
 
 I.e., ii o'clock A.M. To obtain our 
 
 86
 
 THE PASSOVER 87 
 
 burn it at the beginning of six." Rabbi Judah said, " they 
 may eat it till four, and they are in suspense about five, but they 
 burn it at the beginning of six." 
 
 5. And again said R. Judah, " two loaves of the disallowed 
 praise-offering were placed on the portico of the Temple in- 
 closure ; whilst they were placed there, all the people might eat 
 leaven. If one were taken down they were in suspense; they 
 neither ate nor burned it. When both were taken down they 
 began to burn it." Rabban Gamaliel said, " men may eat 
 ordinary food till four o'clock, and the heave-offering till five 
 o'clock, but they burned the leaven at six o'clock." 
 
 6. Rabbi Chanina, the deputy of the priesthood, said, " from 
 the (first) days of the priesthood the priests did not object 
 to burn the flesh rendered legally unclean 3 with the second 
 degree of uncleanness, with the flesh rendered legally unclean 
 with the first degree of uncleanness. Even though they should 
 add legal uncleanness to legal uncleanness." Rabbi Akiba 
 went further and said, " from the (first) days of the priest- 
 hood the priests did not object to light the oil which was dis- 
 allowed on the day of a man's baptism (who had been legally 
 unclean), with a candle which was unclean with the unclean- 
 ness of the dead, even though they should add legal unclean- 
 ness to legal uncleanness." 
 
 7. Said R. Meier, " from their words we learn that men may 
 burn the clean heave-offering of leaven, with that which is 
 unclean, on account of the passover." To him replied Rabbi 
 Jose, " this is not the conclusion." But Rabbi Eliezer and 
 Rabbi Joshua confess " that men should burn each by itself." 
 And the contention is with regard to what is doubtful, and what 
 is unclean. Because Rabbi Eliezer said, " thou shalt burn each 
 by itself." But R. Joshua said, " both at once." 
 
 CHAPTER II 
 
 i. The whole time that it is allowed to eat leaven, men may 
 feed beasts with it, and wild animals and fowls, and they may 
 sell it to a stranger. And they are allowed to enjoy it in every 
 way. When that season has passed over its enjoyment is dis- 
 allowed, and they must not heat with it an oven or a stove. 
 
 1 When uncleanness is mentioned, it is to be understood of legal uncleanness.
 
 88 THE TALMUD 
 
 Rabbi Judah said, " there is no riddance of leaven but by burn- 
 ing." But the Sages say, " also by powdering and scattering 
 it to the wind, or casting it into the sea." 
 
 2. " The leaven of a stranger, over which the passover has 
 passed?" "Its enjoyment is allowed." ''But of an Israel- 
 ite? " " Its enjoyment is disallowed," as is said, 1 " And there 
 shall no leavened bread be seen with thee." 
 
 3. " The stranger who has lent money to an Israelite on his 
 leaven? " " After passover its enjoyment is allowed." " And 
 an Israelite who lent money to the stranger on his leaven ? " 
 " Its enjoyment after passover is disallowed." " Leaven over 
 which a building fell ? " " It is as though it was cleared away." 
 Rabban Simon, son of Gamaliel, said, " all after which the dog 
 cannot snuff." 
 
 4. " He who has eaten a leavened heave-offering during the 
 passover in error?" "He must pay its value and a fifth 
 more." " In presumption ? " " He is free from the payment, 
 and from its value even for fuel." * 
 
 5. These are the things by which one can discharge his 
 obligation to eat unleavened bread during the passover; with 
 cakes made of wheat, and barley, and rye, and oats, and spelt ; 
 and they discharge their obligation in that of which the tith- 
 ing was doubtful, and in the first tithe after the heave-offer- 
 ing was separated from it, and in second tithes and holy things 
 after their redemption. And the priests discharge their obli- 
 gation with cakes of dough-offering and heave-offering, but 
 not with that which owes first tithes, or before the heave-offer- 
 ing was separated from it, nor with that which owes second 
 tithes or holy things before their redemption. " The loaves 
 of the praise-offering and the cakes of the Nazarite ? " " If 
 made for themselves, they do not discharge the obligation: if 
 made for sale in the market, they discharge the obligation." 
 
 6. And these are the herbs with which one discharges his 
 obligation to eat bitter herbs in the passover : lettuce, endives, 
 horse-radish, liquorice, and coriander. The obligation can be 
 discharged whether they be moist or dry, but not if they be 
 pickled, or much boiled, or even a little boiled. And they may 
 be united to form the size of an olive. And the obligation may 
 be discharged with their roots; and also if their tithes be in 
 
 1 Exod. xiii. 7. - I.e., he is to be put to death forthwith.
 
 THE PASSOVER 89 
 
 doubt; and with their first tithing, when the heave-offering 
 has been taken from them; and with their second tithe, and 
 with holy things which are redeemed. 
 
 7. Persons must not moisten bran during the passover for 
 chickens, but they may scald it. A woman must not moisten 
 bran in her hand when she goes to the bath. But she may rub 
 it dry on her flesh. A man should not chew wheat and leave 
 it on a wound during Passover, because it becomes leavened. 
 
 8. People must not put flour into the charoseth 3 or into the 
 mustard. " But if one puts it ? " " He must eat it off-hand." 
 But Rabbi Meier forbids it. They must not boil the passover 
 offering in liquids nor in fruit juice. But one may smear it 
 (after it is roasted), or dip it into them. Water used by the 
 baker must be poured away because it becomes leavened. 
 
 CHAPTER III 
 
 I. These cause transgression during passover: the Baby- 
 lonian cutback, 1 and the Median beer, and the Edomite vine- 
 gar, and the Egyptian zithum, 2 and the purifying dough of the 
 dyer, 8 and the clarifying grain of the cooks, and the paste of 
 the bookbinders. Rabbi Eleazar said, " even the cosmetics of 
 women." This is the rule. All kinds of grain whatever may 
 cause transgression during the passover. These are negative 
 commands, and they are not visited by cutting off. 
 
 2.. " Dough in a split of a kneading trough ? " " If there 
 be the size of an olive in a single place one is bound to clear 
 it out." Less than this is worthless from its minuteness. And 
 so is it with the question of uncleanness. Particularity causes 
 division. " But if one wish it to remain ? " " It is reckoned as 
 the trough." " Dough dried up? " 4 " If it be like that which 
 can become leavened it is forbidden." 
 
 3. " How do persons separate the dough-offering when it 
 becomes unclean on a holiday ? " Rabbi Eleazar said, " you 
 cannot call it a dough-offering till it be baked." Rabbi Judah, 
 
 Fruit-sauce; a mixture of dates, *A dough or unripe grain lid put 
 
 raisins, and other fruits, to recall the over the liquid to absorb the dregs from 
 
 memory of the mortar from which the the foam of fermentation, 
 
 bricks m Egypt were made. * Literally, "deaf"; that is, dough 
 
 1 Fragments of chickens and dough which does not rise, or that sounds dull 
 
 left to ferment. when it is struck. 
 
 * A compound of barley, wild saffron, 
 and salt, one-third of each.
 
 9 o 
 
 THE TALMUD 
 
 the son of Bethira, said, " you must put it in cold water." Said 
 R. Joshua, " it is not leaven so as to transgress the negative 
 command ' It shall not be seen nor found,' 5 but it must be 
 separated and left till the evening. But if it become leavened 
 it is leavened." 
 
 4. Rabban Gamaliel said, " three women may knead at once, 
 and bake in one oven, each after the other." But the Sages say, 
 " three women may be busied with the dough, one kneads, and 
 one prepares, and one bakes." Rabbi Akiba said, " all women, 
 and all wood, and all ovens, are not alike." This is the rule. 
 " If it ferment it must be smoothed down with cold water." 
 
 5. Dough which begins to leaven must be burned, but he 
 who eats it is free. When it begins to crack it must be burned, 
 and he who eats it must be cut off. " What is leavening ? " 
 "Like the horns of locusts." "Cracking?" "When the 
 cracks intermingle." The words of R. Judah. But the Sages 
 say, "if either of them be eaten, the eater must be cut off." 
 " And what is leavening ? " " All which changed its appear- 
 ance, as when a man's hairs stand on end through fright." 
 
 6. " If the fourteenth day of Nisan happened on the Sab- 
 bath ? " " They must clear off all the leaven before the Sabbath 
 begins." The words of R. Meier. But the Sages say, " in the 
 proper season." Rabbi Eleazar, the son of Zaduk, said, " the 
 heave-offering before the Sabbath, and ordinary things in the 
 proper season." 
 
 7. " If one went to kill his passover, or circumcise his son, 
 or to eat the marriage-feast in the house of his father-in-law, 
 and he remembered that there was leaven in his house ? " " If 
 he can he must return and clear it out, and return to his duties. 
 He must return and clear it away. But if not, he can esteem 
 it as nothing in his heart." "(If one went) to save a person 
 from the militia, or from a river, or from robbers, or from 
 burning, or from the fall of buildings?" "He may esteem 
 it as nothing in his heart." " But if he is reposing at his ease? " 
 " He must return off-hand." 
 
 8. And so also when one went forth from Jerusalem and 
 remembered that he had holy flesh in his hand. If he passed 
 Zophim 6 he must burn it on the spot. But if not he must re- 
 turn and burn it in front of the temple with the wood of the 
 
 5 Exod. xi. 19. 8 An eminence from which there was a clear view of the temple.
 
 THE PASSOVER gi 
 
 altar. " And for how much flesh or leaven must men return ? " 
 Rabbi Meier said, " both of them the size of an egg." Rabbi 
 Judah said, " both the size of an olive." But the Sages say, 
 " Holy flesh the size of an olive, and leaven the size of an 
 egg." 
 
 CHAPTER IV 
 
 1. " A place in which men are accustomed to do work on the 
 eve of the passover ? " " For half a day they may work." " A 
 place in which they are not accustomed to work?" "They 
 must not work." " If one goes from a place where they work 
 to a place where they do not work ; or from a place where they 
 do not work to a place where they do work?" "The Sages put 
 on him the burden 1 of the place from which he went, or the 
 burden of the place to which he came ; but a man should not 
 change the customs of a place ; as it causes quarrels." 
 
 2. Like to him is he who carried fruits of the Sabbatical 
 year from a place where they were finished growing to a place 
 where they were not finished growing ; or from a place where 
 they were not finished to a place where they were finished. 
 He is bound to remove them. Rabbi Judah said, " they can 
 say to him, go and bring them for yourself from the field." z 
 
 3. " A place in which men are accustomed to sell small 
 cattle to Gentiles ? " " They may sell them." " A place in 
 which they are not accustomed to sell them ? " " They may 
 not sell them." But in no place may they sell working cattle 
 calves, ass-foals, either unblemished or broken down. 8 
 Rabbi Judah " allowed the broken down." The son of Bethira 
 " allowed a horse." 
 
 4. " A place where men are accustomed to eat roast meat 
 on the night of the passover ? " " They may eat it." " A place 
 in which they are not accustomed to eat it ? " " They may not 
 eat it." " A place in which they are accustomed to light a 
 candle on the night of the Day of Atonement ? " " They may 
 light it." " A place in which they are not accustomed to light 
 it?" "They may not light it." But men may light candles 
 in the synagogues, and in the schools, and in the dark streets, 
 and for the sick. 
 
 1 The burden means that the man is * Lest the Gentiles should set them to 
 forbidden to work. work on the Sabbath. 
 
 2 See treatise on the Sabbatical year, 
 ix. 5, etc.
 
 9 2 
 
 THE TALMUD 
 
 5. " A place in which men are accustomed to do work on the 
 ninth of Ab ;" * " They may work." " A place in which they 
 are not accustomed to work ?. " " They may not work." But 
 everywhere the disciples of the Sages are idle. Rabban Simon, 
 the son of Gamaliel, said, " a man may always make himself a 
 disciple of the Sages." But the Sages say, " in Judah they 
 did work on the eves of the passovers for half a day, and in 
 Galilee they did nothing." And work in the night before the 
 passover the school of Shammai disallowed ; but the school of 
 Hillel " allowed it till sunrise." 
 
 6. Rabbi Meier said, " every work which was begun before 
 the fourteenth day of Nisan may be finished on the fourteenth ; 
 but it must not be commenced on the fourteenth, even though 
 it can be finished." And the Sages say, " three trades can 
 carry on business on the eves of the passovers for half a day ; 
 and these are they the tailors, and the barbers, and the 
 washers." Rabbi Jose, the son of Judah, said, " also shoe- 
 makers." 
 
 7. Persons may set hens on their nests on the fourteenth. 
 "But if the hen ran off?" "They may return her to her 
 place." " And if she died ? " " They may set another instead 
 of her." They may clear away from beneath the feet of beasts 
 on the fourteenth. But on the holiday (or middle-days) they 
 put it aside. They may carry to and bring vessels from the 
 house of the trader, even though they be not necessary for the 
 holiday. 
 
 8. The men of Jericho did six things, in three they were 
 prohibited, and in three they were allowed. And these are 
 they in which they were allowed: they engrafted dates the 
 whole fourteenth day of Nisan, and they shortened the 
 " Hear," 5 and they reaped and stacked new corn before " the 
 sheaf " 6 was offered ; and they were allowed. And in these 
 they were prohibited : they used the produce of what was con- 
 secrated, and they ate on the Sabbath the fruit that had fallen 
 down from the trees, and they gave 7 (to the poor) the corners 
 of the fields of vegetables. And the Sages prohibited them 
 from these things. 8 
 
 4 Part of July and August. The ninth e Lev. xxiii. 15. 
 
 of Ab is the anniversary of the threefold 7 Lev. xix. 9, 10. 
 
 destruction of the Temple. Because the poor might eat them un- 
 
 8 Deut. vi. 4. tithed, thinking they were Peah.
 
 THE PASSOVER 93 
 
 9. BEREITHA EXTERNAL TRADITION. Hezekiah the king 
 did six things ; to three the Sages consented, and to three they 
 did not consent. He carried the bones of his father (Ahaz) on 
 a rope bed, 9 and they consented. He powdered the brazen ser- 
 pent, 10 and they consented. He concealed the book of medi- 
 cines, 1 and they consented. And to three they did not con- 
 sent: he cut off (the gold from) the doors of the temple 2 and 
 sent it to the Assyrian king, and they did not consent. He 
 stopped the waters of the upper Gihon, 3 and they did not con- 
 sent. He introduced an intercalary Nisan, and they did not 
 consent. 
 
 CHAPTER V 
 
 1. The daily offering was slaughtered at half-past eight, 1 
 and offered at half-past nine. On the eve of the passover it 
 was slaughtered at half-past seven and offered at half-past 
 eight, whether the passover fell on a week-day or on the Sab- 
 bath. When the eve of the passover began on the eve of the 
 Sabbath (Friday), it was slaughtered at half-past six, and. 
 offered at half-past seven, and the passover followed after it. 
 
 2. " The passover offering, which was slaughtered without 
 intention and the priest took its blood, and he went and 
 sprinkled it without intention ? " or " with intention, and with- 
 out intention ? " or " without intention and with intention ? " 
 " It is disallowed." " How can it be with intention and with- 
 out intention ? " " With intention partly for the passover, and 
 with intention partly for peace-offerings." " Without intention 
 and with intention ? " " With intention partly for peace-offer- 
 ings, and with intention partly for the passover-offering." 
 
 3. "If he slaughtered the passover for those who may not 
 legally eat it for those who are not reckoned in one company 
 for the uncircumcised, and for the unclean ? " " It is dis- 
 allowed." " For those who may eat, and for those who may 
 not eat it ? " " For those who are reckoned in one company, 
 and for those who are not so reckoned ? " " For circumcised, 
 and for uncircumcised ? " " For unclean, and for clean ? " " It 
 
 To show his abhorrence of his 2 Kings xviii. 16. 
 
 father's idolatry. * 2 Chron. xxxii. 4. 
 
 10 2 Kings xviii. 4. x I.e., 2.30 P.M. 
 
 1 Lest tne people should substitute 
 medicine for God.
 
 94 
 
 THE TALMUD 
 
 is allowed." " If he slaughtered it before noon ? " " It is 
 disallowed." Because it is said " between the evenings." 2 " If 
 he slaughtered it before the daily offering ? " " It is allowed." 
 Except that one must keep stirring 3 its blood, till the blood of 
 the daily offering be sprinkled. " But if it be even sprinkled 
 (before?)" " It is lawful." 
 
 4. " He who slaughtered the passover-offering possessing 
 leaven?" "He transgressed a negative command." 4 Rabbi 
 Judah said, " this applies even to the daily offering (of that 
 evening)." Rabbi Simon said, " the slaughter of the passover 
 on the fourteenth with intention for the passover makes (a 
 man possessing leaven) guilty; but if it be slaughtered with- 
 out intention for the passover he is free." " And in all other 
 sacrifices during the feast, whether one sacrifice with or with- 
 out the proper intention?" "He is free." " When one thus 
 offers in the feast itself with proper intention ? " " He is 
 free." " Without proper intention? " " He is guilty." " And 
 in all the other sacrifices, when one possessing leaven offers 
 either with or without intention ? " " He is guilty, only ex- 
 cepting the sin-offering, which was slaughtered without in- 
 tention." 
 
 5. The passover was slaughtered 5 for three bands in suc- 
 cession, as is said, " The whole assembly of the congregation 
 of Israel " 6 assembly, congregation, Israel. The first band 
 entered, the court was filled, the doors of the court were locked. 
 The trumpeters blew with the trumpets, blew an alarm, and 
 blew. The priests stood in rows, and in their hands were bowls 
 of silver and bowls of gold. All the silver row was entirely 
 silver, and all the golden row was entirely gold. They were 
 not mingled. And the bowls were not flat-bottomed, lest they 
 should lay them down, and the blood be coagulated. 
 
 6. When an Israelite slaughtered, and a priest caught the 
 blood, he gave it to his companion, and his companion to his 
 companion, and he took the full, and returned the empty bowl. 
 The priest nearest the altar poured it out at once in front of 
 the foundation of the altar. 
 
 ! ~ xod - *" 6 : 5o. Allowing not less than ten persons 
 
 To prevent its coagulating. to the eating of each lamb, he com- 
 
 txod. xxin. 18. putes those present at the feast to have 
 
 'Josephus mentions the number of been 2,700,200 persons. fosephus' 
 
 lambs slain at a particular passover to " Wars," vi. o, 3. 
 
 have been numbered by the high priest, Exod. xii. 6. 
 
 and they were found to have been 256,-
 
 THE PASSOVER 95 
 
 7. The first band went out, the second band entered; the 
 second went out, the third entered. As was the proceeding 
 of the first, so was the proceeding of the second and the third. 
 They read the praise. 7 When they finished they repeated it, 
 and after repeating it they read it a third time, even though 
 they did not complete it thrice in their time. R. Judah said, 
 " during the time of the third band they did not reach to ' I 
 love the Lord, for He hath heard/ because the people were 
 few." 
 
 8. As was the proceeding in ordinary days, so was the pro- 
 ceeding on the Sabbath, save that the priests washed out the 
 court, 8 though not with the will of the Sages. R. Judah said, 
 " a cup was filled with mixed-up blood, 9 and poured out at 
 once upon the altar ;" but the Sages " did not admit it." 
 
 9. " How did they hang up and skin the passover sacri- 
 fices ? " " Iron hooks were fixed in the walls and pillars, and 
 on them they hung them, and skinned them." " And every one 
 who had not a place to hang them up and skin them ? " " Thin 
 smooth rods were there, and he rested one on his shoulder and 
 on the shoulder of his companion, and hung it up and skinned 
 it." Rabbi Eliezer said, " when the fourteenth began on a 
 Sabbath, he rested his hand on the shoulder of his companion, 
 and the hand of his companion on his shoulder, and he hung it 
 up and skinned it." 
 
 10. He cut it open, and took out its entrails. He put them 
 on a dish and incensed them on the altar. The first party went 
 out, and sat down on the Mountain of the House. The second 
 party were in the Chel, 10 and the third party remained in their 
 place. When it grew dark they went out and roasted their 
 passovers. 
 
 CHAPTER VI 
 
 i. These things in the passover abrogate the command 
 against work on the Sabbath : its slaughtering, and the sprink- 
 ling of its blood, and purging its inwards, and incensing its fat. 
 But its roasting and the rinsing of its inwards do not abrogate 
 the Sabbath. But to carry it, and to bring it beyond a Sabbath 
 
 7 Psalms cxiii.-cxviii. Taken from the intermingled blood 
 
 8 They washed the court indirectly by of the many offerings, 
 stopping a canal of water which over- 10 See " Measurements," ii. 3. 
 flowed the court; they afterward opened 
 
 it, when all flowed oft again.
 
 9 6 
 
 THE TALMUD 
 
 day's journey, and to cut off its wen, do not abrogate the Sab- 
 bath. Rabbi Eleazar said, " they abrogate it." 
 
 2. Said Rabbi Eleazar, "and is not this the teaching? when 
 slaughtering is work it abrogates the Sabbath. Things which 
 are for ' resting ' do not abrogate the Sabbath." 1 To him said 
 Rabbi Joshua, "a holiday will give the proof ; the Sages permit- 
 ted that which is work, and they forbade that which is resting." 
 Rabbi Eleazar said to him, " what do you mean, Joshua ? what 
 comparison is there between a command and that which is 
 voluntary ? " Rabbi Akiba answered and said, " sprinkling 2 
 will give the proof, because it is a positive command, and it is 
 for ' resting,' and does not abrogate the Sabbath ; but you 
 should not wonder at this, even though it be a command, as it 
 is for ' resting/ and does not abrogate the Sabbath." Rabbi 
 Eleazar said to him, " and on that I form my judgment, when 
 slaughtering is work it abrogates the Sabbath ; sprinkling, 
 which is for ' resting,' does it not teach that it abrogates the 
 Sabbath ? " Rabbi Akiba said to him, " on the contrary, if 
 sprinkling, which is for ' resting,' does not abrogate the Sab- 
 bath, slaughtering, which is for work, is it not the teaching? 
 should not abrogate the Sabbath." Rabbi Eleazar said to 
 him, " Akiba, thou hast annulled what is written in the Law, 
 ' between the evenings,' ' in its appointed time,' whether it be 
 a week-day or a Sabbath." He said to him, " My teacher, 
 give me proof of an appointed time for these things, like the 
 appointed time for slaughtering the passover-off ering ? " The 
 rule is, said R. Akiba, " all work for the passover which it is 
 possible to do on the eve of the Sabbath does not abrogate 
 the Sabbath ; slaughtering, which it is impossible to do on the 
 eve of the passover which falls on a Sabbath, abrogates the 
 Sabbath." 
 
 3. " When do men bring with the passover a feast-offer- 
 ing? " " When the passover falls on a week-day, when those 
 who offer it are legally clean, and when the lamb is too small 
 for the eaters. But when the passover falls on a Sabbath, 
 when the lamb is too much for the eaters, and there is legal un- 
 cleanness, they should not bring with it a feast-offering." 
 
 4. The feast-offering 3 came from flocks, from herds, from 
 
 *The following subtle discussion 2 The sprinkling of a person unclean 
 
 arises out of the distinction between from touching a dead body when the 
 
 work forbidden by the law of God passover fell on a Sabbath. 
 
 and resting from work" enjoined by * This refers to the second chagigah 
 
 tradition. the feast-offering of individuals on the
 
 THE PASSOVER 97 
 
 sheep and goats, from rams and ewes, and it may be eaten dur- 
 ing a period of two days and one night. 
 
 5. " The passover which was slaughtered without the proper 
 intention on a Sabbath ? " " The offerer of it is indebted for 
 a sin-offering." " And all the other sacrifices which he 
 slaughtered for the passover?" " If they be not suitable for 
 it he is guilty." " And if they be suitable ? " Rabbi Eleazar 
 declares him " indebted for a sin-offering/' But R. Joshua 
 " frees him." Said Rabbi Eleazar, " what ! if the passover 
 which was allowed for proper intention when the offerer 
 changed its intention, makes him guilty ; is it not the teaching 
 that sacrifices, which are disallowed for want of proper in- 
 tention when the offerer changed their intention, make him 
 also guilty ? " Rabbi Joshua said to him, " no ; if thou saidst 
 in the passover when he changed its intention it is changed to 
 a thing disallowed, thou wilt say in the other sacrifices when 
 he changed their intention they are changed to a thing allowed." 
 Rabbi Eleazar said to him, " the congregational offerings will 
 give the proof, because they are rendered lawful on the Sabbath 
 by intention, but whoever slaughtered (another) sacrifice with 
 their intention is guilty." Rabbi Joshua said to him, " no ; if 
 thou sayest so in the congregational offerings, which are a 
 determined number, thou wilt also say so in the passover sacri- 
 fice which has no determined number. Rabbi Meier said, 
 " even he who slaughtered other offerings on the Sabbath, with 
 the intention of the congregational offerings, is free." 
 
 6. " When one slaughtered the passover, but not for its 
 eaters, or not for those numbered to eat it, for uncircumcised 
 and for unclean persons? " " He is guilty." " For its eaters 
 and not for its eaters? For its reckoning and not for its 
 reckoning? For circumcised and uncircumcised? For clean 
 and unclean ? " " He is free." " He slaughtered it, and it was 
 found blemished?" "He is guilty." "He slaughtered it 
 and it was found torn in secret ? " " He is free." '' He 
 slaughtered it, and it became known that its owners retired 
 from it, or died, or became legally unclean ? " " He is free, 
 because he slaughtered it with lawful permission." 
 
 15th of Nisan. It is called by the gen- that there is a discrepancy between the 
 
 eral name passover, John xviii. 28. account of the last pass9ver of our Lord 
 
 Want of acquaintance with this subject as related in the Synoptical Gospels, and 
 
 has led some commentators to suppose as recorded by St. John.
 
 9 g THE TALMUD 
 
 CHAPTER VII 
 
 1. "How do men roast the passover?" "They bring a 
 stick of pomegranate and thrust it through its mouth to its 
 tail. And they put its legs and intestines inside it." The words 
 of R. Jose, the Galilean. Rabbi Akiba said, " that is a kind of 
 boiling, therefore they hang them outside of it." 
 
 2. Men must not roast the passover on a spit or a girdiron. 
 Said R. Zaduk, " it happened to Rabban Gamaliel that he said 
 to Zabi, his servant, ' go and roast for us the passover on the 
 gridiron.' " " If it touch the side of the oven ? " " That part 
 must be peeled off." " If its gravy drop on the side of the 
 oven, and again return on it ? " " That part must be taken 
 out." " If the gravy drop on the fine flour?" "That part 
 must be pulled out" (and burned). 
 
 3. "If men anointed (basted) it with oil of the heave-offer- 
 ing? " " If it be a company of priests, they may eat it." " If 
 it be a company of Israelites ? " " If it be raw they can wash 
 it away." " But if roast? " " They must peel off the surface." 
 " If it was anointed with oil of the second tithe? " " Its value 
 in money must not be charged to the members of the company, 
 because they cannot redeem 1 the second tithes in Jerusalem." 
 
 4. Five things may be brought during legal uncleanness, 
 but they must not be eaten in legal uncleanness: the sheaf, 2 
 the two wave loaves, 3 and the shewbread, 4 sacrifices of peace- 
 offerings of the congregation, 5 and the kids 6 on the feast of 
 the New Moon. The passover which was brought during legal 
 uncleanness, may be eaten in uncleanness, because in the be- 
 ginning the command came only for eating. 
 
 5. " If the flesh be legally unclean and the fat unpolluted? " 
 " The priest must not sprinkle its blood on the altar." " If 
 the fat be unclean and the flesh unpolluted ? " " The priest 
 may sprinkle its blood." But with other holy offerings it is 
 not so, for though their flesh be unclean, and their fat remains 
 unpolluted, the priest may sprinkle their blood on the altar. 
 
 6. " If the congregation be legally unclean, or its majority, 
 or the priests be legally unclean, and the congregation legally 
 
 1 Ter. Tal. reads " sell." * Exod. xxv. 30. 
 
 2 Lev. xxiii. n. * Lev. xxiii. 19. 
 
 3 Lev. xxiii. 17. Num. xxviii. 15.
 
 THE PASSOVER 
 
 99 
 
 clean ? " " The passover may be kept in legal uncleanness." 
 " If the minority of the congregation be legally unclean ? " 
 " The clean majority can keep the first, and the unclean 
 minority the second passover " (on the fourteenth day of the 
 following month). 
 
 7. When the blood of the passover-offering was poured on 
 the altar, and it was afterward known that it was unclean, the 
 (golden) 7 plate of the High Priest makes it accepted. When 
 the body of the paschal sacrifice was unclean, " the plate " 
 cannot make it accepted, as they say the Nazarite and the 
 celebrant of the passover have the uncleanness of the blood ac- 
 cepted with " the plate." But " the plate " does not make the 
 legal uncleanness of the body of the paschal lamb accepted. 
 If it be legally unclean with an unknown uncleanness, the 
 plate makes it accepted. 
 
 8. " If it be legally unclean in whole or in most part ? " 
 " The passover must be burned in front of ' the palace ' 8 with 
 the wood of the altar." " A little which is unclean, and that 
 which is left over? " " The owners may burn it in their own 
 courts, or on their roofs with their own wood." The stingy 
 ones burnt it in front of the palace, that they might use the 
 wood of the altar. 
 
 9. " The passover which was carried out of the city, or be- 
 came unclean ? " " The owner must burn it off-hand." " Its 
 masters became unclean or died?" "Let its appearance 
 change, and let it be burned on the sixteenth." Rabbi 
 Jochanan, the son of Beruka, said, " even it must be burned 
 off-hand, because it has no one to eat it." 
 
 10. "Bones and tendons and what is left over?" They 
 must be burned on the sixteenth. " If the sixteenth happened 
 on a Sabbath ? " " They must be burned on the seventeenth, 
 because they cannot abrogate either the laws of the Sabbath 
 or the holiday." 
 
 11. All that is eaten in a great ox may be eaten in a tender 
 kid, and the tops of the shoulder-blades, and the gristle. 
 " Whoever broke any bone in a clean passover? " " He must 
 receive forty stripes." " But for what is left over in the clean, 
 
 7 Exod. xxviii. 36-38. therefore must be burned, in accordance 
 
 i Chron. xxix. 19. with Exod. xii. 10. 
 
 It remained uneaten overnight, and
 
 I00 THE TALMUD 
 
 and broken in an unclean passover ? " " He does not receive 
 
 the forty." 
 
 12. " A member partly displaced ? " " One must cut in till 
 he reach the bone, and he must peel off the flesh till he reach 
 the joint, and he cuts it off. But in other holy offerings one 
 may cleave the displaced members with an axe, since there 
 does not exist any (prohibition of) breaking the bone for 
 them." (For example), from the door-post and inwards is in- 
 side. From the door-post and outwards is outside. The win- 
 dows and thickness of the wall are reckoned as inside. 
 
 13. "Two companies which eat the passover in one house?" 
 " These turn their faces to this side and eat ; and those turn 
 their faces to that side and eat. And the boiler 10 is between 
 the companies. The servant stands to mix wine. The ser- 
 vant must shut his mouth till he serve the other company. He 
 afterward turns his face till he reach his own company, and 
 then he may eat. And she who is newly married can turn her 
 face aside and eat it." 
 
 CHAPTER VIII 
 
 1. "The married woman, while she is in the house of her 
 husband ? " " Her husband slaughtered on her account, and 
 her father slaughtered on her account ? " " She must eat the 
 passover with her husband." " She went to spend the first 
 feast after her marriage in the house of her father her father 
 slaughtered on her account, and her husband slaughtered on 
 her account ? " " She may eat in the place which she wishes." 
 " An orphan on whose account the guardians slaughtered ? " 
 " He may eat in the place which he wishes." " A slave of two 
 partners ? " " He must not eat with both." " A slave who is 
 half free ? " " He must not eat with his master." 
 
 2. One said to his slave, " go and slaughter for me the 
 passover." " He slaughtered a kid ? " " He may eat it." " He 
 slaughtered a lamb ? " " He may eat it." " He slaughtered 
 a kid and a lamb? " " He may eat of the first." " He forgot 
 what his master said to him what shall he do ? " " He must 
 slaughter a lamb and a kid, and shall say, ' If my master said 
 
 10 From the need of a boiler it appears mixed with hot water. The wine itself 
 that the wine used at the passover was was always red.
 
 THE PASSOVER 101 
 
 to me a kid, the kid is on his account, and the lamb is on my 
 account; and if my master said to me a lamb, the lamb is 
 for him, and the kid is for me.' " " If his master forgot what 
 he said to him ? " " Both animals must go forth to the house 
 of burning; and they are free from keeping the second pass- 
 over." 
 
 3. One said to his sons, " I am ready to slaughter the 
 passover for you who shall first go up to Jerusalem." As 
 soon as one of them entered with his head and the greater 
 part of his body inside the city gate, he gained his own share 
 of the passover, and gained it for his brothers with him. They 
 may always be reckoned in one company, when each one ob- 
 tains the size of an olive. They may first be reckoned, and 
 afterward withdraw from a company till the passover be 
 slaughtered. Rabbi Simon said, " until its blood be poured 
 out on their account." 
 
 4. " He who reckoned others with himself in his portion of 
 the lamb ? " " The members of the company are allowed to 
 give to him his share, and he may eat .of it with his own guests ; 
 and they may eat their portion with their own guests." 
 
 5. " If one observed an issue twice ? " " They may slaugh- 
 ter the lamb on his account on the seventh day of the issue if 
 it be the fourteenth day of Nisan." " If he observed it 
 thrice ? " * " They may only slaughter on his account on the 
 eighth day of the issue " (if it be the fourteenth day of Ni- 
 san). 
 
 6. " The mourner and the person who opened a heap, 2 and 
 also the person who has the promise of release from prison, 
 and the sick, and the aged, who are able to eat the size of an 
 olive?" "They may slaughter the passover for them." For 
 all of them they must not slaughter the lamb on their own 
 account alone, lest they bring the passover into contempt, 8 
 because there might happen to them some abomination. 
 They are freed from keeping a second passover excepting 
 him who in opening the heap was unclean from the beginning. 
 
 7. " They must not slaughter the passover for one person." 
 
 1 If one observed the issue three * The mourner might be too sorrow- 
 times on the same day, he could not be ful to eat, the sick too ill to eat, and 
 considered clean before he brought a the prisoner might be detained in pris- 
 sacrifice. on, etc. 
 
 * In which there is a dead body.
 
 ,02 THE TALMUD 
 
 The words of Rabbi Judah ; but Rabbi Jose " allowed it." 
 Even for a company of a hundred, when they cannot eat the 
 size of an olive, they must not slaughter the passover; and 
 they must not form a company of women, of slaves, and of lit- 
 tle ones. 
 
 8. A mourner may be baptized, and eat his passover in the 
 evening, but not other holy things. " He who heard of a death, 
 or had the bones of his relations collected ? " " He may be 
 baptized and eat holy things." " A stranger who was 
 proselytized on the eve of the passover ? " The school of 
 Shammai say, " He may be baptized and eat his passover in 
 the evening " ; but the school of Hillel say, " he who just de- 
 parted from the foreskin is as legally unclean as he who just 
 departs from the grave." 
 
 CHAPTER IX 
 
 1. He who was legally unclean, or in a journey afar off, and 
 did not keep the first, must keep the second (passover). " He 
 mistook it, or was constrained by force, and did not keep the 
 first ? " " He must keep the second." " If so, why is it said 
 unclean 1 or in a journey afar off?" " Because such persons 
 are free from being cut off, but those bound to observe it are 
 to be cut off if they neglect it." 
 
 2. What is a "journey afar off?" "From Modiim 2 and 
 outward ; and so is the measure from Jerusalem on every side." 
 The words of Rabbi Akiba ; Rabbi Eleazar said, " from the 
 threshold of the temple-court and outward." Said R. Jose, 
 " for this reason there is a dot on the ' he/ to explain not that 
 it is really afar off, but that one is afar off from the threshold 
 of the temple-court and outward." 
 
 3. " What is the difference between the first and second 
 passover? " " The first passover forbids leaven to be seen or 
 found ; but the second allows unleavened and leavened bread 
 in one's house." The first passover requires hallel 8 during 
 eating, but the second does not require hallel during eating. 
 
 1 Numbers ix. 10. Modiim or Modin was the city of the 
 
 1 About fifteen miles from Jerusalem. Maccabees. 
 
 * Psalms cxiii.-cxviii.
 
 THE PASSOVER 
 
 103 
 
 Both require hallel in their preparations, and the paschal sac- 
 rifices must be eaten roasted on unleavened bread with bitter 
 herbs, and they both abrogate the Sabbath." 
 
 4. " The passover-offering which was brought during legal 
 uncleanness ? " " The man or woman with an issue may not 
 eat of it, nor she in separation or in childbirth. But if they 
 eat they are free from being cut off." Rabbi Eleazar " frees 
 them even in going into the sanctuary." 
 
 5. " What is the difference between the passover of Egypt 
 and the passover of succeeding generations ? " " The pass- 
 over of Egypt was taken on the tenth day,* and required the 
 sprinkling with a bunch of hyssop on the lintel and the two 
 side posts, and was eaten with haste in one night; but the 
 passover of succeeding generations exists the whole seven 
 days." 
 
 6. Said R. Joshua, " I once heard that the substitute 5 of 
 the passover-offering san be sacrificed, and that the substitute 
 of the passover-offering cannot be sacrificed, I have no one 
 to explain." Said R. Akiba, " I will explain : the passover- 
 offering, which was found (after being lost) before the time 
 for slaughtering its substitute, may be pastured till it be blem- 
 ished, and it can be sold, and the owner can take for its price 
 peace-offerings, and so also for its substitute. After the time 
 for slaughtering the passover-offering its substitute may be 
 offered for a peace-offering, and so can also its substitute." 
 
 7. " He who set apart a ewe for his passover, or a male 
 of two years ? " " He may pasture it till it be blemished. And 
 he can sell it, and its price may be used for a free-will offer- 
 ing." " He who selected his passover, and afterward died ? " 
 " His son must not offer it after him with the intention of a 
 passover, but he may offer it with the intention of a peace- 
 offering." 
 
 8. " The passover-offering which was mixed up with other 
 sacrifices ? " " All must be pastured till they be blemished*, 
 and they must be sold, and the offerer must bring the price 
 of the best of this kind and the price of the best of that kind, 
 and the loss he must make up from his private means." " The 
 passover-offering which was mixed up with first-borns ? " 
 
 * Exod. xii. 3. changed for another, which had been 
 
 The substitute refers to one animal intended for the passover-offering.
 
 104 THE TALMUD 
 
 Rabbi Simon said, " if there be companies of priests they may 
 
 eat it." 
 
 9. " A company 6 which lost its passover-off ering, and said 
 to someone, ' go and seek it and slaughter it for us ' ; and he 
 went and found it and slaughtered it, and they meanwhile 
 also took one and slaughtered it, if his be first slaughtered ? " 
 " He may eat of his and they may eat with him of his." " But 
 if theirs be first slaughtered ? " " They may eat of theirs, 
 and he may eat of his." " But if it be not known which of 
 them was first slaughtered, or both were slaughtered at 
 once ? " " He must eat of his passover, but they cannot eat 
 with him, and their passover must go forth to the house of 
 burning ; and they are freed from keeping a second passover." 
 " He said to them, ' if I be too late, go and slaughter for me ' ; 
 he went, and meanwhile found (the lost) one and slaughtered 
 it, and they took and also slaughtered one. If theirs be first 
 slaughtered ? " " They may eat of theirs, and he may eat with" 
 them." " But if his were first slaughtered ? " " He shall eat 
 of his, and they shall eat of theirs." " But if it be not known 
 which of them was first slaughtered or both of them were 
 slaughtered at once ? " " They shall eat of theirs, but he must 
 not eat with them, and his lamb must go forth to the house 
 of burning, and he is freed from keeping a second (passover)." 
 " If he said to them ' slaughter for me/ and they also said to 
 him ' slaughter for us ? ' ' " All shall eat of that one first 
 slaughtered." " But if it be not known which of them was 
 first slaughtered ? " " Both must go forth to the house of 
 burning." " If he did not say it to them, nor they say it to 
 him ? " " They are not sureties one for the other " (and they 
 must eat apart from each other). 
 
 10. " Two companies had their passover-offerings mixed : 
 this company drew out one for themselves, and that company 
 drew out one for themselves. One of these comes to those, 
 and one of those comes to these, and thus they say, ' if this 
 passover be ours, let our hands be withdrawn from yours and 
 be counted with ours ; but if this passover be yours, let our 
 hands be withdrawn from ours and be counted with yours.' 
 
 The following rules are founded on of eaters ; and secondly, that no person 
 two principles; firstly, that every lamb could be numbered with two companies, 
 must have its own numbered company
 
 THE PASSOVER 105 
 
 And so with five companies of five each, and ten of ten each, 
 they may draw out and join one from every company, and 
 say so." 
 
 ii. "Two persons who had their passover-offerings 
 mixed ? " " One draws out one for himself, and the other 
 draws out one for himself. This one can count with himself 
 a person invited from the market. And that one can count 
 with himself a person invited from the market. This individ- 
 ual comes to that one, and that one comes to this one, and so 
 they say, ' if this passover be mine, let thy hands be withdrawn 
 from thine, and be counted with mine; and if this passover 
 be thine, let my hands be withdrawn from mine, and be 
 counted with thine.' " 
 
 CHAPTER X 
 
 1. On the eves of the passovers near to the time of evening 
 prayer a man must not eat till it be dark. And even the poorest 
 in Israel must not eat till he can recline at ease, and they must 
 not withhold from him the four cups of wine, even though he 
 receives the weekly alms. 
 
 2. When they mix for him the first cup of wine, 1 the school 
 of Shammai say, " he shall repeat the blessing for the day, and 
 after that the blessing for the wine." But the school of Hillel 
 say, " he shall repeat the blessing for the wine, and after that 
 the blessing for the day." 
 
 3. The attendants bring before him greens and lettuce. He 
 dips the lettuce in its sauce till he come to the time for the 
 seasoning of the bread. They bring before him unleavened 
 bread, and lettuce, and the fruit sauce, on two dishes, even 
 though the fruit sauce is not a command. Rabbi Eleazar, the 
 son of Zadok, said (it is) " a command, and in the time of the 
 sanctuary they used to bring before him the body of the pass- 
 over offering." 
 
 4. The attendants mixed for him the second cup, and here 
 the son asks his father, and if the son have no knowledge his 
 father teaches him, " in what is this night different from all 
 other nights ? " " Because in all other nights we eat leavened 
 
 1 It was after the first cup of wine was drunk that our Lord washed the dis- 
 ciples' feet (John xiii. 5; Luke xxii. 17).
 
 10 6 THE TALMUD 
 
 and unleavened bread. In this night all is unleavened. Be- 
 cause in all other nights we eat every herb, in this night bit- 
 ter herbs. Because in all other nights we eat flesh roasted, 
 well boiled, and boiled. In this night all is roasted. Because 
 in all other nights we dip what we eat once, in this night 
 twice " (i.e., in the sauce and in the seasoning). And accord- 
 ing to the knowledge of the son his father teaches him. He 
 begins in shame and he ends in praise. And he expounds 
 from " a Syrian ready to perish was my father," 2 till he end 
 the whole passage. 
 
 5. Rabban Gamaliel used to say, " everyone who did not 
 speak of these three things in the passover did not discharge 
 his duty, and these are they: the passover, the unleavened 
 bread, and bitter herbs. Passover, because OMNIPRES- 
 ENCE passed over the houses of our fathers in Egypt. Un- 
 leavened, because our fathers were redeemed from Egypt. 
 Bitter, because the Egyptians made the lives of our fathers bit- 
 ter in Egypt." In every generation man is bound to look to 
 himself as though he in person went out from Egypt, as is 
 said, 3 " And thou shalt show thy son in that day, saying, This 
 is done because of that which the Lord did unto me when I 
 came forth out of Egypt." For this reason we are bound to 
 acknowledge, to thank, to praise, to glorify, to exalt, to mag- 
 nify, to bless, to elevate, without limit, HIM who has done 
 for our fathers and us all these miracles. He brought us 
 from slavery to freedom, from sorrow to joy, and from mourn- 
 ing to festivity, and from thick darkness to great light, and 
 from servitude to redemption, and let us say before Him Hal- 
 lelujah. 
 
 6. " How far does he repeat ? " The school of Shammai 
 say, till " a joyful mother of children." 4 But the school of 
 Hillel say, till " the flint into a fountain of waters," 5 and he 
 finished with a " blessing for redemption." Rabbi Tarphon 
 said, " ' Who redeemed us and redeemed our fathers from 
 Egypt,' and he does not end with any other blessing." Rabbi 
 Akiba adds, " So the Lord our God and the God of our fathers 
 shall bring us to holidays and other feast-days yet to come 
 to us in peace, rejoicing in the building of THY city, and de- 
 lighting in THY service ; and we shall eat there the sacrifices 
 
 * Deut. xxvi. 5-1 1. Exod. xiii. 8. * Psalm cxiii. 9. Psalm cxiv. 8.
 
 THE PASSOVER 107 
 
 and the passovers, etc., until ' Blessed be Thou, Lord, the Re- 
 deemer of Israel.' ' 
 
 7. When the attendants mixed for him the third cup 8 he 
 says the blessing for his food, with the fourth cup he finished 
 the hallel, and said over it the blessing of the Song. 7 Between 
 the first and second cups if he wish to drink, he may drink as 
 much as he likes. Between the third and fourth he must not 
 drink. 
 
 8. Persons are not free after the passover to ask for more 
 food. " If some fall asleep during the passover? " 8 " They 
 may afterward eat of it." " All ? " " They must not eat of 
 it." Rabbi Jose says, " If they dozed ? " " They may eM of 
 it." " If they slept? " " They must not eat of it." 
 
 9. The passover after midnight renders hands legally un- 
 clean. False intention and the remains of the feast render 
 hands legally unclean. 9 " When one repeated the passover- 
 blessing?" "He is free from the sacrifice-blessing, but the 
 sacrifice-blessing does not free him from that of the pass- 
 over." The words of R. Ishmael. Rabbi Akiba said, " this 
 does not free from that, nor that from this." 
 
 The third cup was called the " cup 8 They may have been overcome with 
 
 of blessing " (i Cor. x. 16). It was the wine (i Cor. xi. 21). 
 
 o_ne used by our Lord for the institu- This is explained in the treatise 
 
 tion of the holy sacrament. " Hands." 
 
 7 Psalm cxxxvi.
 
 ON THE DAY OF ATONEMENT 
 
 Preparations of the High Priest Cleansing the Altar Casting Lots 
 Daybreak Offerings Dress Prayer The Goats Monobazus 
 Helena Azazel The Golden Censer The Vail Holy of Holies 
 " Foundation " Sprinkling the Blood Sending Forth the Goat into 
 the Wilderness High Priest Burning the Bullock and Goat Read- 
 ingCeremonialRules and Exceptions Repentance and Atone- 
 ment. 
 
 CHAPTER I 
 
 1. Seven days before the Day of Atonement the High 
 Priest was removed from his house to the chamber x Par- 
 hedrin, and the council prepared for him another priest, 2 lest 
 there happen to him any defilement. R. Judah said, " they 
 prepared also another wife, lest his wife die " ; as is said, 3 
 " And he shall atone for himself and for his house " ; for his 
 house, i.e., for his wife. The Sages said to him, " if so, there 
 is no end to the matter." 
 
 2. All these seven days, he (the high priest) sprinkled the 
 blood, burned the incense, and trimmed the lamps, and offered 
 the head and the foot. On the remainder of all the days, if he 
 wished to offer, he offered; since the high priest first offered 
 part, and first took part (in the sacrifices). 
 
 3. The elders from the elders of the great Sanhedrin de- 
 livered to him, and read before him, the ceremonial of the day ; 
 and they said to him, " My Lord High Priest, read with thy 
 mouth, perchance thou hast forgotten, or perchance thou hast 
 not learned." 4 On the eve of the day of atonement, toward 
 dawn, they placed him in the eastern gate (of the Temple), 
 and they caused to pass before him bullocks, rams, and lambs, 
 that he might be skilled and expert in his ministry. 
 
 1 Where the counsellors sat. * Lev. xvi. 6. 
 
 * Called Sagan (suffragan) (2 Kings * As might occur from the frequent 
 
 xxv. 18; Jer. Hi. 24). changes during the second Temple. 
 
 108
 
 THE DAY OF ATONEMENT 
 
 109 
 
 4. All the seven days they did not withhold from him food 
 and drink ; the eve of the day of atonement, with the begin- 
 ning of darkness, they did not permit him to eat much, since 
 food induces sleep. 
 
 5. The elders of the great Sanhedrin delivered him to the 
 elders of the priesthood, who brought him to the upper cham- 
 ber of the house Abtinas. And they administered to him the 
 oath, 5 and they left him and departed. And they said to him, 
 " My Lord High Priest, we are ambassadors of the great San- 
 hedrin, and thou art our ambassador, and the ambassador of 
 the great Sanhedrin. We adjure thee by Him, whose Name 
 dwells in this house, that thou wilt not change aught of all 
 which we have said to thee." He went apart and wept. They 
 went apart and wept. 8 
 
 6. If he were a learned man, he expounded ; but if not, the 
 disciples of the learned expounded before him. If he were 
 skilled in reading, he read; but if not, they read before him. 
 " And in what did they read before him ? " " In Job, and in 
 Ezra, and in Chronicles." Zachariah, the son of Kebutal, said, 
 " I often read before him in Daniel." 
 
 7. If he desired to sleep, the young priests filliped with the 
 first finger 7 before him, and said to him, " My Lord High 
 Priest, stand up and refresh thyself 8 once on the pavement," 
 and they kept him occupied 9 until the time approached for 
 slaying (the victims). 
 
 8. Every day they cleansed the altar at cockcrow, or at its 
 approach, intermediate before or after it; and on the day of 
 atonement 10 at midnight ; and in the three great feasts, at the 
 first watch. And before cockcrow the court was crowded with 
 Israel. 
 
 That he would incense " within " the build the house, they labor but in vain 
 
 vail (Lev. xvi. 12, 13), in opposition to that build it." etc. (Psalm cxxvii.). 
 
 the Sadducees. who maintained that the w The Jews think that the day of 
 
 incense should be burned " without." atonement was the day on which Adam 
 
 That such an oath was necessary. sinned, on which Abraham was circum- 
 7 Or the "index" finger; other cised, and on which Moses offered 
 
 trans, the " middle " finger. atonement for the sin of the golden 
 
 Or change thyself. calf. 
 ' Singing to him " Unless the Lord
 
 no THE TALMUD 
 
 CHAPTER II 
 
 1. At first everyone who wished to (cleanse) the altar, 
 cleansed it. When they were many, they ran and mounted 
 the ascent, and each one, who at the middle outstripped his 
 companion by four cubits, won it. If two were equal the presi- 
 dent said to them, " lift your fingers." J " And what is that? " 
 " They lifted one or two ringers, but no one lifted the thumb 
 in the Sanctuary." 
 
 2. It happened that two were equal, and running and 
 mounting the ascent, one of them thrust his companion, so 
 that he fell, and his leg was broken. And when the great San- 
 hedrin saw that they were getting into danger, they decreed 
 that they should not cleanse the altar save by lot. There were 
 four lots, and this was the first lot. 
 
 3. The second lot was: Who should slay? Who sprinkle? 
 Who should take the ashes from the inner altar? and who 
 should take the ashes from the candlestick? and who should 
 carry the members to the ascent? the head and the right foot, 
 and the hind feet, the tail, and the left foot, the breast, and 
 the throat, and the two sides, and the inwards, and the fine 
 flour, and the pancakes, and the wine. Thirteen priests dis- 
 charged this lot. Said Ben Asai in the presence of R. Akiba 
 from the mouth of Rabbi Joshua, " like to its way of motion " 
 (when alive). 
 
 4. The third lot 2 was for new men who came to offer in- 
 cense, and they cast the lots. The fourth lot was for new men 
 with the old, who should carry the members from the ascent 
 to the altar. 
 
 5. The daily offering was with nine, ten, eleven, twelve, 
 priests ; not less and not more. " How? " " Itself with nine: 
 at the feast of Tabernacles in the hand of one, a glass of water 
 there is ten. The evening offering with eleven, itself with 
 nine, and in the hands of two, two fagots of wood. On Sab- 
 
 1 I.e., cast lots, which was done by fingers which were held up, and not to 
 placing the priests in a row, and bidding number their persons, as this was con- 
 them to hold up their fingers. After fix- sidered unlawful, (i Chron. xxi. i.) 
 ing on a certain number, the cap of one 2 The third lot for burning incense was 
 of them was taken off. With this priest the most important. It was always done 
 the reckoning began, and proceeded till by a fresh man, so that a priest might 
 the prearranged number fell on some burn incense only once during his life- 
 one of them; and his was the lot. Par- time. (Luke i. 9; Rev. viii. 3, 4.) 
 ticular care was taken to count the
 
 THE DAY OF ATONEMENT in 
 
 bath, eleven ; itself with nine, and two, in their hands two 
 fragments of incense of the showbread. And on the Sabbath 
 in the feast of Tabernacles in the hand of one a glass of 
 water." 
 
 6. The ram was offered with eleven ; the flesh with five, the 
 inner part, and the fine flour and the wine, to each two and 
 two. 
 
 7. The bullock was offered with twenty-four priests. " The 
 head and the right foot ? " " The head with one, and the 
 foot with two." " The chine and the left foot ? " " The tail 
 with two, and the left foot with two." " The breast and 
 the throat ? " " The breast with one, and the throat with 
 three, the two hind feet with two, and the two sides with two, 
 the inner parts and the fine flour, and the wine, each with three 
 and three." " Of which is that said ? " " Of the offering for 
 the whole congregation." " But for the offerings of an in- 
 dividual ? " " If he wished to offer, he might offer." " For 
 the skinning and cutting up ? " " For these all were equal." 
 
 CHAPTER III 
 
 1. The overseer said to them, " go and look if the time for 
 slaughter is come." If it came, the watchman said, " it is 
 brightening." * Matthew the son of Samuel said, " is the 
 whole east light as far as Hebron? " and he said " yes." 
 
 2. " And why was that necessary ? " " Because it once 
 happened that the light of the moon came up, and they 
 deemed it the light from the east." And they slaughtered 
 the daily offering, and they brought it to the house of burn- 
 ing. And they brought down the High Priest to the house 
 of Baptism. This was the rule in the Sanctuary that every- 
 one who covered his feet (was required) to wash ; and every- 
 one retiring was required to sanctify his hands and feet. 
 
 3. No one entered the court for service, however clean, until 
 he washed. The High Priest made five washings and ten 
 purifications in this day, and all were in the Holy place above 
 the house of Parva, 2 with the exception of the first one alone. 
 
 1 Or, as your wish. the service of the High Priest on the 
 
 The Gemara says it was so called day of atonement; or else because it 
 
 because Parva, a magician, built this was used for storing " bullock-hides." 
 
 room and digged through from it to see
 
 H2 THE TALMUD 
 
 4. They made a screen of linen between him and the peo- 
 ple. He undressed, descended, and washed. He came up and 
 wiped himself. They brought to him robes of gold, and he 
 dressed, and he sanctified his hands and feet. They brought 
 to him the daily offering. He cut (its throat), and another 
 finished the slaughter at his hand. He received the blood and 
 sprinkled it. He entered to offer the morning incense and to 
 trim the lights, and to offer the head and the members, and 
 the things fried in the pan, and the wine. 
 
 5. The morning incense was offered between the blood and 
 the members. That of the evening 3 between the members 
 and the libations. If the High Priest were old, or delicate, 
 they heated for him (iron), and they put it into the cold water, 
 that its temperature should be changed. 
 
 6. They brought him to the house of Parva, and it was in 
 the Sanctuary. They divided with the screen of linen between 
 him and the people. He sanctified his hands and feet and un- 
 dressed. R. Meier said, he undressed and sanctified his hands 
 and feet, he descended and washed, he came up and he wiped 
 himself. They brought to him white robes, he dressed and 
 sanctified his hands and feet. 
 
 7. " In the morning he was dressed with Pelusian linen 
 worth twelve minas, 4 and in the evening with Indian linen 
 worth 800 zuz." 6 The words of R. Meier. But the Sages 
 say, " that in the morning his dress was worth eighteen minas, 
 and in the evening twelve minas " ; all these thirty minas were 
 from the congregation, and if he wished to add to them he 
 might add of himself. 
 
 8. He came to the side of his bullock, and the bullock was 
 standing between the porch and the altar; his head to the 
 North, and his face to the West ; and the Priest stood in the 
 East, and his face Westward, and he placed both hands upon 
 him and made confession, and thus he spake, " I beseech thee, 
 
 Name, I have committed iniquity. I have sinned before 
 Thee I, and my house I beseech thee, O Name, pardon 6 
 now the iniquities and the transgressions and the sins which 
 
 1 have perversely committed, and transgressed, and sinned 
 
 8 Literally, between the evenings. sequently the evening dress cost about 
 
 * The mina of the sanctuary was worth 21 133. 4d. 
 
 about 5 145., consequently the morn- "Literally, "cover over"; i.e., "atone 
 
 ing dress cost about 68 8s. for." 
 
 B The zuz was worth about 6%d., con-
 
 THE DAY OF ATONEMENT 113 
 
 before thee, I, and my house, as is written in the law of Moses 
 thy servant, that in this day ' He will atone for you,' etc. And 
 they answered after him, 'BLESSED BE THE NAME. 
 THE HONOR OF HIS KINGDOM FOREVER AND 
 EVER.' " 
 
 9. He came to the east of the court to the north of the 
 altar. The Sagan was at his right hand, and the chief of the 
 fathers at his left. And there were the two goats ; and the urn 
 was there, and in it were two lots of boxwood, and Ben Gamla 
 made them of gold, and they commemorated him as praise- 
 worthy. 
 
 10. The son of Katin made twelve pipes to the laver, where 
 before there were but two ; and also he made a wheel for the 
 laver, lest its water should be polluted by night. Monobazus 7 
 the king made all the handles of the vessels, of gold for the 
 day of atonement. Helena, his mother, made a chandelier of 
 gold near the door of the Sanctuary, and she also made a tablet 
 of gold upon which the section of the Sota 8 was written. 
 Wonders were wrought for the doors of Nicanor, 8 and they 
 were commemorated as praiseworthy. 
 
 11. And these were in ignominy: The family of Garmu, 
 who were unwilling to instruct in the preparation of the show- 
 bread. The family of Abtinas, who were unwilling to instruct 
 in the preparation of incense. Hogrus, the son of Levi, knew 
 a tune in the chant, and was unwilling to instruct. The son 
 of Kamzar was unwilling to instruct in the art of writing. 
 Concerning the former it is said, " The memory of the just is 
 blessed " ; and concerning the latter it is said, " but the name 
 of the wicked shall rot " (Prov. x. 7). 
 
 CHAPTER IV 
 
 I. He shook the urn and brought up two lots; one was 
 written " for the Name," and the other was written " for 
 Azazel." * The Sagan stood at his right hand, and the Chief 
 of the Fathers at his left. If " for the Name " came up in his 
 right hand the Sagan said to him, " My Lord High Priest, lift 
 
 7 King of Adiabene, a proselyte to ..'See Treatise on "Measurements," 
 Judaism about A.D. 45. ii. 3, note. 
 
 The accused woman. 1 A. V. " Scapegoat," or for the
 
 IJ4 THE TALMUD 
 
 up thy right hand " ; and if " for the Name " came up in his 
 left the Chief of the Fathers said to him, " My Lord High 
 Priest, lift up thy left hand." He placed them upon the two 
 goats, and said, " for the Lord is the sin-offering." R. Ismael 
 said, " it was not necessary to mention the sin-offering " but 
 " for the Lord." And they answered after him, " BLESSED 
 BE THE NAME. THE HONOR OF HIS KINGDOM 
 FOREVER AND EVER." 
 
 2. He twisted a tongue 2 of brightness on the head of the 
 goat to be sent away, and he placed him opposite the gate 
 from whence he should be sent. And the one for slaughter 
 he placed opposite the slaughter-house. He himself came be- 
 side his bullock the second time, and laid his two hands upon 
 him and made confession, and thus he spake : " I beseech 
 Thee, O Name, I have committed iniquity, I have trans- 
 gressed, I have sinned before Thee. I, and my house, and 
 the sons of Aaron, Thy holy people. I beseech Thee, O Name, 
 pardon iniquities, transgressions, and sins which I have per- 
 versely committed, and transgressed, and sinned before Thee, 
 I, and my house, and the sons of Aaron, Thy holy people, as 
 is written in the law of Moses, Thy servant, saying, that in 
 this day he will atone for you to purify you from all your sins 
 ' Before the LORD. Ye shall be pure.' " And they answered 
 after him, " BLESSED BE THE NAME. THE HONOR 
 OF HIS KINGDOM FOREVER AND EVER." 
 
 3. He slaughtered him and caught his blood in a bowl, and 
 he gave it to him who mixed it upon the fourth platform of 
 the Sanctuary, that it might not congeal. He took the censer, 
 and went up to the top of the altar, and raked the live coals 
 here and there, and gathered out from the inner embers. And 
 went down and placed it upon the fourth platform in the 
 court. 
 
 4. Every day he gathered out the coals with one of silver 
 and poured them out into one of gold, but to-day he gathered 
 them with one of gold and he entered with it. Every day he 
 
 " devil." Others translate " wholly put " the goat that departs." Theodotion 
 
 away " in reference to the sins of the translates " the goat sent away." 
 
 people, or for " the hard mountain," and Aquila, " the goat set free." The 
 
 others the " demon of dry places." LXX. and Josephus understand bv the 
 
 Some, however, think Azazel to be the term " the averter of ills," and the Vul- 
 
 fallen angel mentioned in the Book of gate " caper emissarius." 
 
 Enoch, and identical with Sammael, the * A tongue-shaped piece of scarlet 
 
 angel of death. Symmachus translates wool.
 
 THE DAY OF ATONEMENT 115 
 
 gathered them out with one of four cabs 3 and poured them 
 into one of three cabs. But to-day he gathered them out 
 with one of three cabs, and with it he entered. Rabbi Joseph 
 said, " every day he gathered out with one containing a seah,* 
 and poured it into one of three cabs. But to-day he gath- 
 ered out with one of three cabs, and with it he entered. Every 
 day it was heavy, but to-day it was light. Every day its han- 
 dle was short, but to-day long. Every day it was green gold ; 
 to-day red." The words of Rabbi Menachem. " Every day 
 he offered half a pound in the morning, and half a pound in 
 the evening, but to-day he added his handful. Every day it 
 was fine ; but to-day the finest of the fine." 
 
 5. Every day the priests went up the ascent (to the altar) 
 in the east and descended in the west. But to-day the High 
 Priest went up in the middle and descended in the middle. R. 
 Judah said, " The High Priest ever went up in the middle and 
 descended in the middle." Every day the High Priest sanc- 
 tified his hands and his feet from the laver; but to-day from 
 the golden basin. R. Judah said, " The High Priest ever 
 sanctified his hands and his feet from the golden basin." 
 
 6. " Every day there were there four rows 5 of hearths ; but 
 to-day five," the words of R. Meier. Rabbi Joseph said, 
 " every day three ; but to-day four." Rabbi Judah said, " every 
 day two ; but to-day three." 
 
 CHAPTER V 
 
 I. They brought out for him the cup and the censer, and 
 filled his hand full (of incense), and put it into the cup, the 
 large according to his largeness, 1 and the smaller according 
 to his smallness, and so was its measure. He took the censer 
 in his right hand, and the spoon in his left. He proceeded in 
 the Sanctuary until he came between the two vails dividing 
 between the holy and the holy of holies, and intermediate was 
 a cubit. R. Joseph said, " there was one vail only," as He 
 said, " the vail is the division for you between the Holy and the 
 Holy of Holies " (Exod. xxvi. 33). Outside it was looped 
 
 A cab contained 2.8333 pints. B On the altar. 
 
 * A scab contained one peck and one 1 The size of the priest's hands was 
 pint. proportionate to his stature.
 
 ,,6 THE TALMUD 
 
 up southward, inside northward. He proceeded between them 
 till he reached the north. When he reached the north his face 
 was turned southward. He proceeded leftward near the vail 
 till he came to the ark. When he came to the ark, he put the 
 censer between its two staves, he heaped the incense on the 
 live coals, and the whole house was entirely rilled with smoke. 
 He went out, and returned by the way of his entrance, and he 
 offered a short prayer in the outer house, and he did not pro- 
 long his prayer, lest he should excite terror 2 in Israel. 
 
 2. When the ark was removed, a stone was there from the 
 days of the first prophets, and it was called " FOUNDA- 
 TION." 3 It was three digits high above the earth, and upon 
 it he put the censer. 
 
 3. He took the blood from the mixer. 4 With it he entered 
 to the place where he entered, and stood in the place where he 
 stood. He sprinkled of it once on high, and seven times be- 
 low, and he did not purpose to sprinkle neither on high nor 
 below, but unintentionally, 5 and so he counted, " one, one and 
 one, one and two, one and three, one and four, one and five, 
 one and six, one and seven." He went out and placed it on 
 the golden pedestal, which was in the Sanctuary. 
 
 4. They brought to him the goat, he slaughtered it and 
 caught his blood in a bowl. He entered to the place where 
 he entered, and stood in the place where he stood, and sprinkled 
 of it once on high and seven times below, and he did not pur- 
 pose to sprinkle neither on high nor below, but uninten- 
 tionally ; 5 and so he counted, " one, one and one, one and two," 
 etc. He went out, and placed it on the second pedestal, which 
 was in the Sanctuary. R. Judah said " there was but one 
 pedestal only." He took the blood of the bullock and laid 
 down the blood of the goat, and sprinkled of it on the vail 
 opposite the ark, on the outside, once on high, seven times 
 below, and he did not purpose, etc., and so he counted. He 
 took the blood of the goat and laid down the blood of the 
 bullock, and sprinkled of it on the vail opposite the ark, on 
 
 * That he had been struck dead. through, to allow, as some think, the 
 
 8 Supposed by some to be the SUKH- blood of the sacrifices to flow off into 
 
 RAH in the present Mosque of OMAR. the " Noble Cave " and the canals be- 
 
 From its position, however, it seems neath it. 
 
 more probably to have been the foun- * A priest continued to stir the blood 
 
 dation of the altar of burnt-offerings. to prevent its coagulation. 
 
 This sacred rock is sixty feet across and B Or, " as a thrasher." 
 
 five feet high. It is pierced quite
 
 THE DAY OF ATONEMENT 117 
 
 the outside, once on high and seven times below, etc. He 
 poured the blood of the bullock into the blood of the goat, 
 and infused the full into the empty. 
 
 5. And he went out to the altar which is before the LORD. 
 This was the golden altar. He began cleansing it, and went 
 down. " From what place did he begin ? " " From the 
 Northeastern corner, the Northwestern, Southwestern, and 
 Southeastern, the place where he began with the sin-offering 
 of the outer altar, at the same place he finished upon the inner 
 altar." R. Eliezer said, " he stood in his place and cleansed, 
 and in general he operated from below upward, excepting that 
 which was before him, on that he operated from above down- 
 ward." 
 
 6. He sprinkled on the middle 6 of the altar seven times, 
 and the remainder of the blood he poured out on the western 
 foundation of the outer altar, and the blood from the outer 
 altar he poured out on the southern foundation. This and 
 that commingled in the channel, and flowed out to the Kidron 
 Valley, and they were sold to the gardeners for manure, and 
 they became guilty 7 in themselves. 
 
 7. All work of the day of atonement is described in order. 
 If the High Priest performed one before the other, he did noth- 
 ing. If the blood of tne goat be sprinkled before the blood 
 of the bullock, he must return, and sprinkle from the blood of 
 the goat after the blood of the bullock. And if he had not 
 finished the performances within, the blood was spilled. He 
 must bring other blood, and return to sprinkle first from with- 
 in. And so in the Sanctuary, and so in the golden altar, be- 
 cause all are an atonement in themselves. R. Eleazar and R. 
 Simon say, " from the place where he stopped there he began." 
 
 CHAPTER VI 
 
 i. Both he-goats for the day of atonement are commanded 
 to be alike in color, and in stature, and in price, and to be 
 selected at the same time, and although they be not equal, yet 
 are they lawful. " If one be selected to-day and the other to- 
 morrow?" "They are lawful." "If one of them died?" 
 
 Or, " the clean place." 
 
 7 I.e., tt\e gardeners became liable for a trespass-offering.
 
 1T 8 THE TALMUD 
 
 " If he died before the lot be cast, the priest shall take a pair 
 for the second ; and if after the lot be cast he die, the priest 
 shall fetch another pair, and cast the lot over them anew. And 
 he shall say, " if that for the Name die, this over which this lot 
 comes will be a substitute for the Name ; and if that for Azazel 
 die, this over which this lot comes will be a substitute for Aza- 
 zel." And the second shall go to pasture, until he become 
 blemished, and he shall be sold, and his price must be put into 
 the offertory. Since the sin-offering of the congregation dies 
 not. R. Judah said, " thou shalt die " ; * and again said R. 
 Judah, " is his blood shed? " " The one to be sent forth shall 
 die." " Has the one to be sent forth died ? " " His blood 
 shall be shed." 
 
 2. The high priest came to the side of the goat to be sent 
 forth, and he placed his two hands z on him and made con- 
 fession, and thus he spake : " I beseech Thee, O Name, Thy 
 people, the house of Israel, have done perversely, have trans- 
 gressed and sinned before Thee. I beseech Thee, O Name, 
 pardon now their perverse doings, and their transgressions, 
 and their sins, which they have perversely committed, and 
 transgressed, and sinned before thee. Thy people the house 
 of Israel, as is written in the law of Moses Thy servant, saying, 
 ' For on that day shall he make an atonement for you to cleanse 
 you from all your sins ; before the LORD ye shall be pure.' 8 
 And the priests and the people who stood in the court, on hear- 
 ing the Name clearly pronounced by the mouth of the High 
 Priest, knelt and worshipped, and fell on their faces and said, 
 ' BLESSED BE THE NAME. THE HONOR OF HIS 
 KINGDOM FOREVER AND EVER.'" 
 
 3. They delivered (the goat) to his conductor. All were 
 eligible for conducting him. But the great priests made a 
 rule, and they did not permit Israel to lead him forth. Said 
 R. Joseph, " it occurred that Arsela of Zippori led him forth, 
 and he was an Israelite." 
 
 4. And they made steps 4 for him by reason of the Babyloni- 
 ans, 5 who plucked off his hair and said to him, " take and go, 
 
 1 R. Judah addresses in imagination lock, when the congregation had sinned 
 
 the goat. through ignorance. 
 
 a It seems, according to the Talmud. * Lev. xvi. 30. 
 
 that there was no " laying on of hands * Or viaduct, or causeway, 
 
 on either the morning or evening sacri- Supposed to be Alexandrine Jews, 
 
 fice; or on any other public sacrifice, so called from hatred to the Babylofli- 
 
 excepting the scapegoat and the bul- ans.
 
 THE DAY OF ATONEMENT 
 
 119 
 
 take and go." The nobles of Jerusalem escorted him to the 
 first booth. There were ten booths from Jerusalem to Zuk, 6 
 ninety stadia seven and a half to every mile. 
 
 5. At every booth they said to him, " there is food, there is 
 water," and they escorted him from booth to booth, except 
 the last. For they came not with him to Zuk, but stood afar 
 off and saw his acts. 
 
 6. " What did he do ? " " His conductor divided the tongue 
 of brightness (iv. 2). Half he twisted on the rock, and half 
 he twisted between his horns. And he thrust him backward, 
 and the goat rolled, and descended, and he had not reached 
 to the half of the mountain, till his members were made mem- 
 bers. 7 He returned and sat under the last booth until dark- 
 ness set in." " And when did he render garments unclean ? " 
 " From his exit from the wall of Jerusalem." R. Simon said, 
 " from the time of his thrusting at Zuk." 
 
 7. The High Priest came beside the bullock and he-goat 
 which were to be burned. He cleft them, and brought out 
 their entrails. He put them on a dish, and caused them to 
 smoke upon the altar. He folded them in their skins, and 
 caused them to be carried to the place of burning. " And when 
 did he render garments unclean ? " " From his proceeding 
 without the wall of the court." R. Simon said, " when the fire 
 kindled on the greatest part " (of the sacrifice). 
 
 8. They said to the High Priest, " the he-goat has arrived in 
 the wilderness." " And whence knew they that the he-goat 
 had arrived in the wilderness ? " " They set watchmen, who 
 waved handkerchiefs, and they knew that the he-goat had ar- 
 rived in the wilderness." Said R. Judah, " and was not this a 
 great sign to them? from Jerusalem to Bethhoron 9 there were 
 three miles. They went a mile and returned, and rested the time 
 of a mile, and they knew that the he-goat arrived in the desert." 
 R. Ishmael 10 said, " and was there not another sign to them ? 
 
 Zuk is supposed by Lieutenant these animals were " sin-bearing " ani- 
 
 Conder of the Palestine Exploration mals. All that Israelites now have to 
 
 Fund to be the modern el Muntar, offer on the day of atonement is for 
 
 about six and a half miles east of Jeru- males a white cock (because gever in 
 
 salem in the direction of the Dead Sea. Hebrew signifies a man and a cock), 
 
 and on the way to the ruins of Mird and for females a hen. And they pray, 
 
 (Mons Mardes). A well near the place " Let this be my substitute this my 
 
 is still called Bir es Suk. atonement. This cock goeth to death, 
 
 7 I.e.. broken to pieces. but may I be gathered and enter into 
 
 8 Maimonides says that those con- a long and happy life, and into peace." 
 nected with the red heifer and scape- " Place of the hollow." 
 
 goat were rendered unclean because lu Bereitha. or External Traditions.
 
 zao THE TALMUD 
 
 a tongue of brightness was twisted on the door of the Sanctu- 
 ary, and when the he-goat arrived in the wilderness the tongue 
 blanched, as is said, " Though your sins be as scarlet, they 
 shall be white as snow." 1 
 
 CHAPTER VII 
 
 1. The High Priest came to read. If he wished to read in 
 linen garments, he read. If not, he read in his own white stole. 
 The public Minister of the congregation took out the roll 
 of the Law, and delivered it to the Chief of the congregation, 
 and the Chief of the congregation gave it to the Sagan, and 
 the Sagan gave it to the High Priest. And the High Priest 
 stood and received it and read. He stood and read " after the 
 death " x and " also on the tenth day." 2 And he rolled up the 
 book of the Law, and put it into his bosom, and said, " More 
 than what I have read before you is written here." And " on 
 the tenth " 3 in the Pentateuch of overseers he recited, and 
 pronounced upon it eight blessings ; upon the Law, and upon 
 the Service, and upon the confession, and upon the forgive- 
 ness of sins, and upon the Sanctuary separately, and upon 
 Israel separately, and upon Jerusalem separately, and upon the 
 Priests separately, and upon the remainder of the prayer. 
 
 2. He who saw the High Priest, when he read, could not 
 see the bullock and the he-goat, when they were burning. 
 And he who saw the bullock and the he-goat, when they were 
 burning, could not see the High Priest, when he read. Not 
 because it was forbidden, but because the way was far, and the 
 work of both was proceeding at once. 
 
 3. If he read in linen garments, he sanctified his hands and 
 his feet, he undressed, he descended and bathed. He came up, 
 and wiped himself. They brought him golden garments, and 
 he dressed, and he sanctified his hands and his feet, and went 
 forth and offered the ram for himself, and the ram for the 
 people, and seven lambs without blemish of a year old. The 
 words of R. Eleazar. R. Akiba said, " with the morning sacri- 
 fice they were offered." And the bullock of burnt-offering and 
 the he-goat, 4 which was prepared without, were offered with 
 the evening sacrifice. 
 
 1 Isaiah i. 18. 1 Lev. xvi. Lev. xxiii. 27. 
 
 Num. xxix. 7. * Num. xxix. 7.
 
 THE DAY OF ATONEMENT 121 
 
 4. He purified his hands and his feet, and undressed, and 
 washed, and he came up, and wiped himself. They brought 
 to him white garments, and he dressed, and sanctified his hands 
 and his feet. He entered to bring forth the spoon and the 
 censer, he sanctified his hands and his feet, and undressed, and 
 he descended, and washed. He came up, and wiped himself. 
 They brought to him garments of gold, and he dressed, and 
 sanctified his hands and his feet. And he entered to offer the 
 evening incense, and to trim the lights ; and he sanctified his 
 hands and his feet, and he dressed. They brought to him his 
 own garments, and he dressed. And they escorted him to his 
 house. And he made a feast-day for his friends, when he went 
 out in peace from the Sanctuary. 
 
 5. The High Priest ministered in eight vestments. And the 
 ordinary priest in four, in the tunic, and drawers, and bonnet, 
 and girdle. To these, the High Priest added the breast-plate, 
 and ephod, and robe, and (golden) plate. In these they in- 
 quired by Urim and Thummim. 6 And they did not inquire 
 in them for a private person ; only for the King and the great 
 Sanhedrin, and for whomsoever the congregation is neces- 
 sary. 
 
 CHAPTER VIII 
 
 1. On the day of atonement, food, and drink, and washing, 
 and anointing, and the sandal latchet, 1 and marriage duties, 
 are restricted. " But the king and bride are allowed to wash 
 their face, and the woman after childbirth may wear sandals." 
 The words of R. Eleazar, but the Sages forbid them. 
 
 2. The person who eats the size of a big date and its grain, 
 and drinks a jawful, is liable to punishment. All edible things 
 are united for the measure of the date, and all drinkable things 
 are united for the measure of the jawful. Eating and drink- 
 ing are not united. 
 
 3. He who eats and drinks unwittingly, is only liable for 
 one sin-offering. If he eat and work, he is liable for two sin- 
 offerings. He who eats what is disagreeable for food, and 
 
 Urim and Thummin (lights and per- * Sandals were, however, allowed 
 
 feet ions), the Jews think, gave answer where there was fear of serpents and 
 
 by the divine illumination of the suit- scorpions. Woollen socks might be 
 
 able letters composing the names of the used, 
 tribes which were graven on the breast- 
 plate of the High Priest.
 
 I22 THE TALMUD 
 
 drinks what is disagreeable for drinking, and he who drinks 
 fish brine, or salt gravy, is free. 
 
 4. They do not afflict young children in the day of atone- 
 ment, but they coax them one or two years before, that they 
 may be accustomed to the commandments. 
 
 5. If the pregnant woman be affected by the odor, they give 
 her food, till her strength return. To the sick person they 
 give food by order from the physicians. If there be no phy- 
 sicians, they give him food at his own demand until he say, 
 " it is enough." 
 
 6. Him who is affected with blindness, they fed even with 
 unclean things, till his eyes got the power of vision. Him 
 who is bitten by a mad dog, they fed not with the caul of his 
 liver. But R. Mathia Ben Charash said, " it is allowed " ; and 
 again said R. Mathia Ben Charash, " to him who had throat 
 complaint they administered medicine in his mouth on the 
 Sabbath day, since there is uncertainty of life, and all uncer- 
 tainty of life abrogates the Sabbath." 
 
 7. " On whomsoever an old ruin falls, if there be a doubt, 
 whether one be under it or not ; if there be doubt, whether he 
 be alive or dead ; if there be a doubt, whether he be a foreigner 
 or an Israelite ? " " They open over him the heap. If they 
 find him alive, they open fully, but if dead, they leave him." 
 
 8. The sin-offering, and the offering for known transgres- 
 sion make atonement. Death and the day of atonement with 
 repentance make atonement. Repentance atones for light 
 transgressions, for commands positive and negative. But 
 grave offences are suspended, till the day of atonement come, 
 and it will atone. 
 
 9. He who said, " I will sin and repent I will sin and re- 
 pent ? " " They did not give him the opportunity of repent- 
 ance." " I will sin, and the day of atonement shall atone ? " 
 " The day of atonement makes no atonement." Transgres- 
 sions between man and The Place 2 the day of atonement ex- 
 
 * I.e., God omnipresent. The Jews in been variously given, as Yeheveh, Yeh- 
 
 a spirit of reverence use the words veh, Yahveh, Yahavah, Yahaveh, and 
 
 " Place " and the " Name " to denote Yehovah. When it was uttered on the 
 
 God. In reading they do not now pro- Day of Atonement the worshippers " fell 
 
 nounce the word Jehovah, but substi- on their faces " in reverence for it (vi. 
 
 tute Adonai for it; and when Je_hovah 2). It was spoken for the last time In 
 
 is followed by the word Adonai they the Temple by the month of Simon the 
 
 then use the word Elohim. The true Just. Henceforward, the Gemara says 
 
 pronunciation of the Name has been a whoever attempts to pronounce it shall 
 
 subject of much contention. It has have no part in the world to come.
 
 THE DAY OF ATONEMENT 
 
 123 
 
 piates. Transgressions between man and his neighbor, the 
 day of atonement does not expiate, until his companion be 
 reconciled. This R. Eleazar Ben Azariah explained " From 
 all thy sins before the LORD thou shalt be cleansed." Trans- 
 gressions between man and The Place, the day of atonement 
 expiated. Transgressions between man and his companion, 
 the day of atonement did not expiate, until his companion be 
 reconciled. Said R. Akiba, " Happy are ye, Israel ! before 
 whom are ye to be pure ? Who will purify you ? Your Father 
 in heaven, as is said, ' I will sprinkle clean water upon you, and 
 ye shall be clean.' ' Then said the Fountain of Israel, the 
 LORD, " As the fountain purifies the defiled, so the Holy One, 
 blessed be He, purifies Israel."
 
 ON TABERNACLES 1 
 
 Size and Covering of Tabernacles What Constitutes a Tabernacle Ex- 
 emptions Palm Branches Myrtle Boughs Willows Citrons 
 Reading and Blessing Thrashing the Altar Rejoicings Pouring 
 Out of the Water The Lighting and Dancing Singing and Music 
 Blowing the Trumpets Offerings and Courses The Course Bilgah. 
 
 CHAPTER I 
 
 1. 'A booth which is above twenty cubits high is disallowed. 
 R. Judah allows it. One which is not ten hands high, one 
 which has not three walls, or which has more sun than shade, 
 is disallowed. " An old booth ? " " The school of Shammai 
 disallow it; but the school of Hillel allow it." " What is an 
 old booth ? " " One that was made thirty days before the 
 feast: but if it were made with intention for the feast, even 
 from the beginning of the year, it is allowed." 
 
 2. " If a man make his booth beneath a tree ? " " It is as 
 though he made it in the house." " If one booth be above 
 another ? " " The upper one is allowed ; but the lower one is 
 disallowed." R. Judah says, " if they cannot inhabit the upper 
 one, the lower one is allowed." 
 
 3. " If one spread a cloth over (its roof) 2 on account of 
 the sun ; or under (its roof) on account of the falling leaves ; 
 or if one spread a canopy over his bed ? " " It is disallowed. 
 But he may spread a cloth over two bedposts." 
 
 4. " If one have trained a vine, or a gourd, or ivy, and cov- 
 ered it over ? " " It is disallowed. But if the covering be 
 larger than these, or if they have been trimmed, it is allowed." 
 The rule is, everything which contracts uncleanness, and does 
 not grow from the ground, must not be used for a covering; 
 
 1 According to Maimonides, we have * The cloth would change it into a 
 
 in this treatise proof that it is coeval tent, 
 with the laws of Moses on the same 
 subject. 
 
 124
 
 TABERNACLES 125 
 
 but everything which does not contract uncleanness, and grows 
 from the ground, may be used for a covering. 
 
 5. Bundles of straw, and bundles of wood, and bundles of 
 twigs, must not be used for covering. But all of them, if un- 
 tied, are allowed. And all of them are allowed for side walls. 
 
 6. " They may cover it with laths." The words of R. Judah ; 
 but R. Meier forbids it. " If one put a board four hands wide 
 over it ? " " It is allowed, provided he do not sleep under it." 
 
 7. "Rafters over which there is no ceiling?" R. Judah 
 says, " the school of Shammai say, ' let him loosen them, and 
 remove the middle one out of three.' But the school of Hillel 
 say, ' he may either loosen them, or remove the middle one 
 out of every three.' " R. Meier says, " he must remove the 
 middle one out of every three, but he need not loosen them." 
 
 8. "If one roof in his booth with spits, or bed-boards?" 
 " If the intermediate spaces be equal to them, it is allowed." 
 " If one pile up loose sheaves to make a booth ? " " It is no 
 booth." 
 
 9. " If one interweave the side walls from above down- 
 wards ? " " If they be three hand-breadths high from the 
 ground, it is disallowed." " If from the ground upwards they 
 be ten hand-breadths high ? " " It is allowed." R. Jose says, 
 " even as from the ground upward ten hand-breadths (are re- 
 quired), so likewise from the roof downward, ten hand- 
 breadths (are required)." " If the covering be three hand- 
 breadths above the side walls ? " " It is disallowed." 
 
 10. " If a house be unroofed and covered over? " " If there 
 be a space of four cubits between the wall and the covering, 
 it is disallowed: also a court, in which there is an enclosed 
 passage." " If the large booth be enclosed with covering, 
 which must not be used, and if there be below it a space of 
 four cubits? " " It is disallowed." 
 
 11. "If one make his booth like a pyramid ; or lean it against 
 a wall ? " R. Eleazar " disallows it, because it has no roof " ; 
 but the Sages " allow it." " A large reed mat, which has been 
 made for sleeping purposes ? " " It contracts uncleanness, and 
 they must not cover with it." " If made for covering pur- 
 poses? " " They may use it ; and it contracts no uncleanness." 
 R. Eleazar says, " whether large or small, if made for sleeping, 
 it contracts uncleanness, and must not be used for covering;
 
 I3 6 THE TALMUD 
 
 but if made for covering, they may cover with it, and it con- 
 tracts no uncleanness." 
 
 CHAPTER II 
 
 1. "If one sleep under a bed in the booth?" "He has 
 not discharged his duty." R. Judah said, " we used to sleep 
 under a bed before the elders, and they said nothing to us." 
 R. Simon said, " it happened that Tabbi, the slave of R. 
 Gamaliel, used to sleep under a bed, and R. Gamaliel said to 
 the elders, ' you have seen my slave Tabbi, he is a disciple of 
 the Sages, and knows that slaves are exempted from the booth, 
 therefore he sleeps under a bedstead.' From this we in our 
 way infer that he who sleeps under a bed has not discharged 
 his duty." 
 
 2. " If a man support his booth with the posts of his bed ? " 
 " It is allowed." R. Judah says, " a booth which cannot stand 
 by itself, is disallowed." A booth, which is unequally covered, 
 and its shade greater than its sunlight, is allowed. If the 
 covering be thick like a house roof, even though the stars 
 are not seen through it, it is allowed. 
 
 3. " If one make his booth on the top of a wagon, or on 
 a boat ? " " It is allowed ; and he may go up to it on the 
 festival." " If one make it on the top of a tree, or on the 
 back of a camel ? " " It is allowed, but he must not go up to 
 it on the festival." 1 " If two sides (be formed) by a tree, and 
 one by the hands of man, or two by the hands of man and 
 one by a tree ? " " The booth is allowed, but he must not 
 go up to it on the festival." " If three (sides be formed) by 
 hands of man and the fourth by a tree ? " " The booth is 
 allowed, and he may go up to it on the festival." This is 
 the rule when, on the removal of the tree, it can stand by 
 itself, the booth is allowed, and one may go up to it on the 
 festival. 
 
 4. " If one make his booth between trees, and the trees 
 form side walls ? " " The booth is allowed." Messengers on 
 a pious errand are exempted from the booth. The sick and 
 their attendants are exempted from the booth. Persons may 
 occasionally eat or drink outside the booth. 
 
 5. It happened that they brought to R. Jochanan, son of 
 
 1 But he may go up on the middle days of the feast
 
 TABERNACLES 127 
 
 Zachai, a dish to taste, and to Rabban Gamaliel two dates 
 and a jar of water, and they said, " bring them to the booth." 
 But when they brought to R. Zadok food smaller than an 
 egg, he took it in the napkin 2 and ate it outside the booth, 
 but he did not say a blessing after it. 
 
 6. R. Eleazar says, " a man is bound to eat fourteen meals 
 in the booth, one by day and one by night " ; but the Sages 
 say the matter is not determined, except on the first night of 
 the festival. Moreover R. Eleazar said, " he who has not taken 
 his meal on the first night of the festival, may complete it on 
 the last night of the festival ; but the Sages say that he must 
 not complete it, and for this it is said, ' (That which is) crooked 
 cannot be made straight, and that which is wanting, cannot 
 be numbered/ " 8 
 
 7. " If anyone's head, and the greater part of his body, be 
 in the booth, and his table in the house ? " The school of 
 Shammai " disallow it " ; but the school of Hillel " allow it." 
 The school of Hillel said to the school of Shammai, " did it 
 not happen that the elders of the school of Shammai, and those 
 of the school of Hillel, went to visit R. Jochanan, son of 
 Hachorni, and they found him sitting with his head and the 
 greater part of his body in the booth while his table was in 
 the house, and they said nothing to him ? " The school of 
 Shammai said to them, "Is that a proof? Even the elders 
 did say to him, " if such has been thy custom, thou hast never 
 in thy life fulfilled the commandment of the booth.' " 
 
 8. Women, slaves, and children, are exempted from the 
 booth. A boy who no longer needs his mother is bound to 
 the booth. It happened that the daughter-in-law of Shammai, 
 the elder, 4 gave birth to a son, and Shammai removed the 
 ceiling and covered over her bed on account of the little one. 
 
 9. During the whole seven days a man is to make the booth 
 his regular dwelling, and (to use) his house only occasionally. 
 " If rain fall, when is it permitted to remove from it ? " " When 
 the porridge is spoiled." The elders illustrate this by an ex- 
 ample : " To what is the matter like ? " " It is as if a servant 
 pour out a cup for his master, who in return dashes a bowlful 
 in his face." 
 
 Lest he should render the food Eccles. i. 15. 
 
 legally unclean with his unwashen * He lived about eighty years before 
 
 hands. Mark vii. a, 5. the destruction of the Temple.
 
 I2 8 THE TALMUD 
 
 CHAPTER III 
 
 1. A palm branch stolen or withered is disallowed. One 
 from an idolatrous grove, or from a city withdrawn to idolatry, 1 
 is disallowed. If the point be broken off, or the leaves torn off, 
 it is disallowed. If they be only parted, it is allowed. R. Judah 
 says, " it must be tied together at the top." Short-leaved 
 palms from the Iron Mount 2 are allowed. A palm branch 
 measuring three hands, sufficient to shake it by, is allowed. 
 
 2. A myrtle bough stolen, or withered, is disallowed. One 
 from an idolatrous grove, or from a city withdrawn to idolatry, 
 is disallowed. If the point be broken off, or the leaves torn 
 off, or if it have more berries than leaves, it is disallowed. But 
 if the berries be lessened it is allowed ; but they must not dimin- 
 ish them on the festival. 
 
 3. A willow of the brook stolen, or withered, is disallowed. 
 One from an idolatrous grove, or from a town withdrawn to 
 idolatry, is disallowed. If the point be broken off, or the 
 leaves torn off, or if it be a mountain willow, it is disallowed. 
 One faded, or from which some leaves have dropped off, or 
 which has grown on dry ground, is allowed. 
 
 4. R. Ishmael says, " three myrtle boughs, two willows, one 
 palm branch, and one citron, even if two out of the three myrtle 
 boughs have their points broken off." R. Tarphon says, " even 
 if three have their points broken off." R. Akivah says, " even 
 as there is one citron and one palm branch, so there is one 
 myrtle bough and one willow." 
 
 5. A citron stolen or withered is disallowed. One from an 
 idolatrous grove, or from a city withdrawn to idolatry, is dis- 
 allowed. One off an uncircumcised tree 3 is disallowed. One 
 from an unclean heave-offering 4 is disallowed. From the 
 clean heave-offering one is not to take a citron, but if it be 
 taken, it is allowed. " One from what is doubtful as to pay- 
 ment of tithe ? " The school of Shammai " disallow it," but 
 the school of Hillel " allow it." One is not to take a citron 
 from the second tithe in Jerusalem, but if it be taken it is 
 allowed. 
 
 1 Deut. xiii. 13. * Lev. xix. 23. 
 
 " Supposed to be the mountain east * Num. xviii. n, 12. 
 of the Dead Sea, above Callirrhoe.
 
 TABERNACLES 
 
 129 
 
 6. If a stain spread over the greater part (of the citron), 
 if it have lost its crown, or its rind be peeled off, or if it be 
 split, or bored, or if ever so little be wanting, it is disallowed. 
 If a stain be spread over the smaller part of it, if it have lost 
 its stalk, or if it be bored so that no part however small be 
 wanting, it is allowed. A dusky citron is disallowed. A leek 
 green one R. Meier " allows," but R. Judah " disallows it." 
 
 7. " What is the (legal) size of a small citron ? " R. Meier 
 says " like a nut." R. Judah says " like an egg." " And of 
 a large citron ? " " That one can hold two in his hand," the 
 words of R. Judah. But R. Jose says, " One if (it must be 
 held) in two hands." 
 
 8. " They must only tie the palm-branch with its own kind," 
 the words of R. Judah. But R. Meier says, " even with twine." 
 R. Meier said, " it happened that the men of Jerusalem tied 
 their palm-branches with gold thread." The Sages said to 
 him, " underneath they tied them with their own kind." 
 
 9. " When did they shake the palm-branch ? " At the be- 
 ginning and ending of " Oh, give thanks unto the Lord," 5 
 and at " Save now, I beseech Thee, O Lord," e the words of 
 the school of Hillel. But the school of Shammai say, " also 
 at ' O Lord, I beseech Thee,' send now prosperity." 7 R. Aki- 
 vah said, " I watched Rabban Gamaliel and R. Joshua ; and 
 when all the people shook their palm-branches, they only 
 shook theirs at ' Save now, I beseech Thee.' ' If one be on 
 the road, and have no palm-branch with him, he must, when 
 he gets home, shake it at his table. If he have not done it 
 in the morning, he must do it toward evening, as the whole 
 day is allowed for the palm-branch. 
 
 10. If the hymns 8 be read to a man by a slave, or a woman, 
 or a child, 9 he must repeat after them what they read, but it 
 is a disgrace 10 to him. If a grown-up man read it to him, 
 he must repeat after him, Hallelujah. 
 
 n. In a place where it is the custom to repeat, 1 a man 
 must repeat ; to simply read, a man must simply read ; to bless 
 after the palm-branch, a man must bless. In every case ac- 
 cording to the custom of the country. If a person buy a 
 
 Ps. cxviii. i. this duty cannot act as deputies for an- 
 
 Ps. cxviii. 25. other. 
 
 Ps. cxviii. 25. 10 His ignorance of reading. 
 
 Ps. cxiii. to cxviii. inclusive. * " I will praise thee," etc. Ps. cxviii. 
 
 These not being legally bound to 21 to end.
 
 1 3 o 
 
 THE TALMUD 
 
 palm-branch from his neighbor during the Sabbatical year, 
 he must give him a citron as a gift, for it is not permitted to 
 buy a citron during the Sabbatical year. 
 
 12. At first the palm-branch was used in the Sanctuary 
 seven days, and in the country one day. But after the Sanctu- 
 ary was destroyed, R. Jochanan, the son of Zachai, decreed, 
 " that in the country the palm-branch should be used seven 
 days, in memory of the Sanctuary." He at the same time 
 also decreed, " that on the day of the wave-sheaf 2 it should 
 be unlawful to eat new grain." 
 
 13. If the first day of the feast fall on a Sabbath, all the 
 people are to bring their palm-branches (beforehand) to the 
 Synagogue. In the morning they come early, and each man 
 must distinguish his own palm-branch, and take it, for the 
 Sages say, " that a man cannot discharge his duty on the first 
 day of the feast by means of his neighbor's palm-branch, but 
 on the other days of the feast he may discharge his duty by 
 means of his neighbor's palm-branch." 
 
 14. R. Jose says, " if the first day of the feast fall on the 
 Sabbath, and a man forget, and carry his palm-branch out on 
 the public common, he is absolved, because he carried it out 
 with permission." 3 
 
 15. A woman may receive the palm-branch from the hand 
 of her son, or of her husband, and put it back into water on 
 the Sabbath. R. Judah says, " on the Sabbath they may put 
 it back ; on the feast they may add water ; and on the middle 
 days they may change the water." A child who knows how 
 to shake, is bound to shake the palm-branch. 
 
 CHAPTER IV 
 
 1. The palm-branch and the willow (were used) for six days 
 and for seven. The hymn, and the rejoicings, for eight days. 
 The booth and the pouring out of water for seven days ; and 
 the musical pipes for five and for six days. 
 
 2. The palm-branch (was used) for seven days. " How ? " 
 " When the first day of the feast fell on a Sabbath, the palm- 
 branch (was used) for seven days. Otherwise all the days 
 were six." 
 
 * Lev. xxiii. 10, ir. Permission arising out of his intention to fulfil the law.
 
 TABERNACLES 131 
 
 3. The willow (was used) for seven days. " How ? " 
 " When the seventh day of the willow happened to fall on a 
 Sabbath, the willow (was used) for seven days. Otherwise 
 all the days were six." 
 
 4. " How was the command for the palm-branch when the 
 first day of the feast fell on a Sabbath?" "They used to 
 bring their palm-branches to the mountain of the House, and 
 the inspectors received them, and arranged them on a bench. 
 But the elders placed theirs in a chamber. And the people 
 were taught to say, " Whoever takes my palm-branch in his 
 hand, be it his as a gift." On the morrow they came early, 
 and the inspectors spread them before them. And they used 
 to snatch them and hurt each other. When the Sanhedrin 
 saw that persons were endangered, it was decreed that every 
 man should take them home." 
 
 5. " How was the command for the willow ? " " There was 
 a place below Jerusalem called Moza ; l thither the people went 
 down and gathered drooping willow-branches. And they 
 came and erected them at the side of the altar, with their tops 
 bending over the altar. They blew the trumpet, and sounded 
 an alarm, and blew a blast. Every day they made one circuit 
 round the altar, and said, " Save now, I beseech Thee, O Lord ! 
 O Lord, I beseech Thee, send now prosperity." Rabbi Judah 
 said, " I and HE save now, I beseech thee." 2 On the day 
 itself 3 they made seven circuits round the altar. " As they 
 withdrew what did they say? " " Beauty is thine, O Altar! " 
 "Beauty is thine, O Altar !" R. Eleazar said, "To the LORD 
 and to thee, O Altar!" "To the LORD, and to thee, O 
 Altar!" 
 
 6. As they did on the week-days, so they did on the Sab- 
 bath, save that they gathered the willow-boughs on the 
 Sabbath-eve, and put them into vases of gold, that they might 
 not fade. R. Joshua, son of Beroka, says, " they brought date- 
 branches, and thrashed them on the ground at the sides of 
 the altar " (others say " on the altar "). And the day itself 
 was called " the day for thrashing the branches." 
 
 7. Immediately the children threw down their palm- 
 branches, and ate their citrons. 
 
 1 Means a place exempt from taxa- * Deut. xxxii. 39. 
 
 tion called Colonin, perhaps the modern * The seventh day on which they used 
 
 Colonia. Some, however, say it was a the willows, 
 place in the Kedron Valley.
 
 I 3 2 
 
 THE TALMUD 
 
 8. The hymn and rejoicings were for eight days. " How ? " 
 " It is taught, that a man is bound to the hymn, and the re- 
 joicings in honor of the last day of the feast, even as on its 
 other days." " How is the booth for seven days ? " " When 
 a man has completed his eating, he is not to pull down his 
 booth ; but after the evening sacrifice he may remove his furni- 
 ture in honor of the last day of the feast." 
 
 9. " How was the pouring out of the water ? " "A golden 
 pitcher holding three logs * was filled from Siloam. When 
 they came (with it) to the water-gate they blew the trumpet, 
 an alarm, and a blast. The priest then went up the ascent to 
 the altar, and turned to his left. Two silver basins were there. 
 R. Judah says, " they were of lime, but their look was dark 
 from the wine." And they were bored with two narrow nos- 
 trils, one wider, the other narrower, that both might get empty 
 at once. " The one to the west was for the water ; the other 
 to the east was for the wine ; but if the water was poured into 
 the wine basin, or the wine into the water basin, it was allowed." 
 R. Judah said, " they poured out one log on each of the eight 
 days." To him, who poured out, they said, " lift your hand " : 
 for once it happened, that one poured over his feet, 5 and all 
 the people pelted him to death with their citrons. 
 
 10. As they did on the week-days, so they did on the Sab- 
 bath ; save that on the Sabbath eve an unconsecrated golden 
 cask was filled from Siloam, and placed in a chamber. If it 
 were spilt or uncovered, it was refilled from the laver, as water 
 and wine which had been uncovered were disallowed on the 
 altar. 
 
 CHAPTER V 
 
 1. The musical pipes were (played) for five and (sometimes) 
 six days. That is to say, the pipes of the water-drawing, 
 which supersedes neither the Sabbath day nor the feast. The 
 (Sages) said, " he who has not seen the joy * of the water- 
 drawing, has never seen joy in his life." 
 
 2. With the departure of the first day of the feast, they went 
 
 *A log is about half a pint. citrons till his body-guard interfered, 
 
 * He is said to have been a Sadducee and, as fighting took place, some six 
 
 who rejected tradition. Alexander Jan- thousand Jews were killed in the Tem- 
 
 naeus, to show his contempt for the pie. Josephus, " Antiq.," book xiii. 
 
 Pharisees, poured the water on the chap. xiii. 5. 
 
 ground. The people became excited, l Isa. xii. 3; John vii. 37, 38. 
 
 and pelted him with their ethrogs or
 
 TABERNACLES 133 
 
 down into the women's court, and made great preparations. 2 
 Four golden candlesticks were there, and four golden basins 
 on their tops, and four ladders to each candlestick, and four 
 lads from the young priests, and in their hands were jars of 
 oil containing 120 logs, with which they replenished each basin. 
 
 3. The cast-off breeches and belts of the priests were torn to 
 wicks, which they lighted. And there was not a court in Jeru- 
 salem that was not lit up by the lights of the water-drawing. 
 
 4. Pious and experienced men danced with lighted torches 
 in their hands, singing hymns and lauds before them. And 
 the Levites accompanied them with harps, psalteries, cymbals, 
 trumpets, and numberless musical instruments. On the fifteen 
 steps which went down from the court of Israel into the 
 women's court, corresponding with the fifteen songs of de- 
 grees, 8 stood the Levites with their musical instruments, and 
 sang. And at the upper gate, which went down from the 
 court of Israel to the court of the women, stood two priests 
 with trumpets in their hands. When the cock crew, they blew 
 a blast, an alarm, and a blast. 4 When they reached the tenth 
 step, they blew a blast, an alarm, and a blast. And when they 
 got into the court, they blew a blast, an alarm, and a blast. 
 They went on blowing as they went, until they reached the 
 gate, that leads out to the east. When they reached the gate, 
 that leads out to the east, they turned their faces westward, 5 
 and said, 
 
 " Our fathers, who were in this place, 
 Turned their backs upon the Temple ; 
 And their faces toward the east, 
 And worshipped the sun eastward. " * 
 
 R. Judah says, they repeated again and again, 
 
 41 But we unto the LORD ; 
 To the LORD are our eyes." * 
 
 5. In the sanctuary they did not blow the trumpet less than 
 twenty-one times, nor oftener than forty-eight times. Every 
 
 1 Galleries were erected for the worn- Christian dispensation believers are di- 
 
 en, and the men stood below them. rected to look to Jesus, who promises 
 
 Ps. cxx. to cxxxiv. inclusive. to be in their midst (Matt, xviit. 20). 
 
 The signal for drawing water. Ezek. viii. id. 
 
 The orthodox worshippers in the T This is one of the very few speci- 
 Temple looked toward the west, or metis of Hebrew poetry, apart from 
 Holy of Holies. The Baal or Sun wor- Scripture (dating prior to the destruc- 
 shippers turned toward the east, and tion of the temple), which have come 
 used the eastward position. Under the down to us.
 
 134 
 
 THE TALMUD 
 
 day they blew the trumpet twenty-one times, thrice at open- 
 ing he gates, nine times at the daily offering of the morning, 
 and nine times at the daily offering of the evening. When 
 there were additional offerings they blew nine times more. 
 On the eve of the Sabbath they again blew six times; thrice 
 to interdict the people from work, and thrice to separate the 
 holy from the ordinary day. But on the eve of the Sabbath 
 during the feast they blew forty-eight times: thrice at the 
 opening of the gates, thrice at the upper gate, thrice at the 
 lower gate, thrice at the water-drawing, thrice over the altar, 
 nine times at the daily offering of the morning, nine times 
 at the daily offering of the evening, nine times at the additional 
 offerings, thrice to interdict the people from work, and thrice 
 to separate the holy from the ordinary day. 
 
 6. On the first day of the feast there were thirteen bullocks, 
 two rams, and one goat. There then remained fourteen lambs 
 for eight courses of priests. 8 On the first day six courses 
 offered two lambs each, and the other (two) courses one lamb 
 each. On the second day five courses offered two lambs each, 
 and the remaining (four) courses one lamb each. On the 
 third day four courses offered two lambs each, and the remain- 
 ing six one lamb each. On the fourth day three courses 
 offered two lambs each, and the remaining eight one lamb 
 each. On the fifth day two courses offered two lambs each, 
 and the remaining ten one lamb each. On the sixth day one 
 course offered two lambs, and the remaining twelve one lamb 
 each. On the seventh day they were all equal. On the eighth 
 day they cast lots, as on other feasts. They said, " that the 
 order which offered bullocks to-day, was not permitted to offer 
 bullocks to-morrow." But they changed in rotation. 
 
 7. Three times in the year all the courses shared alike in 
 the offerings of the great feasts, and in the distribution of the 
 showbread. In the Solemn Assembly 9 they say to each priest, 
 " Here is unleavened bread for thee, and here is leavened 
 for thee." The course in regular succession offered the daily 
 sacrifices, vows, and free-will offerings, and all the other sacri- 
 fices and services of the congregation. If a feast be next to 
 
 The priesthood was divided into lambs were redistributed so as to supply 
 
 twenty-four courses (i Chron. xxiv. 7- an offering for every course. 
 
 19). During the feast all the courses In the feast of weeks there were two 
 
 ministered, and, as each day the number leavened wave loaves (Lev. xxiii. 17). 
 of bullocks was decreased by one, the
 
 TABERNACLES 
 
 135 
 
 the Sabbath, either before or after it, all the courses shared 
 alike in the distribution of the showbread. 
 
 8. "But if a day intervene between the two?" "The 
 course in regular succession took ten loaves, and the loiterers 10 
 took two." At other times of the year, the course entering on 
 duty took six loaves, and the course going off duty took six. 
 R. Judah says, " the course entering took seven, and that going 
 off took five." Those entering shared them on the north side 
 (of the temple court), and those going out on the south side. 
 The course Bilgah always shared theirs on the south side. But 
 their slaughter-ring was fastened down, and the window of 
 their closet was shut up. 1 
 
 10 Those priests who were slow in at- 
 tendance, as they were obliged to share 
 their perquisites with the whole priest- 
 hood. 
 
 1 The course Bilgah was fifteenth (i 
 Chron. xxiy. 14). Each course had a 
 ring to which the heads of the victims 
 were tied, and also a closet for stores. 
 These were taken from the course Bil- 
 gah as a mark of disgrace. During the 
 persecution of Antiochus, Miriam, a 
 daughter of Bilgah, married a Syro- 
 Grecian husband. When the Greeks 
 took the Temple, she struck the altar 
 with her shoe, exclaiming, " O wolf, 
 wolf, how long art thou to consume the 
 wealth of Israel, and canst not preserve 
 them in their hour of need! " It was 
 supposed that she must have learned 
 something evil in her father's house, 
 and the whole course was therefore de- 
 graded. The Rabbis say that the 
 courses of the priests were first ordained 
 by Moses, and that he established eight 
 of them. Four courses he assigned to 
 the line of Eleazar, and four he assigned 
 to the line of Ithamar. Samuel is said 
 
 to have added eight courses more, and 
 the remaining eight were added by 
 David. The Scriptures, however, assert 
 that David arranged the whole twenty- 
 four courses. This arrangement con- 
 tinued till the captivity. After the cap- 
 tivity only four courses returned 
 namely Jedaiah, Harim, Pashur, and 
 Immer. The Babylon Talmud mentions 
 Jojarib instead of Harim. To restore 
 again the number of courses, twenty- 
 four lots were cast into a box, and each 
 head of the four courses, which re- 
 turned, drew six lots one for himself, 
 and five for the courses which they 
 wished to revive. The restored order 
 of courses continued as of old, except 
 in the case of Jojarib, who yielded the 
 first rank to Jedaiah, as Jedaiah was of 
 the family of the High-priest Joshua, the 
 son of Jozedek. They soon increased 
 in numbers, and we read that each 
 course kept a station of 2,400 priests at 
 Jerusalem, and half a station at Jericho. 
 The lesser number was stationed at Jert- 
 cho to give honor to Jerusalem.
 
 THE NEW YEAR 
 
 Four New Years Judgments New Moon Witnesses Evidence 
 Samaritans Spreading the News Beth Yangzek Examining Wit- 
 nesses Rabban Gamaliel's Plan of the Phases of the Moon Rabbi 
 Joshua Sanhedrin Cornets and Trumpets Intention The Ser- 
 pent of Brass Jerusalem and Jamnia Blessings Texts of Scripture 
 How the Trumpets are to be Blown. 
 
 CHAPTER I 
 
 1. There are four new years. The first of Nisan 1 is a new 
 year for kings and for festivals. 2 The first of Elul 3 is a new 
 year for the tithing of cattle ; but R. Eleazar and R. Simeon 
 say, " it is on the first of Tishri." * The first of Tishri is a 
 new year for civil years, for years of release, and for jubilees, 
 also for planting of trees 5 and herbs. The first of Sebat 6 is 
 a new year for (the tithing of) trees according to the school of 
 Shammai, but the school of Hillel say, " on its fifteenth." 
 
 2. The world is judged at four periods: at the passover, 
 for the growth of corn ; at Pentecost, for the fruit of trees ; at 
 new year's day, when all human beings pass before Him like 
 lambs, as is said, " He fashioneth their hearts alike ; He con- 
 sidereth all their works " ; 7 and at the feast of tabernacles, 
 judgment is given for the rains. 
 
 3. Messengers went forth (from Jerusalem) in six months : 
 in Nisan for the passover ; in Ab 8 for the fast ; in Elul for the 
 new year ; in Tishri for the regulation of the feasts ; in Kislev 9 
 for the dedication ; in Adar 10 for the feast of lots ; and also in 
 lyar 1 during the existence of the Temple for the little pass- 
 over. 
 
 1 Nisan answered to part of March * Part of August and September, 
 and April. The reign of kings was * Part of September and October, 
 counted from this month, so that if a 6 Lev. xix. 23-25. 
 
 king began to reign in Adar (February Part of January and February. 
 
 and March), in the following Nisan he 7 Ps. xxxiii. 15. 
 
 would be reckoned to have reigned two 8 Part of July and August. 
 
 years. B Part of November and December. 
 
 2 The passover was the first of the 10 Part of February and March, 
 three feasts, beyond which one could * Part of April and May. 
 
 not neglect a vow. 
 
 136
 
 THE NEW YEAR 137 
 
 4. For two months 2 they may profane the Sabbath, for 
 Nisan and for Tishri, because in them the messengers went 
 forth to Syria, and in them they regulated the feasts. And 
 during the existence of the Temple they might profane it in 
 all the months for the regulation of the offerings. 
 
 5. If the moon 3 appeared high and clear, or did not appear 
 high and clear, the witnesses may profane the Sabbath on 
 account of it. R. Jose says, " if it appeared high and clear, 
 they may not profane the Sabbath on account of it." 
 
 6. It happened that more than forty pairs of witnesses were 
 passing through, when R. Akivah detained them in Lydda. 
 Rabban Gamaliel sent to him, " if thou thus detainest the peo- 
 ple, it will be a stumbling-block in the future." 
 
 7. When father and son have seen the new moon, they must 
 go (before the Sanhedrin), not that they may be combined 
 together, but in order that, should the evidence of either of 
 them be disallowed, the other may be combined with another 
 witness. R. Simeon says, " father, and son, and relatives in 
 every degree, may be allowed as competent witnesses for the 
 new moon." R. Jose says, " it happened that Tobias, the phy- 
 sician, his son, and his freed slave, saw the new moon in Jeru- 
 salem, and the priests accepted his evidence, and that of his 
 son, but disallowed his slave ; but when they came before the 
 Sanhedrin, they accepted him and his slave, but disallowed his 
 son." 
 
 8. These witnesses are disallowed gamblers with dice, 
 usurers, 4 pigeon-breeders, 6 traders in produce of the Sabbat- 
 ical year, and slaves. This is the rule : all evidence that can- 
 not be received from a woman cannot be received from any of 
 these. 
 
 9. " He who has seen the new moon but cannot walk ? " 
 " They must bring him on an ass or even in a bed." Those 
 afraid of being waylaid may take sticks in their hands, and 
 if they have a long way to go, they may take provisions. If 
 
 1 That is, for the new moon observ- some injustice seemed to have been 
 
 ances. committed, God ordained " a sin-offer- 
 
 * The Talmud states that when the ing " on every new moon, because the 
 
 sun and moon were first created they moon had become less than the sunl 
 were of equal size. The moon became * The Sanhedrin treated gamblers and 
 
 jealous of the sun and she was reduced usurers as thieves. 
 
 in bulk. The moon then appealed to 8 Those who bred pigeons, to bet on 
 
 God, and she was consoled by the prom- their quickness of flight, or to entice 
 
 ise that Jacob, Samuel, and David were their neighbors' pigeons to their dove- 
 
 to be likewise small. As, however, cotes.
 
 I 3 8 THE TALMUD 
 
 they must be a day and a night on the road, they may profane 
 the Sabbath in travelling to testify for the new moon ; as is 
 said, " These are the feasts of the LORD, which ye shall pro- 
 claim in their seasons." 6 
 
 CHAPTER II 
 
 1. If a witness were unknown, another was sent to testify 
 to him. At first they received evidence of the new moon from 
 anyone ; but when the heretics 1 bribed (the witnesses), they 
 ordained that evidence should only be received from those 
 who were known. 
 
 2. At first high flames were lighted, but when the Samari- 
 tans mimicked them, it was ordained that messengers should 
 be sent forth. 
 
 3. " How were these high flames lighted ? " " They 
 brought long staves of cedarwood, canes, and branches of the 
 olive tree, and the tow of flax, which was tied with twine. And 
 one went to the top of the mountain and lighted them, and 
 waved the flame to and fro, up and down, till he could per- 
 ceive his companion doing so on the second mountain, and so 
 on the third mountain," etc. 
 
 4. " And where were these high flames lighted ? " " From 
 the Mount of Olives to Sartaba ; from Sartaba to Grophinah ; 
 from Grophinah to Hoveran; from Hoveran to Bethbaltin; 
 there they did not cease to wave them to and fro, up and 
 down, till the whole country of the captivity 2 looked like 
 torches of fire." 
 
 5. There was a large court in Jerusalem called Beth 
 Yangzek, 3 there all the witnesses met, and there the Sanhe- 
 drin examined them. And they made great feasts for them, 
 that they might come often. At first they did not stir from 
 thence all day. 4 Rabban Gamaliel the elder ordained, that 
 they might go 2,000 cubits on every side. And not only they, 
 but the midwife going to a birth ; and they who go to rescue 
 from fire, or from enemies, or from inundation, or from fallen 
 
 Lev. xxiii. 4. * So called in the Mishna. It means 
 
 1 Literally, Bithosin, the followers of " the place fenced in." The Gemara 
 
 Biothos, who, with Zadok, the founder reads, Beth Yazak, " the place of 
 
 of the Sadducees, was a scholar of chains." 
 
 Antigonus of Socho. * I.e., the Sabbath, when they could 
 
 1 Babylon. only go four cubits.
 
 THE NEW YEAR 139 
 
 buildings. These are as inhabitants of the place, and they 
 have 2,000 cubits on every side. 
 
 6. " How did they examine the witnesses ? " " The first 
 pair which came were examined first, and they brought in the 
 eldest of them, and they said to him, ' Tell us how you saw 
 the moon (her horns) toward the sun, or away from the sun ? 
 To the north, or to the south? What was her altitude? 
 Toward where her declination ? And what was her breath ? ' 
 If he said ' toward the sun,' he said nothing. Afterward they 
 brought in the second and examined; if the evidence was 
 found to agree, the evidence stood. The remaining pairs of 
 witnesses were then superficially examined, not because there 
 was necessity for their evidence, but not to discourage them, 
 that they might be willing to come again." 
 
 7. The chief of the Sanhedrin said, (" the feast) is sancti- 
 fied " ; and all the people answered after him, " Sanctified, 
 sanctified." Whether the new moon had been seen in its sea- 
 son, or not, they sanctified it. R. Eleazar, son of Zadok, said, 
 " if it were not seen in its season, they did not sanctify it, for 
 heaven had already sanctified it." 
 
 8. Rabban Gamaliel had on a tablet and on the wall of his 
 chamber figures and phases of the moon which he showed 
 to ignorant witnesses, and said, " was it like this you saw her, 
 or like that ? " It happened once that two witnesses came, 
 and said, " we saw the moon in the morning in the east, and 
 in the evening in the west " ; said R. Johanan, son of Nourrie, 
 " they are false witnesses," but when they came to Jamnia, 
 Rabban Gamaliel received their evidence. Two other wit- 
 nesses came, and said, " we saw the moon in her season, but 
 on the next evening of the intercalary day she was invisible," 
 and R. Gamaliel received them. Said R. Dosah, son of Arke- 
 naz, " they are false witnesses, for how can they testify of a 
 woman being delivered, and on the morrow she is still preg- 
 nant ? " To him said R. Joshua, " I approve thy words." 
 
 9. Rabban Gamaliel sent to (R. Joshua), " I order thee to 
 come to me with thy staff and money on the day of atone- 
 ment, according to thy reckoning." 6 R. Akivah went to (R. 
 Joshua), and found him sorrowing. He said to him, " I can 
 
 * To carry money on the day of atone- Joshua's reckoning it would have been 
 merit was unlawful, but according to K. a day too late.
 
 140 
 
 THE TALMUD 
 
 prove that all Rabban Gamaliel has done is well done, for it 
 is said, ' These are the feasts of the Lord, even holy convoca- 
 tions, which ye shall proclaim in their seasons/ 6 or out of 
 their seasons ; I have no other feasts but these." R. Joshua 
 came to R. Dose, son of Arkenaz. He said to him, " if we 
 are to judge the tribunal of Rabban Gamaliel, we must also 
 judge the tribunals which have existed from the days of Moses 
 till now," for it is said, " Then went up Moses and Aaron, 
 Nadab and Abihu, and seventy of the elders of Israel." 7 " And 
 why were not the names of the elders mentioned, but to in- 
 form us that every three men in Israel who compose a 
 tribunal, are as a tribunal of Moses ? " R. Joshua took his 
 staff and money in his hand, and went to Jamnia to Rabban 
 Gamaliel on the day when the atonement began, according to 
 his reckoning. Rabban Gamaliel stood up and kissed him on 
 his head, saying to him, " come in peace, my master and dis- 
 ciple my master in wisdom, my disciple in obeying my 
 words." 
 
 CHAPTER III 
 
 1. " The Sanhedrin and all Israel saw (the new moon) ; the 
 witnesses were examined, but it became dark before they 
 could say, ' Sanctified ' ? " " The mouth is intercalary. " The 
 Sanhedrin alone saw it ? " " Two members must stand up and 
 testify before them, and they shall say, ' Sanctified, sancti- 
 fied." " Three composing a Sanhedrin saw it ? " " Two of 
 them must stand up, and their assessors must be seated with 
 the single member, and before them they shall testify, and say, 
 ' Sanctified, sanctified/ because an individual cannot be trusted 
 by himself alone." 
 
 2. All cornets are allowed, except (horns) of a heifer, 1 be- 
 cause it is (written) horn. 2 Said Rabbi Jose, "are not all cor- 
 nets called horn ? for it is said, ' When they shall make a long 
 (blast) with the ram's horn.' " 8 
 
 3. The cornet of the New Year was a straight horn of a 
 wild goat ; and its mouthpiece was plated with gold. And the 
 two trumpets 4 were stationed on each side. The cornet pro- 
 
 Lev. xxiii. 4. e Deut. xxxiii. 17. 
 
 7 Exod. xxiv. 9. * Tosh. vi. 5. 
 
 1 Not to remind God of the sin of * Num. x. 
 
 the golden calf.
 
 THE NEW YEAR 141 
 
 longed its note when the trumpets ceased, because the obliga- 
 tion of the day was for the cornet. 
 
 4. On fast days (there were) crooked rams' horns ; and their 
 mouthpieces were plated with silver. And the two trumpets 
 were stationed in the midst. The cornet ceased, and the trum- 
 pets prolonged their notes, because the obligation of the day 
 was for the trumpets. 
 
 5. The jubilee is like the New Year for the sounding and 
 the blessings. R. Judah says, " on the New Year they 
 sounded rams' horns ; and on the jubilee wild goats' horns." 
 
 6. A cornet, which was rent and cemented, is disallowed. 
 One cemented from fragments of cornets is disallowed. " It 
 had a hole, which was closed ? " " If it hinder the sound, it is 
 disallowed ; but if not, it is allowed." 
 
 7. " If one sound the cornet within a pit, a cistern, or in 
 an earthenware vessel, and one (outside) hears the sound of 
 the cornet?" " He is free." 5 " But if he hear the echo of the 
 sound ? " " He is not free." And so, if one be passing behind 
 a synagogue, or his house adjoin the synagogue, and he hear 
 the sound of the cornet, or the reading of the roll of Esther, 
 he is legally free, provided he heard it with due attention ; but 
 if not, he is not legally free. Although one hears as well as 
 another, yet one hears with hearty intention, and another 
 without hearty intention. 
 
 8. " And it came to pass, when Moses held up his hand 
 that Israel prevailed," 6 etc. And how could the hands of 
 Moses make the battle, or crush the battle? But it is writ- 
 ten to tell thee that while Israel looked to Heaven for aid, 
 and subjected their hearts to their heavenly Father, they pre- 
 vailed ; and when they did not do so, they were defeated. Like 
 as He says, " Make thee a fiery serpent, and set it upon a 
 pole, and it shall come to pass that everyone that is bitten, 
 when he looketh upon it, shall live." 7 And how could the 
 serpent kill, or make alive? But when the Israelites looked 
 to Heaven for aid, and subjected their hearts to their heavenly 
 Father, they were healed ; and when they did not do so, they 
 perished. One deaf and dumb, or an idiot, or a child, cannot, 
 as proxies, free others from their obligations. This is the 
 
 From the obligation of hearing or ' Exod. xvii. n. 
 
 sounding. T Num. xxi. 8.
 
 I42 THE TALMUD 
 
 rule: all who are not responsible for a thing, cannot free 
 others from their obligations. 
 
 CHAPTER IV 
 
 1. When the feast of New Year happened on the Sabbath, 
 they used to sound the cornet in the Sanctuary; but not in 
 the provinces. After the destruction of the Sanctuary, R. 
 Jochanan, son of Zacai, decreed that they should sound it in 
 every place in which there is a tribunal of justice. R. Eleazar 
 says, " R. Jochanan, son of Zacai, decreed it only for Jamnia." 
 But the Sages said to him, " it was all one for Jamnia, and all 
 one for every place in which there is a tribunal of justice." 
 
 2. And again, 1 Jerusalem was privileged above Jamnia, be- 
 cause every city which could be seen, and the sounding heard, 
 and which was near, and to which it was allowed to go, might 
 sound the cornet ; but in Jamnia they could only sound it be- 
 fore the tribunal of justice. 
 
 3. At first the palm-branch was taken seven days in the 
 Sanctuary, and one day in the provinces. After the destruc- 
 tion of the Temple, R. Jochanan, son of Zacai, decreed, " that 
 the palm-branch should be taken in the provinces for seven 
 days, to commemorate the Sanctuary " ; also " that the whole 
 day of the waving 2 it should be forbidden (to eat new corn)." 
 
 4. At first they received evidence of the new moon during 
 the whole (thirtieth) day; but once the witnesses delayed 
 coming, and the Levites erred in the chant. They decreed, 
 that they should receive evidence only till the time of the 
 evening sacrifice ; and if witnesses came after the evening sac- 
 rifice, that and the next day were kept holy. After the de- 
 struction of the Sanctuary Rabban Jochanan, son of Zacai, de- 
 creed, " that they should receive evidence of the new moon 
 during the whole day." R. Joshua, son of Korcha, says, " and 
 again Rabban Jochanan, son of Zacai, decreed that wherever 
 the chief of the Sanhedrin might be, the witnesses need only 
 go to the place of its meeting." 
 
 1 There is a supposed hiatus in the ma they did not sound in the city, but 
 Mishna text to the following effect: " In only before the tribunal of justice. And 
 Jerusalem they sounded through the again," etc. 
 
 during 
 (i.e., till 
 
 Sanhedrin (i.e., till noon); but in Jam- Lev. xxiii. 10. 
 
 2 I.e., of the sheaf of the first-fruits.
 
 THE NEW YEAR 143 
 
 5. The order of blessings to be said on the New Year is, 
 " The Fathers," 3 and " The Mighty," and " Sanctification of 
 the Name," and there are comprehended the " Kingdoms " 
 without blowing the trumpet ; " The Holiness of the Day," 
 and he blows ; " The Remembrances," and he blows ; " The 
 Trumpets," and he blows. And he says, " The Service," 
 "The Confession," and "Blessing of the Priests." The 
 words of R. Jochanan, son of Nourri. Said R. Akivah to him, 
 " if the trumpet be not blown after ' The Kingdoms,' why are 
 they mentioned ? " But the order is, " The Fathers," and 
 " The Mighty," and " Sanctification of the Name," and there 
 are comprehended " The Kingdoms," with Sanctification of 
 the Day," and he blows; "The Remembrances," and he 
 blows ; " The Trumpets," and he blows. And he says, " The 
 Service," " The Confession," and " Blessing of the Priests." 
 
 6. They cannot read less than ten (texts of Scripture) re- 
 lating to " The Kingdom," ten relating to " Remembrances," 
 and ten to " Trumpets." 4 R. Jochanan, son of Nourri, says, 
 " if three be read from all of them, the duty is fulfilled, but they 
 mention not the remembrance of the kingdom, and trumpet 
 of vengeance. 8 They must begin with the Law and end with 
 the Prophets." R. Jose says, " if they end with the Law, the 
 duty is fulfilled." 
 
 7. (The minister of the congregation) must go over to the 
 reading-desk on the feast of the New Year. The second min- 
 ister must blow the trumpet. But at the hour for the hymn 
 the first must read the hymn. 
 
 8. For sounding the trumpet of the New Year they may 
 not transgress the Sabbatical limit, they may not remove for 
 it a heap of stones, they may not climb a tree, and they may 
 not ride a beast, or swim over water. Nor may they cut it * 
 with anything that violates the Sabbatical rest, or violates a 
 negative command. But if one wish he may pour into it water 
 or wine. 7 They may not prevent children from blowing, but 
 they may practise in teaching them. But he who practises 
 
 * The titles or the headings of the 18, Ps. xxiv., Ezek. xx. 33, Zech. xiv. 
 blessings which were used in the ser- 9, etc. 
 
 vices of the Temple and of the syna- * I.e., they would not read such pas- 
 
 gogues out of Jerusalem. sages as Ps. Ixxviii. 39. 
 
 * Three were read from the Law, three I.e., to improve its tone, 
 from the Psalms, and three from the 7 To clear its tone. 
 Prophets such passages as Exod. xv.
 
 I 4 4 THE TALMUD 
 
 blowing is not freed from his obligation, and he who listens to 
 the practice is not freed from his obligation. 
 
 9. The order of blowing the trumpet is, three blasts blown 
 thrice. The measure of the blast is as six alarms. The meas- 
 ure of the alarm is as three shrieks. If one blew the first and 
 prolonged the blast for the second to be as two, it reckons but 
 as one. He who has said the blessings, and afterward a trum- 
 pet is given to him, must blow a blast, an alarm, and a blast 
 three times. As the minister of the congregation is bound, so 
 is each individual bound. R. Gamaliel says, " the minister of 
 the congregation releases the public from their obligations."
 
 ON FASTING 
 
 When Rain is to be Prayed for Proclamations for Fasting Ceremonial 
 of Fasting Prayers Blowing of Trumpets R. Gamaliel and R. 
 Meier Sign of Famine Partial Rain Pestilence Story of Hone 
 Hammeagal Lifting Up of Hands Deputies Bringing Wood 
 Five Things Happened in Tammuz and Five in Ab Mortifications 
 Rejoicings. 
 
 CHAPTER I 
 
 1. "When do we remember in prayer the heavy rain?" 
 Rabbi Eleazar said, " from the first holiday of the feast (of 
 tabernacles)/' Rabbi Joshua said, " from the last holiday of 
 the feast." To him said Rabbi Joshua, " when the rain is no 
 mark of blessing in the feast, why should one remember it? " 
 Said Rabbi Eleazar to him, " even I did not say to ask for it, 
 but to remember the blowing of the wind, and the descent 
 of the rain in its season." He replied to him, " if so, one can 
 remember it always." 
 
 2. We ask for rain only near to the season of rains. Rabbi 
 Judah said, 1 " he who passes last before the ark on the last 
 holiday of the feast of tabernacles remembers it ; the first does 
 not remember it. On the first holiday of the passover the 
 first remembers it, the last does not remember it." How long 
 do we ask for rain ? Rabbi Judah said, " till the passover be 
 ended." Rabbi Meier said, " till Nisan depart, 2 as is said, 8 
 ' And He will cause to come down for you the rain, the former 
 rain, and the latter rain in the first month.' " 
 
 3. On the third day of Marchesvan * we ask for the rain. 
 Rabban Gamaliel said, " on the seventh, fifteen days after the 
 feast, that the last Israelite returning home from the feast may 
 reach the river Euphrates." 
 
 4. " If the seventeenth day of Marchesvan arrive, and the 
 
 1 I.e., the Chazan that prays Musaph. Joel ii. 23. 
 
 1 Nisan corresponded partly to March * Marchesvan corresponded partly to 
 
 and April. October and November. 
 
 10 145
 
 , 4 6 THE TALMUD 
 
 rain does not come down ? " " Men of eminence begin to fast 
 for three days. They may eat and drink by night. And they 
 may work, and wash, and anoint themselves, and put on their 
 sandals, and use their couches." 
 
 5. " If the first day of the month Chislev 5 arrive, and the 
 rain does not come down ? " " The tribunal proclaims three 
 fast-days 6 for the congregation. Persons may, however, eat 
 and drink by night. And they may work, and wash, and 
 anoint themselves, and put on their sandals, and use their 
 couches." 
 
 6. "If these days pass over, and there be no answer?" 
 The tribunal proclaims three other fast-days for the congrega- 
 tion. Persons may, however, eat and drink while it is still 
 day. But they are forbidden work, and washing, and anoint- 
 ing, and putting on sandals, and the use of the couch. And 
 the baths are locked up." " If these days pass over, and there 
 be no answer ? " " The tribunal proclaims for them seven 
 more; these are altogether thirteen fast-days for the congre- 
 gation." " And what are these fast-days more than the first 
 six?" "Because during them men blow with the trumpets 
 and lock up their shops." On Monday they can half open 
 them at dark. But on Thursday they may open them for honor 
 to the approaching Sabbath. 
 
 7. " If these days pass over, and there be no answer ? " 
 " People diminish business, building, planting, betrothals and 
 marriages, and salutations of peace between man and his 
 friend, as children of men ashamed before OMNIPRES- 
 ENCE." The men of eminence have again recourse to fast- 
 ing, till Nisan be ended. If Nisan be ended, and the rain comes 
 down, it is a mark of cursing, as is said, 7 " Is it not wheat har- 
 vest to-day ? " etc. 
 
 CHAPTER II 
 
 i. " What is the order of the fast-days? " " Men draw out 
 the ark containing the rolls of the Law to the public street 
 of the city, and they put burnt ashes on the top of the ark, 
 and on the head of the prince, and on the head of the president 
 
 Part of November and part of De- on a Thursday Moses went up to Mount 
 cember. Sinai, and returned on a Monday with 
 
 The fast-days of strict Pharisees the second Tables of the Law. 
 were Mondays and Thursdays, because 7 i Sam. xii. 17.
 
 FASTING 147 
 
 of the tribunal, and everyone takes and puts ashes on his own 
 head." The most aged of them says before them touching 
 words, " Brethren, it is not said for the men of Nineveh, 
 ' And God saw their sackcloth and their fasting,' 1 but ' God 
 saw their works, that they returned from their evil way.' And 
 in the tradition (of the prophet) he says, 2 ' Rend your hearts 
 and not your garments, and turn unto the Lord your God.' ' 
 
 2. When they stood in prayer, they placed before the ark 
 an aged man and full of experience, one who had children 
 and an unblemished house, that his heart be not distracted in 
 prayer, and he says before them twenty-four blessings, the 
 usual eighteen for every day, and he adds to them six more. 
 
 3. These are they, " remembrances," 3 and " blowing of the 
 trumpets," 3 " In my distress I cried unto the Lord, and He 
 heard me," * " I will lift up my eyes unto the hills," 6 " out of 
 the depths have I cried unto Thee, O Lord," 6 " A prayer of 
 the afflicted when he is overwhelmed." 7 Rabbi Judah says, 
 " it was not necessary to say the ' remembrances,' and ' the 
 trumpets,' but he said instead of them, ' If there be in the land 
 famine, if there be pestilence,' " 8 etc. " The word of the Lord 
 that came to Jeremiah concerning the dearth." 9 And he said 
 their closing benediction. 
 
 4. For the first additional prayer he said, " He who an- 
 swered Abraham our father on Mount Moriah, He shall 
 answer you, and hear the voice of your cry this day. Blessed 
 be Thou, Lord, the Redeemer of Israel." For the second he 
 said, " He who answered our fathers by the Red Sea, He will 
 answer you, and hear the voice of your cry this day. Blessed 
 be Thou, Lord, who rememberest those forgotten by man." 
 For the third he said, " He who answered Joshua in Gilgal, 
 He will answer you, and hear the voice of your cry this day. 
 Blessed be Thou, Lord, who hearest the blowing of the trum- 
 pet." For the fourth he said, " He who answered Samuel in 
 Mizpah, He will answer you, and hear the voice of your cry 
 this day. Blessed be Thou, Lord, who hearest the cry of dis- 
 tress." For the fifth he said, " He who answered Elijah on 
 
 1 Jonah iii. 10. Ps. cxxx. 
 
 1 Joel ii. i*. i Ps. cii. 
 
 1 Prayers for the New Year. i Kin^s viii. 37. 
 
 * Ps. cxx. i. Jer. xiv. i. 
 
 Ps. cxxi. i.
 
 14 8 THE TALMUD 
 
 Mount Carmel, He will answer you, and hear the voice of 
 your cry this day. Blessed be Thou, Lord, who hearest 
 prayer." For the sixth he said, " He who answered Jonah 
 from the fish's belly, He will answer you, and hear the voice 
 of your cry this day. Blessed be Thou, Lord, who art ever 
 answering prayer in the time of need." For the seventh he 
 said, " He who answered David and Solomon his son in Jeru- 
 salem, He will answer you, and will hear the voice of your cry 
 this day. Blessed be Thou, Lord, who hast pity on the earth." 
 
 5. It happened in the days of Rabbi Chelpatha and R. 
 Chanania, son of Teradion, that a minister passed before the 
 ark, and finished the whole blessing, and the congregation did 
 not answer after him, Amen. One cried out, " Let the priests 
 blow the trumpets " ; they blew. (The minister prayed,) " May 
 He who answered Abraham our Father on Mount Moriah an- 
 swer you, and hear the voice of your cry this day." (One 
 cried out,) " Let the sons of Aaron blow an alarm " ; they blew 
 an alarm. (The minister prayed,) " May He who answered 
 our fathers by the Red Sea, answer you, and hear the voice of 
 your cry this day." And when the matter came before the 
 Sages they said it was not customary to do so, save in the 
 Eastern gate and on the Mountain of the House. 
 
 6. These are the first three fasts. The priests of the weekly 
 Watch of the Temple fasted, but not completely. And the 
 priests of their " Father's House " 10 did not fast at all. In 
 the second three fasts the men of the Watch fasted completely. 
 And the men of their " Father's House " fasted, but not com- 
 pletely. " In the seven last fasts both of them fasted com- 
 pletely." The words of Rabbi Joshua. But the Sages say, " in 
 the three first fasts neither one nor other fasted at all. In 
 the second three fasts the priests of the Watch fasted, but not 
 completely. And the priests of their ' Father's House ' did 
 not fast at all. In the seven last fasts the priests of the Watch 
 fasted completely, and the priests of their ' Father's House ' 
 fasted, but not completely." 
 
 M Some understand the priests minis- " Father's Houses," and each " Fath- 
 
 tering in their course, others explain er's House " officiated for a day in the 
 
 this expression by Deut. xviii. 8. The Temple. A dispensation from fasting 
 
 priests were divided into twenty-four was granted to the priests on duty, that 
 
 Watches. Each Watch ministered for a they might not be weak in the service 
 
 week in the Temple. These Watches of the Sanctuary. 
 were again subdivided into seven
 
 FASTING 149 
 
 7. The men of the Watch are allowed to drink wine by 
 night, but not by day, and the men who inherit the patrimony 
 of their fathers * may not drink it neither by day nor night. 
 The men of the Watch and the Delegates 2 are not allowed 
 to shave, nor wash, except on Thursdays for the honor of the 
 approaching Sabbath. 
 
 8. That which is written in " The Roll of Fasting," 8 " not 
 to mourn " on certain days the day before them it is not al- 
 lowed the day after them it is allowed to mourn. Rabbi 
 Jose said, " both before and after the day it is not allowed." 
 But when it is written, " not to fast," both the day before and 
 the day after the fast, it is allowed to fast. Rabbi Jose said, 
 " before the fast it is not allowed after the fast it is allowed." 
 
 9. The rulers must not proclaim fasts for the congregation 
 to begin on Thursday, so as not to raise the market. But the 
 three first fasts are Monday, Thursday, and Monday. And the 
 three second, Thursday, Monday, and Thursday. Rabbi Jose 
 said, " as the first fasts are not to begin on Thursday, so like- 
 wise the second and the last are not to begin on that day." 
 
 10. " The rulers must not proclaim fasting for the congre- 
 gation on the feast of New Moon, and on the feasts of Dedi- 
 cation, and Purim ; but if they have already begun, they need 
 not cease." The words of Rabbi Gamaliel. Said R. Meier, 
 " even though Rabbi Gamaliel said they need not cease, he 
 admits that the congregation do not fast the whole day ; and 
 so also on the ninth of Ab, the fast for the burning of the Tem- 
 ple, if it happen on the eve of the Sabbath." 
 
 CHAPTER III 
 
 1. The order of these fasts is said only for the first rains. 
 But if the sprouts wither, men blow an alarm off-hand. And 
 if the rains cease between rain and rain forty days, men blow 
 an alarm off-hand. Because it is a sign of famine. 
 
 2. If the rains came down for the sprouts, but did not come 
 down for the trees, for the trees, but not for the sprouts, for 
 
 1 This means the officiating priests. at the public sacrifices, and prayed on 
 
 The delegates were the representa- their behalf. 
 
 fives of the congregation, who attended * This was a book written in Chaldee, 
 
 as is proved by the quotations from it.
 
 : 5 o THE TALMUD 
 
 both these, but not for the wells, pits, and caves, men must 
 blow an alarm for them off-hand. 
 
 3. And so also for the city, on which the rain did not come 
 down, as is written, 1 " And I caused it to rain upon one city, 
 and caused it not to rain upon another city; one piece was 
 rained upon, and the piece whereupon it rained not withered." 
 
 This city fasts and blows an alarm, and all its neighboring 
 cities fast, but do not blow alarms. R. Akiba said, " they blow 
 alarms, but do not fast." 
 
 4. And so for a city, in which there is pestilence, or falling 
 of buildings, that city fasts and blows an alarm, and all the 
 neighboring cities fast, but do not blow an alarm. Rabbi 
 Akiba said, " they blow alarms, but do not fast." " What is 
 pestilence ? " "A city containing 500 men, and there go forth 
 from it three dead in three days, one after the other; this is 
 pestilence, less than this is not pestilence." 
 
 5. For these things men blow an alarm in every place for 
 the blasting and for the blighting, for the locust and for the 
 caterpillar, and for the evil beast, and for the sword, they 
 blow an alarm over them, because it is a spreading wound. 
 
 6. It happened that the elders went down from Jerusalem 
 to their cities, and proclaimed fasting, because the blasting 
 appeared, as much as would fill an oven, in Askelon. And 
 again they proclaimed a fast, because the wolves devoured 
 two children beyond Jordan : Rabbi Jose said, " not because 
 they devoured them, but because the wolves were seen." 
 
 7. For these things men blow an alarm on the Sabbath 
 for a city, encompassed by Gentiles, or by a flood, and for a 
 ship tossed in the sea. Rabbi Jose said, " for help, but not 
 for a cry of distress." Simon the Temanite said, " also for 
 pestilence," but the Sages did not admit it. 
 
 8. For all distress may it not come on the congregation 
 men sound an alarm, except for too much rain. It hap- 
 pened that they said to Hone Hammeagal, " pray that the 
 rain come down " : he said to them, " go and bring in the 
 passover ovens, that they be not dissolved." He prayed, 
 but the rain did not come down What did he do? He dug 
 a hole and stood in it, and said before HIM, " Our Lord of 
 the world, thy sons have turned toward me, because I am a 
 
 1 Amos iv. 7.
 
 FASTING 151 
 
 son of the House in Thy Presence. I am sworn in Thy great 
 Name, that I move not from hence, till Thou have pity on 
 Thy children." The rain began to drop ; he said, " I did not 
 ask it thus, but rains for wells, pits, and caves." The rain 
 began to descend with storm. He said, " I did not ask it 
 thus, but reasonable rain, with blessing and free-will." The 
 showers came down as they ought, until all Israel went up 
 from Jerusalem to the Mount of Olives on account of the 
 rains. They came and said to him, " as thou hast prayed that 
 the rains should come down, so pray that they may depart." 
 He said to them, " go and see if the Stone of Proclamation a 
 be covered." Simon the son of Shatach sent to him word, 
 " if thou wert not Hone, I would excommunicate thee ; but 
 what shall I do to thee, since thou prayest before OMNIPRES- 
 ENCE, and He does thy will, as a son who plays upon his 
 father, and he does his will? and for thee the Scripture says, 
 ' Thy father and thy mother shall be glad, and she that bare 
 thee shall rejoice.' " 3 
 
 9. " If men were fasting and the rains came down for them 
 before the sun rose ? " " They need not complete the day." 
 " If the rains came down after sunrise ? " " They must com- 
 plete it." R. Eliezer said, " before noon they need not 
 complete it, if after noon they must complete it." It hap- 
 pened, that the rulers proclaimed a fast in Lydda, and the 
 rains came down in the forenoon. Said R. Tarphon, " go and 
 eat, and drink, and make holiday." They went and ate and 
 drank, and made holiday, and they came in the evening and 
 read the great Thanksgiving. 4 
 
 CHAPTER IV 
 
 1. Three times in the year the priests elevate their hands 
 to bless the people, four times a day in the morning prayer, 
 in the following prayer, in the evening prayer, and at the 
 locking of the gates. These times are the fast days, on the 
 fasts of the deputies, and on the day of atonement. 
 
 2. These are the Delegates, according as is said, " Command 
 the children of Israel, and say unto them, My offering and 
 
 1 A stone on which lost property was deposited, and publication of it was 
 made, so that its owner might reclaim it. * Prov. xxiii. 25. * Ps. cxxxvi.
 
 '5* 
 
 THE TALMUD 
 
 my bread for my sacrifices made by fire." * And how is it 
 possible, that the offering of a man should be sacrificed, and 
 he does not stand by it? Therefore, the former prophets de- 
 creed four-and-twenty Watches. For every Watcn there were 
 Delegates in Jerusalem of priests, Levites, and Israelites. 
 When the time approached (for them) to go up, the priests 
 and Levites went up to Jerusalem, and the Israelites, who 
 belonged to the Watch, gathered in their cities and read in 
 the history of Genesis. 
 
 3. And the Delegates used to fast four days in the week, 
 from the second day till the fifth. But they did not fast on 
 the eve of the Sabbath, for honor to the Sabbath. Nor on 
 the first day, that they should not go forth from repose and 
 enjoyment, to toil, and fasting, and death. On the first day 
 they read in Genesis, 2 " and let there be a firmament." On 
 the second, " let there be a firmament and let the waters be 
 gathered together." On the third day, " let the waters be 
 gathered together, and let there be lights." On the fourth, 
 " let there be lights, and let the waters bring forth abun- 
 dantly." On the fifth, " let the waters bring forth abundantly," 
 and " let the earth bring forth." On the sixth, " let the earth 
 bring forth," and " the heavens were finished." Two men read 
 a large portion, but a small portion was read by one. At 
 morning prayer, at the following prayer, at the evening prayer, 
 they went in and read orally (by heart), as they read the 
 " Hear," 8 etc. On the eve of the Sabbath they did not go 
 in to evening prayer for honor to the Sabbath. 
 
 4. Every day when there is praise, the Delegates are not 
 at morning prayer. When there is the additional offering at 
 the following prayer, there is not the closing prayer at the 
 locking up of the gates. " When there is the offering of the 
 wood, there is not the evening prayer." The words of Rabbi 
 Akiba. The son of Azai said to him, R. Joshua thus taught 
 it : " when there was an additional offering, the Delegates did 
 not come to evening prayer; when there was the offering of 
 the wood, they did not come to prayer at the locking up of 
 the gates." R. Akiba changed his opinion, and taught as the 
 son of Azai. 
 
 5. The times of bringing wood for the altar by priests and 
 
 1 Num. xxviii. z. * Gen. i. 6, etc. * Deut. vi. 4, etc.
 
 FASTING 153 
 
 people were nine. On the first of Nisan, 4 the children of 
 Arach, son of Judah, brought it. On the twentieth of Tam- 
 muz, 8 the children of David, the son of Judah, brought it. 
 On the fifth of Ab, 6 the children of Parhush, the son of Judah, 
 brought it. On the seventh, the children of Jonadab, the son 
 of Rechab, brought it. On the tenth, the children of Sinah, the 
 son of Benjamin, brought it. On the fifteenth, the children of 
 Zathva, the son of Judah, brought it, and with them the priests 
 and Levites and all who were ignorant of their tribe. And 
 the children of Gonebi Eli 7 and the children of Kozhi Kezi- 
 hoth. On the twentieth, the children of Pachath Moab, the 
 son of Judah, brought it. On the twentieth of Elul, 8 the chil- 
 dren of Adin, the son of Judah, brought it. On the first of 
 Tebeth, the children of Parush returned the second time. On 
 the first of Tebeth, 9 there was no meeting of the Delegates, 
 as there was on it " The Praise," and the additional offering 
 at the following prayer, and the offering of the wood. 
 
 6. Five things happened to our fathers on the seventeenth 
 of Tammuz, and five on the ninth of Ab. On the seventeenth 
 of Tammuz the stone tables were broken, and the daily offer- 
 ing ceased, and the city was broken up, and Apostemus 10 
 burnt the law, and he set up an image in the Temple. On 
 the ninth of Ab it was proclaimed to our fathers, that they 
 should not enter the land, and the House was ruined for the 
 first and second time, and Either was taken, and the city was 
 ploughed up. On entering Ab we must diminish joy. 
 
 7. The week in which the ninth of Ab comes, men are not 
 allowed to clip their hair, or wash their clothes ; but on Thurs- 
 day they are allowed, for honor to the Sabbath. On the eve 
 of the ninth of Ab one must not eat from two dishes, must not 
 eat flesh, and must not drink wine. Rabban Simon, the son 
 of Gamaliel, said, " one must change the style of living." R. 
 Judah " enjoined to turn over the beds," but the Sages did 
 not approve him. 
 
 8. Said Rabban Simon, the son of Gamaliel, " there were no 
 holidays in Israel like the fifteenth of Ab, or like the day of 
 
 Part of March and April. the first-fruits and wood, they deceived 
 
 1 Part of June and July. the watchers by saying they were only 
 
 1 Part of July and August. going to press figs. Jer. Tal. 
 
 T I.e., " thieves of the pestle and dried Part 01 August and September. 
 
 figs"; because when forbidden by Part of December and January. 
 
 Jeroboam to go up to the Temple with 10 Antiochus Epiphanes.
 
 154 
 
 THE TALMUD 
 
 atonement. Because in them the daughters of Jerusalem 
 promenaded in white garments borrowed, that no one might 
 be ashamed of her poverty. All these garments must be bap- 
 tized. And the daughters of Jerusalem promenaded and 
 danced in the vineyards. And what did they say ? ' Look 
 here, young man, and see whom you choose ; look not for 
 beauty, look for family ; ' ' Favor is deceitful, and beauty is 
 vain, but a woman that feareth the Lord, she shall be praised ; ' 
 and it is said, ' Give her of the fruit of her hands, and let her 
 own works praise her in the gates,' * and also it is said, ' Go 
 forth, O ye daughters of Zion, and behold King Solomon with 
 the crown, wherewith his mother crowned him in the day of 
 his espousals, and in the day of the gladness of his heart.' 2 
 The day of his espousals, this is the gift of the Law; and in 
 the day of the gladness of his heart, this is the building of the 
 Sanctuary, and may it be speedily built in our days. Amen." 
 
 1 Prov. xxxi. 30, 31. * Sol. Song, iii. n.
 
 THE FEAST-OFFERING 1 
 
 What is a Child ? Offerings Crooked and Straight Remission of Vows 
 Persons Unsuitable for the World Laying on of Hands Baptisms 
 Defilements Purity Vessels of the Sanctuary. 
 
 CHAPTER I 
 
 1. All are bound to appear in the Temple, except the deaf, 
 an idiot, and a child, and a eunuch, and women, and slaves 
 who are not free, and the lame, and the blind, and the sick, 
 and the aged, and the man who cannot go afoot. " What 
 is a child ? " " Everyone who cannot ride on the shoulder 
 of his father, and go up from Jerusalem to the Mountain of 
 the House." The words of the school of Shammai. But the 
 school of Hillel say, " everyone who cannot grasp his father's 
 hand, and go up from Jerusalem to the Mountain of the 
 House," as is said, " three times." 2 
 
 2. The school of Shammai say, " the appearance in the 
 Temple is with two pieces of silver, and the peace-offering 
 with a meah of silver." 3 But the school of Hillel say, " the 
 appearance is with a meah of silver, and the feast-offering 
 with two pieces of silver." 
 
 3. The burnt-offerings of the appointed feasts come from 
 ordinary money ; but the peace-offering from tithes. " The 
 offerings on the first holiday of the passover ? " * The school 
 of Shammai say, " from ordinary money," but the school of 
 Hillel say, " from tithes." 
 
 4. Israelites discharge their duty with vows, with free-will 
 offerings, and with tithes of animals ; and priests with sin- 
 offerings, with trespass-offerings, and with the breast and 
 shoulder, and first-born, but not with fowls, nor with meat- 
 offerings. 
 
 1 The feast-offering (" chagiga ") was " Treatise on the Passover," vi. 4, note, 
 
 the offering of individual worshippers, ' Exod. xxiii. 14. 
 
 and was quite distinct from the sacri- * Worth perhaps ;jd. 
 
 fices of the whole congregation. See *Jer. Taf. says "Tabernacles." 
 
 155
 
 156 
 
 THE TALMUD 
 
 5. " If one have a large family and small income ? " " He 
 must bring more peace-offerings, and less burnt-offerings." 
 " If a small family and large income ? " " He must bring 
 more burnt-offerings, and less peace-offerings." " If both be 
 small ? " " Of this they say, a silver meah, and two pieces of 
 silver are sufficient." " If both be large ? " " Of this it is 
 said, every man shall give as he is able according to the bless- 
 ing of the Lord thy God which He hath given thee." 6 
 
 6. When one did not bring his peace-offering on the first 
 holiday of the feast, he may bring it during the holidays, and 
 even on the last day of the feast. " If the feast passed over, 
 and he did not bring the peace-offering?" "He is not 
 obliged to bring it." For this it is said, " that which is crooked 
 cannot be made straight, and that which is wanting cannot be 
 numbered." 6 
 
 7. Rabbi Simon, the son of Menasia, said, " if thou shalt 
 say, a thief or a robber, he may return and become straight." 
 R. Simon, the son of Jochai, said, " we do not call one crooked, 
 save one straight at first, and he became afterward crooked ; 
 and this is the disciple of the wise, who departs from the Law." 
 
 8. The remission of vows is like flying in the air, and it has 
 no foundation. The decisions for the Sabbath, peace-offerings, 
 and trespasses, are as mountains hanging on a hair; because 
 the verse is small, but the decisions are many. Jurisprudence, 
 and the Temple service, cleanness and uncleanness, and illegal 
 connections, have their own foundations; they, they are the 
 body of the law. 
 
 CHAPTER II 
 
 I. Men may not discourse on illegal connections with three, 1 
 nor on the work of creation with two, 2 nor on the cherubs 
 with one, 3 save when one is wise, and comprehends it of his 
 own knowledge. Everyone who considers four things, it 
 were suitable for him that he did not come into the world. 
 What is in the height? what is in the depth? what is before? 
 and what is behind? And everyone who is not anxious for 
 the honor of his Creator, it were suitable for him that he did 
 not come into the world. 
 
 8 Deut. xvi. 17. * This must be done only by one 
 
 Eccl. i. 15. (Deut. iv. 32). 
 
 1 From motives of delicacy. * Ezek. x. ; Isa. vi.
 
 THE FEAST-OFFERING 157 
 
 2. Jose, the son of Joezar, said that " one is not to lay his 
 hand on the offering." Jose, the son of Jochanan, said, " he 
 is to lay his hand on the offering." Joshua, the son of Pera- 
 chia, said, that he " is not to lay on his hand." Nittai, the 
 Arbelite, said, " he is to lay on his hand." Judah, the son of 
 Tabai, said, that " he is not to lay on his hand." Simon, the 
 son of Shatach, said, " he is to lay on his hand." Shemaiah, 
 said, " he is to lay on his hand." Abtalion said, " he is not to 
 lay on his hand." Hillel and Menachem did not dispute. 
 Menachem went out and Shammai entered. Shammai said, 
 " he is not to lay on his hand." Hillel said, " he is to lay on 
 his hand." 4 The first were Princes, and the second were 
 Presidents of the Tribunal. 
 
 3. The school of Shammai said, " men may bring peace- 
 offerings during the feast, but they are not to lay their hands 
 on them, and they are not to bring burnt-offerings." But the 
 house of Hillel say, " they may bring peace-offerings, and 
 burnt-offerings, and lay their hands on them." 
 
 4. " When Pentecost happens to be on the eve of the Sab- 
 bath ? " The school of Shammai say, " the day of slaugh- 
 tering the offering is after the Sabbath." But the school of 
 Hillel say, " there is no day of slaughtering after the Sabbath." 
 
 But they both acknowledge that if it happened to be on 
 the Sabbath, the day of slaughter is after the Sabbath. And 
 the high priest must not robe in his vestments, though they 
 are allowed in seasons of mourning and fasting, for fear of 
 confirming the words of those who say that " Pentecost is after 
 the Sabbath." 5 
 
 5. Men must wash their hands for ordinary eating, but for 
 tithes and for the heave-offering they must be baptized. And 
 for the sin-offering, if the hands be unclean, the body is un- 
 clean. 
 
 6. He who baptized himself for ordinary eating, and indi- 
 cated it to be for ordinary eating, he is prohibited from (eating) 
 the tithe. " If he baptized for the tithe, and indicated it to 
 be for the tithe ? " " He is prohibited from eating heave- 
 offerings." " If he baptized for heave-offerings, and indicated 
 
 * This decision is for private sacri- except in the case of the scapegoat and 
 
 fices, but for public sacrifices there the bullock, when the congregation had 
 
 seems (according to the Talmud) to sinned through ignorance, 
 
 have been no 'Maying on of hands," I.e., the Sadducees (Lev. xxlii. ij).
 
 I 5 8 THE TALMUD 
 
 it to be for heave-offerings ? " " He is prohibited from eating 
 the holy flesh." " If he baptized for the holy flesh, and indi- 
 cated it to be for the holy flesh ? " " He is prohibited from 
 the sin-offering." "If he baptized for the weighty?" "He 
 is permitted the light." " If he baptized, and did not indicate 
 his intention ? " " It is as no baptism." 
 
 7. Treading on the garments of an ordinary man defiled the 
 Pharisees. Treading on the garments of the Pharisees defiled 
 those who eat the heave-offering. Treading on the garments 
 of those who eat the heave-offering defiled for the holy flesh. 
 Treading on the garments of those who eat the holy flesh de- 
 files for the sin-offering. Joseph, the son of Joezer, was the 
 most pious of the priesthood, and treading on his cloak defiled 
 for the holy flesh. Jochanan, the son of Gudgada, used to eat 
 with the purification for the holy flesh all his life ; and treading 
 on his cloak defiled for the sin-offering. 
 
 CHAPTER III 
 
 1. There are more weighty rules for holy things, than for 
 the heave-offering. Because vessels may be baptized in ves- 
 sels for the heave-offering, but not for holy things. The out- 
 side and inside and handle (are reckoned separately) for the 
 heave-offering, but not for holy things. He who carries that 
 which defiles by treading upon it, may carry the heave-offering 
 but not the holy flesh. Treading on the garments of those 
 who eat the heave-offering defiles for the holy flesh. The 
 measure of the holy flesh is not as the measure of the heave- 
 offering. Because for the holy flesh one must loose his gar- 
 ments and dry himself, and baptize and afterward bind them 
 up. But in the heave-offering he can bind them up and after- 
 ward baptize himself. 
 
 2. Vessels completed in purity must be baptized for holy 
 things, but not for the heave-offering. A vessel unites what- 
 ever is inside to holy things, but not to the heave-offering. 
 The fourth degree of legal uncleanness * is disallowed in holy 
 things, and the third degree in the heave-offering. In the 
 
 1 There are reckoned six degrees of are altogether twenty-nine fathers of un- 
 
 uncleanness: The father of fathers, the cleanness, of which eleven arise from 
 
 fathers, the first, second, third, and contact with a dead body, 
 fourth children of defilement. There
 
 THE FEAST-OFFERING 159 
 
 heave-offering, if one of the hands be unclean, its fellow may 
 be clean, but in holy things one must baptize both hands ; be- 
 cause each renders its fellow unclean for holy things, but not 
 for the heave-offering. 
 
 3. Men may eat with unwashen hands the dry meat of the 
 heave-offering, but not the holy flesh. The first day mourner, 
 and he who failed in atonement, have need of baptism for the 
 holy flesh, but not for the heave-offering. 
 
 4. There are weighty rules for the heave-offering, because 
 in Judah men are credited with the purity of wine and oil dur- 
 ing the whole year. And in the time of wine-pressing and oil- 
 pressing (men are credited) even for the heave-offering. When 
 the time for wine and oil pressing has passed over, and a barrel 
 of wine is brought for the heave-offering, it must not be re- 
 ceived. But one may let it stand over for the wine-pressing 
 next year. But if one said, " I put into it a quarter log of holy 
 wine," it is credited. " Jugs of wine and jugs of oil which are 
 mixed ? " They are credited in the time of wine-pressing and 
 oil-pressing, and seventy days before that time." 
 
 5. From Modiyith 2 and inward, 3 men are credited for the 
 purity of earthen vessels. From Modiyith and outward they 
 are not credited. " How ? " " The potter, when he is selling 
 pots, comes inward from Modiyith." One says, " this is the 
 potter," and " these the pots," and " these the purchasers," " it 
 is credited." " When he went outward ? " " It is not 
 credited." 
 
 6. The tax-gatherers when they enter the house, and also 
 the tax-gatherers when they restore the vessels, are credited 
 in saying, " we did not touch them." And in Jerusalem they 
 are credited in holy things (that they did not defile them), and 
 at the time of the feast they are credited even in the heave- 
 offering. 
 
 7. " He who opened his barrel of wine, 4 and commenced 
 with his dough for the use of the feast? " R. Judah said, " he 
 may finish it " (after the feast). But the Sages say, " he must 
 not finish it." When the feast was over, the priests looked 
 round for the purity of the Temple court. If the feast ended 
 
 A city about fifteen miles from Jeru- a dealer whose wine or flour might be- 
 salem. come legally denied by contact with the 
 
 Toward Jerusalem. common people. 
 
 This decision refers to the case of
 
 i6o THE TALMUD 
 
 on Friday, they did not look round for honor to the approach- 
 ing Sabbath. R. Judah said, " even they did not look round 
 on Thursday, because the priests are not then idle." 
 
 8. " How did they look round for the purity of the court ? " 
 " The priests baptized the vessels, which were in the Sanctuary, 
 and used to say to the people, ' Watch and do not touch the 
 table and the candlestick, lest you render them unclean.' " All 
 the vessels in the Sanctuary were double and treble, because 
 if the first became unclean, they could bring duplicates instead 
 of them. " All the vessels which were in the Sanctuary re- 
 quired baptism 5 except the golden altar, and the brazen altar, 
 because they are as earth." The words of R. Eliezer. But 
 the Sages say, " because they were overlaid." 
 
 8 The Tosephta relates, that when the stick, the Sadducees used to mock them 
 Pharisees were baptizing the candle- by saying, they were baptizing the sun.
 
 THE SANHEDRIN 
 
 Judges Judgments The Tribunal of Seventy-one The Great San- 
 hcdrin The Small Sanhedrin High Priest Funerals King Roy- 
 al Wives Book of the Law Objections to Judges Relations 
 Examination of Witnesses Evidence Judgments in Money and 
 Judgments in Souls Form of the Sanhedrin Appointment of Judges 
 Intimidation of Witnesses Investigation Acquittal or Condemna- 
 tion Stoning Hanging Burning Beheading Strangling Blas- 
 phemy Idolatry Enticing Sorcery A Son Stubborn and Rebel- 
 lious Burglary Murder Theft Those Who Have No Portion in 
 the World to Come The Rebellious Elder The False Prophet 
 The False Witness. 
 
 CHAPTER I 
 
 1. " Judgments for money (require) three (judges). Rob- 
 bery and beating (require) three. Damages or half damages, 
 double payments and payments four or five fold (require) 
 three." Constraint, and enticement, and slander (require) 
 three." The words of R. Meier. But the Sages say, " slander 
 (requires) twenty-three judges, because there exist in it judg- 
 ments of souls." 
 
 2. Stripes (require) three judges. In the name of Rabbi 
 Ishmael, the Sages say, " twenty-three." " The intercalary 
 month l requires three. The intercalary year requires three." 
 The words of Rabbi Meier. Rabban Simon, the son of Gama- 
 liel, said, " with three judges they begin, and with five they 
 discuss, and they conclude with seven ; and if they concluded 
 with three it is intercalated." 
 
 1 The Jewish year is composed of that if it were late, the wave sheaf and 
 
 twelve lunar months. It is adapted to other observances should still be kept 
 
 the solar year by the use of an inter- according to their proper dates. When, 
 
 calary month called Veaddar the ad- however, the Sanhedrin was suppressed 
 
 ditional Addar. Every nineteen years by the Emperor Constantine, Hillel I 
 
 there are seven occasions on which this of Tiberias ruled that an intercalary 
 
 embolismic month must be introduced month of twenty-nine days should be 
 
 to prevent the various feasts revolving added in the 30, 6th, 8th, nth (> I3th, 
 
 over the four seasons of the year, like iTth, and igth years of the Metonic Cy- 
 
 the Moslem fast of Ramadhan. For- cle. This decision has since remained 
 
 merly the Sanhedrin arranged this in- the Jewish standard for reckoning time, 
 tercalary month to suit the harvest, so 
 
 II 161
 
 i6a THE TALMUD 
 
 3. " The appointment of elders, and striking off the heifer's 
 neck 2 (require) three." The words of Rabbi Simon. But 
 Rabbi Judah said, "five." The loosing off the shoe, 8 and 
 dissatisfaction in marriage (require) three. The produce * of 
 the fourth year, 5 the second tithes, of which the value is un- 
 known (require) three. The valuation of holy things (re- 
 quires) three. The estimation of movable things requires 
 three. R. Judah said, " one of them must be a priest." Im- 
 movable things require nine judges and a priest ; and the valua- 
 tion of a man (slave) is similar. 
 
 4. Judgments of souls (require) twenty-three judges. Besti- 
 ality (requires) twenty-three, as is said, " and thou shalt slay 
 the woman and the beast," and it is also said, " the beast thou 
 shalt slay." An ox to be stoned (requires) twenty-three 
 judges ; as is said, " The ox shall be stoned, and his owner also 
 shall be put to death," 6 as is the death of the owner, so is the 
 death of the ox. The wolf, and the lion, and the bear, and the 
 leopard, and the panther, and the serpent, are to be put to 
 death with twenty-three judges. R. Eliezer said, " everyone 
 who first killed them has gained honor." R. Akiba said, " they 
 are to be put to death after a judgment with twenty-three 
 (judges)." 
 
 5. A tribe must not be judged, nor a false prophet, nor a 
 high priest, save before the tribunal of seventy-one. And 
 soldiers must not go forth to lawful warfare, save by a decree 
 of the tribunal of seventy-one. Men must not add to the city 
 or to the temple courts, save by a decision of the tribunal of 
 seventy-one. They must not appoint judges to the tribes, save 
 by a decision of the tribunal of seventy-one. A city must not 
 be excluded, save by the tribunal of seventy-one. And the 
 tribunal must not exclude a city on the border, nor exclude 
 three cities, but only one or two. 
 
 6. The Great Sanhedrin consisted of seventy-one members, 
 and the small one of twenty-three. And whence know we 
 that the great one contained seventy-one ? as is said, " Gather 
 unto me seventy men of the elders of Israel " : 7 and Moses 
 over them. There are seventy-one. R. Judah said " seventy." 
 And whence know we that the small one consisted of twenty- 
 
 1 Deut. xxi. 4. 6 Deut. xiv. 22-23. 
 
 Deut. xx. 5, 9. Exod. xxi. 29. 
 
 4 Lev. xix. 24. 7 Num. xi. 17.
 
 THE SANHEDRIN 163 
 
 three ? as is said, " Then the congregation shall judge " ; 8 " and 
 the congregation shall deliver." A congregation to judge, 
 and a congregation to deliver, there is twenty. And whence 
 know we that a congregation required ten ? as is said, " How 
 long shall I bear with this evil congregation ? " 8 Joshua and 
 Caleb were excepted. " And whence know we to produce the 
 other three ? " From the meaning, as is said, " Thou shalt not 
 follow a multitude to do evil." 10 I am hearing that " I shall 
 be with them for good." If so, why is it said, " to decline 
 after many to wrest judgment " ? 10 " Because thy inclinations 
 to good do not equal thy inclinations to evil. Thy inclina- 
 tions to good are by the report of one. Thy inclinations to 
 evil are by the report of two. And a tribunal must not be 
 balanced. Another must be added. There are twenty-three." 
 "And how populous must be the city suited for judges?" 
 " One hundred and twenty." R. Nehemiah said " 230 to 
 represent twenty-three overseers of tens." 
 
 CHAPTER II 
 
 I. The high-priest may judge, and be judged. 1 He may 
 bear witness, and witness may be borne against him. He may 
 have his shoe loosed, and the shoe may be loosed for his wife. 2 
 His brother may take his wife, but he must not take his 
 brother's wife, because he is prevented from marrying a widow. 
 If there happened a death in his family, he must not go imme- 
 diately behind the bier. " But when the (mourners) are con- 
 cealed (in a street), then he is discovered (to the public). They 
 are discovered to the public, and he is concealed in a street. 
 And he may go with them to the entrance gate of the city." 
 The words of R. Meier. R. Judah said, " he must not depart 
 from the sanctuary " ; as is said, " neither shall he go out of 
 the sanctuary." 8 And when he comforts others, the fashion 
 of all the people is to pass one after the other, and the deputy 
 priest puts him in the middle between himself and the people. 
 
 Num. xxxv. 24, 25. A congregation, Num. xiv. 27. 
 
 or " minyan," must not be less than 10 Exod. xxiii. 2. 
 
 ten men. If there be 10,000 women they 1 The Great Sanhedrin could whip a 
 
 cannot form a minyan. The Lord Jesus high-priest for certain offences, and af- 
 
 more mercifully promises His presence terward restore him to his office, 
 
 to " two or three gathered together." * Deut. xxv. 9. 
 
 Matt, xviii. 20. * Lev. xxL la.
 
 164 THE TALMUD 
 
 But when he is comforted by others, all the people say to him, 
 " we are thy atonement." And he says to them, " you shall 
 be blessed from heaven." And at the first meal * after a funeral, 
 all the people recline on the ground, and he sits on a stool. 
 
 2. The king neither judges, nor is he judged. He neither 
 bears witness, nor is witness borne against him. He does 
 not unloose the shoe, and the shoe is not unloosed for his 
 wife. He does not marry his brother's wife, nor is his wife 
 married by his brother. R. Judah said, " if he pleased he may 
 unloose the shoe, or marry his brother's wife. He is remem- 
 bered in prayer for good." The Sages said to him, " we do 
 not hear him (the king) (for unloosing the shoe) and his widow 
 must not marry." R. Judah said, " the king may marry the 
 widow of a king, as we find with David that he married the 
 widow of Saul " ; as is said, " And I gave thee thy master's 
 house, and thy master's wives into thy bosom." 5 
 
 3. If there happened a death in his family, he goes not out 
 from the entrance of his palace. R. Judah said, " if he pleases 
 to go after the bier he may go, as we find in David that he 
 went after the bier of Abner " ; as is said, " And King David 
 himself followed the bier." 6 The Sages said to him, " this 
 only happened to pacify the people." And at the first meal 
 after a funeral, all the people recline on the ground, and he sits 
 on a sofa. 
 
 4. And he may go forth to lawful warfare by order of the 
 supreme court of seventy-one, and he may break down a road 
 for himself, and none can prevent him. The road of a king 
 is without measure, and all the people plunder and lay it before 
 him. And he takes part first. He must not multiply wives 
 beyond eighteen. R. Judah said, " he may multiply wives 
 for himself so long as they do not turn away his heart." R. 
 Simon said, " even if one turn away his heart, he should not 
 marry her." If so, wherefore is it said, " he must not multiply 
 for himself wives, even though they be as Abigail " ? He must 
 not multiply horses, except sufficient for his own riding. And 
 silver and gold he must not multiply much, only sufficient to 
 pay his own expenses. And he must write a book of the law 
 for himself. When he goes out to war, he must bring it with 
 him. When he returns, he must bring it with him. If he sit 
 
 2 Sam. iii. 35. B 2 Sam. xii. 8. "2 Sam. iii. 31.
 
 THE SANHEDRIN 165 
 
 in judgment it is with him. When he is seated it is before him, 
 as is said, " And it shall be with him, and he shall read therein 
 all the days of his life." 7 
 
 5. None may ride on his horse, and none may sit on his 
 chair, and none may use his sceptre, and none may see him 
 shaving, either when he is naked, or in the bath, as is said, 
 " Thou shalt in any wise set him king over thee," 8 that his 
 dread be upon thee. 
 
 CHAPTER III 
 
 1. "Judgments in money matters (require) three judges. 
 This party chooses for himself one, and the other party chooses 
 for himself one. And both parties choose another." The 
 words of R. Meier. But the Sages say, " the two judges 
 choose for themselves the other." " This one may declare the 
 judge of that one illegal. And that one may declare the 
 judge of this one illegal." The words of R. Meier. But the 
 Sages say, " it is only when witness can be brought against 
 them that they are related or unlawful." " But if they be 
 righteous or experienced, they must not be declared illegal." 
 " This one may declare illegal the witness of that one. And 
 that one may declare illegal the witness of this one." The 
 words of R. Meier. But the Sages say, " it is only when wit- 
 ness can be brought against them that they are related or un- 
 lawful, but if they be righteous they must not be declared 
 illegal." 
 
 2. One said to the other, " I trust my father," " I trust 
 thy father," " I trust three cowherds." R. Meier said, " he 
 may change his mind." But the Sages say, " he must not 
 change." If he must give an oath to his companion, and he 
 said to him, " vow to me by the life of thy head " ? R. Meier 
 said, " he may change his mind." But the Sages say, " he 
 must not change his mind." 
 
 3. And these are illegal (as judges or witnesses), one who 
 played at cards, or lent on usury, or bet on the flight of doves, 
 or trades in the Sabbatical year. R. Simon said, " at first they 
 were called gatherers on the Sabbatical year ; when they were 
 forced by Gentiles to cultivate the ground, they changed to 
 
 1 Deut. xvii. 19. Deut. xvii. 15.
 
 166 THE TALMUD 
 
 call them traders on the Sabbatical year." R. Judah said, " it 
 is only when they have no other occupation but this one alone : 
 but if they have another occupation, they are allowed." 
 
 4. And these are related, his father and his brother, and 
 the brethren of his father, and the brethren of his mother, and 
 the husband of his sister, and the husband of his father's 
 sister, and the husband of his mother's sister. And the hus- 
 band of his mother and his father-in-law, and his brother- 
 in-law, they, their children, and their sons-in-law, and his step- 
 son alone. R. Jose said, " this was the teaching of R. Akiba ; 
 but the first teaching was, his uncle and the son of his uncle, 
 and all suitable for inheritance, and everyone related to him 
 at the present time." " One was related and became 
 estranged?" "He is lawful." R. Judah said, "even if his 
 daughter died, and he has children left by her, they are re- 
 lated." 
 
 5. " Who is a friend ? and who is an enemy ? " "A friend 
 is the bridegroom's best man, an enemy is everyone who has 
 not spoken with him three days in malice." The Sages re- 
 plied to him, " Israelites are not so suspicious." 
 
 6. " How are witnesses examined ? " " They are brought 
 in and intimidated ; and all other men are driven out. And 
 the chief of the witnesses is left, and they say to him, " tell 
 us how do you know that this man is indebted to that man ? " 
 If the witness said, " he told me that I am indebted to him " 
 " such a man told me that he is indebted to him " he has 
 said nothing, till he shall say, " he acknowledged in our pres- 
 ence that he owed him 200 zuz." And afterward the second 
 witness is brought in, and examined. If their statements were 
 found agreeing, the judges held a conversation. Two of them 
 said " he is clear," and one said " he is indebted " ? " He is 
 cleared." " Two said, he is indebted, and one said, he is 
 clear?" " He is indebted." " One said he is clear, and one 
 said he is indebted? And even if two pronounced him clear 
 or indebted, and one said, 'I don't know'?" "The judges 
 must be increased." 
 
 7. The matter is finished. They bring in the plaintiff and 
 defendant. The chief judge says, " thou, such a one, art clear; 
 thou such an one, art indebted." " And whence know we 
 that one of the judges on going out should not say, ' I was
 
 THE SANHEDRIN 167 
 
 for clearing him, but my colleagues pronounced him indebted, 
 but what shall I do when my colleagues are too many for 
 me '? " " Of this man it is said, ' Thou shalt not go up and 
 down as a tale-bearer among thy people ' ; 1 and it is said, ' A 
 tale-bearer revealeth secrets.' " 2 
 
 8. At any time the one condemned may bring evidence and 
 annul the judgment. The judges said to him, " bring all your 
 evidence within thirty days from this date." If he brought 
 them within thirty days, it is annulled, if after thirty days, it is 
 not annulled. Rabban Simon, the son of Gamaliel, said, 
 " what shall he do if he did not find them within thirty days, 
 but found them after thirty days? " " The judges said to him, 
 ' bring witnesses ' ; and he said, * I have no witnesses ' ; they 
 said, ' bring evidence ' ; and he said, ' I have no evidence ' ; 
 but afterward he found evidence, and found witnesses ? " 
 " They are nothing." Rabban Simon, the son of Gamaliel, 
 said, " what shall he do if he did not know that he had wit- 
 nesses, and found witnesses ; he did not know that he had evi- 
 dence, and found evidence?" "They said to him, 'bring 
 witnesses ' ; he said, ' I have no witnesses.' f Bring evidence,' 
 and he said, ' I have no evidence.' " " He saw that he will 
 be pronounced indebted in judgment, and he said, ' approach 
 such a one, and such a one, and bear witness for me,' or ' he 
 pulled out evidence from his pocket ' ? " " It is nothing." 
 
 CHAPTER IV 
 
 I. Judgments in money and judgments in souls must be 
 equally inquired into and investigated ; as is said, " Ye shall 
 have one manner of law." 1 " What is the difference between 
 judgments in money and judgments in souls?" "Judgments 
 in money (require) three judges, judgments in souls twenty- 
 three. Judgments in money open the case either for clearing 
 or proving indebted, but judgments of souls open the case for 
 clearing, and the case is not opened for condemning. Judg- 
 ments in money are balanced by one judge either for clearing 
 or proving indebted ; but judgments in souls are balanced by 
 one for clearing and by two for condemning. Judgments in 
 money may be reversed either for clearing or proving indebted ; 
 
 1 Lev. xix. ifi. Prov. xi. 13. * Lev. xxiv. 22.
 
 :68 THE TALMUD 
 
 but judgments in souls may be reversed for clearing, but must 
 not be reversed for condemnation. All may express an opinion 
 on judgments in money for clearing or proving indebted. All 
 may express an opinion on judgments in souls for clearing, 
 but all must not express an opinion for condemnation. He 
 who has expressed an opinion on judgments in money for 
 proving indebted, may express an opinion for clearing, and he 
 who has expressed an opinion for clearing, may express an 
 opinion for proving indebted. He who has expressed an 
 opinion on judgments in souls for condemnation may express 
 an opinion for clearing, but he who has expressed an opinion 
 for clearing must not reverse it to express an opinion for con- 
 demnation. Judgments in money are conducted by day and 
 settled by night. Judgments in souls are conducted by day 
 and settled by day. Judgments in money are settled on the 
 same day, either for clearing or proving indebted. Judgments 
 in souls are finished on the same day for clearing, and on the 
 day after it for condemnation wherefore there can be no 
 judgments on Friday or on the eve of a festival." 2 
 
 2. Judgments in legal uncleanness and legal cleansings be- 
 gin with the Supreme (judge). Judgments in souls begin with 
 a judge at his side. All are eligible to pronounce judgments 
 in money matters, but all are not eligible to pronounce judg- 
 ments in souls only priests, Levites, and Israelites who can 
 intermarry into the priesthood. 
 
 3. The Sanhedrin was like half a round threshing-floor, 
 in order that the members might observe each other. And 
 two scribes of the judges stood before them one on the right 
 and one on the left. And they wrote the sentence of acquittal, 
 and the sentence of condemnation. R. Judah said, " three ; 
 one scribe wrote the sentence of acquittal, and one wrote the 
 sentence of condemnation; and the third wrote both the sen- 
 tence of acquittal and the sentence of condemnation." 
 
 4. And three rows of the disciples of the wise sat before 
 them. And each one knew his place. When it was necessary 
 to appoint a judge, they appointed one from the first row. One 
 from the second row came instead of him into the first, and 
 one from the third row came instead of him into the second, 
 
 This rule was violated in the case xxvii. ; Mark xiv. ; Luke xxii. xxiii. ; 
 of our Lord Jesus Christ. Matt. xxvi. John xix.
 
 THE SANHEDRIN 169 
 
 and they selected another from the congregation, and they 
 seated him in the third row, and he did not sit in the place of 
 his predecessor, but he sat in a place suitable for himself. 
 
 5. " How did the judges intimidate witnesses in the testi- 
 mony for souls ? " " They introduced them, and intimidated 
 them." " Perhaps you are speaking from guess ? or from 
 hearsay? witness from witness? or from a trustworthy man 
 we heard it ? " Or, perhaps, " you don't know that at the last 
 we shall proceed to inquire into your own character and in- 
 vestigate it." " Have a knowledge that the judgments of 
 money are not as the judgments of souls. Judgments for 
 money, when the man pays the money he has atoned. In 
 judgments for souls his blood and the blood of his posterity 
 are suspended till the end of the world." So we find it with 
 Cain when he slew his brother. It is said of him, 8 " the voice 
 of thy brother's bloods crieth." He does not say thy brother's 
 blood, but bloods of thy brother, his blood and the blood of his 
 posterity. Another thing is also meant, that thy brother's 
 bloods are spattered on wood, and on stones. Therefore man 
 is created single, to teach thee that everyone who destroys one 
 soul from Israel, to him is the verse applicable, as if he destroys 
 a full world. And everyone who supports one soul in Israel, 
 to him is the verse applicable, as if he supports the full world. 
 And it is also said, for the peace of creation, that no man 
 may justly say to his companion, my father is greater than 
 thine. And that the Epicureans should not say, that there are 
 more Creators in the heavens, and it is also said, to show forth 
 the greatness of the Holy One, blessed be He! When man 
 stamps many coins with one stamp, all are alike. But the Kinp' 
 of Kings, the Holy One, blessed be He! stamped every man 
 with the stamp of the first Adam, and no one of them is like 
 his companion ; therefore everyone is bound to say, " for my 
 sake was the world created." But, perhaps, the witnesses will 
 say " what is this trouble to us ? " But is it not already said, 
 " And is a witness, whether he hath seen or known of it ; if 
 he do not utter it ? " 4 But perhaps the witnesses will say, 
 " what is it to us, to be guilty of this man's blood ? " But is it 
 not already said, " When the wicked perish, there is shout- 
 ing ? 
 
 Gen. !v. 10. * Lev. v. i. B Prov. xi. 10.
 
 i;o THE TALMUD 
 
 CHAPTER V 
 
 1. The witnesses were examined with seven investigations. 
 " In what Sabbatical year ? " " In what year ? " " In what 
 month ? " " What date in the month ? " " What day ? " " What 
 hour?" "What place?" R. Jose said, " What day ?" "What 
 hour?" "What place?" "Did you know him?" "Did 
 you warn him ? " In a case of idolatry, " whom did he serve ? " 
 " And with what did he serve ? " 
 
 2. Every judge who extends examinations is praiseworthy. 
 It happened that the son of Zacchai examined (even) on the 
 stems of figs. And what difference is there between inves- 
 tigations and examinations ? In investigations if one say, " I 
 don't know," their witness is worthless. In examinations, 
 if one say, " I don't know," and even two say, " we don't 
 know," their witness stands. Whether in investigations or 
 examinations, when they contradict each other, their witness 
 is worthless. 
 
 3. One witness said, " on the second of the month," and 
 another witness said, "the third of the month." Their wit- 
 ness stands. Because one knows of the intercalary month, 
 and another does not know of the intercalary month. One 
 said, " on the third," and another said, " on the fifth " ; their 
 witness is worthless. One said, " at the second hour," and 
 another said, " at the third hour " ; their witness stands. One 
 said, " at the third," and another said, " at the fifth " ; their 
 witness is worthless. R. Judah said, " it stands." One said, 
 " on the fifth," and another said, " on the seventh " ; their 
 witness is worthless, because at the fifth (hour) the sun is in 
 the east, and at the seventh hour the sun is in the west. 
 
 4. And afterward they introduce the second (witness) and 
 examine him. If both their statements agree, they open the 
 case with clearing. One of the witnesses says, " I possess in- 
 formation to clear him." Or one of the disciples of the San- 
 hedrin says, " I possess information for condemning." They 
 order him to keep silence. One of the disciples of the San- 
 hedrin says, " I possess information to clear him." They 
 bring him up, and seat him between the judges, and he did not 
 go down during the whole day. If there be substantial in-
 
 THE SANHEDRIN 171 
 
 formation, they give him a hearing. And even when he (the 
 accused) says, " I possess information for clearing myself," 
 the judges give him a hearing; only there must be substantial 
 information in his words. 
 
 5. If the judges found him clear, they released him, but 
 if not they deferred his judgment till the morrow. They con- 
 versed in pairs, and reduced their eating, and they drank no 
 wine all the day, and discussed the matter the whole night. 
 And on the morrow they came very early to the judgment 
 hall. He who was for clearing said, " I was for clearing, and 
 I am for clearing in my place." And he who was for condemn- 
 ing said, " I was for condemning, and I am for condemning 
 in my place." He who pronounced for condemning, could 
 pronounce for clearing, but he who pronounced for clearing, 
 could not turn round and pronounce for condemning. If the 
 judges erred in a matter, the two scribes of the judges recalled 
 it to their memory. If they found him clear, they released him : 
 but if not, they stood to be counted. " Twelve cleared him, 
 and eleven condemned ? " " He is clear." " Twelve con- 
 demned him, and eleven cleared him, and even eleven cleared, 
 and eleven condemned," and one said, " I don't know." And 
 even twenty-two cleared or condemned, and one said, " I don't 
 know?" "They must add judges." "How many do they 
 add as judges two by two? " " Up to seventy-one." "Thirty- 
 six cleared him, and thirty-five condemned him ? " " He is 
 clear." " Thirty-six condemned him, and thirty-five cleared 
 him ? " " They disputed with each other until one of the con- 
 demning party acknowledged the statement of the clearing 
 party." 
 
 CHAPTER VI 
 
 I. When the judgment was finished, they brought him forth 
 to stone him. 1 The place of stoning was outside the judg- 
 ment-hall ; as is said, " Bring him forth that hath cursed." * 
 One stood at the door of the judgment-hall with towels in his 
 hand, and another man rode a horse at a distance from him, 
 
 1 Before executing a criminal, a quan- own cost. This custom was in obedi- 
 
 tity of frankincense in a cup of wine ence to Prov. xxxi. 6, " Give strong 
 
 was given to him to stupefy him and drink unto him that is ready to perish, 
 
 render him insensible to pain. The and wine unto those that be of heavy 
 
 compassionate ladies of Jerusalem gen- hearts." 
 
 erally provided this draught at their * Lev. xxiv. 14.
 
 I 7 2 THE TALMUD 
 
 but so that hejnight see him. If one said, " I have something 
 to tell for clearing," this one waved the towels, and the other 
 galloped his horse, and stopped the accused. And even though 
 he himself said, " I have something to tell to clear myself," they 
 brought him back as many as four or five times, only there 
 must be substance in his words. If they found him clear, they 
 freed him ; but if not, they took him forth to stone him. And 
 a herald preceded him (crying), " Such a one, the son of such 
 a one, is brought out for stoning, because he committed such 
 a transgression, and so and so are witnesses ; let everyone 
 who knows aught for clearing him come forth and tell it." 
 
 2. When he was ten cubits from the place of stoning, they 
 said to him " confess," as it is the custom of all about to die to 
 confess, since to everyone who confesses there is a portion in 
 the world to come. So we find with Achan when Joshua said 
 to him, " My son, give, I pray thee, glory to the Lord God of 
 Israel, and make confession unto him." 3 And Achan an- 
 swered Joshua, and said, " Indeed, I have sinned against the 
 Lord God of Israel, and thus and thus I have done." " And 
 from whence know we that his confession made atonement for 
 him ? " " As it is said, ' And Joshua said, Why hast thou 
 troubled us ? the Lord shall trouble thee this day. This day 
 thou art troubled, but thou shalt not be troubled in the world 
 to come.' " And if he did not know how to confess, they told 
 him to say, " let my death be an atonement for all my sins." 
 Rabbi Judah said, " if he knew that he was falsely condemned, 
 he said, ' let my death be an atonement for all my sins, except 
 this one ' ;" the (Sages) said, " if so, every man will speak thus 
 to make themselves innocent." 
 
 3. When he was four cubits from the place of stoning, they 
 stripped off his garments. " If a man, they covered him in 
 front; if a woman, before and behind." The words of Rabbi 
 Judah. But the Sages say " a man was stoned naked, but the 
 woman was not stoned naked." 
 
 4. The place of stoning was two men high. One of the wit- 
 nesses thrust him down on his loins. If he turned on his heart, 
 the witness must turn him on his loins. If he died with that 
 thrust it was finished ; but if not, the second (witness) took the 
 stone, and cast it upon his heart. If he died with that blow, the 
 
 * Josh. vii. 19, 20, 25.
 
 THE SANHEDRIN 173 
 
 stoning was finished. But if not, he was stoned by all Israel, 
 as is said, " The hands of the witnesses shall be first upon him 
 to put him to death, and afterward the hands of all the people." * 
 " All who were stoned were hung up." The words of Rabbi 
 Eliezer. But the Sages say, " none were hung up, save the 
 blasphemer and the idolater." " The man is to be hung with 
 his face toward the people, but the woman with her face to- 
 ward the wood." The words of Rabbi Eliezer. But the Sages 
 say, " the man was hung up, but they do not hang up a 
 woman." Rabbi Eleazar said to them, " and did not Simon, 
 the son of Shatach, hang women in Askalon ? " They said 
 to him, " he hung up eighty women (witches), and two could 
 not be judged, in one day." " How did they hang him ? " 
 " They sunk a beam in the ground, and a traverse beam pro- 
 ceeded from it, and they bound his hands, one over the other, 
 and hung him up " (by them). R. Jose said, " the beam was 
 inclined against the wall, and he was hung upon it, just as the 
 butchers do." And they loosed him immediately afterward. 
 " But if he was out all night ? " " It was a transgression of 
 a negative command, as is said, ' His body shall not remain all 
 night upon the tree, but thou shalt in any wise bury him that 
 day (for he that is hanged is accursed of God)/" s etc. As 
 one says, " wherefore is this one hung? " " Because he blas- 
 phemed the NAME, and it follows that the heavenly NAME 
 is profaned." 
 
 5. Rabbi Meier said, " when man is sorrowful, 8 what 
 language does the Shekinah 7 make him to utter?" If it be 
 lawful so to speak, " my head makes me ashamed, my arm 
 makes me ashamed." If, to speak after the manner of men, 
 OMNIPRESENCE is sorrowful, when the blood of the wicked 
 is poured out, how much more sorrowful is He for the blood of 
 the righteous ? And not in the case of the condemned alone, 
 but everyone who leaves his dead overnight, is a transgressor 
 of a negative command. If they left him for the sake of 
 honor, to bring a coffin and a shroud for him, there is no trans- 
 gression. But they did not bury him (the condemned) in the 
 sepulchres of his fathers. And there were two burial grounds 
 
 * Deut. xvii. 7. I.e., the Divine Presence. The 
 8 Deut. xxi. 23. luminous cloud of glory in the Holy of 
 
 This supposes a man sorrowful, be- Holies, 
 cause he is obliged to punish his own 
 
 son.
 
 174 
 
 THE TALMUD 
 
 prepared for the Judgment Hall one for the stoned and the 
 burned, and one for those beheaded and strangled. 
 
 6. When the flesh of the condemned was consumed, they 
 gathered his bones and buried them in their proper place ; and 
 his relatives came and asked after the peace of the judges, and 
 the peace of the witneses, as much as to say, " know there is 
 nothing in our hearts against you, as your judgment was 
 true." And they did not mourn, but were gloomy, since gloom- 
 iness is only in the heart. 
 
 CHAPTER VII 
 
 1. Four punishments were permitted to the supreme court 
 stoning, burning, beheading, and strangling. R. Simon 
 said, " burning, stoning, strangling, and beheading." The 
 preceding chapter is the order of stoning. 
 
 2. The order for those burned was to be sunk in dung to 
 their knees. And men put a hard towel in a soft one, and en- 
 circled his neck. One pulled on one side, and another pulled 
 on the other side, till the condemned opened his mouth. And 
 one lit a wick, and cast it into his mouth, and it went down to 
 his bowels, and it consumed his intestines. R. Judah said, 
 "if he died in their hands, they did not complete in him the 
 order of burning; only they opened his mouth with tongs 
 against his will, and lit the wick, and cast it into his mouth, 
 and it went down to his bowels and consumed his intestines." 
 Said R. Eleazar the son of Zadok, " it happened with the 
 daughter of a priest, who was immoral, that they surrounded 
 her with dry branches and burned her." The Sages replied, 
 " because the court at that time was unskilled." 
 
 3. The order of those beheaded was to have their heads 
 struck off with a sword, as is the custom of governments. 
 R. Judah said, " that was an abuse ; they only rested his head 
 on a block, and hewed it off with an axe." The Sages replied 
 to him, " no death is a greater abuse than that." The order 
 for those strangled was, that they were sunk down in dung to 
 their knees, and they put a hard towel inside a soft one, and en- 
 circled his neck. One pulled on one side, and another pulled 
 on the other side, till his soul departed. 
 
 4. These were stoned; ... a blasphemer, and an
 
 THE SANHEDRIN 175 
 
 idolater, and he who gave his seed to Molech, and one with a 
 familiar spirit, 1 and a wizard, and he who profaned the Sab- 
 bath, and he who cursed father or mother, and he who came to 
 a betrothed maid, and an enticer to idolatry, and a with- 
 drawer to idolatry, and a sorcerer, and a son stubborn and 
 rebellious. 
 
 5. The blasphemer was not guilty till he expressed the 
 NAME. Said R. Joshua, the son of Korcha, every day they 
 examined the witnesses under a substituted (feigned) name, 
 for example, " Jose shall beat Jose." When the judgment was 
 finished, they could not execute him under the nickname, but 
 they withdrew all men outside, and interrogated the principal 
 witness, and said to him, " tell us clearly what thou hast 
 heard?" and he said it. And the judges stood up on their 
 feet, and rent their garments, 2 and they were never sewn 
 again. And the second witness said, " even I (heard) as he," 
 and the third said, " even I (heard) as he." 
 
 6. One committed idolatry, whether he served the idol, or 
 sacrificed to it, or burned incense to it, or made a libation to it, 
 or bowed down to it, or accepted it for his god. And also, he 
 who said to it, thou art my God." But he who embraced it, 
 and kissed it, and honored it, and dusted it, and washed it, and 
 anointed it, and dressed it, and put shoes on it, transgressed 
 a negative command. He who vowed in its name, and per- 
 formed the vow in its name, transgressed a negative command. 
 " He exposed himself to Baal peor ? " " That is positive ser- 
 vice." "He cast a stone to Mercury?" "That is positive 
 service." 
 
 7. He who gave his seed to Molech 3 is not guilty till he hand 
 
 1 The words in the original, " Baal " but whosoever offered his son, their 
 Aob," are supposed by some to denote opened to him the seventh chapel, 
 a ventriloquist from " Aob," meaning a The face of Molech was like the face of 
 " bottle " or " stomach." " Aob " a calf, and the image stretched forth its 
 seems, however^ much more likely to be hands " as a man who opens his hands 
 allied to the Coptic word for " a ser- to receive something of his neighbor." 
 pent " or " Python," Acts xvi. 16. " They kindled the image with fire, and 
 
 2 Matt. xxvi. 65. the priests took the babe and put it 
 ' The image of Molech was made of into the hands of Molech, and the babe 
 
 brass. It was hollow within and heated jL ave U P the ghost." They called it 
 
 with fire outside. It stood in the valley Tophet, because they made a noise with 
 
 of Hinnom without the walls of Jeru- drums (" tophim "), that the father 
 
 salem. Kimchi says the image of might not hear the screams of his child 
 
 Molech contained seven chapels. These and have pity upon him. And they 
 
 chapels are supposed by some to rep- called it Hinnom, because the child 
 
 resent the seven planets. In the first roared (" menahem ") in his anguish, 
 
 chapel flowers were offered; in the sec- Others say it was called Hinnom, be- 
 
 ond, turtle doves or young pigeons; in cause the priests used to say, " May it 
 
 the third, lambs; in the fourth, rams; profit thee may it be sweet to thee." 
 in the fifth, calves; in the sixth, oxen;
 
 I7 6 THE TALMUD 
 
 it to Molech, and pass it through the fire. " If he hand it to 
 Molech, and do not pass it through the fire, (or if) he passed 
 it through the fire, and did not hand it to Molech? " " He is 
 not guilty till he hand it to Molech, and pass it through the 
 fire." One has a familiar spirit, when the Python speaks from 
 his arm. But the wizard speaks with his mouth. These are 
 to be stoned, and inquiry from them is forbidden. 
 
 8. He who profaned the Sabbath by aught which renders 
 him guilty of presumption is to be cut off ; 4 but if he profaned 
 the Sabbath in error, a sin-offering (is required) from him. 
 He who cursed father or mother is not guilty till he curse them 
 by the NAME. " If he curse them with a substituted name of 
 God ? " R. Meier pronounces him " guilty " ; but the Sages 
 " free him." 
 
 9. " If one came to a betrothed maid ? " " He is not guilty, 
 except she be a virgin, and betrothed, and in the house of her 
 father." " If two came to her ? " " The first is to be stoned 
 and the second strangled." 
 
 10. " The enticer to idolatry ? " " This ordinary man en- 
 ticed an ordinary man; he said to him, 'there is an object 
 of fear in such a place, so it eats, so it drinks, so it does good, 
 so it does evil.' " Of all who are guilty of death in the law, 
 we are not to set witnesses in concealment to convict them, 
 except in this case of an enticer to idolatry. When he has 
 spoken of his idolatry to two persons, they as witnesses bring 
 him to the judgment-hall, and stone him. If he spoke thus 
 to one, this one replies, " I have companions who desire to 
 hear so and so." " If he be cunning, and he does not speak 
 before them ? " " Witnesses are concealed behind a wall, and 
 he says to the idolater, ' tell me what thou saidst to me alone/ 
 and the idolater told him. And he replied to him, ' how can 
 we leave our God, who is in heaven, and go and serve wood and 
 stone ? ' ' ' "If the idolater returned from his sin, it is well ; but 
 if he said, ' so is our duty, and so it is excellent for us,' they who 
 stood behind the wall bring him to the judgment-hall, and 
 stone him ; if he said, ' I shall serve, I shall go and serve, let 
 us go and serve; I will sacrifice, I will go and sacrifice, let us 
 go and sacrifice ; I will burn incense, I will go and burn in- 
 
 * Cutting off is generally supposed to eluded the future as well as the present 
 have extended to the family as well as life, 
 the guilty person. It seems to have in-
 
 THE SANHEDRIM 177 
 
 cense, let us go and burn incense ; I will pour a libation, I will 
 go and pour a libation, let us go and pour a libation ; I will 
 bow down, I will go and bow down, let us go and bow down ' 
 the withdrawer is he who says, ' let us go and serve idols.' " 
 ii. The sorcerer, who has done the act, is guilty of death, 
 but he is not guilty who merely deludes the eyes. R. Akiba said 
 in the name of R. Joshua, " two sorcerers can gather cucum- 
 bers one gathers them and is free, but another gathers them 
 and is guilty. He who has performed the act is guilty. He 
 who has merely deluded the eyes is free." 
 
 CHAPTER VIII 
 
 1. A son stubborn and rebellious. 1 " From what time is 
 he decidedly a son stubborn and rebellious ? " " From the 
 time the two hairs have come, and up to the time the beard has 
 sprouted; but the Sages spoke in modest language. As is 
 usually said, when a man has a son a son, but not a daughter ; 
 a son, but not a man ; a child as yet free from coming under 
 the rule of the commandments." 
 
 2. " From what time is he guilty ? " " From the time he 
 ate three-quarters of a pound of flesh, and drank half a log of 
 Italian wine." R. Jose said, " a pound of flesh and a log of 
 wine." " He ate it in an appointed ^ast ; he ate it in the in- 
 tercalary month ; he ate it during the second tithes in Jerusa- 
 lem ; he ate of a carcass and of things torn, abominable things 
 and creeping things ; he ate of that which had not paid tithes, 
 and the first tithes before the heave-offering was separated 
 from them and the second tithes and holy things which were 
 not redeemed ; he ate of a thing which is commanded, and of 
 a thing which is a transgression ; he ate every kind of meat; 
 but he did not eat flesh ; he drank every kind of fluid, but he 
 did not drink wine ? " " He is not a son stubborn and rebellious 
 till he eat flesh and drink wine," as is said, " A glutton and a 
 drunkard " ; 2 and even though there is no conclusive evidence, 
 there is a memorial to the matter, as is said, " Be not among 
 winebibbers ; among riotous eaters of flesh." 8 
 
 3. " If he steal it from his father, and eat it (with permis- 
 sion) on the property of his father; from others, and eat it 
 
 1 Deut. xxi. 18. ' Deut. xxi. ao. Prov. xxiii. 20. 
 
 12
 
 178 THE TALMUD 
 
 on the property of others; from others, and eat it on the 
 property of his father ? " " He is not a son stubborn and re- 
 bellious till he steal it from his father and eat it on the property 
 of others." R. Jose, the son of R. Judah, said, " till he steal 
 it from his father and from his mother." 
 
 4. "If his father desires (his punishment), and his 
 mother does not desire it ; his father does not desire it, and his 
 mother does desire it ? " " He is not declared a son stubborn 
 and rebellious until both of them desire it." R. Judah said, 
 " if his mother was not suitable for his father, he is not de- 
 clared a son stubborn and rebellious." " One of them was 
 broken-handed, or lame, or dumb, or blind, or deaf ? " " He is 
 not declared a son stubborn and rebellious," as is said, " ' Then 
 shall his father and his mother lay hold on him, 4 which is 
 impossible if they be broken-handed ; ' and bring him out,' 
 which is impossible if they be lame ; ' and they shall say,' 
 which is impossible if they be dumb ; ' this our son,' which is 
 impossible if they be blind ; ' he will not obey our voice,' which 
 is impossible if they be deaf. They must warn him before 
 three judges, and then flog him." " He returned to his bad 
 habits ? " " He is to be judged before twenty-three judges, 
 but he is not to be stoned till the three first (judges) are pres- 
 ent, as is said, ' this our son ' who was flogged before you." 
 " He ran away before his judgment was finished, and after- 
 ward came to puberty ? " " He is free." " But if he ran 
 away after the decision and then came to puberty ? " " He is 
 guilty." 
 
 5. A son stubborn and rebellious is judged for the sake of his 
 future prospects. The law says, " better die when he is inno- 
 cent, and not die when he is guilty." The death of the wicked 
 is pleasant for them, and pleasant for the world ; but the death 
 of the righteous is evil for them, and evil for the world. Wine 
 and sleep are pleasant to the wicked, and pleasant to the world ; 
 but for the righteous, it is evil for them, and evil for the 
 world. Separation for the wicked is pleasant for them, and 
 pleasant for the world ; but for the righteous, it is evil for them, 
 and evil for the world. Union for the wicked is evil for 
 them, and evil for the world ; but for the righteous, it is pleas- 
 ant for them, and pleasant for the world. Rest for the wicked 
 
 * Deut. xxi. 19, 20.
 
 THE SANHEDRIN 179 
 
 is evil for them, and evil for the world ; but for the righteous, it 
 is pleasant for them, and pleasant for the world. 
 
 6. If one engaged in burglary, he is judged for the sake of 
 his future prospects. " He engaged in burglary and broke 
 a barrel?" " If the owner might not kill him, he must pay 
 for the barrel ; but if the owner might kill him, he is freed from 
 paying for the barrel." 
 
 7. These are they who are rescued 5 with their souls 
 he who pursued after his companion to kill him, and one after 
 a betrothed girl. But one about to profane the Sabbath, and 
 one about to serve idols, such cannot be saved with their 
 souls. 6 
 
 CHAPTER IX 
 
 1. And these are to be beheaded. The murderer and the 
 men of a city withdrawn to idolatry. " The murderer who 
 smote his neighbor with a stone or iron, and he pressed him 
 down in the midst of the water, or in the midst of fire, and he 
 could not come out from thence, and he died ? " " He is 
 guilty." " He pushed him into the midst of water, or into the 
 midst of fire, and he could come out, but he died ? " " He 
 is free." " He encouraged a dog against him, he encouraged 
 a serpent against him ? " " He is free." " He caused a ser- 
 pent to bite him ? " Rabbi Judah declared him " guilty," but 
 the Sages " freed him." " He smote his companion either with 
 a stone or his fist, and he was counted for dead, and he became 
 lighter, and afterward became heavier, and died ? " " He is 
 guilty." R. Nehemiah said, " he is free, because there are 
 extenuating circumstances in the matter." 
 
 2. " His intention was to kill a beast, and he killed a man 
 a foreigner, and he killed an Israelite a premature birth, and 
 he killed a timely child ? " " He is free." " His intention was 
 to smite his loins, and there was not sufficient force in the blow 
 to cause death in his loins, and it passed to his heart, and there 
 was sufficient force in the blow to cause death in his heart, and 
 he died?" "He is free.'^ "His intention was to smite him 
 
 5 I.e.. they are saved from crime by As the former class of intending 
 
 immediately depriving them of life. criminals could at once be killed, so 
 
 This summary mode of procedure was this latter class must be guilty of the 
 
 called " the rebel's beating." It was a act, and they are then judged for it. 
 kind of lynch law inflicted oy the people 
 at once. John viii. 59.
 
 x8o THE TALMUD 
 
 on his heart, and there was sufficient force in the blow to cause 
 death on his heart, and it passed on to his loins, and there was 
 not sufficient force in the blow to cause death on his loins, but 
 he died ? " " He is free." " His intention was to smite an 
 adult, and there was not sufficient force in the blow to cause 
 death to an adult, and it passed off to a child, and there was 
 sufficient force to kill the child, and he died? " " He is free." 
 " His intention was to smite a child, and there was sufficient 
 force in the blow to cause death to a child, and it passed to an 
 adult, and there was not sufficient force to cause death to the 
 adult, but he died ? " " He is free." " But his intention was 
 to smite him on his loins, and there was sufficient force in the 
 blow to cause death on his loins, and it passed to his hearty and 
 he died ? " " He is guilty." " His intention was to smite an 
 adult, and there was sufficient force in the blow to cause the 
 death of the adult, and it passed to a child, and he died ? " " He 
 is guilty." R. Simon said, " even if his intention be to kill this 
 one, and he killed that one, he is free." 
 
 3. " A murderer, who is mingled with others ? " " All are 
 to be freed." R. Judah said, " they are to be collected in a 
 prison." " Several condemned to (different) deaths are pro- 
 miscuously mingled? " They are all to be adjudged the light- 
 est punishment." " Those condemned to stoning with those 
 condemned to burning?" R. Simon said, "they are to be 
 condemned to stoning, because burning is more grievous," but 
 the Sages say, " they are to be condemned to burning, because 
 stoning is more grievous." To them replied R. Simon, " if 
 burning were not more grievous, it would not have been as- 
 signed to the daughter of a priest who was immoral." They 
 replied to him, " if stoning were not more grievous, it would 
 not have been assigned to the blasphemer, and the idolater." 
 " Those condemned to beheading, mingled with those con- 
 demned to strangling ? " R. Simon said, " they are to be put 
 to death with the sword," but the Sages say, " with strangling." 
 
 4. " He who is found guilty of two deaths by the judges? " 
 " He is condemned to the more grievous punishment." " He 
 committed a transgression, which made him deserve two 
 deaths ? " " He is condemned to the more grievous." R. Jose 
 said, " he is condemned for the first deed which he committed." 
 
 5. " He who is flogged once and again? " " The judges com-
 
 THE SANHEDRIN 181 
 
 mit him to prison, and they give him barley to eat till his belly 
 bursts." " He who killed a person without witnesses ? " " They 
 commit him to prison, and they give him to eat the bread of ad- 
 versity, and the water of affliction." * 
 
 6. " A thief who stole a sacred vessel, and he who cursed 
 in necromancy, and the paramour of an Aramaean ? " " The 
 avengers may at once fall upon him." " The priest who served 
 in legal uncleanness ? " " His brother priests have no need to 
 bring him to the tribunal, but the young priests drag him out- 
 side of the court, and dash out his brains with fagots of 
 wood." " A stranger who served in the sanctuary ? '' R. Akiba 
 said, he is to be killed " with strangling," but the Sages say, 
 " by the visitation of heaven." 
 
 CHAPTER X 
 
 1. All Israel have a portion in the world to come, as is said, 
 " Thy people also shall be all righteous," * etc. And these are 
 they who have no portion in the world to come : he who says 
 there is no resurrection of the dead in the law, and that there is 
 no revealed law from heaven, and the Epicurean. R. Akiba 
 said, " even he who reads in forbidden 2 books, and he who 
 mutters over a wound " ; and he said, " I will put none of 
 these diseases upon thee, which I have brought upon the 
 Egyptians : for I am the Lord that healeth thee." 3 Aba Shaul 
 said, " even to meditate the NAME 4 in its letters." 
 
 2. Three kings and four ordinary persons have no portion 
 in the world to come. Three kings, Jeroboam, Ahab, and 
 Manasseh. R. Judah said, " Manasseh had a portion in the 
 world to come," as is said, " And prayed unto him, and he was 
 entreated of him, and heard his supplication, and brought him 
 again to Jerusalem into his kingdom." 5 The Sages said to 
 him, " He brought him back to his kingdom, but He did not 
 bring him back to life in the world to come." Four ordinary 
 persons, Balaam, and Doeg, and Ahitophel, and Gehazi, have 
 no portion in the world to come. 
 
 3. The generation of the deluge has no portion in the world 
 
 1 Isa. xxx. 20. * I.e., to meditate with the intention 
 
 1 Isa. Ix. 21. to mutter JEHOVAH over a wound. 
 
 * Literally, outside. ' a Chron. xxxiii. 13. 
 
 Exod. xv. 26.
 
 !8 2 THE TALMUD 
 
 to come, and they stand not in judgment, as is said, " My 
 Spirit shall not always strive with man." e (They have) neither 
 judgment nor spirit. The generation of the dispersion has 
 no portion in the world to come, as is said, " So the Lord 
 scattered them abroad from thence upon the face of all the 
 earth." 7 And the Lord scattered them in this world, and 
 from thence the Lord scattered them in the world to come. 
 The men of Sodom have no portion in the world to come, as 
 is said, " But the men of Sodom were wicked and sinners be- 
 fore the Lord exceedingly," 8 wicked in this world, and sin- 
 ners in the world to come. But they will stand in judgment. 
 R. Nehemiah said, " neither one nor other will stand in judg- 
 ment," as is said, " Therefore the ungodly shall not stand in 
 the judgment, nor sinners in the congregation of the righ't- 
 eous." 8 " Therefore the wicked shall not stand in judg- 
 ment ; " this is the generation of the deluge : " Nor sinners 
 in the congregation of the righteous ; " these are the men of 
 Sodom. The (Sages) said to him, " they do not stand in the 
 congregation of the righteous, but they stand in the congre- 
 gation of the wicked." The spies have no portion in the world 
 to come, as is said, " Even those men that did bring up the 
 evil report upon the land, died by the plague before the 
 Lord." 10 And they died in this world. They also died in 
 the plague in the world to come. " The generation of the 
 wilderness has no portion in the world to come, and they will 
 not stand in judgment, as is said, ' In this wilderness they 
 shall be consumed, and there they shall die.' " * The words 
 of R. Akiba. R. Eliezer said, " of them He said, ' Gather my 
 saints together unto me, those that have made a covenant 
 with me by sacrifice.' " 2 " The congregation of Korah will 
 not come up, as is said, ' And the earth closed upon them ' 8 
 in this world. ' And they perished from among the congre- 
 gation ' in the world to come." The words of R. Akiba. R. 
 Eliezer said, " of them he said, ' The Lord killeth and maketh 
 alive ; he bringeth down to the grave and bringeth up.' " 4 
 " The ten tribes will not return, as is said, ' And cast them into 
 another land, as it is this day ' ; 5 as the day departs and does 
 
 Gen. vi. 3. 1 Num. xiv. 35. 
 Gen. xi. 8. Ps. 1. 5. 
 
 8 Gen. xiii. 13. Num. xvi. 33. 
 
 Ps. i. 5. i Sam. ii. 6. 
 
 10 Num. xiv. 37. Deut. xxix. 28.
 
 THE SANHEDRIN 183 
 
 not return, so they depart and do not return." The words of 
 R. Akiba. R. Eliezer said, " as the day darkens and brightens, 
 so will it be with the ten tribes ; as it was dark for them, sc 
 will it be bright for them." 
 
 4. The men of a city withdrawn to idolatry have no por- 
 tion in the world to come, as is said, " Certain men, the chil- 
 dren of Belial, are gone out from among you and have with- 
 drawn the inhabitants of their city," 8 and they are not to be 
 killed till the withdrawers be from the city itself and from 
 the tribe itself, and till it withdraw the majority, and till the 
 withdrawers be men. If the withdrawers be women, or chil- 
 dren, or the minority be withdrawn, or the withdrawers be 
 outside it, they are to be treated singly, and they need two 
 witnesses, and a warning to each one of them. It is more 
 grievous for individuals than for the multitude, because in- 
 dividuals must be stoned, though for that reason their money 
 is safe for their heirs ; but the multitude are cut off with the 
 sword, and for that reason their money is lost. 
 
 5. " Thou shalt surely smite the inhabitants of that city," 7 
 etc. A caravan of asses or camels passing from place to place 
 are delivered, as is said, " Destroying it utterly and all that is 
 therein," etc. From thence they said, " the property of the 
 righteous in it is lost, out of the city it is safe. But that of the 
 wicked, whether inside or outside, is lost." 
 
 6. " And thou shalt gather all the spoil of it into the midst 
 of the street thereof." 8 If it have no street, they must make 
 a street for it. If there be a street outside of it, they bring 
 it inside. " And shalt burn with fire the city and all the spoil 
 thereof," its spoil but not the spoil of heaven. From thence 
 they say, the holy things therein are to be redeemed, and the 
 heave-offerings suffered to decay. The second tithes and 
 holy writings are to be concealed. " Every whit for the Lord 
 thy God." Said R. Simon, " The Holy One, Blessed be He, 
 said, If you execute judgment on the withdrawn city, I count 
 it for you as though you brought a burnt-offering wholly be- 
 fore me." "And it shall be a heap forever; it shall not be 
 built again." " Thou shalt not make of it even gardens or 
 parks." The words of R. Jose, the Galilean. R. Akiba said, 
 " it shall not be builded again. It must not be built as it was 
 
 Deut. xiii. 13. 7 Deut. xiii. 15. Deut xiii. 16.
 
 184 THE TALMUD 
 
 before, but it may be made (into) gardens and parks." " And 
 there shall cleave naught of the cursed thing to thine hand." 9 
 Whilst the wicked are in the world, wrath is in the world. 
 When the wicked are destroyed from the world, wrath retires 
 from the world. 
 
 CHAPTER XI 
 
 1. These are to be strangled he who beats his father or 
 his mother, and he who steals a soul from Israel, and an 
 " elder " who is rebellious against the judges, and a false 
 prophet, and he who prophesies in the name of idolatry, and 
 false witnesses proved to be perjured against a priest's daugh- 
 ter and her paramour. He who beats father or mother is not 
 guilty till he make a bruise in them. It is more grievous to 
 curse them than to beat them. Because if he cursed them 
 after their death, he is guilty ; but if he beat them after their 
 death, he is free. He who stole a soul from Israel is not guilty 
 till he bring him on his property. R. Judah said, " till he 
 bring him on his property and obtain service by him," as is 
 said, " And maketh merchandise of him, or selleth him." 1 
 " If he steal his own son ? " R. Ishmael, the son of R. 
 Jochanan, the son of Beroka, pronounces him " guilty," but 
 the Sages pronounce him " free." " If he stole one, half a 
 servant and half free ? " R. Judah pronounces him " guilty," 
 but the Sages pronounce him " free." 
 
 2. The elder rebellious against the decision of the judges? 
 as it is said, " If there arise a matter too hard for thee in 
 judgment," 2 etc. There were three places of judgment. One 
 place was by the door of the Mountain of the House ; and 
 one was by the door of the court ; and one was in the cham- 
 ber of hewn stone. The witnesses against the rebellious eldeU 
 came to the one by the door of the Mountain of the House, 
 and each one said, " so I expounded, and so my companions 
 expounded; so I taught, and so my companions taught." If 
 the judges listened to them, they told them : but if not, they 
 went to those at the door of the court, and each one said, 
 " so I expounded, and so my companions expounded ; so I 
 taught, and so my companions taught." If they listened to 
 them, they told them ; but if not, both parties went to the su- 
 
 Deut. xiii. 17. Dcut. xxiv. 7. * Deut. xvii. 8.
 
 THE SANHEDRIN 185 
 
 preme court in the chamber of hewn stone, because from it 
 the Law proceeded forth to all Israel, as is said, " Of that 
 place which the Lord shall choose." 3 " If the rebellious elder 
 returned to his city, and taught as before ? " " He is free." 
 "But if he decided to practise false teaching?" "He is 
 guilty," as is said, " And the man that will do presumptu- 
 ously." 4 He is not guilty till he decide to practise his false 
 teaching. A disciple who decided to practise false teaching is 
 free. It follows that what is a grave offence in the one is a 
 light offence in the other. 
 
 3. The burden in the words of the scribes is greater than 
 the burden in the words of the law. He who said, " There are 
 no phylacteries, so as to transgress the words of the law ? " 
 " He is free." He who said, " There are five frontlets, so as 
 to add to the words of the scribes ? " " He is guilty." 
 
 4. " The judges do not put such an offender to death in 
 the tribunal of his city, nor in the tribunal of Jabneh, 5 but 
 they bring him up to the supreme court in Jerusalem, and 
 they guard him till a holiday; and they put him to death on 
 a holiday, as is said, " And all the people shall hear and fear, 
 and do no more presumptuously." 8 The words of R. Abika. 
 R. Judah said, " they do not cause him anguish in delaying his 
 judgment, but they execute him off-hand." And they write 
 and send messengers to all places, " Such a man, the son of 
 such a man, is condemned to death by the tribunal." 
 
 5. A false prophet, who prophesied what he did not hear, 
 and what was not told to him, is put to death by the hands of 
 man. But he who suppressed his prophecy, and he who added 
 to the words of a prophet, and a prophet who transgressed his 
 own words, is put to death by the visitation of heaven, as is 
 said, " I will require it of him." 7 
 
 6. And he who prophesied in the name of idolatry and 
 said, " so the idol said," even though its decision was exactly 
 to pronounce unclean the unclean, and to pronounce cleansed 
 the clean, is to be strangled. And so also the false witnesses 
 against a priest's daughter. Because all false witnesses are 
 condemned to the same death which they had intended (for 
 the accused), except false witnesses against the daughter of a 
 priest, and they are to be strangled. 
 
 Deut. xvii. 10. * Deut. xvii. 12. Now called Ycbn>. 
 
 Deut. xvii. 13. T Deut. xviii. 19.
 
 ON IDOLATRY 1 
 
 Dealings with Idolaters Idolatrous Feasts Things Not to be Sold to 
 Idolaters Labor with Idolaters The Letting Out of Houses and 
 Fields Precautions Things Forbidden and Things Allowed Idols 
 and Fragments of Idols Hills and Groves Houses Joined to an 
 Idol Temple Idolatrous Trees Image of Mercury Annulling 
 Idolatry Pagan Argument for Idolatry Answer Treading Press- 
 ing Baking Wine of Libation Culinary Utensils. 
 
 CHAPTER I 
 
 1. Three days before the feasts of the idolaters it is for- 
 bidden to deal with them, to lend articles to them, or to take 
 a loan of articles from them ; to make a loan of money to them, 
 or to borrow money from them ; to repay them, or to take pay- 
 ment from them. Rabbi Judah said, " it is allowed to take 
 payment from them, since it is unsatisfactory to the idolater." 
 The (Sages) answered him, " though it is unpleasant to him 
 now, he rejoices afterward." 
 
 2. R. Ishmael said, " three days before and three days after 
 their feasts it is forbidden." But the Sages say, " before their 
 feasts it is forbidden, after their feasts it is allowed." 
 
 3. " And these are the feasts of the idolaters the Kalends, 
 and the Saturnalia, and the Quartesima, and the coronation 
 day of their kings, and the day of their birth, and the day of 
 their death." The words of R. Meier. But the Sages say, 
 " every death anniversary in which there is burning of in- 
 cense, 2 there is in it the worship of idols. But if there be no 
 burning of incense there is no worship of idols." " The day 
 of shaving his beard and cutting his hair, the day of his dis- 
 embarking from the sea, and the day of his release from prison, 
 and the day when the heathen makes a feast for his son ? " 
 " It is not forbidden to deal with them save on this day of his 
 feast, and with this man who keeps the feast only." 
 
 1 Literally, strange worship. It chiefly means the worship of the stars and 
 other heavenly bodies. * Jer. xxxiv. 5. 
 
 1 86
 
 IDOLATRY 187 
 
 4. " The city in which there exists idolatry outside the 
 city ? " " It is allowed to deal with the idolaters." " If the 
 idolatry be outside?" "Inside it is allowed." "How is it 
 with going there ? " " When the road directly leads to the 
 place itself, it is forbidden ; but if it be possible to go by it to 
 another place, it is allowed." 
 
 5. " If in the city in which there exists idolatry there be 
 shops, some decorated with idolatrous crowns, and some with- 
 out decoration ? " This was the case in Bethshan ; and the 
 Sages say, " the decorated ones are forbidden for dealing, and 
 those not decorated are allowed." 
 
 6. These things are forbidden to be sold to idolaters fir- 
 cones, and the best figs, with their clusters, and incense, and 
 the white cock. R. Judah said, " it is allowable to sell a white 
 cock among many others. But when a man has only one, he 
 must cut its claw before he sell it, since the heathen do not 
 offer that which is blemished in idol worship." And all other 
 things for ordinary uses are allowed but if they be declared 
 to be for idolatry, they are forbidden. R. Meier said, " even 
 the fine dates, and the date sap, 3 and the Jericho dates, are for- 
 bidden for sale to idolaters." 
 
 7. Where they are accustomed to sell small cattle to 
 idolaters, they may sell them. Where they are unaccustomed 
 to sell them, they must not sell them. And everywhere they 
 must not sell to them the large cattle, calves, ass foals, un- 
 blemished or blemished. R. Judah allowed the broken-boned ; 
 and Benbethira allowed even horses. 
 
 8. Men must not sell to them bears or lions, or anything 
 in which there is peril to the multitude. They must not build 
 with them royal halls, 4 judgment-seats, and stadiums, 5 and 
 bemas. 8 But men may build with them altars and baths. 
 When they reach to the arching in which they place their idol, 
 it is forbidden to build farther. 
 
 9. And Israelites must not make decorations for idols, neck- 
 laces, and nose-rings, and rings. R. Eleazar said, " for pay it 
 is allowed." Men must not sell to them what is fastened to 
 the ground. But one may sell it after it is cut down. R. 
 
 Or sugar-cane. Where harangues were delivered in- 
 
 For executions. volving life and death. 
 
 For races.
 
 i88 THE TALMUD 
 
 said, " one may sell it to a heathen on condition that he cuts 
 it down." 
 
 10. " Men must not let to them buildings 7 in the Land of 
 Israel, and it is needless to say fields. But in Syria they may 
 let to them buildings, but not fields. But out of the Land 
 they may sell to them buildings, and may rent to them fields." 
 The words of R. Meier. R. Jose said, " in the Land of Israel 
 men may let to them buildings, but not fields. But in Syria 
 they may sell buildings and rent fields to them, and out of the 
 Land they may sell both." However, where they said to let, 
 they did not say a dwelling-house ; since a heathen can bring 
 inside of it an idol, as it is said, " Thou shalt not bring in 
 abomination into thy house." 8 And everywhere a man must 
 not hire to a heathen his bath, because it is called by his 
 name. 
 
 CHAPTER II 
 
 1. Israelites must not put cattle in the stables of idolaters, 
 because of their evil habits. And a woman must not be alone 
 with them, because of their evil habits. And no man should 
 be alone with them, because they are apt to shed blood. 
 
 2. A daughter of Israel must not attend an idolatrous 
 woman, because she helps the birth of a child for idolatry. 
 But an idolatress may attend a daughter of Israel. A daugh- 
 ter of Israel must not suckle a child of an adolatress ; but an 
 idolatress may suckle a child of a daughter of Israel, under her 
 observation. 
 
 3. " Israelites may take from them medicine to cure prop- 
 erty ; but not to cure persons. And they are not to be shaved 
 by them anywhere." The words of R. Meier. But the Sages 
 say, " under public observation it is allowed, but not entirely 
 alone." 
 
 4. These things of the idolaters are forbidden, and every 
 use of them is strictly forbidden ; wine, and vinegar of the 
 heathen which was at first wine, and Hadrian's mixture x with 
 its fragments, and hides of animals with their hearts 2 (torrt 
 
 7 Nor graves. water so that it had a taste of wine, and 
 
 8 Deut. vii. 26. the mud settled at the bottom of the 
 1 Hadrian's mixture was balls of clay vessel. 
 
 saturated with wine and taken on mill- a The heart torn out of the animal 
 
 tary expeditions. When the soldiers when alive to be offered in idolatrous 
 wished to drink, they soaked them in worship.
 
 IDOLATRY 189 
 
 out). Rabbi Simon, the son of Gamaliel, said, " when the 
 rent is round, it is forbidden, when lengthwise, it is allowed." 
 " The flesh brought in for idolatry is allowed ; but that which 
 is brought out is forbidden, because it is the sacrifice for the 
 dead." The words of R. Akiba. It is forbidden to do busi- 
 ness with those who go to worship the Penates; but with 
 those who return from them it is allowed. " The skin-bottles 
 of the idolaters and their jugs into which Jewish wine is 
 poured, are forbidden, and every use of them is strictly for- 
 bidden." The words of R. Meier. But the Sages say, " every 
 use of them is not forbidden." " Grape-stones and grape- 
 skins of the idolaters are forbidden, and every use of them 
 is strictly forbidden." The words of R. Meier. But the Sages 
 say, " when moist, they are forbidden ; but when dry, they 
 are allowed." " Fish-brine and the cheese from Bethuniki," 
 a village of the idolaters, are forbidden, and every use of them 
 strictly forbidden." The words of R. Meier. But the Sages 
 say, " every use of them is not forbidden." R. Judah related, 
 that R. Ishmael asked R. Joshua, as they were journeying 
 along the road he said to him, " why do they forbid the 
 cheese of idolaters ? " He replied to him, " because they cause 
 it to ferment with the stomach of a carcass." R. Ishmael said 
 to him, " and is not the stomach of a burnt-offering of more 
 importance than the stomach of a carcass," and it was said, 
 " the priest who was so minded supped the milk that was in 
 it," but the Sages did not agree with him, and they said, " the 
 priests do not use it, and they are not guilty." He changed 
 the conversation, and said to him, " because they ferment it 
 with the stomach of a calf (devoted) to idolatry." He said 
 to him, " if so, why do they not forbid it for every use ? " He 
 turned to another subject, and said to him, " brother Ishmael, 
 how do you read, ' For thy love is better than wine,' 4 or ' For 
 thy love is good ' ? " He replied to him, " For thy love is 
 good." He said to him, " it is not so, since the next verse ex- 
 plains it, ' Because of the savor of thy good ointments.' " 
 5. These things of the idolaters are forbidden, but every 
 
 A village where calves were offered whether the friendship sprang from the 
 
 in idolatry. Consequently the rennet wine or not, and his conclusion is that 
 
 was forbidden, and the cheese made as the savor is connected with the oil. 
 
 from their rennet was also forbidden. so is the friendship with the wine, ana 
 
 4 Sol. Song, i. 2. The question is, so is the cheese connected with idolatry.
 
 igo THE TALMUD 
 
 use of them is not strictly forbidden; milk which a heathen 
 milked, and an Israelite did not see it. " Their bread and 
 oil?" "Rabbi and his colleagues allowed oil." But the 
 cookery, and the gravy into which they are wont to put wine 
 and vinegar, and shred thunny fish, and the sauce in which 
 the fish chalbith is not swimming, and the herring, and the 
 essence of assafcetida, and spiced salt, are forbidden ; but every 
 use of them is not strictly forbidden. 
 
 6. These things are allowed for eating milk which an 
 idolater milked, and an Israelite saw, and honey and honey- 
 comb, even if they are dropping, as they do not contain the 
 effect of liquor, 5 and gravy into which they are not wont to put 
 wine and vinegar, and shred thunny fish, and sauce in which 
 there is the fish chalbith, and the leaf of the assafoetida, and 
 olives crushed into round cakes. R. Jose said, " the kernels 
 detached from the olives are forbidden." The locusts which 
 they bring from their baskets 6 are forbidden ; but those 
 brought from their magazines are allowed. And even so is 
 the decision for their heave-offerings. 
 
 CHAPTER III 
 
 1. " All images are forbidden, because they are worshipped 
 once a year." The words of R. Meier. But the Sages say, 
 " only those are forbidden which have in their hand a staff, or 
 bird, or ball." R. Simon, the son of Gamaliel, said, " all im- 
 ages which have in their hand anything whatever." 
 
 2. " If one find the broken pieces of images ? " " They are 
 allowed (for useful purposes)." " If one find the figure of a 
 hand, or the figure of a foot ? " " They are forbidden, be- 
 cause such as they are worshipped." 
 
 3. " (If one find) vessels on which is the form of the sun- 
 disk, the form of the moon, the form of a dragon ? " " They 
 are to be carried into the Salt Sea." * R. Simon, the son of 
 Gamaliel, said, " when such forms are on precious (vessels) 
 they are forbidden, when they are on insignificant (ones) they 
 are allowed." 
 
 5 I.e., for legal defilement. x The Salt Sea generally means in the 
 
 The locusts might be mixed in the Talmud the Dead Sea. It is now called 
 
 basket with wine or liquor, which would by the Arabs " Bahr-Lut," i.e., the Sea 
 
 cause legal defilement. of Lot.
 
 IDOLATRY 
 
 191 
 
 4. R. Jose said, " one must grind the image to powder and 
 scatter it to the wind, or cast it into the sea." The Sages said 
 to him, " then it will make dung," and it is said, " And there 
 shall not cleave to thy hand aught of the accursed thing." a 
 
 5. Proclus, the son of a philosopher, asked R. Gamaliel, 
 in Acho, 3 as he was bathing in the bath of Venus, and said 
 to him, " it is written in thy law, ' and there shall not cleave 
 to thy hand aught of the accursed thing ' ; why dost thou bathe 
 in the bath of Venus ? " He said to him, " men do not give 
 replies in the bath " ; and when he came out he said to him, 
 " I came not within its district ; it came into my district." 
 They did not say, " let us make a bath to the honor of Venus, 
 but they said, let us make Venus an honor to the bath." An- 
 other thing : " if they gave thee money wouldst thou enter 
 naked before thy idol, or wouldst thou do aught disgraceful in 
 its presence? yet if it stands on a canal everyone dishonors 
 it." It is not said, save for their heathen gods, " that which 
 is customary from its being a god, is forbidden, that which 
 is not customary from its being a god, is allowed." 
 
 6. Though idolaters worship the mountains and the hills, 
 the mountains and the hills are allowed, but what is upon 
 them is forbidden ; as is said, " Thou shalt not covet the sil- 
 ver and the gold upon them to take them." * R. Jose, the 
 Galilean, said, " their gods of the mountains, but not the 
 mountains their gods ; their gods of the hills, but not the hills 
 their gods." " But why are the groves forbidden ? " " Be^ 
 cause they are prepared by man's hands, and every object of 
 idolatry which is prepared by man's hands is forbidden." Said 
 R. Akiba, " I will consider and decide before thee ; every place 
 in which you find a high mountain, and an elevated hill, and 
 a flourishing tree, know that there is idolatry." 
 
 7. " He who had a house joined to an idol, and it fell 
 down?" "It is forbidden to rebuild it." "What shall he 
 do ? " " He must first reduce the size of the house by four 
 cubits, and then rebuild it." " If the house be in common 
 between him and the idol ? " " It is decided to leave the four 
 cubits unoccupied, as its stones, wood, and dust cause defile- 
 ment like a worm, ' Thou shalt utterly detest it.' " 6 
 
 Deut. xiii. 17. ' Deut. vii. 25. 
 
 The modern Akka (Acre). Deut. vii. 26.
 
 192 
 
 THE TALMUD 
 
 8. There are three sorts of buildings. The house originally 
 built for idolatry is forbidden. " If the idolater whitewashed, 
 and painted, and repaired it for the idol ? " " He must take 
 down his repairs." " If he brought in and afterward took out 
 the idol?" " It is allowed." 
 
 9. There are three sorts of stones. The stone originally 
 hewn for a pedestal to the idol is forbidden. " If the idolater 
 whitewashed, and painted, and repaired it to honor an idol ? " 
 " He must take down his repairs." " If he placed his idol upon 
 it, and afterward took it away ? " " It is allowed." 
 
 10. There are three sorts of groves. The tree originally 
 planted to honor an idol is forbidden. " If the idolater cut 
 it, and hewed it, and made changes to honor an idol? " " He 
 must take down his changes." " If he placed an idol beneath 
 it and abused it ? " " It is allowed." 
 
 11. " What is a grove? " " That in which there is an idol." 
 R. Simon said, " everything that is worshipped, as it hap- 
 pened in Zidon at the tree where they worshipped, and they 
 found beneath it a heap. Said R. Simon to them, ' examine 
 this heap.' And they examined it and found in it an image. 
 He said to them, ' as the object of service is the image, we shall 
 allow the tree to you.' " 
 
 12. One must not sit in the shadow of an idolatrous grove, 
 and though he sit, he is legally clean. And one must not pass 
 underneath it ; even if one pass he is defiled. " If it occupy the 
 public thoroughfare and one pass beneath it ? " " He is clean." 
 
 13. One may sow underneath it vegetables in winter, but 
 not in summer. But lettuce 6 must not be sown either in sum- 
 mer or winter. R. Jose said, " not even vegetables in winter, 
 since the leaves would fall upon them and serve them for 
 dung." 
 
 14. "Has one taken wood from it?" "Its wood is for- 
 bidden for every use." " Has one heated an oven with it?" 
 " If the oven be new it must be broken down, and if old it 
 must be cooled down." " Has one baked bread in it? " " The 
 use of the bread is forbidden." " Are the loaves mixed with 
 other loaves, and these again with others? " " The use of all 
 the loaves is forbidden." R. Eliezer said, " its value is to be 
 
 Lest the lettuce might derive profit from the shade of the idolatrous grove.
 
 IDOLATRY 193 
 
 cast into the Salt Sea." The Sages replied to him, " there is 
 no redemption for idolatry." " Has one made out of such a 
 tree a weaver's shuttle ? " " Its use is forbidden." " Has one 
 woven a garment with it ? " " The use of the garment is for- 
 bidden." " Is the garment mixed with other garments, and 
 these again with others ? " " The use of all the garments is 
 forbidden." Rabbi Eleazar said, " its value is to be cast into 
 the Salt Sea." The Sages replied to him, " there is no re- 
 demption for idolatry." 
 
 15. " How is the tree to be desecrated? " " Has the idolater 
 broken off dry bark, or green boughs ; has he taken from it a 
 staff, or a twig, or even a leaf it is desecrated." " Has he 
 trimmed it for the sake of the tree? " " It is forbidden." " Has 
 he trimmed it, but not for the sake of the tree ? " " It is al- 
 lowed." 
 
 CHAPTER IV 
 
 1. Rabbi Ishmael said, " three stones * beside each other at 
 the side of the image of Mercury are forbidden, but two are 
 allowed." But the Sages say, " when they are within his view 
 they are forbidden, but when they are not within his view they 
 are allowed." 
 
 2. " Has one found money on his head, a garment, or im- 
 plements which are not offerings ? " " They are allowed." 
 Festoons of grapes, wreaths of ears of corn, and wines, and 
 oils, and fine flour, and everything similar offered on his altar 
 are forbidden. 
 
 3. A garden or a bath for idolatry is permitted for use 
 when it is gratuitous. But neither is to be used if a present 
 for the worship of the idol be expected. If it be in partner- 
 ship with others that are not so employed, either can be 
 used, whether it be with the expectation of a present or 
 gratuitous. The idol of idolaters is at once forbidden, but the 
 idol of Israel is not forbidden until it be served. 
 
 4. An idolater may desecrate his own idol, or the idol of 
 his companion. But Israel must not desecrate the idol of an 
 idolater. In desecrating the idol he desecrates what apper- 
 
 1 These stones must be arranged as of being an idolatrous offering. If the 
 
 two on the ground, and one over them, stones did not fulfil these conditions, 
 
 and not more than four ells distant an Israelite might use them for building 
 
 from the image, to fulfil the conditions purposes. 
 
 13
 
 I 9 4 THE TALMUD 
 
 tains to it. " Has he desecrated what appertains to it ? " 
 " What appertains to it is allowed, but the idol itself is for- 
 bidden." 
 
 5. " How is it to be desecrated ? " " He cuts off the lobe of 
 its ear, the tip of its nose, the end of its finger he deforms 
 even though he does not diminish it it is desecrated." " He 
 spits before it, he drags it, and throws dirt upon it ? " " It is 
 not desecrated." " Has he sold it or pledged it ? " Rabbi says, 
 " it is desecrated." But the Sages say, " it is not desecrated." 
 
 6. The idol, the service of which is abandoned in the time 
 of peace, is allowed. " But if its service be abandoned in time 
 of war? " " It is forbidden." 2 The royal pedestals 3 are for- 
 bidden, because they are erected at the time when kings are 
 travelling. 
 
 7. The elders were asked in Rome, " If God has no pleas- 
 ure in idolatry, why does He not destroy it?" They replied 
 to the Romans, " If the idolaters were serving a thing which 
 was not necessary to the world, He would destroy it, but they 
 serve the sun-disk, and the moon, and the stars, and the signs 
 of the zodiac. Shall he destroy his world on account of the 
 fools ? " They replied to them, " If so He can destroy the 
 object which is not wanted for the world, and leave that which 
 the world wants." They replied to them, " even we should be 
 strengthening the hands of the worshippers of such objects; 
 they would say, there is a proof that they are gods, because 
 they are not destroyed." 
 
 8. One may buy a wine-press pressed by an idolater, even 
 though he take grapes with his hand and lay them on the 
 heap of grapes, as it is not made the wine of idolatrous liba- 
 tion till it runs into the vat. " Has it run into the vat ? " 
 " That which is in the vat is forbidden, but the remainder is 
 allowed." One may tread with an idolater in the wine-press, 
 but one must not gather grapes with him. One must not tread 
 or gather grapes with an Israelite who works in a state of de- 
 filement. But one may carry with him empty barrels to the 
 press and bring them away with him from the press. One 
 
 * If the idol be disregarded in time fusion of war, there was no proof that 
 
 of peace, the heathen have ceased to they would not worship it at another 
 
 esteem it as a god, and Israelites might time. 
 
 use it for some purpose. But if the * I.e., triumphal arches with statues 
 
 heathen neglected it during the con- upon them.
 
 IDOLATRY 195 
 
 must not knead nor prepare with the baker who works in (a 
 state of) legal defilement, but one may carry the bread with 
 him to the dealer in bread. 
 
 9. " If an idolater be found standing by the side of a wine 
 vat, and if he have any loan upon it?" "It is forbidden." 
 " If he have no loan on it ? " " It is allowed." " Has he fallen 
 into the vat and come out again, or measured it with a cane ; 
 has he driven away a hornet with a cane ; or has he given a 
 slap to the fermentation on the top of the barrel ? " All these 
 things once happened, and the (Sages) decided, " Let it be 
 sold." But R. Simon " allowed it." He took the barrel and 
 flung it in a rage into the vat. This once happened, and the 
 Sages allowed it. 
 
 10. " Has one made the wine of an idolater without legal 
 defilement, and left it in his possession in a house open to 
 public concourse in a city in which there are idolaters and 
 Israelites ? " " It is allowed." " In a city in which all are 
 idolaters ? " " It is forbidden till he leave a watchman, and 
 it is not needful that the watchman sit and watch. Even 
 though he goes in and out it is allowed." R. Simon, the son 
 of Eleazar, said, " all possession of wine by idolaters is alike." 
 " Has one made the wine of a heathen without legal defile- 
 ment, and left it in his possession, and the idolater afterward 
 wrote to him, I have received from you the money for the 
 wine? " " It is allowed." " But if the Israelite wish to with- 
 draw it, and the idolater do not permit him, till he shall give 
 him his money for it ? " This once happened in Bethshan, 
 and the Sages " forbade it." 
 
 CHAPTER V 
 
 I. " Has an idolater hired an Israelite to make with him 
 wine of idolatrous libation ? " " His wages are forbidden." 
 " But if he hired him to do with him another work, even 
 though he say to him, ' carry for me a barrel of wine of liba- 
 tion from place to place? ' " " His wages are allowed." " Has 
 one hired an ass to bring on him wine of idolatrous libation ? " 
 " The hire is not allowed." " Has one hired out the ass for 
 riding, even though the idolater put his wine flask upon him ? " 
 " The hire is allowed."
 
 196 THE TALMUD 
 
 2. Wine of idolatrous libation which fell on grapes must 
 be cleansed away, and they are allowed. But if the grapes 
 be crushed, they are forbidden. " Has the idolatrous wine 
 fallen on figs or on dates ? " " If it convey to them a taste, 
 they are forbidden." It happened once with Baithus, son of 
 Zonan, that he brought dried figs in a boat, and a barrel of 
 wine of idolatrous libation was broken, and it fell upon them, 
 and he consulted the Sages and they allowed them. This is 
 the rule : In every use where the taste is conveyed, it is for- 
 bidden. But where in its use no taste is conveyed, it is al- 
 lowed. It is like vinegar which has fallen on peas. 
 
 3. " An idolater who was carrying with an Israelite pitchers 
 of wine from place to place ? " " If it be certain that the 
 idolater is watched, it is allowed." " If the Israelite let him 
 know that he is departing if there be time to bore, to close, 
 and to seal the pitcher ? " R. Simon, son of Gamaliel, said, 
 " it is not allowed if there be time to open, to cork, and to 
 seal it again." " And an Israelite put his wine into a carriage, 
 or into a boat, and he has gone a near cut he entered the 
 city and washed? " " It is allowed." " But if he let the idolater 
 know that he is departing, if there be time to bore, and cork, 
 and seal it again ? " R. Simon, son of Gamaliel, said, " it is 
 not allowed if there be time to open the barrel and cork and 
 seal it again." " If he leave the idolater in the wine-shop, 
 even though he go in and out ? " " It is allowed." " But if 
 he let the idolater know that he departs, if there be time to 
 bore, and cork, and seal it again ? " R. Simon ben Gamaliel 
 said, " it is not allowed if there be time to open, and to cork, 
 and to seal it again." " Did he dine with the idolater at table, 
 and he left a flask on the table, and a flask on the sideboard, 
 and he left them and went out ? " " That one which is on the 
 table is forbidden, but that one on the sideboard is allowed." 
 " But if he said to him, ' you may mix and drink wine, even 
 that one on the sideboard is forbidden ? ' " 1 Open barrels are 
 forbidden, also sealed ones, when there is time to open, and 
 cork, and seal them up again." 
 
 4. If foreign banditti have entered into a city in time of 
 peace, open barrels are forbidden closed ones are allowed. 
 
 1 Because the idolater might have made an idolatrous libation from both 
 flasks.
 
 IDOLATRY 
 
 197 
 
 If the banditti have entered in time of war, both are equally 
 allowed, because there is no time for idolatrous libation. 
 
 5. When an idolater has sent to workmen of Israel a barrel 
 of wine of idolatrous libation for wages, it is allowed to say, 
 " give us its value." " But if it has come into their posses- 
 sion ? " " It is forbidden." 
 
 6. "Has one sold wine to an idolater?" "If he agreed 
 for the price before it is measured, its payment is allowed." 
 " Has he measured it before he agreed for the price ? " " Its 
 payment is forbidden." 
 
 7. " Has one taken a funnel and measured wine into the 
 bottle of an idolater, and he then turned round and measured 
 wine into the bottle of an Israelite ? " " If the funnel retain 
 a drop of the wine of the idolater, the wine is forbidden." 
 " Has one poured the wine from vessel to vessel ? " " That 
 vessel from which he poured it is allowed, and that one into 
 which he poured it is forbidden." 
 
 8. Wine of idolatrous libation is forbidden, and even a lit- 
 tle of it renders forbidden wine in wine, and water in water 
 how much soever they be, and wine in water, and water in 
 wine, in giving a taste. This is the rule : If both be of one 
 sort, however little; if they be of different sorts, in giving a 
 taste. 
 
 9. These things are forbidden, and even a little of them 
 renders other things forbidden. Wine of idolatrous libation, 
 and idols, and skins of beasts with the hearts torn out, and an 
 ox that was stoned, 2 and a heifer that is beheaded, 8 and the 
 birds from the leprosy, and the hair of the Nazarite, 4 and the 
 first-born of the ass, and flesh in milk, and the scapegoat, and 
 the profane animals 6 which were slaughtered in the Temple 
 court. These are forbidden to be mixed with other things ; 
 and if so mixed, even a little of them renders other things for- 
 bidden. 
 
 10. " Wine of idolatrous libation which has fallen into a 
 vat ? " " All its use is forbidden." R. Simon ben Gamaliel 
 said, " it may all be sold to heathens, excepting the value of 
 the wine of idolatrous libation which is in it." 
 
 Exod. xxi. 29. tering of cattle and fowls for profane 
 
 Deut. xxi. 4. or domestic purposes. They were called 
 
 Num. vi. 18. profane to distinguish them from the 
 
 This refers to the killing or slaugh- holy sacrifices.
 
 198 THE TALMUD 
 
 11. "A stone-press which an idolater has prepared with 
 pitch ? " " It must be cleansed, and it is clean." " And if of 
 wood ? " Rabbi said, " it should be cleansed " ; and the Sages 
 said, " one must peel off the pitch ; but if it be made of earthen- 
 ware, even though one peel off the pitch, it is forbidden." 
 
 12. " If one buy culinary utensils from an idolater? " " That 
 which it is usual to dip (in water), one must dip ; to scour, 
 one must scour ; to whiten in the fire, one must whiten in fire. 
 The spit and the fork, one must whiten in the fire ; 8 and the 
 knife must be rubbed down, and it is clean." 
 
 Num. xxxi. 23.
 
 THE FATHERS 
 
 The Oral Law Its Transmission Names of the " Receivers " Maxims 
 Apothegms Wisdom of the Wise. 
 
 CHAPTER I 
 
 1. Moses received the Oral Law from Sinai and delivered 
 it to Joshua, and Joshua delivered it to the elders, and the 
 elders to the prophets, and the prophets to the men of the 
 great synagogue. 1 They said three things, " be deliberate in 
 judgment, raise up many disciples, and make a fence for the 
 law." 
 
 2. Simon the Just was one of the last of the men of the 
 great synagogue. He used to say that the world stood on 
 three things " on the law, the service, and the acts of the 
 pious." 
 
 3. Antigonus of Soco received (the law) from Simon the 
 Just. He used to say, " be not as servants, who serve their 
 master for the sake of receiving a reward, but be like servants 
 who serve their master without the view of receiving a re- 
 ward ; and let the fear of heaven be upon you." 
 
 4. Jose, son of Joezer of Zeredah, and Jose, son of Jochanan 
 of Jerusalem, received (the oral law) from him. Jose, son of 
 Joezer of Zeredah, said, " let thy house be a house of assembly 
 for the wise, and dust thyself with the dust of their feet, and 
 drink their words in thirstiness." 
 
 5. Jose, son of Jochanan of Jerusalem, said, " let thy house 
 be wide open, and let the poor be thy children. Discourse 
 not much with women, not even with thy wife, much less with 
 
 1 The men of the great synagogue Scribes were succeeded by the " learn- 
 
 were the " Scribes " who flourished from ers," the "repeaters," and the " mas- 
 
 the return out of Babylon till the Grxco- ter builders," who continued from 220 
 
 Syrian persecution, 220 B.C. Their ob- B.C. till 220 A.D. In their time fall the 
 
 ject was to preserve the sacred text Maccabxan revolution, the birth of 
 
 with scrupulous minuteness, and make Christ, the overthrow of the Temple by 
 
 a " fence " for the law. They added Titus, the rebellion of Barchochba, the 
 
 numberless directions for the better ob- complete destruction of Jerusalem, and 
 
 servance of the old precepts. The the dispersion of the Jews. 
 
 199
 
 2 oo THE TALMUD 
 
 thy neighbor's wife." Hence the wise men say, " whoever 
 converses much with women brings evil on himself, neglects 
 the study of the law, and at last will inherit hell." 
 
 6. Joshua, son of Perechiah, and Natai the Arbelite re- 
 ceived the oral law from them. Joshua, son of Perechiah, said, 
 " get thyself a master, and obtain a companion, and judge all 
 mankind with favor." 
 
 7. Natai the Arbelite said, " withdraw from an evil neigh- 
 bor, and associate not with the wicked, neither flatter thyself 
 to escape punishment." 
 
 8. Judah, son of Tabai, and Simon, son of Shetach, received 
 it of them. Judah, son of Tabai, said, " consider not thyself 
 as the arranger of the law, and when the parties are before 
 thee in judgment, consider them as guilty ; but when they are 
 departed from thee, consider them as innocent, when they 
 have acquiesced in the sentence." 
 
 9. Simon, son of Shetach, said, " be extremely careful in 
 the examination of witnesses, and be cautious in thy words, 
 lest they from thence should learn to utter a falsehood." 
 
 10. Shemaiah and Abtalyon 2 received it from them. She- 
 maiah said, " love thy business and hate dominion, and be 
 unknown to government." 
 
 11. Abtalyon said, "ye Sages, be cautious of your words, 
 lest ye be doomed to captivity, and carried captive to a place 
 of bad waters, and the disciples who follow you should drink 
 of them, by which means the name of God may be profaned." 
 
 12. Hillel and Shammai received it of them. Hillel said, 
 " be thou of the disciples of Aaron, who loved peace, and pur- 
 sued peace, so that thou love mankind, and allure them to the 
 study of the law." 
 
 13. He used to say, "whoever aggrandizes his name, de- 
 stroys his name, and he who does not increase his knowledge 
 in the law, shall be cut off, and he who does not study the law, 
 is deserving of death, and he who serves himself with the 
 crown of the law, will perish." 
 
 14. He also said, " if I perform not good works myself, who 
 can do them for me ? " and " when I consider myself, what am 
 I ? " and " if not now, when shall I ? " 
 
 * Supposed by some to be the Sameas try to identify Sameas with Simon, son 
 and Pollio of Josephus. Though others of Shetach. " Antiq." xiv. ix. 4, etc.
 
 THE FATHERS 201 
 
 15. Shammai said, " let thy study of the law be fixed, say lit- 
 tle and do much, and receive all men with an open, pleasant 
 face." 
 
 16. Rabban Gamaliel said, " procure thyself an instructor, 
 that thou mayest not be in doubt, and accustom not thyself to 
 give tithes by conjecture." 
 
 17. Simon, his son, said, " I have all my life been brought 
 up among wise men, and never found anything so good for the 
 body as silence, neither is the study of the law the principal 
 thing, but its practice," and " whoever multiplies words causes 
 sin." 
 
 1 8. Rabban Simon, son of Gamaliel, said the duration of 
 the world depends on three things, justice, truth, and peace, 
 as is said, " judge truth, and justice, and peace in your gates." 
 
 CHAPTER II 
 
 1. Rabbi Judah said, " which are the most eligible paths 
 for man to choose ? All such as are an ornament to those who 
 tread therein ; and get them honor from man. Be also as care- 
 ful of the observance of a light precept, as of a weighty one ; 
 because thou knowest not the due reward of the precepts, and 
 balance the loss sustained by the omission of a precept against 
 its recompense, and the reward of sin against its loss of hap- 
 piness. Consider also three things, and thou wilt not trans- 
 gress. Understand what is above thee: an All-seeing Eye 
 and a Hearing Ear; and that all thy actions are written in a 
 Book." 
 
 2. Rabban Gamaliel, the son of Rabban Judah the Prince, 
 said, " that the study of the law and intercourse with the world 
 are commendable together, as the joining of these two anni- 
 hilates sin ; and all the study of the law, that is not supported 
 by business, will become of none effect, and will be the cause 
 of sin ; and whoever is engaged in the service of the congrega- 
 tion, ought to act for God's sake, then will the merit of their 
 ancestors support them, and their charitable deeds exist to 
 eternity; and I (God) shall account you deserving of a great 
 recompense, as if ye had actually done it." 
 
 3. " Be ye warned of following princes, as they only bestow 
 favors on men for their own interest. They show themselves
 
 202 THE TALMUD 
 
 as friends while men are useful to them ; but they will not sup- 
 port a man in time of need." 
 
 4. He used to say, " do His will as if it were thine own 
 will, that He may accomplish thy will as if it were His will ; 
 abolish thy will for the sake of His will, that He may abolish 
 the will of others for the sake of thy will." Hillel said, " sepa- 
 rate not thyself from the congregation, nor have confidence 
 in thyself, until the day of thy death. Judge not thy neigh- 
 bor till thou art in his situation, neither utter a sentence as 
 if it were incomprehensible, that afterward may be compre- 
 hended, nor say, when I shall have leisure I shall study; 
 mayhap thou wilt not have leisure." 
 
 5. He also said, " a boor cannot be fearful of sin, nor can a 
 rustic be a saint ; the bashful will not become learned, nor the 
 passionate man a teacher; neither will he, who is much en- 
 gaged in traffic, become wise; and where there are no men, 
 strive thou to be a man." 
 
 6. He having also seen a skull floating on the water, said, 
 " because thou didst make others float, have they floated thee ! 
 and the end of those who made thee float will be that they will 
 float." 
 
 7. He also said, " he who increases flesh, increases worms ; 
 he who increases riches, increases care; he who increases 
 wives, increases witchcraft ; he who increases female servants, 
 increase lewdness ; he who increases men servants, increases 
 robbery; but he who increases his knowledge of the law, in- 
 creases life ; he who increases his study in college, increases 
 wisdom; he who increases counsel, increases prudence; he 
 who increases justice, increases peace; if a man have gained 
 a good name, he has gained it for himself; if he have gained 
 the words of the law, he has gained for himself everlasting life 
 in the world to come." 
 
 8. Rabbi Jochanan, son of Zaccai, received the oral law 
 from Hillel and Shammai. He used to say, " if thou hast 
 spent much time in the study of the law, yet pride not thyself 
 thereon, because for that wast thou created." Rabbi Jochanan, 
 son of Zaccai, had five disciples, and these are they: Rabbi 
 Eleazar, son of Hyrcanus, Rabbi Joshua, son of Chananya, 
 Rabbi Jose the priest, Rabbi Simon, son of Nathanael, Rabbi 
 Eleazar, son of Arach. He used thus to estimate their merits :
 
 THE FATHERS 
 
 203 
 
 " R. Eleazar, son of Hyrcanus, is as a well-plastered cistern 
 which loses not a drop ; Joshua, son of Chananya, happy are 
 his parents ; Jose the priest is a saint ; Simon, son of Nathanael, 
 fears sin; Eleazar, son of Arach, is a mighty spring." He 
 used to say, " if all the Sages of Israel were in one scale' of 
 the balance, and R. Eleazar, son of Hyrcanus, in the other, he" 
 would outweigh them all." Abba Saul said in his name, " if 
 all the Sages of Israel were in one scale, and even R. Eleazar, 
 son of Hyrcanus, with them, and R. Eleazar, son of Arach, in 
 the other, he would outweigh them all." 
 
 9. He also said to them, " go forth and consider which is 
 the good path for man to cleave to ? " To this R. Eleazar 
 answered, " a good eye." R. Joshua said, " a good compan- 
 ion." R. Jose said, " a good neighbor." R. Simon said, " he 
 who foresees the future." R. Eleazar said, " a good heart." 
 He then said to them, " I prefer the words of R. Eleazar, son 
 of Arach, above yours, as his words include yours." He also 
 said to them, " go forth and consider which is the bad way 
 that man should shun " ; to which R. Eleazar said, " a bad 
 eye." R. Joshua said, " a bad companion." R. Jose said, 
 " a bad neighbor." R. Simon said, " he who borrows and 
 pays not ; for when one borrows from man, it is as if he bor- 
 rows from God, as is said, ' The wicked borroweth and payeth 
 not again ; but the righteous showeth mercy and giveth.' " l 
 R. Eleazar said, " a bad heart." He then said to them, " I 
 prefer the words of R. Eleazar, son of Arach, above yours, as 
 his words include yours." 
 
 10. They also said three things. R. Eleazar said, " let the 
 honor of thy companion be as dear to thee as thine own ; and 
 be not easily moved to anger ; and repent one day before thy 
 death ; and warm thyself by the fire of the Sages, and be care- 
 ful that their coal does not burn thee, for their bite is as a bite 
 of a fox, and their sting is as the sting of a scorpion, and their 
 burn is the burn of a fiery serpent, and all their words are as 
 fiery coals." 
 
 11. R. Joshua said, "the bad eye, the bad thought, and 
 envy of companions, cause the death of man." 
 
 12. R. Jose said, " let -thy companion's property be as dear 
 to thee as thine own ; and prepare thyself to study the law, as it 
 
 * Ps. xxxvii. 21.
 
 204 THE TALMUD 
 
 cometh not to thee by inheritance ; and let all thine actions be 
 in the name of God." 
 
 13. R. Simon said, " be careful of reading the ' Hear,' 2 etc., 
 and the other prayers ; and when thou art praying consider 
 not thy prayer as fixed, but as supplicating mercy in the pres- 
 ence of the Supreme, as is said, ' For He is gracious and 
 merciful, slow to anger and of great kindness, and repenteth 
 Him of the evil ' ; 8 and be not impious in thine own sight." 
 
 14. R. Eleazar said, " be diligent to study the law, that thou 
 mayest know how to confute the Epicurean ; consider also in 
 whose presence thou art laboring, for the Master of thy work 
 is faithful to pay thee the reward of thy labor." 
 
 15. R. Tarphon said, " the day is short, the labor vast, but 
 the laborers are slothful, though the reward is great, and the 
 Master of the house presseth for despatch." 
 
 16. He used to say, " it is not incumbent upon thee to com- 
 plete the work, neither art thou free to cease from it. If thou 
 hast studied the law, great shall be thy reward ; for the Master 
 of thy work is faithful to pay the reward of thy labor; but 
 know that the reward of the righteous is in the world to 
 come." 
 
 CHAPTER III 
 
 1. Akabia, son of Mahallalel, said, " ponder on three things, 
 and thou wilt not be led to the commission of sin ; consider 
 from whence thou comest, and whither thou goest; and in 
 whose presence thou must in futurity stand to account in judg- 
 ment. From whence comest thou? from a foul drop. And 
 whither goest thou ? to a place of dust worms and reptiles ; 
 and in whose presence art thou in future to account in judg- 
 ment? even before the King Who is King of kings, and the 
 HOLY ONE, blessed be He." 
 
 2. Rabbi Chanina, suffragan of the priests, said, " pray for 
 the peace of the kingdom, for, were it not for its fear, men 
 would swallow each other alive." Rabbi Chanina, son of 
 Theradion, said, " two who are sitting together and speak not 
 of the law are an assembly of scorners ; as is said, " Nor sit- 
 teth in the seat of the scornful." x But two who sit together, 
 
 * Deut. vi. 4, etc. s Joel ii. 13. * Ps. i. i.
 
 THE FATHERS 205 
 
 and speak of the law, the DIVINE PRESENCE (Shechinah) 
 rests between them ; as is said, " Then they that feared the 
 Lord spake often one to another; and the LORD hearkened 
 and heard; and a book of remembrance was written before 
 him for them that feared the Lord ; and for them that thought 
 upon His name." 2 This refers to two ; but whence may we 
 infer, that if but one sits engaged in the study of the law the 
 Holy One, blessed be He, will appoint him a reward? Be- 
 cause it is said, " He sitteth alone and keepeth silence, because 
 he hath borne it upon him." 3 
 
 3. Rabbi Simon said, " three who have eaten at one table 
 and have not spoken of the law, are to be considered as if they 
 had eaten of the sacrifices of the dead, for it is said, ' For all 
 tables are full of vomit and filthiness, so that there is no place 
 clean.' 4 But three who have eaten at one table and have 
 spoken of the law, are considered as if they had eaten at 
 GOD'S table, as is said, ' And he said unto me, This is the 
 table that is before the LORD.' " 5 
 
 4. R. Chanina, son of Chanina, said, " he who wakes in the 
 night and travels in the road alone, and turns his heart to 
 vanity, is guilty of the death of his own soul." 
 
 5. R. Nechunya, son of Hakana, said, " whoever lays on 
 himself the yoke of the law is relieved from the yoke of the 
 kingdom and the yoke of the custom of the world, and who- 
 ever breaks off the yoke of the law, imposes on himself the 
 yoke of the kingdom and the yoke of the custom of the 
 world." 
 
 6. R. Chalaphta of the village of Chananya said, " ten men 
 who assemble together and study the law, the Shechinah rests 
 among them, as is said, ' God standeth in the congregation 
 of the mighty.' " 6 And hence it is inferred that it is also so 
 with five, because it is said, " and hath founded his troop in 
 the earth." 7 And hence it is inferred that it is likewise so 
 with three, because it is said, " He judgeth among the gods." * 
 And hence it is inferred that it is also thus with two, because 
 it is said, " Then they that feared the Lord spake often one to 
 another, and the Lord hearkened and heard, etc." 9 And 
 
 1 Mai. iii. 16. Ps. Ixxxii. I. 
 
 * Lam. iii. 28. T Amos ix. 6. 
 
 4 Isa. xxviii. 8. Ps. Ixxxii. I. 
 
 * Ezek. xli. 22. Mai. iii. 16.
 
 206 THE TALMUD 
 
 hence it is inferred that it is likewise so with one, because it 
 is said, " In all places where I record my name I will come 
 unto thee, and I will bless thee." 10 
 
 7. R. Eleazar of Barthota said, " give unto Him of His own, 
 for thou and all that thou hast are His." And thus said David, 
 " For all things come of Thee, and of thine own have we given 
 Thee." x R. Simon said, " he who journeys on the road, medi- 
 tating on the law, and ceases therefrom to admire this beauti- 
 ful tree or that beautiful fallow ground, is considered in Script- 
 ure as endangering his life." 
 
 8. R. Dosthai, the son of Jonai, in the name of R. Meier, 
 said, " whoever forgetteth anything of what he had obtained 
 by study, is considered in Scripture as having endangered his 
 life " ; as is said, " Only take heed to thyself and guard thy soul 
 diligently, lest thou forget the things which thine eyes have 
 seen." 2 " Perhaps his study has been too powerful for him ? " 
 " But it is said, ' And lest they depart from thy heart all the 
 days of thy life.' " 3 Hence he endangers not his life, till he 
 deliberately removes them from his heart." 
 
 9. Rabbi Chanina, son of Dose, said, " whosoever's fear of 
 sin precedes his wisdom, his wisdom will remain; but who- 
 soever's wisdom precedes his fear of sin, his wisdom will not 
 remain." He used to say, " whosoever's good deeds exceed 
 his wisdom, his wisdom will remain ; but whosoever's wisdom 
 exceeds his good deeds, his wisdom will not remain." 
 
 10. He also used to say, " with whomsoever the spirit of 
 his companions is gratified, the Spirit of God is gratified ; but 
 with whomsoever the spirit of his companions is not gratified, 
 the Spirit of God is not gratified." R. Jose, son of Harchinas, 
 said, " that morning sleep, noontide wine, childish conversa- 
 tion, and the assembly of the ignorant, take man out of the 
 world." 
 
 11. R. Eleazar Hamodai said, "he who profanes the holy 
 offerings, despises the solemn feasts, puts his neighbor to 
 shame in public, makes void the covenant of our father Abra- 
 ham, and expounds the law contrary to its true sense, although 
 he be well learned in the law and possessed of good deeds, yet 
 has he no share in the world to come." 
 
 10 Exod. xx. 24. * Dcut. iv. 9. 
 
 1 1 Chron. xxix. 14. * Deut iv. 9.
 
 THE FATHERS 207 
 
 12. R. Ishmael said, " be humble to thy superior, and affable 
 to thy inferior, and receive all mankind with joy." 
 
 13. R. Akiba said, " laughter and levity accustom man- 
 kind to lewdness, tradition is a fence to the law, tithes are a 
 fence to riches, vows are a fence to abstinence, the fence to 
 wisdom is silence." 
 
 14. He used to say, " man is beloved as he was created in 
 the image of God, but an addditional love was shown to him 
 that he was created in the image of God, as is said, ' In the 
 image of God he made man.' * Beloved are Israel in that they 
 are called the children of God, but an additional love was 
 shown to them in that they are called the children of God, 
 as is said, ' Ye are the children of the Lord your God.' 5 Be- 
 loved are Israel, to whom was given the desirable vessel 
 wherewith the world was created, but an additional love was 
 shown unto them, that the desirable vessel wherewith the 
 world was created was given unto them, as is said, ' For I give 
 you good doctrine, forsake ye not my law.' " 6 
 
 15. " Everything is seen by God, though freedom of choice 
 is given unto man ; the world is judged in goodness, though 
 all is according to the greatness of the work." 
 
 1 6. He used to say, " everything is given to man on pledge, 
 and a net is spread over all living; the shop is open, and the 
 merchant credits; the ledger is open, and the hand records, 
 and whosoever chooses to borrow may come and borrow, as 
 the collectors are daily coming round and getting payment of 
 man, whether with his consent or without it, for they have 
 good authority to support them, and the judgment is true jus- 
 tice, and all things are ready for the feast." 
 
 17. R. Eleazar, son of Azariah, said, " if there be no law, 
 there is no morality, and if there be no morality, there is no 
 law ; if there be no wisdom, there is no reverence, and if there 
 be no reverence, there is no wisdom ; if there be no under- 
 standing, there is no knowledge, and if there be no knowledge, 
 there is no understanding; if there be no meal, there can be 
 no study of the law, and if there be no law, there will be no 
 meal." He used to say, " to what may he be likened whose 
 wisdom exceeds his goods deeds ? To a tree whose branches 
 are many and his roots few, so that the wind comes and plucks 
 
 * Gen. ix. 6. Deut. xiy. I. Prov. iv. a.
 
 208 THE TALMUD 
 
 it up and overturns it, as is said, ' For he shall be like the 
 heath in the desert, and he shall not see when good cometh, 
 but shall inhabit the parched places in the wilderness in a 
 salt land and not inhabited.' 7 But to what is he like whose 
 good deeds exceed his wisdom? To a tree whose branches 
 are few and its roots many, so that if all the winds in the world 
 come and assail it, they cannot move it from its place, as is 
 said, ' For he shall be like a tree planted by the waters, and 
 that spreadeth out her roots by the river, and shall not see 
 when heat cometh, but her leaf shall be green and shall not be 
 careful in the year of drought, neither shall cease from yield- 
 ing fruit.' " 8 
 
 18. R. Eleazar, son of Chisma, said, " sacrifices of doves 
 and observance of times are important constitutions. As- 
 tronomy and geometry are the ornaments of wisdom." 
 
 CHAPTER IV 
 
 1. The son of Zoma said, " Who is wise? He who is will- 
 ing to receive instruction from all men, as is said, ' Than all 
 my teachers.' x Who is mighty ? He who subdues his evil 
 imagination, as is said, ' He that is slow to anger is better than 
 the mighty, and he that ruleth his spirit than he that taketh 
 a city.' 2 Who is rich ? He who rejoices in his lot, as is said, 
 ' For thou shalt eat the labor of thine hands, happy shalt thou 
 be and it shall be well with thee ' ; 3 happy shalt thou be in this 
 world, and it shall be well with thee in the world to come. 
 Who is honorable ? He who honors mankind, as is said, ' For 
 them that honor me I will honor, and they that despise me 
 shall be lightly esteemed.' " 4 
 
 2. Ben Asai said, " run to the performance of a slight pre- 
 cept as though it were a grave one, and flee from transgression, 
 for the performance of a precept causes another precept, and 
 transgression causes transgression, as the reward of a com- 
 mandment is a commandment, and the reward of transgression 
 is transgression." 
 
 3. He used to say, " despise not all men, nor oppose all 
 
 7 Ter. xvii. 6. * Prov. xvi. 32. 
 
 8 Ter. xyii. 8. * Ps. cxxviii. z. 
 1 Ps. cxix. 99. * i Sam. ii. 30.
 
 THE FATHERS 
 
 209 
 
 things, for there is no man who has not his hour, neither is 
 there anything that has not its place." 
 
 4. Rabbi Levitas of Jabneh said, " be very humble of spirit, 
 as all the hope of man is to be food for worms." Rabbi 
 Johanan, son of Beroka, said, " whosoever profanes God's 
 name in secret will be punished publicly, whether it be done 
 ignorantly or presumptuously, it is all one in the profanation 
 of God's name." 
 
 5. Rabbi Ishmael, his son, said, " he who learns that he may, 
 be able to teach others, will be enabled to study and to teach 
 others ; but he who studies in order to perform the precepts, 
 will be enabled to study, teach, observe, and do the command- 
 ments." Rabbi Zadok said, " make not the study of the law 
 subservient to thy aggrandizement, neither make a hatchet 
 thereof to hew therewith." And thus said Hillel, " whosoever 
 receiveth any emolument from the words of the law deprives 
 himself of life." 
 
 6. Rabbi Jose said, " he who honors the law, his person 
 shall be honored by mankind ; and he who profanes the law, 
 his person shall be dishonored by mankind." 
 
 7. Rabbi Ishmael, his son, said, " he who avoids being a 
 judge, delivers himself from enmity, robbery, and false swear- 
 ing; but he who is arrogant in judging, is a proud wicked 
 fool." 
 
 8. He used to say, "judge not alone, for none ought to 
 judge alone save ONE ; neither say, receive ye my opinion, for 
 they are at liberty to accept it, but thou canst not compel 
 them." 
 
 9. Rabbi Jonathan said, " whosoever performs the law in 
 poverty, shall in the end perform it in riches ; but he who neg- 
 lects the law for riches, will in the end neglect it for poverty." 
 
 10. Rabbi Meier said, " diminish your worldly affairs and 
 engage in the study of the law, and be humble in spirit be- 
 fore all men ; and if thou neglect the law, there are many 
 hinderances to oppose thee, but if thou hast labored in the 
 study of the law, there is much reward to be given thee." 
 
 11. Rabbi Eliezer, the son of Jacob, said, "he who per- 
 forms but one precept gains for himself an advocate ; and he 
 who commits a single sin, gains for himself an accuser; re- 
 
 14
 
 210 THE TALMUD 
 
 pentance and good deeds are a shield before the divine pun- 
 ishment." Rabbi Johannan Hasandelar said, " every congre- 
 gation formed for God will be permanent, but that which is 
 not for God will not be permanent." 
 
 12. Rabbi Eliezer, son of Shamua, said, " let the honor of 
 thy disciple be as dear to thee as thine own, and the honor 
 of thy companion as the fear of thy master, and the fear of thy 
 master as the fear of God." 
 
 13. Rabbi Judah said, " be careful in doctrine, for an error 
 in doctrine is presumptuous sin." Rabbi Simon said, " there 
 are three crowns the crown of the law, the crown of the 
 priesthood, and the crown of monarchy, but the crown of a 
 good name is better than all of them." 
 
 14. Rabbi Nehorai said, " flee to a place where the law is 
 studied, and do not say that it will follow thee, for thy com- 
 panions will establish it for thee, and lean not to thine own 
 understanding." 
 
 15. Rabbi Janai said, " the prosperity of the wicked and 
 the chastisements of the righteous are not in our hands." 
 Rabbi Mathia, son of Charash, said, " be forward to greet all 
 men, and be rather as the tail of the lion, than as the head of 
 the foxes." 
 
 16. Rabbi Jacob said, " this world may be likened to a 
 courtyard before the world to come, therefore prepare thyself 
 in the hall, to enter into the dining-room." 
 
 17. He used to say, " one hour employed in repentance and 
 good deeds in this world is better than the whole life in the 
 world to come; and one hour's refreshment of spirit in the 
 world to come is better than the whole life in this world." 
 
 18. Rabbi Simon, son of Eleazar, said, " try not to pacify 
 your neighbor in the moment of his anger, and do not console 
 him while his dead lies before him ; inquire not of him in the 
 moment of his vowing, nor desire to see him in the time of 
 his calamity." 
 
 19. The younger Samuel used to say, " rejoice not when 
 thine enemy falls, and let not thy heart be glad when he stum- 
 bles, lest the Lord see it and it be evil in His sight, and He 
 turn His wrath from him." 
 
 20. Elisha, son of Abuya, said, " he who teaches a child, 
 is like to one who writes on clean paper; but he who teaches
 
 THE FATHERS 211 
 
 old people, is like to one who writes on blotted paper." Rabbi 
 Jose, the son of Judah, of a village near Babylon, said, " to 
 what may he who learns the law from little children be 
 likened? To one who eats unripe grapes and drinks new 
 wine." And to what may he who learns the law from old men 
 be likened ? To one who eats ripe grapes and drinks old wine." 
 Rabbi Meier said, " look not at the flask, but that which is 
 therein, for there are new flasks full of old wine, and old flasks 
 which have not even new wine in them." 
 
 21. Rabbi Eleazer Hakapher said, "envy, lust, and ambi- 
 tion take men out of the world." 
 
 22. He used to say, " those who are born are doomed to 
 die, the dead to live, and the quick to be judged, to make us 
 know, understand, and be informed that He is God. He is 
 the Former, Creator, Omniscient, Judge, Witness, and Claim- 
 ant, and He will judge thee hereafter, blessed be He ; for in 
 His presence there is no unrighteousness, forgetfulness, respect 
 of persons, or acceptance of a bribe, for everything is His. 
 Know also that everything is done according to the account, 
 and let not thine evil imagination persuade thee that the grave 
 is a place of refuge for thee, for against thy will wast thou 
 formed, and against thy will wast thou born, and against thy 
 will dost thou live, and against thy will shalt thou die, and 
 against thy will must thou hereafter render an account and 
 receive judgment in the presence of the King of kings, the 
 Holy God, blessed be He." 
 
 CHAPTER V 
 
 1. With ten expressions * the world was created. " But 
 wherefore is this taught, since God could have created it with 
 one expression ? " " This is to punish the wicked, who de- 
 stroy the world that was created with ten expressions, and to 
 reward the righteous who establish the world created with ten 
 expressions." 
 
 2. There were ten generations from Adam to Noah, to let 
 us know that God is long-suffering, as all those generations 
 provoked him before he brought the deluge upon them. There 
 
 1 The Rabbis reckon that the expres- tenth expression is to be found in the 
 sion " God said " is used nine times in first verse, " In the beginning God ere- 
 the first chapter of Genesis, and that the ated the heaven and the earth."
 
 212 THE TALMUD 
 
 were ten generations from Noah to Abraham, to let us know 
 that God is long-suffering, as all those generations provoked 
 him, until Abraham our father came and took the reward of 
 them all. 
 
 3. Our father Abraham was proved with ten trials, and in 
 all of them he stood firm ; to let us know how great was the 
 love of our father Abraham to God. 
 
 4. Ten miracles were wrought for our fathers in Egypt, and 
 ten at the Red Sea. Ten plagues did the blessed God send 
 on the Egyptians in Egypt, and ten at the Red Sea. Ten 
 times did our fathers tempt the blessed God in the wilderness, 
 as is said, " And have tempted me now these ten times, and 
 have .not hearkened to my voice." 2 
 
 5. Ten miracles were wrought for our fathers in the holy 
 temple no woman miscarried from the scent of the flesh of 
 the sacrifices ; nor did the flesh of the sacrifices ever stink ; 
 nor was a fly seen in the slaughter house; nor did legal un- 
 cleanness happen to the high priest on the day of atonement ; 
 nor did the rain extinguish the fire of the wood arranged on 
 the altar; nor did the wind prevent the straight ascension of 
 the pillar of smoke ; nor was any defect found in the omer, 
 the two loaves, and the showbread ; and though the people 
 stood close together, yet when they worshipped there was 
 room enough for all; nor did a serpent or scorpion injure a 
 person in Jerusalem ; nor did a man say to his neighbor, I have 
 not room to lodge in Jerusalem. 
 
 6. Ten things were created on the eve of the Sabbath in the 
 twilight, and these are they the mouth of the earth; the 
 mouth of the well ; the mouth of the ass ; the rainbow ; the 
 manna ; the rod of Moses ; the shameer ; 3 the letters ; writing ; 
 and the tables of stone. And some say also the demons ; and 
 the grave of our lawgiver Moses ; and the ram of our father 
 Abraham ; and some say the tongs, the model of the tongs. 
 
 7. Seven things are to be met with in a rude person, and 
 seven in a wise man. The wise man will not speak before 
 one who excels him in wisdom and years ; nor will he interrupt 
 his companion in his discourse ; nor is he in haste to answer ; 
 he inquires according to the subject, and answers according 
 
 * Num. xiv. 22. knows how to hew stones, and helped 
 
 8 The shameer is the worm which Solomon to build the Temple.
 
 THE FATHERS 
 
 213 
 
 to the decision, and he will answer the first proposition first, 
 and the last proposition last; and what he has not heard he 
 will acknowledge he has not heard it; and he confesses the 
 truth. But the opposites of these are to be met with in a rude 
 person. 
 
 8. Seven kinds of punishment are brought on the world for 
 seven important sins ; for when a part of the people give tithes 
 and the others do not, a scarcity and a dearth ensue, so that 
 some are filled and others suffer hunger ; but when the whole 
 agree not to give tithes, a famine of dearth and confusion 
 ensues. If they offer not up the " cake," 4 confusion and fire 
 ensue. Pestilence comes into the world for the commission 
 of sins said to be punished with death in the law, but which 
 are not recognized by our judges ; and for not observing the 
 law concerning the fruits of the Sabbatical year. The sword 
 enters the world on account of the delay of justice and its 
 perversion ; and on account of those who explain the law 
 contrary to its true sense. 
 
 9. Evil beasts come into the world on account of false swear- 
 ing, and the profanation of God's name. Captivity enters the 
 world on account of idolatry, immorality, bloodshed, and not 
 suffering the land to rest on the Sabbatical year. At four 
 seasons the pestilence is prevalent in the fourth year, the 
 seventh, and the end of the seventh, and the end of the feast 
 of tabernacles in every year. In the fourth year, for not giving 
 the poor's tithe of the third year ; in the seventh, for with- 
 holding the poor's tithe of the sixth year ; and at the end of the 
 seventh, on account of the fruits of the Sabbatical year; and 
 at the end of the feast of tabernacles yearly, on account of 
 robbing the poor of the gifts due to them. 
 
 10. There are four sorts of men : He who says, that which 
 is mine is mine, and that which is thine is thine, is a passable 
 custom, and some say this was the custom of Sodom. He 
 who says, what is thine is mine, and what is mine is thine, is 
 the custom of the ignorant. He who says, what is mine is 
 thine, and what is thine is also thine, is the custom of the pious. 
 He who says, what is mine is mine, and what is thine is mine, 
 is the custom of the wicked. 
 
 11. There are four sorts of passionate men: He who is 
 
 * Num. xv. 20.
 
 2I 4 THE TALMUD 
 
 easily provoked and easily pacified loses more than he gains ; 
 he whom it is difficult to provoke and difficult to pacify gains 
 more than he loses ; he whom it is difficult to provoke and 
 easy to pacify is pious ; but he who is easily provoked and with 
 difficulty pacified is wicked. 
 
 12. There are four sorts of disciples: He who is quick to 
 hear and quick to forget loses more than he gains ; he who 
 is slow to hear and slow to forget gains more than he loses ; 
 he who is quick to hear and slow to forget is wise ; he who 
 is slow to hear and quick to forget has an evil portion. 
 
 13. There are four sorts in those who bestow charity: He 
 who is willing to give but does not wish that others should 
 give, has an envious eye toward others ; he who likes to see 
 others give but will not give, has an evil eye toward himself; 
 he who is willing to give and that others should also give, acts 
 piously ; he who will not give and likes not that others should 
 give, acts wickedly. 
 
 14. There are four sorts in those who go to college: He 
 who goes but does not study, has only the reward of going; 
 he who studies and does not go, has the reward of action ; he 
 who goes and studies, is pious ; he who neither goes nor studies, 
 is wicked. 
 
 15. There are four sorts in those who sit before the Sages: 
 Those who act as a sponge, a funnel, a strainer, and a sieve ; 
 as a sponge which sucks up all, as a funnel which receives at 
 one end and lets out at the other, as a strainer which lets the 
 wine pass through, but retains the lees, and as a sieve which 
 lets the bran pass through but retains the fine flour. 
 
 16. Every affection that depends on some carnal cause, if 
 that cause ceases the affection ceases, but that which does not 
 depend on such a cause will never cease. Where do we meet 
 with an affection dependent on a carnal cause? Such was 
 the love of Ammon to Tamar ; but that which does not depend 
 on such a cause was the love of David and Jonathan. 
 
 17. Every dispute that is carried on for God's sake, will 
 in the end be established ; but that which is not for God's 
 sake, will not be established. " What may be considered a 
 dispute for God's sake ? " " Such as the disputes of Hillel 
 and Shammai f but that which was not for God's sake was the 
 contention of Korah and all his company."
 
 THE FATHERS 215 
 
 18. He who by his conduct justifies the public, no sin will 
 be caused through his means, and whosoever causes the public 
 to sin is not suffered to repent. Moses acted justly and caused 
 the public to obtain merit: the merit of the public was at- 
 tributed to him, as is said, " He executed the justice of the 
 Lord and his judgments with Israel." 5 Jeroboam, the son of 
 Nebat, sinned, and caused Israel to sin : the sin of the public was 
 attributed to him, as is said, " Because of the sins of Jeroboam, 
 who did sin, and who made Israel to sin." 6 
 
 19. He who possesses these three virtues is of the disciples 
 of our father Abraham, and he who is possessed of the three 
 opposites is of the disciples of the wicked Balaam. The dis- 
 ciples of our father Abraham possess a benevolent eye, a 
 humble spirit, and a contented mind. The disciples of Balaam 
 have an evil eye, a haughty spirit, and a narrow mind. " What 
 is the difference between the disciples of our father Abraham 
 and the disciples of the wicked Balaam ? " " The disciples of 
 our father Abraham eat of the fruit of their good works in this 
 world, and inherit the future one, for it is said, ' That I may 
 cause those that love me to inherit substance, and I will fill 
 their tieasures.' 7 But the disciples of the wicked Balaam in- 
 herit hell and descend to the pit of destruction, as is said, ' But 
 Thou, O God, shalt bring them down into the pit of destruc- 
 tion; bloody and deceitful men shall not live out half their 
 days, but I will trust in Thee.' " 8 
 
 20. Judah, son of Tamai, said, " be bold as a leopard, light 
 as an eagle, swift as a roe, and strong as a lion, to do the 
 will of Thy Father, who is in heaven." He used to say, " the 
 impudent are for hell and the modest for paradise. May it 
 be acceptable in Thy presence, O Lord our God ! that Thy city 
 may speedily be rebuilt in our days, and let our portion be 
 in Thy law." 
 
 21. He also said, " at five years of age a child should study 
 the Bible ; at ten he should study the Mishna ; at thirteen he 
 should observe the precepts; at fifteen he should study the 
 Gemara ; at eighteen he should get married ; at twenty he should 
 study the law ; at thirty he is arrived at full strength ; at forty 
 he is arrived at understanding ; at fifty he is able to give coun- 
 sel ; at sixty he is accounted aged ; at seventy he is hoary ; at 
 
 Deut. xxxiii. 21. i Kings xiv. 16. T Prov. viii. ai. Ps. Iv. 33.
 
 2 i6 THE TALMUD 
 
 eighty he may still be accounted strong; at ninety he is only 
 fit for the pit ; 9 at 100 he is as if already dead and forgotten 
 from the world." 
 
 22. The son of Ragbag said, " ponder the law again and 
 again, for all things are in it; contemplate it always, and de- 
 part not from it, for there is nothing to be preferred to it." 
 
 23. The son of Haha said, " the reward is proportioned to 
 the labor." 
 
 CHAPTER VI 
 
 1. The Sages studied in the language of the Mishna ; blessed 
 be He who made choice of them and their learning. R. Meier 
 said, " he who is engaged in the study of the law for its own 
 sake merits many things, and not only so, but the whole world 
 is under the greatest obligation to him ; he is called a dear 
 friend, dear to God and dear to mankind ; he rejoices God and 
 rejoices His creatures. It clothes him with meekness and the 
 fear of God, and directs him to become just, pious, righteous, 
 and faithful ; it removes him from sin, and brings him near to 
 merit, and the world is benefited by his counsel, sound wisdom, 
 understanding, and strength ; as is said, " Counsel is mine, and 
 sound wisdom ; I am understanding, I have strength." * It 
 also bestows on him empire, dominion, and perception in 
 judgment. It reveals the secrets of the law to him, and he 
 shall be an increasing fountain, and a never-failing river ; and 
 it will cause him to be modest, slow to anger, and ready to 
 pardon an injury done to him; and it will magnify and exalt 
 him above all things." 
 
 2. R. Joshua, son of Levi, said, " every day a Divine voice 
 (bath kol) proceeds from Mount Horeb, which proclaims and 
 says, ' Woe be to those who contemn the law ; for whoever is 
 not engaged in the study of the law may be considered as ex- 
 communicate ' ; for it is said, ' as a jewel of gold in a swine's 
 snout, so is a fair woman which is without discretion ' ; 2 and 
 it is said, ' And the tables were the work of God, and the 
 writing was the writing of God, graven upon the tables.' * 
 Read not graven but freedom ; for who are counted free but 
 those engaged in the study of the law, and whoever is engaged 
 
 Or, perhaps, " for meditation." * Prov. xi. 22. 
 
 1 Prov. viii. 14. * Ex. xxxii. 16.
 
 THE FATHERS 217 
 
 in the study of the law is exalted ; as it is said, ' And from 
 Mattanah to Nahaliel, and from Nahaliel to Bamoth.' " 4 
 
 3. He who learns from his companion one chapter, sentence, 
 verse, or expression, ought to behave toward him with respect ; 
 for thus we find by David, King of Israel, who having learned 
 only two things from Ahitophel, called him his teacher, guide, 
 and acquaintance, as is said, " But it was thou, a man mine 
 equal, my guide, and mine acquaintance." 6 Hence it may be 
 deduced that if David, King of Israel, who having learned 
 only two things from Ahitophel, called him his " teacher, 
 guide, and acquaintance," how much more ought he who 
 learns from his companion a single chapter, sentence, verse, 
 or expression, to show him the utmost respect? And there 
 is no glory but the knowledge of the law ; as is said, " The wise 
 shall inherit glory " ; 8 and the perfect shall inherit the good ; 
 but nothing is really good but the law, as is said, " For I give 
 you good doctrine, forsake ye not my law." 7 
 
 4. Thus is the law to be observed: Thou shalt eat bread 
 and salt, and water by measure shalt thou drink ; on the earth 
 shalt thou sleep, and a life of trouble shalt thou live ; and thou 
 shalt labor in the study of the law. If thou doest thus, thou 
 shalt be happy, and it shall be well with thee ; thou shalt be 
 happy in this world, and it shall be well with thee in the world 
 to come. 
 
 5. Seek not grandeur for thyself, neither covet more honor 
 than thy learning merits. Crave not after the tables of kings ; 
 for thy table is greater than their table, and thy crown is greater 
 than their crown ; and the Master who employs thee is faithful 
 to pay thee the reward of thy labor. 
 
 6. The law is more excellent than the priesthood and roy- 
 alty ; for royalty is acquired by thirty properties, and the priest- 
 hood by twenty-four ; but the law is acquired by forty-eight 
 things, and these are they with study, attention, eloquence ; 
 an understanding heart, an intelligent heart ; with dread and 
 meekness, fear and joy; with attendance on the Sages, the 
 acuteness of companions, and disputations of the disciples ; 
 with sedateness, the study of the Bible, and the Mishna; in 
 purity, in taking little sleep, in using little discourse, in being 
 little engaged in traffic, in taking little sport, in enjoying little 
 
 Num. xxi. 19. Ps. Iv. 13. Prov. iii. 35. T Prov. iv. a.
 
 2 i8 THE TALMUD 
 
 delight and little worldly manners ; in being slow to anger, 
 in having a good heart, in having faith in the Sages, and in 
 bearing chastisements ; in being sensible of his situation, and 
 rejoicing in his portion ; in being circumspect in his language, 
 in not pretending to pre-eminence, in sincerely loving God, 
 and loving His creatures ; in loving admonition, and that which 
 is right ; in avoiding honor, and in not priding himself on his 
 acquired knowledge ; not rejoicing in pronouncing sentence, 
 in bearing the burden equally with his companion, and inclin- 
 ing him to merit, and confirming him in the truth and in peace ; 
 is sedate in his study, inquires according to the subject, and 
 answers according to the constitution; is attentive to study, 
 and extends it ; learns it with a view to the teaching of others, 
 and also with a view to perform the precepts ; increases his 
 teacher's knowledge, and is attentive to his instruction, and 
 reports everything in the name of the person who said it ; hence 
 it is inferred that whoever reports anything in the name of the 
 person who said it, procures redemption for the world, as is 
 said, " And Esther certified the king thereof in Mordecai's 
 name." 8 
 
 7. Great is the law, which bestows life on the doers of it, 
 both in this world and in the world to come ; as is said, " For 
 they are life unto those that find them, and health to all their 
 flesh." 9 And it is said, " It shall be health to thy navel, and 
 marrow to thy bones." 10 And it is said, " She is a tree of 
 life to them that lay hold upon her; and happy is everyone 
 that retaineth her." x And it is said, " For they shall be an 
 ornament of grace unto thy head, and chains about thy neck." 2 
 And it is said, " She shall give to thine head an ornament of 
 grace ; a crown of glory shall she deliver to thee." 3 And it 
 is said, " Length of days is in her right hand, and in her left 
 hand riches and honor." 4 And it is said, " For length of days 
 and long life, and peace shall they add to thee." 6 
 
 8. Rabbi Simeon, son of Judah, in the name of Rabbi 
 Simeon, son of Jochai, said, " beauty, strength, riches, honor, 
 wisdom, age, hoariness, and many children, are suitable for 
 the righteous, and suitable for the world ; as is said, " The 
 
 Esther ii. 22. * Prov. i. 9. 
 
 * Prov. iv. 22. * Prov. iv. 9. 
 10 Prov. Hi. 8. * Prov. iii. 16. 
 1 Prov. iii. 18. * Prov. iii. 2.
 
 THE FATHERS 
 
 219 
 
 hoary head is a crown of glory, if it be found in the way of 
 righteousness." 6 And it is said, " Children's children are the 
 crown of old men, and the glory of children are their fathers." 7 
 And it is said, " Then the moon shall be confounded, and the 
 sun ashamed, when the Lord of Hosts shall reign on Mount 
 Zion, and in Jerusalem ; and before his ancients gloriously." 8 
 
 9. Rabbi Simeon, son of Manasya, said, " those seven quali- 
 ties which the Sages counted as proper for the righteous, were 
 all established in the Rabbi (Judah) and his children." Rabbi 
 Jose, son of Kishma, said, " I was once travelling along the 
 road and met a certain person, who saluted me with peace, 
 and I returned his salutation. He then said to me, ' Rabbi, 
 whence art thou ? ' I answered him, ' from a great city 
 abounding in sages and scribes : ' said he to me, ' if thou be 
 willing to dwell with us in our city, then will I give thee a 
 thousand thousand golden dinars, and precious stones and 
 pearls.' To this I answered, ' if thou wouldst give me all 
 the silver and gold, and precious stones and pearls in the 
 world, I would only dwell in a place where the law is studied ; 
 because at the time of man's departure from this world he 
 is not accompanied either with silver and gold, and precious 
 stones and pearls, but with the law and good deeds alone, 
 as is said, ' When thou goest it shall lead thee : when thou 
 sleepest it shall keep thee : and when thou awakest it shall talk 
 with thee.' " " When thou goest it shall lead thee," that is 
 in this world. " When thou sleepest it shall keep thee," in 
 the grave ; " and when thou awakest it shall talk with thee," 
 in the world to come. And thus it is written in the book of 
 Psalms by the hand of David, King of Israel, " The law of 
 thy mouth is better to me than thousands of gold and silver." 10 
 And it is said, " The silver is mine, and the gold is mine, saith 
 the Lord of Hosts." 1 
 
 10. Five possessions hath the Holy One, blessed be He, 
 obtained in this world, and these are they the law is one 
 possession ; heaven and earth another ; Abraham another ; 
 Israel another; and the holy Temple another. Now whence 
 is it to be proved that the law is one possession? Because 
 it is written, " The LORD possessed me in the beginning of 
 
 Prov. xvi. 31. Prov. vi. 22. 
 
 Prov. xvii. 6. * Ps. cxix. 73. 
 
 Isa. xxiv. 23. l Hag. ii. 8.
 
 220 THE TALMUD 
 
 His way before His works of old." 2 And whence is it proved 
 that heaven and earth is another possession? Because it is 
 said, " Thus saith the Lord, The heaven is my throne and the 
 earth is my footstool; where is the house that ye build unto 
 me ? and where is the place of my rest ? " 3 And it is said, 
 " O Lord, how manifold are thy works ! in wisdom hast thou 
 made them all ; the earth is full of thy riches." 4 Whence is 
 it proved that Abraham is one possession? Because it is 
 written, " And he blessed him, and said blessed be Abraham 
 of the most high God, possessor of heaven and earth." 5 
 Whence is it proved that Israel is one possession? Because 
 it is written, " Till thy people pass over, O Lord, till the people 
 pass over, which thou hast purchased." 6 And it is said, " But 
 to the saints that are in the earth, and to the excellent, in whom 
 is all my delight." 1 Whence can it be proved that the holy 
 temple is one possession ? Because it is said, " The sanctuary, 
 O Lord, which thy hands have established." 8 And it is said, 
 " And he brought them to the border of his sanctuary, even 
 to this mountain which his right hand hath purchased." 9 
 Everything which God created, he created but for his glory ; 
 as is said, " Everyone that is called by my name ; for I have 
 created him for my glory, I have formed . him ; yea, I have 
 made him." 10 And the Lord will reign forever and ever. 
 R. Chanina, son of Akasea, said, " the Holy One, Blessed be 
 He, wished to purify Israel, wherefore He magnified for them 
 the Law and the Commandments, as is said, ' The Lord is 
 well pleased for his righteousness' sake ; he will magnify the 
 law and make it honorable." x 
 
 * Prov. viii. 22. T Ps. xvi. 3. 
 
 1 Isa. Ixvi. i. B Exod. xy. 17. 
 
 * Ps. civ. 24. Ps. Ixxyiii. 54. 
 5 Gen. xiv. 19. 10 Isa. xliii. 7. 
 
 * Exod. xv. 16. * Isa. xlii. 21.
 
 THE DAILY SACRIFICE 
 
 Guarding the Temple at Night Taking the Ashes Off the Altar Casting 
 Lots Opening the Temple in the Morning Arranging the Fire on 
 the Altar The Wood-Kindling Allotting Services Examination 
 of the Daily Sacrifice Slaughter-house Sounds Heard at Jericho 
 Snuffing the Candlestick Position of the Lamb when Slain Pour- 
 ing Out its Blood Preparations for Burning Order of Carrying the 
 Members to the Altar Blessings Cleansing the Vessels of the Holy 
 Place The High Priest on the Altar Music and Psalm-Singing. 
 
 CHAPTER I 
 
 I. The Priests guarded the sanctuary in three places 1 in 
 the House Abtinas, in the House Nitzus, and in the House 
 Moked. The House Abtinas and the House Nitzus had 
 upper chambers, and the young priests guarded there. The 
 House Moked was arched, and its large chamber was sur- 
 rounded with stone divans, and the elders of the House of 
 the Fathers slept there, with the keys of the court in their 
 hands; and the younger priests also slept there, each with 
 his cushion on the ground. They did not sleep in the holy 
 garments, but they undressed, and folded them, and put 
 them under their heads, and they covered themselves with 
 their own dresses. If legal defilement happened to one of 
 them, he went out, and proceeded in the circuit that went 
 under the Temple, and candles flamed on either side, until he 
 arrived in the house of baptism. And the fire pile was there, 
 and the place of the seat of honor; and this was its honor, 
 when he found it closed, he knew that someone was there; 
 when he found it open he knew that no one was there. He 
 descended and washed; he came up and wiped himself, and 
 warmed himself before the fire pile. He came and sat beside 
 his brethren the priests, till the doors were opened ; then he 
 went out on his own way. 
 
 1 See the treatise on " Measurements," chap. i. 
 221
 
 222 THE TALMUD 
 
 2. He who wished to take the ashes from the altar, rose 
 up early and bathed before the Captain of the Temple came. 
 And in what hour did the Captain come? All times were 
 not equal ; sometimes he came at cockcrow, or near to it, be- 
 fore or after it. The Captain came, and knocked for them, 
 and they opened to him. He said to them, " let whoever is 
 washed, come, and cast lots." They cast lots, and he gained 
 who gained. 
 
 3. He took the key and opened the wicket door, and en- 
 tered from the House Moked to the court, and the priests 
 went after him with two lighted torches in their hands. And 
 they divided themselves into two parties. These went in the 
 gallery eastward, and those went in the gallery westward. 
 They observed everything as they walked till they approached 
 the place of the pancake-makers. They arrived. Both par- 
 ties said, peace! all peace! The pancake-makers began to 
 make pancakes. 
 
 4. He who gained the lot to take the ashes from the altar, 
 took them ; and they said to him, " be careful that thou touch 
 not the vessels, till thou dost sanctify thy hands ana thy feet 
 from the laver." And the ash dish was placed in the corner 
 between the ascent to the altar and the west of the ascent. 
 No man entered with the priest, and there was no candle in 
 his hand, but he walked toward the light of the fire on the 
 altar. They did not see him, and they did not hear his voice j 
 till they heard the creaking of the wheel, which the son of 
 Kattin made for the laver, and they said, " the time has come 
 to sanctify his hands and feet from the laver." He took the 
 silver ash dish, and he went up to the top of the altar, and he 
 turned the live coals on one side, and he piled up those that 
 were well burned inward, and he descended, and came on the 
 pavement of the altar. He turned his face northward, and 
 went eastward of the ascent about ten cubits. He packed the 
 coals on the pavement three hand-breadths distant from the 
 ascent, at the place where they put the crops of the fowls, and 
 the ashes of the inner altar, and of the candlestick.
 
 THE DAILY SACRIFICE 223 
 
 CHAPTER II 
 
 1. His brethren saw him come down, and they came run- 
 ning to him. They hastened and sanctified their hands and 
 their feet from the laver. They took the brushes and the forks, 
 and went up to the top of the altar. The members and the 
 cauls 1 (of the sacrifices) which were not consumed over night, 
 they moved to the side of the altar. If the sides could not 
 contain them, they laid them out in a closet at the ascent. 
 
 2. They commenced to bring up the ashes to the top of 
 the heap, 2 and the heap was on the middle of the altar. Some- 
 times there was on it about 300 cors ; 8 but in the holidays they 
 did not clear away the ashes, since they were as honor for the 
 altar. Never was the priest lazy in removing the ashes. 
 
 3. The priests began bringing up the fagots to arrange 
 the fire of preparation on the altar. " Was, then, all wood 
 allowed for preparation ? " " Yes, all wood was allowed for 
 the fire of preparation, except that of the olive and that of 
 the vine. But these they preferred branches of the fig-tree, 
 of the nut, and of the pine." 
 
 4. The priests arranged the great fire of preparation east- 
 ward, and then made an opening eastward, so that the heads 
 of the inward fagots touched the heap on the altar. And 
 there was a division between the fagots, that the priests might 
 kindle the chips there. 
 
 5. The priest chose from the fagots the best figwood to 
 arrange the second fire of preparation for the incense opposite 
 the western horn southward. He prolonged it from the horn 
 toward the north four cubits, reckoning for five seahs * of live 
 coals, and on the Sabbath he reckoned for eight seahs of live 
 coals. As they placed there the two cups of frankincense of 
 the showbread. The members and cauls (of the sacrifices) 
 which were not consumed by the fire overnight, were returned 
 again by the priests to the great fire of preparation. And they 
 kindled both the preparations with fire ; and they came down, 
 and entered into the chamber of hewn stone. 6 
 
 1 Membranes over the fat. * A seah, according to the Rabbis, was 
 
 * In the form of an apple. 1.4762 gallon. 
 
 A cor was equal, according to the * Or, of " the treasurers." 
 Rabbis, to 44.286 gallons, but Josephus 
 
 reckons it to have been 86.696 gallons.
 
 224 THE TALMUD 
 
 CHAPTER III 
 
 1. The Captain of the Temple said to the priests, " come 
 and cast lots." " Who is to slaughter ? " " Who is to 
 sprinkle ? " " Who is to take the ashes from the inner altar ? " 
 " Who is to take the ashes from the candlestick ? " " Who is 
 to bring up the members to the ascent, the head and the right 
 foot, and the two hind feet, the chine, and the left foot, the 
 breast, and the throat, and the two sides, the inwards, and the 
 fine flour, and the pancakes and the wine?" They cast lots, 
 and he gained who gained. 
 
 2. The Captain said to them, " go and see if the time for 
 slaughter approaches ? " If it approached, the watchman said, 
 " it brightens." Matthia, son of Samuel, said, " is it light in 
 the whole east, even to Hebron ? " and he said, " yes." 
 
 3. He said to them, " go and bring the lamb from the lamb- 
 chamber." The lamb-chamber was in the northwest corner 
 of the court, and there were four chambers there, one the 
 lamb-chamber, one the seal-chamber, 1 and one chamber for 
 the burning materials, and one chamber where they made 
 showbread. 
 
 4. The priests entered the chamber for the vessels, and they 
 brought out ninety-three vessels of silver and gold. They 
 made the daily sacrifice drink in a golden cup. Even though 
 he was examined the night before, they examined him again 
 by torch-light. 
 
 5. He who gained the lot for the daily sacrifice, led the 
 lamb to the slaughter-house, and those who gained the lots 
 for the members, went after him. The slaughter-house was 
 to the north of the altar, and in it were eight dwarf pillars, 
 and beams of cedar-wood were fastened upon them, and iron 
 hooks were fastened in them. And there were three rows 
 of hooks to each of them. Upon them the priests hung the 
 sacrifices, and skinned them, near the marble tables between 
 the pillars. 
 
 6. Those who gained the lot for the removal of the ashes 
 
 1 In this chamber were kept the scribed with " calf " or " kid," accord- 
 
 " seals " or " tokens " given to those ing to the offerings to be presented ; and 
 
 persons who bought their offerings from with the word " male " when the offer- 
 
 the Levites. These " seals " were of ing was to be a ram; and " sinner ' 
 
 four sorts, and were respectively in- when it was to be a sin-offering.
 
 THE DAILY SACRIFICE 225 
 
 from the inner altar, and the ashes from the candlestick, ad- 
 vanced with four vessels in their hands, a flagon 2 and a cup 3 
 and two keys. The flagon resembled a great golden measure 
 containing two cabs and a half. And the cup resembled a 
 great golden jug. And the two keys to the sanctuary. One 
 key entered the lock up to the shoulder of the priest, and one 
 opened quickly. 
 
 7. The priest came to the wicket on the north, and there 
 were two wickets in the great gate, one in the north and one 
 in the south. Through that in the south man never entered, 
 Lnd Ezekiel explains it. " Then said the Lord unto me : This 
 gate shall be shut, it shall not be opened, and no man shall 
 enter in by it ; because the Lord, the God of Israel, hath en- 
 tered in by it, therefore it shall be shut." * He took the key 
 and opened the wicket ; he entered the chamber, and he went 
 from the chamber into the sanctuary, until he came to the 
 great gate. When he came to the great gate, he took down 
 the bar and the bolts and opened it. The slaughterer did not 
 slaughter till he heard the noise of the opening of the great 
 gate. 
 
 8. From Jericho 8 people heard the opening of the great 
 gate. From Jericho they heard the noise of the shovel. 6 
 From Jericho they heard the noise of the wooden wheel which 
 the son of Kattin made for the laver. From Jericho they 
 heard the voice of Gabini the herald. From Jericho they heard 
 the sound of the cornet. From Jericho they heard the sound 
 of the cymbal. From Jericho they heard the voice of the song. 
 From Jericho they heard the clang of the horn, and some 
 say even the voice of the High Priest at the time when he men- 
 tioned the Name on the Day of Atonement. From Jericho 
 they smelled the odor of the preparation of incense. Said R. 
 Eleazar, the son of Daglai, " the family of Aba had goats on 
 the mountains of Mikvor, 7 and they used to sneeze from the 
 odor of the preparation of the incense." 
 
 9. The priest who gained the lot for removing the ashes 
 from the inner altar entered, and took the flagon and laid it 
 
 1 Others read " a basket." Some think it to have been a " musical 
 
 Or jug. instrument," and others consider it to 
 
 Ezek. xliv. a. have been " an organ." 
 
 Jericho is about eighteen miles dis- T Some think " Machzrus " on the 
 tant from Jerusalem. east of the Dead Sea, about fifty miles 
 
 Perhaps " a gong " or " a bell." distant from Jerusalem. 
 
 15
 
 22 6 THE TALMUD 
 
 before him, and he took handfuls of ashes and filled them 
 into the flagon, and at last he brushed the remainder into it. 
 And he left it and went out (of the holy place). He who 
 gained the lot for removing the snuff from the candlestick, 
 entered and found the two eastern lights burning. He snuffed 
 the rest, and left these burning in their place. If he found 
 them extinguished, he snuffed them, and lighted them again 
 from those still burning, and afterward he snuffed the rest. 
 And there was a stone before the candlestick, and in it were 
 three steps, on which the priest stood and trimmed the lights. 
 And he placed the cup with the snuff on the second step, and 
 went out. 
 
 CHAPTER IV 
 
 1. The priests did not tie the four feet of the lamb together, 
 but they bound its fore and hind feet. He who gained the 
 lot for carrying the members, held it ; and thus was it bound, 
 its head southward, and its face westward. The slaughterer 
 stood in the east with his face westward. The morning sacri- 
 fice was slaughtered at the northwestern corner on the second 
 ring. The evening sacrifice was slaughtered at the north- 
 eastern corner on the second ring. The slaughterer slaugh- 
 tered, and the receiver caught (the blood). The priest came 
 to the northeastern corner of the altar, and he sprinkled the 
 blood northeast. He came to the southwest, and sprinkled 
 the blood southwest : 1 the remainder of the blood he poured 
 out on the southern altar-base. 
 
 2. The priest did not break its leg, but he made a hole in 
 the midst of its side, and by that it was hung up. He skinned 
 it downward till he came to the breast. When he came to the 
 breast, he cut off the head, and gave it to him who had gained 
 (its lot). He cut off the two hind feet, and gave them to him 
 who had gained them for his lot. He finished the skinning: ; 
 he tore out the heart, that the blood should come out. He 
 cut off the two fore feet, and gave them to him who had gained 
 them for his lot. He came to the right leg ; he cut it off, and 
 gave it to him who had gained it for his lot. He cleft the 
 
 1 In each act of sprinkling, the priest, thus, in two acts of sprinkling, he put 
 standing before a corner, sprinkled the the blood on its four sides, 
 blood on two sides of the altar. And
 
 THE DAILY SACRIFICE 
 
 227 
 
 body, and it became all open before him. He took out the 
 caul, and put it on the place of slaughter, with the head on 
 the top of it. He took out the intestines and gave them to 
 him who had gained them for his lot to cleanse them. And 
 the belly they cleansed in the house of the washers, as much 
 as was needful. And the intestines were cleansed three times 
 at least, upon the marble tables between the pillars. 
 
 3. The priest took the knife and separated the lungs from 
 the liver, and the ringer of the liver from the liver, but he did 
 not remove it from its place. He made a hole in the breast, 
 and gave it to him who gained it for his lot. He came to the 
 right side, and he cut it downward to the backbone, but he 
 did not touch the backbone, till he came to the two tender 
 ribs. He cut it off and gave it to him who gained it for his 
 lot, with the liver hanging upon it. He came to the neck, 
 and left the two side bones on both sides. He cut it off and 
 gave it to him who had gained it for his lot, with the windpipe 
 and the heart and the lungs hanging upon it. He came to 
 the left side, and left on it the two tender ribs, above and below, 
 and so he left it on the corresponding side. It follows that 
 he left on the two sides, two and two ribs above, and two and 
 two ribs below. He cut it off, and gave it to him who gained 
 it for his lot, the backbone with it, and the spleen hanging 
 upon it. And it was large, but the right side is called large, 
 as the liver hangs upon it. He came to the tail ; he cut it off 
 and gave it to him who gained it for his lot, and the fat, and 
 the finger of the liver, and the two kidneys with it. He took 
 the left hind leg, and gave it to him who gained it for his lot. 
 It follows that all the priests stood in one row with the mem- 
 bers in their hands. The first priest with the head and hind 
 foot, the head in his right hand with the nose toward his arm, 
 and the horns between his fingers, and the place of slaughter 
 upward, and the caul placed on it; and the right hind foot 
 in his left hand with the skin outside. The second priest 
 stood with the two fore legs, the right in his right hand, and 
 the left in his left hand, and the skin outside. The third priest 
 stood with the tail and the hind foot ; the tail in his right hand, 
 and the fat wrapped between his fingers, and the finger of the 
 liver and the two kidneys with it ; the left foot was in his left 
 hand with the skin outward. The fourth priest stood with the
 
 22 8 THE TALMUD 
 
 breast and the throat. The breast was in his right hand, and 
 the throat in his left, and its side bones between his fingers. 
 The fifth priest stood with the two sides, the right side in his 
 right hand, and the left side in his left hand, and the skinny 
 side outward. The sixth priest stood with the intestines placed 
 in a pan, and the legs over them. The seventh priest stood 
 with the fine flour. The eighth priest stood with the pan- 
 cakes. The ninth priest stood with the wine. They then pro- 
 ceeded and deposited the members on the lower half of the 
 ascent westward, and they salted them, and descended, and 
 came to the chamber of the hewn stone to read the " Hear," 2 
 etc. 
 
 CHAPTER V 
 
 1. The Captain of the Watch said, " give one blessing," 
 and the priests blessed and read the ten commandments, 
 " Hear," x etc. " And it shall come to pass if ye shall 
 hearken," 2 etc. And " He spake," 3 etc. They then gave the 
 three blessings to the people, " Truth and Sureness," and " the 
 Service," and " the Blessing of the Priests." And on the Sab- 
 bath they added one blessing for the outgoing Temple-guard. 
 
 2. He said to them, " novices * to the incense, come and 
 cast lots." They cast lots. He gained who gained. He said 
 to them, " novices with old men come and cast lots, who shall 
 bring up the members of the lamb from the ascent to the 
 altar." R. Eliezer, the son of Jacob, said, " those priests who 
 brought the members to the ascent must also bring them to 
 the top of the altar." 
 
 3. He handed the priests over to the sextons. They di- 
 vested them of their dresses, leaving them their breeches only, 
 and there were windows there, and over them was written, 
 " used for vestments." 5 
 
 4. He who gained the lot for the incense, took the spoon ; 
 and the spoon resembled a great measure of gold containing 
 
 * Called the Shema. It consisted of burned it before. It might come to a 
 the following three passages of Script- priest once in his lifetime, and never 
 ure: again afterward. Luke i. 9. 
 
 1 Deut. vi. 4-9. B The chambers for vestments had 
 
 2 Deut. xi. 13-21. separate rooms for each of the twenty- 
 8 Num. xv. 37-41. four courses, and separate wardrobes for 
 
 * The lot for the incense was always each of the four kinds of vestments, 
 arranged for a new man who had never
 
 THE DAILY SACRIFICE 
 
 229 
 
 three cabs. And the pan was heaped full of incense; and it 
 had a covering like a kind of weight upon it. 
 
 5. He who gained the lot for the censer, took the silver 
 censer, and went up to the top of the altar, and he turned the 
 live coals here and there, and he put them into the censer. 
 He descended, and poured them into a censer of gold. There 
 was dispersed from them about a cab of live coals, and he 
 brushed them into the channel for refuse. On the Sabbath 
 he put over them a cover. And the cover was a great vessel 
 containing a letech. 6 And there were two chains to it, one 
 by which the priest drew it down, and one by which he held 
 it from above, that it should not be rolled about ; and it was 
 useful for three purposes, as a covering over the live coals, 
 and as a covering over the reptile on the Sabbath, and it was 
 also used to carry down the ashes from the altar. 
 
 6. The priests arrived between the porch and the altar. One 
 of them took the shovel, 7 and flung it between the porch and 
 the altar. No one could hear the voice of his neighbor in 
 Jerusalem from the rattling of the shovel. And it was useful 
 for three purposes: when the priest heard its rattle, he knew 
 that his brother priests were entering to worship, and he came 
 running; and the Levite, when he heard its rattle, knew that 
 his brother Levites were entering to chant, and he came run- 
 ning ; and the chief of the Delegates 8 compelled the defiled 
 men to stand in the eastern gate of the Temple. 
 
 CHAPTER VI 
 
 I. The priests began ascending the steps of the porch. They 
 who gained the lot for the removal of ashes from the inner 
 altar and from the candlestick, proceeded in front. He who 
 gained the lot for the removal of ashes from the inner altar, 
 entered the Holy Place, and took the flagon, and he bowed 
 down and went out. He who gained the lot for the removal 
 of snuff from the candlestick, entered the Holy Place, and 
 found the two eastern lamps burning; he removed the snuff 
 from the eastern one and left the western one burning, and 
 from it he lighted the candlestick in the evening. If he found 
 
 About 37% gallons. represent the whole congregation of 
 T See note 5. chap. iii. 8. Israel in the temple services. 
 
 The Delegates were appointed to
 
 230 THE TALMUD 
 
 it extinguished, he removed the snuff, and lit it from the altar 
 of burnt offerings. He took the cup from the second step, 
 and he bowed down, and went out. 
 
 2. He who gained the lot for the censer, gathered the live 
 coals on the top of the altar of incense ; and he smoothed them 
 with the bottom of the censer, and he bowed down, and went 
 out. 
 
 3. He who gained the lot for the incense, took the pan from 
 the cup, and gave it to his friend or to his neighbor. When 
 the incense was dispersed in it, he supplied it to him in hand- 
 fuls. And he instructed him, " be careful and do not begin 
 too near yourself, lest you be burned." He smoothed it and 
 went out. The offerer could not offer the incense, till the 
 Captain said to him, " offer incense." If the offerer were the 
 high priest, the captain said, " My Lord, High Priest, offer 
 the incense." The people dispersed, and he offered the incense, 
 and he bowed down and went out from the Holy Place. 
 
 CHAPTER VII 
 
 1. When the High Priest entered to worship, three priests 
 had hold of him, one on his right hand, one on his left hand, 
 and one by the jewels on his breast-plate. And so soon as 
 the Captain of the Temple heard the sound of the footsteps 
 of the High Priest as he proceeded on his way, he lifted the 
 veil for him. He entered the holy place, bowed himself, and 
 went out. And his brethren the priests entered, and bowed 
 down, and went out. 
 
 2. The priests came and stood on the steps of the porch. 
 The first came and stood to the south of his brother priests. 
 And they had five vessels in their hands the flagon in the 
 hand of one, and the cup in the hand of one, and the censer 
 in the hand of one, and the pan in the hand of one, and the 
 spoon with its cover in the hand of one. They blessed the 
 people once. In the city they said the service in three 
 blessings, but in the sanctuary they said it in one blessing. 
 In the sanctuary they pronounced the Name * as it is written, 
 but in the city they pronounced it by its substitute. 2 In the 
 
 1 Jehovah. where " Adonai " and " Jehovah " come 
 
 * That is by substituting for the Name together. In such cases " Elohim " is 
 (Jehovah) the word " Adonai," except substituted for " Jehovah."
 
 231 
 
 city the priests raised their hands (in blessing) opposite their 
 shoulders, but in the sanctuary they raised them above their 
 heads, excepting the High Priest, who could not lift his hands 
 above the golden plate. R. Judah said, " even the High Priest 
 could lift his hands above the golden plate, as is said, ' Aaron 
 lifted up his hand toward the people and blessed them.' " 3 
 
 3. When the High Priest desired to offer incense he went 
 up on the ascent to the altar, and the Sagan (Suffragan) was 
 on his right. When he reached the half of the ascent, the 
 Sagan took him by his right hand and helped him up. The 
 first (priest) reached to him the head and hind foot of the lamb, 
 and he laid his hand on them, and then pushed them away. 
 The second priest reached out to the first one the two fore- 
 legs, and he handed them to the High Priest, and he laid his 
 hands upon them, and then pushed them away ; the second 
 priest was dismissed, and he departed, and so they reached 
 out to him all the members of the lamb, and he laid his hands 
 upon them and pushed them away ; but when he desired, he 
 merely laid his hands on them, and others pushed them away. 
 He next came to make a circuit of the altar. " From what 
 place did he begin ? " " From the southeastern corner, north- 
 eastern, northwestern, southwestern." They gave to him the 
 wine for libation. The Sagan stood by the corner of the altar 
 with the banners in his hand, and two priests stood by the 
 table of the fat with two silver trumpets in their hands : They 
 sounded a blast, they blew an alarm, and again they sounded 
 the trumpets. They came and took their position beside the 
 son of Arza. 4 One stood on his right hand and one stood on 
 his left. The High Priest bowed down to make the libation, 
 and the Sagan waved the banners, and the son of Arza clanged 
 the cymbals, and the Levites intoned the chant. When they 
 came to a full stop, the trumpets sounded, and the people 
 bowed themselves. At every full stop there was a blast, and 
 at every blast there was bowing down. This is the order of 
 the daily offering for the service of the House of our God. 
 May it be His will to build it speedily in our days. Amen. 
 
 4. The chant which the Levites intoned in the sanctuary on 
 the first day of the week was, " The earth is the Lord's and 
 the fulness thereof; the world, and they that dwell therein." 6 
 
 Lev. ix. 22. * Who had charge of the channels from the altar. * Ps. xxiv. i.
 
 232 
 
 THE TALMUD 
 
 On the second day they said, " Great is the Lord, and greatly 
 to be praised, in the city of our God, in the mountain of his 
 holiness." 6 On the third day they said, " God standeth in 
 the congregation of the mighty : He judgeth among the 
 gods." 7 On the fourth day they said, " O Lord God, to whom 
 vengeance belongeth ; O God, to whom vengeance belongeth, 
 show thyself." 8 On the fifth day they said, " Sing aloud unto 
 God our strength, make a joyful noise unto the God of Jacob." 8 
 On the sixth day they said, " The Lord reigneth, he is clothed 
 with majesty," 10 etc. On the Sabbath they said the chant 
 composed for the Sabbath day, the chant composed for the 
 future, for the day to come, when all will be rest and repose 
 for life everlasting. 
 
 Ps. xlviii. i. T Ps. Ixxxii. i. 8 Ps. xciv. 
 
 Ps. Ixxxi. u Ps. xciii.
 
 ON MEASUREMENTS 
 
 Priests and Levites Guarding the Temple Officer of the Watch Gates 
 Chambers Keys Manner of Entering the House Nicanor 
 Steps Altar Place of Slaughter The Laver The Porch The 
 Sanctuary Repairing the Holy of Holies Measurements Judging 
 the Priesthood. 
 
 CHAPTER I 
 
 1. The priests guarded the sanctuary in three places, in the 
 House Abtinas, 1 in the House Nitzus, 2 and in the House 
 Moked ; 8 and the Levites in twenty-one places, five at the 
 five gates of the Mountain of the House, four at its four cor- 
 ners inside, five at the five gates of the Court, four at its four 
 corners outside, and one in the chamber of the Offering, and 
 one in the chamber of the Vail, and one behind the House of 
 Atonement. 
 
 2. The Captain of the Mountain of the House went round 
 to every Watch in succession with torches flaming before him, 
 and to every guard who did not stand forth, the Captain said, 
 " Peace be to thee." If it appeared that he slept, he beat him 
 with his staff ; and he had permission to set fire to his cushion.* 
 And they said, " what is the voice in the Court? " " It is the 
 voice of the Levite being beaten, and his garments burned, 
 because he slept on his guard." 8 Rabbi Eliezer, the son of 
 Jacob, said, " once they found the brother of my mother asleep, 
 and they burned his cushion." 
 
 3. There were five gates to the Mountain of the House, 
 two Huldah gates in the south which served for going in 
 and out, Kipunus in the west served for going in and out; 
 Tadi 8 in the north served for no (ordinary) purpose. Upon 
 
 1 A famous maker of incense. the twenty-one stations. The three more 
 
 1 Sparkling. important places contained guards of 
 
 ' Burning. The watch at certain gates both Levites and Priests, tnirty of each. 
 
 seems to have been hereditary in cer- There were therefore 240 Levites on 
 
 tain families. Just as at the present guard each night. 
 
 time the custody of Rachel' ' ' ' 
 
 y of Rachel's tomb is * He rolled up his overcoat and laid 
 
 if 
 
 233 
 
 the privilege of a certain family in Teru- it down for a cushion, 
 salem. Each guard consisted of ten Rev. xvi. 15. 
 
 men, so that there were 210 Levites in Obscurity.
 
 234 
 
 THE TALMUD 
 
 the east gate was portrayed the city Shushan. Through it 
 one could see the High Priest who burned the heifer, and all 
 his assistants going out to the Mount of Olives. 
 
 4. In the court were seven gates three in the north, and 
 three in the south, and one in the east. That in the south 
 was called the gate of Flaming, the second after it, the gate 
 of Offering; the third after it the Water-gate. That in the 
 east was called the gate Nicanor. And this gate had two 
 chambers, one on the right, and one on the left; one the 
 chamber of Phineas, the vestment keeper, and the other the 
 chamber of the pancake maker. 
 
 5. And at the gate Nitzus on the north was a kind of cloister 
 with a room built over it, where the priests kept ward above, 
 and the Levites below ; and it had a door into the Chel. 7 Sec- 
 ond to it was the gate of the offering. Third the House 
 Moked. 
 
 6. In the House Moked were four chambers opening as 
 small apartments into a saloon two in the Holy place, and 
 two in the Unconsecrated place ; and pointed rails separated 
 between the Holy and the Unconsecrated. And what was their 
 use? The southwest chamber was the chamber for offering. 
 The southeast was the chamber for the showbread. In the 
 northeast chamber the children of the Asmoneans deposited 
 the stones of the altar which the Greek Kings had defiled. 8 
 In the northwest chamber they descended to the house of 
 baptism. 
 
 7. To the House Moked were two doors ; one open to the 
 Chel, and one open to the court. Said Rabbi Judah, " the 
 one open to the court had a wicket, through which they went 
 in to sweep the court." 
 
 8. The House Moked was arched, and spacious, and sur- 
 rounded with stone divans, and the elders of the Courses slept 
 there with the keys of the court in their hands ; and also the 
 young priests each with his pillow on the ground. 
 
 9. And there was a place a cubit square with a tablet of 
 marble, and to it was fastened a ring, and a chain upon which 
 the keys were suspended. When the time approached for 
 locking the gates, the priest lifted up the tablet by the ring, 
 and took the keys from the chain and locked inside, and the 
 
 T Platform or rampart. i Mac. ii. 25.
 
 MEASUREMENTS 
 
 235 
 
 Levites slept outside. When he had finished locking, he re- 
 turned the keys to the chain, and the tablet to its place, laid 
 his pillow over it, and fell asleep. If sudden defilement hap- 
 pened, he rose and went out in the gallery that ran under the 
 arch, and candles flamed on either side, until he came to the 
 house of baptism. Rabbi Eleazar, the son of Jacob, says, 
 " in the gallery that went under the Chel, he passed out through 
 Tadi." 
 
 OUR BEAUTY BE UPON THEE IN THREE PLACES. 
 
 CHAPTER II 
 
 1. The Mountain of the House was 500 cubits square. The 
 largest space was on the south, the second on the east, the 
 third on the north, and the least westward. In the place 
 largest in measurement was held most service. 
 
 2. All who entered the Mountain of the House entered on 
 the right-hand side, and went round, and passed out on the 
 left: except to whomsoever an accident occurred, he turned 
 to the left. " Why do you go to the left ? " "I am in mourn- 
 ing." " He that dwelleth in this House comfort thee." " I 
 am excommunicate." " He that dwelleth in this House put 
 in thy heart (repentance), and they shall receive thee." The 
 words of Rabbi Meier. To him said Rabbi Jose, " thou hast 
 acted as though they had transgressed against him in judg- 
 ment ; but, ' may He that dwelleth in this House put it in thy 
 heart that thou hearken to the words of thy neighbors, and 
 they shall receive thee.' " 
 
 3. Inside of the (Mountain of the House) was a reticulated 
 wall, ten hand-breadths high ; and in it were thirteen breaches, 
 broken down by the Greek kings. The (Jews) restored, and 
 fenced them, and decreed before them thirteen acts of obei- 
 sance. Inside of it was the Chel, ten cubits broad, and twelve 
 steps were there. The height of each step was half a cubit, 
 and the breadth half a cubit. All the steps there were in height 
 half a cubit, and in breadth half a cubit, except those of the 
 porch. All the doors there were in height twenty cubits, and 
 in breadth ten cubits, except that of the porch. All the gate- 
 ways there had doors, except that of the porch. All the gates
 
 236 THE TALMUD 
 
 there had lintels, except Tadi ; there two stones inclined one 
 upon the other. All the gates there were transformed into 
 gold, except the gate Nicanor, 1 because to it happened a won- 
 der, though some said " because its brass glittered like gold." 
 
 4. And all the walls there were high, except the eastern 
 wall, that the priest who burned the heifer, might stand on 
 the top of the Mount of Olives, and look straight into the 
 door of the Sanctuary when he sprinkled the blood. 
 
 5. The Court of the women was 135 cubits in length, by 
 135 in breadth. And in its four corners were four chambers, 
 each forty cubits square, and they had no roofs ; and so they 
 will be in future, as is said, " Then he brought me forth into 
 the utter court, and caused me to pass by the four corners of 
 the court ; and, behold, in every corner of the court there was 
 a court." 2 In the four corners of the court there were courts 
 smoking, yet not smoking, since they were roofless. And 
 what was their use? The southeast one was the chamber of 
 the Nazarites, for there the Nazarites cooked their peace- 
 offerings, and polled their hair, and cast it under the pot. The 
 northeast was the chamber for the wood, and there the priests 
 with blemishes gathered out the worm-eaten wood. And 
 every stick in which a worm was found, was unlawful for the 
 altar. The northwest was the chamber for the lepers. The 
 southwest ? Rabbi Eleazar, the son of Jacob, said, " I forget 
 for what it served." Abashaul said, " there they put wine, 
 and oil." It was called the chamber of the house of oil. And 
 it was open at first and surrounded with lattice-work, that the 
 women might see from above and the men from beneath, lest 
 they should be mixed. And fifteen steps corresponding to 
 the fifteen steps in the Psalms, ascended from it to the court 
 of Israel; upon them the Levites chanted. They were not 
 angular, but deflected like the half of a round threshing-floor. 
 
 6. And under the court of Israel were chambers open to 
 the court of the women. There the Levites deposited their 
 harps, and psalteries, and cymbals, and all instruments of 
 music. The court of Israel was 135 cubits long, and eleven 
 broadband likewise the court of the priests was 135 cubits 
 
 1 So called either because Nicanor, a came safe to land ; or because Nicanor, 
 
 Pharisee, had the gate made in Alexan- a Greek prince, was slain there in the 
 
 dria, and though it was thrown over- time of the Asmoneans. 
 
 board from a ship in a storm, it yet * Ezek. xlvi. 21.
 
 MEASUREMENTS 237 
 
 long, and eleven broad. And pointed rails separated the 
 court of Israel from the court of the priests. Rabbi Eleazar, 
 the son of Jacob, said, " there was a step a cubit high, and a 
 dais placed over it. And in it were three steps each half a 
 cubit in height." We find that the priests' court was two 
 and a half cubits higher than the court of Israel. The whole 
 court was 187 cubits in length, and 135 cubits in breadth, and 
 the thirteen places for bowing were there. Abajose, the son 
 of Chanan, said, " in front of the thirteen gates." In the south 
 near to the west were the upper gate, the gate of flaming, the 
 gate of the first-born, the water gate. And why is it called 
 the water gate? Because through it they bring bottles of 
 water for pouring out during the feast of Tabernacles. Rabbi 
 Eleazar, the son of Jacob, said, " through it the water returned 
 out, and in future it will issue from under the threshold of the 
 house." And there were opposite to them in the north, near 
 to the west, the gate of Jochania, the gate of the offering, the 
 gate of the women, the gate of music. And " why was it 
 called the gate of Jochania ? " " Because through it Jochania 
 went out in his captivity." In the east was the gate Nicanor, 
 and in it were two wickets, one on the right, and one on the 
 left, and two in the west which were nameless. 
 
 OUR BEAUTY BE UPON THEE, O MOUNTAIN OF THE HOUSE. 
 
 CHAPTER III 
 
 I. The altar was thirty-two cubits square. It ascended a 
 cubit and receded a cubit. This was the foundation. It re- 
 mains thirty cubits square. It ascended five cubits, and 
 receded one cubit. This is the circumference. It remains 
 twenty-eight cubits square. The place for the horns was a 
 cubit on each side. It remains twenty-six cubits square. 
 The place of the path for the feet of the priests was a cubit 
 on each side. The hearth remains twenty-four cubits square. 
 Rabbi Jose said, " at first it was only twenty-eight cubits 
 square." It receded and ascended until the hearth remained 
 twenty cubits square ; but when the children of the captivity 
 came up, they added to it four cubits on the north, and four 
 cubits on the west, like a gamma it is said ; and the altar was
 
 238 THE TALMUD 
 
 twelve cubits long by twelve broad, being a square. One 
 might say it was only " a square of twelve," 1 as is said. Upon 
 its four sides we learn that it measured from the middle twelve 
 cubits to every side. And a line of red paint girdled it in 
 the midst to separate the blood sprinkled above from the blood 
 sprinkled below. And the foundation was a perfect walk 
 along on the north side ; and all along on the west, but it 
 wanted in the south one cubit, and in the east one cubit. 2 
 
 2. And in the southwestern corner were two holes as two 
 thin nostrils, that the blood poured upon the western and 
 southern foundation should run into them ; and it commingled 
 in a canal and flowed out into the Kidron. 
 
 3. Below in the plaster in the same corner there was a place 
 a cubit square, with a marble tablet, and a ring fastened in it. 
 Through it they descended to the sewer and cleansed it. And 
 there was a sloping ascent 3 to the south of the altar, thirty-two 
 cubits long by sixteen broad. In its western side was a closet, 
 where they put the birds unmeet for the sin-offering. 
 
 4. Either the stones of the sloping ascent, or the stones 
 of the altar were from the valley of Bethcerem.* And they 
 digged deeper than virgin soil, and brought from thence per- 
 fect stones over which iron 5 was not waved. For the iron 
 defiles by touching. And a scratch defiles everything. In 
 any of them a scratch defiled, but the others were lawful. 
 And they whitewashed them twice in the year; once at the 
 passover, and once at the feast of Tabernacles. And the 
 Sanctuary (was whitewashed) once at the passover. The 
 Rabbi said, " every Friday evening they whitewashed them 
 with a mop on account of the blood." They did not plaster 
 it with an iron trowel, " mayhap it will touch and defile." 
 Since iron is made to shorten the days of man, and the altar 
 is made to lengthen the days of man, it is not lawful, that 
 what shortens should be waved over what lengthens. 
 
 5. And there were rings to the northern side of the altar, 
 
 intended to keep the priests from slip- 
 ping and falling, which might easily 
 happen, as they were obliged to minis- 
 
 1 Ezek. xliii. 16. intended 
 
 1 As this corner would have been in 
 the tribe of Judah, it was not added, 
 
 that the whole altar might remain in ter barefooted. The comness of the 
 
 the tribe of Benjamin. Gen. xlix. 27. pavement in winter, and eating so much 
 
 1 This sloping ascent to the altar was flesh of the sacrifices, brought variou:; 
 
 strewn with salt. This salt was brought diseases on the priests. 
 
 from the mountain of Sodom at the * House of the vineyard. 
 
 south of the Dead Sea. The salt was B Deut. xxvii. 5.
 
 MEASUREMENTS 239 
 
 six rows of four each : though some say four rows of six each. 
 Upon them the priests slaughtered the holy beasts. The 
 slaughter-house was at the north side of the altar. And in 
 it were eight dwarf pillars with a beam of cedar-wood over 
 them. And in them were fastened iron hooks three rows 
 to each pillar. Upon them they hung up (the bodies), and 
 skinned them upon marble tables between the pillars. 
 
 6. The laver was between the porch and the altar, but in- 
 clined more to the south. Between the porch and the altar 
 were twenty-two cubits, and there were twelve steps. The 
 height of each step was half a cubit, and its breadth a cubit 
 a cubit a cubit a landing three cubits a cubit a cubit and 
 a landing three cubits. And the upper one a cubit a cubit, 
 and the landing four cubits. Rabbi Jehudah said, " the upper 
 one a cubit a cubit, and the landing five cubits." 
 
 7. The doorway of the porch was forty cubits high, and 
 twenty broad. Over it were five carved oak beams. The 
 lower one extended beyond the doorway a cubit on either 
 side. The one over it extended a cubit on either side. It 
 follows that the uppermost was thirty cubits ; and between 
 each one there was a row of stones. 
 
 8. And stone buttresses were joined from the wall of the 
 sanctuary to the wall of the porch, lest it should bulge. And 
 in the roof of the porch were fastened golden chains, upon 
 which the young priests climbed up, and saw the crowns. As 
 it is said, " And the crowns shall be to Helem, and to Tobijah, 
 and to Jedaiah, and to Hen, the son of Zephaniah, for a 
 memorial in the temple of the Lord." 8 And over the door- 
 way of the sanctuary was a golden vine supported upon the 
 buttresses. Everyone who vowed a leaf, or a berry, or a 
 cluster, he brought it and hung it upon it. Said Rabbi 
 Eleazar, the son of Zadok, " it is a fact t and there were num- 
 bered 300 priests to keep it bright." 
 
 OUR BEAUTY BE UPON THEE, O ALTAR. 
 
 Zcch. vi. 14.
 
 24 o THE TALMUD 
 
 CHAPTER IV 
 
 1. The doorway of the Sanctuary 1 was twenty cubits in 
 height, and ten in breadth. And it had four doors, two with- 
 in and two without, as is said, " Two doors to the temple and 
 the holy place." 2 The outside (doors) opened into the door- 
 way to cover the thickness of the wall, and the inside doors 
 opened into the Sanctuary to cover (the space) behind the 
 doors, because the whole house was overlaid with gold ex- 
 cepting behind the doors. Rabbi Judah said, " they stood in 
 the middle of the doorway, and like a pivot these folded be- 
 hind them two cubits and a half; and those two cubits and 
 a half, half a cubit and a jamb on this side, and half a cubit 
 and a jamb on the other side." It is said, " two doors to two 
 doors folding back, two leaves to one door and two leaves to 
 the other." 3 
 
 2. And the great gate had two wickets, one in the north, 
 and one in the south. Through the one in the south no man 
 ever entered. And with regard to it Ezekiel declared, as is 
 said, " The Lord said unto me ; this gate shall be shut, it shall 
 not be opened, and no man shall enter in by it; because the 
 Lord, the God of Israel, hath entered in by it, therefore it 
 shall be shut." * The priest took the key, and opened the 
 wicket, and went into the little chamber, and from the cham- 
 ber to the Sanctuary. Rabbi Judah said, " he went in the 
 thickness of the wall, until he found himself standing between 
 the two gates, and he opened the outside gates from inside, 
 and the inside from outside." 
 
 3. And there were thirty-eight little chambers, fifteen in 
 the north, fifteen in the south, and eight in the west. The 
 northern and southern ones were (placed) five over five, and 
 five over them ; and in the west three over three, and two 
 over them. To each were three doors : one to the little 
 chamber on the right, one to the little chamber on the left, 
 and one to the little chamber over it. And in the north- 
 eastern corner were five gates : one to the little chamber on 
 
 1 The Rabbis say that " the world is the image in the pupil is the Sanctu- 
 like an eye. The ocean is the white of ary." * Ezek. xli. 23. 
 
 the eye. The pupil is Jerusalem. And * Ezek. xli. 24. * Ezek. xliv. 2.
 
 MEASUREMENTS 241 
 
 the right, and one to the little chamber over, and one to the 
 gallery, and one to the wicket, and one to the Sanctuary. 
 
 4. The lowest row was five cubits, and the roofing six 
 cubits, and the middle row six, and the roofing seven, and 
 the upper was seven, as is said, " the nethermost chamber was 
 five cubits broad, and the middle six cubits broad, and the 
 third seven cubits broad." B 
 
 5. And a gallery ascended from the northeastern corner 
 to the southwestern corner. Through it they went up to the 
 roofs of the little chambers. One went up in the gallery with 
 his face to the west. So he proceeded all along the northern 
 side, till he reached the west. On reaching the west, he turned 
 his face southward, going along the west side, till he reached 
 the south. On reaching the south, with his face to the east, 
 he went along the south side till he arrived at the door of 
 the upper story, because the door of the upper story opened 
 in the south side. And at the door of the upper story were 
 two cedar beams. By them they went up to the roof of the 
 upper story, and on its summit rails separated between the 
 Holy and the Holy of Holies. And in the attic, trap-doors 
 opened to the Holy of Holies. Through them they let down 
 the workmen in boxes, lest they should feast their eyes in the 
 Holy of Holies. 
 
 6. The Sanctuary was a square of 100 cubits, and its height 
 100. The foundation six cubits, and the height (of the wall) 
 forty cubits, and the string course 8 one cubit, and the rain 
 channel two cubits, and the beams one cubit, and the cover- 
 ing plaster one cubit ; and the height of the upper story was 
 forty cubits, and the string course one cubit, and the rain 
 channel two cubits, and the beams one cubit, and the cover- 
 ing plaster one cubit, and the battlement three cubits, and 
 the scarecrow one cubit. Rabbi Judah said, " the scarecrow 
 was not counted in the measurement ; but the battlement was 
 four cubits." 
 
 7. From east to west there were 100 cubits, the wall of the 
 porch five, and the porch eleven, and the wall of the Sanctuary 
 six, and the interior forty, and the partition space (between 
 the Vails) one, and the Holy of Holies twenty cubits. The 
 wall of the Sanctuary was six, and the little chamber six, and 
 
 i Kings vi. 6. Curiously graven and gilt. 
 
 16
 
 242 THE TALMUD 
 
 the wall of the little chamber five. From north to south there 
 were seventy (cubits). The wall of the gallery five, the gallery 
 three, the wall of the little chamber five, the little chamber six, 
 the wall of the Sanctuary six, its interior twenty, the wall of 
 the Sanctuary six, the little chamber six, the wall of the little 
 chamber five, the place of the descent of the water three, and 
 the wall five cubits. The porch was extended beyond it fifteen 
 cubits in the north, and fifteen in the south; and this space 
 was called, " the house of the instruments of slaughter," be- 
 cause the knives were there deposited. And the Sanctuary 
 was narrow behind and broad in the front, and it was like a 
 lion, as is said, " Ho ! Ariel, the city where David dwelt, 7 as 
 a lion is narrow behind and broad in front, so the Sanctuary 
 is narrow behind and broad in front." 
 
 OUR BEAUTY BE UPON THEE, DOOR OF THE SANCTUARY. 
 
 CHAPTER V 
 
 1. The length of the whole court l was 187 cubits. The 
 breadth 135. From east to west 187. The place for the tread 
 of the feet of Israel was eleven cubits. The place for the 
 tread of the priests eleven cubits. The altar thirty-two. Be- 
 tween the porch and the altar twenty-two cubits. The temple 
 100 cubits; and eleven cubits behind the House of Atone- 
 ment. 
 
 2. From north to south there were 135 cubits. From the 
 sloping ascent to the altar sixty-two. From the altar to the 
 rings eight cubits. The space for the rings twenty-four. 
 From the rings to the tables four. From the tables to the 
 pillars four. From the pillars to the wall of the court eight 
 cubits. And the remainder lay between the sloping ascent 
 and the wall and the place of the pillars. 
 
 3. In the court were six chambers, three in the north, and 
 three in the south. In the north, the chamber of salt, the 
 chamber of parva, the chamber of washers. In the chamber 
 of salt they added salt to the offerings. In the chamber of 
 
 T Is. xxix. i. king of the family of David." Cunoeus 
 
 1 " The king only, and no man else further observes, that the king was es- 
 
 (remarks Maimonides) might sit in the teemed nearer to God than the priests 
 
 court of the Temple in any place; and themselves, and a greater president of 
 
 even this privilege was confined to a religion."
 
 MEASUREMENTS 
 
 243 
 
 parva they salted the skins of the offerings ; and upon its roof 
 was the house of baptism for the High Priest on the day of 
 atonement. In the chamber of washers they cleansed the in- 
 wards of the offerings ; and from thence a gallery extended up 
 to the top of the house of parva. 
 
 4. In the south were the chamber of wood, the chamber of 
 the captivity, and the chamber of hewn stone. The chamber 
 of wood, said Rabbi Eleazar, the son of Jacob, " I forget for 
 what it served." Abashaul said, " the chamber of the High 
 Priest was behind them both, and the roof of the three cham- 
 bers was even. In the chamber of the captivity was sunk the 
 well with the wheel attached to it, and from thence water was 
 supplied to the whole court. In the chamber of Hewn Stone 
 the great Sanhedrin of Israel sat, and judged the priesthood, 
 and the priest in whom defilement was discovered, clothed 
 in black, and vailed in black, went out and departed ; and when 
 no defilement was found in him, clothed in white, and vailed 
 in white, he went in and served with his brethren the priests. 
 And they made a feast-day, because no defilement was found 
 in the seed of Aaron the Priest, and thus they said, " Blessed 
 be the Place. Blessed be He, since no defilement is found 
 in the seed of Aaron. And blessed be He who has chosen 
 Aaron and his sons to stand and minister 2 before the Lord 
 in the House of the Holy of Holies. 
 
 OUR BEAUTY BE UPON THEE, WHOLE COURT; 
 
 AND COMPLETION TO THEE, TRACT 
 
 MEASUREMENTS. 
 
 * The Temple services were arranged had charge of the treasuries, three Giz- 
 
 by the council of fourteen. This coun- barim, who were assistants of the Kath- 
 
 cil was composed of the High Priest, olikin, and seven Ammarcalin, who had 
 
 the Sagan (the deputy or Suffragan of charge of the gates, 
 the High Priest), two Katholikin, who
 
 THE TABERNACLE 
 
 Heave-offerings Dimensions of the Tabernacle Boards Bars Rings 
 of Gold Overlaying with Gold Pipes of Gold Curtains Threads 
 Coupling Taches Sockets Vail Holy of Holies Holy Place 
 Sacred Vessels Cunning Work Court Bars Pins Hangings 
 The Ark The Tables of the Law both Whole and Broken The 
 Staves The Table of Showbread The Candlestick Indefinite Ex- 
 pressions The Altar of Incense The Altar of Burnt-offerings The 
 Line for the Sprinkling of Blood The Laver Guards Encamp- 
 ment Standards Preparations Blowing the Trumpet The March 
 Signs for Encamping The Pillar of Cloud The Shechinah. 
 
 CHAPTER I 
 
 Rabbi Judah the Holy, said, there were ten heave-offer- 
 ings, the heave-offering of the Lord, and the heave-offering 
 of the tithes, of the dough, and of the first-fruits ; and the 
 heave-offering of the Nazarite, and the heave-offering of 
 thanksgiving, and the heave-offering of the land, and the 
 heave-offering of Israelites dwelling in Midian, and the 
 heave-offering of the shekels, and the heave-offering of the 
 tabernacle. The heave-offering of the Lord, and the heave- 
 offering of the tithes, and of the dough, and of the first-fruits, 
 and the heave-offering of the Nazarite, and the heave-offering 
 of thanksgiving, were for the priests. The heave-offering of 
 the land was for the priests, the Levites, and the Nethinim, 1 
 and the Sanctuary and Jerusalem. The heave-offering of 
 Midian was for Eleazar the priest, the heave-offering of shekels 
 was for the sockets of the tabernacle, the heave-offering of 
 the tabernacle furnished the material of the tabernacle, and 
 the oil for lighting, and the sweet incense, and the garments 
 of the priests, and the garments of the High Priest. The 
 length of the tabernacle was thirty cubits, and its breadth was 
 
 1 The Nethinim, or the " given ones," from the captivity in Babylon. They 
 
 were added, it is supposed, from among were held in low estimation, and were 
 
 the Gibeonites to fill up the deficiencies forbidden to intermarry with Israelites, 
 in the number of Levites who returned 
 
 244
 
 THE TABERNACLE 245 
 
 ten cubits, and its height was ten cubits. Rabbi Jose said, 
 " its length was thirty-one cubits." " How was the tabernacle 
 set up ? " " Forty sockets of silver were placed on the north, 
 and forty sockets of silver on the south, and sixteen on the 
 west, and four on the east. These are 100 sockets. As is 
 said, 2 ' An hundred sockets of the hundred talents, a talent 
 for a socket.' " " How were the boards set up ? " " Twenty 
 boards were placed on the north, and twenty boards on the 
 south, and eight on the west. On the east there was no board, 
 but there were four pillars of shittim-wood. Upon them the 
 vail was hung. As is said, 8 ' thou shalt make a vail,' etc., ' and 
 thou shalt hang it upon four pillars of shittim-wood, overlaid 
 with gold/ etc., and ' thou shalt hang up the vail under the 
 taches.' " And the sockets were made with holes, and these 
 were cut out in the boards below, a quarter from one side and 
 a quarter from the other side, and there was cut out half of it 
 in the middle, and it made two pins like two supports, and 
 they entered into two sockets, as is said, " two sockets under 
 one board for its two tenons." 4 The pins extended from the 
 boards two and two, to every one which was inserted, the 
 positive into the negative, as it is said, 6 " Set in order one 
 against the other." The words of Rabbi Nehemiah, when 
 Rabbi Nehemiah said, " there is no meaning in saying, ' set 
 in order.' " " And what is meant by set in order? " " It is 
 meant that there should be made for them rungs like an 
 Egyptian ladder." There was cut out from the board above 
 a finger-breadth from one side, and a finger-breadth from the 
 other side, and they were put into the golden ring, that they 
 should not separate one from the other, as is said, " And they 
 shall be coupled together beneath, and they shall be coupled 
 together above the head of it unto one ring." 6 There is no 
 meaning in saying, " unto one ring," and what is meant by 
 saying, "unto one ring?" "The place where the bar was 
 put in, and every board had in it two rings of gold, one above, 
 and one below; in them were put in the bars." And there 
 were two upper bars, and two lower (bars) on the south side ; 
 the length of each of them was fifteen cubits. It follows that 
 two were in length thirty cubits against twenty boards, and 
 
 Exod. xxxviii. 37. Exod. xxvi. 31-33. * Exod. xxvi. 19. 
 
 Exod. xxvi. 17. Exod. xvi. 34.
 
 246 THE TALMUD 
 
 the middle (bar) was in length thirty cubits against twenty 
 boards, which was inserted in the middle of the boards from 
 east to west, as is said, " And the middle bar in the midst of 
 the boards shall reach from end to end." 7 As the boards 
 were made in the south, so the boards were made in the north, 
 but in the west they were not so ; but the length of the upper 
 bar and the lower one was six cubits against four boards, and 
 the middle (bar), twelve cubits against eight boards. And 
 the boards, and the bars, and the pillars, and the sockets, the 
 place of the thickness of the boards were overlaid with gold, 
 as is said, " And the boards thou shalt overlay with gold." 8 
 " The places for the bars," there is no meaning in saying, 
 " places for the bars " ; and what is the meaning of saying, 
 " places for the bars " ? " The place where the bar entered 
 the boards." " And the bars themselves shall be overlaid with 
 gold." 9 "How was it done?" "Two pipes of gold were 
 introduced the length of each of them was a cubit and a half ; 
 and they were put into the hole of the board, the place where 
 the bars were put in." 
 
 CHAPTER II 
 
 " How was the tabernacle covered ? " " There were pro- 
 vided ten curtains of blue, of purple, and scarlet, and fine- 
 twined linen." As is said, " Moreover, thou shalt make the 
 tabernacle (with) ten curtains of fine-twined linen, and blue, 
 and purple, and scarlet." * " Their threads were doubled 
 thirty-two times," the words of Rabbi Nehemiah, when R. 
 Nehemiah said, " thread," i.e., one doubled in. two, " twined," 
 i.e., to four, " fine-twined," i.e., to eight. It follows that their 
 threads were doubled thirty-two times. But the Sages say, 
 " thread," i.e., one doubled in two, " twined," i.e., to three, 
 " fine-twined," i.e., to six. It follows that their threads were 
 doubled twenty-four times. They were coupled in two vails, 
 one of five, and one of five. 2 As is said, " the five curtains 
 shall be coupled together one to another : and (other) five cur- 
 tains (shall be) coupled one to another," and they were coupled 
 with loops of blue, as is said, 3 " And thou shalt make loops 
 
 T Exod. xxvi. 28. * Exod. xxvi. 29. * Exod. xxvi. 3. 
 
 8 Exod. xxvi. 29. * Exod. xxvi. i. * Exod. xxvi. 4.
 
 THE TABERNACLE 247 
 
 of blue upon the edge of the one curtain from the selvedge 
 in the coupling; and likewise shalt thou make in the utter- 
 most edge of (another) curtain, in the coupling of the second." 
 And they were coupled to fifty taches of gold, as is said, 4 " And 
 thou shalt make fifty taches of gold, and couple the curtains 
 together with the taches ; and it shall be one tabernacle." And 
 the taches appeared in the tabernacle as stars in the firmament. 
 The length of the curtains was twenty-eight cubits, as is said, 5 
 " the length of one curtain (shall be) eight and twenty cubits." 
 Take from them ten cubits for the breadth of the tabernacle, 
 there will remain nine cubits from the one side, and nine 
 cubits from the other side. They hung down and covered the 
 boards till they reached the sockets. This teaches that the 
 sockets were one cubit high. And the breadth of the curtains 
 was forty cubits. As is said, 6 " and the breadth of one curtain 
 four cubits." Take from them thirty cubits from the east to 
 the west, which were on the roof of the tabernacle, and ten 
 cubits to the west behind the tabernacle, there are forty. 
 
 CHAPTER III 
 
 There were provided eleven curtains of goats' hair, and the 
 length of every one of them was thirty cubits, as is said, " And 
 thou shalt make curtains of goats' (hair) to be a covering upon 
 the tabernacle : eleven curtains shalt thou make. The length 
 of one curtain (shall be) thirty cubits." * And they were 
 coupled in two vails, one of five, and one of six, as is said, 
 " And thou shalt couple five curtains by themselves, and six 
 curtains by themselves," 2 and they were coupled with fifty 
 loops, as is said, " And he made fifty loops upon the outmost 
 edge of the curtain in the coupling, and fifty loops made he 
 upon the edge of the curtain which coupleth the second." * 
 And the loops were coupled to fifty taches of brass, as is said, 
 " And thou shalt make fifty taches of brass, and put the tacfies 
 into the loops, and couple the tent together that it may be 
 one." * The length of the curtains was thirty cubits. Take 
 from them ten cubits for their breadth, there will remain ten 
 
 Exod. xxvi. 6. * Exod. xxvi. 9. 
 
 Exod. xxvi. a. Exod. xxxyi. 17. 
 
 Exod. xxvi. 2. Exod. xxvi. II. , 
 1 Exod. xxvi. 7, 8.
 
 248 THE TALMUD 
 
 cubits from one side, and ten cubits from the other side, as 
 they hung down and covered the boards and the sockets. The 
 breadth of the curtains was forty-four cubits, as is said, " And 
 the breadth of one curtain four cubits ; and the eleven curtains 
 shall be all of one measure." 5 Take from them thirty cubits 
 for the length of the tabernacle, and ten cubits behind the 
 tabernacle these are forty. There was left there one curtain 
 which was doubled in front of the tent, as is said, " And thou 
 shalt double the sixth curtain in the fore-front of the taber- 
 nacle." 6 Rabbi Judah said, " half of it was doubled in the 
 fore-front of the tabernacle, and half of it was hanging behind 
 the tabernacle," as is said, " And the remnant that remaineth 
 of the curtains of the tent, the half curtain that remaineth shall 
 hang over the back-side of the tabernacle." 7 There was also 
 provided one great cover of rams' skins dyed red, its length 
 thirty cubits, and its breadth ten cubits; with it they clothed 
 the tent upon the tabernacle from east to west, as is said, " And 
 thou shalt make a covering for the tent of rams' skins dyed 
 red, and a covering above of badgers' skins," 8 and it was 
 made " like patchwork," the words of Rabbi Nehemiah. 
 Rabbi Judah said, " there were two covers the lower one of 
 rams' skins dyed red, and the upper one of badgers' skins," 
 as is said, " his covering and the covering of the badgers' skins 
 that is above upon it." 9 
 
 CHAPTER IV 
 
 The vail was woven ten cubits square, and there were made 
 in it four loops, and it was hung on hooks on the tops of the 
 pillars, and it was spread in the third portion of the taber- 
 nacle, that there should be from it inward ten cubits, and from 
 it outward twenty cubits, as is said, " And thou shalt hang up 
 the vail under the taches." x It follows that the place of the 
 Holy of Holies was ten cubits square, and there were put 
 the ark, and the pot of manna, and the pan of anointing oil, 
 and Aaron's rod with its almonds and flowers ; and there Aaron 
 entered four times on the day of atonement. Outside the vail 
 
 Exod. xxvi. 8. others understand the meaning to be a 
 
 Exod. xxvi. 9. " blue color." Exod. xxvi. 14. 
 7 Exod. xxvi. 12. ' Num. iv. 25. 
 
 Some commentators explain these to * Exod. xxvi. 33. 
 be " skins of seals " or " dolphins," and
 
 THE TABERNACLE 
 
 249 
 
 were placed the table and candlestick. But the table was on 
 the north, and opposite to it was the candlestick on the south ; 
 as is said, " And thou shalt set the table without the vail, and 
 the candlestick over against the table." 2 And as they were 
 placed in the tent of the congregation, so were they placed 
 in the everlasting House. 8 Now the tent of the congregation 
 was in length thirty cubits, and in breadth ten cubits. But the 
 everlasting House was in length sixty cubits, and in breadth 
 twenty cubits. This teaches that the tent of the congregation 
 was one-fourth part of the everlasting House. And as the vail 
 was woven, so was woven the ephod and the breastplate, only 
 in these there was an additional thread of gold ; as is said, 
 " And they did beat the gold into thin plates and cut it into 
 wires." * As was the weaving of the covering vail, so was the 
 weaving of the covering for the entrance. But the vail was 
 cunning work, as is said, " Thou shalt make the vail of blue 
 and purple," etc. ; " cunning work." 5 But the covering of 
 the entrance was needle-work, as is said, " And thou shalt 
 make an hanging for the door of the tent," etc., " of needle- 
 work." 6 The words of R. Nehemiah. R. Nehemiah usually 
 said, " every place where it is said cunning work (there were) 
 two figures in the needlework (there was) but one figure 
 only." And the branches of the candlestick were right oppo- 
 site to the breadth of the table. And the golden altar was 
 placed in the middle of the house, and divided the house, and 
 its half inward was right opposite to the ark ; as is said, " And 
 thou shalt put it before the vail that is by the ark of the testi- 
 mony before the mercy-seat." 7 From the boards on the south 
 to the branches of the candlestick (there were) two cubits and 
 a half. And from the branches of the candlestick to the table 
 (there were) five cubits. And from the table to the boards 
 on the north (were) two cubits and a half. This teaches that 
 the breadth of the Holy Place (was) ten cubits. From the 
 boards on the west to the vail (were) ten cubits. From the 
 vail to the table were five cubits. From the table to the golden 
 altar (were) five cubits. From the golden altar to the boards 
 on the east (were) ten cubits. This teaches that the length 
 of the tabernacle was thirty cubits. 
 
 Exod. xxvi. 35. * Exod. xxxix. 3. 
 
 Or, in the House of dispensa- Exod. xxvi. 31. 
 tions." Exod. xxvi. 36. 7 
 
 Exod. xxx. 6.
 
 2 5 o THE TALMUD 
 
 CHAPTER V 
 
 The court of the tabernacle was in length 100 cubits, and 
 in breadth fifty cubits, as is said, " And thou shalt make the 
 court of the tabernacle for the south side, etc., 100 cubits, 1 and 
 likewise for the north side an hundred cubits," as is said, " and 
 likewise for the north side in length there shall be hangings 
 of loo cubits long." 2 And on the west fifty cubits, as is said, 
 " On the west side shall be hangings of fifty cubits." 3 And 
 on the east fifty cubits, as is said, " On the east side eastward 
 shall be fifty cubits." * Take from them fifty cubits for hang- 
 ings, as is said, " The hangings of one side of the gate shall 
 be fifteen cubits," 6 etc. " And for the other side," etc. From 
 both sides the hangings on the south to the tent were twenty 
 cubits, and the tent was ten cubits broad, and from the tent 
 to the hangings on the north were twenty cubits. This teaches 
 that the breadth (of the court) was fifty cubits. From the 
 hangings on the west to the tent were twenty cubits, and the 
 tent was thirty cubits long ; and from the tent to the hangings 
 on the east, there were fifty cubits. This teaches that its length 
 was loo cubits, as is said, " The length of the court shall be 
 100 cubits, and the breadth fifty everywhere." 6 Rabbi Jose 
 said there is no meaning in saying " fifty everywhere," and 
 what is meant by saying " fifty everywhere " ? " That is in 
 front of the tent." This teaches that its length was 100 cubits, 
 and its breadth fifty cubits. But you could not know the 
 breadth of the hangings till you know the height of the court, 
 as he (Moses) said, " And the height five cubits " ; 6 as the 
 height was five cubits, so was the breadth five cubits. " How 
 was the court set up ? " Twenty sockets of brass were put 
 on the north side, and twenty on the south side, and there 
 was a pillar in every one of them. And there were beams, and 
 a ring was fastened in their middle, and the beams were fastened 
 with ropes and pillars ; and the length of every beam was six 
 hand-breadths, and its breadth was three (hand-breadths). 
 And the ring was hung on the hook in the pillar; and the 
 hanging was rolled on it like the sail of a ship. It follows 
 that the hanging extended from the pillar two cubits and a 
 
 1 Exod. xxvij. 9. Exod. xxvii. 12. 5 Exod. xxxyiii. 14, 15. 
 
 * Exod. xxvii. 1 1. * Exod. xxvii. 13. Exod. xxvii. 18.
 
 THE TABERNACLE 251 
 
 half on one side, and two cubits and a half on the other side ; 
 and so with the second pillar. This teaches that between each 
 pillar there were five cubits. The beams were coupled with 
 ropes and pillars, and they were coupled in the pins of brass ; 
 and as there were pins to the tabernacle, so were there pins 
 to the court, as is said, " All the vessels of the tabernacle in 
 all the service thereof, and all the pins thereof, and all the pins 
 of the court, shall be of brass." 7 But you could not know 
 how much space there was from the hangings to the entrance 
 of the court, till he said, " And the hangings of the court, and 
 the hanging for the door of the gate of the court, which is by 
 the tabernacle, and by the altar." 8 As between the tabernacle 
 and the altar there were ten cubits, so from the hangings to 
 the entrance of the court there were ten cubits. But you 
 could not know how high was the entrance of the court, till 
 he said, " And for the gate of the court shall be a hanging 
 of twenty cubits," in length and height. In breadth it was 
 five cubits. " There was no meaning in saying five cubits, 
 and what is the meaning of saying five cubits ? " " To in- 
 struct thee that its length was ten cubits, and its breadth five 
 cubits." As was the entrance of the tent, so was the entrance 
 of the court. As was the entrance of the court, so was the 
 entrance of the sanctuary. As was the height of the entrance 
 of the sanctuary, so was the breadth of the entrance of the 
 porch. " The length of the court shall be 100 cubits, and the 
 breadth of it fifty everywhere." 9 The oral law says, " Take 
 fifty and surround them with fifty." 10 Hence said Rabbi Jose, 
 the son of Rabbi Judah, 1 " an enclosed space which can con- 
 tain two seahs (of sown grain) as the court of the tabernacle, 
 is lawful for carrying burdens on the Sabbath day." 
 
 CHAPTER VI 
 
 THE ARK which Moses made in the desert was in length 
 two cubits and a half, and in breadth one cubit and a half, 
 and in height one cubit and a half, as is said, " And they shall 
 make an ark of shittim-wood, two cubits and a half shall be 
 
 T Exod. xxvii. 19. think that the measurement is to be 
 
 Num. iv. 26. made with a rope of fifty cubits (Eru- 
 
 Exod. xxvii. 18. vin). 
 
 10 Some explain this to mean " mul- 1 Some read " in the name of,' etc. 
 
 tiply fifty with 100 " (Aruch) ; others
 
 252 
 
 THE TALMUD 
 
 the length thereof, and a cubit and a half the breadth thereof, 
 and a cubit and a half the height thereof." * R. Meier said, 
 " with a cubit containing six hand-breadths thus they make 
 fifteen hand-breadths. Take from them twelve hand-breadths 
 for the breadth of the tables, and two hand-breadths for the 
 place where the roll of the Law lay, and half a hand-breadth 
 from either side for the thickness of the ark. And the breadth 
 of the ark was nine hand-breadths. Take from them six hand- 
 breadths for the length of the tables, and for the place where 
 the roll of the Law lay, two hand-breadths, that it should not 
 be pressed going in and out, and half a hand-breadth on either 
 side for the thickness of the ark." R. Judah said, " with a 
 cubit containing five hand-breadths, thus there were twelve 
 hand-breadths and a half, and four tables lay in it two perfect, 
 and two broken. And the length of each table was six hand- 
 breadths, and their breadth six, and their thickness three. 
 Take from them twelve hand-breadths for the breadth of the 
 tables, and a finger-breadth on either side for the thickness 
 of the ark. And the breadth of the ark was seven hand- 
 breadths and a half. Take from them six hand-breadths for 
 the length of the tables, and one hand-breadth for the place 
 where the handles (pillars) lay; and on it the explanation of 
 the prophets is, " King Solomon made himself a chariot of the 
 wood of Lebanon. He made the pillars thereof of silver." 2 
 And (there was) a finger-breadth on either side for the thick- 
 ness of the ark, but the roll of the Law was put on the side, 
 as is said, " And put it in the side of the ark of the covenant 
 of the LORD." 3 And so with the Philistines, he said, " And 
 put the jewels of gold, which ye return for a trespass-offering, 
 in a coffer by the side thereof." 4 R. Judah, the son of Lachish, 
 said, " there were two arks, one which abode in the encamp- 
 ment, and one which went forth with them to war, and in 
 it were the broken tables," as is said, " And the ark of the 
 covenant of the Lord went." B But the one with them in the 
 encampment contained the roll of the Law. That is what is 
 written, " Nevertheless the ark of the covenant of the Lord ; 
 and Moses departed not out of the camp." 8 And so he said 
 with regard to Saul, " And Saul said unto Ahiah, bring hither 
 
 1 Exod. xxv. TO. * Deut. xxxi. 26. B Num. x. 33. 
 
 1 Sol. Song, iii. 9, 10. * i Sam. vi. 8. Num. xiv. 44.
 
 THE TABERNACLE 253 
 
 the ark of God." 7 And so of Uriah it is said, " The ark, and 
 Israel, and Judah abide in tents." 8 But the ark of the cove- 
 nant went not forth to war, save once only, as is said, " So 
 the people sent to Shiloh, that they might bring from thence 
 the ark of the covenant of the Lord of hosts." 9 R. Judah said, 
 " there was nothing in the ark save the tables of the covenant 
 only," as is said, " There was nothing in the ark save the 
 two tables of stone." 10 
 
 CHAPTER VII 
 
 " How did Bezaleel make the ark ? " " He made three 
 boxes, two of gold and one of wood. He put the wooden 
 one inside the golden one, and the golden one inside the 
 wooden one, and covered the upper edge with gold; as is 
 said, " And thou shalt overlay it with pure gold : within and 
 without shalt thou overlay it." l " And what is the meaning 
 of saying, ' thou shalt overlay it ' ? " " It means that he cov- 
 ered the upper edges (with) gold." The golden mercy-seat 
 was placed above upon it ; as is said, " And thou shalt put the 
 mercy-seat above upon the ark." 2 And four rings of gold 
 were fastened in it, two on the north and two on the south, 
 and in them the staves were put, and they were never moved 
 from thence ; as is said, " The staves shall be in the rings of 
 the ark ; they shall not be taken from it." 8 Even though 
 Solomon made the pattern of all the vessels, the pattern of 
 the ark he did not make ; as is said, " And all the elders of 
 Israel came, and the priests took up the ark." * The ark was 
 placed in the midst of the House, and divided the House ten 
 cubits by ten cubits. And two cherubs of gold stood on their 
 feet on the ground. From the wall to the cherub there were 
 five cubits, and from the cherub to the wall five cubits. 
 " Where is it mentioned, that as soon as the priests brought 
 in the ark the staves were drawn out, and they reached to the 
 vail, and they touched the entrance? " As is said, " And they 
 drew out the staves, that the ends of the staves were seen out in 
 the holv place before the oracle." 5 For that reason the doors 
 of the Holy of Holies were never closed. " And they were 
 
 T i Sam. xiy. 18. 10 i Kings viii. 9. Exod. xxy. 15. 
 
 a Sam. xi. n. * Exod. xxv. n. i Kings viii. 3. 
 
 i Sam. iv. 4. * Exod. xxv. 21. * i Kings viii. 8.
 
 254 THE TALMUD 
 
 not seen without." 6 It is not possible to say that they were 
 not seen, since it was already said " they were seen." Neither 
 is it possible to say that they were seen, since it is already said 
 "they were not seen." "How is it?" "They were push- 
 ing out in the vail, and were seen in the sanctuary like the two 
 paps of a woman." " And from whence (do we know) that 
 they were drawn out from the inside ? " As is said, " And 
 they were not seen without." There we learned that they were 
 drawn out from the inside. And from thence (we learned) 
 that they were drawn out to the outside, as is said, " And the 
 ends of the staves were seen." And where thou sayest that as 
 the staves were drawn out, so were drawn out the wings of 
 the cherubim, and they covered the ark, and overshadowed 
 the house from above, as is said, " And the cherubims covered 
 the ark and the staves thereof, above." 7 " And where was 
 the ark concealed ? " Rabbi Judah, the son of Lachish, said, 
 " in its place in the house of the Holy of Holies, as is said, ' And 
 there they are unto this day.' " 8 But the Sages say, " in the 
 chamber of the wood." " And who concealed it ? " Rabbi 
 Judah the Holy said, Josiah concealed it, as it is said, ' And 
 said unto the Levites that taught all Israel, which were holy 
 unto the Lord, Put the holy ark in the house which Solomon, 
 the son of David, King of Israel, did build ; it shall not be a 
 burden upon your shoulders." 8 He said to them, " it shall 
 not be carried captive with you to Babylon, that you should 
 bear it upon your shoulders." Rabbi Eleazar said, " it went 
 to Babylon, as is said, ' Nothing shall be left saith the Lord,' 10 
 nothing, not even the words in it." The house of the Holy 
 of Holies, which Solomon made for it, had a wall, entrance, 
 and doors, as is said, " And the temple and the sanctuary had 
 two doors." 1 But in the latter house there was no wall, only 
 two boards were there, and the length of each one was a cubit 
 and a half. And two vails of gold were there, spread over 
 them from above, and it was called the place of Partition. 2 
 
 i Kings viii. 8 Some commentators interpret 
 
 i Kjngs viii. 7, 8. " Traksin " to mean " place of doubt- 
 
 1 Kings viii. 8. ing," as zealots continually disputed the 
 
 2 Chron. xxxv. 3. exact division between the Holy Place 
 2 Kings xx. 17. and the Holy of Holies. 
 
 *Ezek. xli. 23.
 
 THE TABERNACLE 255 
 
 CHAPTER VIII 
 
 THE TABLE which Moses made in the wilderness was 
 in length two cubits, and its breadth one cubit, and its height 
 was one cubit and a half, as is said, " Thou shalt also make 
 a table of shittim-wood, two cubits shall be the length thereof, 
 and a cubit the breadth thereof, and a cubit and a half the 
 height thereof." * Rabbi Judah said, " the cubit (contained) 
 five hand-breadths, thus there are ten hand-breadths." From 
 thence the Sages said, " the table was in length ten hand- 
 breadths, and in breadth five hand-breadths. And the show- 
 bread was in length ten hand-breadths, and in breadth five. 
 The length of the showbread was placed against the breadth 
 of the table. It extended over two hand-breadths and a half 
 on either side. It follows that its length quite filled the breadth 
 of the table." Rabbi Meier said, " the table was in length 
 twelve hand-breadths, and in breadth six hand-breadths. And 
 the showbread was in length ten (hand-breadths), and in 
 breadth five. And its length was placed against the breadth 
 of the table. It extended over two hand-breadths on either 
 side ; and there was an opening of two hand-breadths in the 
 middle, that the air might blow through them (the loaves)." 
 Aba Shaul said, " they put there two cups of incense of the 
 showbread." The Sages said to him, " and is it not already 
 said, ' And thou shalt put pure frankincense upon each row.' " a 
 He replied to them, " and is it not already said, ' And by him 
 shall be the tribe of Manasseh ' ? " 8 Although Solomon made 
 ten tables, and all of them were lawful for service, as is said, 
 " He made also ten tables, and placed them in the temple, five 
 on the right side, and five on the left." 4 " If thou sayest five 
 on the south, and five on the north, is not a table on the south 
 worthless ? " But what is the meaning of saying, " five on 
 the right and five on the left " ? " Five to the right of the 
 table of Moses, and five to the left of the table of Moses, even 
 though he did not arrange the showbread, save for the table 
 of Moses only, as is said, ' And the table whereupon the show- 
 bread was.' " B Rabbi Jose, the son of Rabbi Judah, said, 
 
 1 F.xod. xxv. 23. | * Lev. xxiv. 7. 
 
 Num. ii. 20. ?V therefore means " by " or " next," as well as " upon." 
 
 a Chron. iv. 8. i Kings vii. 48.
 
 256 THE TALMUD 
 
 " all the tables were arranged for showbread as is said, ' And 
 the tables whereon the showbread was set.' " 
 
 CHAPTER IX 
 
 THE CANDLESTICK which Moses made in the wilder- 
 ness was wrought from gold, and required hammering, and 
 required knops and flowers, as is said, " And thou shalt make 
 a candlestick of pure gold ; of beaten work shall the candle- 
 stick be made : his shaft and his branches, his bowls, his knops, 
 and his flowers, shall be o f the same." 1 " Do I hear that he 
 shall make separate members and join them to it?" "The 
 teaching says, that ' they shall be of the same.' " " Whence 
 know we that it extends to the light ? " " The teaching says, 
 ' Thou shalt make.' " " I am of opinion that it should be 
 extended to the bowls, knops, and flowers. The teaching 
 says ' it,' and what dost thou see to extend it to the light, and 
 withhold it from the bowls, the knops, and the flowers ? " 
 " Because the verse extends and withholds, (therefore) I ex- 
 tend (it to) the lights that they should be made with it, and I 
 withhold the bowls, the knops, and the flowers, that they 
 should not be made with it." " Whence know we to extend 
 (it to) the tongs and snuff-dishes ? " " The teaching says, 
 ' thou shalt make.' " " I am of opinion to extend (it to) the 
 snuffers, and the tweezers." " The teaching says, ' it,' and 
 what dost thou see to extend (it to) the tongs and snuff-dishes, 
 and to withhold (it from) the snuffers ? " " Because the verse 
 extends and withholds. I extend (it to) the tongs and snuff- 
 dishes, since they are used with it. And I withhold (it from) 
 the snuffers and tweezers, since they are not used with it." 
 As it was made of gold, it required hammering ; when it was 
 not of gold it did not require hammering. When it was made 
 of gold it required bowls, knops, and flowers ; when it was 
 not of gold it did not require bowls, knops, and flowers. When 
 it was made of gold it required a talent ; when it was not of 
 gold it did not require a talent. Rabbi Joshua, the son of 
 Korcha, said, " it (the candlestick) was made of a talent, but 
 the lights, and the tongs, and the snuff-dishes, were not from 
 the talent," as is said, " Of a talent of pure gold shall he make 
 
 2 Chron. iv. 19. 1 Exod. xxv. 31.
 
 THE TABERNACLE 257 
 
 it." 2 "And what do I establish?" "That all these vessels 
 were vessels of pure gold. But the trumpets which Moses 
 made in the wilderness were made of silver only, as is said, 
 ' Make thee two trumpets of silver.' " 3 
 
 CHAPTER X 
 
 " How did Bezaleel make the candlestick ? " " He made 
 it from an ingot of gold, and it was like a beam. And above 
 and below he made bowls, knops, and flowers, and drew out 
 from it two branches, one on either side, and from it he drew 
 out two other branches, one on either side, and again drew 
 out two branches, one on either side, as is said, ' And six 
 branches shall come out of the sides of it.' " * But we could 
 not understand the hammering of the bowls, until it be said, 
 " And in the candlesticks shall be four bowls made like unto 
 almonds with their knops and their flowers." 2 Aisi, the son 
 of Judah, said, " there are five expressions in the Law, and 
 they have no fixed meaning. These are they, ' accepted,' 3 
 ' cursed,' 4 ' to-morrow,' 5 ' made like unto almonds,' 6 ' and 
 will rise up.' " 7 " If thou doest well, shalt thou not be ac- 
 cepted ? " or, " thou shalt be accepted even if thou doest not 
 well." " Cursed be their anger for it was fierce," or, " for in 
 their anger they slew a man, and in their self-will they houghed 
 cursed oxen." " To-morrow I will stand " or " go out, fight 
 with Amalek to-morrow." " Made like unto almonds with 
 their knops, and their flowers," or " four bowls made like unto 
 almonds." " And this people will rise up," or, " thou shalt 
 sleep with thy fathers, and thou shalt rise up." These are the 
 five expressions in the Law which have no fixed meaning. 
 Aisa, the son of Akiba, said, " it happened once to be more 
 (than a talent by) a dinar of gold, and it was brought into the 
 crucible eighty times." The body of the candlestick was 
 eighteen hand-breadths, the feet and the flowers were three 
 hand-breadths, and two hand-breadths were smooth, and one 
 hand-breadth was for the bowl, a knop and a flower, and two 
 hand-breadths were smooth, and one hand-breadth a knop, 
 and two branches proceeded from it, one on either side. And 
 
 Exod. xxv. 39. Exod. xxv. 34. Exod. xvii. 9. 
 
 Num. x. a. Gn. iv. 7- ' Exod. xxv. 34. 
 
 1 Exod. xxv. 32. * Gen. xlix. 7. T Deut. xxxi. i. 
 
 17
 
 258 THE TALMUD 
 
 two hand-breadths were smooth, and one hand-breadth a knop, 
 and two branches proceeded from it, one on either side, and 
 two hand-breadths were smooth, and one hand-breadth a 
 knop, and two branches proceeded from it on either side. 
 There remained three hand-breadths, in which were the bowls, 
 the knops, and the flowers, as is said, " Three bowls made like 
 unto almonds with a knop and a flower in one branch." 8 It 
 follows that the bowls were twenty-two, and the knops eleven, 
 and the flowers nine. " The bowls, to what were they like ? " 
 " To cups of Alexandria." " The knops, to what were they 
 like?" "To the apples of pine-trees." 9 "The flowers, to 
 what were they like ? " " To the flowers on the pillars of the 
 temple." It is found that you learn that there exist in the 
 candlestick difficulty and forgetfulness more than in all the 
 other vessels. " And whence know we that OMNIPRES- 
 ENCE showed to Moses, the vessels ready, and the candle- 
 stick ready?" As it is said, " see and make them according 
 to their patterns." 10 Although Solomon made ten candle- 
 sticks and all of them were lawful for service, as is said, " And 
 he made ten candlesticks of gold according to their form, and 
 set them in the temple, five on the right hand and five on the 
 left." x If you say, five on the south and five on the north, 
 is not the candlestick on the north worthless ? " And what 
 is meant by saying, five on the right hand and five on the left ? " 
 " Five on the right side of the candlestick of Moses, and five 
 on the left side of the candlestick of Moses, even though they 
 lighted the candlestick of Moses only, as is said, ' And the 
 candlestick of gold, with the lamps thereof, to burn every 
 evening,' " 2 Rabbi Jose, the son of Rabbi Judah, said, " they 
 were all lighted," as is Laid, " Moreover the candlesticks with 
 their lamps, that they should burn after the manner, before 
 the oracle of pure gold ; and the flowers, and the lamps, and 
 the tongs made he of gold, and that perfect gold." 3 All these 
 completed the golden one of Moses. Those on the west and 
 east flamed in front of the middle light, as is said, " The seven 
 lamps shall give light over against the candlestick." 4 From 
 thence Rabbi Nathan said, " the middle one is the most honor- 
 
 Exod. xxv. 33. *2 Chron. xiii. n. 
 
 9 Or, " egp-shaped, oval." * 2 Chron. iv. 20, 21. 
 
 10 Exod. xxv. 40. * Num. viii. 2. 
 1 2 Chron. iv. 7.
 
 THE TABERNACLE 
 
 259 
 
 able." The seven lamps flamed alike, and their lamps were 
 equal, and they resembled each other. " How did they snuff 
 it ? " " They removed the snuff from the candlestick and de- 
 posited it in the tent, and rubbed it with a sponge." " It fol- 
 lows that many priests were busied on one lamp." The words 
 of Rabbi Jose. But the Sages say, " they did not remove the 
 lamps from their places ; they only removed the snuff from 
 the candlestick, as L said, ' He shall order the lamps upon the 
 pure candlestick.' " 5 
 
 CHAPTER XI 
 
 THE ALTAR OF INCENSE was in length a cubit, and 
 in breadth a cubit, and in height two cubits, as is said, " And 
 thou shall make an altar to burn incense upon ; of shittim- 
 wood shalt thou make it. A cubit shall be the length thereof, 
 and a cubit the breadth thereof: four square shall it be: and 
 two cubits shall be the height thereof: the horns thereof shall 
 be of the same." * And it was all overlaid with gold. 2 This 
 altar had three names, the altar of incense, the altar of gold, 
 the inner altar. THE ALTAR OF BURNT-OFFERINGS was in 
 length five cubits, and in breadth five cubits, and in height 
 three cubits, as is said, " And he made the altar of burnt-offer- 
 ing of shittim-wood : five cubits was the length thereof, and 
 five cubits the breadth thereof ; it was four-square ; and three 
 cubits the height thereof." 3 The words of Rabbi Meier. To 
 him said Rabbi Jose, " from hearing what is said five by five 
 do we not know that it is four-square ? What is the meaning 
 of saying four-square ? " " It is superfluous, save for identifi- 
 cation in pronouncing with regard to it an equal decision. It 
 is said here four-square, and there four-square." " What four- 
 square is meant there?" "That its height is double its 
 breadth, even the four-square mentioned here means that its 
 height is double its breadth." Rabbi Meier said to him, " if 
 it be according to thy words, it follows that the altar is higher 
 than the curtains." Rabbi Jose answered him, " and is it not 
 already said, ' And the hangings of the court, and the hanging 
 for the door of the gate of the court, which is by the taber- 
 nacle, and by the altar round about.' " * As the tabernacle 
 
 Lev. xxiv. 4. * Exod. xxx. i. * Exod. xxx. 3. 
 
 Exod. xxxviii. i. * Num. iv. 26.
 
 2 6o THE TALMUD 
 
 was ten cubits broad, so the altar of burnt-offerings was ten 
 cubits broad. A painted line girdled it in the middle to divide 
 between the blood (sprinkled) above, and the blood (sprinkled) 
 below. The painted line and downward was five cubits. The 
 foundation was a cubit. And three cubits was the compass, 
 and the circuit was a cubit, and there they put the blood 
 sprinkled below. The painted line and upward was five cubits 
 a cubit the horns, and three cubits the compass, and one 
 cubit the circuit. And there they put the blood which was 
 sprinkled above. And the blood intended to be sprinkled on 
 the painted line and downward, if it were put on the painted 
 line and upward, was worthless. And the blood that was in- 
 tended to be sprinkled above the painted line, if it were put 
 on the painted line and downward, was worthless. The altar 
 which Moses made in the wilderness was in height ten cubits, 
 and the one which Solomon made was in height ten cubits, 
 and the one which the children of the captivity made was in 
 height ten cubits, and the one prepared for the Future, its 
 height is ten cubits. The altar of burnt-offerings was placed 
 in the midst of the court (with) its ascent on the south, with 
 the laver on the west, with the slaughter-house on the north, 
 and all the Israelites to the east, as is said, " And all the con- 
 gregation drew near and stood before the Lord." 5 This altar 
 had three names, the altar of burnt-offering, the altar of brass, 
 the outer altar. 
 
 CHAPTER XII 
 
 Moses made one LAVER, as is said, " Thou shalt also make 
 a laver of brass." 1 Solomon made ten lavers, as is said, " He 
 made also ten lavers, and put five on the right hand, and five 
 on the left, to wash." 2 " There is no meaning in saying ' five 
 on the right hand, and five on the left,' and what is the mean- 
 ing of saying ' five on the right hand, and five on the left ' ? " 
 " Five on the right of the laver of Moses, and five on the left 
 of the laver of Moses." Solomon added to it when he made 
 the sea, as is said, " And he made a molten sea, ten cubits 
 from the one brim to the other ; it was round all about, and 
 his height was five cubits ; and a line of thirty cubits did com- 
 
 Lev. ix. 5. * Exod. xxx. 18. * a Chron. \v. 6.
 
 THE TABERNACLE 261 
 
 pass it round about. And it was an hand-breadth thick, and 
 the brim thereof was wrought like the brim of a cup, with 
 flowers of lilies, it contained two thousand baths." 8 It is not 
 possible to say " two thousand," since before it is said " three 
 thousand," 4 and it is not possible to say " three thousand," 
 since before it is said " two thousand." " How can it be ? " 
 " Two thousand liquid make three thousand dry measure." But 
 you don't know how much is the bath until it be said, " The 
 ephah and the bath contain one measure," 8 " for ten baths 
 are a homer." Allow ten baths for every cur there are 200 
 curs. Subtract from them fifty curs, and allow fifty square, 
 there are 150 cleansing-pools; since every pool contains forty 
 seahs." " And from whence do we know that every pool con- 
 tains forty seahs ? " " As is said, ' And bathe his flesh in 
 water,' 6 water to cover all his flesh." " And how much is it? " 
 " A square cubit, in height three cubits." From thence the 
 Sages judged the measure of a pool to be forty seahs. " And 
 how can it contain 150 cleansing-pools, if thou shalt say it 
 was all round ? " " It could not contain them." " If thou 
 shalt say it was all square ? " " It therefore contained more." 
 But the three lowest cubits were square ; allow for ten cubits 
 square, there are 100 cubits. Allow for a hundred square; 
 there are 100 cleansing-pools. The two highest cubits were 
 round. Allow for ten cubits square; there are seventy-five 
 cubits. Allow for seventy-five square; there are 150. Allow 
 for fifty square ; there are fifty cleansing-pools ; since the square 
 exceeds the round by a fourth. " And whence do we know 
 that the square exceeds the round by a fourth ? " " As is said, 
 ' Ten cubits from brim to brim, round in compass, and a line 
 of thirty cubits did compass it round about.' " 7 This teaches 
 that the square exceeds the round by a fourth. " And whence 
 do we know that it was round above ? " " As is said, ' And 
 it was an hand-breadth thick, and the brim thereof was 
 wrought like the brim of a cup.' " " And whence know we 
 that it was square below ? " " As is said, ' It stood upon twelve 
 oxen, three looking toward the north, and three looking toward 
 the west, and three looking toward the south, and three look- 
 ing toward the east.' " 8 And what is meant by saying " look- 
 
 i Kings vii. 33, 26. Ezelc. xlv. u, 14. T a Chron. iv. a. 
 
 * a Cbron. iv. 5. Lev. xv. 13. a Chron. iv. 4.
 
 262 THE TALMUD 
 
 ing toward " four times ; but that when one entered the temple 
 he looked toward the right ; when he entered into the court, 
 he looked toward the right ; when he entered the Mountain 
 of the House, he looked toward the right ; when the priest went 
 up to the top of the altar, he looked toward the right. " And 
 under it was the similitude of oxen, which did compass it 
 round about, ten in a cubit, compassing the sea round 
 about. Two rows of oxen." 9 It follows that (there were) 
 four rows of the heads of oxen, which served for the four sides, 
 as is said, " And the similitude of oxen, two rows of oxen were 
 cast when it was cast." 10 And it was all cast even from the 
 feet of the ox. 
 
 CHAPTER XIII 
 
 " How did the Levites guard the tabernacle ? " " The family 
 of Kohath watched on the south, as is said, ' The families of the 
 sons of Kohath shall pitch on the side of the tabernacle south- 
 ward/ * And they were overseers of the vessels of the ark, as 
 is said, ' And their charge shall be the ark, and the table, and the 
 candlestick, and the altars, and the vessels of the sanctuary 
 wherewith they minister, and the hanging and all the service 
 thereof.' 2 Outside of them were the three tribes of Reuben, 
 Simeon, Levi. The family of Gershon watched in the west, as 
 is said, ' The families of the Gershonites shall pitch behind the 
 tabernacle westward.' 3 And they were intrusted with all the 
 vessels of the tabernacle, as is said, ' And they shall bear the 
 curtains of the tabernacle, and the tabernacle of the congre- 
 gation.' * Outside of them were the three tribes of Ephraim, 
 and Manasseh, and Benjamin. The family of Merari watched 
 on the north, as is said, ' And the chief of the house of the 
 father of the families of Merari was Zuriel the son of Abihail : 
 these shall pitch on the side of the tabernacle northward.' B 
 And they were intrusted with the taches, and boards, and bars, 
 and pillars, and the sockets of the tabernacle, as is said, ' And 
 under the custody and charge of the sons of Merari shall be 
 the boards of the tabernacle, and the bars thereof, and the pillars 
 
 8 2 Chron. iv. 3. 1 Num. iii. 29. 
 
 10 The Jerusalem Talmud states that * Num. iij. 31. 
 
 the water poured through the feet of * Num. iii. 23. 
 
 the oxen, and that this was the well of * Num. iv. 25. 
 
 Etham. Num. iii. 35.
 
 THE TABERNACLE 263 
 
 thereof, and the sockets thereof.' 6 And outside of them were 
 the three tribes of Dan, Asher, and Naphtali. On the east 
 were Moses, Aaron, and their families, as is said, ' But those 
 that encamp before the tabernacle toward the east, even 
 before the tabernacle of the congregation eastward, shall be 
 Moses and Aaron and his sons.' 7 And outside of them were 
 the three tribes of Judah, Issachar, and Zebulon. The whole 
 encampment of Israel was twelve miles. The standard of 
 Judah was four miles, and the encampment of the Levites, and 
 the encampment of the SHECHINAH, four miles. The stand- 
 ard of Reuben was four miles. The standard of Ephraim was 
 four miles. The encampment of the Levites and the encamp- 
 ment of the SHECHINAH was four miles. And the en- 
 campment of Dan was four miles. It follows that the four 
 corners of the tabernacle were four encampments for service 
 on every side, as is said, ' Then the tabernacle of the congre- 
 gation shall set forward with the camp of the Levites in the 
 midst of the camp ; as they encamp so shall they set forward, 
 every man in his place by their standards.' 8 So soon as Israel 
 set forward, the pillar of cloud which was standing still rolled 
 up and spread out over the children of Judah like a kind of beam. 
 The (trumpet) sounded, and blew an alarm, and sounded, and 
 the standard of Judah moved forward first, as is said, ' In the 
 first place went the standard of the camp of the children of 
 Judah according to their armies.' 9 At once Aaron and his 
 sons entered (the Tabernacle) and took down the vail, and with 
 it they covered the ark, as is said, ' And when the camp setteth 
 forward, Aaron shall come and his sons, and they shall take 
 down the covering vail, and cover the ark of testimony with 
 it.' 10 The (trumpet) sounded, and blew an alarm, and 
 sounded, and the standard of the encampment of Reuben set 
 forward. At once the sons of Gershon, and the sons of Merari 
 entered, and took down the tabernacle, and loaded it on the 
 wagon. And they set up the tabernacle before the sons of 
 Kohath came, as is said, ' And the Kohathites set forward, 
 bearing the sanctuary ; and the other did set up the tabernacle 
 against they came.' * And the trumpet sounded, and blew an 
 alarm, and sounded, and the standard of Ephraim moved for- 
 
 Num. iii. 36. Num. ii. 17. "Num. IY. 5. 
 
 T Num. iii. 38. Num. x. 14. * Num. x. ai.
 
 264 THE TALMUD 
 
 ward ; the children of Kohath entered and took down the holy 
 vessels, and loaded them on their shoulders, as is said, ' And 
 when Aaron and his sons have made an end of covering the 
 sanctuary and all the vessels of the sanctuary, as the camp is 
 to set forward; after that the sons of Kohath shall come to 
 bear it.' 2 The (trumpet) sounded, and blew an alarm, and 
 sounded. And the standard of Dan moved forward, as is said, 
 ' And the standard of the camp of the children of Dan set 
 forward/ 3 It follows that two standards were in front, and 
 two standards were in the rear, and the encampment of the 
 Levites, and the encampment of the SHECHINAH was in the 
 middle, as is said, ' Then the tabernacle of the congregation 
 shall set forward with the camp of the Levites in the midst of 
 the camp.' 4 And as they encamped, so they set forward, as 
 is said, ' As they encamp, so shall they set forward.' Israel 
 set forward by three commands, by command of the HOLY 
 BLESSED ONE, by command of Moses, and by command of 
 the trumpets." " Whence know we the command of the HOLY 
 BLESSED ONE ? " " As is said, ' At the commandment of the 
 Lord, the children of Israel journeyed, and at the command- 
 ment of the Lord they pitched/ " 5 etc. " By the command- 
 ment of the Lord by the hand of Moses." 6 " By command- 
 ment of Moses how ? " " Moses said in the evening, ' early 
 in the morning you must go forward.' "' At once the Israelites 
 began to gather their cattle, and prepared their furniture for the 
 march. " By commandment of the trumpets whence know we 
 it ? " " As is said, ' Make thee two trumpets of silver, etc., that 
 thou mayest use them for the calling of the assembly, and for 
 the journeying of the camps.' " 7 "How?" " The trumpets 
 sounded, blew an alarm, and sounded three blasts for every 
 standard." Rabbi Judah said, " there were three blasts for every 
 tribe." 
 
 CHAPTER XIV 
 
 When Israel was to encamp, the pillar of cloud rose up and 
 spread out over the children of Judah like a kind of booth, and 
 it covered the tent outward, and filled the tabernacle inward ; 
 as is said, " Then a cloud covered the tent of the congregation, 
 
 * Num. iv. 15. * Num. ii. 17. Num. ix. 33. 
 
 * Num. x. 22. 6 Num. ix. 18. Num. x. 2.
 
 THE TABERNACLE 265 
 
 and the glory of the Lord filled the tabernacle." 8 And this 
 was one of the clouds of glory, which served the Israelites in the 
 wilderness forty years. One on the right hand, and one on the 
 left, and one before them, and one behind them. And one 
 over them, and a cloud dwelling in their midst (and the cloud, 
 the SHECHINAH which was in the Tent), and the pillar of 
 cloud which moved before them, making low before them the 
 high (places), and making high before them the low (places), 
 and killing serpents and scorpions, and burning thorns and 
 briers, and guiding them in a straight way. Rabbi Simon, the 
 son of Jose, said, " during the forty years, when the Israelites 
 were in the wilderness, none of them had need of the light of the 
 sun by day, nor the light of the moon by night. When it became 
 reddish they knew that the sun had set, and when it became 
 whitish they knew that the sun rose. And when one looked into 
 a barrel, he knew what was in it; and into a pitcher, and he 
 knew what was in it, by reason of the cloud, the SHECHINAH 
 in their midst," as is said, " For the cloud of the Lord was upon 
 the tabernacle by day, and fire was on it by night, in the sight of 
 all the house of Israel throughout all their journey." 9 And so 
 it is prepared to come in the future : as is said, " Arise, shine ; 
 for thy light is come, and the glory of the Lord is risen upon 
 thee." " The sun shall be no more thy light by day ; neither 
 for brightness shall the moon give light unto thee: but the 
 Lord shall be unto thee an everlasting light." " Thy sun shall 
 no more go down ; neither shall thy moon withdraw itself ; for 
 the Lord shall be thine everlasting light, and the days of thy 
 mourning shall be ended." 10 " From whence did the 
 SHECHINAH speak with Moses?" Rabbi Nathan said, 
 " from the altar of incense," as is said, " And thou shalt put it 
 before the vail that is by the ark of the testimony, etc., 
 
 WHERE I WILL MEET WITH THEE." 1 
 
 Rabbi Simon, the son of Yochai, said, " beside the altar of 
 incense," as is said, " And thou shalt beat some of it very small, 
 and put of it before the testimony in the tabernacle of the con- 
 gregation, 
 
 WHERE I WILL MEET WITH THEE."* 
 
 Exod. xl. 34. Exod. xl. 38. w Isa. Ix. i, 19, ao. 
 1 Exod. xxx. 6. Exod. xxx. 36.
 
 266 THE TALMUD 
 
 The disciples of Rabbi Ishmael said, " beside the altar of 
 burnt-offering," as is said, " This shall be a continual burnt- 
 offering throughout your generations at the door of the taber- 
 nacle of the congregation, before the Lord, 
 
 WHERE I WILL MEET YOU." 
 
 * Exod. xxix. 42.
 
 THE HEIFER 1 
 
 The Heifer's Age Ages of Other Offerings Places From Which the Red 
 Heifer May Come Blemishes Black Hairs Separation of the Priest 
 for Burning the Red Heifer Sprinkling Lads who Drew Water 
 from Siloam Number of Red Heifers Bridge to the Mount of 
 Olives Procession of Heifer and Attendants Pile for Burning 
 Position of the Heifer Position of the Priest Slaughter of the Heifer 
 Sprinkling the Blood Kindling the Pile Gathering the Ashes 
 Doctrine of Intention Vessels Pumpkin Bottles A Hollow Reed 
 Purifications Cases of Casuistry Seas Wells Reptiles A 
 Clean Place Hyssop Sprinkling. 
 
 CHAPTER I 
 
 i. Rabbi Eliezer said, "the red heifer must be a calf of a 
 year old or a heifer of two years." But the Sages say, " a 
 calf of two years and a heifer of three years or of four years." 
 Rabbi Meier said, " even of five years she is allowed, or older. 
 But they are not to wait (longer) for her, lest she turn black 
 and be disallowed." Rabbi Joshua said, " I only heard, 
 third." They said to him, " what is the meaning of ' third ' ? " 
 He said to them, " thus I heard it, without explanation." The 
 son of Azai said, " I will explain it, if you say ' third,' that is 
 to others in counting; but if you say ' one of three,' that is, of 
 three years." As when they say, " a fourth vineyard." They 
 said to him, " what means ' fourth '? " He said to them, " thus 
 I heard it, without explanation." Said the son of Azai, " I 
 will explain. If you say ' fourth,' that is, to others in count- 
 ing. But as you say ' one of four,' that is, of four years. As 
 when they say, he who eats in a leprous house a half-loaf, 2 
 of three loaves to the cab of flour." They say to him, " say 
 
 1 The Jews say that Solomon, who as much time in a leprous house as is 
 
 understood all the commands of God, sufficient for eating a loaf of such a size, 
 
 could not comprehend the full meaning becomes defiled in his garments. See 
 
 of the Red Heifer. " Leprosy," xiii. 10. 
 
 1 The meaning is that he who spends 
 
 267
 
 2 68 THE TALMUD 
 
 eighteen loaves to the seah of flour." He said to them, " Thus 
 I heard it, without explanation." Said the son of Azai, " I 
 will explain. If you say, ' three to the cab/ there is no dough- 
 offering. But if you say, ' eighteen to the seah/ the dough- 
 offering diminishes it." 
 
 2. R. Jose the Galilean said, " the cleansing of the Levites 
 required bullocks of two years old," as is said, " And another 
 young bullock shalt thou take for a sin-offering." 3 But the 
 Sages say, " even of three years." R. Meier said, " bullocks 
 even of four and five years are allowed, but old ones are not 
 brought, for honor's sake." 
 
 3. Sacrifices required lambs of a year old and rams of two 
 years old, and all (are reckoned) from day to day. 4 If they be 
 thirteen months old, neither ram nor lamb is allowed. R. 
 Tarphon called it, " half and between." The son of Azai 
 called it, " pointed out." R. Ishmael called it, " recalled coin." 
 If the ram be brought for offering, and the libation of the ram 
 be brought with him, it does not pass for his offering, except 
 he be thirteen months and one day old. That is the law for 
 the ram. 
 
 4. The sin-offering of the congregation and their burnt- 
 offerings, the sin-offering of an individual and the trespass- 
 offering of the Nazarite and the trespass-offering of the leper 
 are allowed for thirty days and upward, and even on the 
 thirtieth day. And if they are brought on the eighth day, they 
 are allowed ; vows, freewill-offerings, the first-born, and the 
 tithe and the passover are allowed from the eighth day and 
 upward, and even on the eighth day. 
 
 CHAPTER II 
 
 I. Rabbi Eliezer said, " a heifer for a sin-offering is allowed 
 even in pregnancy." But the Sages disallow her. R. Eliezer 
 said, " she is not to be taken from foreigners." But the Sages 
 allow her. And not only she, but all the offerings of the con- 
 gregation, and of the individual, may come from the Land (of 
 Israel), or from outside the land, from the fresh harvest and 
 
 Num. viii. 8. till the first day of Elul in the current 
 
 * The age of the lamb was reckoned year, 
 from its birthday in Elul of last year
 
 THE HEIFER 269 
 
 from the old harvest, except the omer, 1 and the two loaves, 1 
 which may only come from the fresh harvest, and from the 
 Land. 
 
 2. A heifer whose horns and hoofs are black should have 
 them cut away. The pupil of the eye and the teeth and the 
 tongue cause no blemish in the heifer. If she be diminutive, 
 she is allowed. " Had she a wen which was cut away? " R. 
 Judah " disallowed her." Rabbi Simon said, " every place 
 which was cut down, and no red hair sprang up in its place, 
 renders her blemished." 
 
 3. A heifer produced from the side or from the hire of im- 
 morality or exchanged for a dog is disallowed. R. Eliezer 
 allowed it, " as is said, ' Thou shalt not bring the hire of a 
 whore or the price of a dog into the house of the Lord thy 
 God.' 8 But she did not come into the house." All blemishes 
 which are disallowed in holy things are disallowed in the 
 heifer. If one rode on her or leaned on her or hung some- 
 thing on her tail or crossed a river on her or doubled the rope 
 over her or put his garment on her, she is disallowed. But 
 if one bound her with a rope or made a shoe to prevent her 
 slipping or spread his garment over her because of the flies, 
 she is allowed. This is the rule : Everything which was neces- 
 sary for her is allowed ; if there be any use of her for another's 
 benefit, she is disallowed. 
 
 4. If a bird rested on her, she is allowed. If the male came 
 to her, she is disallowed. R. Judah said, " if he were brought, 
 she is disallowed, but if he came of himself, she is allowed." 
 
 5. If she had two black or white hairs in one cavity, she is 
 disallowed. R. Judah said, " even in one pore." " If they be 
 in two pores and they prove united ? " " She is disallowed." 
 Rabbi Akiba said, " even four or five, if they be scattered, may 
 be plucked out." Rabbi Eleazar said, "even fifty." R. 
 Joshua, son of Bathira, said, " if there be even one in her head 
 
 'Lev. xxiii. 10, 17. The omer or of the Passover]?" "Shall I reap?" 
 
 wave-sheaf of barley was always cut on After the witnesses answered these ques- 
 
 the evening of the i$th Nisan, even tions the sheaf was reaped. It was 
 
 though it were a Sabbath. It must al- finally ground into flour, and a handful 
 
 ways have been gathered from a fresh of it mixed with frankincense was 
 
 harvest cultivated even in the Sabbat- burned on the altar. The remainder be- 
 
 ical year. The reapers asked these ques- longed to the priests, 
 
 tions three times of those who were * Num. xxviii. The two wave-loaves 
 
 witnesses, " Has the sun gone down? " of wheaten flour were always ottered 
 
 " With this sickle? " " Into this on the Jewish Pentecost, 
 
 basket? " " On this Sabbath [first day Deut. xxiii. 18.
 
 270 
 
 THE TALMUD 
 
 and one in her tail, she is disallowed." " If there be two hairs, 
 their roots black and their tops red, their roots red and their 
 tops black ? " " All follows after the appearance," the words 
 of Rabbi Meier. But the Sages say, " after the root." 
 
 CHAPTER III 
 
 1. Seven days before the burning of the heifer, the priest 
 who burned the heifer was removed from his house to the 
 chamber in front of the Temple Palace toward the northeast ; ! 
 and it was called the Stone House. And he was sprinkled 
 during all the seven days from all the ashes of red heifers 
 which were there. R. Jose said, " they did not sprinkle him 
 save on the third and seventh days only." R. Hananiah, the 
 deputy high-priest, said, " on the priest who burned the heifer 
 they sprinkled during all the seven days, but on him who took 
 service on the Day of Atonement they did not sprinkle save 
 on the third and seventh days only." 
 
 2. There were courts in Jerusalem built of stone, and be- 
 neath they were hollow, 2 through fear of an unseen grave. 
 And pregnant women were brought, and they were delivered 
 there. And there they reared their sons, and oxen were 
 brought with doors on their backs, and the lads were seated 
 on them with stone cups in their hands. They came to 
 Siloam, they dismounted, and filled them. They remounted, 
 and returned on the backs of the oxen." R. Jose said, " from 
 their seats on the backs of the oxen they let down (the cups) 
 and filled them (with water)." 
 
 3. The lads came back to the Mountain of the House and 
 dismounted. The Mountain of the House and its courts were 
 hollow below, through fear of an unseen grave. And at the 
 door of the court there were prepared the ashes of the red 
 heifers; and they brought a ram from the sheep, and they' 
 twisted a rope between his horns, and they twisted a stick and 
 
 1 Nehem. ii. 8. i Chron. xxix. i. ductor. There are reckoned six degrees 
 
 According to Jewish tradition a dead of uncleanness the father of fathers, 
 
 body covered in with earth conveyed the fathers, the first, second, third, and 
 
 legal uncleanness to everyone who fourth children of defilement. There 
 
 walked over it; but if a vault was over are altogether twenty-nine fathers of 
 
 the body, or if air intervened between uncleanness, of which eleven arise from 
 
 the corpse and the surface of the contact with a dead body, 
 ground, it was regarded as a non-con-
 
 THE HEIFER 
 
 271 
 
 stuck it into the end of the rope, and it was dipped into the 
 ashes, and the ram got a blow, and he skipped backward, and 
 took them, and caused them to appear on the surface of the 
 water. R. Jose said, " you should not give an opportunity to 
 the Sadducees for scoffing: but (the lad) took and prepared 
 the ashes." 
 
 4. They did not make use of (what pertained) to one red 
 heifer for a second one, nor did they use another lad for 8 his 
 (prepared) companion. " And the lads themselves were in 
 need of sprinkling," the words of Rabbi Jose the Galilean. 
 R. Akiba said, " they had no need of sprinkling." 
 
 5. If they did not find (ashes) of seven red heifers, six were 
 sufficient, five, four, three, two, one. " And who made them ? " 
 " Moses made the first, and Ezra the second, and (there were) 
 five from Ezra and afterward," the words of Rabbi Meier. 
 But the Sages say, " seven from Ezra and afterward." " And 
 who made them?" "Simon the Just, and John the High- 
 priest made each two. Elihueni, son of Hakuf, and Hanamel 
 the Egyptian, and Ishmael, son of Piani, made one each." 
 
 6. And a causeway was made from the Mountain of the 
 House to the Mount of Olives, with arches over arches. And 
 there was an arch in front of the last pillar for fear of an un- 
 seen grave. Over it the priest who burned the heifer, and the 
 heifer with all her attendants, proceeded to the Mount of 
 Olives. 
 
 7. If the heifer were unwilling to go, they did not bring 
 with her a black one, lest it be said, " they slaughtered a black 
 one " nor a red one, lest it be said, " they slaughtered two." 
 R. Jose said, this was not the reason, but because it is only 
 said, " That he may bring her forth." * And the elders of 
 Israel preceded her on foot to the Mount of Olives. And a 
 house for washing was there. And the priest who burned the 
 heifer was rendered unclean because of the Sadducees, 5 lest 
 they should say, " it is needful for sunset to pass over him." 
 
 8. The elders put their hands on the priest and said, " my 
 Lord High-priest, wash once." He descended and washed, 
 
 * Some commentators explain that he was legally clean for burning the red 
 " each heifer requires a fresh lad." heifer. But the Sadducees maintained 
 
 * Num. xix. 3. that he was not legally clean before sun- 
 
 * The Pharisees asserted that a priest set. Num. xix. 9, :o. 
 might be denied, and that after washing Lev. xxii. 7.
 
 272 
 
 THE TALMUD 
 
 and he came up and wiped himself. And wood was set in 
 order there, cedar and ash and cypress and fig-wood smoothed. 
 And it was made like a tower, and windows were opened in it, 
 and their direction was westward. 
 
 9. The red heifer was bound with a rope of bulrushes and 
 she was put on the place of preparation, with her head south- 
 ward and with her face westward. The priest stood in the 
 east with his face westward. He slaughtered the heifer with 
 his right hand, and received (the blood) in his left hand. R. 
 Judah said, " he received it in his right hand and put it into 
 his left, and sprinkled it with his right hand." He dipped 
 his hand, and sprinkled the blood seven times in front of the 
 House of the Holy of Holies. For every sprinkling of blood 
 he dipped his hand. When he finished sprinkling the blood 
 he wiped his hand on the body of the heifer. He went down 
 and kindled the fire with chips. Rabbi Akiba said, " with 
 palm-branches." 
 
 10. She burst and moved from her place. He took cedar- 
 wood and hyssop and scarlet (wool). He said to them, " is 
 this cedar-wood, is this cedar-wood ? " " is this hyssop, is 
 this hyssop?" "is this scarlet, is this scarlet?" three times 
 for each thing. And they said to him, " yes," " yes," three 
 times for each thing." 
 
 11. He wrapped them in the remainder 7 of the tongue of 
 scarlet wool, and cast them into the midst of the burning. 
 When the fire was burned down, the ashes were beaten with 
 sticks and sifted with sieves. R. Ishmael said, " with stone 
 hammers, and the work was finished with stone sieves." A 
 black piece in which there are ashes must be pulverized, and 
 that which has no ashes is left. Bones with or without ashes 
 were pulverized. And they were divided into three parts. 
 One part was put in the Chel, and one was put on the Mount 
 of Olives, and one was divided for all the guards 8 (i.e., the 
 representatives of all Israel). 
 
 7 The cedar, hyssop, and scarlet wool mained too long was wrapped round ' 
 were laid parallel to each other, and the bundle, 
 whatever portion of the scarlet wool re- Num. xix. 9.
 
 THE HEIFER 273 
 
 CHAPTER IV 
 
 1. " The heifer which was slaughtered without the proper 
 intention, (the priest) caught the blood and sprinkled it with- 
 out the proper intention, or with the proper intention and 
 afterward without the proper intention, or without the proper 
 intention and (afterward) with the proper intention ? " " She 
 is disallowed." R. Eliezer " allowed her." " And if the priest 
 did not wash his hands and his feet ? " " She is disallowed." 
 R. Eliezer " allowed her." " If she was not slaughtered by 
 the High-priest? " " She is disallowed." R. Judah " allowed 
 her." " If any of his garments were wanting? " " She is dis- 
 allowed." And the rites were performed in white vestments. 
 
 2. If the priest burned her out of her prepared place, or in 
 two places, or burned two in one place ? " " She is dis- 
 allowed." " If he sprinkled her blood but not straight in front 
 of the DOOR? " " She is disallowed." " If he sprinkled her 
 blood the sixth time for the seventh he then turned and 
 sprinkled the seventh ? " " She is disallowed." " If the priest 
 sprinkled the seventh time for the eighth he then turned 
 and sprinkled the eighth ? " " She is allowed." 
 
 3. If the priest burned the red heifer without wood, or with 
 every sort of wood, even with stubble and dung?" 1 "She 
 is allowed." " If he skinned and cut her? " " She is allowed." 
 " If he slaughtered her on condition of eating from her flesh 
 and drinking from her blood?" "She is allowed." Rabbi 
 Eliezer said, " intention does not disallow the heifer." 
 
 4. All who are busied about the heifer from the beginning 
 to the end render their garments legally unclean. And any- 
 work gained from her renders her disallowed. If any illegality 
 happened during her slaughter, she does not render their gar- 
 ments unclean. If it happened during the sprinkling of her 
 blood, everyone busied before her disallowance renders his 
 garments unclean. After her disallowance he does not render 
 his garments unclean. It follows that her difficulty is his 
 convenience. They who are busied about her are always liable 
 for a trespass-offering. They may add wood to her during her 
 burning. And her business is done in the day and by a priest. 
 
 1 Or thick parts of straw. 
 II
 
 2 7 4 THE TALMUD 
 
 Every work for gain with her causes her disallowance until 
 she be reduced to ashes. And work for gain causes disallow- 
 ance in the water also, until the ashes be strewn upon it. 
 
 CHAPTER V 
 
 1. He who brings earthen vessels for the ashes of the heifer 
 must wash them, and place them in the furnace over night. 
 Rabbi Judah said, " even if he bring them from his house they 
 are allowed. Since everyone is trusted about the heifer. But 
 in the heave-offering he opens the furnace and takes out the 
 vessels." R. Simon said, " from the second x row." R. Jose 
 said, " from the third row." 
 
 2. He who washes vessels for the ashes of the red heifer, 
 in water unsuitable for purification, must dry them. If he 
 wash them in water suitable for purification, it is not necessary 
 to dry them. If he add therein water for purification, whether 
 of one sort or the other sort of water, he must dry them. 
 
 3. A pumpkin bottle which is washed in water unsuitable 
 for purification, may be used for purification, till it becomes 
 legally unclean. When it is unclean, they may no longer 
 purify in it. R. Joshua said, " if one purify in it at first, one 
 may purify in it to the last; if it cannot purify at last, it can- 
 not purify at first." Whether it be clean or unclean, one must 
 not add therein water for purification." 
 
 4. " A hollow reed cut for the ashes of the red heifer ? " R. 
 Eliezer said, " it must be washed at once." R. Joshua said, 
 " it must be rendered legally unclean, and afterward washed." 
 Everyone is suitable for purifying excepting a deaf person, an 
 idiot, and a child. R. Judah " allows a child, but disallows a 
 woman and a neuter." 
 
 5. Water may be prepared for purification in every vessel, 
 even in vessels of dung, in vessels of stone and vessels of clay 
 and in a boat. Water must not be prepared for purification 
 in the sides of vessels nor in the bottom of a vase nor in the 
 cork of a barrel nor in one's fists, since they are not used for 
 filling water, and they must not purify with them. And the 
 
 1 If the vessels had been in the first tact with them, so as to render them 
 row, someone might have touched them, unclean, 
 or some vessel might have come in con-
 
 THE HEIFER 275 
 
 water of the ashes of the heifer is not sprinkled without a ves- 
 sel. There is no safety from defilement in the covering 2 
 bound except in proper vessels there is no safety from the 
 defilement of earthen vessels except in proper vessels. 
 
 6. An egg-shaped vessel of the potters is allowed for the 
 purifying water. R. Jose " disallows it." " The egg (shell) 
 of a hen ? " R. Meier and R. Judah " allow it," but the Sages 
 " disallow it." 
 
 7. " A trough in a rock ? " " They do not fill water with 
 it, they do not purify in it, and they do not sprinkle from it, 
 and it does not need the covering bound, and it does not dis- 
 allow 3 the purifying-pool." " If there were a vessel united 
 (to it) with lime ? " " They may fill water with it, they may 
 purify in it, and sprinkle from it, and it needs a covering 
 bound, and (if it becomes legally unclean) it disallows the 
 purifying pool." " It had a hole in the bottom, and it was 
 stuffed with a rag? " " The water in it is disallowed, because 
 it is not (entirely) surrounded with the vessel." " If the hole 
 were in the side, and it was stuffed with a rag? " " The water 
 within it is allowed, because it is surrounded with the vessel.'' 
 " If a rim of mud was made for it, and the water rose up to 
 it?" " It is disallowed." " If it were so strong that the vessel 
 could be lifted by it ? " " It is allowed." 
 
 8. " There are two troughs in one stone. One of them is 
 legally purified. The water in the second is not purified. 
 There arc holes from one trough to the other like the pipe of 
 a bottle, or water overflowed from above only as much as the 
 peeling of a garlic, and the owner had purified one of them ? " 
 " The water in the second can also purify." 
 
 9. " Two stones which are placed near to each other, and 
 one made of them a (drinking-) trough, and also two knead- 
 ing-troughs, and also a drinking-trough, which was divided? " 
 " The water, which is between them, does not purify." " If 
 one connected them with lime or gypsum, and they can be 
 lifted at once ? " " The water, which is between them, can 
 purify." 
 
 * Num. xix. 15. pool if water flowed through a crevice 
 
 * It does not disallow the purifying in the rock into the pool.
 
 276 THE TALMUD 
 
 CHAPTER VI 
 
 1. " When one wishes to purify, and the ashes of purifica- 
 tion have fallen on his hand or upon the side (of the vessel), 
 and they afterward fell on a drinking-trough ? " " They are 
 disallowed." " If water of purification fell from a pipe on the 
 trough?" "It is disallowed." " He took the water of puri- 
 fication out of the pipe, and covered the pipe or shut the door 
 with it?" "The ashes of purification are allowed, but the 
 water is disallowed." " He laid it on the ground? " " It is 
 disallowed." " He laid it in his hand? " " It is allowed, be- 
 cause it is not otherwise possible." 
 
 2. " If the ashes swam on the surface of the water?" R. 
 Meier and Rabbi Simon said, " one may take them and 
 purify " ; but the Sages say, " all ashes which have once 
 touched water, cannot purify." " If one have sprinkled the 
 water, and the ashes be found at the bottom ? " R. Meier and 
 R. Simon said, " He may dry them and purify " ; but the Sages 
 say, " all ashes which have (once) touched water, cannot 
 purify." 
 
 3. " If one prepare water for purification in a trough, and 
 there be a jug in it? " " Though its mouth be ever so narrow, 
 the water therein can purify." " If there be a sponge ? " " The 
 water in it is disallowed." " How is one to act ? " " He is to 
 sprinkle till he come to the sponge. When he has touched the 
 sponge, even if the water swim over it ever so little, it is dis- 
 allowed." 
 
 4. " One has put in his hand or his foot, or leaves of vege- 
 tables, so that the water of purification has run over to an- 
 other vessel ? " " It is disallowed." If they were leaves of 
 reeds or leaves of nuts, they are allowed. This is the rule: 
 The thing which contracts uncleanness is disallowed ; and the 
 thing which does not contract uncleanness is allowed. 
 
 5. " If one divert a well into a vat-shaped pool or into a 
 marsh ? " " The water in them is disallowed for issues and 
 leprosies, or to purify with it as with the water of the ashes of 
 the heifer, since it is not filled in a vessel."
 
 THE HEIFER 377 
 
 CHAPTER VII 
 
 1. " When five persons filled five barrels with water of puri- 
 fication, to purify five persons requiring purification, and they 
 changed their mind for one purification, or they prepared for 
 one purification, and they changed their mind for five ? " 
 " They are all allowed." " One person who filled five barrels 
 to purify five persons requiring purification, and changed his 
 mind for one purification? " " None is allowed but the last." 
 " Or he made ready for one purification, and changed his 
 mind for five purifications ? " " None is allowed but the first 
 purification." " If he said to one, ' purify all those for thee ? ' ' 
 " None is allowed but the first." " Purify all those for me ? " 
 " They are all allowed." 
 
 2. " He who fills (water of purification) with one hand, and 
 does work with the other hand, if he fill for himself or for 
 another person, or if he fill for both at once ? " " Both are 
 disallowed, since work disallows in filling (water of purifica- 
 tion) whether for himself or for another." 
 
 3. " He who puts in ashes with one hand, and does work 
 with the other hand ? " " If it be for himself, it is disallowed ; 
 but if it be for another person, it is allowed." " He who while 
 doing work puts in ashes for himself and for another ? " " His 
 own is disallowed, and the other's is allowed." " He who puts 
 in ashes for two persons at once ? " " Both are allowed." 
 
 4. " Put in ashes for me ; and I will put in ashes for thee ? " 
 " The first case is allowed." " Fill water for me ; and I will fill 
 water for thee?" "The latter case is allowed." "Put in 
 ashes for me, and I will fill water for thee ? " " Both cases 
 are allowed." " Fill water for me ; and I will put in ashes for 
 thee ? " " Both cases are disallowed." 
 
 5. " A person filled water for his own use, and (also) for 
 purification ? " " He fills first for himself and binds it on the 
 shoulder-pole; and afterward he fills that for purification." 
 " And if he fill that for purification first, and afterward fill for 
 himself?" "It is disallowed." He must put his own water 
 behind him, and the water for purification before him. " And 
 if he put that for purification behind him?" "It is dis- 
 allowed." " Both are water for purification, he put one in
 
 278 THE TALMUD 
 
 front and one behind him ? " " It is allowed, because it is not 
 otherwise possible." 
 
 6. " If one carry a rope in his hand ? " * " If he go in the 
 (straight) way, it is allowed." " If he go out of his way ? " 
 " It is disallowed." One went to Jabneth 2 during three feasts, 
 about this matter, and in the third feast it was allowed to him 
 as a decision for the time. 
 
 7. " If one rolled the rope round his hand ? " " It is al- 
 lowed ; but if he rolled it after (drawing the water), it is dis- 
 allowed." Said R. Jose, " this act they allowed as a decision 
 for the time." 
 
 8. " If one put aside the barrel lest it be broken, or turned 
 it on its mouth for the purpose of drying it, intending to fill it 
 with water? " " It is allowed." " But if he did so to carry in 
 it ashes ? " " It is disallowed." If one turned out potsherds 
 from the trough, that it might contain more water, it is al- 
 lowed ; but if they would be no hinderance to him in the time 
 of sprinkling, it is disallowed. 
 
 9. " One who had water on his shoulder, and he taught a 
 decision in the law or he showed the way to others or he 
 killed a serpent or a scorpion or he took food to put it aside ? " 
 " It is disallowed." " The food was for eating? " " It is al- 
 lowed." " The serpent or scorpion hindered him ? " " It is 
 allowed." Said Rabbi Judah, "this is the rule: An act for 
 work, whether a man stood or did not stand, is disallowed; 
 and an act which is not for work, if he stood, is disallowed; 
 but if he did not stand, it is allowed." 
 
 10. " He who handed over his water of purification to an 
 unclean (person) ? " " It is disallowed." " But if he handed 
 it to a legally clean person ? " " It is allowed." R. Eleazar 
 said, " even to a (person legally) unclean it is allowed, if its 
 owner did no work." 
 
 11. "Two persons drew water for purification, and each 
 helped the other, or each took a thorn from the other ? " 
 " For one purification it is allowed, for two purifications, it is 
 disallowed." R. Jose said, " even for two purifications it is 
 allowed, if it were made a condition between them." 
 
 1 The principle laid down in this the rope for any work advantageous to 
 
 mishna is that if one merely carried the himself it was disallowed. 
 
 rope for drawing the water, it was al- 2 The modern Yebna (Jamnia). 
 lowed to him to do so. But if he used
 
 THE HEIFER 
 
 279 
 
 12. " He who has broken (something) during drawing 
 water for purification with the view of preparing it after- 
 ward? " " The water is allowed." " But if he prepared it? " 
 " The water is disallowed." 3 " He ate with the view of drying 
 the remainder of his food? " " The water is allowed." " But 
 if he dried it ? " " The water is disallowed." " He ate and left 
 some, and he threw away what was left in his hand under a fig- 
 tree, or into the place of drying, that it might not be lost ? " 
 " The water is disallowed." 
 
 CHAPTER VIII 
 
 1. " Two persons watched a trough containing water for 
 purification ; one of them becomes legally unclean ? " " It is 
 allowed, because it was in the safe-keeping of the second." 
 " He became clean and the second unclean? " " It is allowed, 
 because it was in the safe-keeping of the first." " Both be- 
 came unclean at once? " " It is disallowed." " One of them 
 did work ? " " It is allowed, because it was in the safe-keep- 
 ing of the second." " He stood still, and the second did 
 work ? " " It is allowed, because it was in the safe-keeping 
 of the first." " Both worked at once." " It is disallowed." 
 
 2. If one put ashes in the water for purification, he must 
 not put on his sandal, for if the water fall on the sandal, it be- 
 comes legally unclean, and renders him legally unclean. This 
 is the proverb, " What makes thee unclean, cannot make me 
 unclean, but thou canst make me unclean." " If water fall on 
 his flesh?" " He is clean." " If it fall on his garment ?" "It 
 becomes unclean, and renders him unclean." This is the 
 proverb, " What makes thee unclean, cannot make me un- 
 clean, but thou canst make me unclean." 
 
 3. He who burned the red heifer and the bullocks, 1 and he 
 who sent forth the scapegoat, render garments unclean. The 
 heifer and the bullocks, and the scapegoat which was sent 
 forth, cannot of themselves render garments unclean. This 
 is the proverb : " What makes thee unclean, cannot make me 
 unclean, but thou canst make me unclean." 
 
 The water is disallowed, because the ing the act of drawing it. His inten- 
 man gained something for himself dur- tion was not single-minded and pure. 
 
 1 Lev. iv. 12, 21.
 
 2 8o THE TALMUD 
 
 4. If one eat from the carcass of a clean bird, as it is in his 
 throat, it renders garments unclean. The carcass itself doe* 
 not render garments unclean. This is the proverb : " What 
 makes thee unclean, cannot make me unclean, but thou canst 
 make me unclean." 
 
 5. Every 2 secondary uncleanness does not render vessels 
 unclean, but fluid does so. If fluid become unclean, it ren- 
 ders Vessels unclean. This is the proverb, " What makes thee 
 unclean, cannot make me unclean, but thou canst make me 
 unclean." 
 
 6. Earthen vessels cannot render each other unclean, but 
 fluid does so. If fluid becomes unclean, it renders vessels un- 
 clean. This is the proverb, " What makes thee unclean, can- 
 not make me unclean, but thou canst make me unclean." 
 
 7. Everything 3 which disallows the heave-offering renders 
 the fluid unclean so as to be a primary uncleanness, for render- 
 ing a person unclean, and disallowing him, except he was one 
 who washed by day.* This is the proverb, " What makes thee 
 unclean, cannot make me unclean, but thou canst make me 
 unclean." 
 
 8. All seas are reckoned for a pool of purification, as is said, 
 " And the gathering together of the waters called He seas," 
 the words of R. Meier. R. Judah said, " the great sea is as a 
 purifying-pool ; it is not said seas, but there is in it many kinds 
 of seas." R. Jose said, " all seas may purify in flowing, but 
 they are disallowed for issues, and leprosies, and for purifying 
 with them the water of the ashes of the red heifer." 
 
 9. Waters with a nickname are disallowed. These are the 
 nicknames " salt " and " lukewarm." Deceitful 8 waters are 
 disallowed. These are deceitful waters they failed once in 
 seven years, they failed during war and during famine yet 
 they are allowed. R. Judah " disallows them." 
 
 10. The waters of Kirmion (Kishon?), and the waters of 
 Pygah (Belus ?) are disallowed, because they are the waters of 
 marshes. The waters of the Jordan and the waters of Jar- 
 
 2 Primary uncleanness arises from * That is one over whom evening had 
 
 touching a dead body, leprosy, etc. not yet come, nor was his offering yet 
 
 Secondary uncleanness arises from made. Lev. xxil 6, 7. 
 
 touching one who had primary unclean- B Gen. i. 10. 
 
 ness. * Isa. Iviii. n. 
 
 * A tertiary uncleanness follows from 
 contact with secondary uncleanness.
 
 THE HEIFER 281 
 
 muk 7 are disallowed, because they are mixed. And these are 
 mixed waters, one allowed and one disallowed are mixed. 
 Two which are allowed and mixed, are allowed. R. Judah 
 " disallows them." 
 
 ii. "The well of Ahab and the cave r* Panias* are 
 allowed. Water which changed, but changed itself, is al- 
 lowed. A well of water which came from a distance is allowed, 
 only it must be watched, that no man check it. R. Judah said, 
 " it is taken for granted and allowed." " A well into which 
 earth or clay fell ? " " One must wait till it clear," the words 
 of R. Ishmael. R. Akiba said, " there is no need of waiting." 
 
 CHAPTER IX 
 
 1. " A pan full of the water of purification into which or- 
 dinary water, however little, has fallen ? " R. Eliezer said, 
 " one must sprinkle twice with it." But the Sages " disallow 
 it." " If dew fell into it? " R. Eliezer said, " let him leave it 
 in the sun, and the dew evaporates." But the Sages " dis- 
 allow it." " If fluid has fallen into it, or fruit juice? " " Let 
 him pour it out, and it is necessary to dry it." Ink, gum, and 
 vitriol, and everything which can be remarked, must be poured 
 out, and there is no necessity to dry it. 
 
 2. " If insects and worms have fallen in and burst or 
 changed their appearance ? " " The water is disallowed." A 
 black beetle, though not burst nor changed, disallows it, since 
 it is like a pipe. Rabbi Simon and R. Eliezer, the son of 
 Jacob, said, " the wheat-worm and the grain-worm are al- 
 lowed, because there is no matter in them." 
 
 3. " If a beast or animal drink of it? " " They disallow it." 
 All fowls disallow it, excepting the dove, because it sucks. 
 All creeping animals do not disallow it, excepting the weasel, 
 because it laps. Rabban Gamaliel said, " also the serpent, be- 
 cause it spews." R. Eliezer said, " also the mouse." 
 
 4. " If one think to drink the water of purification ? " R. 
 
 T The river Jarmuk is the Hieromax Beirut. This supposition is, however, 
 
 of the Greek*. It falls into the Jordan T ery doubtful. 
 
 about four miles below the Lake of The modern Banias, one of the 
 
 Tiberias. The Arabs now call it the sources of the Jordan. It is situated 
 
 Sheriat el Mandhur. under Mount Hermon, close to the re- 
 
 The well of Ahab is supposed by mains of the ancient Csesarea PhilippL 
 ome to be the source of a river near
 
 282 THE TALMUD 
 
 Eliezer said, " it is disallowed." R. Joshua said, " when he 
 drew it (toward him)." R. Jose said, " of what are they talk- 
 ing, of water in which there are no ashes." " But of water in 
 which there are ashes ? " R. Eliezer said, " when he drew it 
 (toward him)." R. Joshua said, " when he drinks." But if it 
 be poured into his throat, it is allowed. 
 
 5. Water of purification which is disallowed, must not be 
 kneaded in mortar, lest it bring misfortune to others. R. 
 Judah said, " it is worthless." " A cow which drank water of 
 purification?" "Her flesh is unclean for twenty-four hours." 1 
 R. Judah said, " it becomes worthless in her intestines." 
 
 6. The water of purification and the ashes of purification 
 must not be passed over a river even in a boat, nor may they 
 be floated on the surface of water. Nor may one stand on 
 one side and throw them to the other side. But one may 
 pass with them through water, which is up to his neck. He 
 who is cleansed for purification, may pass over water with 
 empty vessels in his hand cleansed for purification, and with 
 water in which there are no ashes. 
 
 7. " Ashes which are allowed for purification, when they are 
 mixed in ordinary ashes ? " " We must follow the majority 2 
 (in reference to uncleanness) and they do not purify with 
 them." Rabbi Eleazar said, " they may purify with them all." 
 
 8. Water intended for purification which was disallowed, 
 renders unclean (him who was) cleansed for the heave-offer- 
 ing in his hands and body, but it does not render unclean him 
 who was cleansed for purification, either in his hands or in his 
 body. " If it were rendered unclean ? " " It renders unclean 
 (him who was) cleansed for the heave-offering in his hands 
 and in his body, but (him who was) cleansed for purification it 
 renders unclean, in his hands, but not in his body." 
 
 9. Ashes which are allowed when put on the surface of 
 water, which is unsuitable for purification, render unclean 
 him who was cleansed for the heave-offering in his hands and 
 body, but it does not render unclean him who was cleansed 
 for purification, either in his hands or in his body. 
 
 1 Literally, " from time to time." would follow; but if the greater part 
 
 2 The meaning is, that if the greater be ordinary ashes, there would be no 
 part of the ashes be legal, purification purification.
 
 THE HEIFER 283 
 
 CHAPTER X 
 
 1. Everything suited for causing legal uncleanness in that 
 which is trodden must be expelled from the ceremony of puri- 
 fication, whether it be unclean or clean, and man likewise. 
 " Everything suited for producing defilement of the dead, 
 whether it be unclean or clean ? " R. Eliezer said, " it is not 
 expelled." R. Joshua said, " it is expelled." But the Sages 
 say, " if unclean it is expelled, but the clean thing is not ex- 
 pelled." 
 
 2. He who is cleansed for purification, when he touches 
 that which is expelled, is unclean. A jug for purification, 
 when it touches that which is expelled, is unclean. He who is 
 cleansed for purification, when he touches eatable or drinkable 
 things with his hand, is unclean. " But with his foot? " "He 
 is clean." " The thing was moved with his hand? " R. Joshua 
 pronounces him " unclean " ; but the Sages pronounce him 
 " clean." 
 
 3. " An earthen vessel for purification, which touched a 
 creeping thing? " " It is clean." " It was placed upon it?" 
 R. Eleazar pronounces it " clean " ; but the Sages pronounce 
 it " unclean." " It touched eatable or drinkable things or holy 
 writings ? " " It is clean." " It was placed upon them ? " R. 
 Jose pronounced it " clean " ; but the Sages pronounced it 
 " unclean." 
 
 4. " When he who was cleansed for purification touched a 
 fireplace * with his hand ? " " He is unclean." " But with 
 his foot ? " " He is clean." " He stood on the fireplace, and 
 stretched his hand with the jug, and the water and ashes in 
 it beyond the fireplace, and also the shoulder-pole, which he 
 placed over the fireplace, and on it were two earthen vessels, 
 one on either side ? " R. Akiba pronounces him " clean " ; 2 
 but the Sages pronounce him " unclean." 
 
 5. " He stood outside the fireplace, and stretched his hand 
 to the window, and took the jug (with water and ashes) and 
 passed it over the fireplace ? " R. Akiba pronounces him 
 " unclean," but the Sages pronounce him " clean." But he 
 who was cleansed for purification, may stand over the fire- 
 
 1 The dispute is now about what constitutes " a clean place." * Heb. ix. 13, 14.
 
 284 THE TALMUD 
 
 place, and in his hand an empty vessel cleansed for purification 
 or (one) with water without ashes. 
 
 6. " When a jug for purification touched (one) in which 
 there were holy things, or one in which there was a heave- 
 offering?" "The one for purification is unclean; but those 
 of the holy things and the heave-offering are clean." " If 
 both be in his two hands ? " " Both are unclean." " If both 
 be in two papers ? " " Both are clean." " If the one for puri- 
 fication be in paper, and the one for the heave-offering be in 
 his hand? " " Both are unclean." " If the one for the heave- 
 offering be in paper, and the one for purification be in his 
 hand? " " Both are clean." R. Joshua said, " the one for the 
 purification is unclean." " They were placed on the ground 
 and one touched them ? " " The one for purification is un- 
 clean, the one containing the holy things, and the one with the 
 heave-offering are clean." " He moved them ? " R. Joshua 
 pronounces them " unclean," but the Sages pronounce them 
 " clean." 
 
 CHAPTER XI 
 
 1. "A pan for purification which one left open, and he 
 found it covered ? " " It is disallowed." " He left it open 
 and found a covering on it ? " " If a weasel could drink of 
 it, or a serpent, according to the words of Rabban Gamaliel, 
 or there fell in it dew by night, it is disallowed." Water with 
 ashes cannot be saved (from legal impurity) by the covering 1 
 bound upon it. And water in which there are no ashes, is 
 saved by the covering bound upon it. 
 
 2. Every doubt implies cleanness in the heave-offering and 
 cleanness in purification. Every reason for suspense in the 
 heave-offering causes pouring away of the water in purifica- 
 tion. If acts requiring legal cleanness be afterward per- 
 formed, they are in suspense. Shallow water 2 is clean for 
 holy things, and the heave-offering and purification. R. 
 Eleazar said, " trickling water 3 is unclean for purification." 
 
 3. " A dried fig of the heave-offering which has fallen into 
 water for purification, and one has taken it out and eaten it ? " 
 " If it be the size of an egg, whether it be unclean or clean, 
 
 1 Num. xix. 15. * Maimonides translates " lattice- work." * Or trelliswork.
 
 THE HEIFER 285 
 
 the water is unclean, and he who ate it is guilty of death." R. 
 Jose said, " if it be clean the water is clean." He who was 
 cleansed for the sin-offering, and afterward put his head and 
 the greater part of his body into water of purification, is un- 
 clean. 
 
 4. Everyone charged by the words of the Law to enter 
 water, renders unclean holy things, and the heave-offering and 
 ordinary things and the tithe, and is prevented from entering 
 the temple. " After entering (the water) he renders unclean 
 holy things, and disallows the heave-offering," the words of 
 R. Meier, but the Sages say, " he disallows holy things and 
 the heave-offering, but he is permitted in ordinary things and 
 tithes, and if he came to the temple, whether before or after 
 entering (water), he is a debtor (to the Law)." 
 
 5. " Everyone charged by the words of the Scribes to enter 
 water, renders unclean holy things, and disallows the heave- 
 offering, but allows ordinary things and the tithes," the 
 words of R. Meier ; but the Sages " disallow him in tithes." 
 After his entering (water) he is permitted in all these. And 
 if he come to the temple whether before or after entering 
 water, he is free. 
 
 6. Everyone charged to enter water, whether by the words 
 of the Law or the words of the Scribes, renders unclean the 
 water for purification and the ashes for purification, and the 
 sprinkler of the water of purification, by touching or lifting. 
 ' The hyssop, and the water without ashes, and empty vessels 
 
 cleansed for purification (render unclean), by touching or 
 lifting," the words of R. Meier ; but the Sages say, " by touch- 
 ing, but not by lifting." ' 
 
 /. All hyssop which has a distinctive name is forbidden, 
 simple hyssop is allowed; Grecian hyssop, colored hyssop, 
 Roman hyssop, desert hyssop, are forbidden, and that of the 
 unclean heave-offering is forbidden, but if it were of the clean 
 (heave-offering) one should not sprinkle with it, but if one 
 sprinkled with it, it is allowed. Men must not sprinkle with 
 the sprouts or the berries of hyssop. When sprinkled with 
 the sprouts, they are not prevented from entering the temple. 
 R. Eliezer said, " not even with the berries." These are 
 sprouts stalks which have not ripened. 
 
 8. Hyssop used for sprinkling is allowed to cleanse the
 
 286 THE TALMUD 
 
 leper. " If one gathered it for wood, and fluid fell on it ? " 
 ' : He may dry it, and it is allowed." " If one gathered it for 
 food, and fluid fell on it?" " Even though he dried it, it is 
 disallowed." " If one gathered it for purification ? " " It is 
 reckoned as food," the words of R. Meier. R. Judah and R. 
 Jose and R. Simon say, " it is reckoned as wood." 
 
 9. The order of the hyssop (requires) three roots, and in 
 them three stalks. R. Judah said, " to every root three 
 stalks." Hyssop which has three roots is to be separated and 
 bound; if separated and not bound, if bound and not sepa- 
 rated, if neither separated nor bound, it is allowed. R. Jose 
 said, " the order of the hyssop is three roots and in them three 
 stalks, and if there remain over from sprinkling two, and their 
 fibres however small, they are allowed." 
 
 CHAPTER XII 
 
 1. Short hyssop is made sufficient for sprinkling with a 
 thread and spindle, and it is dipped and lifted, and one holds 
 the hyssop and sprinkles. R. Judah and R. Simon say, " as is 
 the rule for sprinkling with the hyssop, so is the dipping with 
 the hyssop " (i.e., in holding it). 
 
 2. " If one sprinkled and there is a doubt if the water with 
 ashes came from the thread, or a doubt if it came from the 
 spindle, or a doubt if it came from the stalk ? " " His sprin- 
 kling is disallowed." " If he sprinkled on two vessels, there 
 is a doubt ; if he sprinkled on both, there is a doubt that the 
 sprinkling splashed from one to the other? " " His sprinkling 
 is disallowed." " A needle is placed on a potsherd, and he 
 sprinkled it, there is a doubt if he sprinkled on the needle, 
 there is a doubt if the sprinkling splashed from the potsherd 
 upon it?" "His sprinkling is disallowed." "A pan for 
 purification with a narrow mouth ? " " He is to dip the hyssop 
 in and lift it out as usual." R. Judah says, " the first sprin- 
 kling (is allowed)." " The water of purification which became 
 diminished ? " " One may dip in even the tops of the stalks 
 and sprinkle, except that he should not dry up the vessel." 
 " His intention * was to sprinkle before him, and he sprinkled 
 
 1 This doctrine of intention has also ism. The Council of Trent (Session vii. 
 been adopted into the system of Roman- Canon xi.) teaches that " Whoever
 
 THE HEIFER 287 
 
 behind him ; to sprinkle behind him, and he sprinkled before 
 him ? " " His sprinkling is disallowed." " Before him, and he 
 sprinkled sidewise in front?" "His sprinkling is allowed." 
 He may sprinkle a man whether he be aware of it or not. He 
 may sprinkle a man, or vessels, even should they be 100. 
 
 3. " His intention was to sprinkle on anything which can 
 receive defilement, and he sprinkled on a thing which cannot 
 receive defilement?" " If there remain (water) in the hyssop 
 he must not repeat it." " His intention was to sprinkle on 
 something which does not receive defilement, and he sprinkled 
 on something which does receive defilement? " " If there re- 
 main (water) in the hyssop, he may repeat it." " If upon man, 
 and he sprinkled on a beast? " " If there remain (water) in the 
 hyssop, he must not repeat it." " Upon beast and he sprinkled 
 on man ? " " If there be (water) in the hyssop he may repeat 
 it." Water which has dropped from the hyssop is allowed, 
 because it renders everything unclean like the water of purifi- 
 cation. 2 
 
 4. He who sprinkled from a public window and entered 
 the sanctuary, and the water was afterward found (to be) dis- 
 allowed, is free. He who sprinkled from a private window 
 and entered the sanctuary, and the water was afterward found 
 (to be) disallowed, is a debtor. But the high-priest, whether 
 he sprinkled from a private, or from a public window, is free, 
 since no high-priest is indebted (for an offering) on his enter- 
 ing the sanctuary. Persons were slipping in water of purifica- 
 tion before a public window, and treading in it and were not 
 hindered, because the (Sages) say, " the water of purification, 
 which has done its duty, causes no uncleanness." 
 
 5. A clean man who took the axe of one legally unclean 
 by the handle, 3 and sprinkled it, even though there be so much 
 water upon it as is sufficient for sprinkling, is clean. " How 
 much water is sufficient for sprinkling?" "Sufficient that 
 the tops of the stalks of hyssop be dipped and sprinkled." R. 
 Judah said, " we regard them as though the hyssop were 
 copper." 
 
 shall affirm that when ministers perform ders, any bishop in any age failed in 
 
 and confer a sacrament, it is not neces- due intention, all the orders which 
 
 sary that they should have at least the flowed from him are invalid, 
 intention to do what the Church does; * Chap. ix. 9; viii. 5. 
 
 |et him be accursed." It follows, that * Another rendering is, in his gar- 
 
 if, for example, in the sacrament of or- ment."
 
 288 THE TALMUD 
 
 6. " He who sprinkled with unclean hyssop ? " " If it be 
 the size of an egg, the water is disallowed, and the sprinkling 
 is disallowed." "If it be not the size of an egg?" "The 
 water is allowed, but the sprinkling is disallowed, and he 
 who is sprinkled renders his companion unclean, and he again 
 his companion, even though there be 100. 
 
 7. He who was cleansed for purification, if his hands became 
 unclean, his body is unclean, and he renders his companion 
 unclean, and he again his companion, even though there be 
 zoo. 
 
 8. A jug for purification, which became unclean on the out- 
 side, becomes unclean inside, and renders unclean the one next 
 to it, and it again the next one, even though they be 100. The 
 bell and its clapper are reckoned as one. The spindle for bul- 
 rushes is not to be sprinkled either on the spindle or on the 
 ring. But if it be sprinkled, it is sprinkled. If it be a spindle 
 for flax, its parts are all reckoned as one. The skin which 
 covers a couch which is joined to rings, is reckoned as one 
 with it. The canopy is neither reckoned for uncleanness or 
 cleanness. All handles of vessels which enter them are reck- 
 oned as one with them. Rabbi Jochanan, the son of Nuri, 
 said, " even if they be only attached." 
 
 9. The panniers of an ass, and the staff of the threshing- 
 wagon, and the pole of a bier, and the horn vessels of travel- 
 lers, and a chain for keys, and the stitch-hooks of washers, 
 and a garment sewed with a mixture of wool and linen, are 
 reckoned as one for uncleanness, but not reckoned as one 
 for sprinkling. 
 
 10. "The cover of a kettle which is bound by a chain?" 
 The school of Shammai say, " it is reckoned as one for un- 
 cleanness, but not reckoned as one for sprinkling." The 
 school of Hillel say, " he sprinkled the kettle, he sprinkled 
 the cover; he sprinkled the cover, he did not sprinkle the 
 kettle." All are permitted to sprinkle, except a neuter and 
 a woman, and a child without understanding. A woman 
 may help a man when he sprinkles, and she may hold for him 
 the water. And he dips the hyssop and sprinkles. If she 
 take hold of his hand even in the moment of sprinkling, it is 
 disallowed. 
 
 11. " One dipped the hyssop by day and sprinkled by day ? "
 
 THE HEIFER 289 
 
 " It is allowed." " He dipped the hyssop by day and sprinkled 
 by night, by night and sprinkled by day ? " " It is dis- 
 allowed." "By day, and sprinkled on the day following?" 
 " It is disallowed." But he himself washed by night, and 
 sprinkled by day, since we do not sprinkle till the sun rise; 
 and everything done in sprinkling v/hen the pillar of the morn 
 ascends, is allowed. 
 
 19
 
 HANDS 
 
 Pouring Water Vessels Water Who May Pour How It Is to Be 
 Poured Hinderances to Cleanness Doubting Primary Uncleanness 
 Secondary Uncleanness Derived Uncleanness Rabban Simeon, 
 Son of Gamaliel Straps of Phylacteries Rolls of the Law Holy 
 Scriptures Canticles and Ecclesiastes Foot-baths Ammon and 
 Moab Discussion between Rabbis Eleazar, Ishmael, and Tarphon 
 Weeping of R. Eleazar An Ammonite Proselyte Chaldee Writ- 
 ing Assyrian Writing The Sadducees The Books of Homer The 
 Pharisees Writing the Name. 
 
 CHAPTER I 
 
 I. A quarter-log 1 of water is poured on the hands of one 
 person ; also on the hands of two persons. Half a log on 
 three or four. From a log for five, ten, or even 100 (persons). 
 R. Jose says, " provided there be not less for the last than a 
 quarter-log." Men may add (water) for the second washing, 2 
 but they must not add it for the first. 
 
 2.. They may put water for hands in all vessels, even in ves- 
 sels of dung or vessels of stone or vessels of earth. But 
 they must not pour it on hands out of the (broken) sides of 
 vessels or the bottom of a tub or the bung of a cask. Nor 
 may one give it to his neighbor out of the hollow of his hand : 
 because they must not draw or consecrate, or sprinkle the 
 water of purification, or put it on hands, except it be in a vessel. 
 They can only preserve vessels by the covering bound 3 upon 
 them. Nor can they preserve from Uncleanness water in open 
 earthen vessels, 4 only in (covered) vessels. 
 
 3. Water which is unfit for animals to drink, is unfit (for 
 washing) in vessels ; but on the ground it is fit. If ink, gum, 
 
 1 A log is about half a pint. 8 Num. xix. 15. 
 
 1 Before eating ordinary food the * I.e., from the Uncleanness of a dead 
 
 hands must be washed once. Before reptile, 
 eating consecrated food they must be 
 washed twice. 
 
 2QO
 
 HANDS 
 
 291 
 
 or vitriol black drop into it, and its color be changed, it is 
 unfit. If one made use of it, or soaked his bread in it, it is 
 unfit. Simeon the Temanite said, " even if he intended to 
 soak it in one vessel and it dropped into another, it is fit." 
 
 4. If one rinsed vessels in it, or rinsed out measures, it is 
 unfit. If one rinsed in it vessels already washed, or new ones, 
 it is fit. R. Jose " disallows it for new vessels." 
 
 5. Water in which the baker had dipped rolls, is unfit ; but 
 if he only dipped in his hands, it is fit. All are allowed to 
 pour water on hands, even one deaf, an idiot, or a minor. A 
 man may rest a cask between his knees and pour it. He may 
 incline the barrel on its side and pour it. An ape may pour 
 water on hands. R. Jose " disallows these two cases." 
 
 CHAPTER II 
 
 , I. " If one poured on his hand one gush? " " His hand is 
 clean." " If on both hands one gush? " R. Meier pronounces 
 them " unclean, until one poured out of a quarter-log (vessel) 
 upon them." " If a heave-loaf fall (on the water) ? " " It is 
 clean." R. Jose " pronounces it unclean." 
 
 2. " If one poured out his first (ablution) in one place, and 
 his second in another place, and a heave-loaf fall on the first? " 
 " It is unclean." " If on the second?" " It is clean." " If 
 one poured out both the first and second (ablutions) into one 
 place, and a heave-loaf fall on them ? " " It is unclean." " If 
 one poured out his first ablution, and find on his hand a splinter 
 or small stone?" "His hands are unclean, as the second 
 water only purifies the first washing on the hand." * R. Simon, 
 the son of Gamaliel, says, " whatsoever is a creation of the 
 water is clean." 
 
 3. The hands become legally unclean, or legally clean up 
 to the wrist. " How?" " If one poured the first (ablution) 
 up to the wrist, and the second above the wrist, and the water 
 ran back into the hand?" "It is clean." "If one poured 
 the first and second (ablutions) above the wrist, and the water 
 ran back into the hand? " " It is unclean." " If one poured 
 the first (ablution) over one hand, and afterward the second 
 
 1 And consequently does not purify stone, which remained unwashed by the 
 the place covered by the splinter or first water.
 
 292 
 
 THE TALMUD 
 
 over both hands ? " " They are unclean." " If one poured 
 the first (ablution) over both hands, and afterward the second 
 over one hand ? " " His hand is clean." " If one poured 
 water on one hand and then rubbed it against its fellow ? " 
 " It is unclean." " If he rubbed it against his head, or against 
 the wall ? " " It is clean." Men may pour water over four 
 or five persons alongside of each other, or above each other, 
 provided they be separated, so that the water can come on 
 them. 
 
 4. " There is a doubt if the water has been used, there is a 
 doubt if it has not been used ; there is a doubt if it be the pre- 
 scribed quantity, there is a doubt if it be not the prescribed 
 quantity: there is a doubt if it be (legally) unclean, there is 
 a doubt if it be (legally) clean ? " " In doubting he is clean," 
 because the Sages said, " if there be a doubt of his hands being 
 unclean, or imparting uncleanness, or being clean, he is clean." 
 R. Jose said, " if there be a doubt of cleanness it is unclean- 
 ness." " How? " " His hands are clean, and before him are 
 two unclean loaves, it is doubtful if he touched them, it is 
 doubtful if he did not touch them : his hands are unclean, and 
 before him are two clean loaves, it is doubtful if he touched 
 them, it is doubtful if he did not touch them ? " " His hands 
 are one unclean and one clean." " And before him are two 
 clean loaves: he touched one of them, it is doubtful if he 
 touched the unclean, it is doubtful if he touched the clean ? " 
 " His hands are clean." " And before him are two loaves, 
 one unclean and one clean, he touched one of them, it is doubt- 
 ful if he touched the unclean, it is doubtful if he touched the 
 clean? " " His hands are one unclean and one clean." " And 
 before him are two loaves, one unclean and one clean, he 
 touched both of them, it is doubtful if it were the unclean (loaf) 
 with the unclean (hand), or the clean (loaf) with the clean 
 (hand), or the clean loaf with the unclean (hand), or the un- 
 clean loaf with the clean hand ? " " The hands remain as they 
 were, and the loaves as they were." 2 
 
 3 Those that were legally clean continue clean, and those legally unclean 
 continue unclean.
 
 HANDS 
 
 CHAPTER III 
 
 293 
 
 1. " Whosoever puts his hands into a house smitten with 
 leprosy ? " " His hands are unclean in a primary degree." 1 
 The words of R. Akiba. But the Sages say, " his hands 
 are unclean in a secondary degree." 2 " Whatever renders 
 garments unclean at the time of contact, renders hands un- 
 clean in a primary degree." The words of R. Akiba. But 
 the Sages say, " in a secondary degree." They said to R. 
 Akiba, " where do we find the hands (unclean) in a primary 
 degree ? " " Everywhere," he said to them ; " and how is it 
 possible for them to be unclean in a primary degree, unless 
 his body is unclean, excepting this." 3 " Victuals, and vessels 
 which are unclean through liquids render hands unclean in a 
 secondary degree." The words of R. Joshua. But the 
 Sages say, " that which is unclean through a source of un- 
 cleanness, 4 renders the hands unclean; but derived unclean- 
 ness B does not render the hands unclean." Rabban Simeon, 
 the son of Gamaliel, said, " it happened that a woman came 
 before my father. She said to him, ' my hands entered into 
 the hollow of an earthen vessel.' He said to her, ' my daughter, 
 from what was its uncleanness ? ' But I did not hear what 
 she said to him." The Sages said, " the thing is clear, that 
 which is unclean through a source of uncleanness renders the 
 hands unclean ; but derived uncleanness does not render the 
 hands unclean." 
 
 2. " Whatever disallows the heave-offering, renders the 
 hands unclean in a secondary degree. One hand can render 
 the other hand unclean." The words of R. Joshua. But the 
 Sages say, " a secondary cannot make a secondary." 8 He 
 said to them, " and are not Holy Scriptures secondaries, and 
 they render the hands unclean ? " They said to him, " we can- 
 not judge the words of the Law from the words of the scribes, 
 nor the words of the scribes from the words of the Law, nor 
 the words of the scribes from other words of the scribes." 
 
 1 His hands render unclean what they * Literally " father of uncleanness," 
 
 touch. such as a corpse or dead reptile, etc. 
 
 * His hands render sacred things un- 5 I.e., uncleanness not containing the 
 clean. principle of uncleanness. 
 
 I.e., the putting his hands into a An object unclean in the secondary 
 house infected with leprosy. degree cannot make another unclean in 
 
 the same degree.
 
 2 9 4 THE TALMUD 
 
 3. Straps of phylacteries with the phylacteries, render the 
 hands unclean. R. Simeon says, " the straps of phylacteries 
 do not render the hands unclean." 
 
 4. The margin in a book of the Law, at the top and bottom, 
 at the beginning and end, renders the hands unclean. R. Jose 
 says, " in the end it does not render the hands unclean, until 
 the roller be attached." 
 
 5. A book of the Law which is erased, but in which there 
 remain eighty-five letters like the portion, " And it came to 
 pass when the Ark set forward," 7 renders the hands unclean. 
 Any roll in which there are written eighty-five letters like 
 the portion, " And it came to pass when the Ark set forward," 
 renders the hands unclean. All sacred Scriptures render the 
 hands unclean. The Canticles and Ecclesiastes render the 
 hands unclean. R. Judah says, " Canticles render the hands 
 unclean, but Ecclesiastes is in dispute." R. Jose says, 
 " Ecclesiastes does not render the hands unclean, but the 
 Canticles are in dispute." R. Simeon says, " Ecclesiastes is 
 one in which the school of Shammai is less strict, and the 
 school of Hillel more rigid." R. Simeon, the son of Azai, said, 
 " I received by tradition from the mouths of the seventy-two 
 elders, on the day they inducted R. Eleazar, the son of Azariah, 
 into the president's seat, that Canticles and Ecclesiastes render 
 the hands unclean." R. Akiba said, " God forbid ! no man 
 in Israel ever questioned that the Canticles render the hands 
 unclean, as the whole world is not equal to the day on which 
 the Canticles were given to Israel ; for all the Scriptures are 
 holy, but the Canticles are Holy of Holies. They only dis- 
 puted in reference to Ecclesiastes." R. Jochanan, the son 
 of Joshua, the son of R. Akiba's father-in-law, said, " accord- 
 ing to the words of the son of Azai, thus they disputed, and 
 thus they decided." 
 
 7 Num. x. 35, 36. The rabbis count these verses a distinct book of the law.
 
 HANDS a 95 
 
 CHAPTER IV. 
 
 1. On that day 1 they voted and decided, " that a foot-bath 
 containing from two logs to nine cabs, 2 which was split, 3 may 
 become unclean from pressure," * although R. Akiba says, 
 " that a foot-bath is as its name." 6 
 
 2. On that day they said, " that all sacrifices offered with- 
 out due intention are allowed, but they do not absolve the 
 owners from their obligation, except the passover-offering, 
 and the sin-offering the passover-offering in its time, and 
 the sin-offering at all times." R. Eleazar says, " also the 
 trespass-offering, the passover-offering in its time, and the 
 sin or trespass-offering at all times." R. Simeon, the son of 
 Azai, said, " I received it by tradition from the mouth of the 
 seventy-two elders, on the day they inducted R. Eleazar, the son 
 of Azariah, into the president's seat, that all sacrifices offered 
 without due intention, are allowed, but they do not absolve 
 the owners from their obligation, except the passover-offering, 
 and the sin-offering." The son of Azai only added the burnt- 
 offering, but the Sages did not agree with him. 
 
 3. On that day they said, " how is it with Ammon and 
 Moab a in the Sabbatical year? " R. Tarphon decided " they 
 must pay tithes for the poor " ; 7 but R. Eleazar, son of Azariah, 
 decided " second tithes." s R. Ishmael then said, " Eleazar, 
 son of Azariah, it behoves thee to prove it, for thou addest 
 to the burden (of the Law) ; and whoever adds to the burden 
 (of the Law) it behoves him to prove it." R. Eleazar, son 
 of Azariah, said to him, " Ishmael, my brother, I have not 
 changed from the order of the years, 9 but my brother Tarphon 
 has changed, therefore it behoves him to prove it." R. 
 Tarphon replied, " Egypt is out of the land, and Ammon and 
 Moab are out of the land : as Egypt pays tithes for the poor 
 in the Sabbatical year, so Ammon and Moab pay tithes for 
 
 l When R. Eleazar, the son of I.e., with Israelites dwelling there. 
 
 Azariah, was made president of the T Tithe for the poor could be eaten 
 
 school in Jamnia. anywhere. 
 
 1 A cab is about three pints. 8 Second tithes could only be eaten in 
 
 * And could not contain water enough Jerusalem. Deut. xiv. 22, 23. 
 
 to wash one foot. The sixth year was fixed for the 
 
 * Of an unclean person. tithe to the poor, consequently in coun- 
 
 * It continues as long as its name, tries outside the land of Israel, and not 
 and as such cannot become unclean subject to the Sabbatical rest. Israel- 
 from pressure. ites should pay the second tithe.
 
 296 THE TALMUD 
 
 the poor in the Sabbatical year." R. Eleazar, son of Azariah, 
 replied : " Babylon is out of the land, and Ammon and Moab 
 are out of the land ; even as Babylon pays second tithes in 
 the Sabbatical year, so Ammon and Moab pay second tithes 
 in the Sabbatical year." R. Tarphon replied, " Egypt being 
 near, is subject to tithes for the poor, in order that the poor 
 in Israel may be supported in the Sabbatical year; so 
 Ammon and Moab, which are near, must also be sub- 
 ject to tithes for the poor, in order that the poor in Israel 
 may be supported in the Sabbatical year." R. Eleazar, the 
 son of Azariah, replied, " thou seekest to increase money, 
 but thou only losest souls; wouldest thou be the cause that 
 heaven should neither send down dew nor rain, as is said, 
 ' Will a man rob God ? ' Yet ye have robbed me. But ye 
 say, Wherein have we robbed thee? In tithes and offer- 
 ings." 10 R. Joshua said, " Behold I will answer for my brother 
 Tarphon, but not according to the sense of his words Egypt 
 is a new arrangement, Babylon is an old arrangement ; the 
 judgment before us is a new arrangement. Let the new 
 arrangement be judged from the new arrangement, but let 
 not a new arrangement be judged from an old arrangement. 
 Egypt is an arrangement by the elders (of the Sanhedrin), 
 but Babylon is an arrangement by the prophets the judgment 
 before us is an arrangement by the elders. Let therefore the 
 arrangement by the elders be judged from an arrangment by 
 the elders ; but let not an arrangement by the elders be judged 
 from an arrangement by prophets." They voted and decided 
 " that Ammon and Moab must pay tithes for the poor in the 
 Sabbatical year." When R. Jose, son of Dormiskith, came 
 to R. Eleazar at Lydda, he said to him, " what had you new 
 in the college to-day ? " He answered, " they voted and de- 
 cided that Ammon and Moab must pay tithes in the Sabbatical 
 year." R. Eleazar wept and said, " * The secret of the LORD 
 is with them that fear him ; and He will show them His cove- 
 nant.' * Go and tell them, be not anxious about your vote, 
 for I received it by tradition from Rabban Jochanan, the son 
 of Zachai, who heard it from his teacher, up to the decision 
 
 10 Mai. iii. 8. It is assumed that the tithe, and not the unconsecrated tithe 
 prophet means the consecrated second for the poor. 
 
 1 Ps. xxv. 10.
 
 HANDS 
 
 297 
 
 of Moses from Sinai, that Ammon and Moab must pay tithes 
 to the poor, in the Sabbatical year." 
 
 3. On that day came Judah, an Ammonitish proselyte, and 
 stood before them in the college. He said to them, " How 
 am I to come into the congregation ? " Rabban Gamaliel 
 said to him, " thou art forbidden." R. Joshua said to him, 
 " thou art allowed." Rabban Gamaliel said, " the Scripture 
 says, ' An Ammonite or Moabite shall not enter into the 
 congregation of the LORD ; even to their tenth generation, 
 etc.' " 2 To him said R. Joshua, " Are then the Ammonites 
 or Moabites still in their own land? Sennacherib, King of 
 Assyria, aforetime came up, and commingled the nations, as 
 is said, ' And I have removed the bounds of the people, and 
 have robbed their treasures, and I have put down the in- 
 habitants like a valiant (man).'" 3 Rabban Gamaliel said to 
 him, " the Scripture says, ' And afterward I will bring again 
 the captivity of the children of Ammon ' ; 4 and they are already 
 returned." To him said R. Joshua, " the Scripture says, ' And 
 I will bring again the captivity of my people of Israel, 5 and 
 Judah.' But they are not yet returned." And they allowed 
 him to come into the congregation. 
 
 4. The Chaldee passages in Ezra and Daniel render the 
 hands unclean. Chaldee written in Hebrew, and Hebrew 
 written in Chaldee, or in Hebrew, 6 do not render the hands 
 unclean. In no case do they cause uncleanness, unless the 
 writing be Assyrian, on parchment with ink. 
 
 5. The Sadducees said, " we blame you Pharisees, because 
 you say sacred Scriptures render the hands unclean, but the 
 books Hameram T do not render the hands unclean." Rabban 
 Jochanan, the son of Zachai, said, " and have we nothing else 
 against the Pharisees but this ? Behold they say, ' that the 
 bones of an ass are clean, but the bones of Jochanan the high- 
 priest are unclean.' " They said to him, " according to their 
 value is their uncleanness, so that no one may make the bones 
 of his father and mother into spoons." He said to them, " so 
 
 Deut. xxiii. 3. Holy Land. The Jews now use the 
 Isa. x. 13. Chaldee characters: and the Talmud 
 
 * Jer. xlix. 6. therefore errs in calling the old national 
 
 * Amos ix. 14. letters Assyrian. 
 
 The ancient Hebrew letters are now T Some suppose the writings of Homer 
 called Samaritan. They are still used are meant ; others think that these 
 for writing by the small community of were books against revealed religion. 
 Samaritans who dwell in Nabliis, in the
 
 298 THE TALMUD 
 
 * 
 
 (are) the sacred Scriptures: according to their value is their 
 uncleanness. The books Hameram, which are not valued, do 
 not render the hands unclean." 
 
 6. The Sadducees said, " we blame you Pharisees, that you 
 declare the stream flowing (from a clean into an unclean ves- 
 sel) to be clean." The Pharisees said, " we blame you Sad- 
 ducees, that you declare a stream of water flowing from a 
 graveyard to be clean." The Sadducees said, " we blame you 
 Pharisees, because you say, if my ox or my ass cause damage, 
 we are responsible ; but if my slave or my bondwoman cause 
 damage, we are free. What! if I be responsible for my ox 
 and my ass, for which I have no obligation, I am bound for 
 my slave or bondwoman for whom I have obligation. It is 
 just that I should be bound for their damages." They said 
 to them " no ! if you speak of my ox and my ass which have 
 no knowledge, as you speak of my slave and bondwoman who 
 have knowledge : then, if I offend them, they may go and set 
 fire to the stacks of corn of another, and I should be bound 
 to pay." 
 
 7. A Galilean Sadducee said, " I blame you Pharisees, be- 
 cause you write the name of the reigning sovereign in the 
 letter of divorce with Moses." The Pharisees said, " we blame 
 you Galilean Sadducee, that you write the sovereign on the 
 same page with the NAME, and not only so, but you write 
 the sovereign above, and the name below, as is said, " And 
 Pharaoh said, ' Who is the Lord, that I should obey his voice 
 to let Israel go ? ' " 8 But when he was punished, what did he 
 say? " The LORD is righteous." 8 
 
 8 Exod. v. 2. The name of Pharoah Exod. ix. 27. This is merely added 
 cannot be considered an insult to to avoid ending with Pharoah's bias- 
 Moses, since it precedes the name of phemy. 
 God.
 
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 ffadt - ft feTtttnczt U tc<5 tetar ftp
 
 CHOICE EXAMPLES OF PALEOGRAPHY. 
 
 Fac-similes from Rare and Curious Manuscripts of the 
 Middle Ages. 
 
 PAGE FROM POPE GREGORY'S REFLECTIONS 
 ON THE BOOK OF JOB. 
 
 French manuscript, -written about 1250. 
 
 The manuscript of Pope Gregory's " Reflections on the Book of Job," from which 
 this page is reproduced, has been assigned by various savants to the eleventh, 
 twelfth, and thirteenth centuries. There is no doubt that it is one of the most an- 
 cient monuments of the French language and literature, and whether one follows 
 Mabillon, who assigns it to the thirteenth century, or agrees with La Rue, who de- 
 clares it to belong to the eleventh, the interest appertaining to it from its style, or- 
 thography, and punctuation, as well as from the name of its author, remains undi- 
 minished. The fac-simile given is in Ludovician minuscule, practically a Gothic 
 manuscript, and is marked by a lengthening of the Roman forms, by its accented 
 's and tied letters, and by the elegance of the design of the capital P, which be- 
 gins the argument of the chapter : 
 
 " For coi est doneil la lumiere al dolent."
 
 CU iiiime ctatnwt ti0neer alo&u U hi 
 1 Unutt 
 
 -i dtitmtcrc- (T-ir tt tetnr t#mc ato tcftrtdxnf 
 
 ct 
 
 nmcitr \ 
 
 ^- JiCi iVtn fc ur*ttlncnr ouicmr 
 ifeCrnvtuiusC tupiftitrtafiJMt^ ti cttrcticton 
 ncic cwritm^cnt .UTtUivntr O^aiC^Timr ftc^ 
 tier attoitCdtr ^e tl ceoarbent tcCpcmis tCbS?. 
 ufctccc ^ed ncf dUctimr ft ftucnr Ufamr ti? 
 tne ^t d>atttf ibi cci w tfltnr mlatotottt ccO^rtt 
 cflrccfctr cti u .f fatten- 1 ft- tnttrtJ^ 3 
 eft- <JMt>tt- tir- j&ctwt eft Utttmtctt 
 TOlmu^lWr A- tatttmict^ttie 4 
 cil t cfwitiatr tetifetttmnce dyfis- 
 
 cattr tl tnttlr plo 
 amnr 41 us -il 
 
 icf K>Ccticvcr dTni'ttr tt 
 tT ttmicar c 
 m^ u cmcine tuncnr cCj 
 
 cCodt . ft tef rottcit U td5 t<e tat* pn> 
 t]ptmr car uibtr fce ttttetioicitr mte
 
 THE KABBALAH UNVEILED 
 
 THE LESSER HOLY ASSEMBLY 
 
 [Translated by S. L. Macgrcgor Mathers}
 
 THE LESSER HOLY ASSEMBLY 
 CHAPTER I 
 
 WHICH CONTAINETH THE INTRODUCTION 
 
 Tradition. On that day on which the Companions were as- 
 sembled together in the house of Rabbi Schimeon, and on which 
 he had arranged his affairs because he was about to depart from 
 the world, before him were Rabbi Eleazar his son, and Rabbi 
 Abba, and the rest of the Companions ; and the house was full. 
 
 Therefore lifting up his eyes, Rabbi Schimeon saw that the 
 house was full. And Rabbi Schimeon wept, saying: "The 
 second time when I was sick, and Rabbi Benchas Ben Yair was 
 in my presence, and until I had chosen my place, life hath been 
 prolonged unto me even until now. 
 
 " When I was restored, fire surrounded (my habitation) 
 which hitherto hath never ceased, neither did any man enter in 
 unto me without permission. 
 
 " But now I see that it is taken away, and that the house is 
 filled." 
 
 While they were sitting down, Rabbi Schimeon, opening his 
 eyes, beheld a certain vision, and lo! fire surrounded the 
 house ! 
 
 Therefore all (the others) went forth, and Rabbi Eleazar his 
 son, and Rabbi Abba remained ; but the other Companions sat 
 without. 
 
 Rabbi Schimeon said unto Rabbi Eleazar his son : " Go forth, 
 and see whether Rabbi Yitzchaq be present for whom I have 
 made myself surety. 
 
 " And say thou unto him that he dispose his affairs, and that 
 he may sit down with me. Blessed is his portion." 
 
 Rabbi Schimeon arose and again sat down ; and he laughed 
 aloud, and rejoicing said, " Where are the companions? " 
 
 301
 
 302 
 
 THE KABBALAH UNVEILED 
 
 Rabbi Eleazar arose and introduced them, and they sat down 
 in his presence. 
 
 Rabbi Schimeon lifted up his hands and prayed a prayer, 
 and was joyful. 
 
 And he said, " Let those Companions who were in the former 
 Conclave l assembled here." 
 
 Therefore, all the others having gone forth, there remained 
 Rabbi Eleazar his son, and Rabbi Abba, and Rabbi Yehudah, 
 and Rabbi Yosi Bar Yoqeb, and Rabbi Chiya. 
 
 In the meantime Rabbi Yitzchaq entered, to whom Rabbi 
 Schimeon said : " How excellent is thy lot ! How much joy is 
 this day stored up for thee ! " 
 
 Rabbi Abba sat down behind his (i.e., Rabbi Schimeon's) 
 back, and Rabbi Eleazar before him (i.e., Rabbi Schimeon). 
 
 Rabbi Schimeon spake and said : " Surely now is the time 
 of benevolence, and I desire to enter without confusion into 
 the world to come. 
 
 " And verily these sacred things, which hereunto have never 
 been revealed, I desire to reveal before the Schekhinah ; 
 
 " Lest they should say that I have kept back anything, and 
 that I have been taken away from the world ; for even until now 
 these things have been concealed in my heart, so that having 
 entered into these very matters I may be with them in the world 
 to come. 
 
 " But this is my arrangement of you ; let Rabbi Abba write, 
 and let Rabbi Eleazar my son speak openly ; but let the rest of 
 the Companions in silence meditate in their heart." 
 
 Rabbi Abba arose from his seat behind him, and Rabbi Elea- 
 zar his son sat down. 
 
 He said unto him, " Arise, O my son, for another shall sit 
 in that seat " ; and Rabbi Eleazar arose. 
 
 Rabbi Schimeon covered himself and sat down ; and he com- 
 menced, and said, Ps. cxv. 17: "'The dead shall not praise 
 IH, Yah, nor all they who go down into silence ! 
 
 " ' The dead shall not praise Yah; ' so it is certain that it is 
 assuredly those who are called dead ; for He, God, the most 
 Holy One may He be blessed ! is called the Living One, and 
 is Himself commemorated among those who are called living, 
 and not with those who are called dead. 
 
 1 That is, who had formed part of the Greater Holy Assembly.
 
 THE LESSER HOLY ASSEMBLY 303 
 
 " And the end of this text runneth thus : ' Nor all they who 
 go down into silence ;' for all they who go down into silence re- 
 main in Gehenna. 
 
 " There is another reason appertaining to those who are 
 called living, for God the most Holy One may He be blessed ! 
 desireth their glory." 
 
 Rabbi Schimeon said : " How different is this occasion from 
 that of the former conclave ! For into a certain conclave 2 came 
 He, the most Holy and Blessed God, and His Chariot. 
 
 " Now verily He, the Holy One, is here may He be blessed 
 and He hath approached with those Just who are in the 
 Garden of Eden, 3 which did not occur in the former conclave. 
 
 " And God, the Most Holy One may He be blessed more 
 promoteth the glory of the Just than His own glory. 
 
 " As it is written concerning Jeroboam, who sacrificed unto 
 and served other gods, and yet God, the Most Holy One may 
 He be blessed ! waited for him. 
 
 " But because he stretched forth his hand against Iddo the 
 prophet, his hand became withered. 
 
 " For it is written, I Kings xiii. 4, ' And his hand became 
 withered, etc.' Here it is not written that it was because he 
 served other gods, but because he extended his hand against 
 Iddo the prophet, etc. 
 
 " Now, therefore, God the Most Holy One may He be 
 blessed! promoteth their glory (i.e., that of the Just), and 
 they all come with Him." 
 
 He said, " Verily, Rav Hamenuna the elder is here, and 
 around him are seventy Just represented in his circle, of whom 
 certain shine with the splendor of the Ancient and Most Holy 
 One, the Concealed with all Concealments. 
 
 " He, I say, cometh, in order that with joy he may hear those 
 words which I shall speak." * 
 
 And when he had sat down he said : " Assuredly here a seat 
 hath been set aside for Rabbi Benchas Ben Yair." 
 
 The companions who were there trembled greatly, and they 
 arose, and sat down in the lowest part of the house ; but Rabbi 
 Eleazar and Rabbi Abba (still sat) before Rabbi Schimeon. 
 
 Meaning that the Greater Holy As- I.e., the Paradise above, 
 
 sembly had been as it were thje reflec- * In the original both this and ( 
 
 tion of the conclave of the Sephiroth foregoing section, apparently by 
 
 above. The word used for " chariot " oversight, have the number thirty-three 
 
 is not " Mercavah," but " Rethikh." attached to them.
 
 304 THE KABBALAH UNVEILED 
 
 Rabbi Schimeon said : " In the former Assembly we acted 
 thus; namely, that all the companions spoke, and 1 also with 
 them, by turns. 
 
 " Now I shall speak alone, and let all hear my words, superiors 
 and inferiors ; blessed be my portion this day ! " 
 
 Rabbi Schimeon commenced, and said, Cant. vii. 10 : " ' I am 
 my beloved's, and his desire is toward me.' 
 
 " As long as I have been bound unto this world in one link 
 with God, the Most Holy One may He be blessed ! have I 
 been bound, and therefore now is His desire toward me. 
 
 " For He Himself and His whole holy company come, so 
 that with joy they may hear the concealed words, and the praise 
 of Him, the Most Holy Ancient One, the Concealed with all 
 Concealments. 
 
 " And He separateth Himself ever more and more ; He is 
 separated from all things, neither yet doth He altogether 
 separate Himself, seeing that unto Himself all things adhere, 
 and that He Himself adhereth unto all ; HVA, Hoa, He Him- 
 self is all ; He the Most Holy Ancient of all Ancients, the Con- 
 cealed with all Concealments. 
 
 " He hath been formed, and yet as it were He hath not been 
 formed. He hath been conformed, so that He may sustain all 
 things ; yet is He not formed, seeing that He is not discovered. 
 
 " When He is conformed He produceth nine Lights, which 
 shine forth from Him, from His conformation. 
 
 " And from Himself those Lights shine forth, and they emit 
 flames, and they rush forth and are extended on every side, like 
 as from an elevated lantern the rays of light stream down on 
 every side. 
 
 " And those rays of light, 5 which are extended, when anyone 
 draweth near unto them, so that they may be examined, are 
 not found, and there is only the lantern alone. 
 
 " So also is He the Most Holy and Ancient One : He is that 
 highest Light concealed with all concealments, and He is not 
 found; those rays 6 (proceeding from Him) being excepted, 
 which are extended, which are revealed, and which are hidden. 
 
 " And they are called the Holy Name, and therefore are all 
 things One. 
 
 " Which truly our companions have said in former books, 
 
 5 Carrying on the simile of the lantern and its rays. 8 The Sephiroth.
 
 THE LESSER HOLY ASSEMBLY 305 
 
 ,that certain paths have been created by the Most Holy Ancient 
 One, who is revealed through them collectively and severally ; 
 since they are the conformations of the Most Holy Ancient 
 One, concerning them now there is not time for examination. 
 
 " I have spoken concerning them in the Holy Assembly, and 
 I have beheld that which before I did not understand in such a 
 manner, and I have hidden the matter in my heart. 
 
 " But now I alone will describe these things before the Holv 
 King, and all those assuredly just men who have assembled to 
 hear these words." 
 
 CHAPTER II 
 
 CONCERNING THE SKULL OF THE ANCIENT ONE, AND CON- 
 CERNING His BRAIN; AND CONCERNING THE THREE 
 HEADS, AND THE HAIR, AND THE DISCRIMINATORY PATHS 
 
 The skull of the White Head hath not beginning, but its end 
 is the convexity of its joining together, which is extended, and 
 shineth. 
 
 And from it the just shall inherit 400 * desirable worlds in 
 the world to come. 
 
 And from this convexity of the joining together of this 
 White Skull daily distilleth a dew into Microprosopus, into 
 that place which is called Heaven ; and in that very place shall 
 the dead be raised to life in the time to come. 
 
 Like as it is written, Gen. xxvii. 27 : " And Elohim shall 
 give thee from the dew of heaven." 
 
 And His head is filled with that dew, and all the place of the 
 apple-trees distilleth therewith. 
 
 He, the Most Holy Ancient One, is hidden and concealed, and 
 in that Skull is the Supernal Wisdom concealed, who is found 
 and who is not found. 
 
 For assuredly in Him, the Ancient One, nothing is revealed 
 save the Head alone, seeing that that Head is itself the Head of 
 all heads. 
 
 The beginning of that Supernal Wisdom which also is itself 
 the Head, is hidden therein, and is called the Supernal Brain, 
 
 1 Which is the number of Th, the last letter of the Hebrew alphabet, which 
 includes the symbology of the cross. 
 20
 
 306 THE KABBALAH UNVEILED 
 
 the Hidden Brain, the Tranquil and Calm Brain ; neither doth 
 any man know it, save He Himself. 
 
 Three Heads have been formed forth, one within the other, 
 and the other above the other. 
 
 One Head is the Concealed Wisdom, which is covered and is 
 not disclosed. 
 
 And this Hidden Wisdom is the Head of all things, and the 
 Head of the remaining Wisdoms. 
 
 The Supernal Head is the Most Holy Ancient One, the Con- 
 cealed with all Concealments. 
 
 The Head of all Heads, the Head which is not a Head 2 
 namely, that which is in that Head neither knows nor is 
 known, because it cannot be comprehended either by Wisdom 
 or Understanding. 
 
 And therefore is it read, Num. xxiv. n: "Fly thee in thy 
 place ; " and Ezek. i. 14. The Chaioth, living creatures, are said 
 to run forth and return. 
 
 And therefore is the Most Holy Ancient One called AIN, 
 Ain, the Negatively Existent ; seeing that back from Him de- 
 pendeth the AIN, the Negative Existence. 3 
 
 But all those hairs and all those locks depend from the Hidden 
 Brain. 
 
 And all are calm (otherwise, are disposed) in the Equilib- 
 rium ; neither in any manner is the neck seen (i.e., because of the 
 locks which overshadow it). 
 
 Because He the Most Holy Ancient One is in an un- 
 varying condition of joy, neither changeth He from mercy for- 
 ever. 
 
 But in the thirteen measurements * of mercies is He found, 
 because that Wisdom hidden in Him is divided into three a 
 paths in a quaternary, and He Himself the Ancient One com- 
 
 1 That is to say, which will hardly ad- vibrates the Divine Absolute of the Hid- 
 
 mit even of so vague a definition, see- den Unity of processional form masked 
 
 ing it is the Indefinite Absolute in fn the Eternal Abyss of the Unknow- 
 
 Kether. able, the synthetical hieroglyph of an 
 
 3 We must be most careful not to mis- illimitable pastless futureless Present, 
 
 apprehend the meaning intended to be To the uttermost bounds of space rushes 
 
 conveyed in this passage. Kether, the the Voice of Ages, unheard save in the 
 
 Ancient One, Macroprosopus, is not in concentrated unity of the thought- 
 
 the more restricted sense of the first formulated Abstract, and eternally that 
 
 Sephira, the AIN, but that that idea Voice formulates a Word which is 
 
 links back from Him must be manifest glyphed in the vast ocean of limitless 
 
 on consideration. Yet even He, the life. 
 
 Vast Countenance, is hidden and con- * The thirteen conformations of the 
 cealed; how much more, then, the beard of Macroprosopus. 
 AIN1 From Negative to Positive, 5 The Trinity completed by the Qua- 
 through Potential Existence, eternally ternary.
 
 THE LESSER HOLY ASSEMBLY 307 
 
 prehendeth them, and through them doth He reign over all 
 things. 
 
 One (path) which shineth in the midst of the hairs going 
 forth from the Skull, is that path by whose light the just are 
 led into the world to come. 
 
 Like as it is written, Prov. iv. 18, " And the path of the just 
 shineth as the Light." 
 
 And concerning this it is written, Isa. Iviii. 14, " Then shalt 
 thou delight thyself in Tetragrammaton." 
 
 And from that path 6 are all the other paths illuminated which 
 depend from Microprosopus. 
 
 He the Eternal Ancient of the Ancient Ones is the highest 
 Crown among the Supernals, wherewith all Diadems and 
 Crowns are crowned. 
 
 And from Him are all the Lights illuminated, and they flash 
 forth flames, and shine. 
 
 But He verily is the Supreme Light, which is hidden, which 
 is not known. 
 
 And all the other Lights are kindled by Him, and derive 
 (their) splendor (from him). 
 
 He the Most Holy Ancient One is found to have three heads, 
 which are contained in the One Head. 7 
 
 And He Himself is that only highest supreme Head. 
 
 And since He the Most Holy Ancient One is thus symbolized 
 in the Triad, hence all the other Lights which shine are in- 
 cluded in Triads. 8 
 
 Moreover, the Most Holy Ancient One is also symbolized by 
 the Duad. 
 
 And the division of the Ancient One in the Duad is so that the 
 (one form is) the Highest Crown of all the Supernals, the 
 Head of all Heads. 
 
 And (the other is) that superior Head, and It is not known. 
 
 9 Kether, the first Sephira, from which (4) Chokmah, Chesed, Netzach. 
 
 all the other Sephiroth proceed, namely, (5) Tiphereth, Yesod, Malkuth. 
 
 those which are summed up in the (6) Binah, Geburah, Hod. 
 
 Tetragrammaton. (7) Chokmah, Tiphereth, Hod. 
 
 7 I.e., his manifestation is triune. (8) Binah, Tiphereth, Netzach. 
 
 This refers to the Triads in the (9) Chesed. Tiphereth. Hrd. 
 
 Sephiroth, when the Autz Chaiim is do) Geburah, Tiphereth. Netrach. 
 
 formed. (See Introduction.) It will be Wherein Kether and Malkuth are each 
 
 found that in this arrangement of the repeated once; Chokmah. Binah, 
 
 ten Senhtroth there are ten Triads, viz. : Chesed, and Geburah. thrice; Tipn- 
 
 (0 Kether, Chokmah, Binah. ereth, six times; Netzach arvl Hod 
 
 (2) Chesed, Geburah, Tinhereth. each four times; and Yesod twice. 
 
 (3) Netzach, Hod, Yesod.
 
 3 o8 THE KABBALAH UNVEILED 
 
 So also all the remaining Lights are mystically divided into 
 Duads. 
 
 Furthermore, the Most Holy Ancient One is symbolized and 
 concealed under the conception of the Unity, for He himself is 
 One, and all things are One. 
 
 And thus all the other Lights are sanctified, are restricted, 
 and are bound together in the Unity or Monad, and are One; 
 and all things are HVA, H oa, Himself. 
 
 CHAPTER III 
 
 CONCERNING THE FOREHEAD OF THE MOST HOLY ANCIENT 
 
 ONE 
 
 The Forehead, which is uncovered in the Most Holy Ancient 
 One, is called Grace. 
 
 For that Supernal Head concealed in the Higher, which no 
 man hath known, expandeth a certain external manifestation, 
 beautiful and gracious, which is comprehended in the Fore- 
 head. 
 
 And since He Himself is the grace of all graciousness ; hence 
 He assumeth the conformation of the Forehead, which is dis- 
 closed in the most intense light (otherwise, hath a formation in 
 the figure of a leaf). 
 
 And when It is disclosed, the grace of all graciousness is 
 found in all worlds. 
 
 And all the prayers of the Inferiors are accepted; and the 
 countenance of Microprosopus is illuminated, and all things 
 are found to exist in mercy. 
 
 And since (through this) all judgments are hidden and sub- 
 jected, hence in the Sabbath, in the time of the afternoon 
 prayers, in which all judgments are excited, that Forehead is 
 disclosed. 
 
 And all the judgments are turned aside, and mercies are 
 found. 
 
 And therefore is the Sabbath found without judgment, as 
 well that which is above as that which is below ; also the fire of 
 Gehenna is restrained in its place, and the transgressors are at 
 rest.
 
 THE LESSER HOLY ASSEMBLY 309 
 
 And therefore is the Spirit NSnMTH, of joy added on the 
 Sabbath. 
 
 And it behoveth man to rejoice with three feasts on the Sab- 
 bath ; for all truth, and the whole system of true faith, is found 
 therein (i.e., in the Sabbath). 
 
 And it behoveth man to prepare the table, that he may eat 
 in the three feasts of true faith, and rejoice in them. 1 
 
 Rabbi Schimeon said : " I attest concerning myself, before 
 all these who are here present, that through all my days I have 
 not omitted these three feasts, and that because of them I have 
 not been compelled to fast on the Sabbath. 
 
 " Furthermore, also on other days I have not been compelled 
 (to fast), much less on the Sabbath, for he who rightly acteth 
 concerning these (feasts) is the adept of perfect truth. 
 
 " The first feast is that of the Great Mother ; the second that 
 of the Holy King ; and the third that of the Most Holy Ancient 
 One, the Concealed with all Concealments. 2 
 
 " And in this world, who can thoroughly follow out, through 
 them, those paths ? 
 
 " If this RTzVN, Ratson, Grace, be revealed, all those judg- 
 ments are enlightened, and are diverted from their concentrated 
 rigor. 
 
 " The conformation of Him, the Most Holy Ancient One, 
 is instituted through one form, which is the ideal Syntagma of 
 all forms. 
 
 " The same is the Concealed Supernal Wisdom, the synthesis 
 of all the rest. 
 
 And this is called ODN, Eden, or the supernal Paradise, 
 concealed with all occultations. 
 
 " And it is the Brain of the Most Holy Ancient One, and that 
 Brain is expanded on every side. 
 
 " Therefore is it extended into Eden, or another Paradise, 8 
 and from this is Eden or Paradise formed forth. 
 
 " And when this Head, which is concealed in the Head of 
 the Ancient One, which is not known, extendeth a certain frontal 
 formation, which is formed for brilliance, then flasheth forth 
 the Lightning of His Brain. 
 
 *In many of the ancient mysteries a which finds a parallel in the Osiris, Islt, 
 "feast" was part of the ceremony, an- and Horus; the Axieros, Axio< 
 alo^ous to our Eucharist. Verbum and Axiochersa of Lcmnos and 
 
 S3 f That "is", the greatest triad of the Descrihed in other places > th 
 
 Sephiroth. the Crown. King, and Queen; Supernal Eden and the Inferior Eden.
 
 3 io THE KABBALAH UNVEILED 
 
 " And it is formed forth and illuminated with many Lights. 
 
 " And it produceth and designeth (a certain effect) in this 
 Light (otherwise, in this opening), in this Forehead, whereon 
 is inscribed a certain Light, which is called RTzVN, Ratzon, 
 Grace. 
 
 " And that Grace is extended backward into the beard, even 
 unto that place where it can remain in the beard, and it is called 
 the Supernal, CnSD, Chesed, Mercy. 
 
 " And when this Grace is uncovered, all the Lords of Judg- 
 ment behold It, and are turned aside." 
 
 CHAPTER IV 
 CONCERNING THE EYES OF THE MOST HOLY ANCIENT ONE 
 
 The eyes of the Head of the Most Holy Ancient One are two 
 in one, 1 equal, which ever watch, and sleep not. 
 
 Like as it is written, Ps. cxxi. 4, " The Keeper of Israel 
 neither slumbereth nor sleepeth," etc. ; namely, of Israel the 
 holy. 
 
 And therefore are there no eyebrows nor eyelashes unto His 
 eyes. 
 
 This Brain is conformed and illuminated with three supernal 
 white brilliances. 
 
 With this white brilliance are the eyes of Microprosopus 
 bathed. 
 
 As it is written, Cant. v. 12, " Washed with milk," flowing 
 down from the fullness of that primal white brilliance. 
 
 And with the remaining white brilliances are the other lights 
 cleansed and purified. 
 
 The Brain is called the Fountain of Benevolence, the fountain 
 wherein all blessings are found. 
 
 And since this Brain radiateth into the three white brilliances 
 of the eye (of Microprosopus), hence is that called the " good 
 eye," concerning which it is said, Prov. xxii. 9, " It shall be 
 blessed," or rather that from it dependeth blessing. 
 
 For through the Brain are manifested the white brilliances 
 of the eye. 
 
 1 The Duad equated in the Monad. marked concerning the profile 
 Compare what I have previously re- holism of Macroprosoput.
 
 THE LESSER HOLY ASSEMBLY 311 
 
 And when this eye looketh upon Microprosopus, all the 
 worlds are (in a state of) happiness. 
 
 This is the right eye. The inferior eyes are right and left, 
 two in duplicate color. 
 
 In the " Book of Concealed Mystery " have we taught that 
 there is a Superior Yod, an Inferior Yod; a Superior He, an 
 Inferior He; a Superior Vau, an Inferior Vau. 
 
 Unto the Ancient One pertain all the Superiors, and unto 
 Microprosopus the Inferiors. 
 
 They depend not in another manner, but only thus ; for from 
 the Most Holy Ancient One do they depend. 
 
 For the Name of the Ancient One is concealed in all things, 
 neither is it found. 
 
 But those letters which depend from the Ancient One, so 
 that they may be established, are all inferiors. For were it not 
 so, they could not be established. 
 
 And therefore is the Holy Name 2 alike concealed and mani- 
 fest. 
 
 For that which is concealed pertaineth unto the Most Holy 
 Ancient One, the Concealed in all things. 
 
 But that, indeed, which is manifested, because it dependeth, 
 belongeth unto Microprosopus. (Otherwise, that which is 
 manifested, is so for this reason that it is manifested because 
 it dependeth, etc.) 
 
 And therefore do all the blessings require both concealment 
 and manifestation. 
 
 Those concealed letters which hang behind depend from the 
 Most Holy Ancient One. 
 
 Wherefore do they hang behind ? For the purpose of estab- 
 lishing the Inferior Yod. (Otherwise, assuredly from the 
 Skull, from the Forehead, from the Eyes, do they depend. And 
 the Yod Maternal 3 dependeth toward the Inferior Yod.) 
 
 * The student will observe throughout " pronounce that name " is to uie that 
 the Qabalah that great stress is laid on power. 
 
 the power of names, which arises from The word I have translated Mm- 
 
 the tact that each qabalistical name is tcrnal " is AMH, Amah, with a double 
 the synthesis of a power. Hence to Kametz point. Rosenroth renders it, 
 
 " Yod Membri."
 
 3 I2 
 
 THE KABBALAH UNVEILED 
 
 CHAPTER V 
 CONCERNING THE NOSE OF THE MOST HOLY ANCIENT ONE 
 
 The Nose. From this nose, from the openings of the nostrils, 
 the Spirit of Life rusheth forth upon Microprosopus. 
 
 And from that opening of the nose, from those openings of 
 the nostrils, dependeth the letter He, in order to establish the 
 other and inferior He. 
 
 And that Spirit proceedeth from the hidden brain, and She 
 is called the Spirit of Life, and through that Spirit 1 will all 
 men understand CnKMTnA, Chokmatha, Wisdom, in the 
 time of King Messiah. 
 
 As it is written, Isa. xi. 2. : " And the Spirit of Wisdom and 
 Understanding, RVCn CnKMH VBINH, Ruach Chokmah 
 Va-Bi'nah, shall rest upon Him," etc. 
 
 This nose is life in every part ; perfect joy, rest of spirit, and 
 health. 
 
 The nose of Microprosopus is as we have (before) con- 
 formed it. 
 
 Since concerning Him it is said, Ps. xviii. 9, " There 
 ascendeth a smoke in his nose," etc. 
 
 But concerning this it is written, Isa. xlviii. 9, " And for my 
 name's sake will I defer mine anger (literally, lengthen my 
 nose) for thee." 
 
 (But in the book which is called " The Treatise of the School 
 of Rav Yeyeva the Elder," the letter He is located in the mouth, 
 and he doth not argue in the same manner as in the text, neither 
 doth he bring about the same combination, although the matter 
 eventuateth in the same manner.) 
 
 But yet from the letter the judgment dependeth, and judg- 
 ment pertaineth unto the nose (of Microprosopus). Like as 
 it is written, Ps. xviii. 9, " Smoke ascendeth out of His nose." 
 
 And if thou sayest that behold also it is written, " And fire 
 out of His mouth consumeth," surely the foundation of wrath 
 dependeth from His nose. 
 
 All the conformations of the Most Holy Ancient One are 
 formed forth from the calm and concealed brain. 
 
 1 Speaking of the unity, the " Sepher more than blessed be His name who is 
 Yetzirah " savs: " One is She, the the life of ages), Voice, and Spirit, and 
 Spirit of the Elohim of life (blessed and Word this is She, the Spirit of holiness.
 
 THE LESSER HOLY ASSEMBLY 313 
 
 And all the conformations of Microprosopus are formed 
 through the Inferior Chokmah, Wisdom. Like as it is written, 
 Ps. civ. 24, " All these hast thou made in Chokmah." And cer- 
 tainly it (Wisdom) is the epitome of all things. 
 
 Now what is the difference between H, He, and H, He? By 
 the Inferior He is judgment stirred up; but in this instance, 
 through the other He, mercy unto mercy is denoted. 
 
 CHAPTER VI 
 CONCERNING THE BEARD OF THE MOST HOLY ANCIENT ONE 
 
 From the Beard of the Most Holy Ancient One hangeth the 
 whole ornament of all, and the Influence; for all things are 
 called from that beard, Influence. 
 
 This is the Ornament of all Ornaments, and this influence do 
 all the superiors and inferiors alike behold. 
 
 From this Influence dependeth the life of all things. 
 
 From this Influence heavens and earth depend, the rains of 
 grace, and the nourishment of all things. 
 
 From this Influence cometh the providence of all things. 
 From this Influence depend all the superior and inferior hosts. 
 
 Thirteen fountains of excellent and precious oil depend from 
 this beard of most glorious Influence, and they all flow down 
 into Microprosopus. 
 
 Say not thou, however, that all do so, but nine of them are 
 found (in Microprosopus) for the purpose of diverting the 
 judgments. 
 
 And whensoever this Influence hangeth down in equilibrium 
 even unto the heart, all the Holinesses of the Holinesses of 
 Holiness depend from it. 
 
 In that Influence is extended an expansion of the Supernal 
 Emanation, 1 which is the Head of all Heads, which is not 
 known nor perfected, and which neither superiors nor inferiors 
 have known, because from that Influence all things depend. 
 
 In this beard the Three Heads concerning which we have 
 spoken are expanded, and all things are associated together in 
 this Influence, and are found therein. 
 
 1 The word is OVTRA. Rosenroth also be translated " vapor." or 
 translates it by " Aporrhea." It may " nebula."
 
 3 i 4 THE KABBALAH UNVEILED 
 
 And therefore every ornament of ornaments dependeth from 
 that Influence. 
 
 Those letters which depend from this Ancient One all hang 
 in that beard, and are associated together in that Influence. 
 
 And they hang therein for the purpose of establishing the 
 other letters. 
 
 For unless those letters could ascend into the Ancient One, 
 those other letters could not be established. 
 
 And therefore Moses saith when necessary IHVH, IHVH, 
 twice; and so that an accent distinguishes the one from the 
 other. 
 
 For assuredly from the Influence all things depend. 
 
 By that Influence are both superiors and inferiors brought 
 unto reverence, and are prostrate before it. 
 
 Blessed is he who attaineth hereunto. 
 
 CHAPTER VII 
 CONCERNING THE BRAIN AND THE WISDOM IN GENERAL 
 
 Of this Most Holy Ancient One, Concealed with all Con- 
 cealments, there is no mention made, neither is He found. 
 
 For since this Head is the supreme of all the supernals, hence 
 He is only symbolized as a head alone without body, for the 
 purpose of establishing all things. 
 
 And He Himself is concealed, and hidden, and kept recondite 
 by all things. 
 
 His conformation is that He is formed forth in that brain, the 
 most hidden of all things, which is expanded and formed forth, 
 and hence proceedeth the superior and inferior CnSD, Chesed, 
 Mercy. 
 
 And the superior Chesed is formed forth and expanded, and 
 all things are comprehended in this concealed brain. 
 
 For when that White Brilliance is formed forth in that Light, 
 it acteth upon that which acteth upon this brain, and it is en- 
 lightened. 
 
 And the second brain dependeth from that very glorious In- 
 fluence, it is expanded into the thirty-two 1 paths, when it is 
 
 1 The ten numbers and twenty-two letters.
 
 THE LESSER HOLY ASSEMBLY 315 
 
 illuminated, then it shineth from that very glorious Influ- 
 ence. 2 
 
 Therefore are the Three Supernal Heads illuminated ; Two 
 Heads, and One which comprehendeth them ; and they hang in 
 that Influence, and by It are they comprehended. 
 
 Hence becometh the ornament of the beard to be manifested, 
 which is the occult Influence. 
 
 And those inferiors are conformed, like as the Most Holy 
 Ancient One. 
 
 The Three Heads surround Him ; thus all things can appear 
 in the Three Heads; and when they are illuminated all things 
 depend together from Him in the Three Heads, whereof two are 
 on the two sides, and one which includeth them. 
 
 And if thou sayest, " Who is the Most Holy Ancient One? " 
 come and see. The Supreme Head is that which is not known, 
 nor comprehended, nor designated, and that (Head) compre- 
 hendeth all things. 
 
 And the Two Heads are contained in Itself. (Otherwise 
 hang, etc.) 
 
 And then are all these things thus ordained ; truly Himself 
 existeth not in numeration, nor in system, nor in computation, 
 but in the judgment of the heart. 
 
 Concerning this it is written, Ps. xxxix. 2, " I said I will take 
 heed unto my ways, that I offend not with my tongue." 
 
 The place of commencement is found from the Most Holy 
 Ancient One, and it is illuminated by the Influence. That is the 
 Light of Wisdom. 
 
 And it is extended in thirty-two directions, and departeth 
 from that hidden brain, from that Light which existeth in It- 
 self. 
 
 And because the Most Holy Ancient One shineth in the begin- 
 ning (otherwise, in the wisdom), this itself is this. And the 
 same is that beginning from which manifestation is made. 
 
 And is conformed in the Three Heads, which One Head 
 includeth. 
 
 And those three are extended into Microprosopus, and from 
 them all things shine forth. 
 
 Thenceforth this Wisdom instituteth a formation, and pre- 
 
 MZL = 40x7x30 = 77, which is OZ, worthy of note as giving the idea ol 
 Strength or Vigor. Thi Gematria is foundational power.
 
 3 i6 THE KABBALAH UNVEILED 
 
 duceth a certain river which floweth down and goeth forth to 
 water the garden. 
 
 And it entereth into the head of Microprosopus, and formeth 
 a certain other brain. 
 
 And thence it is extended and floweth forth into the whole 
 body, and watereth all those plants (of the garden of Eden). 
 
 This is that which standeth written, Gen. ii. 9 : " And a river 
 went out of Eden to water the garden," etc. 
 
 But also this Wisdom instituteth another formation, and is 
 extended and goeth into the head of Microprosopus, and - 
 formeth another brain. 
 
 That is the Light from which are produced those two rivulets' 
 which are associated together, carved out hollows in the One 
 Head, which is called the depth of the fountain. 3 
 
 Concerning which it is written, Prov. iii. 20, " In DOTH, 
 Daath* Knowledge, the depths are broken up." 
 
 And it entereth into the head of Microprosopus, and 
 formeth another brain. 
 
 And thenceforth is it extended and goeth into the interior 
 parts of His body, and nlleth all those conclaves and assemblies 
 of His body. 
 
 This is that same which is written, Prov. xxiv. 4, " In Daath 
 shall the secret places be filled." 
 
 And those shine from the Light of that supernal concealed 
 brain which shineth in the Influence, MZL, of the Most Holy 
 Ancient One. 
 
 And all things depend mutually from Himself, and mutually 
 are bound together unto Himself, until He is known, because 
 all things are one, and HVA, Hoa, He, the Ancient One, is all 
 things, neither from Him can anything whatsoever be sepa- 
 rated. 
 
 Into three other Lights, which are called the Fathers, do 
 these three Lights shine, and these fathers shine into the chil- 
 dren, and all things shine forth from the one place. 5 
 
 When He, that Ancient One, who is the Grace of all Grace, 
 is manifested, all things are found in light and in perfect happi- 
 ness. 
 
 I.e., the containing power. the " Sepher Yetzirah," that the Three 
 
 * Daath is the conjunction of Chok- Mothers, A, M, Sh, radiate into three 
 mah and Binah. (See " Book of Con- paternal forms of the same. A, M, and 
 cealed Mystery," chap. i. 40.) Sh symbolize the potencies of Air, 
 
 8 This is analogous to the teaching of Water, and Fire.
 
 THE LESSER HOLY ASSEMBLY 317 
 
 This Eden is derived from the superior Eden, the Concealed 
 with all Concealments. 
 
 And therefore is that Eden called the beginning in the Ancient 
 One ; neither yet, however, is there beginning or end. 6 
 
 And since in Him beginning and end exist not, hence He is 
 not called ATnH, Atah, Thou ; seeing that He is concealed and 
 not revealed. But HVA, Hoa, He, is He called. 
 
 But in that aspect wherein the beginning is found, the name 
 ATnH, Atah, Thou, hath place, and the name AB, Ab, Father. 
 For it is written, Isa. Ixiii. 16: " Since Atah, Thou, art Ab, our 
 Father." 
 
 In the teaching of the school of Rav Yeyeva the Elder, the 
 universal rule is that Microprosopus be called ATnH, Atah, 
 Thou ; but that the Most Holy Ancient One, who is concealed, 
 be called HVA, Hoa, He ; and also with reason. 
 
 Now truly in that place wherein beginning is found, is He 
 thus called, although He is concealed. 
 
 And therefrom is the beginning, and it is called ATnH, Atah, 
 Thou ; and He is the Father of the Fathers. 
 
 And that Father proceedeth from the Most Holy Ancient 
 One, like as it is written, Job xxviii. 12: "And CnKMH, 
 Chokmah, 1 Wisdom, is found from AIN, Ain, the Negatively 
 Existent One ; " and therefore is He not known. 
 
 Come and see ! It is written ib id. 22, " The Elohim have 
 known the path " ; His path, properly speaking. 
 
 But again, further on : " VHVA, Va-Hoa, and He Himself 
 knoweth His place ; " His place properly speaking ; much more 
 His path ; and much more this WISDOM which is concealed in 
 the Most Holy Ancient One. 
 
 This Wisdom is the beginning of all things. Thencefrom 
 are expanded the thirty-two paths. SnBILIN, Shcbilin, Paths, 
 I say ; and not ARCnlN, Archin, By-ways. 
 
 And in them is the Law comprehended, in the twenty-two 
 letters and in the ten utterances. 8 
 
 This Chokmah is the Father of Fathers, and in this Chokmah 
 is beginning and end discovered; and therefore is there one 
 Chokmah supernal, and another Chokmah inferior. 
 
 For " commencement " denotes end, T Let the student carefully note that 
 and end denotes "commencement"; this is the second Sephira. tl 
 how, then, in the Absolute can there be IHVH, the Father proceedinff from 
 eitlu-r? Nevertheless, in the Absolute Macronrosopus, Kether, He pro- 
 must we seek for the hypothetical start- ceedeth from Am Soph, 
 ing-point of life, The Sephiroth, or numbers.
 
 3 i8 THE KABBALAH UNVEILED 
 
 When Chokmah is extended, then is He called the Father of 
 Fathers, for in none else are all things comprehended save in 
 Him. (Otherwise, when they are expanded all things are called 
 Chokmoth, 9 and the Father of Fathers ; all things are compre- 
 hended in no place, save herein.) 
 
 As it is written, Ps. civ. 25, " All things in Chokmah hast 
 Thou formed." 
 
 Rabbi Schimeon lifted up his hands, and rejoiced, and said, 
 " Assuredly it is Eden or Paradise, and all things have their 
 operation in this hour." 
 
 CHAPTER VIII 
 CONCERNING THE FATHER AND THE MOTHER IN SPECIAL 
 
 Come and behold. When the Most Holy Ancient One, the 
 Concealed with all Concealments, desired to be formed forth, 
 He conformed all things under the form of Male and Female ; 
 and in such place wherein Male and Female are compre- 
 hended. 
 
 For they could not permanently exist save in another aspect 
 of the Male and the Female (their countenances being joined 
 together). 
 
 And this Wisdom embracing all things, when it goeth forth 
 and shineth forth from the Most Holy Ancient One, shineth 
 not save under the form of Male and Female. 
 
 Therefore is this Wisdom extended, and it is found that it 
 equally becometh Male and Female. 
 
 CHKMH AB BINH AM, Chokmah Ab Binah Am: Chok- 
 mah x is the Father, and Binah is the Mother, and therein are 
 Chokmah, Wisdom, and Binah, Understanding, counterbal- 
 anced together in most perfect equality of Male and Female. 
 
 And therefore are all things established in the equality of 
 Male and Female : for were it not so, how could they subsist ! 
 
 This beginning is the Father of all things ; the Father of all 
 Fathers ; and both are mutually bound together, and the one 
 
 " Chokmoth " is plural of " Chok- tion is a sufficient condemnation of all 
 
 mah," Wisdom. those who wish to make out that woman 
 
 1 Chokmah is the second and Binah is inferior to man. 
 is the third of the Sephiroth. This sec-
 
 THE LESSER HOLY ASSEMBLY 
 
 3*9 
 
 path shineth into the other Chokmah, Wisdom, as the 
 Father; Binah, Understanding, as the Mother. 
 
 And therefore is it called BINH, as if (it were a transposi- 
 tion of) BN IH, Ben Yah, Son of IH (or /, Yod, H, He, and 
 BN, the Son). 
 
 But They both are found to be the perfection of all things 
 when They are associated together, and when the Son is in 
 Them the Syntagma of all things findeth place. 
 
 For in Their conformations are They found to be the per- 
 fection of all things Father and Mother, Son and Daugh- 
 ter. 
 
 These things have not been revealed save unto the Holy 
 Superiors who have entered therein and departed therefrom, 
 and have known the paths of the Most Holy God (may He be 
 blessed!), so that they have not erred in them either on the 
 right hand or on the left. 
 
 For thus it is written, Hos. xiv. 9, " The paths of Tetrag- 
 rammaton are true, and the just shall walk in them," etc. 
 
 For these things are concealed, and the Holy Highest Ones 
 shine in them, like as light proceedeth from the shining of a 
 lantern. 
 
 These things are not revealed save unto those who have en- 
 tered therein and departed therefrom; for as for him who 
 hath not entered therein and departed therefrom, better were 
 it for him that he had never been born. 
 
 For it hath been manifested before the Most Holy Ancient 
 One, the Concealed with all Concealments, because these 
 things have shone into mine heart in the perfection of the love 
 and fear of the Most Holy God, may He be blessed ! 
 
 And these, my sons, who are here present, know these 
 things; for into these matters have they entered and there- 
 from have they departed ; but neither yet into all (the secrets 
 of them). 2 
 
 But now are these things illustrated in (their) perfection, 
 even as it was necessary. Blessed be my portion with them 
 in this world! 
 
 Rabbi Schimeon said : All which I have said concerning the 
 Most Holy Ancient One, and all which I have said concerning 
 
 This clause refers to the " Unwritten Qabalah."
 
 320 THE KABBALAH UNVEILED 
 
 Microprosopus, all are one, all are HVA, Hoa, Himself, all 
 are Unity, neither herein hath separation place. 
 
 Blessed be HVA, Hoa, He, and blessed be His Name unto 
 the Ages of the Ages. 
 
 Come, behold ! This beginning which is called Father, 3 is 
 comprehended in I, Yod,* which dependeth from the Holy In- 
 fluence. 
 
 And therefore is I, Yod, the Most Concealed of all the other 
 letters. 5 
 
 For I, Yod, is the beginning and the end of all things. 
 
 And that river which floweth on and goeth forth is called 
 the World, which is ever to come and ceaseth never. 
 
 And this is the delight of the just, that they may be made 
 worthy of that world which is to come, which ever watereth 
 the garden of Eden, nor faileth. 
 
 Concerning this it is written, Isa. Iviii. n, " And like a foun- 
 tain of water, whose waters fail not." 
 
 And that world to come is created through I, Yod. 
 
 As it is written, Gen. ii. 9, " And a river went forth out of 
 Eden to water the garden." 
 
 For I, Yod, includeth two letters. 
 
 In the teaching of the school of Rav Yeyeva the Elder thus 
 is the tradition. Wherefore are VD, Vau Daleth* compre- 
 hended in IVD, Yod? Assuredly the planting of the garden 
 is properly called V, Vau; and there is another garden which 
 is D, Dalcth, and by that Vau is Daleth watered, which is the 
 symbol of the quaternary. 7 
 
 And an Arcanum is extended from this passage, where it 
 is written, " And a river went forth out of Eden." 
 
 What is Eden ? It is the supernal CnKMH, Chokmah, Wis- 
 dom, and that is I, Yod (in /, V , D). 
 
 " To water the garden." That is V, Vau. 
 
 3 Chokmah, the second Sephira, which, is IVD, Yod. This is a trinity of let- 
 however, is as it were the repetition of ters, and their numerical value is I = 
 Kether. 10, V = 6, D = 4, total 20, equivalent to 
 
 4 That is, the letter I, Yod, in IHVH, double I; but for reasons given in the 
 which is said in the " Book of Con- " Book of Concealed Mystery " the sec- 
 cealed Mystery " to symbolize Macro- ond I is reproduced by a Hexad and a 
 prosopus only in its highest point. Tetrad namely, V and D. I = 10, the 
 
 ' See " Book of Concealed Mystery," decimal scale of Sephirotic notation, the 
 
 chap. ii. 37; chap. iv. n. key of processional creation; V = 6 = 
 
 8 See " Book of Concealed Mystery," Tiphereth, and Microprosopus the Son 
 
 chap. ii. 37. united to D = 4, the Cross. Here is 
 
 T The amount of occult symbolism in the mystery of the crucifixion of the Son 
 
 this section is enormous, and the key on the tree of life; and again the Qaba- 
 
 of it is the name of the letter I, which lab agrees with Christian symbolism.
 
 THE LESSER HOLY ASSEMBLY 321 
 
 " And thence it is divided, and goeth forth into four heads." 
 That is D, Dalcth. 
 
 And all things are included in IVD, Yod, and therefore is 
 the Father called All, the Father of Fathers. 
 
 The beginning of all is called the Home of All. Whence 
 IVD, Yod, is the beginning and the end of all; like as it is 
 written, Ps. civ. 24, " All things in Chokmah hast Thou 
 made." 
 
 In His place He is not manifested, neither is He known ; 
 when He is associated with the Mother, BAMA, Be-Ama, 
 then is He made known (otherwise, symbolized) in the 
 Mother, BAIMA, Be-Aima. s 
 
 And therefore is Aima known to be the consummation of 
 all things, and She is signified to be the beginning and the 
 end. 
 
 For all things are called Chokmah, and therein are all things 
 concealed ; and the Syntagma of all things is the Holy Name. 
 
 Thus far have we mystically described that which we have 
 not said on all the other days. But now are the aspects shown 
 forth. 
 
 (As to the Sacred Name IHVH) I, Yod, is included in this 
 Chokmah, Wisdom ; H, He, is Aima, and is called Binah, Un- 
 derstanding; VH, Vau He, are those two Children who are 
 produced from Aima, the Mother. 
 
 Also we have learned that the name BINH, Binah, com- 
 prehendeth all things. For in Her is I, Yod, which is asso- 
 ciated with Aima, or the letter H, He, and together they 
 produce BN, Ben, the Son, and this is the word Binah. Father 
 and Mother, who are I, Yod, and H, He, with whom are in- 
 terwoven the letters B, Beth, and N, Nun, which are BN, Ben; 
 and thus far regarding Binah. 
 
 Also is She called TnBVNH, Thebunah, the Special Intel- 
 ligence. Wherefore is She sometimes called Thebunah, and 
 not Binah? 
 
 Assuredly Thebunah is She called at that time in which Her 
 two Children appear, the Son and the Daughter, BN VBTn, 
 
 "Be Ama," "with the Mother;" I, Yod, which we have just been told 
 here Ama, AMA, Mother = 42. Be represents Chokmah. joined to AMA, 
 Aima, in the Mother; here Aima, Mother, which is Binah, BINH, which 
 AIMA = 52 = BN, Ben, Son. This again is BN IH by Metathesis, Ben 
 Gematria is most important, because, Yod He i.e., son of IH, eternally con- 
 be it noted, Aima, AIMA, is the letter joined in Uriah. 
 
 21
 
 322 
 
 THE KABBALAH UNVEILED 
 
 Ben Fa-Bath, who are VH, Vau He; and at that time is She 
 called TnBVNH, Thebunah. 
 
 For all things are comprehended in those letters, VH, Vau 
 He, which are BN VBTn, Ben Va-Bath, Son and Daughter; 
 and all things are one system, and these are the letters 
 
 THBVNH. 
 
 In the Book of Rav Hamenuna the Elder it is said that 
 Solomon revealeth the primal conformation (that is, the 
 Mother) when he saith, Cant. i. 15, " Behold, thou art fair, my 
 love " ; wherefore he followeth it out himself. 
 
 And he calleth the second conformation the Bride, which 
 is called the Inferior Woman. 
 
 And there are some who apply both these names (those, 
 namely, of Love and Bride) to this Inferior Woman, but these 
 are not so. 
 
 For the first H, He (of IHVH), is not called the Bride ; but 
 the last H, He, is called the Bride at certain times on account 
 of many symbolic reasons. 
 
 Together They (Chokmah and Binah, IH) go forth, together 
 They are at rest ; the one ceaseth not from the other, and the 
 one is never taken away from the other. 
 
 And therefore is it written, Gen. ii. 10, " And a river went 
 forth out of Eden " i.e., properly speaking, it continually 
 goeth forth and never faileth. 
 
 As it is written, Isa. Iviii. II, " And like a fountain of waters, 
 whose waters fail not." 
 
 And therefore is She called " My love," since from the grace 
 of kindred association They rest in perfect unity. 
 
 But the other is called the Bride, for when the Male cometh 
 that He may consort with Her, then is She the Bride, for She, 
 properly speaking, cometh forth as the Bride. 
 
 And therefore doth Solomon expound those two forms of 
 the Woman ; and concerning the first form indeed he worketh 
 hiddenly, seeing it is hidden. 
 
 But the second form is more fully explained, seeing that it 
 is not so hidden as the other. 
 
 But at the end all his praise pertaineth unto Her who is 
 supernal, as it is written, Cant. vi. 9, " She is the only one of 
 Her Mother, She is the choice one of Her that bare Her." 
 
 And since this Mother, Aima, is crowned with the crown
 
 THE LESSER HOLY ASSEMBLY 323 
 
 of the Bride, and the grace of the letter I, Yod, ceaseth not 
 from Her forever, hence unto Her arbitration is committed all 
 the liberty of those inferior, and all the liberty of all things, 
 and all the liberty of sinners, so that all things may be purified. 
 As it is. written, Lev. xvi. 30, " Since in that day he shall 
 atone for you." 
 
 Also is it written, Lev. xxv. 10, " And ye shall hallow the 
 fiftieth year." 9 This year is IVBL, Yobel, Jubilee. 
 
 What is Yobel ? As it is written, Jer. xvii. 8, " VOL IVBL, 
 Va-El Yobel, And spreadeth out her roots by the river"; 
 therefore that river whichever goeth forth and floweth, and 
 goeth forth and faileth not. 
 
 It is written, Prov. ii. 3, " If thou wilt call Binah the Mother, 
 and wilt give thy voice unto Thebunah." 
 
 Seeing it is here said, " If thou wilt call Binah the Mother," 
 wherefore is Thebunah added? 
 
 Assuredly, according as I have said, all things are supernal 
 truth: Binah is higher than Thebunah. For in the word 
 BINH, Binah, are shown Father, Mother, and Son; since by 
 the letters IH, Father and Mother are denoted, and the letters 
 BN, denoting the Son, are amalgamated with them. 
 
 TuBVNH, Thebunah, is the whole completion of the chil- 
 dren, since it containeth the letters BN, Ben, BTn, Bath, and 
 VH, Van He, by which are denoted the Son and Daughter. 
 
 Yet AB VAM, Ab Ve-Am, the Father and the Mother, are 
 not found, save BAIMA, Be-Aima, in the Mother, for the 
 venerable Aima broodeth over Them, neither is She uncov- 
 ered. 
 
 Whence it cometh that that which embraceth the two Chil- 
 dren is called TnBVNH, Thebunah, and that which embraceth 
 the Father, the Mother, and the Son is called BINH, Binah. 
 
 And when all things are comprehended, they are compre- 
 hended therein, and are called by that name of Father, Mother, 
 and Son. 
 
 And these are CnKMH, Wisdom, Father; BINH, Under- 
 standing, Mother; and DOTH, Ddath, Knowledge. 
 
 Since that Son 10 assumeth the symbols of His Father and 
 
 The number answering to the "fifty notice the interchange of symbols be- 
 
 gates of Binah." See "Book of Con- tween Amen, Kneph, and Khom. The 
 
 cealed Mystery," chap. i. 46. name of the great Effyptian God Amen 
 
 10 Compare this with the Egyptian is noticeable when we compare it with 
 
 Horus, the son of Isis and Osiris. Also the qabalistic name AMN.
 
 324 THE KABBALAH UNVEILED 
 
 of His Mother, and is called DOTH, Ddath, Knowledge, since 
 He is the testimony of Them both. 
 
 And that Son is called the first-born, as it is written, Exod. 
 iv. 22, " Israel is my first-born son." 
 
 And since He is called first-born, therefore it implieth dual 
 offspring. 
 
 And when He increaseth, in His Crown appear three di- 
 visions. 1 
 
 But whether it be taken in this way or in that, there are as 
 well two as three divisions herein, for all things are one ; and 
 so is it in this (light) or in that. 2 
 
 Nevertheless, He (the Son) receiveth the inheritance of His 
 Father and of His Mother. 
 
 What is that inheritance? These two crowns, which are 
 hidden within Them, which They pass on in succession to this 
 Son. 3 
 
 From the side of the Father (Chokmah) there is one Crown 
 concealed therein, which is called Chesed. 
 
 And from the side of the Mother (Binah) there is one Crown, 
 which is called Geburah. 
 
 And all those crown His head (i.e., the Head of Micropro- 
 sopus), and He taketh them. 
 
 And when that Father and Mother shine above Him, all 
 (these crowns) are called the phylacteries of the Head, and 
 that Son taketh all things, and becometh the heir of all. 
 
 And He passeth on His inheritance unto the Daughter, and 
 the Daughter is nourished by Him. But, properly speaking, 
 henceforth (from the parents) doth the Son become the heir, 
 and not the Daughter. 
 
 The Son becometh the heir of His Father and of His 
 Mother, and not the Daughter, but by Him is the Daughter 
 cherished. 
 
 As it is written, Dan. iv. 12, " And in that tree food for all." 
 
 And if thou sayest all, assuredly He as well as She are 
 
 1 Compare with this the alchemical * The meaning is, that Father and 
 
 symbolism of Duenech, the King of Mother are contained in the Son; for 
 
 Earth, after being overwhelmed by the these are the second, third, and sixth 
 
 waters, rising again, glorified and Sephiroth i.e., 2, 3, and 6; and both 2 
 
 crowned with the triple crown of silver, and 3 are contained in 6, for 2x3 6. 
 iron, and gold Chesed, Geburah, and 3 The reflexive essence of Kether, the 
 
 Tiphereth, m the alchemic Sephiroth of Crown, which operates in Chokmah and 
 
 the metals. Binah.
 
 THE LESSER HOLY ASSEMBLY 325 
 
 called TzDIQ, Tzediq, Just, and TzDQ, Tzedeq, Justice, which 
 are in one and are one. 
 
 All things are thus. Father and Mother are mutually con- 
 tained in and associated with Themselves. 
 
 And the Father is the more concealed (of the two), and the 
 whole adhereth unto the Most Holy Ancient One. 
 
 And dependeth from the Holy Influence, which is the Or- 
 nament of all Ornaments. 
 
 And they, the Father and the Mother, constitute the abode, 
 as I have said. 
 
 As it is written, Prov. xxiv. 3, 4, " Through Chokmah is 
 the abode constructed, and by Thebunah is it established, and 
 in Daath shall the chambers be filled with all precious and 
 pleasant riches." 
 
 Also it is written, Prov. xxii. 18, " For it is a pleasant thing 
 if thou keep (Daath) within thee." 
 
 This is the system of all things, even as I have said, and (all 
 things) depend from the Glorious Holy Influence. 
 
 Rabbi Schimeon said : In the (former) Assembly I revealed 
 not all things, and all those things have been concealed even 
 until now. 
 
 And I have wished to conceal them, even unto the world to 
 come, because there also a certain question will be pro- 
 pounded unto me. 
 
 As it is written, Isa. xxxiii. 6, " And Chokmah and Daath 
 shall be the stability of thy times, and strength of salvation ; 
 the fear of Tetragrammaton is His treasure," etc., and they 
 shall seek out Wisdom, Chokmah. 
 
 Now truly thus is the will of the Most Holy and Blessed 
 God, and without shame will I enter in before His palace. 
 
 It is written, i Sam. ii. 3, " Since AL DOVTn, El Daoth* 
 is Tetragrammaton." Daoth, or of Knowledges (plural), 
 properly speaking, for He acquireth Daoth by inheritance. 
 
 Through Daoth are all His palaces filled, as it is written, 
 Prov. xxix, " And in Daath shall the chambers be filled." 
 
 And therefore Daath is not furthermore revealed, for It 
 occultly pervadeth Him inwardly. 
 
 And is comprehended in that brain and in the whole body, 
 since " El Daoth is Tetragrammaton." 
 
 * Plural of " Daath."
 
 3 z6 THE KABBALAH UNVEILED 
 
 In the " Book of the Treatise " it is said concerning these 
 words, " Since El Daoth is Tetragrammaton," read not 
 DOVTn, Daoth, of knowledges, but ODVTn, B Edoth, of tes- 
 timony. 
 
 For HVA, Hoa, He Himself, is the testimony of all things, 
 the testimony of the two portions. 
 
 And it is said, Ps. Ixxviii. 5, " And He established a testi- 
 mony, ODVTn, in Jacob." 
 
 Moreover, also, although we have placed that matter in 
 the " Book of Concealed Mystery," still also there what is 
 mentioned of it is correct, and so all things are beautiful and 
 all things are true. 
 
 When the matter is hidden, that Father and Mother contain 
 all things, and all things are concealed in them. 
 
 And they themselves are hidden beneath the Holy Influ- 
 ence of the Most Ancient of all Antiquity ; in Him are they 
 concealed, in Him are all things included. 
 
 HVA, Hoa, He Himself, is all things ; blessed be Hoa, and 
 blessed be His Name in eternity, and unto the ages of the 
 ages. 
 
 All the words of the conclave of the Assembly are beauti- 
 ful, and all are holy words words which decline not either 
 unto the right hand or unto the left. 
 
 All are words of hidden meaning for those who have en- 
 tered in and departed thence, and so are they all. 
 
 And those words have hereunto been concealed; therefore 
 have I feared to reveal the same, but now they are revealed. 
 
 And I reveal them in the presence of the Most Holy An- 
 cient King, for not for mine own glory, nor for the glory of 
 my Father's house, do I this ; but I do this that I may not enter 
 in ashamed before His palaces. 
 
 Henceforth I only see that He, God the Most Holy may 
 He be blessed! and all these truly just men who are here 
 found, can all consent (hereunto) with me. 
 
 For I see that all can rejoice in these my nuptials, and that 
 they all can be admitted unto my nuptials in that world. 
 Blessed be my portion ! 
 
 Rabbi Abba saith that when (Rabbi Schimeon) had finished 
 
 By Metathesis.
 
 THE LESSER HOLY ASSEMBLY 337 
 
 this discourse, the Holy Light (i.e., Rabbi Schimeon) lifted 
 up his hands and wept, and shortly after smiled. 
 
 For he wished to reveal another matter, and said: I have 
 been anxious concerning this matter all my days, and now 
 they give me not leave. 
 
 But having recovered himself he sat down, and murmured 
 with his lips and bowed himself thrice ; neither could any other 
 man behold the place where he was, much less him. 
 
 CHAPTER IX 
 CONCERNING MICROPROSOPUS AND His BRIDE IN GENERAL 
 
 He said : Mouth, mouth, which hath followed out all these 
 things, they shall not dry up thy fountain. 
 
 Thy fountain goeth forth and faileth not: surely concern- 
 ing thee may this be applied, " And a river went forth out of 
 Eden " ; also that which is written, " Like a fountain of waters 
 whose waters fail not." 
 
 Now I testify concerning myself, that all the days which I 
 have lived I have desired to behold this day, yet was it not the 
 will (of God). 
 
 For with this crown is this day crowned, and now as yet I 
 intend to reveal certain things before God the Most Holy 
 may He be blessed ! and all these things crown mine head. 
 
 And this day l suffereth not increase, neither can it pass on 
 into the place of another day, for this whole day hath been 
 yielded unto my power. 
 
 And now I begin to reveal these things, that I may not enter 
 ashamed into the world to come. Therefore I begin and say : 
 
 "It is written, Ps. Ixxxix. 14: ' TzDQ VMSnPT, Tzedeq 
 Va-Meshephat, Justice and Judgment are the abode of Thy 
 throne ; CnSD VAMTn, Chesed Va-Emeth, Mercy and Truth 
 shall go before Thy countenance.' " 
 
 What wise man will examine this, so that he may behold 
 His paths, (those, namely) of the Most Holy Supernal One, 
 the judgments of truth, the judgments which are crowned with 
 His supernal crowns. 
 
 1 Meaning the period of revealing twenty-four hours: day in the scriptural 
 these matters, not exactly a day of and qabalistical sent*.
 
 328 THE KABBALAH UNVEILED 
 
 For I say that all the lights which shine from the Supreme 
 Light, the Most Concealed of All, are all paths (leading) 
 toward that Light. 
 
 And in that Light which existeth in those single paths, 
 whatsoever is revealed is revealed. 
 
 And all those lights adhere mutually together, this light in 
 that light, and that light in this light. 
 
 And they shine mutually into each other, neither are they 
 divided separately from each other. 
 
 That Light, I say, of those lights, severally and conjointly, 
 which are called the conformations of the King, or of the 
 Crown of the King, that which shineth and adhereth to that 
 Light, which is the innermost of all things, nor ever shineth 
 without them. 
 
 And therefore do all things ascend in one path, and all things 
 are crowned by one and the same thing, and one thing is not 
 separated from another, since HVA, Hoa, Himself, and His 
 Name, are one. 
 
 That Light which is manifested is called the Vestment ; for 
 He Himself, the King, is the Light of all the innermost. 
 
 In that Light is Hoa, Who is not separated nor manifested. 
 
 And all those lights and all those luminaries shine forth' 
 from the Most Holy Ancient One, the Concealed with all Con- 
 cealments, who is the Highest Light. 
 
 And whensoever the matter is accurately examined, all 
 those lights which are expanded are no longer found, save 
 only that Highest Light. 
 
 Who is hidden and not manifested, through those vestments 
 of ornament which are the vestments of truth, QSnVT, 
 Qeshot, the forms of truth, the lights of truth. 
 
 Two light-bearers are found, which are the conformation of 
 the throne of the King; and they are called TzDQ, Tzedeq, 
 Justice, and MSnPT, Meshephat, Judgment. 
 
 And they are the beginning and the consummation. And 
 through them are all the Judgments crowned, as well superior 
 as inferior. 
 
 And they all are concealed in Meshephat. And from that 
 Meshephat is Tzedeq nourished. 
 
 And sometimes they call the same, MLKI TzDQ MLK
 
 THE LESSER HOLY ASSEMBLY 339 
 
 SnLM, Meleki Tzedeq Melek Shalem, Melchizedek, King of 
 Salem. 
 
 When the judgments are crowned by Meshephat, all things 
 are mercy ; and all things are in perfect peace, because the one 
 temperateth the other. 
 
 Tzedeq and the Rigors are reduced into order, and all these 
 descend into the world in peace and in mercy. 
 
 And then is the hour sanctified, so that the Male and the 
 Female are united, and the worlds all and several exist in 
 love and in joy. 
 
 But whensoever sins are multiplied in the world, and the 
 sanctuary is polluted, and the Male and the Female are sepa- 
 rated. 2 
 
 And when that strong Serpent beginneth to arise, Woe, 
 then, unto thee, O World ! who in that time art nourished by 
 this Tzedeq. For then arise many slayers of men and execu- 
 tioners (of judgment) in thee, O World. Many just men are 
 withdrawn from thee. 
 
 But wherefore is it thus? Because the Male is separated 
 from the Female, and Judgment, Meshephat, is not united 
 unto Justice, Tzedeq. 
 
 And concerning this time it is written, Prov. xiii. 23, " There 
 is that is destroyed, because therein is not Meshephat." Since 
 Meshephat is departed from this Tzedeq which is not there- 
 fore restrained ; and Tzedeq hath operation after another man- 
 ner. 
 
 And concerning this (matter) thus speaketh Solomon the 
 king, Eccles. vii. 16: " All these things have I seen in the days 
 of my HBL, Rebel; there is a just man who perisheth in his 
 Tzedeq," etc. 
 
 Where by the word HBL, Rebel (which is usually translated 
 " vanity "), is understood the breath from those supernal 
 breathers forth which are called the nostrils of the King. 
 
 But when he saith HBLI, Hebeli, of my breath, Tzedeq, 
 Justice, is to be understood, which is MLKVTnA QDISnA, 
 Malkutha Qadisha, the holy Malkuth (Sanctum Regnum, the 
 Holy Kingdom). 
 
 For when She is stirred up in Her judgments and severities, 
 
 In other words, where there is unbalanced force, there is the origin of eviL
 
 33 o THE KABBALAH UNVEILED 
 
 then hath this saying place, " There is a just man who perished 
 in his Tzedeq." 
 
 For what reason? Because Judgment, Meshephat, is far 
 from Justice, Tzedeq. And therefore is it said, Prov. xiii. 23, 
 " And there is that is destroyed because therein is not Meshe- 
 phat." 
 
 Come and see ! When some sublimely just man is found in 
 the world, who is dear unto God the Most Holy One may He 
 be blessed ! then even if Tzedeq, Justice, alone be stirred up, 
 still on account of him the world can bear it. 
 
 And God the Most Holy may He be blessed ! increaseth 
 His glory so that He may not be destroyed by the severity 
 (of the judgments). 
 
 But if that just man remaineth not in his place, then from 
 the midst is he taken away for example by that Meshephat, 
 Judgment, so that before it he cannot maintain his place, how 
 much less before Tzedeq, Justice. 
 
 David the king said at first, Ps. xxvi. 2, " Try me, O Tet- 
 ragrammaton, and prove me ! " For I shall not be destroyed 
 by all the severities, not even by Tzedeq, Justice Herself, see- 
 ing that I am joined thereunto. 
 
 For what is written, Ps. xvii. 15, " In Tzedeq, Justice, I will 
 behold Thy countenance." Therefore, properly speaking, I 
 cannot be destroyed through Tzedeq, seeing that I can main- 
 tain myself in its severities. 3 
 
 But after that he had sinned, he was even ready to be con- 
 sumed by that Meshephat, Judgment. Whence it is written, 
 Ps. cxliii. 2, " And enter not into Meshephat, Judgment, with 
 Thy servant ! " 
 
 Come and see ! When that Tzedeq, Justice, is mitigated by 
 that Meshephat, Judgment, then it is called TzDQH, Tzede- 
 qah, Liberality. 
 
 And the world is tempered by Chesed, Mercy, and is filled 
 therewith. 
 
 As it is written, Ps. xxxii. 5 : " Delighting in TzDQH, 
 Liberality, and MSnPT, Judgment; the earth is full of the 
 CnSD, Mercy, of Tetragrammaton. 
 
 I testify concerning myself, that during my whole life I have 
 
 * Because in those severities, and behind them, he can see the Countenance 
 of God.
 
 THE LESSER HOLY ASSEMBLY 331 
 
 been solicitous in the world, that I should not fall under the 
 severities of Justice, nor that the world should be burned up 
 with the flames thereof. 
 
 As it is written, Prov. xxx. 20, " She eateth and wipeth her 
 mouth." 
 
 Thenceforward and afterward all and singular are near unto 
 the Abyss. 
 
 And verily in this generation certain just men are given 
 (upon earth) ; but they are few who arise that they may defend 
 the flock from the four angels (otherwise, but judgments arise 
 against the world, and desire to rush upon us). 
 
 CHAPTER X 
 
 CONCERNING MICROPROSOPUS IN ESPECIAL, WITH CERTAIN 
 DIGRESSIONS; AND CONCERNING THE EDOMITE KINGS 
 
 Hereunto have I propounded how one thing agreeth with 
 another ; and I have expounded those things which have been 
 concealed in the most Holy Ancient One, the Concealed with 
 all Concealments ; and how these are connected with those. 
 
 But now for a time I will discourse concerning the requisite 
 parts of Microprosopus ; especially concerning those which 
 were not manifested in the Conclave of the Assembly, and 
 which have been concealed in mine heart, and have not been 
 given forth in order therefrom. 
 
 Hereunto have I mystically and in a subtle manner pro- 
 pounded all those matters. Blessed is his portion who en- 
 tereth therein and departeth therefrom, and (blessed the por- 
 tion) of those who shall be the heirs of that inheritance. 
 
 As it is written, Ps. cxliv. 15, " Blessed are the people with 
 whom it is so," etc. 
 
 Now these be the matters which we have propounded. The 
 Father 1 and the Mother 2 adhere unto the Ancient One, and 
 also unto His conformation ; since they depend from the Hid- 
 den Brain, Concealed with all Concealments, and are con- 
 nected therewith. 
 
 And although the Most Holy Ancient One hath been con- 
 
 1 Chokmah. * Binah.
 
 332 THE KABBALAH UNVEILED 
 
 formed (as it were) alone (i.e., apparently apart from all things 
 at first sight) ; yet when all things are accurately inspected, all 
 things are HVA, Hoa, Himself, the Ancient One, alone. 
 
 Hoa is and Hoa shall be; and all those forms cohere with 
 Himself, are concealed in Himself, and are not separated from 
 Himself. 
 
 The Hidden Brain is not manifested, and (Microprosopus) 
 doth not depend immediately from it. 
 
 The Father and the Mother proceed from this Brain, and de- 
 pend from It, and are connected with It. 
 
 (Through Them) Microprosopus dependeth from the Most 
 Holy Ancient One, and is connected (with Him). And these 
 things have we already revealed in the Conclave of the As- 
 sembly. 
 
 Blessed is his portion who entereth therein and departeth 
 therefrom, and hath known the paths ; so that he declineth not 
 unto the right hand, or unto the left. 
 
 But if any man entereth not therein and departeth there- 
 from, better were it for that (man) that he had never been born. 
 For thus it is written, Hos. xiv. 10, " True are Thy ways, O 
 Tetragrammaton ! " 
 
 Rabbi Schimeon spake and said: Through the whole day 
 have I meditated on that saying where it is said, Ps. xxxiv. 2, 
 " My Nephesch 3 shall rejoice in Tetragrammaton, the hum- 
 ble shall hear thereof and rejoice " ; and now that whole text 
 is confirmed (in my mind). 
 
 " My Nephesch shall rejoice in Tetragrammaton." This is 
 true, for my Neschamah is connected therewith, radiateth 
 therein, adhereth thereto, and is occupied thereabout, and in 
 this same occupation is exalted in its place. 
 
 " The humble shall hear thereof and rejoice." All those 
 just and blessed men who have come into communion with 
 God, the Most Holy blessed be He ! all hear and rejoice. 
 
 Ah ! now is the Holy One confessed ; and therefore " mag- 
 nify Tetragrammaton with me, and let us exalt His Name 
 together ! " 
 
 Thus is it written, Gen. xxxvi. 31, " And those are the kings 
 who reigned in the land of Edom." And also it is written 
 
 * See Introduction concerning the parts of the soul, Chiah, Neschamah, 
 Ruach, and Nephesch.
 
 THE LESSER HOLY ASSEMBLY 333 
 
 thus, Ps. xlviii. 4, " Since, lo ! the kings assembled, they 
 passed away together." 
 
 " In the land of Edom." That is, in the place wherewith the 
 judgments are connected. 
 
 " They passed away together." As it is written, " And he 
 died, and there reigned in his stead." 
 
 " They themselves beheld, so were they astonished ; they 
 feared, and hasted away." Because they remained not in their 
 place, since the conformations of the King had not as yet been 
 formed, and the Holy City and its walls were not as yet pre- 
 pared. 
 
 This is that which followeth in the text, " As we have heard, 
 so have we seen, in the city," etc. For all did not endure. 
 
 But She (the Bride) now subsisteth beside the Male, with 
 Whom She abideth. 
 
 This is that which is written, Gen. xxxvi. 39, " And Hadar 
 reigned in his stead, and the name of his city was Pau, and the 
 name of his wife was Mehetabel, the daughter of Matred, the 
 daughter of Mizaheb." 
 
 Assuredly this have we before explained in the Assembly. 4 
 
 Now, also, in the book of the teaching of Rav Hamenuna 
 the Elder it is said, " And Hadar reigned in his stead." The 
 word HDR, Hadar, is properly to be expounded according 
 unto that which is said, Lev. xxiii. 40, " The fruit of trees 
 which are HDR, Hadar, goodly." 
 
 " And in the name of his wife Mehetabel," as it is written (in 
 the text just cited), " branches of palm-trees." 
 
 Also it is written, Ps. xcii. 3, " The just man shall flourish 
 as the palm-tree." For this is of the male and female sex. 
 
 She is called " the daughter of Matred " ; that is, the Daugh- 
 ter from that place wherein all things are bound together, 
 which is called AB, Father. 
 
 Also it is written, Job xxviii. 13, " Man knoweth not the 
 price thereof, neither is it found in the land of the living." 
 
 She is the Daughter of Aima, the Mother ; from Whose sido 
 the judgments are applied which strive against all things. 
 
 " The Daughter of Mizaheb ; " because She hath nourish- 
 ment from the two Countenances (Chokmah and Binah, 
 which are within Kether); and shineth with two colors 
 
 See " Greater Holy Assembly," ch. xlii. {} 984-996; ch. xxvi. || 513-533.
 
 334 
 
 THE KABBALAH UNVEILED 
 
 namely from CnSD, Chesed, Mercy; and from DIN, Din, 
 Judgment. 
 
 For before the world was established Countenance beheld 
 not Countenance. 5 
 
 And therefore were the Prior Worlds destroyed, for the 
 Prior Worlds were formed without (equilibrated) conforma- 
 tion. 
 
 But these which existed not in conformation are called vi- 
 brating flames and sparks, like as when the worker in stone 
 striketh sparks from the flint with his hammer, or as when 
 the smith smiteth the iron and dasheth forth sparks on every 
 side. 
 
 And these sparks which fly forth flame and scintillate, but 
 shortly they are extinguished. And these are called the Prior 
 Worlds. 
 
 And therefore have they been destroyed, and persist not, 
 until the Most Holy Ancient One can be conformed, and the* 
 workman can proceed unto His work. 
 
 And therefore have we related in our discourse that that ray 
 sendeth forth sparks upon sparks in 320 directions. 
 
 And those sparks are called the Prior Worlds, and suddenly 
 they perished. 
 
 Then proceeded the workman unto His work, and was con- 
 formed, namely as Male and Female. 
 
 And those sparks became extinct and died, but now all 
 things subsist. 
 
 From a Light-Bearer of insupportable brightness pro- 
 ceeded a Radiating 6 Flame, dashing off like a vast and mighty 
 hammer those sparks which were the Prior Worlds. 
 
 And with most subtle ether were these intermingled and 
 bound mutually together, but only when they were conjoined 
 together, even the Great Father and Great Mother. 
 
 From Hoa, Himself, is AB, the Father; and from Hoa, Him- 
 self, is Ruach, the Spirit; Who are hidden in the Ancient of 
 Days, and therein is that ether concealed. 
 
 And It was connected with a light-bearer, which went forth 
 from that Light-Bearer of insupportable brightness, which is 
 hidden in the Bosom of Aima, the Great Mother. 
 
 B See " Book of Concealed Mystery," mer of Thor, of Scandinavian mythol- 
 chap. i. 2, 3, 4 et seq. ogy. 
 
 8 Compare this with Miolner, the ham-
 
 THE LESSER HOLY ASSEMBLY 335 
 
 CHAPTER XI 
 
 CONCERNING THE BRAIN OF MICROPROSOPUS AND ITS CON- 
 NECTIONS 
 
 And when both can be conjoined and bound together 
 mutually (i.e., the Father and the Mother), there proceedeth 
 thenceforth a certain hard Skull. 
 
 And it is extended on its sides, so that there may be one part 
 on one side, and another one on another side. 
 
 For as the Most Holy Ancient One is found to include 
 equally in Himself the Three Heads, 1 so all things are sym- 
 bolized under the form of the Three Heads, as we have stated. 
 
 Into this skull (of Microprosopus) distilleth the dew from 
 the White Head (of Macroprosopus), and covereth it. 
 
 And that dew appeareth to be of two colors, and by it is 
 nourished the field of the holy apple trees. 
 
 And from this dew of this Skull is the manna prepared for 
 the just in the world to come. 2 
 
 And by it shall the dead be raised to life. 
 
 But that manna hath not at any other time been prepared 
 so that it might descend from this dew, save at that time when 
 the Israelites were wandering in the wilderness, and the An- 
 cient One supplied them with food from this place ; because 
 that afterward it did not fall out so more fully. 
 
 This is the same which is said, Exod. xvi. 4, " Behold I rain 
 upon you bread from heaven." And also that passage where 
 it is thus written, Gen. xxvii. 28, " And the Elohim shall give 
 unto thee of the dew of heaven." 
 
 These things occur in that time. Concerning another time 
 it is written, " The food of man is from God the Most Holy 
 One blessed be He ! " and that dependeth from MZLA, 
 Mezla, the Influence ; assuredly from the Influence rightly so 
 called. 
 
 And therefore is it customary to say, " Concerning children, 
 life, and nourishment, the matter dependeth not from merit, 
 
 1 Chokmah and Binah, included in the letters of AMN, Amen, which has 
 
 Kether. been shown in the " Book of Concealed 
 
 1 It is to be noted that this word is Mystery " to be equal by Gematru to 
 
 MNA, Manna, and is a Metathesis of 1H-VH ADNI.
 
 336 THE KABBALAH UNVEILED 
 
 but from the Influence." For all these things depend from this 
 Influence, as we have already shown. 
 
 Nine thousand myriads of worlds receive influence from and 
 are upheld by that GVLGLTnA, Golgcltha, Skull. 
 
 And in all things is that subtle AVIRA, Auira, Ether, 8 con- 
 tained, as It Itself containeth all things, and as in It all things 
 are comprehended. 
 
 His countenance is extended in two sides, 4 in two lights, 
 which in themselves contain all things. 
 
 And when His countenance (i.e., that of Microprosopus) 
 looketh back upon the countenance of the Most Holy Ancient 
 One, all things are called ARK APIM, Arikh Aphim, Vast- 
 ness of Countenance. 
 
 What is ARK APIM, or Vastness of Countenance? Also 
 it should rather be called ARVK APIM, Arokh Aphim, Vast 
 in Countenance. 
 
 Assuredly thus is the tradition, since also He prolongeth 
 His wrath against the wicked. But the phrase ARK APIM, 
 Arikh Aphim, also implies the same as " healing power of 
 countenance." 
 
 Seeing that health is never found in the world save when 
 the countenances (of Macroprosopus and Microprosopus) 
 mutually behold each other. 
 
 In the hollow of the Skull (of Microprosopus) shine three 
 lights. And although thou canst call them three, yet not- 
 withstanding are there four, 5 as we have before said. 
 
 He (Microprosopus) is the heir of His Father and of His 
 Mother, and there are two inheritances from Them ; all which 
 things are bound together under the symbol of the Crown of 
 His Head. And they are the phylacteries of His Head. 
 
 After that these are united together after a certain man- 
 ner they shine, and go forth into the Three Cavities of the 
 Skull. 
 
 (And then) singly they are developed each after its own man- 
 ner, and they are extended through the whole body. 
 
 1 ? Astral Light. there is the whole figure itself also, 
 * Right and left; while in Macroproso- which is the synthesis of the sides and 
 pus " all is right." the angles. So there are the three angles 
 8 At first sight this seems a contra- and the whole figure itself which con- 
 diction, but on careful examination the tains them, and thus completes the 
 difficulty disappears. A triangle is a fit Trinity by the Quaternary: in the 
 expression of the number 3. It has Tetragrammaton, IHV, and H final, 
 three angles, it has three sides; but which forms the synthesis.
 
 THE LESSER HOLY ASSEMBLY 
 
 337 
 
 But they are associated together in two Brains, and the 
 third Brain containeth the others in itself. 8 
 
 And it adhereth as well to the one side as to the other, and 
 is expanded throughout the whole body. 
 
 And therefrom are formed two colors mixed together in 
 one, and His countenance shineth. 
 
 And the colors of His countenance are symbols of Ab (the 
 Father) and Aima (the Mother), and are called Daath (Knowl- 
 edge) in Daath. 
 
 As it is written, I Sam. ii. 3, " Since El Daoth (plural) is 
 Tetragrammaton," because in Him there are two colors. 
 
 Unto Him (Microprosopus) are works ascribed diversely; 
 but to the Most Holy Ancient One (operations) are not as- 
 cribed diversely. 
 
 For what reason doth He (Microprosopus) admit of varia- 
 ble disposition? Because He is the heir of two inheritances 
 (i.e., from Chokmah and Binah). 
 
 Also it is written, Ps. xviii. 26, " With the merciful man thou 
 shalt show thyself merciful." 
 
 But also truly and rightly have the Companions decided 
 concerning that saying where it is written, Gen. xxix. 12, 
 " And Jacob declared unto Rachel that he was her father's 
 brother, and that he was Rebekah's son." 
 
 It is written " Rebekah's son," and not " the son of Isaac." 
 And all the mysteries are in Chokmah. 7 
 
 And therefore is (Chokmah) called the Perfection of all; 
 and to it is ascribed the name of Truth. 
 
 And therefore is it written, " And Jacob declared," and not 
 written, " and Jacob said." 
 
 Those (two) colors are extended throughout the whole 
 Body (of Microprosopus), and His Body cohereth with them. 
 
 In the Most Holy Ancient One, the Concealed with all Con- 
 cealments, (things) are not ascribed diversely, and unto Him 
 do they not tend (diversely), since the whole is the same (with 
 itself) and (thus is) life unto all (things) ; and from Him judg- 
 ment dependeth not (directly). 
 
 Thus rigidly following out the rule BChKMThA, e-Chokmatha: ChK- 
 
 of the symbolism before given, that MTh A is the emphatic Chaldce form . 
 
 Chokmah and Binah are contained in ChKMA, which is Chaldee lor Hebrew 
 
 Kether. In this is the key of all re- ChKMH. 
 ligions. 
 
 21
 
 338 THE KABBALAH UNVEILED 
 
 But concerning Him (Microprosopus) it is written, that 
 unto Him are ascribed (diverse) works, properly speaking. 
 
 CHAPTER XII 
 CONCERNING THE HAIR OF MICROPROSOPUS 
 
 From the skull of the Head (of Microprosopus) depend all 
 those chiefs and leaders (otherwise, all those thousands and 
 tens of thousands), and also from the locks of the hair. 
 
 Which are black, and mutually bound together, and which 
 mutually cohere. 
 
 But they adhere unto the Supernal Light from the Father, 
 AB, Ab, which surroundeth His Head (i.e., that of Micropro- 
 sopus) ; and unto the Brain, which is illuminated from the 
 Father. 
 
 Thencefrom, even from the light which surroundeth His 
 Head (i.e., that of Microprosopus) from the Mother, Aima, 
 and from the second Brain, proceed long locks upon locks (of 
 hair). 
 
 And all adhere unto and are bound together with those 
 locks x which have their connection with the Father. 
 
 And because (these locks are) mutually intermingled with 
 each other, and mutually intertwined with each other, hence 
 all the Brains are connected with the Supernal Brain (of Ma- 
 croprosopus). 
 
 And hence all the regions which proceed from the Three 
 Cavities of the Skull are mingled mutually together, as well 
 pure as impure, and all those accents and mysteries are as well 
 hidden as manifest. 
 
 And since all the Brains have a secret connection with the 
 ears of Tetragrammaton, in the same way as they shine in the 
 crown of the Head, and enter into the hollow places of the 
 Skull. 
 
 Hence all these locks hang over and cover the sides of the 
 ears, as we have elsewhere said. 
 
 And therefore is it written, 2 Kings xix. 16, " Incline, O 
 Tetragrammaton, Thine ear, and hear ! " 
 
 1 That is, the locks which have their Mother are interwoven mutually with 
 origin in the influence of the Great those which originate from Chokmah.
 
 THE LESSER HOLY ASSEMBLY 
 
 339 
 
 Hence is the meaning of this passage, which is elsewhere 
 given, " If any man wisheth the King to incline His ear unto 
 him, let him raise 2 the head of the King and remove the hair 
 from above the ears ; then shall the King hear him in all things 
 whatsoever he desireth." 
 
 In the parting of the hair a certain path is connected with 
 the (same) path of the Ancient of Days, and therefrom are 
 distributed all the paths of the precepts of the Law. 
 
 And over these (locks of hair) are set all the Lords of Lam- 
 entation and Wailing ; and they depend from the single locks. 
 
 And these spread a net for sinners, so that they may not 
 comprehend those paths. 
 
 This is that which is said, Prov. iv. 18, " The path of the 
 wicked is as darkness." 
 
 And these all depend from the rigid locks ; hence also these 
 are entirely rigid, as we have before said. 
 
 In the softer (locks) adhere the Lords of Equilibrium, as it 
 is written, Ps. xxv. 10, " All the paths of Tetragrammaton 
 are CnSD, Chesed, and AMTn, Emeth, Mercy and Truth." 
 
 And thus when these developments of the Brain emanate 
 from the Concealed Brain, hencefrom each singly deriveth its 
 own nature. 
 
 From the one Brain the Lords of Equilibrium proceed 
 through those softer locks, as it is written, Ps. xxv. 10, " All 
 the paths of Tetragrammaton are Chesed and Emeth." 
 
 From the second Brain the Lords of Lamentation and 
 Wailing proceed through those rigid locks and depend (from 
 them). Concerning whom it is written, Prov. iv. 19, " The 
 path of the wicked is as darkness; they know not wherein 
 they stumble." 
 
 What is this passage intended to imply? Assuredly the 
 sense of these words : " they know not," is this : " They do 
 not know, and they do not wish to know." 
 
 " Wherein they stumble." Do not read " BMH, Bameh, 
 wherein," but " BAIMA, Be-Aima, in Aima, the Mother," 
 they stumble ; that is, through those who are attributed unto 
 the side of the Mother. 
 
 Meaning, let him supplicate Macro- identic*! with the Catholic custom of 
 
 prosopus, developed in the forms of invoking the jntercession_of the Virgin 
 
 Chokmah and Binah, which are summed with her Son; for Mary - Mare = 
 
 up in Aima the Great Mother, to incline and the great Se Binah. 
 Microprosopus to be favorable. This is
 
 340 THE KABBALAH UNVEILED 
 
 What is the side of the Mother? Severe Rigor, whereunto 
 are attributed the Lords of Lamentation and Wailing. 
 
 From the third Brain the Lords of Lords proceed through 
 those locks arranged in the middle condition (i.e., partly hard 
 and partly soft), and depend (therefrom); and they are called 
 the Luminous and the Non-Luminous Countenances. 
 
 And concerning these it is written, Prov. iv. 26, " Ponder the 
 path of thy feet." 
 
 And all these are found in those locks of the hair of the 
 Head. 
 
 CHAPTER XIII 
 CONCERNING THE FOREHEAD OF MICROPROSOPUS 
 
 The forehead of the Skull (of Microprosopus) is the forehead 
 for visiting sinners (otherwise, for rooting out sinners). 
 
 And when that forehead is uncovered there are excited the 
 Lords of Judgments against those who are shameless in their 
 deeds. 
 
 This forehead hath a rosy redness. But at that time when the 
 forehead of the Ancient One is uncovered over against this 
 forehead, the latter appeareth white as snow. 
 
 And that time is called the Time of Grace for all. 
 
 In the " Book of the Teaching of the School of Rav Yeyeva 
 the Elder " it is said : The forehead is according as the fore- 
 head * of the Ancient One. Otherwise, the letter Cheth, CH, 
 is placed between the other two letters, according to this pas- 
 sage, Num. xxiv. 17, " VMCnTz, Ve-Machetz, and shall smite 
 the corners of Moab ? " 
 
 And we have elsewhere said that it is also called NTzCn, 
 Netzach, the neighboring letters ( M and N, neighboring letters 
 in the alphabet, that is, and allied in sense, for Men = Water, 
 and Nun = Fish, that which lives in the water) being counter- 
 changed. (Netzach = Victory, and is the seventh Sephira.) 
 
 But many are the NTzCnlM, Netsachim, Victories ; 2 so 
 
 1 The word translated " forehead " is bolizes Mercy, and the second Severity. 
 
 MTzCh, Metzach ; now if a metathesis * And therefore is the divine name of 
 
 be formed of this word by placing the Tzabaoth, or hosts, attributed both to 
 
 last letter between the first and second Netzach and to Hod, the seventh and 
 
 letters, we get MChTz, " he shall eighth Sephiroth, 
 smite. Hence the first form sym-
 
 THE LESSER HOLY ASSEMBLY 341 
 
 that another (development of) Netzach may be elevated into 
 another path, and other Netzachim may be given which are 
 extended throughout the whole body (of Microprosopus). 
 
 But on the day of the Sabbath, at the time of the afternoon 
 prayers, the forehead of the Most Holy Ancient One is un- 
 covered, so that the judgments may not be aroused. 
 
 And all the judgments are subjected ; and although they be 
 there, yet are they not called forth. (Otherwise, and they are 
 appeased.) 
 
 From this forehead depend twenty-four tribunals, for all 
 those who are shameless in their deeds. 
 
 And it is written, Ps. Ixxiii. 1 1 : " And they have said, ' How 
 can El know ? and is there knowledge in the Most High ? ' ' 
 
 But truly (the tribunals) are only twenty; wherefore are 
 four added? Assuredly, in respect of the punishments of the 
 inferior tribunals which depend from the Supernals. 
 
 Therefore there remain twenty. 8 And therefore unto none 
 do they adjudge capital punishment until he shall have fulfilled 
 and reached the age of twenty years, in respect of these twenty 
 tribunals. 
 
 But in our doctrine regarding our Arcana have we taught 
 that the books which are contained in the Law refer back unto 
 these twenty-four. 
 
 CHAPTER XIV 
 CONCERNING THE EYES OF MICROPROSOPUS 
 
 The Eyes of the Head (of Microprosopus) are those eyes 
 from which sinners cannot guard themselves ; the eyes which 
 sleep, and yet which sleep not. 
 
 And therefore are they called "Eyes like unto doves, 
 KIVNIM, Ke-Ionim." What is IVNIM, lonimf Surely it 
 is said, Lev. xxv. 17, " Ye shall not deceive any man his neigh- 
 bor.' 
 
 And therefore is it written, Ps. xciv. 7, " IH, Yah, shall 
 not behold." And shortly after verse 9, " He that planteth the 
 ear, shall He not hear? He that formeth the eye, shall He not 
 see?" 
 
 And 20 is H, He, in the four worlds, for H = 5. which multiplied by 4 = *>
 
 THE KABBALAH UNVEILED 
 
 The part which is above the eyes (the eyebrows) consisteth 
 of the hairs, which are distributed in certain proportions. 
 
 From those hairs depend 1,700 Lords of Inspection for striv- 
 ing in battles. And then all their emissaries arise and unclose 
 the eyes. 
 
 In the skin which is above the eyes (the eyelids) are the eye- 
 lashes, and thereunto adhere thousand thousands Lords of 
 Shields. 
 
 And these be called the covering of the eyes. And all those 
 which are called (under the classification of) the eyes of IHVH, 
 Tetragrammaton, are not unclosed, nor awake, save in that 
 time when these coverings of the eyelashes be separated from 
 each other; namely, the lower from the upper (eyelashes). 
 
 And when the lower eyelashes are separated from the upper, 
 and disclose the abode of vision, then are the eyes opened in 
 the same manner as when one awaketh from his sleep. 
 
 Then are the eyes rolled around, and (Microprosopus) 
 looketh back upon the open eye (of Macroprosopus), and they 
 are bathed in its white brilliance. 
 
 And when they are thus whitened, the Lords of the Judg- 
 ments are turned aside from the Israelites. And therefore it is 
 written, Ps. xliv. 24 : " Awake : wherefore sleepest thou, O 
 Tetragrammaton ? Make haste," etc. 
 
 Four colors appear in those eyes ; from which shine the four 
 coverings of the phylacteries, which shine through the emana- 
 tions of the Brain. 
 
 Seven, which are called the eyes of Tetragrammaton, and 
 the inspection, proceed from the black color of the eyes ; as we 
 have said. 
 
 As it is written, Zech. iii. 9, " Upon one stone seven eyes." 
 And these colors flame forth on this side. 
 
 From the red go forth others, the Lords of Examination for 
 Judgment. 
 
 And these are called : " The eyes of Tetragrammaton going 
 forth throughout the whole earth." 
 
 Where it is said (in the feminine gender) " MSnVTTVTH, 
 Meshotetoth, going forth," and not " MSnVTTIM, Mesho- 
 tetim," in the masculine, because all are judgment. 
 
 From the yellow proceed others who are destined to make 
 manifest deeds as well good as evil.
 
 THE LESSER HOLY ASSEMBLY 343 
 
 As it is written, Job xxxiv. 21, " Sines His eyes are upon 
 the ways of man." And these, Zach. iv. 10, are called " The 
 eyes of Tetragrammaton, MSnVTTIM, Meshotetim, going 
 forth around, but in the masculine gender, because these extend 
 in two directions toward the good and toward the evil. 
 
 From the white brilliance proceed all those mercies and all 
 those benefits which are found in the world, so that through 
 them it may be well for the Israelites. 
 
 And then all those three colors are made white, so that He 
 may have pity upon them. 
 
 And those colors are mingled together mutually, and mutu- 
 ally do they adhere unto each other. Each one affecteth with 
 its color that which is next unto it. 
 
 Excepting the white brilliance wherein all are comprehended 
 when there is need, for this enshroudeth them all. 
 
 So therefore no man can convert all the inferior colors the 
 black, red, and yellow into the white brilliance. 
 
 For only with this glance (of Macroprosopus) are they all 
 united and transformed into the white brilliance. 
 
 His eyelashes (i.e., those of Microprosopus, for to the eye of 
 Macroprosopus neither eyebrows nor eyelashes are attributed) 
 are not found, when (his eyes) desire to behold the colors; 
 seeing that his eyelashes disclose the place (of sight) for be- 
 holding all the colors. 
 
 And if they disclose not the place (of vision) the (eyes) 
 cannot see nor consider. 1 
 
 But the eyelashes do not remain nor sleep, save in that only 
 perfect hour, but they are opened and closed, and again closed 
 and opened, according to that Open Eye (of Macroprosopus) 
 which is above them. 
 
 And therefore is it written, Ezek. i. 14, " And the living 
 creatures rush forth and return." 
 
 Now we have already spoken of the passage, Isa. xxxiii. 20, 
 " Thine eye shall see Jerusalem quiet, even Thy habitation." 
 
 Also it is written, Deut. ii. 12, " The eyes of Tetragramma- 
 ton thy God are ever thereon in the beginning of the year," etc. 
 
 For so Jerusalem requireth it, since it is written, Isa. i. 21, 
 " TzDQ, Tzedeq, Justice abideth in Her." 
 
 1 The simple meaning of this and the separated from the lower one* bjr the 
 preceding section is, that the eyes can lids being raised. 
 only see when the upper eyelashes are
 
 344 THE KABBALAH UNVEILED 
 
 And therefore (is it called) Jerusalem, and not Zion. For 
 it is written, Isa. i. 26: " Zion is redeemed in MSnPT, Meshe- 
 phat, Judgment, etc.," which are unmixed mercies. 
 
 Thine eye: (therefore) is it written OINK, Ayinakh (in 
 the singular number). Assuredly it is the eye of the Most Holy 
 Ancient One, the Most Concealed of All (which is here re- 
 ferred to). 
 
 Now it is said, " The eyes of Tetragrammaton thy God are 
 thereon " ; in good, that is to say, and in evil ; according as 
 either the red color or the yellow is required. 
 
 But only with the glance (of Macroprosopus) are all things 
 converted and cleansed into the white brilliance. 
 
 The eyelids (of Microprosopus) are not found when (His 
 eyes) desire to behold the colors. But here (it is said), " Thine 
 eyes shall behold Jerusalem." Entirely for good, entirely in 
 mercy. 
 
 As it is written, Isa. liv. 7, " And with great mercies will I 
 gather thee." 
 
 The eyes of Tetragrammaton thy God are ever thereon from 
 the beginning of the year. Here the word " MRSnlTn, 
 Merashith, from the beginning," is written defectively without 
 A, for it is not written RASnlTn with the A. 
 
 Hence it remaineth not always in the same condition. What 
 doth not? The inferior H, He (of IHVH). 
 
 And concerning that which is supernal it is written, Lam. ii. 
 i : " He hath cast down MSnMIM, Me-Shamaim, from the 
 heavens ; ARTz, Aretz, the earth, the Tiphereth, Israel." 
 
 Wherefore hath he cast down Aretz from Shamaim? Be- 
 cause it is written, Isa. 1. 3, " I will cover the heavens, Shamaim, 
 with darkness," and with the blackness of the eye (of Micro- 
 prosopus), namely, with the black color, are they covered. 
 
 " From the beginning of the year." What, then, is that place 
 whence those eyes of Tetragrammaton behold Jerusalem ? 
 
 Therefore he 2 hasteneth to expound this (saying imme- 
 diately) , " From the beginning, MRSnlTn, of the year," which 
 (word " MRSfflTH " being written thus), without the Aleph, 
 A, 3 symbolizeth judgment; for judgment is referred unto that 
 side, although virtually (the word " Merashith ") is not judg- 
 ment. 
 
 * Moses, in this passage of Deuteron- 8 That is, MRShlTh, instead of 
 omy. MRAShlTh.
 
 THE LESSER HOLY ASSEMBLY 
 
 345 
 
 " Even unto the end of the year." Herein, properly speak- 
 ing, is judgment found. For it is written, Isa. i. 21, " Justice 
 dwelt in her." For this is " the end of the year." 
 
 Come and see! A, Aleph, only is called the first (letter). 
 In A, Aleph, is the masculine power hidden and concealed ; that 
 namely, which is not known. 
 
 When this Aleph is conjoined in another place, then is it 
 called RASnlTH, Rashith, beginning. 
 
 But if thou sayest that (A) is conjoined herewith, 4 truly it 
 is not so, but (A) is only manifested therein and illuminateth 
 it; and in that case only is it called RASnlTH, Rashith, be- 
 ginning. 
 
 Now therefore in this (passage) RASnlTn (spelt with the 
 A) is not found as regards Jerusalem; for were (the letter A) 
 herein, it would (denote that it would) remain forever. 
 
 Hence it is written defectively MRSnlTn, Me-Rashith. 
 Also concerning the world to come it is written, Isa. xli. 27,* 
 " The first shall say to Zion, Behold, behold them/' etc. 
 
 CHAPTER XV 
 CONCERNING THE NOSE OF MICROPROSOPUS 
 
 The nose of Microprosopus is the form of His countenance, 
 for therethrough is His whole countenance known. 
 
 This nose is not as the nose of the Most Holy Ancient One, 
 the Concealed with all Concealments. 
 
 For the nose of Him, the Ancient One, is the life of lives for 
 all things, and from His two nostrils rush forth the Ruachin 
 De-Chiin, RVCnlN DCnllN, spirits of lives for all. 
 
 But concerning this (nose of) Microprosopus it is written, 
 Ps. xviii. 9, " A smoke ascendeth in His nose." 
 
 In this smoke all the colors are contained. In each color are 
 contained multitudes of lords of most rigorous judgment, who 
 are all comprehended in that smoke. 
 
 Whence all those are not mitigated save by the smoke of the 
 inferior altar. 
 
 That is, irrevocably, so that the word The first, RAShVN, Rashon. where 
 
 would cease to bear the same meaning this word, derived from the same root 
 
 were A not there. In other words, were as RAShlTh, is spelt with A. 
 A a radical letter of it.
 
 346 THE KABBALAH UNVEILED 
 
 Hence it is written, Gen. viii. 21, " And IHVH smelled a 
 sweet savor." It is not written (He smelled) the odor of the 
 sacrifice. What is " sweet " save " rest " ? Assuredly the 
 spirit at rest is the mitigation of the Lords of Judgment. 
 
 (When therefore it is said) " And IHVH smelled the odor 
 of rest," most certainly the odor of the sacrificed victim is not 
 meant, but the odor of the mitigation of all those severities 
 which are referred unto the nose. 
 
 And all things which adhere unto them, all things, I say, are 
 mitigated. But most of these severities mutually cohere. 
 
 As it is written, Ps. cvi. 2, " Who shall recount GBVRVTn 
 IHVH, the Geburoth of Tetragrammaton ? " 
 
 And this nose (of Microprosopus) emitteth fire from the two 
 nostrils, which swalloweth up all other fires. 
 
 From the one nostril (goeth forth) the smoke, and from the 
 other nostril the fire, and they both are found on the altar, as 
 well the fire as the smoke. 
 
 But when He the most Holy Ancient One is unveiled, all 
 things are at peace. This is that which is said, Isa. xlviii. 9, 
 " And for My praise will I refrain from thee " (literally, " block 
 up thy nostrils " *). 
 
 The nose of the Most Holy Ancient One is long and extended, 
 and He is called Arikh Aphim, Long of Nose. 
 
 But this nose (of Microprosopus) is short, and when the 
 smoke commenceth, it issueth rapidly forth, and judgment is 
 consummated. 
 
 But who can oppose the nose of Him the Ancient One? Con- 
 cerning this, all things. are as we have said in the Greater As- 
 sembly, where concerning this matter the Companions were 
 exercised. 
 
 In the book of the treatise of Rav Hamenuna the Elder he 
 thus describeth these two nostrils (of Microprosopus), saying 
 that from the one proceed the smoke and the fire, and from the 
 other, peace and the beneficent spirits. 
 
 That is, when (Microprosopus) is considered as having (in 
 Himself the symbolism of) right side and left side. As it is 
 written, Hosea xiv. 7, " And his smell like Lebanon." 
 
 And concerning His Bride it is written, Cant. vii. 9, " And 
 
 1 The Hebrew idiom for having mercy anger " is in Hebrew " to lengthen the 
 always refers to the nose, as " to defer nose," etc.
 
 THE LESSER HOLY ASSEMBLY 347 
 
 the smell of thy nostril like apples." Which if it be true con- 
 cerning the Bride, how much more concerning Himself ? And 
 this is a notable saying. 
 
 When therefore it is said, " And Tetragrammaton smelled the 
 odor of peace," the word " HNICnCH," Ha-Nichach, of peace, 
 can be understood in a double sense. 
 
 One sense is primary, when the Most Holy Ancient One, the 
 Concealed with all Concealments, is manifested ; for HVA, Hoa, 
 He, is the peace and mitigation of all things. 
 
 And the other respecteth the inferior mitigation, which is 
 done through the smoke and fire of the altar. 
 
 And because of this duplicate meaning is the word NlCnCn, 
 Nichach, written with a double CH. And all these things are 
 said concerning Microprosopus. 
 
 CHAPTER XVI 
 CONCERNING THE EARS OF MICROPROSOPUS 
 
 There are two ears for hearing the good and the evil, and 
 these two can be reduced into one. 
 
 As it is written, 2 Kings xix. 18, " Incline, O Tetragramma- 
 ton, Thine ear, and hear." 
 
 The ear from within dependeth upon certain curves which 
 are therein formed, so that the speech may be made clearer be- 
 fore its entrance into the brain. 
 
 And the brain examineth it, but not with haste. For every 
 matter which is accomplished in haste cometh not from perfect 
 wisdom. 
 
 From those ears depend all the Lords of Wings who receive 
 the Voice of the Universe ; and all those are called thus, the 
 Ears of Tetragrammaton. 
 
 Concerning whom it is written, Eccles. x. 20, " For a bird 
 of the air shall carry the voice," etc. 
 
 " For a bird of the air shall carry the voice." This text hath 
 a difficult (meaning). And now (for so much is expressed 
 whence is the voice ? 
 
 For in the beginning of the verse it is written : 
 King even in thy thought." Where it is written concerning
 
 348 THE KABBALAH UNVEILED 
 
 even the (unexpressed) thought, and concerning the secret 
 thoughts of thy couch. 
 
 Wherefore ? Because " a bird of the air shall carry the 
 voice." Which (voice) as yet is unexpressed. 
 
 Assuredly this is the true meaning. Whatsoever a man 
 thinketh and meditateth in his heart, he maketh not a word 
 until he bringeth it forth with his lips. (What the text in- 
 tendeth is) if any man attendeth not hereunto. 
 
 For that voice sent forward (from inconsiderate thought) 
 cleaveth the air, and it goeth forth and ascendeth, and is carried 
 around through the universe ; and therefore is the voice. 
 
 And the Lords of Wings receive the voice and bear it on unto 
 the King (Microprosopus), so that it may enter into His ears. 
 
 This is that which sjtandeth written, Deut. v. 28, " And 
 Tetragrammaton hath heard the voice of your words." Again, 
 Num. xi. i, " And Tetragrammaton heard, and His wrath was 
 kindled." 
 
 Hence every prayer and petition which a man poureth forth 
 before God the Most Holy One blessed be He! requireth 
 this, that he pronounce the words with his lips. 
 
 For if he pronounce them not, his prayer is no prayer, and 
 his petition is no petition. 
 
 But as far as the words go forth, they cleave the air asunder, 
 and ascend, and fly on, and from them is the voice made ; and 
 that which receiveth the one receiveth also the other, and beareth 
 it into the Holy Place in the head of the King (otherwise, be- 
 neath Kether, the Crown). 
 
 From the three cavities (of the brain of Microprosopus) dis- 
 tilleth a certain distillation, and it is called the Brook. As it is 
 said in I Kings xvii. 3, " The brook Kherith," as it were an ex- 
 cavation or channel of the ears. 
 
 And the voice entereth into that curved passage, and re- 
 maineth in that brook of that distillation. 
 
 And then is it therein detained, and examined, whether it be 
 good or whether it be evil. This is the same which is said, Job 
 xxxiv. 3, " Because the ear examineth the words." 
 
 For what cause doth the ear examine the words? Because 
 the voice is detained in that brook distilling into the curved 
 passage of the ears, and doth not swiftly enter into the body, 
 and thereunto is an examination instituted between the good 
 and the evil.
 
 THE LESSER HOLY ASSEMBLY 349 
 
 " As the palate tasteth meat." Wherefore can the palate taste 
 meat ? Because in the same manner it causeth it to delay, and 
 (the meat) doth not enter so rapidly into the body. And hence 
 (the palate) proveth and tasteth it (to discern) whether it be 
 sweet and pleasant. 
 
 From this opening of the ears depend other openings, 
 (namely) the opening of the eye, the opening of the mouth, 
 the opening of the nose. 
 
 From that voice which entereth into the opening of the ears, 
 if it be necessary (a certain part) entereth into the opening of 
 the eyes, and these pour forth tears. 
 
 From that voice, if it be necessary (a certain part) entereth 
 into the opening of the nose, and from that voice it produceth 
 smoke and fire. 
 
 This is that which is written, Num. xi. I, " And Tetragram- 
 maton heard, and His wrath was kindled, and the fire of Tetra- 
 grammaton turned against them." 
 
 And if it be necessary that voice goeth forth into the opening 
 of the mouth, and it speaketh, and determineth certain things. 
 
 From that voice are all things; from that voice (a certain 
 part) entereth into the whole body, and by it are all things af- 
 fected. Whence doth this matter depend ? From that ear. 
 
 Blessed is he who observeth his words. Therefore is it 
 written, Ps. xxxiv. 13, " Keep thy tongue from evil, and thy 
 lips from speaking guile." 
 
 Unto this ear is attributed hearing, and under (the idea of) 
 hearing are those brains comprehended. 1 
 
 Chokmah is contained therein, as it is written, I Kings iii. 
 9, " And wilt Thou give unto Thy servant a hearing heart." 
 
 Binah also, as it is written, I Sam. iii. 9, " Speak, for Thy 
 servant heareth." Also 2 Kings xviii. 26, " Because we have 
 heard." And hencefrom all things depend. 
 
 Daath also, as it is said, Prov. iv. 10, " Hear, O my son, and 
 receive My sayings." And again, ibid. ii. I, " Thou shalt hide 
 My sayings with thee." And thereunto all things depend from 
 the ears. 
 
 From these ears depend prayers and petitions, and the open- 
 ing of the eyes. 
 
 This is the same which standeth written, 2 Kings xix. 16, 
 
 *The three divisions of the Brain of Microproopu,
 
 350 THE KABBALAH UNVEILED 
 
 " Incline, O Tetragrammaton, Thine ear, and hear ; open Thine 
 eyes, and see." Thus all things depend hencefrom. 
 
 From this ear depend the highest Arcana, which go not forth 
 without, and therefore is (this ear) curved in the interior parts, 
 and the Arcana of Arcana are concealed therein. Woe unto him 
 who revealeth the Arcana ! 
 
 And because the Arcana come into contact with this ear, and 
 follow the curvings of that region, hence the Arcana are not re- 
 vealed unto those who walk in crooked paths, but unto those 
 (who walk in) those which are not crooked. 
 
 Hence is it written, Ps. xxv. 14, " The SVD IHVH, Sod 
 Tetragrammaton, Secret of Tetragrammaton, is with them that 
 fear Him, and He will show them His covenant " ; namely, 
 unto such as keep their path and thus receive His words. 
 
 But they who are perverse in their ways receive certain words, 
 and quickly introduce the same into themselves, but in them 
 is no place where they can be detained (for examination). 
 
 And all the other openings are opened therein, until those 
 words can issue forth from the opening of the mouth. 
 
 And such men are called the sinners of their generation, 
 hating God the Most Holy One blessed be He. 
 
 In Mischna, or our tradition, we have taught that such men 
 are like unto murderers and idolaters. 
 
 And all these things are contained in one saying, where it is 
 written, Lev. xix. 16, " Thou shalt not go up and down as a 
 tale-bearer among thy people, neither shalt thou stand against 
 the blood of thy neighbor: ANI IHVH, I am Tetragramma- 
 ton." 
 
 Therefore he who transgresseth the first part of that verse 
 doth the same as if he were to transgress the whole. 
 
 Blessed is the portion of the just, concerning whom it is 
 said, Prov. xi. 13, "A tale-bearer revealeth secrets, but he that 
 is of a faithful spirit concealeth the matter." 
 
 " Spirit, RVCn, Ruach," properly (is used here) for the 
 Ruach of such is extracted from the Supernal Holy Place. 
 
 Now we have said that this is a symbol. Whosoever re- 
 vealeth Arcana with fixed purpose of mind, he is not of the body 
 pf the Most Holy King. 
 
 And therefore to such a man nothing is an Arcanum, neither 
 is from the place of the Arcanum,
 
 THE LESSER HOLY ASSEMBLY 351 
 
 And whensoever his soul departeth, the same adhereth not 
 unto the body of the King, for it is not his place. Woe unto 
 that man ! woe unto himself ! woe unto his Neschamah ! * 
 
 But blessed is the portion of the just who conceal secrets, and 
 much more the Supernal Arcana of God the Most Holy One 
 blessed be He ! the highest Arcana of the Most Holy King. 
 
 Concerning them it is written, Isa. Ix. 21, " Thy people also 
 shall be all righteous ; they shall inherit the land forever." 
 
 CHAPTER XVII 
 CONCERNING THE COUNTENANCE OF MICROPROSOPUS 
 
 His countenance is as two abodes of fragrance, and all that 
 I have before said is His testimony. 
 
 For the testimony, SHDVTnA, Sahedutha, dependeth from 
 Him, and in all His testimony dependeth. 
 
 But these places of fragrance are white and red; the testi- 
 mony of Ab the Father, and Aima the Mother ; the testimony of 
 the inheritance which He hath taken by right and obtained. 
 
 And in our tradition we have also established by how many 
 thousand degrees the whiteness differeth from the redness. 
 
 But yet at once they agree together in Hini in one, 1 under the 
 general form of the whiteness ; for whensoever it is illuminated 
 from the light of the white brilliance of the Ancient One, then 
 that white brilliance overcloudeth the redness, and all things are 
 found to be in light. 
 
 But whensoever judgments ascend (otherwise, threaten) in 
 the universe, and sinners are many, leprosy is found in all things 
 (otherwise, throughout the universe), and the redness spread- 
 eth over the countenance, and overcloudeth all the whiteness. 
 
 And then all things are found in judgment, and then (He 
 putteth on) the vestments of zeal, which are called "the gar- 
 ments of vengeance " (Isa. lix. 17), and all things depend here- 
 from. 
 
 And because the testimony existeth in all things, hence so 
 many Lords of Shields are enshrouded by those colors, and 
 attend upon those colors. 
 
 See Introduction concerning the I.e., the Ytrious degrees of the white- 
 names of the parts of the Soul. ness.
 
 352 THE KABBALAH UNVEILED 
 
 When those colors are resplendent, the worlds all and singu- 
 lar exist in joy. 
 
 In that time when the white brilliance shineth all things ap- 
 pear in this color ; and when He appeareth in redness, similarly 
 all things appear in that color. 
 
 CHAPTER XVIII 
 CONCERNING THE BEARD OF MICROPROSOPUS 
 
 In those abodes (otherwise forms) of fragrance the beard 
 beginneth to appear from the top of the ears, and it descendeth 
 and ascendeth in the place of fragrance. 
 
 The hairs of the beard are black, and beautiful in form as 
 in (that of) a robust youth. 
 
 The oil of dignity of the supernal beard of the Ancient One 
 (floweth down) in this beard of Microprosopus. 
 
 The beautiful arrangement of this beard is divided into nine 
 parts. But when the most holy oil of dignity of the Most Holy 
 Ancient One sendeth down rays into this beard, its parts are 
 found to be twenty-two. 2 
 
 And then all things exist in benediction, and thence Israel the 
 patriarch (i.e., Jacob) took his blessing. And the symbol of 
 this is to be found in these words, Gen. xlviii. 20, " BK, with the 
 twenty-two shall Israel bless." (The real translation of BK is 
 " in thee," but the numerical value of BK is twenty-two ; hence 
 the symbolism here rendered.) 
 
 We have described the conformations of the beard already, 
 in the Conclave of the Assembly. Here also I desire to enter 
 upon this matter in all humility. 
 
 Now we thus examined all the parts of the beard, that in the 
 Conclave of the Assembly (we found) that they were all dis- 
 posed from the parts of the beard of the Most Holy Ancient 
 One. 
 
 Six there are ; nine they are called. For the first conforma- 
 tion goeth forth through that Spark of the most refulgent Light- 
 bearer, 3 and goeth down beneath the hair of the head, assuredly 
 beneath those locks which overhang the ears. 
 
 Answering to the number of the let- thirty-two paths of wisdom of the 
 ters of the Hebrew alphabet, which to- " Sepher Yetzirah." 
 gether with the ten Sephiroth form the See " Book of Concealed Mystery," 
 
 chap. ii. J 31, 40, etc.
 
 THE LESSER HOLY ASSEMBLY 353 
 
 And it descendeth before the opening of the ears unto the 
 beginning of the mouth. 
 
 But this arrangement is not found in the Most Holy Ancient 
 One. But when that fountain of Wisdom, CnKMTnA, 
 Chokmatha, floweth down from MZLA, Mezla, the Influence 
 of the Most Holy Ancient One, and dependeth from Him, and 
 when Aima, the Mother, ariseth, and is included in that subtle 
 ether, then She, Aima, assumeth that white brilliance. 4 
 
 And the Scintilla entereth and departeth, and together mutu- 
 ally are They bound, and thence cometh the One Form. 
 
 And when there is need, One ariseth above the Other, and the 
 Other again is concealed in the presence of Its Companion. 
 
 And therefore there is need of all things; of one thing for 
 performing vengeance, of another for showing forth mercy. 
 
 And therefore David the king hath sought out this beard, as 
 we have shown already. 
 
 In this beard nine conformations are found, (among which 
 are) six myriads which depend among them, and are extended 
 throughout the whole body. 
 
 And those six which depend hang in the locks which are be- 
 neath the abodes of fragrance, three on this side and three on 
 that. 
 
 And in the ornamentation of the beard hang the three re- 
 maining (conformations) ; one above the lips, and two in those 
 locks which hang down upon the chest. 
 
 And all those six (other conformations), three on this side 
 and three on that side, go forth, and all depend from those locks 
 which hang down, and they are extended throughout the whole 
 body. 
 
 But on account of those three (conformations), which are 
 more connected with the ornament of the beard than all the 
 others, the Holy Name is written in its purity. 
 
 When it is written thus, Ps. cxviii. 5 : " I invoked IH, Yah, 
 in my trouble : IH, Yah, heard me at large : Tetragrammaton 
 is with me, therefore I will not fear." 
 
 But that which we have already laid down in the Conclave of 
 
 * In the " Book of Concealed Mys- Feminine Triad, which it even before 
 
 tery," chap. i. 31, HVA and ALHIM the triune father. I may wy no more 
 
 are shown to be interchangeable, and here; in fact, I have almost rev. 
 
 they both are feminine. And now we too much. Let the reader 
 
 come to the " Three Mothers," of the meditate on I 651. for there the indicibl 
 
 " Sepher Yetzirah," the Great Supernal Arcanum is shadowed.
 
 354 THE KABBALAH UNVEILED 
 
 the Assembly concerning these words, " In my trouble I invoked 
 IH, Yah," that this is to be referred to that place where the 
 beard beginneth to be extended, which place is more remote, 
 and before the ears, is also correct. 
 
 And in the book of the dissertation of the school of Rav 
 Yeyeva the Elder it is thus said and established, that the be- 
 ginning of the beard cometh from the supernal CnSD, Chesed, 
 Mercy. 
 
 Concerning which it is written, " LK IHVH HGDVLH 
 VHGBVRH VHTuPARTH, Leka, Tetragrammaton; Ha- 
 Gedulah, Ve-Ha-Geburah, Ve-Ha-Tiphereth, Thine, O Tetra- 
 grammaton, Gedulah (another name for Chesed), Geburah, 
 and Tiphereth (the names of the fourth, fifth, and sixth Seph- 
 iroth, which Protestants usually add to the end of the Lord's 
 Prayer, substituting, however, Malkuth for Gedulah), Thine, 
 O Tetragrammaton, are the Mercy, the Power, and the Glory 
 (or Beauty)." And all these are so, and thus it (the beard) 
 commenceth. 
 
 Therefore the nine (conformations) arise from and depend 
 from the beard ; and thus it commenceth from before the ears. 
 But (the conformations) remain not in permanence save 
 through another cause, as we have before laid down. 
 
 For whensoever the universe hath need of mercy, the In- 
 fluence, Mezla, of the Ancient One is uncovered ; and all those 
 conformations which exist in the most adorned beard of Micro- 
 prosopus are found to be entirely mercies, yet so that they can 
 exercise vengeance against the haters of the Israelites, and 
 against those who afflict them. 
 
 But the whole ornament of the beard consisteth in those locks 
 which hang down, because all things depend thencefrom. 
 
 All those hairs which are in the beard of Microprosopus are 
 hard and rigid, because they all subject the judgments when 
 the Most Holy Influence is manifested. 
 
 And when there is to be contention, then He appeareth like 
 unto a brave hero, victorious in war. And then that becometh 
 bare of hair which is bare of hair, and that becometh bald which 
 is bald. 
 
 Moses commemorated these nine conformations a second 
 time, Num. xiv. 17, when there was need to convert them all 
 into mercy.
 
 THE LESSER HOLY ASSEMBLY 
 
 355 
 
 For although he recite not now the thirteen conformations 
 (of the beard of Macroprosopus), yet from this idea the thing 
 depended; for he did not allow himself to enter into those 
 conformations simply that he might enumerate them. 
 
 But unto the Influence directed he his meditation, and made 
 mention thereof. As it is written, Num. xiv. 17, " And now, 
 I beseech thee, let KCn, Kach, the Power of Tetragrammaton, 
 be great ! " 
 
 What is to be understood by KCn, IHVH, Kach Tetragram- 
 maton, the Power of Tetragrammaton? Thus is MZLA 
 QDISnA, Mesla, Qadisha, the Holy Influence, called, even the 
 Concealed with all Concealments. And from the Influence that 
 Strength and that Light depend. 
 
 And since of this (Influence) Moses was speaking, and this 
 (Influence) he was commemorating, and concerning this 
 (Influence) he was meditating, he then immediately recited 
 those nine conformations which belong unto Microprosopus. 
 
 So that they all might exist in light, and that judgment might 
 not be found therein. And therefore this whole judgment 
 (otherwise, this whole beard) dependeth from the Influence. 
 
 When the hairs begin to be restrained He Himself is as the 
 hero of an army victorious in war. 
 
 In this beard (of Microprosopus) floweth down the oil of 
 dignity from the Concealed Ancient One, as it is said, Ps. 
 cxxxiii. 2, " Like excellent oil upon the head, descending upon 
 the beard, the beard of Aaron." 
 
 CHAPTER XIX 
 CONCERNING THE LIPS AND MOUTH OF MICROPROSOPUS 
 
 Those hairs cover not the lips, and the entire lips are red and 
 rosy. As it is written, Cant. v. 13, " His lips as roses." (In 
 the ordinary version SnVSaNIM, Shushanim, is translated 
 " lilies," not " roses." 
 
 His lips murmur Geburah, Severity, but they also murmur 
 Chokmah, Wisdom. 
 
 From those lips alike depend good and evil, life and death. 
 
 From these lips depend the Lord of Vigilance. For when 
 those lips murmur, they all are excited to bring forth secret
 
 356 THE KABBALAH UNVEILED 
 
 things, as well as the Lords of Judgment in all the tribunals 
 wherein they have their abiding-place. 
 
 And therefore are these called the Watchers ; as it is written, 
 Dan. iv. 17, " This matter is by the decree of the Watchers, and 
 the demand by the word of the Holy Ones." 
 
 What is a Watcher? In the book of the dissertation that is 
 explained from this passage, I Sam. xxviii. 16, " And is be- 
 come thine enemy." 
 
 Seeing that judgments are stirred up against those who ob- 
 tain not mercy from the Supernals. 
 
 Hence are those stirred up who are the lords of the enmity 
 of all things. 
 
 And, nevertheless, in each case are there mercy and judgment. 
 And therefore is it said, Dan. iv. 13, "A watcher and a holy 
 one " ; judgment and mercy. 
 
 And between those lips when they are opened is the mouth 
 disclosed. 
 
 By that RVCn, Ruach, breath, which goeth forth from His 
 mouth, many thousands and myriads are enshrouded ; and when 
 it is extended by the same are the true prophets enfolded, and 
 all are called the mouth of Tetragrammaton. 
 
 When forth from His mouth the words proceed through His 
 lips, the same are muttered through the whole circuit of 18,000 
 worlds, 1 until they are all bound together at once in the twelve 
 paths and the known ways. And one thing ever expecteth an- 
 other. 
 
 By the tongue is the vocal expression of the sublime spoken, 
 in the middle nexus of the utterance. 
 
 And therefore is it written, Cant. v. 16, " His mouth is most 
 sweet." And this same palate of His conveyeth a sweet taste ; 
 wherefore He smileth when He tasteth food (which is pleas- 
 ant). 2 
 
 1 That is the number 18 on the plane backward depend the Negative Exist- 
 
 of Asiah. And 18 is the fourth part of ences in their Veils; and Macroproso- 
 
 72. And 72 is the number of the Sche- pus is called HVA, Hoa, which = 12, 
 
 mahamphorasch (see ante), and the and finds its expression in " Aima 
 
 number of the Quinaries or sets of five Elohim." Thus rusheth through the 
 
 degrees in the 360 degrees of the Zo- Universe the Flux and Reflux of the 
 
 diac. And there are six such sets in the Eternal Word. 
 
 thirty degrees of each sign. And thus * I am doubtful as to whether this is 
 
 we return to the twelve signs of the Zo- the best translation of the last clause; 
 
 diac, and these are operated on from Rosenroth has not translated it at all. 
 
 the ten Sephiroth through the " seven The Chaldee is MMThQIM VDAI 
 
 paths of the Queen," and these again MAI ChKV KDA VChTK ITOVM 
 
 depend from the first three Sephiroth, LAKVL, Mamthaqim Vadeai Maai 
 
 and these again from Kether, and Chiko Kedea Vecheik Yitauom LeakoL 
 Kether is Macroprosopus, from whom
 
 THE LESSER HOLY ASSEMBLY 357 
 
 "And He is altogether the desirablenesses (or delights)" 
 (of the powers of) fire and (the powers of) water, because 
 the fire and water are counterchanged with each other mutu- 
 ally (otherwise, are conformed together), and are beautiful in 
 his conformation. 8 
 
 For the colors are mutually associated together. 
 
 In His palate are the (guttural) letters (of the Hebrew 
 Alphabet namely, A, H, CH, O) formed and constructed; in 
 the circuit of His (mouth) are they condensed (into the palatals 
 
 The letter A, Aleph, which cast forth the kings and consti- 
 tuted the kings 5 (i.e., that guttural letter which is referred to 
 the First Sephira, Kether, the Crown, becometh the palatal 
 letter G, Ghimel). 
 
 The letter CH, Cheth, which goeth forth and descendeth and 
 ascendeth, and is crowned in the head (referring to the Second 
 Sephira, Chokmah, Wisdom), and is fire condensed in ether 
 (i.e., developeth in the palatal letter I, Yod). 
 
 The letter H, He, the golden-yellow color (otherwise, ger- 
 minating power) of the Mother, Aima, having been connected 
 with the Female Power, is extended in the Greater Female Po- 
 tency into the desire of the Holy City, which two (otherwise, 
 for these places) are mutually bound together the one unto the 
 other (these two are Aima, the supernal H of IHVH, and the 
 Holy City, the Bride, as She is called in the Apocalypse, the final 
 
 This whole section requires com- * The letters of the Hebrew alphabet 
 
 ment. I must first observe that Knorr are usually classed in the following 
 
 de Rosenroth in his Latin version has manner: 
 
 supposed that in the word " MChM- Gutturals = A, H, Ch, O (R by 
 
 DIM," Machemadim, fire and water some). 
 (ASh and MIM) are hidden as in a sort Palatals = G, I, K, O. 
 
 of anagram. Now while it is true that Linguals = D, Th, T, L, N. 
 
 " MIM " can be thus extracted, " ASh " Dentals = Z, S, Sh, Tz (R by others), 
 
 cannot, for the remaining letters. Labials = B, V, M, P. 
 
 ChMD, will by no exegetical rule I The " Sepher Vetrirah " further classe* 
 
 know of form a word signifying fire. them as 
 
 The following I take to be the real 3 Mothers (Primitives) = A, M, Sh. 
 
 meaning of the passage. Chokmah is 7 Duplicated = B, G, D, K, P, R, Th. 
 
 the fire. I, and Binah is the water, H, 12 Simples = H, V. Z. Ch, T, I, L, N, 
 
 the Father and Mother Who, conjoined, S, O, Tz, Q. 
 
 produce the Son. Now the fire is sym- In the above classification it classes K 
 
 bolized by a triangle with the apex as a dental. 
 
 uppermost, and water by a triangle with * This section contains referenc 
 
 the apex reversed; these two together the Edomite kings and their svmbolo 
 
 united form the sign of the Macrocosm, namely, as denoting the primal world 
 
 the external symbol ot Vau, V, Micro- which were destroyed, 
 
 prosopus. And He inherits the double Book of Concealed Mystery, chap. i. 
 
 qualities of the Father and the Mother. 3; "The Greater Holy Assembly, 
 
 shown by the word " delights " chap. ii. and chap. xxvi. ; and 
 
 (" Machemadim ") being written in the Lesser Holy Assembly, cn*p. x.) 
 plural.
 
 358 THE KABBALAH UNVEILED 
 
 H of IHVH). (And the guttural letter H, He, formeth the 
 palatal letter K, Kaph, which is referred unto the Queen.) As 
 it is written, Cant. iv. 6, " Unto the mountain of myrrh, unto the 
 hill of frankincense." 
 
 The letter O, Ayin (which denoteth the seven Inferiors which 
 were destroyed) is the medium of splendor of mediation (i.e., 
 the internal Light of the broken vessels), hath been formed 
 forth in His lips by revolution therein (and it hath been con- 
 densed in Q, Qoph, which goeth forth from the middle of the 
 palate unto the lips). For the branches (of the Tree of Life, 
 namely) are connected in Him (Microprosopus) in the spirits 
 (such as they were in the prior world) formed forth (such as 
 they are in the restored world). 
 
 For in the mysteries of the letters of Solomon the King, those 
 four letters, A, H, CH, O, are surrounded by GIKQ. 
 
 But it is written in Job. vi. 6, " Can that which is unsavory 
 be eaten without salt ? " etc. 
 
 Also it is written, Is. xxxii. 17, " And the work of TzDQ, 
 Tzedeq, Righteousness (or Justice), shall be peace." Also, 
 Ps. xix. 10, " More to be desired are they than gold, yea, than 
 much fine gold," etc. 
 
 But King David saith, ibid, n, " Also by them is thy servant 
 warned." 
 
 I affirm concerning myself, that I have been every day 
 cautious concerning them, so that concerning them I might not 
 err (i.e., concerning the judgments, Meshephath, referred to 
 in verse 9). 
 
 Excepting a certain day when I was binding together the 
 Crowns of the King 6 in the Cave of Maransea, I beheld a 
 Splendor of devouring Fire flashing from His wrathful 
 Countenance of Flame, and with terror I trembled at the sight. 
 
 From that day forth I ever acted with caution in my medi- 
 tations concerning them, neither have I omitted that all the days 
 of my life. 
 
 Blessed is his portion who is prudent regarding Him who is 
 more ancient than (otherwise, concerning the gentleness of) 
 the King, so that he may taste thereof, as is fitting. 
 
 I.e., tracing out the properties, etc., the latter part of this section, those 
 of the Sephiroth which form the King, only in their aspect of Judgment and 
 Microprosopus, and, as appears from Wrath.
 
 359 
 
 Therefore is it written, Ps. xxxiv. 9, " Taste and see that 
 Tetragrammaton is good," etc. 
 Also it is written, Prov. ix. 5, " Come, eat of my bread," etc. 
 
 CHAPTER XX 
 CONCERNING THE BODY OF MICROPROSOPUS 
 
 The masculine power is extended through Daath; and the 
 Assemblies and Conclaves are filled. 
 
 It commenceth from the beginning of the skull, and it is ex- 
 tended throughout the whole body, through the breast, and 
 through the arms, and through all the other parts. 
 
 CHAPTER XXI 
 CONCERNING THE BRIDE OF MICROPROSOPUS 
 
 Unto His back adhereth closely a Ray of most vehement 
 Splendor, and it flameth forth and formeth a certain skull, con- 
 cealed on every side. 
 
 And thus descendeth the Light of the two brains, and is fig- 
 ured forth therein. 
 
 And She (the Bride) adhereth unto the side of the Male; 
 wherefore also She is called, Cant. v. 2, " My dove, my per- 
 fect one." Read not, " TnMTnl, Thamathi, My perfect 
 one " ; but " TnAVMTnl, Theomathi, My twin sister," more 
 applicably. 
 
 The hairs of the Woman contain colors upon colors, as it is 
 written, Cant. vii. 5, " The hair of Thy head like purple." 
 
 But herewith is Geburah, Severity, connected in the five 
 Severities (i.e., which are symbolized in the numerical value, 
 5, of the letter H final of IHVH, which is the Bride), and the 
 Woman is extended on Her side, and is applied unto the side 
 of the Male. 
 
 Until She is separated from His side, and cometh unto Him 
 so that She may be conjoined with Him, face to face. 
 
 And when They are conjoined together, They appear to be 
 only one body. 
 
 Hence we learn that the Masculine, taken alone appeareth to
 
 360 THE KABBALAH UNVEILED 
 
 be only half the body, so that all the mercies are half ; and thus 
 also is it with the Feminine. 
 
 But when They are joined together, the (two together) ap- 
 pear to form only one whole body. And it is so. 
 
 So also here. When the Male is joined with the Female, 
 They both constitute one complete body, and all the Universe 
 is in a state of happiness, because all things receive blessing 
 from Their perfect body. And this is an Arcanum. 
 
 And therefore it is said, Gen. ii. 3, " Tetragrammaton 
 blessed the seventh day and hallowed it." For then all things 
 are found (to exist) in the one perfect Body, for MTRVNITnA, 
 Matronitha, the Mother (i.e., the Inferior Mother) is joined 
 unto the King, and is found to form the one Body with Him. 
 
 And therefore are there found to be blessings upon this day. 
 
 And hence that which is not both Male and Female together 
 is called half a body. Now, no blessing can rest upon a muti- 
 lated and defective being, but only upon a perfect place and upon 
 a perfect being, and not at all in an incomplete being. 1 
 
 And a semi-complete being cannot live forever, neither can it 
 receive blessing forever. 
 
 The Beauty of the Female is completed by the Beauty of the 
 Male. And now have we established these facts (concerning 
 the perfect equality of Male and Female), and they are made 
 known unto the Companions. 
 
 With this Woman (the inferior H) are connected all those 
 things which are below ; from Her do they receive their nourish- 
 ment, and from Her do they receive blessing ; and She is called 
 the Mother of them all. 
 
 It is written, Prov. vii. 4, " Say unto Chokmah, Thou art my 
 sister." 2 For there is given one Chokmah (Male), and there 
 is also given another Chokmah (Female). 
 
 And this Woman is called the Lesser Chokmah in respect of 
 the other. 
 
 1 This section is another all-sufficient translating feminine nouns by mascu- 
 
 proof of the teachings maintained line. And this is the work of so-called 
 
 throughout the Qabalah, namely, that religious men! 
 
 Man and Woman are from the creation * Chokmah, Wisdom, the second 
 
 coequal and coexistent, perfectly equal Sephirah, is Male in respect of Binah, 
 
 one with the other. This fact the trans- but Female in respect of Kether. This 
 
 latprs of the Bible have been at great is somewhat analogous to the Greek 
 
 pains to conceal by carefully suppress- idea of the birth of Athene, Wisdom, 
 
 ing every reference to the Feminine from the brain of Zeus, 
 portion of the Deity, and by constantly
 
 THE LESSER HOLY ASSEMBLY 361 
 
 And therefore is it written, Cant. viii. 8, " We have a little 
 sister and she hath no breasts." 
 
 For in this exile (i.e., separated from the King) She ap- 
 peareth unto us to be " our little sister." At first, indeed, she 
 is small, but she becometh great and greater, until she be- 
 cometh the Spouse whom the King taketh unto Himself. 
 
 As it is written, Cant. viii. 10, " I am a wall, and my breasts 
 are like towers." 
 
 " And my breasts," etc., since they are full with the nourish- 
 ment of all things ; 8 " like towers," because they are the great 
 rivers which flow forth from Aima the Supernal. 
 
 * Compare the symbolism of the many breasts of the Ephesian Diana.
 
 
 
 d) 
 Fn/sq i(h*3 3f' 

 
 CHOICE EXAMPLES OF PALEOGRAPHY. 
 
 Fac-similes from Rare and Curious Manuscripts of 
 Oriental Countries. 
 
 PAGE FROM A HEBREW BIBLE, 
 
 Hebrew manuscript of the Tenth Century. 
 
 Tradition says that Moses was the inventor, through a system of phonetics, of the 
 primitive Hebrew alphabet, or, as it is sometimes called, the Samaritan. After the 
 Babylonian Conquest, however, the Hebrew captives relinquished their old system 
 of letters, and adopted that of their conquerors, which was afterward considerably 
 modified by the Chaldean forms. The example of Hebrew script here reproduced 
 is taken from a large Hebrew bible on vellum, which is in the library of the abbey 
 of Saint Sauveur, at Boulogne. The majuscules and minuscules are equally re- 
 markable, the former for their elaborate ornamentation, and the latter for their 
 boldness and symmetry. The manuscript belongs to the early part of the tenth cen- 
 tury.
 
 * f
 
 HEBREW MELODIES 
 
 [Translated by Mrs. Henry Lucas]
 
 HEBREW MELODIES 
 
 ODE TO ZION 
 
 Art thou not, Zion, fain 
 
 To send forth greetings from thy sacred rock 
 
 Unto thy captive train, 
 
 Who greet thee as the remnants of thy flock? 
 
 Take thou on every side 
 
 East, west, and south, and north their greetings multiplied. 
 
 Sadly he greets thee still, 
 
 The prisoner of hope, who, day and night, 
 
 Sheds ceaseless tears, like dew on Hermon's hill 
 
 Would that they fell upon thy mountain's height 1 
 
 Harsh is my voice when I bewail thy woes, 
 
 But when in fancy's dream 
 
 I see thy freedom, forth its cadence flows 
 
 Sweet as the harps that hung by Babel's stream. 
 
 My heart is sore distressed 
 
 For Bethel ever blessed, 
 
 For Peniel, and each ancient, sacred place. 
 
 The holy presence there 
 
 To thee is present where 
 
 Thy Maker opes thy gates, the gates of heaven to face. 
 
 The glory of the Lord will ever be 
 Thy sole and perfect light ; 
 No need hast thou, then, to illumine thee, 
 Of sun by day, or moon and stars by night. 
 I would that, where God's Spirit was of yore 
 Poured out unto thy holy ones, I might 
 There too my soul outpour ! 
 The house of kings and throne of God wert thou, 
 How comes it then that now 
 Slaves fill the throne where sat thy kings before? 
 
 365
 
 366 HEBREW MELODIES 
 
 Oh ! who will lead me on 
 
 To seek the posts where, in far-distant years, 
 
 The angels in their glory dawned upon 
 
 Thy messengers and seers? 
 
 Oh ! who will give me wings 
 
 That I may fly away, 
 
 And there, at rest from all my wanderings, 
 
 The ruins of my heart among thy ruins lay? 
 
 I'll bend my face unto thy soil, and hold 
 
 Thy stones as precious gold. 
 
 And when in Hebron I have stood beside 
 
 My fathers' tombs, then will I pass in turn 
 
 Thy plains and forest wide, 
 
 Until I stand on Gilead and discern 
 
 Mount Hor and Mount Abarim, 'neath whose crest 
 
 Thy luminaries twain, thy guides and beacons rest. 
 
 Thy air is life unto my soul, thy grains 
 
 Of dust are myrrh, thy streams with honey flow; 
 
 Naked and barefoot, to thy ruined fanes 
 
 How gladly would I go; 
 
 To where the ark was treasured, and in dim 
 
 Recesses dwelt the holy cherubim. 
 
 I rend the beauty of my locks, and cry 
 
 In bitter wrath against the cruel fate 
 
 That bids thy holy Nazarites to lie 
 
 In earth contaminate. 
 
 How can I make or meat or drink my care, 
 
 How can mine eyes enjoy 
 
 The light of day, when I see ravens tear 
 
 Thy eagles' flesh, and dogs thy lions' whelps destroy ? 
 
 Away! thou cup of sorrow's poisoned gall! 
 
 Scarce can my soul thy bitterness sustain. 
 
 When I Ahola unto mind recall, 
 
 I taste thy venom ; and when once again 
 
 Upon Aholiba I muse, thy dregs I drain. 
 
 Perfect in beauty, Zion! how in thee 
 Do love and grace unite!
 
 " GOD, WHOM SHALL I COMPARE TO THEE ? " 367 
 
 The souls of thy companions tenderly 
 
 Turn unto thee; thy joy was their delight, 
 
 And, weeping, they lament thy ruin now. 
 
 In distant exile, for thy sacred height 
 
 They long, and toward thy gates in prayer they bow. 
 
 Thy flocks are scattered o'er the barren waste, 
 
 Yet do they not forget thy sheltering fold, 
 
 Unto thy garments' fringe they cling, and haste 
 
 The branches of thy palms to seize and hold. 
 
 Shinar and Pathros ! come they near to thee ? 
 
 Naught are they by thy Light and Right divine. 
 
 To what can be compared the majesty 
 
 Of thy anointed line? 
 
 To what the singers, seers, and Levites thine? 
 
 The rule of idols fails and is cast down, 
 
 Thy power eternal is, from age to age thy crown. 
 
 The Lord desires thee for his dwelling-place 
 
 Eternally; and blest 
 
 Is he whom God has chosen for the grace 
 
 Within thy courts to rest. 
 
 Happy is he that watches, drawing near, . 
 
 Until he sees thy glorious lights arise, 
 
 And over whom thy dawn breaks full and clear 
 
 Set in the orient skies. 
 
 But happiest he, who, with exultant eyes, 
 
 The bliss of thy redeemed ones shall behold, 
 
 And see thy youth renewed as in the days of old. 
 
 JEHUDA HALEVI. 
 
 " GOD, WHOM SHALL I COMPARE TO THEE? 
 
 God ! whom shall I compare to Thee, 
 When Thou to none canst likened be? 
 Under what image shall I dare 
 To picture Thee, when ev'rywhere 
 All Nature's forms Thine impress bear? 
 
 Greater, O Lord! Thy glories are 
 Than all the heavenly chariot far.
 
 368 HEBREW MELODIES 
 
 Whose mind can grasp Thy world's design? 
 
 Whose word can fitly Thee define? 
 
 Whose tongue set forth Thy powers divine? 
 
 Can heart approach, can eye behold 
 Thee in Thy righteousness untold? 
 Whom didst Thou to Thy counsel call, 
 When there was none to speak withal 
 Since Thou wast first and Lord of all? 
 
 Thy world eternal witness bears 
 That none its Maker's glory shares. 
 Thy wisdom is made manifest 
 In all things formed by Thy behest, 
 All with Thy seal's clear mark imprest. 
 
 Before the pillars of the sky 
 
 Were raised, before the mountains high 
 
 Were wrought, ere hills and dales were known, 
 
 Thou in Thy majesty alone 
 
 Didst sit, O God! upon Thy throne! 
 
 Hearts, seeking Thee, from search refrain, 
 And weary tongues their praise restrain. 
 Thyself unbound by time and place, 
 Thou dost pervade, support, embrace 
 The world and all created space. 
 
 The sages' minds bewildered grow, 
 The lightning speed of thought is slow. 
 " Awful in praises " art Thou named ; 
 Thou fillest, strong in strength proclaimed, 
 This universe Thy hand has framed. 
 
 Deep, deep beyond all fathoming, 
 Far, far beyond all measuring, 
 We can but seek Thy deeds alone ; 
 When bow Thy saints before Thy throne 
 Then is Thy faithfulness made known. 
 
 Thy righteousness we can discern, 
 Thy holy law proclaim and learn.
 
 SERVANT OF GOD 369 
 
 Is not Thy presence near alway 
 
 To them who penitently pray, 
 
 But far from those who sinning stray? 
 
 Pure souls behold Thee, and no need 
 Have they of light: they hear and heed 
 Thee with the mind's keen ear, although 
 The ear of flesh be dull and slow. 
 Their voices answer to and fro. 
 
 Thy holiness forever they proclaim : 
 
 The Lord of Hosts I thrice holy is His name ! 
 
 JEHUDA HALEVI. 
 
 SERVANT OF GOD 
 
 Oh ! would that I might be 
 
 A servant unto Thee, 
 
 Thou God by all adored: 
 
 Then, though by friends out-cast, 
 
 Thy hand would hold me fast, 
 
 And draw me near to Thee, my King and Lord I 
 
 Spirit and flesh are Thine, 
 
 O Heavenly Shepherd mine ! 
 
 My hopes, my thoughts, my fears, Thou seest all, 
 
 Thou raeasurest my path, my steps dost know. 
 
 When Thou upholdest, who can make me fal! ? 
 
 When Thou restrainest, who can bid me go? 
 
 Oh ! would that I might be 
 
 A servant unto Thee, 
 
 Thou God, by all adored. 
 
 Then, though by friends out-cast, 
 
 Thy hand would hold me fast, 
 
 And draw me near to Thee, my King and Lord ! 
 
 Fain would my heart come nigh 
 To Thee, O God ! on high, 
 But evil thoughts have led me far astray 
 From the pure path of righteous government. 
 24
 
 37 
 
 HEBREW MELODIES 
 
 Guide Thou me back into Thy holy way, 
 
 And count me not as one impenitent. 
 
 Oh ! would that I might be 
 
 A servant unto Thee, 
 
 Thou God, by all adored. 
 
 Then, though by friends out-cast, 
 
 Thy hand would hold me fast, 
 
 And draw me near to Thee, my King and Lord ! 
 
 If in my youth I still 
 
 Fail to perform Thy will, 
 
 What can I hope when age shall chill my breast? 
 
 Heal me, O Lord! with Thee is healing found 
 
 Cast me not off, by weight of years opprest, 
 
 Forsake me not when age my strength has bound. 
 
 Dh ! would that I might be 
 
 A servant unto Thee, 
 
 Thou God, by all adored. 
 
 Then, though by friends out-cast, 
 
 Thy hand would hold me fast, 
 
 And draw me near to Thee, my King and Lord 1 
 
 Contrite and full of dread, 
 
 I mourn each moment fled 
 
 Midst idle follies roaming desolate; 
 
 I sink beneath transgressions manifold, 
 
 That from Thy presence keep me separate; 
 
 Nor can sin-darkened eyes Thy light behold. 
 
 Oh ! would that I might be 
 
 A servant unto Thee, 
 
 Thou God, by all adored. 
 
 Then, though by friends out-cast, 
 
 Thy hand would hold me fast, 
 
 And draw me near to Thee, my King and Lord ! 
 
 So lead me that I may 
 
 Thy sovereign will obey. 
 
 Make pure my heart to seek Thy truth divine ; 
 
 When burns my wound, be Thou with healing near ! 
 
 Answer me, Lord! for sore distress is mine, 
 
 And say unto Thy servant, I am here !
 
 MY KING 
 
 371 
 
 Oh ! would that I might be 
 
 A servant unto Thee, 
 
 Thou God, by all adored 1 
 
 Then, though by friends out-cast, 
 
 Thy hand would hold me fast, 
 
 And draw me near to Thee, my King and Lord ! 
 
 JEHUDA HALEVL 
 
 MY KING 
 
 Ere time began, ere age to age had thrilled, 
 I waited in His storehouse, as He willed; 
 He gave me being, but, my years fulfilled, 
 I shall be summoned back before the King. 
 
 He called the hidden to the light of day, 
 To right and left, each side the fountain lay, 
 From out the stream and down the steps, the way 
 That led me to the garden of the King. 
 
 Thou gavest me a light my path to guide, 
 To prove my heart's recesses still untried; 
 And as I went, Thy voice in warning cried: 
 
 " Child! fear thou Him Who is Thy God and King! " 
 
 True weight and measure learned my heart from Thee ; 
 If blessings follow, then what joy for me! 
 If naught but sin, all mine the shame must be, 
 For that was not determined by the King. 
 
 I hasten, trembling, to confess the whole 
 Of my transgressions, ere I reach the goal 
 Where mine own words must witness 'gainst my soul, 
 And who dares doubt the writing of the King? 
 
 Erring, I wandered in the wilderness, 
 In passion's grave nigh sinking powerless: 
 Now deeply I repent, in sore distress, 
 That I kept not the statutes of the King!
 
 372 HEBREW MELODIES 
 
 With worldly longings was my bosom fraught, 
 Earth's idle toys and follies all I sought ; 
 Ah! when He judges joys so dearly bought, 
 How greatly shall I fear my Lord and King ! 
 
 Now conscience-stricken, humbled to the dust, 
 Doubting himself, in Thee alone his trust, 
 He shrinks in terror back, for God is just 
 How can a sinner hope to reach the King? 
 
 Oh ! be Thy mercy in the balance laid, 
 To hold Thy servant's sins more lightly weighed, 
 When, his confession penitently made, 
 He answers for his guilt before the King. 
 
 Thine is the love, O God ! and Thine the grace, 
 That folds the sinner in its mild embrace ; 
 Thine the forgiveness bridging o'er the space 
 'Twixt man's works and the task set by the King. 
 
 Unheeding all my sins, I cling to Thee! 
 I know that mercy will Thy footstool be : 
 Before I call, oh ! do Thou answer me, 
 
 For nothing dare I claim of Thee, my King! 
 
 O Thou Who makest guilt to disappear, 
 My help, my hope, my rock, I will not fear ; 
 Though Thou the body hold in dungeon drear, 
 The soul has found the palace of the King. 
 
 MOSES b. NACHMAN. 
 
 TO THE SOUL 
 
 O thou, who springest gloriously 
 From thy Creator's fountain blest, 
 Arise, depart, for this is not thy rest! 
 
 The way is long, thou must prepared be, 
 Thy Maker bids thee seek thy goal 
 Return then to thy rest, my soul, 
 
 For bountifullv has God dealt with thee.
 
 SABBATH HYMN 373 
 
 Behold ! I am a stranger here, 
 
 My days like fleeting shadows seem. 
 
 When wilt thou, if not now, thy life redeem? 
 And when thou seek'st thy Maker have no fear, 
 
 For if thou have but purified 
 
 Thy heart from stain of sin and pride, 
 Thy righteous deeds to Him shall draw thee near. 
 
 O thou in strength who treadest, learn 
 
 To know thyself, cast dreams away ! 
 
 The goal is distant far, and short the day. 
 What canst thou plead th' Almighty's grace to earn? 
 
 Would thou the glory of the Lord 
 
 Behold, O soul? With prompt accord 
 Then to thy Father's house return, return! 
 
 JEHUDA HALEVL 
 
 SABBATH HYMN 
 
 Come forth, my friend, the bride to meet, 
 Come, O my friend, the Sabbath greet 1 
 
 " Observe ye " and " remember " still 
 The Sabbath thus His holy will 
 God in one utterance did proclaim. 
 The Lord is one, and one His name 
 To His renown and praise and fame. 
 
 Come forth, my friend, the bride to meet, 
 Come, O my friend, the Sabbath greet 1 
 
 Greet we the Sabbath at our door, 
 Well-spring of blessing evermore, 
 With everlasting gladness fraught, 
 Of old ordained, divinely taught, 
 Last in creation, first in thought. 
 
 Come forth, my friend, the bride to meet, 
 Come, O my friend, the Sabbath greet ! 
 
 Arouse thyself, awake and shine, 
 For, lo! it comes, the light divine. 
 Give forth a song, for over thee
 
 374 HEBREW MELODIES 
 
 The glory of the Lord shall be 
 
 Revealed in beauty speedily. 
 
 Come forth, my friend, the bride to meet, 
 Come, O my friend, the Sabbath greet ! 
 
 Crown of thy husband, come in peace, 
 
 Come, bidding toil and trouble cease. 
 
 With joy and cheerfulness abide 
 
 Among thy people true and tried, 
 
 Thy faithful people come, O bride ! 
 
 Come forth, my friend, the bride to meet, 
 Come. O my friend, the Sabbath greet ! 
 
 SHELOMO HALEVI. 
 
 O SLEEPER! WAKE, ARISE! 
 
 O sleeper! wake, arise! 
 
 Delusive follies shun, 
 Keep from the ways of men and raise thine eyes 
 
 To the exalted One. 
 Hasten as haste the starry orbs of gold 
 
 To serve the Rock of old. 
 O sleeper ! rise and call upon thy God ! 
 
 Behold the firmament 
 
 His hands have wrought on high, 
 See how His mighty arms uphold the tent 
 
 Of His ethereal sky, 
 
 And mark the host of stars that heaven reveals 
 His graven rings and seals. 
 Tremble before His majesty and hope 
 
 For His salvation still, 
 Lest, when for thee the gates of fortune ope, 
 
 False pride thy spirit fill. 
 O sleeper! rise and call upon thy God! 
 
 Go seek at night abroad 
 
 Their footsteps, who erewhile 
 Were saints on earth, whose lips with hymns o'erflowed, 
 
 Whose hearts were free from guilt. 
 Their nights were spent in ceaseless prayer and praise, 
 
 In pious fast their days.
 
 O SLEEPER! WAKE, ARISE! 375 
 
 Their souls were paths to God, and by His throne 
 
 Their place is set anigh. 
 Their road through life was but a stepping-stone 
 
 Unto the Lord on high. 
 O sleeper ! rise and call upon thy God 1 
 
 Weep for thy sins, and pause 
 
 In wrongful deeds, to implore 
 God's pardoning grace, nor fret thyself because 
 
 Of evildoers more. 
 Cleave to the right, and of thy substance bring 
 
 To honor Him, thy King. 
 When saviours then Mount Zion joyfully 
 
 Ascend with eager feet, 
 And nations shout for gladness, thou wilt be 
 
 Prepared thy God to meet. 
 O sleeper ! rise and call upon thy God ! 
 
 Whence does man's wisdom flow 
 
 Man, who of dust is wrought, 
 Whose poor pre-eminence on earth does show 
 
 Over the beast as naught? 
 Only those gazing with the inward eye 
 
 Behold God's majesty: 
 They have the well-spring of their being found, 
 
 More precious far than wine. 
 Thou also thus, though by earth's fetters bound, 
 
 Mayst find thy Rock divine. 
 O sleeper ! rise and call upon thy God ! 
 
 The Lord is Lord of all, 
 
 His hands hold life and death, 
 He bids the lowly rise, the lofty fall, 
 
 The world obeys His breath. 
 Keep judgment, then, and live and cast aside 
 
 False and rebellious pride, 
 That asketh when and where, and all below 
 
 And all above would know ; 
 But be thou perfect with the Lord thy God ! 
 O sleeper ! rise and call upon thy God ! 
 
 JEHUDA HALEVL
 
 376 HEBREW MELODIES 
 
 THE LAND OF PEACE 
 
 Whose works, O Lord, like Thine can be, 
 
 Who 'neath Thy throne of grace, 
 For those pure souls from earth set free, 
 
 Hast made a dwelling-place? 
 
 There are the sinless spirits bound 
 
 Up in the bond of life, 
 The weary there new strength have found, 
 
 The weak have rest from strife. 
 
 Sweet peace and calm their spirits bless, 
 
 Who reach that heavenly home, 
 And never-ending pleasantness 
 
 Such is the world to come. 
 
 There glorious visions manifold 
 
 Those happy ones delight, 
 And in God's presence they behold 
 
 Themselves and Him aright. 
 
 In the King's palace they abide, 
 
 And at His table eat, 
 With kingly dainties satisfied, 
 
 Spiritual food most sweet. 
 
 This is the rest forever sure, 
 
 This is the heritage, 
 Whose goodness and whose bliss endure 
 
 Unchanged from age to age. 
 
 This is the land the spirit knows 
 
 That everlastingly 
 With milk and honey overflows 
 
 And such its fruit shall be. 
 
 SOLOMON IBN GEBIROL.
 
 THE HEART'S DESIRE 377 
 
 THE HEART'S DESIRE 
 
 Lord! unto Thee are ever manifest 
 My inmost heart's desires, though unexprest 
 In spoken words. Thy mercy I implore 
 Even for a moment then to die were blest. 
 
 Oh ! if I might but win that grace divine, 
 Into Thy hand, O Lord, I would resign 
 My spirit then, and lay me down in peace 
 To my repose, and sweetest sleep were mine. 
 
 Afar from Thee in midst of life I die, 
 
 And life in death I find, when Thou art nigh. 
 
 Alas! I know not how to seek Thy face, 
 
 Nor how to serve and worship Thee, Most High. 
 
 Oh ! lead me in Thy path, and turn again 
 My heart's captivity, and break in twain 
 The yoke of folly: teach me to afflict 
 My soul, the while I yet life's strength retain. 
 
 Despise not Thou my lowly penitence, 
 Ere comes the day, when, deadened every sense, 
 My limbs too feeble grown to bear my weight, 
 A burden to myself, I journey hence. 
 
 When to the all-consuming moth a prey, 
 My wasted form sinks slowly to decay, 
 And I shall seek the place my fathers sought, 
 And find my rest there where at rest are they. 
 
 I am on earth a sojourner, a guest, 
 
 And my inheritance is in her breast, 
 
 My youth has sought as yet its own desires, 
 
 When will my soul's true welfare be my quest? 
 
 The world is too much with me, and its din 
 Prevents my search eternal peace to win. 
 How can I serve my Maker when my heart 
 Is passion's captive, is a slave to sin?
 
 378 HEBREW MELODIES 
 
 But should I strive to scale ambition's height, 
 Who with the worm may sleep ere fall of night ? 
 Or can I joy in happiness to-day 
 Who know not what may chance by morning's light? 
 
 My days and nights will soon, with restless speed, 
 Consume life's remnant yet to me decreed; 
 Then half my body shall the winds disperse, 
 Half will return to dust, as dust indeed. 
 
 What more can I allege? From youth to age 
 Passion pursues me still at every stage. 
 If Thou art not my portion, what is mine? 
 Lacking Thy favor, what my heritage? 
 
 Bare of good deeds, scorched by temptation's fire, 
 Yet to Thy mercy dares my soul aspire ; 
 But wherefore speech prolong, since unto Thee, 
 O Lord, is manifest my heart's desire? 
 
 JEHUDA HALEVI. 
 
 O SOUL, WITH STORMS BESET! 
 
 O soul, with storms beset! 
 
 Thy griefs and cares forget. 
 
 Why dread earth's transient woe, 
 When soon thy body in the grave unseen 
 
 Shall be laid low, 
 And all will be forgotten then, as though 
 
 It had not been ? 
 
 Wherefore, my soul, be still! 
 
 Adore God's holy will, 
 
 Fear death's supreme decree. 
 Thus mayst thou save thyself, and win high aid 
 
 To profit thee, 
 When thou, returning to thy Lord, shalt see 
 
 Thy deeds repaid. 
 
 Why muse, O troubled soul, 
 O'er life's poor earthly goal?
 
 O SOUL, WITH STORMS BESET! 379 
 
 When thou hast fled, the clay 
 Lies mute, nor bear'st thou aught of wealth, or might 
 
 With thee that day, 
 But, like a bird, unto thy nest away, 
 
 Thou wilt take flight. 
 
 Why for a land lament 
 
 In which a lifetime spent 
 
 Is as a hurried breath? 
 Where splendor turns to gloom, and honors show 
 
 A faded wreath, 
 Where health and healing soon must sink beneath 
 
 The fatal bow? 
 
 What seemeth good and fair 
 
 Is often falsehood there. 
 
 Gold melts like shifting sands, 
 Thy hoarded riches pass to other men 
 
 And strangers' hands, 
 And what will all thy treasured wealth and lands 
 
 Avail thee then ? 
 
 Life is a vine, whose crown 
 
 The reaper Death cuts down. 
 
 His ever-watchful eyes 
 Mark every step until night's shadows fall, 
 
 And swiftly flies 
 The passing day, and ah ! how distant lies 
 
 The goal of all. 
 
 Therefore, rebellious soul, 
 
 Thy base desires control ; 
 
 With scantly given bread 
 Content thyself, nor let thy memory stray 
 
 To splendors fled, 
 But call to mind affliction's weight, and dread 
 
 The judgment-day. 
 
 Prostrate and humbled go, 
 Like to the dove laid low,
 
 380 HEBREW MELODIES 
 
 Remember evermore 
 The peace of heaven, the Lord's eternal rest. 
 
 When burdened sore 
 With sorrow's load, at every step implore 
 
 His succor blest. 
 
 Before God's mercy-seat 
 
 His pardoning love entreat. 
 
 Make pure thy thoughts from sin, 
 And bring a contrite heart as sacrifice 
 
 His grace to win 
 Then will His angels come and lead thee in 
 
 To Paradise. 
 
 SOLOMON IBN GEBIROL. 
 
 SANCTIFICATION 
 
 The sixfold winged angels cry 
 To Him, Who hates iniquity: 
 Holy art Thou, O Lord ! 
 Holy art Thou ! 
 
 The mighty ones of earth do call 
 To Him, Who has created all : 
 Blessed art Thou, O Lord ! 
 Blessed art Thou! 
 
 They, who in radiance shine, proclaim 
 Of Him, Who wrought them out of flame : 
 Holy art Thou, O Lord! 
 Holy art Thou! 
 
 Those doubly tried by flood and fire 
 United chant in frequent choir: 
 Blessed art Thou, O Lord! 
 Holy and blest! 
 
 Pure spheres celestial echoing round, 
 With voice of sweetest song resound : 
 Holy art Thou, O Lord! 
 Holy art Thou!
 
 SANCTIFICATION 381 
 
 All those redeemed not by gold, 
 Repeat in faith and joy untold: 
 Blessed art Thou, O Lord! 
 Blessed art Thou! 
 
 They who pass swiftly to and fro 
 Make answer, as they come and go: 
 Holy art Thou, O Lord ! 
 Holy art Thou! 
 
 Who seek His law, and testify 
 That there is none beside Him, cry: 
 Blessed art Thou, O Lord! 
 Holy and blest! 
 
 The hosts of radiant seraphs call 
 To Him, most glorious of them all: 
 Holy art Thou, O Lord ! 
 Holy art Thou! 
 
 The sons of mighty men declare 
 His majesty beyond compare: 
 Blessed art Thou, O Lord! 
 Blessed art Thou! 
 
 All they who glorify His name, 
 
 With every morn anew proclaim : 
 
 Holy art Thou, O Lord ! 
 
 Holy art Thou! 
 
 Israel, His people, ceaselessly 
 Cry as they bend and bow the knee; 
 Blessed art Thou, O Lord! 
 Holy and blest. 
 
 Those shining as a crystal spring, 
 Chant in the presence of their King: 
 Holy art Thou, O Lord ! 
 Holy art Thou ! 
 
 The stranger's children evermore 
 The mighty Lord of lords adore. 
 Blessed art Thou, O Lord ! 
 Blessed art Thou !
 
 382 HEBREW MELODIES 
 
 Those who of fire are fashioned, crowd 
 On crowd unnumbered, chant aloud: 
 Holy art Thou, O Lord ! 
 Holy art Thoul 
 
 They cry, whom He has freed from thrall, 
 And His inheritance does call: 
 Blessed art Thou, O Lord! 
 Holy and blest. 
 
 Pure visions, bathed in endless light, 
 Declare 'midst radiance infinite: 
 Holy art Thou, O Lord! 
 Holy art Thou! 
 
 Who to the covenant adhere, 
 The remnant saved, cry loud and clear: 
 Blessed art Thou, O Lord! 
 Blessed art Thou! 
 
 'Neath folded wings, in cadence meet, 
 The glorious ones each hour repeat: 
 Holy art Thou, O Lord ! 
 Holy art Thou! 
 
 She, who among the nations dwells, 
 Chosen, apart, His glory tells : 
 Holy art Thou, O Lord! 
 Holy and blest! 
 
 The high exalted ones make known 
 Of Him, Who fills the heavenly throne: 
 Holy art Thou, O Lord ! 
 Holy art Thou! 
 
 They who their God each day proclaim 
 " Awful in deeds," exalt His name: 
 Blessed art Thou, O Lord! 
 Blessed art Thou! 
 
 Those who are awe-inspiring say 
 Of Him more awful far than they: 
 Holy art Thou, O Lord! 
 Holy art Thou!
 
 HYMN OF PRAISE 383 
 
 To all creation's King of kings, 
 From earth, from heaven, responsive rings: 
 Holy art Thou, O Lord! 
 Holy and blest ! 
 
 JOSEPH IBN ABITUR. 
 
 HYMN OF PRAISE 
 
 O God of earth and heaven, 
 Spirit and flesh are Thine ! 
 Thou hast in wisdom given 
 
 Man's inward light divine, 
 And unto him Thy grace accords 
 
 The gift of spoken words. 
 The world was fashioned by Thy will, 
 Nor didst Thou toil at it, for still 
 Thy breath did Thy design fulfil. 
 
 My times are in Thy hand, 
 
 Thou knowest what is best, 
 And where I fear to stand 
 
 Thy strength brings succor blest. 
 Thy loving-kindness, as within 
 
 A mantle, hides my sin. 
 Thy mercies are my sure defence, 
 And for Thy bounteous providence 
 Thou dost demand no recompense. 
 
 For all the sons of men 
 
 Thou hast a book prepared, 
 Where, without hand or pen, 
 
 Their deeds are all declared: 
 Yet for the pure in heart shall be 
 
 A pardon found with Thee. 
 The life and soul Thou didst create 
 Thou hast redeemed from evil strait, 
 Thou hast not left me desolate. 
 
 The heavens Thou badest be, 
 Thy bright, celestial throne,
 
 384 HEBREW MELODIES 
 
 Are witnesses to Thee, 
 
 O Thou the Lord alone. 
 One, indivisible, Thy name 
 
 Upholds creation's frame. 
 Thou madest all the depth, the height, 
 Thou rulest all in power and might, 
 Supreme, eternal, infinite! 
 
 ABRAHAM IBN EZRA. 
 
 PASSOVER HYMN 
 
 When as a wall the sea 
 
 In heaps uplifted lay, 
 A new song unto Thee 
 
 Sang the redeemed that day. 
 
 Thou didst in his deceit 
 
 O'erwhelm the Egyptian's feet, 
 While Israel's footsteps fleet 
 
 How beautiful were they ! 
 
 Jeshurun ! all who see 
 Thy glory cry to thee : 
 
 "Who like thy God can be?" 
 Thus even our foes did say. 
 
 Oh! let thy banner soar 
 The scattered remnant o'er, 
 
 And gather them once more 
 Like corn on harvest-day. 
 
 Who bear through all their line 
 Thy covenant's holy sign, 
 
 And to Thy name divine 
 Are sanctified alway. 
 
 Let all the world behold 
 Their token, prized of old, 
 
 Who on their garment's fold 
 The thread of blue display.
 
 MORNING PRAYER 385 
 
 Be then the truth made known 
 
 For whom, and whom alone, 
 The twisted fringe is shown, 
 
 The covenant kept this day. 
 
 Oh ! let them, sanctified, 
 
 Once more with Thee abide, 
 Their sun shine far and wide, 
 
 And chase the clouds away. 
 
 The well-beloved declare 
 
 Thy praise in song and prayer : 
 " Who can with Thee compare, 
 
 O Lord of Hosts ? " they say. 
 
 When as a wall the sea 
 
 In heaps uplifted lay, 
 A new song unto Thee 
 
 Sang the redeemed that day. 
 
 JEHUDA HALEVL 
 
 MORNING PRAYER 
 
 O Lord ! my life was known to Thee 
 Ere Thou hadst caused me yet to be, 
 Thy Spirit ever dwells in me. 
 
 Could I, cast down by Thee, have gained 
 
 A standing place, or, if restrained 
 
 By Thee, go forth with feet unchained ? 
 
 Hear me, Almighty, while I pray, 
 My thoughts are in Thy hand alway, 
 Be to my helplessness a stay ! 
 
 Oh ! may this hour Thy favor yield, 
 And may I tread life's battle-field 
 Encompassed by Thy mercy's shield. 
 
 Wake me at dawn Thy name to bless, 
 And in Thy sanctuary's recess 
 To praise and laud Thy holiness. 
 
 JEHUDA HALEVI. 
 *5
 
 386 HEBREW MELODIES 
 
 JUDGMENT AND MERCY 
 
 By the faithful of His children in their conclaves 
 
 Shall His name be sanctified, 
 Awe-inspiring are the praises of His angels, 
 And the voices in His temple spread His glory 
 Far and wide. 
 
 Those who keep His law shall yet again be gathered 
 
 To the stronghold of His might, 
 
 Those who fear Him commune, praying, with each other 
 He will hear and in the book of their memorial 
 He will write. 
 
 Let your deeds be fair and righteous then unbroken 
 
 He the covenant will hold. 
 
 He who maketh bright the heavens, He will heed you 
 And will count your prayers more precious than the off'rings 
 Brought of old. 
 
 May the tribes of those who worship and proclaim Him 
 
 Be uplifted as of yore, 
 
 When He pruneth, may He cut the straggling branches, 
 For to Him belong the sov'reignty and kingdom 
 Evermore. 
 
 May He lead us once again unto the mountain 
 
 Of His sanctuary's shrine, 
 There to glorify Him ever in His temple, 
 For our God will not forget His word, the holy 
 And divine. 
 
 At His name shall heaven and earth break forth in praises 
 
 With a joy that shall not cease, 
 
 And the woods shall shout and clap their hands in gladness, 
 For the Lord our God has visited His people, 
 Bringing peace. 
 
 From each band of angels mighty in their splendor, 
 From each shining, circling star,
 
 GRACE AFTER MEALS 
 
 Hymns and praises evermore declare His glory, 
 Saying, " Praise Him with the sound of joyful trumpets, 
 The Shophar ! " 
 
 All the creatures of the universe together, 
 
 Heaven above and earth below, 
 
 Shall proclaim, " The Lord in all His works is mighty, 
 He is king o'er all the earth, and His salvation 
 All shall know." 
 
 ANON. 
 
 GRACE AFTER MEALS 
 
 Our Rock with loving care, 
 According to His word, 
 
 Bids all His bounty share, 
 Then let us bless the Lord. 
 
 His flock our Shepherd feeds 
 With graciousness divine, 
 He satisfies our needs 
 With gifts of bread and wine. 
 Therefore with one accord 
 We will His name adore, 
 Proclaiming evermore 
 None holy as the Lord. 
 Our Rock, etc. 
 
 The land desired so long, 
 Our fathers' heritage, 
 Inspires our grateful song 
 To God from age to age ; 
 His bounteous gifts afford 
 Us sustenance each day, 
 His mercy is our stay, 
 For faithful is the Lord. 
 Our Rock, etc. 
 
 Oh! be Thy mercy moved, 
 Our Rock, to dwell with us,
 
 388 HEBREW MELODIES 
 
 With Zion, Thy beloved, 
 Our temple glorious. 
 May we, redeemed, restored, 
 Be led there every one, 
 By David's holy son, 
 The anointed of the Lord. 
 Our Rock, etc. 
 
 Thy city fill once more, 
 Thy temple-walls upraise, 
 There will we Thee adore 
 With joyful songs of praise, 
 Thee, merciful, adored, 
 We bless and sanctify, 
 With wine-cups filled up high, 
 By blessings of the Lord. 
 Our Rock, etc. 
 
 ANON. 
 
 "LORD OF THE UNIVERSE" 
 
 Lord of the universe, Who reigned 
 Ere earth and heaven's fashioning, 
 
 When to create the world He deigned, 
 Then was His name proclaimed King. 
 
 And at the end of days shall He, 
 The Dreaded One, still reign alone, 
 
 Who was, Who is, and still will be 
 
 Unchanged upon His glorious throne. 
 
 And He is one, His powers transcend, 
 Supreme, unfathomed, depth and height, 
 
 Without beginning, without end, 
 His are dominion, power, and might. 
 
 My God and my Redeemer He, 
 My rock in sorrow's darkest day, 
 
 A help and refuge unto me, 
 
 My cup's full portion, when I pray.
 
 HYMN FOR THE CONCLUSION OF THE SABBATH 389 
 
 My soul into His hand divine 
 
 Do I commend : I will not fear, 
 My body with it I resign, 
 
 I dread no evil : God is near. 
 
 ANON. 
 
 HYMN FOR THE CONCLUSION OF THE 
 SABBATH 
 
 May He Who sets the holy and profane 
 Apart, blot out our sins before His sight, 
 And make our numbers as the sand again, 
 And as the stars of night. 
 
 The day declineth like the palm-tree's shade, 
 I call on God, Who leadeth me aright, 
 The morning cometh thus the watchman said 
 Although it now be night. 
 
 Thy righteousness is like Mount Tabor vast, 
 Oh ! let my sins be wholly put to flight, 
 Be they as yesterday, forever past, 
 And as a watch at night. 
 
 The peaceful season of my prayers is o'er, 
 Would that again had rest my soul contrite, 
 Weary am I of groaning evermore, 
 I melt in tears each night. 
 
 Hear Thou my voice : be it not vainly sped. 
 Open to me the gates of lofty height, 
 For with the evening dew is filled my head, 
 My locks with drops of night. 
 
 Oh! grant me Thy redemption, while I pray, 
 Be Thou entreated, Lord of power and might, 
 In twilight, in the evening of the day, 
 Yea, in the gloom of night. 
 
 Save me, O Lord my God ! I call on Thee : 
 Make me to know the path of life aright,
 
 390 
 
 HEBREW MELODIES 
 
 From sore and wasting sickness snatch Thou me, 
 Lead me from day to night. 
 
 We are like clay within Thy hand, O Lord ! 
 Forgive us all our sins, both grave and light, 
 And day shall unto day pour forth the word 
 And night declare to night. 
 
 May He Who sets the holy and profane 
 Apart, blot out our sins before His sight, 
 And make our numbers as the sand again, 
 And as the stars of night. 
 
 ANON. 
 
 GOD AND MAN 
 
 Lord! I will declare 
 
 Thy holy name, Thy glories past compare : 
 My tongue shall not conceal, O Lord ! 
 Thy righteousness made known to me: 
 
 1 heard and I believed Thy word, 
 I will not ask presumptuously. 
 For should the vase of clay 
 
 " What doest thou? " unto its maker say? 
 Him have I sought and known, 
 A rock of strength, a tower of might, 
 Resplendent as the glo'rious light, 
 Without or veil or covering, radiant shown: 
 Exalted, magnified, 
 
 Extolled and glorified. 
 
 The heavens from hour to hour 
 
 Declare Thy wondrous works, proclaim Thy power; 
 
 Sunrise and sunset, still the same, 
 
 Prostrate in awe eternally. 
 
 The angels pass through flood and flame 
 
 As unto Thee they testify ; 
 
 Thy praise they celebrate, 
 
 O Thou, the fruit of lips who dost create.
 
 GOD AND MAN 39 , 
 
 For Thou uphold'st alone, 
 
 Unwearied and invisible, 
 
 The depths, the heights, where move and dwell 
 
 The living creatures and the heavenly throne : 
 
 Exalted, magnified, 
 
 Extolled and glorified. 
 
 Who has the glory praised 
 
 Fitly of Him, Whose word the heavens upraised? 
 
 The Eternal One, Who dwells concealed 
 
 In His exalted heights, but yet 
 
 In Zion's temple, full revealed, 
 
 Did erst His glorious presence set, 
 
 And He showed visions then 
 
 To cause His image to be seen of men ; 
 
 Yet past all measuring 
 
 His wisdom is, past depth and height 
 
 He flashes on His prophet's sight 
 
 In visions only as the heavenly king : 
 
 Exalted, magnified, 
 
 Extolled and glorified. 
 
 His power, exceeding great, 
 
 Is without end : who can His praise narrate ? 
 
 Happy the man, who testifies 
 
 Unto His greatness manifold, 
 
 Whose faith in God unshaken lies, 
 
 In God, whose arms the world uphold, 
 
 Who, fearing God, can trust 
 
 In Him, acknowledging His deeds are just, 
 
 That for himself has He 
 
 Made all His works, His creatures all, 
 
 And that His awful day will call 
 
 All men, the judgment of their deeds to see: 
 
 Exalted, magnified, 
 
 Extolled and glorified. 
 
 Do thou then heed and learn, 
 Prepare thyself thy nature to discern. 
 See whence thou comest, what thou art, 
 And who created thee and taught
 
 39 2 
 
 HEBREW MELODIES 
 
 Thee knowledge, and in every part 
 
 Of thee the power of motion wrought. 
 
 Mark then God's might untold, 
 
 And rouse thyself His wonders to behold. 
 
 But to Himself concealed 
 
 Dare not to stretch thy hand, for then 
 
 Thou seekest, with presumptuous ken, 
 
 The first and last, the hidden and revealed : 
 
 Exalted, magnified, 
 
 Extolled and glorified. 
 
 JEHUDA HALEVI. 
 
 HYMN FOR TABERNACLES 
 
 Thy praise, O Lord ! will I proclaim 
 In hymns unto Thy glorious name. 
 O thou Redeemer, Lord and King, 
 Redemption to Thy faithful bring! 
 Before Thine altar they rejoice 
 With branch of palm and myrtle stem, 
 To Thee they raise the prayful voice 
 Have mercy, save and prosper them. 
 
 Mayst Thou, in mercy manifold, 
 Dear unto Thee Thy people hold. 
 When at Thy gate they bend the knee, 
 And worship and acknowledge Thee. 
 Do Thou their heart's desire fulfil, 
 Rejoice with them in love this day, 
 Forgive their sins and thoughts of ill, 
 And their transgressions cast away. 
 
 They overflow with prayer and praise 
 To Him, Who knows the future days. 
 Have mercy Thou, and hear the prayer 
 Of those who palms and myrtles bear. 
 Thee day and night they sanctify, 
 And in perpetual song adore; 
 Like to the heavenly hosts they cry: 
 " Blessed art Thou for evermore." 
 
 ELEAZAR b. JACOB KALIR.
 
 HYMN OF GLORY 
 
 393 
 
 HYMN FOR PENTECOST 
 
 When Thou didst descend upon Sinai's mountain, 
 
 It trembled and shook 'neath Thy mighty hand, 
 
 And the rocks were moved by Thy power and splendor ; 
 
 How then can my spirit before Thee stand 
 
 On the day when darkness o'erspread the heavens, 
 
 And the sun was hidden at Thy command? 
 
 The angels of God for Thy great name's worship, 
 
 Are ranged before Thee, a shining band, 
 
 And the children of men are waiting ever 
 
 Thy mercies unnumbered as grains of sand; 
 
 The law they received from the mouth of Thy glory, 
 
 They learn and consider and understand. 
 
 Oh ! accept Thou their song and rejoice in their gladness, 
 
 Who proclaim Thy glory in every land. 
 
 JEHUDA HALEVI. 
 
 HYMN OF GLORY 
 
 Sweet hymns and songs will I indite 
 To sing of Thee by day and night, 
 Of Thee, Who art my soul's delight. 
 
 How doth my soul within me yearn 
 Beneath Thy shadow to return, 
 Thy secret mysteries to learn. 
 
 And even while yet Thy glory fires 
 
 My words, and hymns of praise inspires, 
 
 Thy love it is my heart desires. 
 
 Therefore I will of Thee relate 
 
 All glorious things, and celebrate 
 
 In songs of love Thy name most great. 
 
 Thy glory shall my discourse be, 
 In images I picture Thee, 
 Although Thyself I cannot see.
 
 394 
 
 HEBREW MELODIES 
 
 In mystic utterances alone, 
 
 By prophet and by seer made known, 
 
 Hast Thou Thy radiant glory shown. 
 
 Thy might and greatness they portrayed, 
 According to the power displayed 
 In all the works Thy hand has made. 
 
 In images of Thee they told 
 
 Of Thy great wonders wrought of old, 
 
 Thy essence they could not behold. 
 
 In signs and visions seen of yore 
 They pictured Thee in ancient lore, 
 But Thou art One for evermore. 
 
 They saw in Thee both youth and age, 
 The man of war, the hoary sage, 
 But ever Israel's heritage. 
 
 O Thou Whose word is truth alway 
 Thy people seek Thy face this day, 
 Oh ! be Thou near them when they pray. 
 
 May these, my songs and musings, be 
 
 Acceptable, O Lord, to Thee, 
 
 And do Thou hear them graciously. 
 
 Oh ! let my praises, heavenward sped, 
 Be as a crown unto Thy head, 
 My prayer as incense offered. 
 
 Oh ! may ray words of blessing rise 
 To Thee, Who, throned above the skies, 
 Art just and mighty, great and wise. 
 
 And when Thy glory I declare, 
 
 Do Thou incline Thee to my prayer, 
 
 As though sweet spice my offering were. 
 
 My meditation day and night 
 May it be pleasant in Thy sight, 
 For Thou art all my soul's delight.
 
 HYMN OF UNITY 
 
 395 
 
 HYMN OF UNITY FOR THE SEVEN DAYS OF THE 
 
 WEEK 1 
 
 i 
 
 Eternal King, the heavens and earth are Thine, 
 Thine are the seas and every living thing. 
 Thy hand upholds creation's vast design, 
 Eternal King! 
 
 The mighty waters with Thy glory ring, 
 Unnumbered lands to chant Thy praise combine, 
 And Kings of earth to Thee their worship bring. 
 
 Thy people Israel, for Thy love benign, 
 Blesses Thy name and joys Thy praise to sing. 
 Thou art the God of truth, the one, divine, 
 Eternal King! 
 
 ii 
 
 I worship Thee for all Thy boundless store 
 Of righteousness and mercy shown to me, 
 And for Thy holy book of sacred lore 
 I worship Thee. 
 
 To Thee alone our fathers bent the knee, 
 And Thee alone do we this day adore, 
 Bearing our witness to Thy unity. 
 
 Thou art our God, Thy favor we implore, 
 Thou art our shepherd, and Thy flock are we. 
 Therefore I bless Thy name and evermore 
 I worship Thee. 
 
 in 
 
 I know it well : Thou art all-good, all-wise. 
 Thou slayest, but Thy touch death's power can quell ; 
 Thou woundest, but Thy hand the balm supplies: 
 I know it well. 
 
 ' The original of the " Hymn of These short one* merely five "<<< 
 Unity " i in seven very long parts. ing idea in each of the original par
 
 396 HEBREW MELODIES 
 
 Nor sin nor grief can in Thy presence dwell, 
 Slumber and sleep come not unto Thine eyes, 
 Great God, eternal and unchangeable ! 
 
 The soul of all mankind before Thee lies ; 
 Thou searchest all their hearts, their thoughts canst tell ; 
 Thou hearest graciously their prayerful cries: 
 I know it well. 
 
 IV 
 
 We will extol the Lord of lords, whose name 
 Is evermore and everywhere adored. 
 In songs and hymns our lips His praise shall frame, 
 We will extol the Lord ! 
 
 He is the hope of Israel, His word 
 
 A lamp unto our feet, a guiding flame 
 
 To those who trust in Him with full accord. 
 
 He is through countless ages still the same, 
 The shield of our salvation and our sword, 
 And generations, each to each, proclaim : 
 We will extol the Lord ! 
 
 Who shall narrate Thy wonders wrought of old ? 
 The utterance of the lips Thou didst create, 
 But all Thy majesty and power untold 
 Who shall narrate? 
 
 Thy ways on earth in song we celebrate. 
 
 Though none may Thy similitude behold, 
 
 Yet know we by Thy works that Thou are great. 
 
 Thousands of angels, by Thy word controlled, 
 To do Thy bidding Thy commands await : 
 Yet of them all, Thy wonders manifold 
 Who shall narrate?
 
 PENITENTIAL PRAYER 397 
 
 VI 
 
 Alone didst Thou, O Lord, the heaven's wide tent 
 Uprear, and bid the earth beneath be shown ; 
 Thy word the oceans in their boundaries pent 
 Alone. 
 
 No aid or counsel hadst Thou save Thine own 
 When Thou with lights didst hang the firmament 
 And call the hosts celestial round Thy throne. 
 
 Thy works, in universal cadence blent, 
 Give praise to Thee, and make Thy glory known. 
 Thou madest all, great God beneficent, 
 Alone ! 
 
 VII 
 
 Of old Thou didst the Sabbath bless and praise, 
 Because thereon Thou didst Thy work behold 
 Completed in the sun's new-kindled rays 
 Of old. 
 
 Bless Thou, this day, with mercies manifold 
 
 Thy people, that in love and awe obeys 
 
 Thy word, and chants Thy righteousness untold. 
 
 Lord, we desire to do Thy will always! 
 Make pure our hearts like thrice-refined gold, 
 And these, our prayers, accept as in the days 
 Of old. 
 
 ANON. 
 
 PENITENTIAL PRAYER 
 
 Forth flies my soul, upborne by hope untiring, 
 The land of rest, the spring of life desiring, 
 Unto the heavenly dwelling-place aspiring, 
 To seek its peace by day and night. 
 
 My spirit does God's majesty adore, 
 And without wings shall to His presence soar, 
 There to behold His glory evermore, 
 At dawn, at noonday, and at night.
 
 398 HEBREW MELODIES 
 
 On all His works mine eye in wonder gazes, 
 And heavenward an eager look upraises; 
 Day unto day proclaims its Maker's praises, 
 And night declares them unto night. 
 
 Thy loving-kindness is my lifelong guide, 
 But often from Thy path I've turned aside. 
 
 Lord, how hast Thou searched my heart and tried 
 My inmost thoughts at dead of night ! 
 
 Sleepless upon my bed the hours I number, 
 And, rising, seek the house of God, while slumber 
 Lies heavy on men's eyes, and dreams encumber 
 Their souls in visions of the night. 
 
 In sin and folly passed my early years, 
 Wherefore I am ashamed, and life's arrears 
 Now strive to pay, the while my bitter tears 
 Have been my food by day and night. 
 
 Pent in the body's cage, pure child of heaven, 
 Bethink thee, life but as a bridge is given. 
 Awake, arise, to praise God gladly, even 
 In the first hours of the night. 
 
 Haste then, pure heart, to break sin's deadly sway, 
 And seek the path of righteousness alway; 
 For all our years are but as yesterday 
 Soon past, and as a watch at night. 
 
 Short is man's life, and full of care and sorrow, 
 This way and that he turns some ease to borrow, 
 Like to a flower he blooms, and on tKe morrow 
 Is gone a vision of the night. 
 
 How does the weight of sin my soul oppress ! 
 Because God's law too often I transgress ; 
 
 1 mourn and sigh: with tears of bitterness 
 My bed I water all the night. 
 
 I rise at dawn and still the salt stream flows, 
 My heart's blood would I shed to find repose ;
 
 THE LIVING GOD WE PRAISE 399 
 
 But when my soul is downcast with my woes, 
 I will recall my prayer at night. 
 
 My youth wanes like a shadow that is cast, 
 Swifter than eagles' wings my years fly fast, 
 And I remember not my gladness past, 
 Either by day or yet by night. 
 
 Proclaim we then a fast, a holy day, 
 Make pure our hearts from sin, God's will obey, 
 And unto Him, with humble spirits, pray 
 Unceasingly, by day and night. 
 
 May we yet hear His words : " Thou art my own, 
 My grace is thine, the shelter of My throne, 
 For I am thy Redeemer, I alone ! 
 Endure but patiently this night." 
 
 MOSES IBN EZRA. 
 
 THE LIVING GOD WE PRAISE 
 
 The living God we praise, exalt, adore ! 
 He was, He is, He will be evermore. 
 
 No unity like unto His can be, 
 Eternal, inconceivable, is He. 
 
 No form or shape has th' Incorporeal One, 
 Most holy beyond all comparison. 
 
 He was, ere aught was made in heaven or earth, 
 But His existence has no date or birth. 
 
 Lord of the Universe is He proclaimed, 
 Teaching His power to all His hand has framed. 
 
 He gave His gift of prophecy to those 
 
 In whom He gloried, whom He loved and chose. 
 
 No prophet ever yet has filled the place 
 Of Moses, who beheld God face to face.
 
 400 HEBREW MELODIES 
 
 Through him (the faithful in his house) the Lord 
 The law of truth to Israel did accord. 
 
 This law God will not alter, will not change 
 For any other through time's utmost range. 
 
 He knows and heeds the secret thoughts of man, 
 He saw the end of all ere aught began. 
 
 With love and grace doth He the righteous bless, 
 He metes out evil unto wickedness. 
 
 He at the last will His anointed send, 
 Those to redeem, who hope and wait the end. 
 
 God will the dead to life again restore, 
 Praised be His glorious name for evermore. 
 
 ANON.