< c A VOLUME OF THE BOOK OF PRECEPTS BY HEFES B. YASLIAH EDITED FROM AN ARABIC MS. IN THE LIBRARY OF THE DROPSIE COLLEGE, TRANSLATED INTO HEBREW, AND PROVIDED WITH CRITICAL NOTES AND AN INTRODUCTION BY B. HALPER, M.A., PH.D. A THESIS SUBMITTED MARCH 12, 1913 IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE DROPSIE COLLEGE FOR HEBREW AND COGNATE LEARNING PHILADELPHIA 1915 PRINTED IN ENGLAND AT THE OXFORD UNIVERSITY PRESS CONTENTS PAGE INTRODUCTION CHAPTER I. The Enumeration of Precepts . . i CHAPTER II. Hefes b. Yasliah .... 9 CHAPTER III. The Book of Precepts ... 49 CHAPTER IV. The Preserved Fragment compared with Maimonides -59 CHAPTER V. The Style of the Book of Precepts . 88 CHAPTER VI. The Manuscript .... 94 CHAPTER VII. References to Hefes and his Book . 100 CHAPTER VIII. Conclusion 117 ARABIC TEXT Book 3, Section 3, Precept 8 . . . . .121 9 I22 4a i 127 2 ...... 130 > > )} 3 *35 > 4 *37 5 J 3 8 j> > 6 140 a 7 I 4 I 8 ..... 142 9 !43 4 b i and 2 . . . .143 Book 4, Section i a, Precept i 145 j> ,, 2 ..... 147 3 J47 4 !49 > 5 J 49 ,,6 149 2092299 IV CONTENTS Book 4, Section \ a, Precept 7 PAGE za z a 3Aa Book 5, Precept i . , ti 2 3 HEBREW TRANSLATION CORRECTIONS ADDITIONAL NOTE . I . 153 2 . i54 3 and 4 . 155 5 and 6 . . 156 157 8 .... . 158 2 . 160 3 . 161 4 . 162 5 .... . 162 164 164 165 2 . . 167 3 . . 168 4 ... 169 5 . . . . . 171 173 2 . . . . . I 7 6 3 . 178 i . . 180 2 . . 180 3 . 184 . 195 . . 198 . 2OI . . . 219 . . 278 .... . 2 7 8 A VOLUME OF THE BOOK OF PRECEPTS BY HEFES B. YASLIAH INTRODUCTION I THE ENUMERATION OF PRECEPTS ALTHOUGH the Mosaic laws must have been exhaustively summed up during the early tannaitic period, no exact number of precepts contained in the Pentateuch is found in the Mishnah or Tosefta. The first indisputably explicit statement that the Lord gave Moses 613 precepts at Mount Sinai is that of R. Simlai, 1 a preacher of the third Christian century. 2 At first sight one is inclined to assume that R. Simlai is responsible for this far- 1 This is the traditional pronunciation of this name. In Ezra a. 46 we have the Ketib Jyti& and Kere gjjfe?. Comp. Gen. 36. 36. Accordingly we ought to pronounce it Satnlat. 2 DWI niKo ubv rwcb -6 now nixo rnn *vhv& -an em i-nn'K 1333 r\vy H:D^I D'jww DTINOI nonn ni?3* pica \^ porn DTN PU*. R. Simlai preached : six hundred and thirteen precepts were revealed unto Moses, three hundred and sixty-five negative precepts, like the number of the days oj the solar year, and two hundred and forty-eight positive precepts, corresponding to the number of the limbs of the human body (Makkot 23 b). I B 2 HEFES B. YASLIAH S BOOK OF PRECEPTS reaching statement. Moi'se Bloch who adopts this view gives an elaborate explanation of this talmudic passage. 3 It is well known that many religious disputations took place between Jews and Christians during the third and fourth centuries. To some extent there was a danger that the line of demarcation between Jews and Christians would be removed, especially on account of the Jewish Christians. R. Simlai, a contemporary of Origen with whom he probably had some discussions, foresaw this danger, and in order to guard against the possible abrogation of certain ordinances, declared that just as the organization of the human body and the course of the sun are immutable, so are the Mosaic laws. Accordingly, the number 613 is not to be taken mathematically but sym- bolically. R. Simlai never meant to convey that all the Mosaic precepts amount to 613, but wished to emphasize their immutability by comparing them with two immutable phenomena of nature whose sum is 613. However fascinating this theory may appear, there are serious objections which tend to invalidate it. To begin with, this number is found in the Midrashim, and is spoken of by subsequent Amoraim, as a fixed dogma. 4 Had R. Simlai been the originator of this number, this statement would have been ascribed to him in at least one passage. One would expect to find such an assertion introduced by some such words as ^DK' n "irDNHD, as is customary throughout the Talmud. It is almost inconceivable that REJ., I, P . 208. 4 See Tatthunta, Ki Tese, ed. Buber, 2 ; Exod. Rabba 32. i ; Num. Rabba 13. 16 ; 18. 21; Shabbat 873; Yebamot 47 b ; Nedarim 253; Shebu'ot 293. In all these places the statement that there are 613 precepts is indirectly referred to, and is obviously taken as a well-known fact. INTRODUCTION : ENUMERATION OF PRECEPTS 3 a statement for which an individual preacher is responsible should be quoted as a self-evident truth which requires no support. Nobody in the Talmud or in the Midrash entertains any doubt as to the accuracy of the number. Such a fact would be all the stranger if R. Simlai intended that number to be symbolical. For it is obvious from the midrashic and talmudic passages that this number was taken in its mathematical sense. Moreover, there are two passages in which Tannaim of the second century are credited with the knowledge of this number. In the Mekilta 5 R. Simon b. Eleazar is reported to have said : tb 13^3 nivo y3e ( 3 ro '33 noi noirn ^P onsn N^ni nmi nc3 nnN by rnc'y t?tai mso wtn Dm IIEJ by. If the children of Noah could not fulfil seven precepts \ how much less will they be able to fulfil six hundred and thirteen! It should be observed that this passage offers no conclusive evidence, since at the beginning the number is not men- tioned, and Bloch may be right in considering it a later interpolation. Weiss, 6 whom Bloch does not quote, arrives at the same conclusion, because in Yalkut Shimoni the number is missing. This point, therefore, need not be pressed. The other passage, however, is of greater weight. It occurs in Sifre, 7 and is as follows : wy J3 pyB> >3n "1EN 1T3 jwn'3 Divert ^33 pxi rrnra ntryn &6 pern D'K^I HIKD 'a nm ^3 nscr vby 3insn nnmn UDD i>p nivcn ^33 px^ on no nub l^xy nivion. R. Simon b. *Azzai says: There are three hundred and sixty-five negative precepts in the Torah, and no such statement is made about any of them ; this indicates that, if Scripture warned thee against blood which is the 6 Yitro, Bahodesh 5 (ed. Weiss, p. 74 a). 6 In a note to that passage. 7 Deut., 76 (ed. Friedmann, p. 90 b). B 2 4 HEFES B. YASLIAH'S BOOK OF PRECEPTS liglitcst of all precepts, Jicnv much more art thou warned with regard to other precepts ! Here we even have the exact number of the negative precepts. There is no possibility of interpolation, unless the whole passage is corrupt, or the name of the Tanna is to be replaced by that of an Amora. But as there is no independent reason for doubting the authenticity of this passage, it must be allowed to stand as it is. A weighty objection to Bloch's view is also furnished by the very passage in which R. Simlai's statement is recorded. The explanation which that Amora offers is too flimsy to have suggested the number. Had he been at liberty to choose any number he pleased, he would have adopted one which would have made the thought of immutability more evident. For few people would associate the days of the year (not the course of the sun) and the members of the human body with the idea of immutability. Moreover, he might have at least chosen the lunar system rather than the solar. The impression one gains from that passage, therefore, is that R. Simlai offered a homiletic explanation for a well-known tradition. The novelty of his exposition does not lie in the number, but in the reason which he assigns to it. There is accordingly nothing against the view of regard- ing this number as a tannaitic tradition. The scribes who counted every letter of the law 8 could not have neglected to investigate the number of precepts. Bloch objects to this hypothesis, because by fixing the number of precepts the scribes would have been barred from finding a basis in the Pentateuch for their innovations ; and a distinction would have been drawn between Mosaic and later ordinances. 9 8 Kiddushin 30 a. R&J-, I, P. 200. INTRODUCTION : ENUMERATION OF PRECEPTS 5 This is, however, no weighty objection, as such a distinction would be noticed even if the precepts were not counted. The Rabbis in any case differentiated between Mosaic laws (min nan) and Rabbinic institutions (nv:an nan). Nowhere is there a tendency to consider the two as one category. But beyond a mere statement, no indication is found in talmudic or midrashic literature as to the actual enumeration. Nor is there any reference to a method by which the number 613 is to be obtained. The earliest attempt known to us to give the individual precepts is that found at the beginning of the Halakot Gedolot. The authorship of this halakic work is variously attributed to R. Jehudai Gaon and to R. Simon Kayyara. Hardly anything is known of the life of either of these men, but it is certain that they flourished in the eighth century. Two different recensions have been transmitted, and there can be no doubt that the text, which is sometimes inconsistent, has been tampered with. 10 A number of Halakists must have followed the method of the author of the Halakot Gedolot whom they recognized as the foremost authority. For Maimonides, who severely criticizes this method, remarks : n yvia IN Nrnya My JO ^a }d> vb) nih-u rvcbn anxv nnb iyan np p sin p <t? B nsro napi Spy^N ?N3 NTD Nannn N^N srmy *a "niK-UK jy pann* ^j-ita Kin hp "uy. For all who occupied themselves with enumerating them (the precepts) or with composing a bock on this subject followed the autlior of the Halakot Gedolot^ and they only slightly deviated from his opinions, as if the 10 See L. Ginzberg's thorough and ingenious discussion of this subject in his Geom'ca, vol. I, pp. 99-117. 11 Sefer ha-Miswot, ed. Bloch, pp. 4 ff. 12 \,a\f-\ denotes here opinions, views. See Dozy, 5. v. 6 HEFES B. YASLIAH S BOOK OF PRECEPTS intellects stopped still at tJie decision of this man. These works, however, are not preserved. Instead, we have a number of Azharot which enumerate the precepts in poetic form. The oldest extant is that which begins nirun nr.x. The author of this composition is unknown, but it is surmised that he flourished in the eighth century, and was influenced by the Halakot Gedolot. Judging by the number of Azharot that have been transmitted, it seems that almost every liturgic poet took the precepts as his theme. Sa'adya Gaon, with his amazing versatility, composed two such poems. Some writers even tried their skill in employing the Arabic language to enumerate the precepts in metrical and rhyming lines. Fragments of two such attempts, obviously by different authors, are found at the Dropsie College. Although the Azharot seldom had any halakic value, they exercised some influence as liturgic compositions. They reached their culminating point in Ibn Gabirol whose Azharot are still recited in some congregations. While practically all these writers followed the author of the Halakot Gedolot blindly, Hefes b. Yasliah seems to have questioned the validity of that method. Here again we have the testimony of Maimonides who observes : 13 cm jo To 11 u ^y n5:n nn'Ni iint^N JTNI^N asm rttr&M 2HNV. The aiithor of the famous Book of Precepts (or the famous author of the Book of Precepts] took notice of the errors of the aiithor of the Halakot Gedolot, and considered it strange that visiting the sick and consoling the mourners should be counted, as did the author of the Halakot. It is the merit of Rapoport to have been the first to suggest that 13 op. at., p. 5 . INTRODUCTION : ENUMERATION OF PRECEPTS 7 by ' the author of the famous Book of Precepts ' Hefcs b. Yasliah is meant. 14 This conjecture finds striking confirmation in Judah ibn Bal'am's commentary on Deuteronomy. For in that passage it is explicitly stated that Hefes had objected to the method of a writer who had included the visiting of sick and the consoling of mourners among the precepts. 15 Maimonides, who was in this respect anticipated by Ibn Bal'am, 16 found the method of Hefes inconsistent. 17 He therefore laid down fourteen principles (^1VN), in order to guard against all possible fallacies. Although Maimonides is not quite free from inconsisten- cies, as was shown by Nahmanides in his Refutations or Objections (rmtrn), it must be granted that for logical enumeration he deserves the palm. Subsequent writers, like Moses of Coucy and Isaac of Corbeil, follow him with but few deviations. It may thus be said that there are three main systems in enumerating the precepts : (i) that of the Halakot Gedolot ; (2) that of Hefes b. Yasliah ; and (3) that of Maimonides. Against the literal interpretation of the idea that there are 613 precepts in the Pentateuch, protests were now and again heard. Judah ibn Bal'am was, as far as is known, the first who sounded this protest. 18 He blames all those who enumerated the precepts, and points out that there are two kinds of precepts : those that were enjoined for ever 14 See Kebusat Hakantim, p. 58. 15 T.pa rtnsj^N rta a ^ins JD by TMK [pan m] ]yo ipi D v2N Qlirjl Dvin (Commentary on Deut. 30. 2, ed. Fuchs). 16 Loc. cit. 17 Loc. cit. 18 Blocb, who wrote before Ibn Bal'am's commentary on Deuteronomy was published, stated that Ibn Ezra was the first (REJ., I, p. 210). 8 HEFES B. YASLIAH'S BOOK OF PRECEPTS and those that were given only for one occasion. Now if the former alone are counted, they would not amount to the required number, while if we also include the latter, they would exceed that number. 19 Ibn Ezra 20 deals at length with this question, and employs logical arguments against all systems. His criticism is chiefly levelled at the liturgic writers. He likens them to a man who counts the number of herbs that are mentioned in a book on medicine, without knowing their use. 21 It is noteworthy that the objection came from writers who were not specialists in Halakah. For although Ibn Bal'am cultivated the study of Halakah in his old age, he can hardly be regarded as a specialist in that branch. Moses ibn Ezra in his Kitdb al-Muhadarah wal-Mudakarah^ while speaking of the Jewish scholars in Spain, says of Ibn Bal'Sin : my n5x 'a npanE/N, who sttidied Halakah during the latter part of his life?* but does not style him a Halakist. The only Halakist who was undecided on this matter is Nahmanides that complex soul combining rationalism and mysticism who expressed his doubts whether the Talmud meant this number to be taken seriously. 23 But even he, in spite of the difficulties he points out, is inclined to follow the majority. All other authorities have allowed this number to remain as a sort of dogma. 19 See passage in extenso, loc. cit. 20 Yesod Mora, chapter II. 21 nutpyn naoo noa -IDID^ mvh Dcn nnrnxn ^ja mm nn nnN S>33 ni>jnn HE -vai t^> xim rnxiEn iDon omnan (towards the end of chapter II). 22 I take this quotation from Derenbourg, Closes d'Abou Zakariya Ya/tia ben Eilam sur Isai'e, p. 7. a See his niJUTI to Maimonides's Sefer ha-Miswot, at the beginning. INTRODUCTION : HEFES B. YASLIAH 9 II HEFES B. YASLIAH It is the fate of a good many Jewish writers that little or nothing of their lives and activities is known. Jews have always allowed books to supersede their authors. Even in the Bible, where every letter was scanned, many of the writers are not known by name, and it is only when an author accidentally revealed his personality that we know anything about him. This is perhaps to be accounted for by the nation's conception of inspiration. For only canonical books were preserved, and in such books the author is merely the vehicle of the word of God. Wellhausen somewhere accuses the Jews of ingratitude, because they failed to perpetuate the memory of the Maccabaean heroes, and excluded from the Canon the books that relate their triumphs. But this again is in harmony with the Jewish conception. The Maccabees were the tools of the Almighty, and as such they deserved no credit, since God merely chose them to carry out His will, just as in former years He had chosen Assyria to punish His people. It is, therefore, not to be marvelled at that Hefes b. Yasliah, whose books were for centuries lost sight of, is nothing more than a mere name. Early Jewish historical works, like Abraham ibn Daud's Seder ha-KabbalaJi and Abraham Zakuta's Yuhasin, pass him over in silence. The honour of having drawn the attention of scholars to the existence of this wonderful personality is due to Zunz. As early as 1832 he mentioned the name of Hefes among the rational interpreters of the Bible in his GottesdienstlicJie io HEFES B. YASLIAH'S BOOK OF PRECEPTS Vortrcige, p. 397. Ten years later he gave a brief sketch of this scholar in a note to Haarbriicker's Specimen of TanJuim Yerushalmis Commentary on Judges. For in his note on Judges 20. 28, Tanhum quotes the Book of Precepts of Hefes. Haarbrlicker did not know the existence of such a writer, and he applied to Zunz for information. 24 When Rapoport wrote the biography of R. Hanan'el in 1 830, he discussed in note 36 the authorship of the halakic work Sefer Hefes, which was up till that time ascribed by most writers to that famous scholar of Kairuwan. Rapoport, however, found a number of difficulties, for some decisions quoted from the Sefer Hefes are opposed to those that occur in the authenticated works of R. Hanan'el. Furthermore, in some passages both R. Hanan'el and the Sefer Hefes are quoted, which makes it improbable to consider that scholar as its author. To overcome these difficulties, Rapoport made a sort of compromise : R. Hanan'el was the author of that book, but his disciples added some decibions and altered others. In consequence of the suggestions thrown out by Zunz, scholars occasionally wrote about Hefes. Furst was, I believe, the first to connect Hefes b. Yasliah with the Sefer Hefes. In his Literatnrblatt des Orients he gave two brief notices of Hefes. 25 Using the sources indicated by Zunz, he added two important observations, and one of them is the identification of the Sefer Hefes with the Book of Precepts. The other observation related to the place of residence of that author. For Zunz assumed that Hefes had lived in Kairuwan, whereas Furst suggested Babylon as Hefes's place of residence. Neither Zunz nor Flirst had any valid reasons for their assumptions which they expressed 24 See pp. x, xi afid 53, 54. 25 Vol. X, pp. no and 247. INTRODUCTION: HEFES B. YASLIAH II with hesitation ; but, as we shall see later on, a recent discovery proved the latter to be right. Two years later Reifmann published a short note in the same periodical, and without referring to any writer, identified the Sefer Hefes with the Book of Precepts. 26 About 1860 Rapoport wrote three articles on Hefes b. Yasliah which he sent to Stern. One of these articles, evidently the most complete, was published in Kebusat Hakamim? 1 There the view is expressed that Hefes lived in Palestine, or rather in J erusalem. No reference whatsoever is made to Zunz. The Sefer Hefes is with great ingenuity and thoroughness ascribed to Hefes. One of the other articles subsequently came into the hands of Halberstam who published it in Kobak's Yeshurun?* In that article Rapoport refutes the view of Zunz about Hefes's place of residence, and adduces proofs that Palestine was the home of that Halakist. Other scholars who wrote a more or less complete biography of Hefes are Steinschneider, 29 Ginzberg, 30 and Poznanski. 31 All that could be gathered with certainty at that time was that Hefes was blind, 32 and was styled by various writers Gaon, 33 Resh Kalla, 34 Alluf, 35 and Rosh Yeshibah. 36 26 Vol. XII (1851), p. 617. Steinschneider, in a note in Benjacob's D^DDH "UfiN, p. 197, seems to doubt Furst's priority. See Furst's remark on Reifmann's note. 27 pp. 52-60. 28 Vol. VIII, pp. 57-65 (Hebrew part). 29 Arabische Literatur der Jucten, 62. See bibliography cited there. 50 Jewish Encyclopedia, s. v. 81 }80Tp HWK, pp. 24-8; hwW TON, s.v.; D'J'.B> DTjy, p. 55- 82 Solomon Parhon. in his Mahberet he-'Amk, s. v. "lEtf and yxp, refers to Hefes as m^K* K>N"I Tin: VD. 33 R. Moses of Coucy, Sefer Miswot Gadol, positive precept 48, p. 127 b ; R. Abraham ha-Yarhi in Ha-Manhig, p. 673. 84 R. Jonah ibn Janah, Luma', p. 15. M Alfasi, Respotisa, 109. 38 Solomon Parhon, loc. cit. 12 HEFES B. YASLIAH S BOOK OF PRECEPTS A great deal of ingenuity was spent in attempting to determine the country in which he resided. In the absence of positive facts, imagination was allowed to roam unbridled. To the various opinions mentioned above should be added that of Poznariski who suggested that Hefes might have been a native of Spain, since the earliest writers who quote him belong to that country. 37 Fortunately, however, among the Genizah fragments at the Jewish Theological Seminary of America there is a letter which settles this question. The writer of that letter remarks : VTOpP D^mnr Dniryn fniN "3 D<nnpi> uco nitron n^v p I^K pan mi> mvcn ana Dm. 38 We thus know that Hefes lived in Mosul, which Jewish writers called Titt>K. There certainly can be no reason for doubting the accuracy of this remark, as the writer of this letter seems to be well informed, and is very careful in placing the title Alluf immediately after pan in order to avoid the possibility of taking Yasliah to be the bearer of that title. As to the time when Hefes flourished, we are less fortunately situated, and some uncertainty still exists. It is usually assumed that he lived towards the end of the tenth century. But despite the consensus of opinion on this point, there is no basis for this conjecture, for it rests on assumptions which proved to be incorrect. No positive evidence was adduced for this view. Zunz hesitatingly suggests that Hefes is identical with the Alluf to whom reference is made by R. Hai Gaon in a Responsum. 39 In that Responsum it is stated that R. Hai had some 37 fNITp HMK, p. 25. 38 See JQR., New Series, I, p 439. Professor A. Marx, to whom I am indebted for this sentence, assures me that nothing more can be gathered from that letter in connexion with Hefes. 39 Haarbruckcr's Specimen of Tanhum Ytnuahalmi. p. 54. INTRODUCTION : HEFES B. YASLIAH jo *-* correspondence with an Alluf in the year 997 or 998. 40 Relying on this identification Steinschneider states that Hefes corresponded with R. Hai. 41 But there was not the slightest justification for that identification, and it is more likely that the Alluf referred to is Jacob b. Nissim. 42 Scholars also attempted to fix the terminus a quo by the circumstance that Ibn Janah is the earliest writer who quotes Hefes. 43 This is indeed a ' broken reed ', for there probably was no occasion to quote him. If such an argument should be regarded as valid, we could place many an early writer at a late period. To mention only one glaring example. Nisi al-Nahrwanl an older con- temporary of Sa'adya who must have been a prolific hymn-writer 44 and scholar of high attainments, is only known from Nathan ha-Babli's report. When we consider the fact that many a scholar of past generations would have been doomed to oblivion, had it not been for some casual mention, it is impossible to lay stress on such an argument. Moreover, few books dating from the ninth and tenth centuries have been preserved, and, on the whole, writers of that period were not accustomed to quote their predecessors to a great extent. The talmudic and midrashic literatures alone were binding to them, whereas post- talmudic scholars had not yet acquired indisputable authority. From the references to Hefes nothing positive can be gleaned. He is grouped together with other writers in 40 DTI D^on, 119. 41 Arabische Literatur der Juden, 62. See also Ginzberg, Geonica, I, p. 178. 42 Comp. Poznanski, JNTVp ^2'JN, pp. 15, 25, 32. Op. eft., p. 25. 44 There are a number of hymns by Nisi in the Genizah fragments at the Dropsie College. Some of the acrostics spell out rV2"D p ^D^. 14 HEFES B. YASLIAH'S BOOK OF PRECEPTS various ways. Thus Ibn Janah mentions some of the reliable interpreters of the Bible in the following order: Sa'adya, Sherira, Hai, Samuel b. Hofni, Hefes. 4 ' That no stress can be laid on this order as regards chronology is evident from the fact that Hai is mentioned before Samuel b. Hofni. Then on the other hand Isaac ibn Gayyat places Hefes before Sa'adya. 46 Also in a Genizah fragment, which is now at the Jewish Theological Seminary of America, Hefes is casually mentioned before Sa'adya and Samuel b. Hofni. It is a remarkable fragment, written in fluent rhymed prose, and seems to be a description of a trial before a judge. The writer was probably a copyist or bookseller by profession. The passage referring to the Geonim runs as follows : 47 [p]an '"^na pan ^ [p] a rwito pxi ,i>WBB> psji naD3 tab n pro nnyo irm nma rr[n] N^I y nwo nto N^I D?]Dinn rvvaM DK ^ two ^ That Hefes b. Yasliah is here meant cannot be reasonably doubted. For there is only one other writer bearing that name whose identity has not yet been established. He was a philosopher and is quoted by Ibn Gabirol. 48 His full name was Hefes b. al-Birr al-Futi or al-Kuti, and it was suggested that al-Birr is an Arabic translation of the Hebrew llvJP or vice versa. However this may be, the writer of the fragment obviously speaks of Halakists, and it is interesting to note that Hefes is classed among the most prolific writers of that period. At all events, owing to the conflicting arrangements, this point 45 Litma', p. 15. 46 Sa'are Sitnhah, ed. Furth, p. 63. 47 1 am under obligation to Professor Israel Davidson, who intends to publish the entire fragment, for drawing my attention to this passage, and for copying it for me. 48 See Steinschneider, Hebraische Uberseizungen, p. 382. 49 See Po^nanski, fNlTp HWK, p. 25. INTRODUCTION : HEFES B. YASLIAH must be abandoned as a basis for determining the time when Hefes flourished. Hitherto we have only examined the external evidence. Unfortunately there hardly exists any internal evidence, as no post-talmudic writers are cited in the Book of Precepts. Discussions of a polemical nature, with the exception of one passage which will be explained later on, 50 are entirely absent. Yet there is one point which deserves a full discussion. Hefes gives in every precept a rdsumd in Arabic of the pentateuchal law, and then quotes the verses in Hebrew. The Arabic words he employs are, with rare exceptions, identical with those of Sa'adya's translation. Even the constructions resemble those of Sa'adya, and the deviations are such as one may expect to occur in a rtsumd as distinct from a literal translation. In order to illustrate this point I shall place in parallel columns Sa'adya's translation and the rhumd given by Hefes of the first four precepts that are preserved. INI SA'ADYA maia 1N3 nra N^oao IN Nona N 'a NO "VND IN ..fa aa* NO (Exod. 2,2. 5.) IN JD bar I mn naa JNI n^K oii^a n mhi'N 311 (z'^W., 21. 28.) HEFES nanai IN: DIXN p <7niD IN NDia npin a NOO n^a IN nnajo (Text, fol. i a.) va iin jN3 xnN njin N JN ,n3D 50 Chapter III. See note 157. (fol. 3 a.) 16 HEFES B. YASLIAH'S BOOK OF PRECEPTS fo xnNOJ NTin JSD jxi ntbarr 1 D^I narm* ipua r6ap NCI -nn^>N Dih^B rix-io ix N^h ^npi nn DT^N* INI ^np' nar-NV NSW .nor!" NO ynrj nosa Nna oy^a (*&#., 21. 29. 30.) 5>'N-iDN y'oa ID y^a NDix ;ND boya PIJ^N jvy jo ^K f NIB nany nh :ionxa ^N anp^s NHINDDN non jo pa nxio yao TOD nvri ar n:oi : spo^K fi^Nap ^N H a nartdht as % a 'a nN frrwM nano DKDN cn^ yoai tns N riiai nina oy xoa na DTOV naanD'i na K pins* Noa :pij^K riian in (Lev. 4. 13-21.) jo HNOJ N-\in ni? o 'b aain noan*^ 1^1:1 ^>ap p NOT ;NB N'DNnnaN NDIO in pnno'-i nn DT^N n^y nan (fol. 3 b.) "i^ nyxoj noax 'no a:m boya pia^N jvy fy ION a lonsa nm^N p on noNn y on*nN p niDoo^s DNON^N y:n nxno f eiao^N n^Nap HOT a:n maa^N nano jxaix ^y TOO mvb* nano DSDN n nano^N "^y inp 11 j maa ;rwn nxa nin^N jroa aia^i on moo ^N -inso yifio ^ (fol. 5 b.) INTRODUCTION : HEFES B. YASLIAH 17 It will be observed that the differences in the passages from Exodus are more numerous than in the one from Leviticus. This is to be accounted for by the fact that the former are less technical. Moreover, some differences are only apparent. Thus Sa'adya renders bjn indifferently by m and 3nxv. In the passage quoted above Hefes has only the latter ; but on the same page he also employs the former. There is no need to quote any further passages, but it may be stated that the Leviticus passage represents the relation between the two renderings more correctly. Now the differences in the Leviticus passage are so insignificant that they may be expected to occur almost in two different manuscripts of one and the same book. The two manuscripts of Sa'adya's translation of and commentary on Job, for instance, differ from each other to a very great extent. 51 The same is the case with Bahya b. Pakuda's al-Hiddya ild Faraid al-Kulub?* In some places the Book of Precepts may help us to correct Sa'adya's text. Thus 3X3 (Lev. 4. 13) is hardly an accurate rendering of D7JJJ, and it seems quite probable that it is a scribal error for ^i, as Hefes has it. The rendering of ns by m is very interesting. Although Hefes in the above passage has Tin, in other places he agrees with Sa'adya in using n~i. 53 Now the ordinary word in Arabic for steer is^*, or^*^> ^*, whereas >j is an extremely rare word, and in Mohammedan works its usual signification is hog. There can be no doubt that in the dialect spoken by Sa'adya and Hefes >I>J meant nothing more than bullock or steer. For it is inconceivable 61 See Bacher's introduction to his edition, p. ix. 62 See Yahuda's edition, Introduction, pp. 7 ff. 68 See text, fol. lob, 1. 12. i8 HEFES B. YASLIAH'S BOOK OF PRECEPTS that they employed such an ambiguous word which denotes hog in a passage dealing with sacrifices. The resemblance of these two versions will appear still more striking when we compare them with the independent translation of the Bible printed in Beyrout. The Leviticus passage alone will suffice for our purpose. It is as follows: sM (J ^\ ^^ (ji-U Jol^J icU. ^C J y (**r yy *- JJJI ^JJil ^s? 1 ' _ ju> i- ^ &*-ai .. Jc In this version almost every technical expression is ren- dered differently from the other two, and this would lead one to assume an interdependence of the latter As Sa'adya is by far the better known of the two as a translator and commentator of the Bible, it seems at first sight reasonable to conclude that Hefes borrowed from him. This, accord- ingly, would fix the terminus a quo, and would indeed place Hefes in the second half of the tenth century, for we must allow some time for Sa'adya's translation to become universally spread. On reflection, however, this can hardly be considered conclusive evidence. To begin with, the fact that Sa'adya is the most renowned and admired Jewish writer of the INTRODUCTION : HEFES B. YASLIAH 19 tenth century does not preclude the possibility of an earlier, though less satisfactory, attempt at translating the Bible, at least the Pentateuch, into Arabic. Hefes displays a thorough mastery of Hebrew, Arabic, and Aramaic. He shows great skill and a sense of appropriateness in choosing Arabic equivalents for the most obscure talmudic terms. Even in cases where his explanations lack philo- logical soundness, the Arabic words he uses admirably convey the meaning he intended. And in this branch he has no predecessors known to us. Is it at all likely that a man of the calibre of Hefes would need to borrow from the translation of another writer without due acknowledge- ment? It, therefore, seems natural to reject the theory that the translation of Hefes is influenced by that of Sa'adya. The striking resemblance of the two translations may be accounted for in a simpler manner. Although we have no data for determining exactly the time when Jews in Babylon adopted Arabic as their vernacular, 54 there can be no doubt that this event took place centuries before Sa'adya. The Jews, accordingly, while studying the Bible, especially the Pentateuch, must have translated it into that language. Some sort of terminology must have gradually developed, and remained fixed to a considerable extent, especially in the case of technical terms. This terminology inevitably had some Hebrew colouring, otherwise such words as 5J~* for burnt-offering, which is a literal translation of nhy, 56 and i*^L, for peace-offer ing t Hebrew tFDxP, could not have arisen. Accordingly, if Sa'adya really was the first translator of the Pentateuch, he merely committed to writing that which had been known orally, and it is only 84 Comp. Steinschneider, Arabische Literatur der Juden, p. xvii. 65 See Frey tag's Lexicon, s. v. Ax<. C 2 20 HEFES B. YASLIAH S BOOK OF PRECEPTS for the literary touches that he deserves credit, not for the actual translation. Subsequent writers, who had Sa'adya's translation before them, were no longer aware of the oral terminology that had previously existed, and unduly praised him for his work. For it must be borne in mind that a translation of the Bible made by Jews in their vernagular differs radically from that made by non-Jews. The former are enjoined to 'meditate therein day and night', and as soon as they adopt a new mother-tongue, are bound to find equivalents for Hebrew words. Thus the adoption of the new mother-tongue practically coincides with the translation which may be regarded as raw material for subsequent literary attempts. The first non-Jew, however, who wished to translate the Bible, had to begin with a clean slate, and was obliged to coin new terms. These considerations, to my mind, completely destroy the evidence to be adduced from the expressions Hefes employs in translating pentateuchal verses. In this connexion it is convenient to discuss two passages in which Hefes is supposed to quote Sa'adya explicitly, and which would thus conclusively prove that Hefes flourished after that famous Gaon. In JQR., VI, p. 705, Neubauer published an Arabic fragment which he hesitatingly suggested to be part of the Book of Precepts by Hefes b. Yasliah. That fragment begins with a slightly abridged quotation from Menahot, Mishnah, 3, 6. y. 56 Then comes the following passage: naTiD^N DNT N.IODp npl NiTonj fra DDP ro Trrvwb rb rr\un >a nrm n^s nij 'BI^K ob rpra tnpn pp^a NHIDT NDJN in IKS jxi mjx rub iNvmNi NH3Q "vro N:^ vino npi Kniya -en NB:XI nwfo jroa piv. This is followed by an enumeration of twenty sections. After 66 This was not noticed by Neubauer. INTRODUCTION : HEFES B. YASLIAH 21 the mention of the twenty-first section there is a gap, and the subject is interrupted. The passage that follows deals with an important principle for enumerating precepts. The gap must have been considerable, for we have to allow room for at least four or five sections. 57 Another fragment which enumerated the first eight sections of Sa'adya's Reslmt was published by Prof. Schechter. 58 That fragment is headed H^N DIBnta "roan Nin 69 ib rm*i>N JVD oop i>i WB!>K nnyo mo ranoi>K DNI nboy &f ':an p pw i>NiBE> mo rrvoana yy DOp. The remaining lines are, with the exception of a few insignificant variants, identical with those of Neubauer's fragment, and hence Prof. Alexander Marx was led to consider Samuel b. Hofni the author of the latter. 60 There is, however, no ground for this identification. That the two fragments do not belong to one and the same book is self-evident. In Saadyana we have the beginning of Samuel b. Hofni's commentary, whereas in Neubauer's fragment we have a direct quotation from Sa'adya's Re shut before it was translated into Arabic. Since the headings alone are quoted, there is no room for divergency in style, and there is nothing to connect the two writers. One feels inclined to agree with Neubauer that 'it is certainly not by Samuel ben Hofni '. 61 On the other hand, I am now in a position to demonstrate 67 There are a few misprints in that passage, and Neubauer, JQK., VII, p. 172, corrected them in the name of Bacher, who had seen the manuscript. One important word, however, was left uncorrected. ?DN, p. 707, 1. 14, ought obviously to be p?DK or PCIX. 68 JQR.-, XIV, p. 211 ; Saadyana, p. 53. 69 It seems to me that HD is the more correct reading, as a slightly obliterated H might easily be mistaken for *1. 6J Ginzberg's Geonica, I, p. 179, note. 61 JQR-, VII, p. 172. 22 HEFES B. YASLIAH'S BOOK OF PRECEPTS with certainty that Hcfes was not the author of that fragment, and the evidence is furnished by the preserved portion of his Book of Precepts. There is, to begin with, a difference in style. Hefes consistently uses Arabic equivalents for Hebrew technical terms. Thus, he always says nynp, yiOB>, "U3N1N, nxu, while Neubauer's fragment has rrso, nivo, ntj>y, ntpyn sb. Matters of style are always subject to doubt, and those who are loath to rely on them will find convincing proof for my contention in the following consideration. The author of Neubauer's fragment refutes the system of a certain . . . Bar Furkan. 62 In order to make this point clear I shall quote and explain the words attributed to that Bar Furkan, especially as they are of importance for the various systems of enumerating precepts. a D"unnra nt^yn h nts>y sitrn rtap yj in mm tn niosm me nnnn Ditrpnna nrnc3 DPDJ oil 1 IN3 1/1 ^P IWOBM ^ naxna s n:y pnscn D^I inr N^ Ny NI^N in -inaci?N \wrbt* bm NyiK' 64 . . . Bar Furkan may his soul be in paradise says : Count positive and negative precepts when they are combined (as in the case of the hoofs of animals) as one ; one of them is sufficient to indicate them both ; the opposite is superfluous, since they are joined. Tiirn to the permitted thing , and cast away the forbidden. And this is \the principle^ concerning which he said in his book of precepts. He said : If it is permitted to eat an animal zvhich chews its cud, this in itself is a prohibition against the eating of an animal which does not chew its cud and is not cloven-footed ; it is to be counted as one precept. 62 The name is obliterated, and Neubauer supplied I't^liT, while Bacher read it as JTplX. 63 Read pi?BK or i?flN ; see above, note 57. JQR., VI, p. 707. INTRODUCTION : HEFES B. YASLIAH 23 . *J The Hebrew quotation is no doubt part of Azharot or Rcshnt. We have four lines rhyming with D1. The style is paitanic, and I think that the last word 01 stands for n ~>, just as ?3 is the apocopated form of n?3. The Arabic is slightly clumsy, but my interpretation is the only one possible, for it would not do to take NTHN1 Njnti> as the complement of JN3, since there would then be no apodosis. Moreover, the finite verb after |N3 (for there is no ground to read PN^DX) precludes such an alternative. Accordingly Bar Furkan lays it down as a principle that opposites are only to be counted as one precept. The writer of that fragment refutes this principle from a logical standpoint. Maimonides, too, agrees with the latter, for he consistently counts such cases as two precepts. 65 The permission to eat clean animals is positive precept I49, 06 and the prohibition against unclean animals is negative precept I72. 67 Now Hefes b. Yasliah, as will be explained later on at the end of Chapter IV, is not at all aware of this subtle distinction. He usually reckons such cases as one precept, but sometimes as two. Thus, that a Nazarite must grow his hair is given as a positive precept, but the fact that he must not cut his hair is not given separately. On the other hand, he counts separately the commandment to bring all sacrifices to the special place (Deut. ia. 6) and the prohibition against eating any sacrifice outside that place (ibid., 12. 17). The reason why he counts them separately is because they occur in different passages of the Pentateuch. The other passage in which Hefes apparently quotes Sa'adya is the glossary to JWiupn DlD'O published by Horowitz. 68 The passage is headed DlB'SD DKE&t&K 65 Scfcr ha-Miswot, principle 6, ed. Bloch, p. ao. 66 Op. cit., p. 127. 67 op. at., p. 250. 68 niabnn rvu3 rva, n, PP. 63 ff. 24 HEFES B. YASLIAH'S BOOK OF PRECEPTS Pi J'sn 3rb miupn, and is without any doubt excerpted from the Book of Precepts, as will be pointed out at the end of this chapter. The note on RE&fl runs as follows : rm^n npno rpfi hp 11 HHJJD :ni nycfcx. It is, however, easy to prove that the explanation attributed to Sa'adya does not form part of Hefes's glossary. For it is impossible that Hefes should quote an opinion different from his own without refuting or accepting it. Moreover, if he wanted to give ex- planations by Sa'adya differing from his own, he had occasion to do so in the next word. Hefes translates njnfp by "Djy, while Sa'adya, according to Solomon Parhon, 69 renders it by UDp. Then in this very passage Hefes quotes a talmudic statement on nx which is against his own explanation. This statement is placed at the end of the passage, after all the difficult words have been explained. It is thus evident that Hefes did not interrupt himself in the middle, otherwise he would have placed the talmudic statement immediately after his translation of >- iV, especially as this word occurs before n33^n. It is also to be observed that Sa'adya does not translate fU3/n by 3^ TO. The text of his translation of Exod. 30. 34 has KXP, while Derenbourg gives a variant fiyo. We thus see that this note in the glossary to miupn DIO'S is spurious. The copyist did not have the Book of Precepts before him, but excerpted the passage from Ibn Bal'am's Kitdb at-Tarjt/i. 10 To any one who studies Ibn Bal'am's works it is inconceivable that he should have incorporated the entire passage from Hefes 69 Ma/jberethe-Aruk, s. v. S?i*p. 70 At the end of the passage it is said : }O "lliNO DS*3S7N ""in miTI n;y n&K sn Dyb p mirv ^6 SI^KH rv;hni>N 2NH3. The editor misread the text. These corrections are by Steinschneider, Monatschrift, 1885, p. 288. INTRODUCTION : HEFES B. YASLIAH 25 verbatim without commenting on it. He usually quotes various opinions side by side. What really happened was this : Ibn Balaam gave various opinions among which those of Hefes were prominent, and the copyist subsequently collected all of Hefes's explanations under the heading yzn 317 , . . Tcan. He was, however, unable, in some cases, to differentiate between the words of Hefes and the comments of Ibn Bal'am. It is also possible that that spurious explanation of Sa'adya was added by the ' redactor ' himself, who obviously was not well informed. The result of all these discussions appears convincing enough to enable us to state that for determining the time when Hefes flourished we only have a terminus ad quem he was dead in the first half of the eleventh century, since Ibn Janah, when quoting him, adds the formula n^N nom but the terminus a quo must be left open, until further evidence is brought to light. Vague and unfounded assumptions are of no avail. Out of the four titles, Resh Kalla, Alluf, Rosh Yeshibah, and Gaon, that are bestowed upon Hefes by writers who refer to him, the first is the one that was actually borne by him. This conjecture of Rapoport's 71 is strikingly confirmed by our fragment in which he styles himself twice as W?N OKI. 72 That Hefes was no Gaon in the technical sense needs no demonstration. In Sherira's Epistle, where a practically complete list of the Geonim of Pumbedita and Sura is given, no mention of this scholar is made. Writers subsequent to the gaonic period gave this term a wider denotation, and applied it almost to any great Talmudist. Thus Nissim b. Jacob of Kairuwan is also dignified with 71 Kobak's Yeshurun, VIII, p. 58. See text, fols. 8b, 253. 26 HEFES B. YASLIAH'S BOOK OF PRECEPTS that title. Indeed Sherira himself does not always keep to the technical sense, and some of the Amoraim are styled by him as Geonim. 73 Nothing definite, however, is known of the functions of the Resh Kalla. It. is usually considered synonymous with the title Alluf, 74 which is also obscure. The prevalent view among Jewish scholars is that he was third in rank to the Gaon. This is based upon the report of Nathan ha-Babli, 75 and there can be no doubt that within the constitution of the Babylonian Academies this was actually the case. But there is sufficient evidence for the assumption that the term Resh Kalla was used in two different senses. Here again Rapoport's ingenious conjectures help to clear up many difficulties. 76 He drew attention to the prayer |p"il3 mp^ in which the Reshe Kalla are mentioned before the exilarchs and the heads of the academies. For it is hard to get reconciled to the idea that the titles are enumerated at random. He accordingly concludes that this prayer was composed in Palestine where the Resh Kalla was the highest dignitary. The words rbl W~b refer to the preceding words JunpH KJHK3 n, while ^nh Knfa wb ton "T ynh KMTID refer to ^233 m. Ginzberg, too, in his Geonica' 1 ' 1 has pointed out that ' besides the seven m/3 ^'NT, the title of the seven most prominent members of the Academy, there must have been also the tiki B*"i who took an active part in the instruction given at the Academy'. The same scholar gave plausible reasons for his hypothesis 73 See Neubauer, Mediaeval Jewish Chronicles, I, pp. 31, 32. 74 Rapoport, loc. cit., is undecided on this matter, but Poznanski is of the opinion that the terms are identical. See D'OW D^MV, p 48. The proofs he advances are, however, not convincing. 75 See Neubauer, op. cit., II, pp. 78 If. '* See op. cit., pp. 63, 64. 77 I, p. 8, note i. INTRODUCTION I HEFES B. YASLIAH 27 that originally the head of the Academy at Pumbedita was styled Resh Kalla, not Gaon. 78 Then there is a talmudic passage which tends to prove that the Resh Kalla was higher in rank than the Rosh Yeshibah during the amoraic period. It is stated in Berakot 57a that if one enters a shrubbery in his dream it is a sign that he will become a Rosh Yeshibah, while if he enters a forest he will become ' head of the sons of the Kalla '. Now as a forest is larger than a shrubbery, one is inclined to think that a Resh Kalla was more important than a Rosh Yeshibah. 73 At all events it seems safe to assume that some Reshe Kalla were heads of independent academies, and owed no allegiance to the Gaon. This accounts for the fact that some scholars outi-ide the gaonic academies bore the title Resh Kalla. There would then be no need to assume, in some cases at least, that this title was conferred by the Gaon upon foreign scholars as a mark of respect. That Hefes belonged to this class of Reshe Kalla seems to be clear from the fact that he is styled Rosh Yeshibah by Solomon Parhon. 80 Moreover, the Resh Kalla in the gaonic academy would hardly have ventured to write a comprehensive work on Halakah. We know that they were not even allowed to answer Responsa. 81 78 Op. cit., pp. 46-50. 79 Rashi, who evidently knew that the Resh Kalla was inferior in rank to the Rosh Yeshibah, explains the passage in the following manner : a shrubbery which consists of big and small trees, and is dense, is a sign for a Rosh Yeshibah, for young and old gather together to listen to his lectures ; while a forest which consists of big trees not close to one another is a sign for the head of the pupils, that is to say, the Resh Kalla who explains to the pupils the subject expounded by the teacher. This com- parison is, however, too forced. 80 See above, note 32. 81 See Ginzberg, Geonica, I, p 8. 28 HEFES B. YASLIAH'S BOOK OF PRECEPTS It should be noted that the meaning N^D has not been satisfactorily explained. It is usual to vocalize it N??, and in deference to custom I transliterate it accordingly. But it seems doubtful whether it yields a suitable meaning. To take it to denote crown seems unlikely for various reasons. To begin with, a crozvn in Aramaic is usually l6v3, not N^3. Then even if we connect it with the crown of the law, the sense is still obscure. Rapoport takes it to signify a lecture?* but does not explain the etymology. The most plausible suggestion appears to me to vocalize it N?3, and assign to it the signification of assembly > gathering. A striking parallel is found in Arabic s^Tand A*l, both of which denote academy \ ttniversity. As a writer Hefes is only known by his Book of Precepts. All quotations hitherto found can be traced to that book which was a storehouse of Halakah, philology, and philosophy as it was understood in those days. First and foremost he was a Halakist, and it is chiefly in this branch of Jewish learning that his interests were centred. Philology and philosophy claimed his attention only so far as they had any bearing upon Halakah. His book was the standard work on Halakah in Bahya b. Pakuda's days. For in enumerating the various authoritative books in all branches, Bahya names the Book of Precepts by Hefes b. Yasliah which gave a brief account of all laws as compared with the Halakot Gedolot which contained only those that are obligatory at this time. 83 It is always quoted with the 82 Jeshurun, VIII, p. 63. 83 j'an i rna/m nipiDa mata Ji ^UjJi IJA j l^ lu^b u Ulj n^v p rivrU (Duties of the Heart, ed. Yahuda, p. 7. It is also quoted by Kaufmann, Die Theulogie des Bahja ibn Pakuda, p. 5). INTRODUCTION I HEFES B. YASLIAH 29 highest respect, and the author's decisions are usually accepted. There can be no doubt that had the author written this book in Hebrew, the references to it would have been more numerous. As it is, the author was lost sight of with the disappearance of the knowledge of Halakah in Arabic-speaking countries. The few references to R. Hefes that occur in books by writers who did not know Arabic are borrowed from other sources. 84 Not being satisfied with a mere enumeration of the precepts, as was done by the author of the Halakot Gedolot, and, centuries later, by Maimonides, he gives a lengthy discussion of each detail. In the ethical precepts he had occasion to expound his philosophical speculations which show him to be a clear thinker, well versed in the philo- sophical doctrines of his times. Whenever he quoted an obscure passage from the Bible or rabbinic literature he appended to it a commentary which is remarkable for its precision. There is sufficient testimony that he was dis- tinguished in all these branches. As a rational commentator of the Bible he is quoted by grammarians, lexicographers, and commentators like Ibn Janah, Ibn Bal'Sin, Solomon Parhon, and Tanhum Yerushalmi. Here, too, as in the case of Halakah, his opinions command the greatest respect, and are usually adopted. 85 Even the ill-tempered Ibn Balaam who had no regard for authorities 8G is glad to find in Hefes M Thus Piske Recanate, 38 b, is a direct quotation from Alfasi's Responsa, 109. 85 Solomon Parhon in his Mahberet he-'Aruk, s. v. JJlfp, adopts the interpretation of Hefes against Sa'adya's. 86 See Moses ibn Ezra, al-Muhddarah wal-Mudakarah, quoted by Derenbourg, Closes d'Abou Zakariya Yahia ben Bilam sur Isaie, p. 7, and Fuchs, Studien, p. 23. n3")E> fO 1PIX D^D" 1 D?, Nobody escaped his attacks (lit. his net}. 30 HEFES B. YASLIAH S BOOK OF PRECEPTS support for his view. 87 Naturally Hefes did not entirely escape the severe criticism of Ibn Bal'am who in his com- mentary on Deut. 30. 2 blames him for having counted that verse as a precept and for interpreting R. Simlai's statement literally. And if writers on the Bible are greatly indebted to Hefes, there can be no doubt that he laid under still greater obligation early lexicographers and interpreters of the Mishnah and Gemara. His influence upon Maimonides is evident from the remarks of the latter in Pe'er ha-Dor, 140, 142, that his errors in certain matters are due to his having followed R. Hefes. Some of the philosophic doctrines of Hefes have fortunately been preserved for us by Judah b. Barzillai, a writer of the twelfth century. In his commentary on the Book of Creation, whose value lies more in the lengthy quotations from books no longer extant than in the author's own views, he gives at length the first two precepts of Hefes's Book. This passage is an important contribution to mediaeval Jewish philosophy. In order to appraise Hefes as a philosopher it may not be out of place to reprint the entire passage here, and translate it into English. This is also rendered necessary by the fact that the printed edition is not free from errors. Halberstam who edited the text did not see the manuscript. According to the evidence of the transcriber, the unique copy upon which the edition is based teems with errors. 88 Add to these disadvantages 87 nvp IN ^ip TK< NO ptnefoc asna <a pan ^ n^n ip KI:& D'Dap nnn N;TD ]xb ^Np nna^N ;NDT f tonp nypi t?a^a PITS ill. / saw ' the Book of Precepts by R. Hefes something which strengthens my assertion that the narrative of the concubine took place closely upon the titne of the conquest. He said : because at that time the tribes were allowed to intermarry (Ibn Bal'am's Commentary on Judges 20. 28, ed. Poznanski). 88 See Halberstam's preface, p. ix, note. INTRODUCTION : HEFES B. YASLIAH 31 the circumstance that Judah b. Barzillai did not see the Book of Precepts, but quoted the passage second hand, and the corruptions will be accounted for. Owing to these cogent reasons, I hope to be pardoned for this digression. 89 bw incN3 irmajrnoi unjn nrrb VJH-IN mxo !"lWK*)n mx&PI Die> ^ai PSD -nmn pxa ban jn NIHP 1:33^3 UN-na N^er6 nan ^>N nni3t?m DIM njm 9 3'nrD DCN Ninsr nyi^ mrix D"na nnwp iiya noiba DVH njm '-a .i 1 ^ ^sn s K^ DIN p mio Nin JIB^ a ncN3 Kxcjn Nin DVJ^WI Nin 'n a Nin a mo 1 - Nin D'HN r 'Di /iscn nan DIN mar,? nn N^N 'n o^a Nip: N/I n jv ^ nxin Nn ,a pnxi an Nin*^ eniao 'n ^ ny N^N pix rn npn nh D^ycn ^a ^y pnN .piN ib iTn % t? iy o^pn 11 N^ na'yon Dai i^ JHN wnt? n cN .npyoi IIH^NI onp DW ^3 TDVID at? DM{JK pa^ 'n nwy D^a "a^nai no ^y N^O D^iy ^y N^D DB> iatn 89 Commentary on the Sefer Yesirafi, ed. Halberstam, pp. 55, 56. The quotation is introduced by the following remark : D H "O"incn |D TflN 3J"D1 I^NI ni3"n nbnra niscn 'nt? I^N^ ^"r PI^N pan nano 'n ^Nir yet? 7 :i 133^ i>N nuwi ovn nyn^i vn 'n. 90 Deut. 4. 39. 91 Eccles. 1. 13. The reading there is HN TlWl. Comp., however, r. 17. 99 Isa. 44. 19. 8S Gen. i. i. 94 Bereshit Rabba 13. 3. The reading there is TCfD. See Theodor's edition, p. 115. 95 Gen. 2. 4. From Hefes's statement it seems that the mjdrashic remark 32 HEFES B. YASLIAH S BOOK OF PRECEPTS <3 D'3xta tPXTQ DnDBOB* TO ^3 by m^ QDC*3 ''21 .C'S'JI nvi "a^nana nrman bsai nro bsa ncsa WDN^ innay* HDT 'nb iny prrca 97 o *a DBTIP bnp3 irwcN ej 'n IK^D 'bya ps3B no by mv nnno psn bjn .-ncron bai D^K 'aa nb x Nin -a na3 nan batr on rnn ia B^B' 'D ^21 nicB' "^nror B*J?W nana UCK*I 123 ni> pa6 ' 100 [noi] .onaa ^OB' bna iwao ny crcir nn:D *a .njwn ma cnaxt? ica ncxa n^n* Niny mv my 101 p "a B^K ab by nby^ nvsi ncbnnb DIN I-B> b*T wman new no jn^ mm iM nipB* nn I02 pm niy pw TH Kin was made upon this verse. In the Midrash, however, it is on verse 5. It is naturally more appropriate on the foimer, where D^rvN 'H is mentioned for the first time. w Ps. 89. 6, 7. 87 The manuscript has flD, and it is corrected by Halberstam. 98 The edition reads D^i'S 3131! VrPiDt? ub nflSt?, which gives no sense at all. Halberstam emends it to 12,)'n3nK > , which does not suit the context. My emendation is quite obvious: D was misread as 3, and the word was therefore divided into two. 01311 may perhaps be read as C13T1, but 1H3"11 is more suitable, and the conuption may be accounted for by the fact that 1^ written in a cursive hand may be easily misread as Q. What Hefes wrote in Arabic was no doubt H^KlpNl The idea expressed is that all rational beings know that He is the true God, they only differ as to His names and sayings. This is a thought often met with in mediaeval Jewish philosophy, and its origin is in Menahot no a, where this very verse is cited. 99 Malachi i. n. 100 This word is missing in the text. As it is the method of Hefes in this passage, as well as in the fragment of the original, to explain each word and phrase, there can be no doubt that he elucidates the phrase Y,y pX of the Deut. verse, and that it has no connexion with the preceding. Hence it is necessary to supply some such word as HOI. Hefes wrote H?1p and had one of the Ibn Tibbons translated it he would have put i~lJ2N1. But our translator lived before that period in which it was considered fashionable to imitate the Arabic idioms and constructions, and he therefore rendered that word by "ICWt? I"l1, or perhaps by "ICXE* PID1. 101 The printed edition has pJO, which is obviously an error. "> 2 Pirke Abot. 2. 14. INTRODUCTION : HEFES B. YAsLIAH na prnnn*> JVKI mpen nn x D^DI ncnx jrn? onan nyaiKD 71331 net: onn ^ya jna iiD^m ni3ia3 rVK"n yiT mi ,nn3i 3^ sin ptai TDU DTO B^ ^2 DDVyO HD13 K ns ^3*OB> rmm trsn nx nnaD^ tron p:a pi .pt6 D^n^i D^DS3B> n^jn .nsnb ^nx b pi ins i>3B> *D^ oovyo 11013 N^i] 103 mo* ins ^ DW 1x^33 vbi [ono^ 104 inx ^D D^nv 13N nroi nii33i b t^ a 1333^ n3>3o uy~>^ 3 'Nnm nN3 JHIM ins niTcn N^3i PSD N^3 bn 105 Dinv 13N PNI Nv3 Dttrv w^nu^noa nnan^i unyn nion Nini D^ 'n n3iDm 107 s^nana noa nnir ^ni>ir jvoni .nri? m non 13^^ a"yN p3yi> n^aa^ anp NIHB' 108 ni nun nmr xe* 133 n^a^ oaaa WKB> ora 311 103 The sentences enclosed in brackets were omitted by the copyist through homoioteleuton, and were afterwards supplied at Halberstanvs request by two gentlemen who had the manuscript before them. See Halberstam's preface, p. x, and notes on p. ago. 104 The printed edition has TPIN, which gives no sense. 105 Isa. 40. 18. m Deut. 4. 12. " Num. 12. 8. 108 The printed text has 1HD1. 109 These words are added in the same way as is explained in note 103. Instead of liyj^ the printed text has "1^13,?, which gives no sense. I am not confident about this emendation. no See note 103. D 34 HEFES B. YASLIAH S BOOK OF PRECEPTS .c/'rv bn "W nun 3nw i^n ~\u\rr\ $>p mastao wea DIN p unjna -nannh uaai>a lu |snnij ir nnix inipya irm own wn 1^3 na^on nvryo ncriy n anpD hs>Bii nr *a i:cy 'iro I^B* <i ai? neny nx nynn najn S] l12 nivp Nnu 'n ohy ^nbs r\ycv vh DN nyi 11 x!?n 113 a^n^n^ [i^i? nynn mso JVJBTl niV^n .in^nn^ npn px w N^I |jr m!?2 ncN3 nnx Kin *a PE>D PIW DIB' niDTi nsno ^ ai^m N .inr nnx Tiy psi w 'n -m 115 'n ^^y" 4 psa tnpn '3ns & n^arty a"yxi ohy3 {ron!? N^N 13 iTarn xi? 3 nm njnai v^n onn UN D<am .iny ynm w^e^a 'n ya^ 117 my 3 H na-i3 onx -33 iyD N^31 ^131 N^3 1TI333 1 ) 1OVy3 1HX N p^nn^i oyon^i n3nn i> inhr inx iai yuy^i ^:B> ^3-1 nwa ,pn:i HDSJI wen nbni nbnn ib ^1 Tienoi n3nni 'n ^i^ 11 yoB' 118 a*nana n^so nnx U3*B N!> nar pna {^an 11 119 npyn ^y inhr inx px^ pnan6 mnnrn .*mK 'n i^n nnx nns oan "IBDCHB' iJ^ man* niaoni laooni Dmi nns pjy nns niyi '11 '31 D^ITB' IHNIDI .owsn nine' ioa Nin 120 a man* pi .pao ^a naoon W pB'Ni nnsnB' yn^a inxn onaio u nnsn nnNB' srb onpio nnxm nnsn 121 ^y i>b o-3-in IHN "nnN N^N myi '31 'a D'ncix pw 122 nnxn naocn nar n!?yn 111 Kaufmann, p. 335, emends it to pCNnnp. But there is no need to alter the text. The Hithpa'el is here used as the biblical Niph'al. Com p. Isa. 22. 33. 312 See note 103. m Isa. 40. 28. 114 Zach. 4. 10, and many other places. 116 Exod. 9. 3, and many other places. 118 Isa. 66. i, where it is ^31, not I^T. 7 Ibid., 62. 8. " Deut. 6. 4. 119 Arabic J^l lc. 12 The printed text has pi . 121 Arabic \ c J^,. 122 The printed text INTRODUCTION : HEFES B. YASLIAH . . . onoiKn DT'tantp norn ? ps-i inn jw pjnv UK maniB> 'sta .nnx Kins? nD"ta nyna pwi> tav N!> nvn5> prp K^ ^an KTOI .w -6 pxtj> mam JI^NI bab nnx Kin "a irtar lan b^ ^^ unarn^ o^an i>ao [i^] 12 * non li? ^^ nm bi 3*y^ ucnpn nt^Ka inhr nnx pxi i^si fjiDi n^nn ib ET uyDn" 1 ! niin 11 yuyji pjiai unhi *a np^yai noxa UVT i^Nn wxin i?a inKisi . DK ^N noy o\ni?K psi Kin -OK UK s a nny IKT DK nyT N^n "'a^na niyi 3"vo no pKi KQ^K UKI PK yv h sjy K^> pxn mvp KID 'n ohy vita c The first precept enjoins us to unite our mind and thoughts on the truth of the matter ; to make our Creator exist in our heart, and to consider Him Lord of all things, without a shadow of doubt, and without any other thought; to know that He is truth ; as it is written : Know therefore this day, and lay it to thy heart, &c. The words know therefore this day imply : while thou art yet alive ; for after a man's death his knowledge will not avail him, and he will not be able to repair the error which he committed during his life. And the words, and lay it to thy heart, imply that thou shouldst lay this matter to thy mind and the vision of thy heart, as it is written : And I applied my heart to seek and to search otit by wisdom. The proof that laying a thing to one's heart makes one understand it is to be found in the words of the prophet, who says concerning a man who does not set his heart to differentiate between the essential and the unessential : He calleth not to mind, neither is there knowledge or understanding to say, 125 See note 103. 1M Deut. 32. 39. i:5 Isa. 40. aa D 2 36 HEFES B. YASLIAH'S BOOK OF PRECEPTS / have burned half of it in the fire. And the meaning of the words, that the Lord (mrp) He is God, is that He is existent in truth, for the word ton denotes something that exists. And the name D^n^N signifies something fundamental, for He is fundamental, and He is everything ; as it is written : In the beginning Elohim created. He was only named mif after man and the universe were created. The word nirp explicitly states that He is Master and Lord of all. Seest thou not that the word mrv explicitly states that He is Master of all created things ? Nor can any one be proclaimed Lord until the thing over which he is Lord becomes a fact ; similarly no being can be established unless it has a master. But the name Elohim is funda- mental, and does not imply priority, or posteriority, or the existence of a created thing. The ancients say con- cerning the verse in the day when DVPK nw made earth and heaven: He 'mentioned a complete name concerning a complete world. The words in heaven indicate all that is in heaven, stars and angels; for all worship Him, and believe in truth with all their power and understanding, as it is written : And the heavens shall praise Thy wonders, also Thy belief in the assembly of the holy ones. For who in the skies can be compared unto the Lord? Who among the sons of the mighty is like unto the Lord? &c. And the words, and upon the earth, signify that which is on earth, rational beings and animals ; for it is evident from all things that He is the God of truth. All rational beings acknowledge this, and believe in that thing, although His names and words vary among them. For it is written : For from the rising of the sun even unto the going down of the same, My name is great among the Gentiles. And the words there is none else indicate that He is the only INTRODUCTION : HEFES B. YASLIAH 37 one in truth, as I shall explain in this section. Our teachers of blessed memory said that a man should learn all proofs that might possibly occur to him that He is one, and there is no other, as it is said: Be diligent to learn the Law, so that tkott mayest know what to answer a heretic. , I am obliged to explain here this proof in order that one may be strengthened in the truth that He is one, and is the Creator of all things. Know that all things that exist and are known, vegetables and animals, are composed of four elements, which are earth, water, fire, and air : it is from them that they are created, and it is to them that they will return, and become effaced. This is known by true demonstration. The element in them is visible, and can be tested. Now since the element is visible and can be tested, for they are established and blended together, we know from our understanding that another creator moulded them, and they were not created of their own accord. For some of these elements may overpower the others, annihilate and destroy them, as, for instance, water extinguishes fire, and the wind dries up water ; and similarly in other cases. Moreover, they decay and vanish. Similarly it is known that the spheres and stars were created by some one else, and were not created by them- selves. Now since we know by the understanding of our heart that everything has a creator and a founder, and that nothing is created by itself, it is clear and evident with truth and certainty that He who founded and created the world, who rules and guides it, is Master of everything without doubt or uncertainty. He is God alone to whom no image or likeness can be compared, as it is written : To whom then will ye liken God? or what likeness zvill ye compare unto Him? And so did Moses our teacher say: 38 HEFES B. YASLIAH'S BOOK OF PRECEPTS And ye saw no form, only ye heard a voice. By these proofs it is established in our minds, and becomes manifest in our thoughts that God exists, and that we know of Him no form or likeness except the splendour of His glory; as it is written: And he beholds the form of 'the Lord. And that is the form of the splendour of His glory, and that which is approximately near His glory, though they do not resemble one another. When we enter a house, although the builder who built it is not present, we know that undoubtedly a builder built it, as if we were present at the time of its construction. But if we try to conjure up in our mind the form and likeness of the builder, his stature, the colour of his hair, and other details, we would fail to accomplish it by mere belief. Now since we are unable to grasp, from his work, the details about a man who is like us, how much less can we conceive the likeness of the Creator of all things, blessed be His name ! I give this proof in order that it may be fixed in our heart, and established in our mind with certainty, that the fact that a thing is made is evidence that there is a maker, as if we had seen him make it ; and the intellect cannot deny the existence of the maker merely because he is not present, for this parable makes this idea clear to the mind. As it is written : Hast tJion not known ? hast thou 110 1 heard? The everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is He weary, there is no searching of His understanding. ' The second precept enjoins us to consider the Creator as the only one, and to believe in our heart and thoughts that He, in truth and without any doubt, is one, and that there is no other besides Him. We must not attribute to Him any likeness or semblance of any corporeal thing INTRODUCTION : HEFES B. YASLIAH 39 in the world, although such things occur in Scripture, as for instance, the eyes of the Lord, the hand of the Lord, the earth is My footstool, and many other similar cases. These expressions are only used in order to liken Him in accordance with human speech, as it is also written: The Lord hath sworn by His right hand and by the arm of His strength. It is also our duty to believe with truth and certainty that He is one in His essence and glory, without increase or decrease, without conjunction or division, without change or motion. But everything else besides Him increases and decreases ; is divisible ; becomes new and old ; is joined and divided ; has a beginning and an end ; is subject to change ; decays and is set firm. None of these things, however, apply to our Creator, whose memory is exalted, as it is written : Hear, O Israel, the Lord is our God, the Lord is one. And he who desires to prove that there is no other besides Him at all, should investigate the law of singular and plural, of the number and the numbered. It will become evident that the plural is composed of units, as the ancients have taught. Now since 2, 3, 4, &c. come after i, it is evident that i is without any doubt prior to any other number. It is also established that the plural contains i, and that i is prior to all the others, for after i we count the other numbers, and we only say 2, 3, &c. after we said i. Now since the truth of the matter has been established that our Creator, whose name is exalted, is prior to anything that is first, we know that there is none like Him, that He has no second or anything similar. For those misguided people who declare that He has a second cannot be consistent with a perfect mind and say that He is one. Since it has been established that He is prior to anything that is first, it is manifest 40 HEFES B. YASLIAH'S BOOK OF PRECEPTS that He has no second. In consequence of all the reasons we have mentioned, it is inconceivable that the Creator of all things should have any of the qualities possessed by all other beings. For He is one in truth, and there is no other besides Him, as we have stated above. For anything that possesses a similitude, adjunct, divisibility, changeability, corporeality, and motion must necessarily be subject to increase and decrease, and must have a beginning and an end, and hence is not one at all. From all these proofs we know in truth and principle that our God is one, as it is written : See now that /, even /, am He, and there is no God with Me ; I kill and make alive ; I wound and heal; and there is none that can deliver oiit of My hand. It is also written : Hast thou not known f hast thou not heard? The everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is He weary, there is no searching of His tinder standing! In this passage the kernel of mediaeval Jewish phi- losophy is contained, for it is practically on these lines that later Jewish philosophers proved the existence and unity of God. Kaufmann was certainly right in pointing out that Bahya followed Hefes in proving the existence of God from the composition of the four elements. 126 Here again Hefes meets with Sa'adya who treats of the same topic in the second chapter of al-Amdndt wal-Ttikadat. They both explain the anthropomorphic expressions that occur in the Bible. 127 The difference in temperament between these two writers is clearly marked. Sa'adya was always in a polemical vein, and consequently treated the 128 See Judah b. Barzillai, Commentary on the Sefer Yesirah, p. 335. i Comp. especially ^VU.* JLi-l 4)1 JiaUl 9 lijJiC (ed. Landauer, p. 89). INTRODUCTION ! HEFES B. YASLIAH 41 subject from all possible points of view, refuting actual and imaginary doctrines. He is never content to expound his own beliefs, but is always at pains to prove the un- tenability of any other opinion. Hefes, on the other hand, is calm and impassive. Nothing exists for him but his own convictions. His thoughts and ideas are simple and naive. He does not enter into intricate discussion, but gives illustrations from familiar objects. As his own con- victions are to him self-evident, there is no need to refute the doctrines of others. Grant his premisses, and his conclusions will follow quite naturally. Whether Hefes wrote any special treatise on philosophy is unknown. As such a book is nowhere mentioned, the assertion may be hazarded that he incorporated all his philosophical speculations in the Book of Precepts. Another book by Hefes is alluded to by himself in the Book of Precepts. 128 This was a treatise on Quantities or Measures (j>*\**, i.e. D^W). But only the intention of composing a book devoted to this subject is recorded there, and it is not known whether he carried out his resolution. It should be observed that the passage in question is slightly corrupt. It is as follows: mn nr\W\ yy -nxpcta me> tDD3 $y winy np ixi>i mxnaaa !WB mgc&M rb *nw JN UNro *s DHUHG&M. The explanations of these subjects are long ; we abridge them, because we have in mind to treat at full length of all the quantities in a book which we shall devote to this subject. The verb ?iy is ambiguous, as it usually denotes he relied tipon. Accordingly it would be reasonable to assume that the book had already been written. Dozy, however, gives also the meaning of prendre resolution, and this suits most admirably the continuation 128 Fol. 193, 1. i. See note to that passage. 42 HEFES B. YASLIAH S BOOK OF PRECEPTS TID3. It is the latter word, which is imperfect, that forces the conclusion upon us that when Hefes wrote that remark the book on Quantities was not yet committed to writing. Whether it was ever written cannot be stated with certainty. It is nowhere else quoted, and in absence of any corrobora- tive evidence about the existence of such a work, this question must be left undecided. As to the glossary to the words of mupn DIDD ("roan mvjpn mD'BB cua^x) 129 it can be stated with certainty that it never formed a separate work. It is a very brief commentary, and extends over half a page. It was the system of Hefes to give an explanation of the difficult words that occurred in the biblical or rabbinic passages that he quoted. Such ' commentaries ' are found in our fragment. 130 It is to the credit of Steinschneider that he recognized this commentary as an extract from the Book of Precepts. 131 This conjecture is now indisputably verified. It is unlikely that Hefes is the author of the glossary to the Halakot Gedolot (j'anb fbtt }*KE&K) which is mentioned in a Genizah fragment containing lists of Hebrew and Arabic books. 132 We know that Hefes was no admirer of the author of that work. We have the testimony of Ibn Bal c am and Maimonides that Hefes severely criticized the method of the author of the Halakot Gedolot, and he would have had little reason to help to popularize that work, unless we assume that he wrote the glossary in the early part of his life, while he was still under the influence of that great codifier. 129 It has been printed in its entirety by Horowitz in nisSin fil33 JV3 } II, pp. 63 ff. 130 See fols. 27 b and 293. 131 Arabische Literatur der Juden, 62. 132 See Poznanski, fXITp 'BUN, p. 27, note 2. INTRODUCTION : HEFES B. YASLIAH 43 Two anonymous works on Halakah have been ascribed to Hefes without any justification. Part of a halakic Midrash was published by Dr. J. M. Freimann under the tide Tnim, Hefes Alluf being given as the author. 133 This assumption rests on faulty, though ingenious, com- binations. The identity of the book itself cannot be established with certainty, and there is not a particle of evidence to justify any connexion with Hefes. There is accordingly no need to compare that book with the Book of Precepts in order to show the difference of method adopted in this work. Indeed, Freimann himself saw the weakness of his position, and in his preface to the second volume admits that his assumption is full of serious diffi- culties. 134 Nevertheless he allowed the name of Hefes to appear as the author. The statement of Freimann that Hefes lived after the author of the Midrash Hashkem l35 rests on a misunderstanding of the passage from Samuel b. Jam"s nD'nfc? JTD^n. Freimann had this passage in a Hebrew translation which was very vague. Samuel b. Jam"s words do not in the least connect Hefes with the author of that book. He merely gives a certain opinion about no-un, and then remarks pan n Kru^D (!) n^K flpnohl *m ^t *fuK t This is the way which Hefes Alluf entered, that is to say, Hefes expressed the same opinion. 136 The other book is that which is known under the title of nurepen ISO. Rapoport at first ascribed it to R. Hanan'el. 137 But having been confronted with a number 133 His reasons for this identification are given in his preface, I, 3. 134 Chapter V, towards the end. las Preface, vol. I, 4, end. 136 See Steinschneider in Geiger's Zeitschrift, II, p. 77 ; ibid., XI, p. 94 ; Hebr'dische Bibliographic, 1869, p. 133 ; ibid., 1873, p. 4. 137 See his biography of R. Hanan'el, note 36. 44 HEFES B. YASLIAH'S BOOK OF PRECEPTS of difficulties, he was obliged to give up that view, and subsequently transferred the authorship to Hefes. 138 He even goes to the extent of suggesting that the niy^PDH IDD was part of the Book of Precepts, and dealt with civil law. The name niyvpD is accordingly an allusion to the talmudic passage in which it is stated that he who wishes to be wise should occupy himself with civil law, for there is no branch of the law greater than that. 139 There is apparently some support for this view in the fact that one of the quotations from the niyvpcn "IDD actually occurs in the fragment of the Book of Precepts which has been preserved. Thus it is said in Piske Recanate, 464 : V\ n"-n |*n lana aina pi Y'y:^ o^sm ny rri> pnao ^aaa Dip pau pxi a"yNi niyvpon "isoa. The same opinion is expressed by Hefes who gives a more detailed description of the procedure : X-IM Dnsnta DrWfi pyop ^y plan Nnynox } KCKB mm ^N->B^ ps *a nao "mnoi^te nnno n^aa i?i % B xini'Ni pDva^K Ti^n non fN3oi>N ^nx nxpn ooin ^KT^ p "ra tnn&fi I^T i>up |y pyoty xasn JNS niNn!?N IKDT^N. //" Reuben complained against Simeon^ the Judge must compel Reuben to satisfy Simeon. The amount wherewith he is to satisfy him is not fixed as it is in Palestine ; but it might be determined by some of the respectable people of the town in accordance with the circumstances of the two litigants. If Simeon refuses to comply witJi the decision, he is to be excommunicated^ This concurrence of opinion, however, must be regarded as accidental, for a number of authori- ties are cited who rendered the same decision. In Piske 138 Kebusat ffakamint, p. 55. 139 Baba batra 175 b. See Rapoport, op. ct't., p. 58. 140 Fol. zb, 11. 12 ff. The case treated of is as follows: Simeon owes Reuben some money which is in the category of fate, and hence cannot be collected in Babylon. INTRODUCTION : HEFES B. YASLIAH 4* tJ Recanate, Alfasi, R. Hanan'el and rnyvpon nan are quoted, while R. Meir of Rothenburg ascribes this opinion to the Geonim, Alfasi, Natronai, and Hefes. 141 Rapoport, accord- ingly, might have ascribed the niyvpcn "IDD to Natronai. 142 On the other hand the Sefer Hefes which is frequently quoted by French and German Halakists should be allowed to have Hefes as its author. Although none of the quota- tions from the Sefer Hefes happens to be preserved in our fragment, and there is thus no evidence of a positive nature for this identification, there is no sufficient ground for rejecting this obvious connexion of Hefes with that book. This Sefer Hefes was in all probability the Book of Precepts which' the Halakists who were not familiar with Arabic quoted second hand, and hence the name of the author was unknown to some of them. 143 There is hardly any likeli- hood of that book having been translated in its entirety into Hebrew. For in that case its disappearance would have been strange indeed. Two objections have been raised against the identification of this book with the Book of Precepts, but on careful examination they will be found to have no weight. It has been remarked that the quotations from the Book of 141 Responsa, ed. Prague, 250. See Rapoport, op. cit., p. 56. 142 I cannot resist the temptation of putting down a suggestion which occurred to me, and might occur to some one else, though I am perfectly convinced it is utterly unfounded, and that is to consider the niyifpCD "IQD as a translation of the "VIKpEptf 3NH3. The root yifp is sometimes synonymous with 3Vp, which would be a good equivalent for j^3 in some of its significations. But, as in Hebrew, the technical term is "YIJJ^, this suggestion cannot be seriously considered. 143 Abraham of Lunel, who quotes Hefes in JTlJDn, pp. 61 a and 67 a, took the passage from Isaac ibn Gay3*at. Similarly, in Piske Recanate, 386, it is explicitly stated that the quotation is borrowed from Alfasi. Comp. especially Judah b. Barzillai's quotation discussed above. 46 HEFES B. YASLIAH'S BOOK OF PRECEPTS Precepts are of a different nature from those of the Sefer Hefes^ This is, however, not borne out by the data at our disposal. It can be safely asserted that all quotations from the Sefer Hefes, with the exception of one or two which will be presently dealt with, may have easily formed part of the Book of Precepts. See especially the passage in Or Zarua, III, Piske Baba Kamma> 370, where the exact meaning of nsn is determined by biblical usage of that verb. This is the method of Hefes throughout his Book of Precepts. The other objection is based upon the fact that Hefes is supposed to be quoted in the Sefer Hefes. R. Moses of Coucy, in his Sefer Miwvot Gadol^ says : pan "IDD21 Tnnnp nmna 'ji aw ps^D^ psa pan no jrro rvn ps> mro jra:? 'ninsrj pnw. If Hefes was the author of the Sefer Hefes, it is asked, how is it possible that he should mention his name in this manner ? Rapoport, who anticipated this objection, suggests an ingenious, though hardly convincing, solution. Hefes, he says, was blind, and was therefore unable to write. His pupils, accordingly, wrote down what- ever he dictated to them, and subsequently added all the customs their teacher observed. As a mark of respect they called the book after their teacher, and dignified him with the title Gaon. 146 The explanation, however, has failed to carry conviction, and scholars are still undecided. But a careful examination of the passage in Sefer Miswot Gadol will not only do away with the objection, but will enable us to use it as proof that Hefes was the author of the Sefer Hefes. That R. Moses of Coucy does not quote the passage verbatim is evident from the fact that " See Poznanski, JKWp ''IWN, p. 28. 145 Positive precept 48, p. 127 b. 146 Kebusat Hakamitn, p. 56. INTRODUCTION : HEFES B. YASLIAH 47 he does not state under what circumstances the marriage documents are to be brought. He only gives the mode of procedure, but does not say when this is to be done. Of course the circumstances are fully explained in the Sefer Miswot Gadol, and hence the reader sees to what it refers. Accordingly the quotation from the Sefer Hefes is not in oratio recta, but in oratio obliqiia> and the original words were Jruon pi. R. Moses of Coucy, wishing to avoid ambiguity, stated whose custom it was. For if he said jiTJEn pi it might have been taken to mean that he himself was accustomed to do so. This hypothesis is not without foundation. For this practice in the case of a widow or divorced woman who lost her marriage document is given at full length by R. Meir of Rothenburg in the name of the Sefer Hefes, and is as follows: rn2NK> ntw pann ^J?3 HDD '3 IK 'a 'wnc-i naoin /s as raw rreniiu IN mr^Nrm nra'ro 3njDn pi njraBai jno nninaa r 'ynui rrnunp *?& nmro. 147 Here we have the same passage from the same book in oratio recta, but instead of the words pK3 pan no 3nu iTn ^, we simply have 3H3n pi. That the last two words were not added by R. Meir of Rothenburg U8 is evident from the omission of the sentence pN3 pan no 3HU rvn "p. It thus becomes quite clear that R. Moses of Coucy, who seems to have been well informed, knew that Hefes was the author of the Sefer Hefes^ otherwise he could not have amplified the words 3H3n pi in the manner he did. Further support, though less conclusive, for this view is to be derived from the curious fact that a number of 147 Responsa, ed. Prague, 852. 148 Indeed, Mordekai on Ketubot IX, 234 (ed. Wilna), who quotes this very passage, omits these two words. But it is obvious that he borrowed the quotation from R. Meir of Rothenburg, and did not know where it ended. 48 HEFES B. YASLIAH'S BOOK OF PRECEPTS Halakists of the thirteenth century ascribed this book to R. Hanan'el. 149 Rapoport conclusively demonstrated that a number of decisions quoted from the Sefer Hefes are opposed to those found in R. Hanan'el's authenticated works. It was this consideration that led Rapoport to accept the suggestion of Reifmann, anticipated by Fiirst, that Hefes was the author of that book. 150 Now this confusion of authors can only be accounted for if the real author of that book had the initials n*i, which were intended to stand for pan m. But to some Halakists who were not familiar with Arabic this name was unknown, and they therefore took these letters to stand for Ttdjfl n. Had not these letters been the initials of the real author, the con- fusion could hardly have arisen. We thus have three arguments in favour of the author- ship of Hefes: (i) The obvious connexion of the names; (2) the quotation in Sefer Miswot Gadol and Responsa of R. Meir of Rothenburg; (3) the wrong ascription to R. Hanan'el. On the other hand, no evidence whatsoever has been hitherto adduced against his authorship. There are, however, some quotations from the Sefer Hefes which, to my mind, could scarcely have formed part of the Book of Precepts. Thus from the Or Zarua it seems that the Sefer Hefes contained Responsa of Natronai and decisions of Paltoi and the Academies. 151 Now I have often had the occasion to remark that Hefes never quotes post-talmudic authorities. Moreover, in some cases this work is called fan "1DD, and in others pann "ISD. The latter occurs in the passage where Paltoi is quoted. I therefore 149 See Rapoport, R. Hanan'el 's Biography, note 36. 160 Kebusat Hakamim, pp. 55 ff. 151 III, Baba kamma 281, 284. INTRODUCTION t THE BOOK OF PRECEPTS 49 venture to suggest that there were two books, one called pan nao, and the other pann nan. The former was the Book of Precepts, and meant the Book by Hefes, while the latter was a collection of gaonic responsa and decisions, and was probably vocalized pann lao, the allusion being to Ps. 34. 13. Later writers confounded these two books, and the distinction was lost sight of. We consequently find extracts from the Book of Precepts headed pann while a Responsum is ascribed to the pan 1DD. 153 Ill THE BOOK OF PRECEPTS It is fairly certain that Hefes b. Yasliah's Book of Precepts was the first attempt to codify the talmudic laws in Arabic. Indeed it may claim priority in giving an exhaustive, though brief, account of all ordinances in a logical order in any language. He went beyond his pre- decessors by collecting all the precepts, and arranging them into groups. 154 Instead of arranging positive precepts in one group and negative ones in another, as is done by practically all writers, including Maimonides, he incor- porates all precepts, positive and negative, belonging to one category, in one book (/VB). He then divides them into two or more sections according to their subject-matter. 152 Or Zarua', Baba kamma 370. 18S Ibid., 281. 154 Rapoport (Kebusat Hakamim, p. 58) states that Hefes arranged the precepts without any order or logical division, but divided them into chapters in accordance with the punishments. That this is incorrect is easily seen from the preserved fragment as well as from the two precepts quoted by Judah b. Barzillai. The passage in Maimonides's Sefer ha-Miswot, p. 55, upon which Rapoport bases his assertion, does not in the least warrant such a conclusion, as will be seen below. E 50 HEFES B. YASLIAH'S BOOK OF PRECEPTS These sections are in their turn subdivided into positive and negative precepts. Where necessary, he assigns dif- ferent classes to precepts that are obligatory throughout all ages and countries, and to those that are only incumbent during the existence of the Temple, or only in Palestine. It was a monumental work, a code in the real sense of the word, and contained a good deal of material which from the strict point of view of the codifier might have been considered irrelevant. But as a theologian Hefes had to assign reasons for every precept. What other writers did in various treatises, he attempted to incorporate in one book. Our fragment, which consists of sixty-three closely written pages, comprises fifty complete precepts and parts of two others, that is to say, about fifty-one precepts. Although they greatly vary in extent, it will be readily granted that we have here a fair sample of the average length of a precept. We are thus justified in assuming that these sixty-three pages represent a little less than a twelfth part of the book, minus the introduction, so that the enumeration and discussion of the precepts occupied approximately eight hundred pages. Add to this the introduction, which must have been rather lengthy, 155 and it is evident that the entire book contained something like a thousand pages. As we do not possess Hefes's introduction (J^-^) to this book we cannot state with certainty the reasons that induced him to compose the Book of Precepts. It is, how- ever, easy to see that his purpose was mainly halakic. Not being satisfied with the treatment of the subject in the Halakot Gedolot, which is incomplete, he determined to codify the ordinances in a more convenient manner. i See below. INTRODUCTION : THE BOOK OF PRECEPTS 51 Furthermore, Arabic at that time practically supplanted Aramaic as the vernacular among the bulk of the Jews, and this book supplied a much-felt need. It could be used by the layman who did not care to enter into the minute discussions of the Talmud, which was written in a dialect that few understood in those days ; while even the profound talmudic scholar might profit by it, as it contained all the sources upon which the decisions were based. Zunz hesitatingly suggests that it may have been directed against Karaitic works of the same title that were written at that time. 156 But the absence of any polemical allusion militates against this view. There is only one place where Hefes refutes the opinion of another scholar. This is in connexion with the age when a girl attains her majority. 157 But as the dispute turns on the interpretation of the statement of Samuel D'cnn r\w vbx nnaa^ nnj pa pN *n^2, it is obvious that the scholar whose view Hefes refuted was a Rabbanite. As to the structure of the Book of Precepts we know that it had a lengthy introduction (J^J^>) which, apart from defining the author's system and method, gave a survey of the principles underlying the biblical and talmudic ordi- nances. Hefes states 158 that in the introduction he explained and discussed all cases where option was allowed. It was in that part of the work that his strictures on the author of the Halakot Gedolot were expressed. Although neither Ibn Bal'am 169 nor Maimonides, 160 from whom we know that Hefes criticized the method of the Halakot Gedolot, 166 Haarbriicker's Specimen of Tanhum Yerushalmi, p. 54. 167 Text, fol. 22b. 1M Fol. 17 a, II. 17 ff! 159 Commentary on Deut. 30. 2 (ed. Fuchs). 160 Sefer ha-Miswot, p. 5 (ed. Bloch). E 2 52 HEFES B. YASLIAH'S BOOK OF PRECEPTS states in what part it occurred, it is legitimate to assume that it found place in the introduction. For it is in the introduction to his Sefer ha-Mis-wot that Maimonides criticizes his predecessors. It is impossible to say exactly how many parts the book consisted of; but there were at least thirty-six of them, for the thirty-sixth part is quoted by Hefes himself. 161 In his treatment of individual precepts he is quite methodical, though monotonous. He practically uses the same formula in every case. Positive precepts are introduced by 3Jin or "IDKJI, while negative ones invariably begin with vun, all of which verbs are either used impersonally or have ny*nt? as their subject. In a comparatively few words a rhumt of the biblical law is given. He then goes on to state the ramifications and amplifications added by the Rabbis. He always quotes the passage upon which his decisions are based, first giving the pentateuchal verses and then the rabbinic passages. In this respect he radically differs from Maimonides who does not reveal his sources. The entire range of tannaitic and amoraic literature is at the command of Hefes, and he makes ample use of both Talmudim and of all halakic Midrashim. He refers to the Tosefta, Sifra, Sifre, Sifre Zuta, and to both Mekiltas, all of which seem to be of equal authority to him. A curious instance may be given here. The Mishnah in Kelim 1G2 records a controversy between the schools of Hillel and Shammai concerning the defilement of bands used for wrapping up scrolls. Shammai's school maintain that such bands are subject to ritual defilement, no matter whether they are embroidered or not, whereas Hillel's school are of opinion that only those that are not embroidered are 141 See text, fol. xa a, I. 15. "* 28. 4. INTRODUCTION : THE BOOK OF PRECEPTS 53 susceptible to uncleanness. Rabban Gamaliel adds his opinion that in both cases the bands cannot be defiled. The Mishnah gives no decision on this matter, but the Tosefta explicitly states that the matter is to be decided in accordance with the opinion of Rabban Gamaliel. 163 Maimonides in his commentary on the Mishnah, 164 and in his Code, 165 disregarding or overlooking the Tosefta, rejects Rabban Gamaliel's view, and adopts that of Hillel's school, as is usually the case when the Hillelites and Shammaites disagree on a point of law. Hefes, however, decides in accordance with the opinion of Rabban Gamaliel, and quotes the passage from the Tosefta (without indicating the source, as is his custom) as his authority. With the scanty material at our disposal it is impossible to attempt a reconstruction of this work. Nevertheless from the quotation found in the works of other writers, and from the numerous allusions in the preserved frag- ment, we are able to glean a few details which give us some idea of the nature and contents of the other parts. The introduction has already been referred to above. The first book contained ethical precepts, as may be seen from the first two precepts quoted by Judah b. Barzillai. The numerous references to this book show that it was of considerable length. In it Hefes had the opportunity of giving utterance to his philosophical and theological specula- tions. This book also dealt with the relation of God to man, and hence some of the ordinances appertaining to first- fruits and heave-offerings were described there. 166 For the same reason the ethical side of vows was discussed in that book, and a principle was laid down whereby to know 163 Tosefta Kelim, Baba batra 6, 4. 1M Ed. Derenbourg, p 217. 1 * Hilkot Kelim, 22.6. 1M See text, fol. 138, 1. aa. 54 HEFES B. YASLIAH S BOOK OF PRECEPTS what kind of vows may be made nowadays, and which are forbidden. 167 It also pointed out that the judges are obliged to urge a man to fulfil his vows, 168 and that the vow is to be carried out during the time set for it ; if no time was set, he must carry it out at the earliest oppor- tunity. 169 Maimonides, too, preserved a short sentence which is supposed to belong to the first book. It is as follows : Nr6ys ^irv yni in rosa KnaiK jyo prtaii pant* uruoi poio Nnyca jna tin. Out of them are thirty-two cases con- cerning which He informed ns that He who is blessed and exalted will supervise their committal, not we ; all of them are explicitly stated. Maimonides who explains this pas- sage says that the thirty-two cases are twenty- three persons who are punished with being cut off (ma), and nine who are put to death by God. We thus know that this book treated of certain transgressions and their punishments. It should, however, be observed that Maimonides does not mention Hefes by name in this passage. It is the plausible 187 unbya TOP &6 NOT JNBT^N Nin a Kn^ya ran Tibx -m^w ^isbs b6 B xnavy won npa (&&., 1. 19). 168 See text, fol. 20 b, 1. 4. 189 Ibid., fol. 21 b, 1. 20. 170 Sefer ha-Miswot, ed. Bloch, p. 55. My translation of the last word is against the Hebrew rendering of Ibn Tibbon, who translates pCXO by D^3~iy3, guaranteed. Although that word happens to have that signification, it is more than doubtful whether it suits the context. Moreover, Maimonides explains the words J1OXO NnyO3 in the following manner : H3N pi yn H3N Jit n^D^I HT n l| "13''. that He uiho is exalted explicitly stated that He would cut off one and put the other to death. Here again Ibn Tibbon has 2~\y for JOS . But where is the guarantee expressed ? or what need is there for a guarantee ? What Hefes said is that some punishments are to be administered by God Himself, and this would naturally be in cases where the Bible states TllDril or some other word. Now ^^o means be placed, deposited, and hence also contained (in the fifth conjugation, which has a passive meaning). The signification he stated is a simple development of he made it contain (as the contents of a book). INTRODUCTION : THE BOOK OF PRECEPTS 55 conjecture of Rapoport ; 171 but it has no independent corroboration, except that in the preserved fragment Hefes enumerates twenty actions for which, according to tradition, God, not man, administers punishment. 172 Then even if we grant that Hefes is meant by jr&ot^K asna ariNV, it is not certain whether the above quotation is from the first book. Maimonides uses the expression ^V3 i>lN a which is not elegant Arabic for the first book, and ought to be 71N7N ?Q?N. It is only in colloquial Arabic that one says awwal nauba = ' the first time ', instead of annauba al-ula, or better still, al-marra al-ula. Is it not possible that Maimonides merely meant at the beginning of a book, as if he would have said bxB TTC '3 ? 173 It is true that Ibn Tibbon who rendered it by p^jon nyc?a took the phrase in its colloquial sense; but then it is quite possible that the translator misunderstood the author. To the second book we have one allusion by Hefes himself. From it we learn that that book dealt with the acquisition of slaves and all the laws appertaining thereto. 174 The third book, part of which is preserved, dealt with the laws of damages, and contained four sections. Our fragment begins with the middle of precept 8, section 3 171 Kebusat Hakamim, p. 58. 172 Kn&pMG axpy nyne^K xmann tb N^ya a |N2 $>pjbtc pint pan n^K ^>a wi>K no^ (foi. 4 a, i.ai). 173 The same usage is found in Hefes (fol. 8 a, 1. 16), a^X ^Vsbx ^1K ^3, at the beginning of the second book. 174 rupn 'a mrrw >ta a N^axe' Nnitr nynt^N mn wmtr np twnn HJD ^ nan jy ^no: a^N ^SS^N ^IK ^a ay nay. / have already explained this precept (concerninga man sold into slavery for theft,Exod. 22. z) satisfactorily in the midst of my explaining the law about the acquisition of a Hebrew slave, at the beginning of the second book ; I have thus no need to mention anything here (loc. '/.). 56 HEFES B. YASLIAH'S BOOK OF PRECEPTS of this book. Further on a detailed discussion of the precepts that are preserved in this fragment will be given. For the present I only wish to remark that it seems to me that precepts 3-8 and 10, n of section 4 of this book do not belong here. All the other precepts deal with damages, while those just mentioned treat of sacrifices. Considering the numerous errors that crept into our copy such a sup- position is not precluded. 175 Of course the reverse may just as well be the case, that is to say, it is possible that the precepts dealing with damages are misplaced here, while those treating of sacrifices are in their place. This alternative suggestion would find support in the fact that the immediately following book also deals with sacrifices. The fourth book treats of free-will offerings, vows, consecrations, and a few other priestly laws. It contains thirty-six precepts, which are divided into three sections according to their subjects. The fifth book is devoted to special kinds of ritual defilement resulting from coming into contact with dead bodies or creeping things. As the ramifications of these precepts are extremely vast, while only a few verses are devoted to them in the Pentateuch, each precept extends over considerable length. Fourteen pages are taken up by the first two precepts and a portion of the third. There are two references by Hefes to the sixth book, and from them we learn that it dealt with the tithes of corn, &c., 176 and the various kinds of blood. 177 It is very 176 See, especially, text, fol. 8 a, 1. u. 176 iSs bxa^K 'a smruD rrnpyoSi (foi. 133,1. 18). 177 ^J[>K B ta^n vb m hy\ nynt? 'a KOT^K "sp TTWDI n^K NB> JN i>5fabN VTirb ^N^N. We shall enumerate the various kinds of blood in the precept 'ye shall eat no blood ' in the book which follows this one, INTRODUCTION : THE BOOK OF PRECEPTS 57 likely that its main subject was things that are permitted to be eaten and those that are prohibited. Tithes and blood would naturally be included under these headings. The tenth book dealt with various kinds of blemishes found in animals, according to an allusion to it by Hefes. 178 The fourteenth book is once referred to, and we learn that its theme was the firstlings of animals. 179 From the reference to the second precept of the nine- teenth book it seems likely that that book dealt with various kinds of defilement. Hefes quotes a passage from tractate Nazir dealing with certain causes of defilement, and he then remarks : / shall explain this passage in the second precept of the nineteenth book. The thirty-sixth book was similar to the tenth, and treated of blemishes that are found in human beings. According to the allusion to it this book was specially devoted to the elucidation of all the terms used for the various kinds of blemishes. 181 It will thus be seen that Hefes arranged the precepts in a logical order, but tried to follow the Bible as closely as possible. The ethical precepts take precedence of all others, for they are the mainstay of religion. These ordinances disposed of, the author at once takes up the laws in Exodus, which are followed by those of Leviticus. Keeping the logical arrangement in mind, he is obliged please God (fol. 26 b, 1. 7). As this remark occurs in the fifth book it obviously refers to the sixth. 178 nc?Kj^K bsai>K 'a nraam&^n me? 'BIDDJDI. i shaii complete the explanation of this subject (of blemishes) and similar onts in the tenth book (fol. 12 a, L ai). 179 n^N bxoi'K B smruoa N^N nnoabtn (foi. 133,1.19). 180 D^ hffi&N }D ii>K njns^>N '> hpta Kin me>3Dl (fol.aoa, 1. 16). 181 See text, fol. 12 a, 1. 14. 58 HEFES B. YASLIAH'S BOOK OF PRECEPTS to deviate now and again from the biblical order. This is naturally unavoidable, as precepts of the same character are found scattered in two or more books of the Pentateuch. Thus the cardinal precepts of the fourth book of Hefes's work occur in Leviticus, for it is in that book that free-will offerings are first mentioned ; but there are a few kinds of these offerings that are to be found in Numbers. Similarly in the case of vows. The laws appertaining to a Nazarite are to be included in this category, but they occur in the sixth chapter of Numbers, while other ordinances about vows occur in the thirtieth chapter of that book, and some are in Leviticus. IV THE PRESERVED FRAGMENT COMPARED WITH MAIMONIDES While giving a rhume of the precepts that are preserved in this manuscript, I find it instructive to compare them with those enumerated by Maimonides in his Sefer ha- Miswot. In his younger days Maimonides regarded Hefes as a reliable authority, and followed him in various explana- tions of the Mishnah, though he seldom mentions his name. It is only in two places that Maimonides declares his indebtedness to Hefes, and in both cases he throws the responsibility of his errors upon the latter. When asked by his pupils about certain statements that occur in his Yad ha-Hazakah and do not harmonize with his commen- tary, he replies that the explanations found in his Code are the correct ones, whereas the others are due to the influence of Hefes. 182 This, at all events, is sufficient ground for the assumption that Maimonides readily borrowed explanations from the latter. Book 3, section ^precept 8. Only the end of this precept is preserved. We are in the midst of a lengthy quotation 182 pg> er ha-Dor, 140, 142. The Hebrew translation by Tama is very vague and sometimes misleading. See Geiger, D'3SH N/D, p. 55. The Arabic original of the first reference is given by Munk in his Notice sur About Walid, p. 198. 59 60 HEFES B. YASLIAH'S BOOK OF PRECEPTS from Tosefta Shebu'ot i , 8, dealing with the case of a man who entered the Sanctuary while ritually unclean, without being aware of it. As the following precepts show, this precept must have dealt with civil matters, and it is hard to see for what purpose such a quotation was introduced. It is, however, possible that this discussion was a mere digression. But I suspect that this section is disarranged, since in any case we have ordinances appertaining to damages and sacrifices in one and the same section. 183 Ibidem, precept 9. He who kindled a fire which went forth and consumed his neighbour's crop or anything lying in the field should pay full damages. If the conflagration was caused by the wind, he who kindled the fire is free. It matters not whether he kindled the fire intentionally or not. If the fire crossed a river or pond which is eight cubits wide, or a public road which is sixteen cubits wide, he is not obliged to pay damages. If a man kindled a fire in his own yard and the flame or sparks flew over and consumed something in his neighbour's yard, it is necessary to investigate and see whether the fire as intended by him who kindled it was sufficiently strong to go over to the neighbour's yard or not. In the former case he is to pay for the damages, but not in the latter. As to the distance a fire is apt to cross while the wind blows, Tosefta Baba kamma 6, 22 is quoted. If while consuming a barn the fire also destroyed something which is customarily placed there, he who kindled it is obliged to pay for it. This corresponds to Maimonides, positive precept 241, where three lines are devoted to it, reference being made to Baba kamma. Ibidem, section 4*1, precept i. If an ox which is not in 183 See above, chapter III. INTRODUCTION : HEFES AND MAIMONIDES 6l the habit of goring gores a man to death, the ox shall be stoned, and its flesh shall not be eaten ; but the owner of the ox shall be free. Thrusting, biting, crushing, and kicking are included in the category of goring. Beasts of prey, or otherwise, and birds are to be treated like an ox. If the owner of the ox sold or consecrated it, before it was put on trial, the action is valid ; after that, the action is not valid. It is unfit for a sacrifice ; it must therefore be sold, and the price thereof is to be used for repairing the Temple. If the ox was trained to gore, it is not to be killed, and is fit for a sacrifice. It is prohibited to derive any benefit from the body of an ox that was stoned. Maimonides divides this precept into two : positive precept 237, merely stating that we are commanded to adjudicate the case of a goring ox, and negative precept 188, dealing with the prohibition of eating the flesh of a stoned ox. Hefes regards these two as one precept, because they are the consequences of one deed. Ibidem, precept 2. If the ox was in the habit of goring, the owner having been warned to guard it, and it killed a man, the ox is to be stoned, and the owner is worthy of death at the hands of God. The owner should also pay ransom, which should be fixed by arbitration. An ox put in this category is one which gored on three consecutive days. The owner must be warned in the presence of the judges. In case the ox is unmanageable, it must be slaughtered. The court is to compel the owner of the ox to satisfy his litigant. Tradition tells us that there are twenty crimes whose punishment, which is not mentioned in Scripture, is to be meted out by God. The different laws, depending upon the ownership of the place where the accident of goring took place, are minutely described in the 62 HEFES B. YASLIAH'S BOOK OF PRECEPTS name of R. Simeon (Tosefta Baba kamma i , 6). The proof that these two precepts do not apply to our times is to be found in Sanhedrin 2 a, Shabbat 153, and Berakot 58 a. Maimonides does not count this precept separately. He obviously includes it in the preceding, not differentiating between tarn and mifad. He no doubt rejects this as a separate precept in accordance with principle 7 which he laid down in his introduction to his Sefer ha-Miswot? M The key-note of that principle is that the developments and ramifications of a precept must not be counted separately. 185 He goes on to explain at length that the various cases under one heading must not be mistaken for precepts, even if the Pentateuch enumerates them separately. Ibidem, precept 3. If the congregation of Israel erred unwittingly, and the thing was hidden from the eyes of the assembly ; when their sin becomes known unto them, they are to offer a young bullock for a sin-offering and bring it before the tent of meeting. The rites are to be carried out in accordance with Lev. 4. 13-21. By the words the congregation of Israel the judges of the first rank are meant. The words and the thing was hidden imply that part of a law, not the entire law, was broken. The transgression must be such that, if committed wittingly, the transgressor would be cut off from his people, that is to say, his punishment would be ma. This corresponds to Maimonides, positive precept 68, where reference is made to Horayot and Zebahim. Ibidem, precept 4. If a king sinned, and did unwittingly a forbidden thing ; when his sin becomes known unto him, he shall bring a goat, a male without blemish. The rites 184 Ed. Bloch, pp. 21-6. 186 fijnnr&W nps %' IN ^aa" vh (P. 21). INTRODUCTION I HEFES AND MAIMONIDES 63 are to be carried out in accordance with Lev. 4. 22-6. It is necessary that he himself should become aware of his sin. This sacrifice is specially prescribed for a king. If he transgressed while being king, and was deposed in the meantime, before he brought the sacrifice, he is to bring it afterwards, as though he were still king. Maimonides does not count this precept separately, and he obviously includes it in the following. Here again, as in the case of precept 3, 4 a, 2, principle 7 would bar this precept from being reckoned separately. Ibidem, precept 5. If a layman transgresses unwittingly, and subsequently becomes aware of his transgression, he should bring for his oblation a goat, a female without blemish. The rites are to be performed in accordance with Lev. 4. 27-35. This ordinance applies also to a member' of the court of justice who acted on his own decision. If, however, he acted on the decision of the court, he is not obliged to bring the sacrifice. The transgressor is to bring the sacrifice only in the case when he committed the deed alone ; but if the deed was committed by more than one person, there is no need to bring an offering. This corresponds to Maimonides, positive precept 69, where reference is made to Horayot, Keritot, Shabbat, Shebu'ot, and Zebahim. Ibidem, precept 6. A man who commits a sin without knowing it, must bring a ram without blemish for a trespass- offering. The rites are to be performed in accordance with Lev. 5. 17-19. Tradition tells us that this sacri- fice applies to a man in whose presence were two kinds of food, one of which was forbidden : he ate one kind and knows not which it was ; or to a man in a similar case of doubt. If he subsequently realized that he had trans- 64 HEFES B. YASLIAH'S BOOK OF PRECEPTS gressed, he should bring a trespass-offering ; but if he is still in doubt, he brings a suspended trespass-offering. If, however, after bringing a suspended trespass-offering (before it was slaughtered) he realized that he transgressed, or became sure that he did not transgress, it is necessary to delay the slaughtering of the animal. It must be allowed to graze until it contracts a blemish, so that it might be sold, and for the price thereof another animal be bought and sacrificed as a free-will offering. This corresponds to Maimonides, positive precept 70, where the case is explained as by Hefes and reference is made to Keritot. Ibidem, precept 7. If the congregation of Israel erred by worshipping idols, they should bring a young bullock for a burnt-offering and a he-goat for a sin-offering. The rites are to be performed in accordance with Num. 15. 22-6. This precept, like precept 3 of this section, applies to the judges. The proof that this transgression is in connexion with idolatry is to be found in Sifre, p. 31 b, (ed. Friedmann). Maimonides does not count this precept separately, according to principle 7, 186 and he obviously includes it in 68. Ibidem, precept 8. One person who sins unwittingly by worshipping idols should bring a she-goat, a year old, for a sin-offering. The rites are to be performed in accordance with Num. 15. 27-8. The proof that this transgression is in connexion with idolatry is to be found in Sifre, p. 32 b. This precept, too, is not counted separately by Maimo- nides, according to principle /, 187 and he includes it in 69. Ibidem, precept 9. A man who stole something, and is 188 See the preceding two notes, and the page to which they refer. 187 See above, notes 184, 185, and the page to which they refer. INTRODUCTION : HEFES AND MAIMONIDES 65 unable to restore the stolen property and its double, or the value thereof, to its owner, shall be sold for his theft. Maimonides does not count this precept separately, according to principle 7, 188 and he obviously includes it in positive precept 239, which deals with theft. Book 3. section 4 b, precepts i and 2. He who is com- manded to bring a tenth of an ephah of fine flour in con- nexion with certain sacrifices is forbidden to pour oil or put frankincense upon it. The prohibition against pouring oil is one precept, and the prohibition against putting frankincense is another. Tradition tells us that this prohi- bition is only against that part which is to be offered up, but the priest may pour oil or put frankincense upon the remainder. If he put frankincense on the part that is to be offered up, he may remove it. This naturally does not apply to oil, which cannot be removed. Maimonides, too, counts these two precepts separately. They correspond to negative precepts 102, 103, where Menahot 59 b is quoted in order to prove that these two precepts are to be reckoned separately. The reason why Hefes treats of these two precepts in one paragraph is because they are derived from one verse. Book 4 deals with sacrifices which are offered freely ; it is explained that it is forbidden for a man who is not of the seed of Aaron to offer up sacrifices upon the altar ; it further treats of vows, consecration of property, estimation of lives, and similar subjects. It contains thirty-six pre- cepts, which are divided into three sections. The first section treats of animal sacrifices, and does not apply to our times. This section is subdivided into two subsections : one containing ten positive precepts, and the other com- 188 See above, notes 184, 185, and the page to which they refer. F 66 HEFES B. YASLIAH'S BOOK OF PRECEPTS prising eight negative precepts. The second section contains seven precepts dealing with meal-offerings, and is also inapplicable to our times. It is subdivided into two subsections : one containing five positive precepts, and the other comprising two negative precepts. The third section consists of eleven precepts concerning the consecration of property and the estimation of lives, and is subdivided into two subsections : one containing eight precepts, five positive and two negative, which do not apply to our times, and the other comprising three positive precepts which are obligatory throughout all ages. Book 4, section i a, precept i. He who freely offers a burnt-offering of the herd is commanded to bring a male without blemish. The rites are to be performed in accord- ance with Lev. i. 3-9. He has to be present while the animal is offered up. The slaughtering may be performed by anybody, including women and slaves, provided they are ritually clean. The offering up, however, must be done by priests. Details of the procedure are given in accordance with tractate Tamid. This corresponds to Maimonides, positive precept 63, where the whole subject is disposed of in a few lines. Ibidem^ precept 2. He who freely offers a burnt-offering of the flock is commanded to bring a male without blemish. The rites are to be performed in accordance with Lev. i. 10-13. Maimonides, according to principle 7, 180 does not count this and the following precepts separately, but includes them in the preceding precept. Ibidem, precept 3. He who freely offers a burnt-offering of birds is commanded to bring turtle-doves or young 189 See above, notes 184, 185, and the page to which they refer. INTRODUCTION : HEFES AND MAIMONIDES 67 pigeons. The rites are to be performed in accordance with Lev. i. 14-17. Turtle-doves are fit for this oblation only when they become yellow, while young pigeons cease to be fit as soon as they become yellow. The priest must sever the head from the body in the manner described in Tosefta Korbanot 7. 4. Ibidem, precept 4. We are commanded to bring our burnt-offerings, sacrifices, tithes, heave-offerings, vows, free- will-offerings, and the firstlings of our herd and flock unto the special place. Maimonides counts this section of the Bible as three positive precepts (83, 84, 85) and one negative (89). Positive precept 83 of Maimonides is slightly different, but, as he derives it from the same verse, this precept of Hefes may be regarded as covering it entirely. Ibidem, precept 5. He who brings a peace-offering must bring the fat with the breast upon his hand that it may be waved before the Lord. The rites are to be performed in accordance with Lev. 7. 30, 31. The waving must be done towards all directions. Maimonides does not count this separately, according to principle I2, 190 and he obviously includes it in positive precept 66. Ibidem^ precept 6. It is commanded that the various kinds of fat of a peace-offering of the flock should be offered upon the altar. The rites are to be performed in accordance with Lev. 3. 9-11. If one who brought a peace-offering thought that it was a firstling or tithe, this thought dis- qualifies the sacrifice. But if while slaughtering a firstling 190 This principle says that the parts of a ceremony in connexion with a precept must not be counted separately : NO riyjOX NT JN fyn JN y M b na IIDND (ed. Bioch, PP . 47-50). F 2 68 HEFES B. YASLIAH'S BOOK OF PRECEPTS or tithe he intended it to be a peace-offering, the sacrifice is not thereby disqualified. This precept, too, is included by Maimonides in positive precept 66. It is not counted separately, in accordance with principle I2. 191 Ibidem, precept 7. It is commanded that we bring fine flour, wine, and oil when we offer lambs, rams, or young bullocks as burnt-offerings, or sacrifices to accomplish a vow, or free-will offerings. The libation is not necessary for all sacrifices, but only for some of them. This precept is also omitted by Maimonides, in accord- ance with principle I2. 192 Ibidem, precept 8. If the animal brought as an oblation has a blemish, it can only be brought as a gift, but must not be offered for a vow. The various terms mentioned in Lev. 22. 23 are explained in accordance with Bekorot 40 a. Such an animal must be sold, and the price thereof used for repairing the Temple. Maimonides does not count this as a precept, because that verse in Leviticus really prohibits the offering of animals with blemishes. The permission to use it for a free-will offering cannot be regarded as a separate precept according to principle 7. 103 Ibidem, precept 9. A free-will offering and an oblation brought in fulfilment of a vow must be eaten on the day when it was sacrificed and on the morrow. Maimonides does not count this separately, according to principle y. 193 Ibidem, precept 10. He who brings a thank-offering is 191 See preceding note. 192 See note 190. 193 See above, notes 184, 185, and the page to which they refer. INTRODUCTION : HEFES AND MAIMONIDES 69 commanded to bring unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil of fine flour soaked, and cakes of leavened bread. He must bring ten pieces of each kind, all of which amount to forty. The quantity of oil is half a log. Maimonides omits this precept according to principle I2. 19 * Book 4, section i b, precept I. He who sacrifices a thank-offering must not leave the flesh thereof until the morning of the third day, but he must eat on the day when it was sacrificed and on the night of the second day. Tradition tells us that he must not eat of this sacrifice after midnight of the second day in order to avoid a transgression. This corresponds to Maimonides, negative precept 131, which is of a much wider scope. Ibidem, precept 2. It is prohibited to sacrifice an animal that is blind or has any other blemish mentioned in Lev. 22. 22. The various blemishes are described and explained in accordance with Bekorot 41 a, 43 a, 44 a. Maimonides has three negative precepts about sacrificing an animal with a blemish : 92 forbids the slaughtering ; 93 forbids the sprinkling of the blood ; 94 forbids the burning of the limbs. He derives these precepts from Lev. 22. 22-24 as explained in Sifra. Ibidem, precepts 3 and 4. It is forbidden to offer up an animal that is castrated or has any other blemish mentioned in Lev. 22. 24. These blemishes are explained in accord- ance with Bekorot 39 b, Tosefta Yebamot 10. 5, and Sifra. It is forbidden to castrate a human being or an animal. Tosefta Makkot 4. 6 is quoted to explain all cases. 194 See above, note 190. 70 HEFES B. YASLIAH'S BOOK OF PRECEPTS Maimonides omits precept 3 according to principle y, 195 and obviously includes it in the preceding. Precept 4 corresponds to Maimonides, negative precept 361. The reason why Hefes groups these two precepts together in one paragraph is because they are both derived from one verse. Ibidem , precept 5 and 6. It is forbidden to bring for an oblation the hire of a harlot and the wages of a dog. The explanation of hire and wages is given in accordance with Temurah 29 a. If two partners had a certain number of cattle and one dog, and they divided them into two parts equal in the number of the heads, the part without the dog is forbidden, for one of them corresponds to the dog in the other part, and is hence the exchange of a dog. But the share containing the dog is not forbidden. The offspring of the hire of a harlot or the wages of a dog is qualified for a sacrifice. Maimonides, quite inconsistently, reckons these two cases as one precept (negative precept 100). These two precepts are again grouped by Hefes in one paragraph, because they are derived from one verse. Ibidem, precept 7. It is forbidden to exchange an animal which has been prepared for a sacrifice for another. If such a thing took place, both animals are holy unto the Lord. If the offspring or exchange was exchanged, the other animal does not become holy thereby. Under no circumstances must the animal be exchanged, even if the first animal had a blemish, while the second was sound. He must not exchange one animal for a hundred animals and vice versa. Even if the exchange was done uninten- tionally, the other animal becomes holy. 195 See above, notes 184, 185, and the page to which they refer. INTRODUCTION : HEFES AND MAIMONIDES 71 This corresponds to Maimonides, negative precept 106 where reference is made to Temurah. Ibidem, precept 8. It is forbidden that we should eat outside the special place the tithes of grain, of new wine, or of oil, or the firstlings of the flock or the herd, or vows, or free-will offerings, or heave-offerings. Tithes will be explained in the sixth book, firstlings in the fourteenth book ; vows of all description were dealt with in the first book, and will be further treated of in this book. Maimonides counts this as eight separate negative precepts (141, 142, 143, 144, 145, 146, 147, 149), thus reckoning each case separately. It is quite impossible to assume that Hefes enumerated these cases separately in the other books to which he refers, for no trace of them is found in the present book where vows are dealt with. Book 4, section 2 a, precept i . He who brings an oblation of a meal-offering of fine flour is commanded to pour oil upon it and put frankincense thereon. The rites are to be performed in accordance with Lev. 2. i, 2. The flour must not weigh less than seven hundred and twenty drachmae, and the oil not less than one hundred drachmae. There are ten kinds of meal-offerings from which a handful is to be taken, and all of them are enumerated in Menahot 72 b. The measure of a handful (kemisaJi) is the width of three fingers, that is to say, the hand without the thumb and pointer. This corresponds to Maimonides, positive precept 67, which is of a more general character. Reference is there made to Menahot. Ibidem, precept 2. He who brings an oblation of a meal-offering baked in the oven is commanded to bring unleavened cakes of fine flour mingled with oil, or un- 72 HEFES B. YASLIAH S BOOK OF PRECEPTS leavened wafers anointed with oil. He has the choice of bringing either cakes or wafers. The oil is to be smeared in the shape of a semi-circle. Maimonides does not count this and the following two precepts separately, according to principle 7- 196 He includes them in the preceding precept. Ibidem, precept 3. He who brings an oblation of a meal- offering of the baking-pan is commanded to bring it of fine flour, unleavened, mingled with oil ; he should part it in pieces, and pour oil thereon. The word mn is explained in accordance with Menahot 63 a and Sifra. Each piece must be of the size of an olive. Ibidem, precept 4. He who brings an oblation of a meal- offering of the frying-pan is commanded to make it of fine flour and oil. The word n'^mo is explained in accordance with Menahot 63 a. Ibidem, precept 5. It is obligatory to salt sacrifices. Only the part which is actually offered up should be salted, not the entire sacrifice. Thick salt is to be used, so that it should not dissolve quickly. Maimonides makes two precepts out of this one : posi- tive precept 62, which corresponds to this, and negative precept 99, which is a prohibition against offering up a sacrifice without salt. He refers to Menahot and Zebahim. Book 4, section 2 b, precept i. It is forbidden to burn leaven or honey as an offering. By honey is meant dates. If the slightest quantity of honey or leaven was mingled with anything that is to be offered up, that part becomes disqualified, according to Sifra. This corresponds to Maimonides, negative precept 98, 196 See above, notes 184, 185, and the page to which they refer. INTRODUCTION : HEFES AND MAIMONIDES 73 where a reason is given why honey and leaven are not counted separately. Ibidem, precept 2. It is prohibited that one who is not of the seed of Aaron should associate with priests in matters wherein they are considered superior to all other men. This corresponds to Maimonides, negative precept 74. Book 4, section $ A a, precept I. A man who vows his person unto the Lord should give as his value in accordance with Lev. 27. 2-7. If he is poor, he should pay as much as he can afford. There is a difference between making a vow and promising a value. Thus if a man says : ' I vow the price of my hand ', the judge should estimate the excess in value of a slave who has a hand over one who lacks a hand. But if he says : ' I promise to give the value of my hand', he need not give anything. If he vowed one of his vital members, as, for instance, his heart or head, he must pay for his entire body. If he vowed the price of a child a month old, but did not pay until more than five years elapsed, he need only pay the value of the child at the time when the vow was made. If he says : ' I vow half of my value ', he is to pay half of his value ; if, however, he says : ' I vow the value of half of my body ', he is to pay all his value. A poor man must not pay less than a sela'. If after having paid a sela' he became rich, he need not pay any more. But if he possessed less than a sela', and subsequently became rich, he is to pay the value of a rich man. This corresponds to Maimonides, positive precept 114, where a few lines are devoted to the entire subject, reference being made to tractate 'Arakin. Ibidem, precept 2. A man who consecrates his house unto the Lord is commanded to have it estimated by the 74 HEFES B. YASLIAH S BOOK OF PRECEPTS priest, and in case he wants to redeem it, must pay its value with the addition of the fifth part of the estimation. This ordinance refers to a dwelling-house according to Sifra. This corresponds to Maimonides, positive precept 116. Ibidem, precept 3. A man who vowed an unclean beast, which may not be offered as a sacrifice, unto the Lord, should have it placed before the priest, who should estimate its value ; in case the former owner wishes to redeem it, he should pay its value with the fifth part of the estimation. By an unclean animal is meant one which is disqualified on account of a blemish, and does not refer to unclean species of animals. Our teachers declare that it is forbidden to sanctify, vow, or consecrate anything nowadays. This corresponds to Maimonides, positive precept 115. Contrary to his custom, Hefes disregarded here the biblical order, and placed the consecration of a house before the vowing of an unclean animal. It is, however, not un- likely that the transposition is due to a scribal error. Maimonides follows in this case the biblical arrangement. Ibidem, precept 4. A Nazarite who unwittingly became defiled by a dead body is commanded to shave his head on the seventh day, and to bring two turtle-doves, or two young pigeons, to the priest, to the door of the tent of meeting. If the seventh day happens to be Sabbath or a Festival, he must postpone his shaving. He has the option of bringing turtle-doves or pigeons. He has to bring the sacrifice, because he did not sufficiently guard himself against defilement. He is to commence counting again the days of his separation from the day when he shaved his head. Maimonides counts this precept and the following one as one precept, positive precept 93. He explicitly states that these two shavings must not be counted separately, INTRODUCTION : HEFES AND MAIMONIDES 75 since the shaving after defilement is a legal development of the ordinances appertaining to a Nazarite, and hence is to be excluded by principle 7. 197 Ibidem, precept 5. When the days of a Nazarite's separation are fulfilled, he is commanded to bring as his oblation a he-lamb a year old without blemish for a burnt- offering, a ewe-lamb a year old without blemish for a sin- offering, and a ram without blemish for a peace-offering, and a basket of unleavened bread, cakes and wafers, mingled with oil ; and the meal-offerings and libations appertaining to them. These ordinances apply to a man who vows to be a Nazarite for a definite period, not to a perpetual Nazarite. As for the cakes and wafers, he must bring ten of each. It is stated that he must put some of the meat upon his hair, and throw them together into the fire. He must wave the offering towards the six directions. This corresponds to Maimonides, positive precept 93. Book 4, section $Ab t precept i. It is prohibited for a Nazarite to eat grapes, fresh or dried, to drink anything made thereof, or to eat the husk or kernel. Even unripe grapes are forbidden. There is a difference between the word jsa and D"O, the former specifies only various kinds of vines, while the latter embraces also olive-trees. The leaves of a vine are not forbidden to a Nazarite. If a Nazarite drank twenty-five drachmae of wine, he must be flogged. He is to be flogged for wine separately and for grapes separately. Maimonides counts this section of the Pentateuch as five negative precepts : 202, a Nazarite must not drink wine ; 203, he must not eat grapes ; 204, he must not eat dried grapes ; 205, he must not eat the kernels of grapes ; 206, he 197 See above, notes 184, 185, and the page to which they refer. 76 HEFES B. YASLIAH'S BOOK OF PRECEPTS must not eat the husk of grapes. He explains the reason why he counts them as five separate precepts, because the transgressor is flogged separately for each transgression. Ibidem, precept 2. It is prohibited for a Nazarite to shave his head. Our teachers say that the shortest period of separation is thirty days. If a man says: 'I shall be a Nazarite for as many days as the hair of my head, or grains of sand, or dust ', he is to remain a Nazarite for the rest of his life. If he says : ' I shall be a Nazarite like the number of the days of the year', he is to be a Nazarite thirty days for each day of the year. He must not cut his hair with a razor or any other instrument. If some of his hair fell out because he rubbed or scratched that place, there is no sin upon him. If a plague of leprosy appears on his head, he must shave his hair when he gets purified, even before the days of his separation are fulfilled. Thirty days are to be discounted from the days which he observed as a Nazarite. These ordinances apply to a man who vowed to be a Nazarite for a definite period, but not to a perpe- tual Nazarite. The commandment that a Nazarite should grow his hair naturally refers to one who has hair ; if he is bald-headed, he must observe the other ordinances apper- taining to a Nazarite. Even if the words which he uttered only hint at separation, and do not explicitly express it, he must become a Nazarite. If. however, they merely hint at a hint of separation, he need not become a Nazarite. Maimonides counts this precept as two : negative precept 209, where the entire subject is referred to tractate Nazir, and positive precept 92, which asserts that the Nazarite must let his hair grow. He quotes a passage from Mekilta which explicitly states that there is a negative and positive precept in this connexion. Thus, if a Nazarite destroyed INTRODUCTION : HEFES AND MAIMONIDES 77 his hair with a powder, the negative precept would not be transgressed by him, since he used no instrument; he, however, transgressed the positive precept, which enjoins him to grow his hair. Ibidem, precept 3. It is forbidden for a Nazarite to enter into the presence of a dead body. He may, however, attend to the burying of a dead body that was found on the road where no other man is present. He must not come in contact with the blood of a dead body, if the blood weighs fifty drachmae, or with a part of a dead body of the size of an olive. The laws of a Nazarite are not applicable to our times. This corresponds to two negative precepts of Maimo- nides : 207 and 208. He reckons the defilement through coming in contact with a dead body as one precept, and the entrance into the house where a dead body is lying as another. He quotes tractate Nazir 42 b, which shows that two prohibitions are involved. Book 4, section $B, precept I. He who makes a vow must fulfil it. The judges are to urge him to fulfil his vow. This corresponds to Maimonides, positive precept 94, which is rather of a more general character. Ibidem, precept 2. A man who makes a vow or swears an oath to bind himself with a bond is commanded not to profane his word, but must do all that proceeded out of his mouth. A boy of average intelligence must fulfil his vow, though he is only twelve years and one day old. But if his intelligence is below the average, the fulfilment of the vow is not incumbent on him. Under that age he need not fulfil his vow in any case. If an intelligent boy of thirteen years and one day old made a vow, and afterwards claimed that he had no conception of the meaning of a vow, 78 HEFES B. YASLIAH'S BOOK OF PRECEPTS he is obliged to fulfil it. It matters not whether the oath is explicitly expressed or merely hinted at. An oath is only valid when it makes a man abstain from doing a permitted thing, but it cannot render permissible anything that is forbidden. His oath can have no effect upon restraining others. If he made an oath to perform an impossible task, he is to be flogged. If he vowed not to eat a certain food, because it is harmful, and it is found to be beneficial to him, his vow is not valid. One who vows not to dwell in a house, even the garret is forbidden unto him. One who vows not to eat meat, the liver, spleen, and entrails are thereby forbidden. He must fulfil his vow at the earliest opportunity, and if he specified a certain time, he must observe it before that time expires. The expres- sion, he shall not profane his word, implies that he may have his vow annulled by some one else, but he himself, though he is a sage, must not annul his vow. The gist of this precept is included by Maimonides in the preceding (positive precept 94). He, however, has a separate precept which permits the absolution of vows. This is positive precept 95, which is based on Num. 30. 3. Apart from this positive precept he has negative precept 157, which is a prohibition against the breaking of one's word. Nahmanides 198 agrees with Hefes in counting Deut. 23. 24 and Num. 30. 3 separately. Ibidem, precept 3. This precept deals with the vows of women whether they attained the age of puberty or not. They are divided into five classes : (i) If a girl in her father's house, who has not attained the age of puberty and is not married, uttered a vow and her father heard it and did not protest, her vow is valid. If, 198 See his rmS'H to Maimonides's Jm'EH 12D INTRODUCTION : HEFES AND MAIMONIDES 79 however, he protested on the day when he heard it, her vow is annulled. As soon as a girl is twelve years and one day old, her vows are valid, and there is no need to examine her intelligence, unless her mind is known to be defective. A girl who is eleven years old, or less than that, can make no vows. During her twelfth year it is necessary to examine her intelligence : if it is sound, her vow is valid, and her father has the privilege of annulling it ; if her intelligence is defective, her vow is not valid. A girl, twelve years and one day old, of average intelligence, who claims that she did not know the purpose of the vow, and is therefore unwilling to fulfil it, is obliged to carry out all that pro- ceeded from her mouth. On the other hand, a girl eleven years old who claims that she understands all about a vow, need not fulfil it. If her father thought at first that the vow was made by some one else, and subsequently realized that it was his daughter, he may annul the vow as soon as he learns this fact. (2) If a betrothed girl makes a vow, her fiance may annul it on the day he hears of it. If he did not protest, her vow must be fulfilled. That the verses Num. 30. 7-9 refer to a betrothed girl, not to a married woman, is ex- plicitly stated in Sifre. If a man married a woman who had a long-standing vow which causes him pain, he may divorce her without giving her any money promised in her marriage document. A man may say to a woman at the time of marrying her : ' I annul all thy vows.' The vows of a betrothed girl who has not attained the age of puberty must be annulled by her father and fiance^ As soon as she attains the age of puberty, her father has no right to annul her vows. (3) As for a married woman, the laws appertaining to 8o HEFES B. YASLIAH'S BOOK OF PRECEPTS her vows are identical with those of a betrothed girl. The vows a husband may annul are such which cause him mental or bodily pain. If a father or husband did not know that God permitted him to annul the vows of his daughter or wife, and subsequently learned this fact, he may annul a long-standing vow on that day. If she vowed not to eat a certain thing for a month, and he permitted her to eat thereof for a week, her vow becomes automati- cally void. If she vowed not to eat of two kinds of food, and he permitted her to eat of one kind, she may also eat of the other kind ; similarly, if he confirmed her vow with regard to one kind, it is confirmed also with reference to the other kind ; provided the two kinds were included in one vow. If a man wanted to annul the vow of his daughter, and it happened that it was his wife who made that vow, but he mistook her for his daughter, the vow does not thereby become void. He may, however, annul it after- wards, if he so desires. The same applies to the case when his daughter made a vow, and he mistook her for his wife. If he heard of the vow on the Sabbath day, he must use different words in annulling it. He should say to her : ' Eat this which you vowed not to eat.' While saying these words, he must mentally annul her vow. The expression used by a husband in annulling the vows of his wife are different from those employed by a sage. (4) A widow and (5) a divorced woman have to fulfil all their vows. This refers only to women whose marriage was consummated. If a widow or a divorced woman made a vow which should take effect after thirty days, and mean- while she married, her husband cannot annul it. On the other hand, if while married she made a vow which should take effect after thirty days, and her husband annulled it, INTRODUCTION : HEFES AND MAIMONIDES 8l she need not fulfil it, even in case she was divorced or became a widow during that time. If a widow has a brother-in-law, 199 he may annul her vows, but not if she has two brothers-in-law. Maimonides does not count this as a separate precept, in accordance with principle 7, 200 and he includes it in the preceding precept. Book 5, precept i. One who came in contact with the carcasses of unclean animals and beasts is obliged to be unclean until sunset. If he carried a carcass, he and his garments become unclean. After having a bath and after being washed, he and his garments are to remain unclean until sunset. It matters not whether he touched the entire carcass or only part thereof. Even if he carried the carcass by means of another object, his garments become unclean. If the carcass was upon a vessel, under which lay some food or drink, the latter do not become denied. The law imposed upon him to remain unclean until sunset is only to prevent him from coming in contact with sacred things. Aquatic animals, with the exception of the sea-dog, do not defile. This corresponds to Maimonides, positive precept 96. He explains that in calling this a precept he does not mean that it is necessary to become defiled ; nor is it forbidden to become defiled, otherwise this would be a negative pre- cept. It merely tells us the ordinances to be observed when a man becomes defiled. It is to be observed that Maimonides, like Hefes, places the laws of uncleanness immediately after those appertain- ing to vows. 199 In the Levirate law. 200 See above, notes 184, 185, and the page to which they refer. G 82 HEFES B. YASLIAH'S BOOK OF PRECEPTS Ibidem, precept a. One who comes in contact with the carcasses of the eight creeping things must be unclean until sunset. A part of the flesh of these animals defiles, as well as the entire body, provided it is not smaller than the size of a lentil. Anything smaller than that size having flesh and bone combined is also defiling. In this case it makes no difference whether the part was severed while the animal was alive or dead. If a rat which is created from the earth had already flesh and skin on one part, while the remainder was joined by the skin, and it was able to move about, it defiles one who comes in contact with it. Aquatic animals belonging to this species do not defile. The garments of him who came in contact with these animals are not unclean. This corresponds to Maimonides, positive precept 97, which is disposed of in a few lines. Ibidem, precept 3. Any vessel or instrument upon which one of the eight creeping things fell while dead is to be unclean ; it must be dipped in water, and remain unclean until sunset. These vessels are such as are fit for the work for which they were intended. The difficult words occur- ring in the tannaitic passages quoted in this connexion are briefly explained. Vessels are divided into two classes: (i) those which have a receptacle containing air ; (2) those which are of a flat surface and contain no air. In both classes are vessels which are subject to defilement and those which are not. Vessels not subject to defilement, though they have receptacles, are sacred vessels, and those that cannot be moved when filled with the things for which they were made. Children's toys are not subject to defilement, though they can be carried when filled. If, however, these toys are durable, they are subject to defilement. A num- INTRODUCTION : HEFES AND MAIMONIDES 83 ber of other cases are mentioned and passages quoted. The difficult words occurring in these passages are briefly explained. All other vessels which have receptacles, not mentioned in the foregoing, are subject to defilement. The minimum measure of a garment subject to defilement is given for various cases in accordance with Kelim 27. 5 and other tannaitic passages. If a garment smaller than the minimum measure was completed, and a piece of material subject to defilement was added to it. the entire garment may be defiled only in the case when the attached piece is of material subject to a stricter defilement than the other. If an unclean vessel decreased in size, and another vessel was made of the material, it remains unclean only in the case when it can be used for the work for which it was originally made. Vessels of a flat surface, not containing air, which are not subject to defilement are wooden vessels which are only used directly, and are not a means of using other vessels. If their usage is indirect, they are subject to defilement. A number of instances belonging to this class are mentioned. Maimonides does not count this precept separately. He evidently includes it in the preceding precept, accord- ing to principle 7. 201 The only surprising thing is that he counts the laws appertaining to the defilement of food and drinks as a separate precept (98). The following tabular recapitulation of the above dis- cussion will show at a glance the relation of the two systems in enumerating precepts. 202 201 See above, notes 184, 185, and the page to which they refer. 202 The first number refers to the book (7JfB), second to the section (DDp), the letters to the subsections, and the third number to the precept. The abbreviation p.p. = positive precept, and n.p. = negative precept. Where only two numbers occur there are no subsections. G 2 8 4 HEFES B. YASLIAH S BOOK OF PRECEPTS Hefes Maimonides 4, ib, 7 = n. p. 106 4, ib,8 = n.p. 141, 142, 143. J 44, 145, 146, 147, 149 4,2a,i = p.p. 67 4,2a,2 4, 2a,5 = p. p. 62, n.p. 99 4, 2b, i = n. p. 98 4,2b,2 = n. p. 74 4,3Aa,i = p.p. 114 4,3Aa, 2 = p.p. 116 4,3Aa,3 = p.p. 115 Hefes Maimonides 3> 3. 9 = P- P- 24i 3>4a, i = p.p. 237,n.p.i88 3>4a,2 3>4a,3 = p. p. 68 3,4a,4 34a,5 = p.p. 69 3,43,6 = p.p. 70 3>4a, 8 3>4a,9 3,4b, i = n.p. 102 3,4b,2 = n.p. 103 4, i a, i = p. p. 63 4, i a, 2 4, i a, 3 4, i a, 4 = p. p. 83, 84, 85, n. p. 89 4, i a, 5 . 4, i a, 6 4, i a, 7 4, i a, 8 4, i a, 9 4, i a, 10 4, ib, i = n.p. 131 4, ib,2 = n. p. 92,93, 94 4, ib, 3 4,ib,4 = n.p. 361 4,ib,5) , J= n.p. 100 4, ib,6j We thus see that out of the fifty-one precepts (the first of our fragment is not considered, because it is impossible 4,3 Aa ,5 = P-P-93 4,3Ab, i =n.p. 202, 203, 204, 205, 206 4, 3Ab, 2 = n.p. 209 : p.p.92 4,3Ab,3 = n.p. 207,208 4,3 s . 1 = P-P-94 4,36,2 = p.p. 95 157 4,3 B 3 5, i = p. p. 96 5,2 = p.p. 97 5>3 n.p. INTRODUCTION : HEFES AND MAIMONIDES 85 to ascertain what it dealt with) Hefes and Maimonides agree on thirty. Out of the twenty-one precepts counted sepa- rately by Hefes, but omitted by Maimonides, twenty can be accounted for by two of the principles laid down by the latter. Sixteen are excluded by principle 7, 203 while four (4, i a, 5 ; 4, i a, 6 ; 4, i a, 7 ; 4, i a, 10) are omitted by prin- ciple i2. 2(H The remaining precept which Maimonides counts as one (n. p. 100), whereas Hefes reckons it as two (4, i b, 5 ; 4, i b, 6), is the prohibition against offering the hire of a harlot or the wages of a dog upon the altar. This case must be put down, I think, to the inconsistency of Maimonides. To make up for these twenty-one precepts, Maimonides has twenty-one other precepts which are not counted separately by Hefes. It is true that we cannot be certain about a few of them, for they may have been placed in another part of the book. This is, however, unlikely, for Hefes, according to his method of presentation, would not have neglected to inform us of that fact. Moreover, prac- tically in every case we were able to see the reason of the discrepancy. As a result of this examination it may be stated that there are three fundamental differences between the systems employed by Hefes and Maimonides, respectively. (i) The various ramifications and hypothetical cases of a certain group of laws, provided they are explicitly men- tioned in the Pentateuch, are counted separately by Hefes, whereas Maimonides regards them all as one precept. The latter emphatically differentiates between a law (BStJ'E) and 103 See above, notes 184, 185, and the page to which they refer. 204 See above, note 190. 86 HEFES B. YASLIAH'S BOOK OF PRECEPTS precept (nWD). 205 Principle 7, in which this point is clearly brought out, seems to have been chiefly directed against Hefes. 200 This principle was sometimes broken also by Maimonides himself. He felt the inconsistency, and when he counts certain precepts which should have been excluded, he defends himself by saying that in the Talmud or in a halakic Midrash it is explicitly regarded as a separate precept. But then this proves that according to the Talmud this principle is not valid. (2) Hefes does not count contraries twice. He either reckons it as a negative or positive precept. Thus since a Nazarite is prohibited to shave his head, there is no need to reckon as a positive precept that he is commanded to let his hair grow. If a sacrifice must be salted, there is no need to count as a negative precept that it is forbidden to offer up a sacrifice without salt. Maimonides, on the other hand, counts them separately. It is chiefly for this reason that in the part which we have discussed in detail Maimo- nides has more negative precepts than Hefes. In counting such a case as a positive or negative precept the latter is mainly guided by the context of the Pentateuch, but he probably was also influenced by circumstances, and put the precept in the category he required. It should be stated 205 Sefer ha-Miswot, ed. Bloch, p. 25. 206 While reading Pe'erha-Dor, 140, where Maimonides designates Hefes as pyin 3JT)3, I was led to believe that there was an intentional slur in that title, as one would say, that Halakist is a good codifier, ' a writer of laws ', but is not sufficiently logical to enumerate the precepts. Fortunately, however, Munk (Notice sur Aboit'l Walid, p. 198) quotes the Arabic original from a manuscript which is now, I believe, in the hands of D. Simonsen of Copenhagen. There Maimonides calls Hefes ' the author of the Book of Precepts' (jt-jjjJl ujLii ^^Lo). It is only in Tama's inaccurate Hebrew translation that the words pJHil 3JTI3 were supposed to cover that expression. INTRODUCTION : HEFES AND MAIMONIDES 87 that Hefes is not quite consistent in this respect. Thus he counts as a positive precept that we are commanded to bring our burnt-offerings, sacrifices, vows, free-will offerings, and the firstlings of our herd and flock unto the special place. 207 But practically the same thing is reckoned as a negative precept : it is forbidden to eat outside the special place the tithes of grain, or of new wine, or of oil, or the firstlings of the flock or the herd, or vows, or free-will offerings, or heave-offerings. 208 This inconsistency is, however, due to the circumstance that the Pentateuch stated both cases, the positive and the negative, explicitly. 209 Maimonides, on the other hand, is not guided by the Pentateuch in this matter. (3) Hefes never makes use of a verse or set of verses more than once. It is only in extremely rare cases that he derives two precepts from one verse, and then there are usually two clauses in that verse. 210 In such cases he groups the precepts together in one paragraph. Maimo- nides, however, derives sometimes as many as eight precepts from one and the same verse. 211 In general it may be stated that Hefes follows the Pentateuch division very closely. If a certain law is repeated twice, it must be counted separately, especially as tradition 207 Book 4, section i a, precept 4 (text, fol. zoa, 1. n). 208 Book 4, section i b, precept 8 (text, fol. 133, 1. 15). 209 Deut. 12. 5, 6 and 12. 17. 210 See, for instance, book 3, section 4 b, precepts i and 2 (text, fol. 8 a, . 17), where two negative precepts are derived from the two clauses in Lev. 5. ii. Similarly, book 4, section i b, precepts 3 and 4 (text, fol. 123, 1. 16) are derived from Lev. 22. 24. An exception to this rule is book 4, section i b, precepts 5 and 6 (text, fol. 12 b, 1. 7), where two precepts are derived from one clause. 211 Thus negative precepts 141, 142, 143, 144, 145, 146, 147, 149 are derived from Deut. 12. 17. 88 HEFES B. YASLIAH'S BOOK OF PRECEPTS usually makes the various paragraphs apply to different cases. Maimonides, on the other hand, while taking the Pentateuch as his basis, is guided by logical principles in the system of enumerating the precepts. Indeed, one may even go as far as to reduce the above three differences to this one only. From the purely logical point of view the charge of inconsistency might with justice be brought against both Halakists. Maimonides, as was remarked above, pointed out that Hefes had committed the same errors for which he had censured the author of the Halakot Gedolot. 212 The former in his turn did not escape the stricture of subsequent Halakists like Nahmanides and Isaac of Corbeil, the author of P"CD, neither of whom can be accused of being hostile to him on general principles. The inconsistencies are quite natural in a subject which has no basis in reality. For, although the Tannaim and Amoraim, as was pointed out above, 213 believed that six hundred and thirteen precepts had been revealed to Moses, the writers or redactors of the Pentateuch had certainly no inkling of this number. THE STYLE OF THE BOOK OF PRECEPTS The language of the Book of Precepts is in the usual style of Jewish- Arabic, and shares most of its characteristics. In dealing with manuscripts which are not autographs, but copies of the third or fourth hand, one is at a loss to deter- mine which mistakes emanated from the author, and which are to be ascribed to the ignorance of the copyist. The latter, however, cannot always be made the scapegoat, and 212 Sefer ha-Mt'swot, p. 5, ed. Bloch. 21S Chapter I. INTRODUCTION : THE STYLE 89 it is a striking fact that almost all texts contain the same kind of mistakes. Even the oldest manuscripts show the usual characteristics. Great caution must be taken in studying the grammatical and lexical peculiarities of Jewish-Arabic. One should not rely too much on the printed texts, for it has been the custom of most editors to consider it legitimate to correct mistakes. It is quite natural to credit an author with a knowledge of grammar of the language in which he writes. But it must be borne in mind that the Hebrew and Aramaic quotations occurring in such texts are sometimes misread, but seldom, or never, tampered with, and this would tend to prove that the copyists tried to be as faithful to the original as possible. Now when due allowance is made for errors for which the copyists can reasonably be held responsible, there still remains a vast number of mistakes which would convince one that those authors were not masters of Arabic diction. This is no doubt to be ascribed to the circumstance that the Jews devoted most of their time to the study of other literatures besides Arabic. Being bilingual they fell between two stools. They seldom wrote a natural Hebrew, and their Arabic never attained the elegance of even a mediocre native writer. Their Hebrew is abounding in Arabic idioms, while their Arabic is interspersed with Hebrew words and phrases which make it unintelligible to the Arab. When we speak of Jewish- Arabic we mean the dialect spoken and written by Jews who did not assimilate, and were therefore devoting their time and energy to the study of the Bible and the Talmud. Nobody denies the possi- bility of a Jew being able to acquire elegance of style in Arabic. Indeed, some of the Jews who practically assimi- lated with the Bedouins wrote elegant verses. It is not 90 HEFES B. YASLIAH S BOOK OF PRECEPTS a question of race, it is merely a question of pursuit and surroundings. This is a sufficient reply to those who ask why should not men like Maimonides write as good an Arabic as Heine wrote German. 214 There is no justification in comparing Maimonides with Heine, for the latter had a thorough German training. We ought rather to compare Maimonides with R. 'Akiba Eger. One would certainly not expect the latter to write an elegant German. To my mind the difference between an Arabic classic and the average Jewish- Arabic book is about the same as between Goethe and the memoirs of Gluckel von Hameln published by D. Kaufmann. On the whole the majority of post-biblical writers were slovenly in their syntactical constructions. To them the matter was the dominant factor, and the style played no important role. This tendency produced that careless halakic style, a mixture of Hebrew and Aramaic, of which R. Sherira's Epistle is a conspicuous specimen. Of course their Arabic was superior to their Hebrew, for after all the former was their mother-tongue. The greater bulk of mistakes committed by these writers are such as do not apply to the spoken language. There can be no doubt that at the period from which the earliest Jewish-Arabic production dates, the nunation was no longer pronounced, and hence there were no case-endings. In practically all manuscripts we find the cases wrongly used, the accusative being employed where syntax demands the nominative, or even the genitive, and vice versa. They almost invariably used the accusative in the predicate when ^ or its ' sisters ' is absent. This is against the rules of 214 See I. Friedlaender, Der Sprachgebrauch des Maimonides, p. xi. INTRODUCTION : THE STYLE 91 elementary grammar, for the predicate Is under such circum- stances in the nominative, even when the subject is in the accusative. Numerous examples of such mistakes occur in the text of Hefes, and a few of them will suffice as an illustration. Accusative for nominative : NSnv rh 1D33N ;n (fol. 4 b, 1. 20); 5>jni> ^n niD town NV^N jNJns^N mw (fol. isb, 1. u); nnm^K $K tnnpo ^ni (fol. 15 a, 1. 14); nxb p WNCT (fol. 17 b, 1. 22); pyw D^NI (fol. 27 b, 1. 23). Accusative for genitive: NINJ im (fol. 4b, 1. 13); n? ^y vf?n ;K& (fol. ai a, 1. 23) ; Knaxn -M -pn (fol. 22 a, 1. u). Nominative for accusative : tfh }m N^ JNnip^N xnn ^y nv* |N3^ (fol. 8 a, 1. 20); DXJJK NODHpN pnK> N1 (fol. I2b,l. 15); ^K ariKV JKS JNS (fol. 31 a, 1. 22). Nominative and accusative used promiscuously : rf? jo n (fol. 3 b, 1. 25) ; w ^CVN in tvn jsaip^ ^n 11 K11D3D (fol. II b, 1. 23) ; 1HN1 NOVl (fol. 22 a, 1. 2l). As in the verbs the mood-endings were dropped in the spoken language, there is great confusion in this respect in Jewish-Arabic works. We find such constructions p" 1 |K (fol. 1 6 b, 1. 23) ; pn IK (fol. 22 b, 1. 10) ; pbxn K!?N rrna np (fol. 24 b, 1. 18) ; mD NDJJ> ni>K ^N (fol. 30 b, 1. 21). Cases like m 11 D^ (fol. 7 a, 1. 24, and many other places) and "D3 11 D^> (fol. 7 b, 1. 12) may belong to this class, but it is also possible to consider them as that kind of exceptional orthography which Arabs call pt-i-1, that is to say, the unnecessary lengthening of a vowel. As an indication of these writers' lack of appreciation for the finesses of the language, it may be mentioned that they employ the particle >-3 without any force whatsoever. Hefes practically uses it instead of j . The monotonous 92 HEFES B. YASLIAH S BOOK OF PRECEPTS repetition of the construction a , . . NEND is exceedingly irksome. The copyist cannot be held responsible for such inaccuracies, unless we assume that he deliberately changed the letter, or that the original was written in Arabic script without diacritical points, so that ^ could be confounded with i5 in many cases, especially when the writing was cursive. Both suppositions are, however, highly improbable. Copyists seldom change such matters, and had the original been written in Arabic script without diacritical points, there would have inevitably occurred some other mistakes of a similar nature. In the absence of such traces, we must hold the author responsible for these confusions. On the other hand the particle J, which is employed with graphic effect by the Arabs to introduce the apodosis, is almost entirely absent in Jewish-Arabic works. It is to be observed that most of the above-named grammatical peculiarities have been found in the texts of Mohammedan writers. Ibn Abl Useibi'a's History of Physicians is often referred to in this connexion. It is true that that book contains a number of mistakes. But whereas with Mohammedan writers it is a rare exception, with Jewish writers these mistakes are practically the rule. Moreover, the evidence adduced from the mistakes is not to prove Jewish-Arabic is a separate jargon, but to indicate the fact that those writers paid no attention to the study of Arabic grammar. For such forms like pi>3sn N^N were certainly never used in the spoken language, and were due to want of knowledge. If a few Mohammedan writers also committed such mistakes, they, too, lacked accurate know- ledge of their language. Taking all the lexical characteristics of Jewish- Arabic into consideration, we would not be far wrong if we stated INTRODUCTION : THE STYLE 93 that it is a kind of a jargon. 215 This is a natural consequence of Jewish exclusiveness. A group of people speaking a language of an alien race, and forming a separate circle, would easily develop a dialect of their own, which, though essentially resembling the parent-tongue, would have a number of words peculiar to itself. Thus when Jews conversed with their co-religionists they naturally employed a number of Hebrew words appertaining to religion, and these terms gradually became part of their Arabic. Furthermore, Jews had a vast literature of their own which they never abandoned, and as some words, especially technical terms, are not readily found to exist in another language, they were compelled either to retain the Hebrew words or to coin new expressions. It was hard to find an equivalent for r6lV; but since n?y = Arabic A*^, they coined a form iijwato. I even suspect the existence of a form myxs in Jewish-Arabic. For the broken plural of forms like > sjujx-* is usually JJti-'s ; but Jewish writers employ nyNlV , 216 which is usually the broken plural of the active participle feminine. This would accordingly be a literal imitation of fyto. In some cases they introduced new words where genuine Arabic terms were at hand. For "iniE, permitted, they could easily have used J&**, but they preferred a literal translation of this word, and used p^BD. Even nowadays, when public schools tend to do away with dialects, the Arabic spoken by the Jews of Tunis and Algiers differs considerably from that of the natives. A 216 I use this term in no disrespectful sense. I would define a jargon as a dialect which had no natural development. Thus if a nation, while adopting a foreign tongue, still uses words and expressions of its former language, it may be said to speak a jargon, since it would not be readily understood by natives. 16 See text, fol. 10 a, 1. 12; Sa'adya's translation, Deut. 12. 6. 94 HEFES B. YASLIAH S BOOK OF PRECEPTS careful study of Marcel Cohen's book on the Arabic dialect of the Jews of Algiers 217 proves this point. It is true that M. Cohen repudiates the idea that it is a jargon, but this merely depends on the point of view. The natives, who are after all the best judges, regard it as such. It must, however, be admitted by all that want of stylistic elegance is to some extent compensated for by the marvellous vocabulary these writers have at their command. It is astounding the way Hefes finds Arabic equivalents for the most obscure mishnic words and phrases. It is quite immaterial for our purpose whether these terms were first employed by Hefes, or were in common use among Arabic-speaking Halakists. The fact that they were employed by Jewish writers is sufficient to indicate the extent of their vocabulary. I have no doubt that Jewish- Arabic texts have preserved some genuine Arabic words which long ago became obsolete and are not found in any of the lexica, 218 just as Jewish-German and Jewish- Spanish have retained some obsolete words of German and Spanish, respectively. VI THE MANUSCRIPT 9 The manuscript herewith edited was recently discovered by me among the Genizah fragments of the Adler Collec- tion at V.the Dropsie College. 219 These fragments were acquired by Dr. Cyrus Adler while in Cairo in i89r. The entire codex consists of thirty-six and a half leaves which 217 Le Parler arabe des Juifs d'Alger, Paris, 1912. 218 A good instance is A-x^l, (text^fol. i b, 11. 9, n\ which obviously denotes a pond. 219 See JQR., New Series, III, 317 ff. INTRODUCTION : THE MANUSCRIPT 95 are held together by a string. The first four leaves do not belong to the Book of Precepts. Though the writing of those leaves closely resembles that of the remainder, it is safe to say that they were not originally bound together. They have 18, and sometimes 19, lines to a page, while the number of lines on the other pages ranges from 23 to 27. These leaves are of a lighter hue than the rest. They contain gaonic Responsa dealing with widely different subjects. As the writer of these Responsa is addressed as Gaon, they could not have proceeded from the pen of Hefes, who never bore that title officially. The thirty-two leaves of the Book of Precepts are made up into four fascicles. Although the fascicles appear now to be unequal in the number of their leaves, I have suffi- cient proof that originally each fascicle consisted of ten leaves. The last page of every fascicle bears at the bottom the word with which the following fascicle begins. Each fascicle is marked by a letter of the alphabet. Guided by these signs, we can state with certainty that eight leaves of fascicle I are preserved, the first two leaves (not the outer sheet) being lost, while the last two are pasted to the following fascicle. The second and third fascicles are pre- served in their entirety,4iaving ten leaves ea h. The last fascicle has only three and a half leaves of wViting, the rest being blank (except the last strip, concerning which see below), and practically torn off. The second, third, and fourth fascicles are marked 5,j',i respectively, on tne upper right-hand corner. We thus may safely assume that this volume never contained more than four fascicles, and that, with the exception of the first two leaves, we possess it in . its entirety. For, although the last leaf breaks off in the middle of a sentence, the outward appearance makes it 96 HEFES B. YASLIAH'S BOOK OF PRECEPTS quite evident that no writing is missing at the end, especially as the verso of the thirty-second leaf is blank. That this was not the first volume of the Book of Precepts is self-evident, for it is inconceivable that the copyist managed to crowd the introduction and nearly three books in the narrow compass of two leaves, especially when we consider the magnitude of the first book. It was, no doubt, customary in olden times to copy separate volumes of a large work, just as pamphlets are issued nowadays. In Genizah lists of books we often come across the expression . . . 3Nro JO 13. Among the Genizah fragments of the Jewish Theological Seminary of America I saw a number of lists with such phrases. 220 Indeed, Harkavy announced 221 that such a list registered }'cn 3WD } T3. These words, however, were afterwards obliterated, for they are missing in Bacher's edition of this list. 222 Our fragment probably was such a pamphlet, and hence I am justified in supplying the title, ' A Volume of the Book of Precepts ' (3Xri3 J 13 The last leaf is a narrow strip which was originally blank. One of the owners wrote on the recto the following words in bold square characters : 13 ni3r6 n>rr 133^ Verso was used as an account book by another owner, for it has the following inscription in a different handt which is a sort of Oriental cursive : **o See also REJ., XXXIX, pp. 199 ff. 221 Judisches Literafarblatt, 1878, p. 43. 222 Rj. t XXXII, p. 127. Comp. Poznanski, fWVp V J'3K, p. 28. INTRODUCTION : THE MANUSCRIPT 97 N:H n NN UN ijy i nata UN i3y .p-n f D^VD^N njj; pm * ejoi* n:y The leaves measure 7^x 5^ in. (= 17-6 x 13-5 cm.), and the number of lines in a page ranges from 23 to 27. The writing, which is in Oriental square with a distinct ten- dency to cursiveness, is very close, no space being allowed between separate words. It is the context alone that can help us to decide how the words are to be divided. On the whole it is written in a fairly legible hand. The only letters that are not clearly differentiated are D and D, while T and ~i are quite distinct, though not always correct. The copyist, however, frequently misread his original, and a vast number of mistakes crept in, apart from the usual errors due to homoioteleuton and dittography. In the original, which was before the copyist, n, n, and n seem to have been subject to confusion. He accordingly wrote fT^KTinD instead of rr^NnriD (fol. 4a, 1. 4), ^nic&N instead of ^niD^N (fol. 7b, 1. 12). Simi- larly T and 1, 3 and 3 were sometimes indistinguishable. The orthography employed in this manuscript is that which may be termed classical, in contradistinction to the phonetic or vulgar spelling which is now and again met with in Jewish-Arabic fragments. It is, however, not quite consistent throughout the book, especially in the case of a at the end of the word. Short vowels are, as a rule, with- out any signs whatsoever ; but in a few exceptional cases ^ is followed by ", as fNVD (fol. i;b, 1. 6) = ^y^\ & by 1, as bmoijKi (fol. 263, 1. u) = jjJ"5 ' & bv N ' as Kjnp x (fol. i9b, 1. 15) = cT^l. 223 It is hard to decide whether forms like nb ^ are to be taken as orthographic peculiarities or syntac- 223 This, however, may be a mistake in form : the author or copyist considered this word as a triptoton. H 98 HEFES B. YASLIAH'S BOOK OF PRECEPTS tical errors. As I have pointed out above 224 there are cases which indisputably show that the author or copyist con- founded the moods. In classical Arabic, a at the end of the word is in some cases indicated by 1 and in others by <j, and there are practically fixed rules when to write the one and when the other. Thus it would be regarded as an orthographic error to spell UMJ or ^:>. Dictionaries are careful to give the accurate forms, and where tradition wavers the fact is recorded. In this manuscript, as in all other Jewish- Arabic manuscripts, there is no fixed rule in this matter, and even one and the same word is found sometimes with N* and sometimes with \ Thus l*o was in the direction, was similar (verb of j3) is spelt NH3 (fol. 2a, 1. 22) and TO (28 a, 1. 7) indifferently. Even a followed by a hamza is some- times represented by \ as J3^M (fol. 2 a, 1. 22) = ^GJl ; "HN (fol. 3b, 1. u) = *tfl ; ynnoN^K (fol. aob, 1. 33) = Hisj**!. It should be observed that such orthographic inconsistencies occur also in early Mohammedan manuscripts. 225 A hamza is seldom represented even in the middle of a word. Thus we have DIK^K (fol. lab, 1. 16) = u-i[pl. It is naturally awkward to represent a hamza at the end of the word by a letter, as it is usually preceded by tf. When hamza, however, at the end of the word follows a consonant, 1 is sometimes the bearer thereof, as iT:6xi 22G (fol. 25 b, 1. i) = q^&J^j. This 1 then becomes part of the word, and hence remains even in the accusative singular, as N1TJD (fol. 5b,l.i2). The system of transcribing Arabic words in Hebrew 2 Chapter V. i 228 See NOldeke, Gescliichte des Qordns, pp. 248-60. 223 Other manuscripts have T3 . INTRODUCTION : THE MANUSCRIPT 99 characters employed in this manuscript is that customary in Jewish-Arabic. Diacritical points are only placed over B and X to represent & and (_^, respectively, while a, l t 3, and n retain their double nature without any distinguish- ing mark. Thus the context alone will decide whether a stands for or c, &c. The consistency with which this is carried out proves that this is due to phonetic influences, although this would not account for the omission of the point over 3 when it represented ^, and this is one of the reasons why I did not feel justified in supplying any points. Another phonetic trace is to be found in the con- fusion of 6 with if. Thus we Wave xsni (fol. 4 b, 1. 2o) = U^>. In colloquial Arabic these letters are often confused. ^-l&>, midday, is pronounced duhr ; ijJa.'> , spectacles, glasses, is pro- nounced nadddra. On the other hand ia>&, an officer \ is pronounced zdbit. The Hebrew quotations, too, offer some interesting pecu- liarities. Biblical words are in the majority of cases repro- duced with masoretic accuracy. But post-biblical words deviate considerably from the system of orthography to which we are accustomed. In these words there is no uniformity, and one and the same word is spelt differently in one passage, as N3NT (fol. ab, 1. 9) and xai (ibid., 1. 10). The most striking mode of spelling is the frequent use of X to represent d in the middle of the word, as NDXJp (ibid.,\. 7). In this respect our manuscript resembles the bulk of Genizah fragments. It is quite legitimate to assume that this is due to Arabic influence where such a mode of spelling is the rule. H 2 100 HEFES B. YASLIAH S BOOK OF PRECEPTS VII REFERENCES TO HEFES AND HIS BOOK As this is the first time that anything by Hefes is pub- lished, it will not be amiss to give the passages where he or his book is quoted or merely mentioned. Whether Hefes is the author of the Sefer Hefes or not, it will be useful for easy reference to have also those passages included here. But owing to the fact that there is no unanimity of opinion on this matter, I place the passages from the Sefer Hefes and Sefer he-Hafes separately. Rapoport collected a great many passages that were found in books published up till 1861. The literature that appeared subsequently was thoroughly searched by bibliographers, chiefly by Poz- nariski. A few further references from manuscripts and printed books were supplied to me in friendly communica- tions by Professors Davidson, Ginsberg, and Marx, of the Jewish Theological Seminary of America, to whom I give credit in the respective places. One may feel certain that no passage occurring in books printed in modern times was overlooked ; but I entertain some doubts whether the halakic literature was exhausted. It is only by mere chance that I was able to add one passage from Mordekai, Ketubot, IX, 234 (Wilna edition). I have arranged the passages according to the subject- matter : halakah, philology and philosophy. Authors within the same class are placed, as far as possible, in chronological order. When one passage is quoted by various authors, whether in identical form or not, I thought it advisable to give cross-references. INTRODUCTION : QUOTATIONS AND REFERENCES IOI A. HALAKAH (i) Isaac Alfasi, Responsa, 109. by nitron polo na KVDI nxn rupp yd? pnn jo e* DK ,nW ^ai niypnp^ njoiN p noxa> ^"r wnm nyo i emfo Dion i>y rupp no bix lovya onx naps? noa nr T-nincy ypni> rib no^oi? ^an T-an xi> DN nxnn DID NVB> n pn jo ^ inn ,nn* (2) Isaac b. Judah Ibn Gayyat, Shaare Simhah. a. Day of Atonement Laws, p. 63 (ed. Fiirth, 1861). n nan n^s^ 'nxDni ''nytj'a 'n^iy o^n NJN nnino n\n nw pi pana poa nu!?na . . . ^ny^a 'n-iy TIKBH DHDIN * M ."IKD na [i]poa nnyo an 101 ^an am .wt^a an poa ^. Laws of ' Lttlab, p. 103. pan an ION oni . . . pnb pby 5 na ia in^n^i i^y an ^.nt^a p^y a (3) Samuel b. Jacob b. Jam', Ordinances concerning slaughtering DW IK Kt^nn NO^n 'i^y DTHP Npn paa N>on wn nonan nr D^ rininoo^N bpj oatrn B>nno anxvi . , . noobi yaia IBB>D np*no^ \ni B'npn p^^ n'-ons ji^o nnax NO ^ID ppr D^I M I^M pan no N.na^o (I) 1 ^** (4) Isaac b. Abba Mari, Ha-Ittur t ?whn D3 niN, p. 32 c. 'nanai 'n pn n^a xnain N*nna an'-oi? ^anx nbn i?ya ana pi .px3 pan an no iox ''oa pi win Nn^n amoa lanai? 227 See Pii* Recanati, 386. 228 See Abraham of Lunel, Ha-Manhig, p. 61 a. 229 Ibid., p. 673. 230 See Steinschneider in Geiger's Zeitschrift, II, p. 77. 102 HEFES B. YASLIAH S BOOK OF PRECEPTS (5) Moses of Coucy, Sefer Miswot Gadol, positive pre- cept 48, p. 1270. '31 DT)E> p^aotr }1NJ pan ID ania nvi "per aina pan naoai 231 ,jnat? 'ninaa paniai mnianpo numa (6) Samuel b. Solomon in Responsa of R. Meir of Rothenburg) 250 (ed. Prague). ay DS^ iy nioap "on i?y pnao ^si^ ^ jnao pi no b 7 'Kno pw pan noi w (7) Abraham of Lunel, Ha-Manhig. a. p. 6ia. nnyo 'ani pan m IN /it^a m poa pi pana ipoa b. p. 67 a. S .i^3 prfc pbj? 'a nnx baa ia n^nw DN pa pan an ana pi (8) R. Menahem of Recanati, Piske Recanati, 386. pan DB'a oa/K an a iovya Nin njpK> noa -"b-o *an ns:iN p ICNT Nn b^r SI^K pan DB'a oa/K an ana (9) Mas'iad Hai b. Aaron, Mdase Rokeah, quotes in his preface the following note from an old commentary on Maimonides (p. 6) : nan .in^nsj'i nayn pa^pi pixa nain nc pan ail 231 See Meir of Rothenburg, Responsa, 852. 232 See Isaac b. Judah Ibn Gayyat, Sha'are Simhah, p. 63. 233 Ibid., p. 103. 234 See Isaac Alfasi, Responsa, 109. 235 The text is slightly corrupt, and I corrected the grammatical errors. INTRODUCTION : QUOTATIONS AND REFERENCES 103 B. PHILOLOGY (i) Ibn Janah. a. Kitdb al-Usul (ed. Neubauer), s. v. ntJ>K, p. 73, 1. 31 ff. V>k*2 'ifsr* nnt^NJl Ulj .pan.) .nuan ta D'nnBDm n^npno nn HIT mapfe n^nn yo3B> J^K jn nu^N B^P l^i j '3B> ip^nrw no [hsw] sj^nn B>a paipn DnnK'Ni 'j^ TIDN nr ip^oi mr mny vnnn i^oyn vbx ej^nn N^ |iyn:n DH^H^N ^oai .Dt3C> nx nm2Ki "j^ iniD m nn ^. j-. v. noD, p. 338, 1. 3 ff. ona PN nmoani nnan ^s Ji, j JJ .y r r }*snJ juj^aJl vl^T ^ cyl^l nnaJl Cij c. s.v. -113, p. 331,1. 5ff- ona p ronoani nnan >l^ j jan luj^lj , p. 337, 1. 1 8 ff. i nnrton aa-p Clj x^Jl M bf j pan JU; nanoJl ^ Jb Dipioi ppi? pp pa aana Nin nr 'K pm un Qipo ND^N UDn nn pp^ pp pa D*3r iin nn pn^- na }nj an IDS vxn ny noo^o taa-ia nnn a^nam npTn6 N^T o^na^ nm 'Nui? nn e. s.v. nny, p. 535,1. 14 ff. ^As?- 5 ii noynn N^ ^j AD! ^ pan JlSj na noynn ^ 104 HEFES B. YASLIAH'S BOOK OF PRECEPTS iy a^n WK loynni 'as? 13 t ^ao && aaian 1*1 JJlpl Jyj jj a^t? iy IOIN mini i irnen^ 236 .1iaOl 13 /. j. z;. y*p, p. 642, 1. 34 ff. mo oanai 110 237 .l^c ny^p j -. j. v. nsi, p. 656, 1. 19 ff. ^U-l *yi> HNTj JljJb ,-INl ^1 Jjljill (^3 JU J^ Nn^nan Nan NJK' II NOI nxn Na^nan Nan wt? ^NO Ijlls . jEsn JJc J/J1 IJA ^ KM nnx nKii nKn n^o yocr . jjyJl (j w.lS' ^ Jb 4il A**, N^a h. Kitdb al-Luma (ed. J. Derenbourg), p. 15, 1. 17. jo npfWD^H T: NODN^X n^oan ^y) m^Den naianoK 311 n-nyD aia onbpJa pihio^K KDT&K1 NO^y^N ana |o n^a B>KI j'sni m^ra^M OKI ^an p ^Nioty ail KH an .pyoaK Qnjy n^K ''ii ENW^KI l*DMan^ axnvs* jo (a) Judah Ibn Bal'Sin. . Commentary on Num. 4. 7 (ed. Fuchs). .yjnoa iBion nopi Tp }o HNI^N nwp fN yi pan ai <5. Commentary on Deut. 30. a. ny h'^oj *B HM^K 'n ny na^i ^an ip yi j^an an yi ^sn NJ^ NO:NI . . . naxna p ^va hs a iai ni'N ny^N n^ ^oa 11 NO *a^ jnme^R ri^oa B rrin ss6 See Solomon Parhon, Mahberet he-'Aruk, s.v. "1Oy. 237 See '6rf., s. v. JJXp. INTRODUCTION : QUOTATIONS AND REFERENCES 105 ^NT^ yiuxj nivo m&?y vhw\ niNO ww ^OP i ann anhp in B IDN^N yp> D^> NO rva ^T jo rrwi pan an K& -jin^ npyo ^>rio ni>ya N"5y Bpo KOI rtao N-ipoi rajn }N3 npi n*aS>K S33 |n DHOKpo ^n nw nnin ^no JKS ^ina D^IN mmai D^in ipn y^n^kx n^oa *a ^Snx jo ^.njn myiK xin ^K KSK nhp jo :bn D^S ^n nyai ^r. Commentary to Judges 20. 28 (ed. Poznanski). JK ^ip n^N 11 NO swnr^M 3NHD 'a y5 psn nn^ n H Ni np b n^3B> nmn Kn^a JK^ ^NP rins^N JNDT ;o NTIP nypi e^ DK^TDK^Ka KIN^ joij rimi'N nni? H^N HJK 'jyon nra nr JK3 jx i& sh nnsW nin *a nyin JKS NO n"j ^y DKIDK 2S9 .niia nia 11 JN KIKCT "'no wnnoN df. Sefer Ha- Tagnis, s. v. Din . 2 * e. In hisA!'//^ al-Tarjlh^ Judah Ibn Bal c am is supposed to have had the following passage, which was afterwards excerpted by an unknown writer who mistook some of Ibn Balaam's remarks for those of Hefes. 241 t nxn b"i Y*n ^rh nniupn DID'-DO DND^N^N n^Dsn wiyo am .ny"oi?N njn^n .fhab^N pavn .m^N aov im 238 See Maimonides, Sf/f^ ha-Miswot, ed. Bloch, p. 5. 239 See Tanhum Yerushalmi on the same verse. 240 This is mentioned by Dukes, Liter aturblatt des Orients, VIII, p. 680 ; but the passage is not quoted. 241 Horowitz, ma^nn niD3 JVa, II, p. 63 ff. As the editor did not understand Arabic, the mistakes are exceedingly numerous. I corrected them as far as was possible, but did not consider it worth while to call attention to every correction, as this would require too many notes. The reader interested in the corrections may compare the original publication with this reprint. 242 This is an interpolation, as I pointed out above, notes 68-70, and the pages to which they refer. 106 HEFES B. YASLIAH'S BOOK OF PRECEPTS nma .~ny^N po:p ,noK3D3^N nai^p B> ponap p ,iri>y DN-N eppina . . . ND'pnoo nvyt Nrva nnN nya nha p pyoB> -i ^ no wa^py I^N MDV naoo ^B ai naas? vn^Ni n^a^y tap^ m6 . . . ^ Dn^a yao nnsi 'js no 'Jiaoi l| ma niaa ^ ncx nn^a TO ^BD ^ nnoK aaa jt}>y ni>yD ^ ION JVN-I TOI ub nnnn^ rfapn ,Dn ^a^ mix PXID PNB' iana wn njnap ^ TON 'b msa b"r pW^N n^y NO -P: ^y IHB psno^x nmos H^N now iry^x p pyot? n N^n rp nac ^a "^i nn^ Noai iND^ai'x KD^ mvj sjnia innB> lino Nan TON 'cyta NO n pp^TD PN in n^Ki /iai pj^y Nint? DI^D TO NO^I 3N n-i? TON 13DD pano' N^> rropi njy n^Nonn noy rum )NB iND^a^N ina SBV^N nnn ^y n^ani'N |N3i ND ^yNa nvn B n*Nn NO (? paN) NnaN nim nan* .nniBan nra wan N^D ^D nmi rrwo nv i>a ^a n:o (3) Solomon Parhon, Ma/ideret he-Aruk (ed. Stern). a. .$. 2/. TOy, p. 49 d. (N"a 'nan) TOynn N^ (i*a 'nan) ia noynni Tiaa na iron^n N^ TON ^"r na^tr t^NT "PU yo pan ny an I^N B'aj aaun pma n^Ni^n ^neraa X NJK> ia iwnt^i inic'i!' 120:2^ ny TOIN mw 243 .ia ^ontrni ia noynni a vtray . j. z;. y^p, p. 60 c. pnaai sny^'pi mpi 'ain (n*o o^nn) niysp ni^nNi no N pan i^am [DOCD y^ ctrpi njnvp nitspn 243 See Ibn Janah, s. v. 244 Ibid., s. v. ysp. See also Kimhi, 5. v. INTRODUCTION : QUOTATIONS AND REFERENCES 107 (4) Tanhum Yerushalmi, Commentary on Jud. 20. 28 (ed. HaarbrUcker), p. 17. ^ L^s o^ njn:a wfrsi i^ u l jwl^Jl ^U:T j psn m JlSj 245 .nrn nr Mn$> D'oat? nnin l^* U 5> Jls j^aJl u Uj C. PHILOSOPHY AND GENERAL REFERENCES (i) Bahya Ibn Pakuda, Parotid al-Kulub (ed. Yahuda), p. 7. p pan 'n i_.L^ Ji. UlS' Li ajj^l ^.jj.c ^a* jldi nw5>n Ji- u yi il* j I 4 ju L^L ji, l^jl^l .. (2) Judah b. Barzillai, Commentary on Sefer Yesirah (ed. Halberstam), pp. 55, 56. This long passage, which gives a Hebrew translation of the first two precepts of the Book of Precepts, was quoted, translated, and annotated above, Chapter II. (3) Maimonides. #. Sefer ha-Miswot (ed. Bloch), p. 5, 1. 3 ff. nm JD vo 1 ' ra by n5:n nn*n IWVD&M ^tne^N ny Nos D^an Din^i ohn nipa ly IN may D6yi nj o6yNa 'nx nb^ D^Dy ina ncoynoN ni'Ni 246 ,Nnn xaoN^a a i6j jc6 PTD NM y^N in MM N^N nyani ^., p. 55, 1- 13 ff - va ^M a f>Mj ^"ia rnv JWITB^M 3Mna anxv Mnaoi" :^NP nv: Min NCN!?D bxB^M i^n n^y i'on^'' MO 245 See Ibn Bal'am on this verse. 246 See Rapoport, Kebusat Hakamim, p. 58, and Ibn BaFam's Commentary on Deut. 30. 2. io8 HEFES B. YASLIAH'S BOOK OF PRECEPTS fna t Nnya in 11 'yni 'an nSsa wnaa 'ayo n n^y ^onK ni>K ^i>K jo 'ay Knaoi nhp NK ".poio nna Dnorb* ni>K pat? p*W nriK^n on ayo pnx^hi pint&n peso Knjnoa r6ip <i ayi ny woa D H K> nu nn^o ^^no nyoni UPD 1^ N^ ,nr noi nr nna 11 n5 yoi 'yn n3 *ay NH^ nixo m^y B^w niso Bt? npny JN may f"ai i>p NCO 7 yn n^ DTN^ NHJDI N^ Dm^> nao 1 ' xb fn tDx!?niN nay nfe n&K o^y Kim ;n: N!? .n^DD^N ria^a b^KpM K7&6 naia c. Pe'er ha-Dor (ed. Amsterdam), 140, p. 25 d. PK -U?K noKn Kin [Sannan nana] niana lianas NO .nait^n nas^on nsri nae^n B>naa U-DT p wai pao DW u nnnan Diip ian> nnn nKy I^N nauwnn Known K*n 3*T pan an pann ania ana^ na WKT^ no aa Munk, Notice sur Abou'l- Walid, p. 198, quotes part of the original of this passage. ^.AJ 5>*T pan n jJj^iJI vLiT^^U /i L J^sJI dL)5 j bJj . A*Sva3 jjj.} 8JtJ ^ li-x> |j\>j &J- Jolt e/. 7^V/., 142, p. 26 d. 'aa cb nn rr^po wnt^ nvenpm bbo Kim? D^iabn 1^1 yiyon can ^ jnv n^m omoipoa n"ya oapnN 'JN ^3K naeisn am onno n^am y\ n^oa la^an ioa owiKan nan nnK 3B>en nna .onar^ oniaa ^y oinx^ noo onhn nisen naoa y"a pan (4) A Genizah fragment containing rhymed prose. 247 nnyo ia^an nana m[n]o vb\ [p]an nana pan ^ [P]K ^a nxnsi |>]t:inn nn>aa DK ^a two ^ pi .^NIO^ pw naoa ^ n ptn .nia nin^n niw n^Kna 'nnan^ ny mao 247 This fragment is now at the Jewish Theological Seminary of America. I am indebted to Professor Davidson for drawing my attention to this passage, and for copying it for me. INTRODUCTION : QUOTATIONS AND REFERENCES 109 (5) A Genizah letter at the Jewish Theological Seminary of America. 248 p pan a-)K nivcn anr> nna (6) Abraham b. David of Portaleone, in his preface to Shilte ha-Gibbdrim, acknowledges his indebtedness to Hefes. THE Sefer Hefes (i) R. Eliezer b. Nathan. a. }"axn nao nryn px, 30. 1NVC31 ipon DHy v^y icnn^ 112^ yan isoa nNo 3"m ony taw tnm NK'a nnyn n^pnn ^DB IN oanp D3twi a ., p. 1150. in i^ ns"i njnat? n*an! n^n nn pan laon xxoj pi ny ia (a) R. Eliezer b. Joel ha-Levi (n^axn). This writer quotes this book, according to Gross. 250 The n^atO is now being edited by Dr. Aptowitzer, but the first volume that has hitherto appeared contains no reference to the Sefer Hefes. (3) R. Isaac of Vienna. Or Zarua. a. I, 615. nan t^an oa fan iaoai ana N^I 248 See JQR., New Series, I, p. 439. I am indebted to Professor Marx for copying this sentence for me. 249 See Sefer Morctekat, Makkot, I. 280 Monatschrift, 1885, p. 561. no HEFES B. YASLIAH'S BOOK OF PRECEPTS b. Ibid.) Ill, Baba kamma, 281. pw "wnw in *?w ni^Kt? niai^na unto aina pan naoa nny pro po ipyyoi WDBDI wan n owoi D'Taop mrrp wo t6 onaom nowrw? an?ni .npy TO pwyn inixa . . . D3K c. Ibid., 284. nnyi? i>ioa ">ID IN na^ ^NI WD^B ai .pann naoa pan no ai Nin y^i nnan p n> WVDDI N3 'omaa ^ya Npn an ^ax pnty n D p^nen n^ ytn o"n p ^ Nna>nD ^nnna H^DB^ "oni nny^ ^IDBI pno NP /. 7^Vj?., 370. pmay p^KB' nniya opjaa -v^a inan .pann naoa nyv *?& nao KnB> ^:a N^ nr mtco yaix ^ jni3 map ^a ns n'-an a 3yBnn 'n nip 10x3^ y jvn nan ia V/., 380. i ^y !?mo o .Kan nan N?S x^an N> pan naoa pi /. Ibid., 381. ii?B> p^nvn urv ^>ainn nw n'-ana bainn ,p^3 pan naoa pa n3yo DP sw pa ^an3n [^] p^nvi? i:n^ ^an^.n no 151 See R. Meir of Rothenburg, Responsa, 252 (ed. Cremona) ; 307 (ed. Prague) ; R. Samson b. Zadok, 569 ; R. Meir ha-Kohen, Haggahot Maitnu- niyyot, Hilkot'Edut, n. 3. INTRODUCTION : QUOTATIONS AND REFERENCES III T\w jw Dipsa -jv^ mn .ui yasw nr nn nayo DB> pssr Kim 'a n^an -IDIK nr pr nn^ .njna? N^>a tau nr nn icuy nK .nuyon JD nnxa nr nn g. Ibid,, Baba mesi'a, 38. maoi IWDB^O mty *?n PINT ^em* no^n pppjn ^1^2 ^rx N^ min' .nanoi pyos? n min^ nanoa n:nj nh |nn 'j^yn ^M nan* rano wb ^*K jaixia ^TN K^> n loan fnub fi"iD s D^ ^a N^ nano ^yn i>aK 13*0 .nvinxa N^ o^ni n . 73zW., Baba batra, 76. n^nn jawn no DKI 3na pan ISD snpan vn ^nan^ V3K nipoa nciy p ib B mm nan ma nx nenv ne>M pyo^ na mm* n DIBTO prn ns B'ni 11 axn nao no axn noo^ oxn noo B^po nino Nip .1^ op /1( 3nDa N^N sn^i .naa nx n^ni* nt^N on noo JK wa ?'. /^/^., 78. pa ^Tin-" nroi WH PDD ana pan nao . ipan o^aina niai aa paan nw na niaa a^a^ natap nai ^a rvfy iin .jinnxn ma P^n pun nna ^a pyan pi pnu^ pin na pnux a'aen a'yw miaa P^n nnan >ja j^pen wn an pp^DO |Nya NI n-ax ^oaia N^K oaa nis^y ni? JK ~naa nai .y'r pan ^ay Naoj nsna n^ya^> paiTi mra j. Ibid., 99. .nm niyny ji KD^PI pan naoa poai ^. 7^'</., no. 'na hon niNn ^DIJ pan "iaoai .KM ii2 HEFES B. YASLIAH'S BOOK OF PRECEPTS /. Ibid., 112. by ->ON DN -icix xpna p pnv "i "Tn aina pann man p isnvb 'INI WKP *o by pep man isrvr nuan pa nan p byi ooan pa pn na by IDK DN Kb nwan pa nn byi o^an pa na by ION (4) R. Moses of Coucy, 5^r Miswot Gadol. a. Negative precept in, p. 36 d. m ora npna xh naba y^oe' DI H I p^tn DV npna DN am nry^x mn Kn^Ki jnrw pisa w:n 'am ai ipbm nra JS1D3 npna J&P ^a by ejn nyatr bB> jnb^nna .npnaB' mbn -iian: xbi b^in . . . jaioa npna xbi bwn now ""ani an PDIS psn nsoai , . . won 'ai nana nonnb .ana nabn b. Positive precept 107. wan pan 'aoai p-nnjon p^sa V^a w ^0121 Dan Na'bn worn ina *nv p pjs? I^N nwioo yn ibua ^nv p by vjsb nc jnb wsb D^JN ye' isa xnsbn na -DV pi oanN pib ynv TN nnb IDN niin pn waving (5) R. Meir of Rothenburg, Responsa. a. (Ed. Cremona), 127. p PDB r\"~\ .op cn nprna --DajT -nanac? nnionc' nisi a^yn njcbs pne ^oab p^oon DWD pan iaoai ,DP ^on^ npma b. Ibid., 252. Tiea ipoa pi nyia^bi nnyb bioa -IDO pan naoa ana ".WB^ jNa ny 252 I am indebted to Professor Louis Ginzberg for this reference. That Hefes in his Book of Precepts discussed such matters is evident from text, fol. 5 a, II. 13 ff. i63 See above, note 251. INTRODUCTION : QUOTATIONS AND REFERENCES 113 c. (Ed. Prague), 175. none T DN vy yini D'aierann p nnv *|Da jna win n' .fan naoa sroa pi '*tna 1 . /#/., 307. TIDD nTa* rxn pxa ^ID^S an ICN *am fan nsoa 'JDT BTK 'QK S^N DDIIBDI nioj moo 'yao ^ pan noKi m y^n ^*m ib SJTDDI w^w wan 254 .ma^c 'aa PDBJ pi nny^ 53. naia nenana is nao^crui nnaina nnaNtr ne'K fann ^ya ana nninaa rb '^nui n^nianp be> mama 'a is '2 'waoi naoin /<( BN ^.snaon pi nyia^ai jno (6) R. Ephraim b. Jacob, Responsa of R. Meir of Rothen- burg (ed. Lemberg), 318. Kinn KaK nn nipios nir&na Nxoa ia^ aina KXDJ fan nsoai n^Dpfj xnx ''nyavsa 'nao Q^iay ns [''tna] b^pnwn xn^an .nKana nnio nnn^i Nrnaoi nwna niox ^y^i wnao noxi am (7) R. Isaac of Corbeil, Sefer Miswot Katan, 82, headed piaaoino I S N w^ano poipi?, p. 22 b. i p33 JOBW ons ^BKB* ntyyK' fan nsoa poa ^N3an iran 256 ,nivo na-6 nnnn i^ t^^ fan (8) Tosafot Baba mesi'a, 4 a, headed nw am. M7 .an -j^m yow fan naoa IK 264 See above, note 251. 285 See R. Moses of Coucy, Sefer Miswot Gadol, positive precept 48, p. 127 b ; Sefer Mordekai, Ketubot, IX, 234 (ed.Wilna). *' See R. Samson b. Zadok, 412. 257 See Haggahot Maimuniyyot, Hilkot To' en we-Nit'an, 4. i. I ii4 HEFES B. YASLIAH'S BOOK OF PRECEPTS (9) R. Samson b. Zadok, f"3B>n. a. 412. nnrp 3"nxi na^ir in^s nN t?i:6 DIN ma n3'tj3 nma raoo r\tb N^ 0^31 D^ 133 n3ya> 131^ nw pan laon poc n"n DJIDN* ,om:i 2n8 .n-inn b. 569. bios pno nw w/n ^Q m ^ONP an ^an iaD3 nnan!> ^m ^J^N i^ax N^N DD-IISOI na pno N^ pm TIDNT NHI y&n in i^ wpnoi MJ^TK any nB>a poaa pi nyi3c6 pin Kim nny^ hoa n^ pnD spn (10) R. Mordecai b. Hillel, Sefer MordekaL a. Yebamot, II, 6 (ed. Wilna). pi fan nao pi ^3jn 13*31 a"Di na!>n pi nas xypa K^ Npir .D31K3i1 IKS' ^., II, 7 (ed. Wilna). N^ IN poan on^ ^ O . Ketubot, IX, 234 (ed. Wilna). 3 IN nso^KW nnaina ni3NB paniai rvnnnpD '3 IN nnina '3 pK3Di naoin d. X, 243 (ed. Wilna). w DN Nnmm Nnai^a NS^NI nnii inn hi3 Nin^ o N^N 8 See R. Isaac of Corbeil, Sefer Miswot Katan, 82. 869 See above, note 251. 260 See above, note 255. INTRODUCTION: QUOTATIONS AND REFERENCES 115 3-1 XE&X wn ix^ nci w^ X3xi xin n pnay .o*nn naiai i"3D eninn n^sin vby n^ano .^DH 1BD3 . XII, 265 (ed. Wilna). nana] ^sn nan DW arnan pia ^yi nana pi / Kiddushin, I, 488 (ed. Wilna). IX pon^x nDtri] 'm N*3"iB> 3-121 saa 3-13 ,yanai N3-i3 poa pan naoa ^ax [nnjno . Ibid., 489 (ed. Wilna). aV an 'inin py3i ^Nitr3 snai>n rvin ipoa pan naosi ^. Sanhedrin, III, 696 (ed. Wilna). P"ia pnKia pnb pbiDB ww IN amsn yotw pan -13031 . Makkot, I, 728 (ed. Wilna). any Ka*Ki Kan N^X pn^3o x^n NVOJ pan -13031 j. Glosses to Mordekai, Yebamot, X. nans *BD K^ &TBB noxpn xn p*n pan naD2i .D 1 !^ 3H3 (n) R. Meir ha-Kohen, Haggahot Maitmtniyyot. a. Akabah, end of Seder Tefillot, 4. xn^x pi n /x i ^ narni> pxt^ pan naoa 303 n"-n xnp: inenjn nann p moan pan naoa DDI 281 See }"3X1 13D, 30. n6 HEFES B. YASLIAH'S BOOK OF PRECEPTS b. Hilkot Shekenim, 3, 5. mm rmaa DK ban nx vby pbabaot?] pan "> DD3 n"" 1 a " 31 ,[ina-nn b c. Hilkot Ishshut, 14, 30. b bya nb 'n'bi 'a xbi nynorpKi mtw pa'b 'ya N Kni jms paiai ^n baa pi rmiioT srn nb nanai n"nDm a'na ana p^ bya ni? ni^ Nts^a ^opo .yen naoai t/. Hilkot To en we-Nifan, 4, i. e. Hilkot l Edut t 11,3. -HD3 UDO N^yno N^n ^ID^S an IOIN 12^ j'an nsoa ana a1D niDONi nbx -6 noxi inun ny ani DDIIS ms pi ^jnas'b pin Kim nnyb biosi ytj>i a^m KDma3 wa ^.a^y n^o nu^ *nt?a "noon pi (ia) A commentary to a Mahzor. 264 a. Fol. 37 a. jna s^ai nnyp paa a ^aa ma {^K'NT oa^Nn PDB pi iy iniaa inb intwi *aE> baa pnnn jn^y ne> naoa <3 PDB pi M2 See Tosafot, Baba mesi'a 4 a, headed IVPW 3*11 . 283 See above, note 251. 264 I am indebted to Professor A. Marx for his kindness in copying these two passages for me. He also drew my attention to Marco Mortara, Catalogo dfi Manoscritti Ebraici della Biblioteca della comunita Israelitica di Mantova, Livorno, 1878, p. 36, where the following note occurs in & descrip- tion of Response* mostly by R. Meir of Rothenburg : ' Molte opere ed autori vi sono citati come il fBn 'D (no. 385, 389, 526) di IT'I .' INTRODUCTION : CONCLUSION 117 b. Fol. 38 a. mva pa pan lEmnp i: i?p la^ai r"y iina ^DD^MH PDD pi POD pi inio cusij DVD fnu NOP*I inio ruop mva pa r6vw .MOV na mnpa i^sx vvnn o^ron *>ai pan laoa i?N3jn wan (13) R. Abraham (brother of R. Meir of Rothenburg) in WO 13D. VIII CONCLUSION In copying this manuscript I have endeavoured to give a faithful reproduction of the original. Even in cases where there was an obvious scribal error I preferred to let it stand in the text and correct it in a note, rather than give the emendation in the text and call attention in a note to the error in the manuscript. I felt justified in doing so, because this is a unique manuscript, and I wanted to give the reader the opportunity of seeing at a glance what is actually there. The best emendation, unless it is independently corrobo- rated, necessarily contains an element of subjectivity, and it is hard to draw a line of demarcation between the certain and the probable, for what may appear obvious to one writer may be considered far-fetched by another. By giving only ' correct ' readings the editor unduly influences the reader. In one minor point, however, I have perhaps deviated from the original. I have joined the definite article ?N to the following word in accordance with Arabic usage. Now the words in the manuscript are not sufficiently separated from one another, and it is hard to tell what was the copyist's intention in this matter. There are one or two cases, however, where ^N is at the end of the line, and belongs n8 HEFES B. YASLIAH'S BOOK OF PRECEPTS to the word with which the next line begins. 265 This would seem to indicate that the copyist considered this particle as a separate word. Owing, however, to the rarity of such cases, I did not deem it advisable to disfigure the text. My omitting to supply diacritical points over the letters was based on very careful considerations. At first sight it seems strange that there should be a consistency in placing dots over D and V, while the other letters are systematically neglected. This characteristic is shared by practically all old Genizah fragments that I examined. That the Jews who employed the Hebrew alphabet for Arabic words adopted a phonetic scheme is evident from the circumstance that is represented by 3 and p by j, and not by n and y, respectively. They attempted as far as possible to write down the words as they were pronounced. Now we have no means of determining exactly at what period the dis- tinction between some letters differentiated by dots was dropped in pronunciation, but it is safe to assume that this process took place before the Jewish- Arabic period. In colloquial Arabic there is no difference between :> and i, ki> and o. This at once explains why no diacritical mark was put over 1 and n. Then c. approximates so closely the pronunciation of the hard g that Arabs (even in Egypt where ^ has the hard pronunciation) in the majority of cases transliterate the hard g by . European Arabists are sometimes puzzled by such a word as o^lc, which simply represents gazetted This would accordingly dispense with the necessity of placing a mark over :. The pronunciation 285 See e. g. text, fol. 4 a, 1. i. 266 Karaite writers who transcribed Hebrew words in Arabic characters employed c. for 3. Thus J^^A = yJUn (G. Margoliouth, 'Abu'l-Faraj Furkan ', JQR., XI, p. 207, 1. 8). INTRODUCTION: CONCLUSION 119 of n without a dagesh coincides with that of Arabic ^ , and there was no need to indicate that no dagesh was in that letter, just as in unvocalized Hebrew texts that mark is omitted. 267 . Had they intended to place a diacritical mark over 3, they might have more judiciously chosen letter Pi with a mark to represent + , It is only to represent \j> and Jo, which have no equivalents in the Hebrew alphabet, that they were compelled to resort to diacritical marks. Accord- ingly we have no right to tamper with these texts. It is easy to supply the diacritical points, and to make the lan- guage appear more classical. But what benefit would we derive ? Our loss is evident ; for by altering the text we destroy the only material we possess for the reconstruction of Jewish-Arabic. I wish to lay especial emphasis on this point, for I confess that I attach more value to the linguistic aspect of such texts than to the philosophic or halakic. The reader who is not sure of the values of some ambiguous letters will find sufficient guidance in the translation and notes. The Hebrew translation follows the original as closely as is compatible with the Hebrew idiom. I did not feel bound to follow the style of the Tibbonites in vocabulary or construction. The Tibbonites have no doubt enriched the Hebrew language, but their conception of the duty of a translator is, to say the least, out of date. Why should one be compelled to write "Wn nn merely because the Tibbon- ites wrote so in conformity with the Arabic construction? The Hebrew idiom is to say T"imD, where in Arabic dJjii5" would be used. Why, then, should we say "pDK3, which 267 It may be of interest to mention that some old manuscripts place diacritical marks, dots or lines, over 13, 3, and 2? , thus avoiding all possible cases of ambiguity. 120 HEFES B. YASLIAH*S BOOK OF PRECEPTS is an infinitive, and would convey a different idea ? More- over, Hefes mostly had biblical or talmudic expressions in mind, and I thought it advisable to reproduce these expres- sions as far as possible. This naturally makes the style slightly uneven, for biblical and talmudic constructions occur side by side. To obviate too great a contrast, I re- frained from employing the waw consecutive. Hefes invariably introduces biblical and talmudic passages by pa and \h, respectively. The b of p? does not mean because. It is, to my mind, employed as a technical dis- tinction between biblical and post-biblical passages. Con- sidering the various terms by which this distinction may be expressed in Hebrew, I decided to render p3 by nirot? ICQ and P^ by now? IDD. The expression noKty ^ would certainly not have done justice to the latter. The Tibbon- ites would, I suppose, have rendered these expressions by 11DK3 and not6 or DiDN^. I herewith take the opportunity of expressing my gratitude to Dr. Cyrus Adler, President of the Dropsie College, for his kindness in placing the manuscript at my disposal and for encouraging me in my work. I am also indebted to Prof. Henry Malter for reading the proof-sheets and for some valuable suggestions, to Prof. Louis Ginzberg for locating a few passages for me, and to Prof. Alexander Marx for his promptness in forwarding me books, which I needed in connexion with this publication, from the library of the Jewish Theological Seminary of America. ARABIC TEXT i a Ha nnpj? IN ninnevn nn nr UDD icbyj nNDiDn nN na? ]a nn2>i mryn naoinb Daajp IK nNinn&vi Ha nan ny -mat? IN 'DIN 'yDK 'n nns? 'yoB n nan nnNi nnN ba by an n D nbyn byi HNDD obyn by a^nb noya JB> WD naba nxota ci?y\n i?y M^M arn WK 'DIN xa'-py '11 ib 'obn trrpD UCD obyj ^ia IN HNDD CD ncbyj woo yn by a w n PNI a^n Nin nNDta nbyn by NDU wm WDD n nbyn by UDD obyai jn^n 'DIN -irybs* 'i Na-py 'n nai 'DD tbyy\ WOD oby^i 'DIN 'OB* 'n trnpD nbyn by an J^N a^n Nin nbyn bin HNDD obyn by anb Fol. i a, 1. i. This is the end of the eighth precept of the third section of the third book. As this section evidently dealt with civil matters, chiefly with the laws of damages, the discussion about the punishment for remaining in the sanctuary while unclean, must be regarded as a digression. Owing to the author's scheme of treating every detail from all possible points of view, such digressions are frequently indulged in. See especially fols. 4 a, 11. 21 ff., and i8b, 11. 8 ff. On the other hand it would serve no useful purpose to speculate as to what this precept actually was. The passage occurs in Tosefta Shebu'ot i. 8, where it is corrupt, as several words obviously fell out through homoioteleuton. In order to describe all possibilities the text must be UDD Dby: EHpOH flN 13T1 HNDD 13DD Hoby31 miya NDDJ '1J1 1Dby3 nNDUn nN "DTI BHPD. This emendation is suggested by our text as well as by Babli Shebu'ot 14 b. 1. 2. 1313B'] The printed text has pa"l31 which is certainly inferior, if not impossible. Z[uckermandel] has iaiDK>. 1. 6. '131 Dby31] Sifra Wayyikra, chapter 12. 7 (ed. Weiss, p. 23 b). See also Shebu'ot 14 b, Keritot 19 a, Niddah 28 b. 1. 10. Shebu'ot 4 a. H. 121 K 122 HEFES B. YASLIAHS BOOK OF PRECEPTS tw .y K^K a w [rnnjrwn K^K MB> K^> nan 'ox maota ms> *a TObi^K ^xpi cbyn vb obn DTD D^rni eD3 nyri i-6nna nyn na mnnirn m :*nv KI 33 y ?]K D'as> a3 ninntrn as pn [n]tonnB>n KM irsi rvnt? na PNB' nxinn^n [D"]bni on* D!B*a nni? na E^B' njrna nnB> na PXB' nw na tw 15 n MCI n^D-yn nrn *ru na pnr n na <a^a n^na^ IIJTB' noai [j]era na pnv 'n MCI n^c-jn nm na p pyoc' 7 n nb ncNi "TS p pyos? pi can n;aa 'CN nrn ^KI nynats 'CN in ^cna na pyet? /- i a5 ^ni 'ai 'n mna j&oiD jc nanas nwa D-iis jc aain *n:o x wnec 20 [njnaac ^a NCXP N^aao IN xoia npnnsi N2iB> mxva 'ai 'soi c*x Nsn *a 'pa i^n nop nv IN yx'i^x a sec 1. ii. The J of Q^naa is suspended in the manuscript. 1. la. Ti&jW., 16 b. N3"l, not H3T, is the authority there. Although the passage is corrupt in this quotation, as an essential sentence is omitted after CNp ^3n, the phraseology would suggest that Hefes had a slightly different text. In the Talmud two versions of Raba's statement are recorded, and Hefes quotes the second. 1. 19. 33] This is not accurate : the verse in 2 Chron. 7. 3 contains twenty-three words, and there is no possible way of reducing it to twenty-two, for if we omit monosyllabic unaccented words there would be less than that number. 1. 20. n3O] The pronominal suffix of naD refers to DDp. 331JY] This verb may be active, having ny^lSvN as its subject, or passive, being used impersonally. The Hebrew translator of the first two precepts quoted by Judah b. Barzillai in his commentary on the Book of Creation construed it in the former way. But the dots and space after naD seem to indicate that the copyist took it to be passive. For the sake of clarity I followed the latter in my Hebrew translation. 1. 21. "pN N?aaD] Literally : ears of corn standing in the plantation. These four words represent Hebrew flOp. Sa'adya translates it by 1. 22. Exod. 22. 5 ARABIC TEXT 123 N3 JN NN3 *n HN 'D fNID ssn ^i 'ipb Nna Nr6 a^so^KB "pa b m nun ib aina nna 'an n "Viaon tbw cbw noxyo sxn a 'ai 'vi v^ enn T3 rnyan ns n^n Kivi law v^a D^DI uic an npan npa no n^ D^OB' yna a^m DTK ^no TIED an nisn HK x^aon nwn nx N s aD nnxi o^syn nx N^ao "icxy^xi : pnitaa D^a nnn inab a sl| n ra^on nai?i ins 5 pa D^y^ nyi DIN 'ipb n^p^ ^^^ *a IN^D "to^y I o^an nx nat^i nan py HN noo f^" 1 pai ny pa TTD pai ;N Nnsa :pianca pianc pxtr niB'y!? NV^NI D^B> P py is jniK n Ncnao nnsi b py nyixn IN Nnnj INJ^N may T^ a np-inNa ^i pis Nca Nj?tm v mxa 10 p NiNipn !?PN msaNi ny'sN IN nnN JN3 |NQ N 1. 23. Nna/N21] I rendered this word by N^aO = u-*Jl- one who brings, or transfers from one place to another. Does it, perhaps, represent n3/Cn ? But I have never met i_Jla- or ^_Ji in that sense. 1. 24. Baba kamma 22 b, 60 b. In these texts another passage is inserted before DPK' ; but Hefes only quotes the interpretation bearing on Exod. 22. 5. Fol. r b, 1. i. 31713] Scribal error for 3inan. 1. 2. Baba kamma 59 b. 1. <t. N^aO] The printed text has N'OH in both places. 1. 6. JNVD] The orthography is exceptional, as usually short vowels have no symbols in this manuscript. '\2\ DTN] Baba kamma 26 a. 1. 8. Mekilta d' R. Simeon b. Yohai, p. 141 (ed. Hoffmann). 1. 9- nyiiNI] This word obviously represents JIvvB' a pond, but is not recorded in any lexicon in that sense. As x^. denotes he sucked, i*f\j may be a place where water gathers. 1. 10. mNa] = Il- which is an excellent equivalent for D^3in "jTl . H. L 124 HEFES B. YASLIAH'S BOOK OF PRECEPTS moN nacp pann \n& ftbhv IN in: may 'ipb nov^N nor^a in: IK D'znn TIT IN niON yanN maa Nin^ nro may KXW nisa mt?y sw ONI NTI nry^N n Nan ON wn JNO D'ann -JTI i^Npi mua IN vi nyaniNa na^o a NINJ oii pi o^ann T-H new 15 NtpE }N3 jx 103*^ nTj "j^E npnnxs nns6 IK V DT^S nnpnnM NO ^K nao nyn ^no KHDINX nvp nNl NH10D3 Hip '3 D^ }N3 fN NEND * ^n no^p npnnxa "j^n TJ w NHTH^ nips np$> Nnn n^n aao ^a nnpins* ND x "i np^nn nayn noa i^ Tina p^non 'ipf> Nna n^^ Knonsia 20 OIK iry^N "i ii3 rva yvoNa N\T i^K3 nniK pNn OIN nnry p ^ DIN pyot? i noN D'E^on 61 N na^py n ouin mi HON ON HUN na nan ON jom ai ON npinn ^a^ bn ,iN 'aon 2 a na5>n ^NIOB' ON min* an ON cjor an ON npi'i ^ nnaia ^ai? b.n an [n]oni?N nN nN^N nnwnn NO n^oa ^a namn^N n!?Npi ' pyotr 'na n nphn nayn noa i^ iina p^non npnnxa sjwy D^K> mnn ny^a o-ann -jm noN nn^y ^B> OIN OIN na^py ^ HON n^on ninn nyE'a .ION wvhv OIN mvT n HON 5 . i a. Baba kamma 61 a. . 13. Ibid. The first "inj is no doubt a scribal error for "H3, as these wo ds are graphically similar. . 14. Ibid. Instead of ENT the printed text has pm. . 17. V1O] Read NO, as in the next line. . 18. D v }N3] A vulgar combination. . 20. Ibid., 6 1 b. 1. 23. '131 JOH3 an ON] Ibid. The word N^NI or ^Npl probably fell out. Fol. a a, 1. 3. Tosefta Baba kamma 6, 22. 33. There are only a few in- significant variants, as 315^ before the second nt^yo is omitted in the printed text. Z. has TyaTI instead of ARABIC TEXT 125 pap:i> a-iya npyo HOK HIND BS? nnn nyea HOK prvn nK npSnn mays' nt^yo aw pnm TOM nwo B^E>D in 11 naosDo nnvi DM bx reap;? jcra ^OK onan noa nrp nivw nnj may a^n m nn ^o *iy I^BM r6 D^IVO D'yy vn&? IK na^im ND13 np-inN ;MB :nioa nioK TODS? parn jn^ n^iht^ i ma IK 10 IM namao jx/on IM xna IK ynr^x ni>M ^n pa KDB MB ''I^T jroa nop MnoiMi DT^S n:n nyvi msyi?M DT!> fra iwn nyii mMyiK *a D^ KD n^n ^K^a ^a nB npnnnM so y>a no^p DT^^B NO N^TJO npnnN }NI 6am lainaB' no ^a c^o OIK rnvT n o^a ia vm t^nan HN p^ion 15 ^ maa na rwi onyc' ^ Bna IN D*on ^ t^ia N^K &^o PM OIM oan DHIDI moa icy epBW ^ T'OD nai i^ niaa nay an ioy pB>ai DIN ya TIT PB> nainaa' no i?a D^BIM? rrvan HN p^noa min n^ pani ^PIJN ^H i^axi omaty no b D^ 11 nao mvT n i^Npi :D'naa -jpa ^ai pnio inaM MOI N^ ni? p'wn PKB' PN nij pnn D^a nao 20 avpi at^a p Spn^N *& yiv is noon ;o Nca mvn IN ^Tp NONB 1. 15. Baba kamma 61 b. Differs from the printed text in omitting after D^3, and in inserting B>H3 before DHiy^ 5v. Comp. Tosefta 6,24. 1. 17. TOD] Read "pOD. 1. 19. Ibid. The phraseology, which is different from that of the printed text, seems to indicate that Hefes had another reading. 1. 21. ... 1N ... NOB] This sentence offers some difficulty. The most obvious solution is to emend IK to fK , and to take DD1 in the sense of custom, manner, for which Hefes usually employs the word iTlKy (see above, 11. 12, 13). The translation would then be miBO VMrt^ 1311^ 13"! i>3. If, however, the text is to be left unemended, we have to consider the words 1S HDD") fO as a gloss or parenthetical phrase. DDT would then have the meaning of he wrote. According to this explanation Hefes wishes to convey that the inclusion of wood and reeds is to be derived from the word IN. As this explanation does not involve any change in the manuscript, I adopted it in my Hebrew translation, in spite of the fact that it is slightly awkward. Plots of land not for sowing. L 1 i26 HEFES B. YASLIAH'S BOOK OF PRECEPTS P ta mo pi 'ipb DIK&M orb* i^n nopa i^n xm KOI ":a^ mxani nopn ix N:B> TD^ pvnw nnnx S>en D<:3X ^ -pano pi nnip ^en mm IKI JD nsKnsnoK DDXH^K 2 b N r6x mm : -isyn nx nan^ I^BK meri IN yovn i^xn IK ^X "2 d> B pK BB KiTB mi^D ttT^K^K f'3p 3131 D1K 1^1 p3 ^:m V1K P313 JK 11^3 D1N1 D1X2 DIK ^ pK 1*3 ^S 131X1 J30n ]K KONQ 11^3 print? D1K1 pK ^a n^y n^ 33Kii>K J^-IN^N pyoy jo ppa 5 IKI J ncn i?3xi X3 PBD x^ trsn IKI 333 p33D xi Kin JTO ex K3Kin mop^ xnx xpun XT o^xn K133 Kinn inx pot^ ^3 DKI xin X3n xm an K3"j pan 3n Ki3ya nb 10 tran pr3 nnpxi xan ^NK' x^xi ^03 an px ^333 inx p3i3 PK I. 22. Mekilta d' R. Ishmael, p. \*y> (ed. Weiss). HID should be changed into 11D, as in that edition. See also Ohalot 3, 7. 1. 23. Both *p31D and "]31D are recorded. But *]in3 (Ezra 6. 4) would support the second reading. Fol.ab,Li. lKniK] A corruption of fKn SjX. On the other hand yCBa may be retained as a variant instead of the usual yO{W3. PlPX] This may be a scribal error for 67K It is also possible that one of the nine was not included in this category. 1. 2. tJ^nx^N] Plural of ^^1 , used here in the sense of fine. 1. 3. 'Ill DnX] Baba kamma 84 a. The printed text has twice *pf3 before mK. JK] Read pK. 1. 7. Ibid., 15 b. "HOn and v!3in are obviously scribal errors for *1OK and v331D, respectively. On the other hand it appears that in the printed text the sentence Kin n'miK "HCm ^3X ^31313 foi ijni, which interrupts the logical sequence, is a later insertion, due, perhaps, to the Saboraim. 1. 9. Ibid., 843. X"133 is a corruption from XIID. The other variants seem to be genuine and are mostly superior to the readings of the printed text. ARABIC TEXT 127 trhbto piNn NV-IN pyt? oaNnbN orb^a pyos? 'by NnynoN JN NOND pN TJ 'a mm 'B pN 'a mo TnnDbso nnn TJQ ibi 'a }Na ivNnbN }NrbN 'a pmafoc TibNn aon (IOB^M bnN nNpn uoin p obi pynp bap }x NCNB -jbib D-in s bs nbn bnp ;y pyDt? xasn 15 IN ^N pyoc' ysa^x piNi DDH^N INI pyoefc n ^Ni 'ipb onn^a ^n iv PJJK> S 3sn JS % D n^n nba jrno . Nb INI n"? piaoio 'w ^IN? N wnna on? .TJBTK j n K^m jna nno iTp^rn ^pibob n^b p'noc'o *p pai 13 pai n^ Tina y-iyn D^D Toy>i in s a -pro yn aba DHN bnr sbtt* PJO DIN 20 N:mt> on '"'in^aa oon o^n xbi oib 6bn in^a n ^a nbya orb 11 o s b nync^ N^ 'in 1 ' n 3 a pnynen NICN jpsn^ 6 NHJD NHTJ ^a Nbi r n^ pN a- [n]ND:bNa Fiiny?^ T: nin |Na NHN a^-in A njD >biN^N ny r,onb p bav Nbi iinbN tun* ;M ibnb jND^NbN nNa NJND:N jsa jr:i:na bpjbxi '21 t^-N HN nw ru> *ai x pa -]bn jo naa 1. 12. The word pINl evidently fell out after NIVODN by mistake. 1. 14. EDin] This word is best taken as fifth conjugation, either imperfect third person singular feminine, .1, * 'v . or infinitive Ja^Ij = arbitration. The second conjugation is syntactically possible, and perhaps preferable, but is unknown in the sense required here. J"lNpn] Plural of iiJ (from ^J.) a faithful man. For the ending comp. ijjii. 1. 15. D"1l"!v3] The signification he excommunicated \s recorded only by Dozy. It would thus not be unlikely that its occurrence here is due to Hebrew influence. 1. 16. pNDK'N] Infinitive fourth conjugation = to cause to come, or to appear. See Dozy. 1. 17. Baba kamma 15 b. The superfluous N after &Oi"ia ought to be \ Instead of pUCMD read p^JDTD. The rest are genuine variants. Fol. 3 a, I. 4. '1:1 -"ail Exod. 21.28. fjfblO] After the J? the paper is 128 HEFES B. YASLIAH'S BOOK OF PRECEPTS "axi TUP Diaa 'ipi> nn s aa^x can IB n^xcnn paTpxi fa-i^xi 5 TXE n pnn niBa pnn ITOPI ^pit? oiaa TIBB pnn a^n pnn ^y ci'B' PTJ D^D bann bxn j^n ^y ois 3m D^ pra D^B^ nm D^ pT3 cb&D nyio nuiys ^yi nvm ^xn nai^a ^yi na^aa IBD/X D' i xn3^x p nnxi ^a ^y 33^a xi^x bnp^xi pra ^*n 'ya ^no jxDix^x ""a ^ya "no TfcwH yxiax piai oinao 10 jxi : nVkT3 xwa fjiyi n^ni nons "ixcy tv&ih '*$h n^np "p*^ aa" HTM [xjoxa rxa ^na n^y nno^xno ^ap nonpx ix nanxv mn^x xnn yx [ijanpni lisa nso pn3 noy x^ty ny n'onu' on TIB' 'if9 x^a ny3 inwMani main ^ya ionp T^y new no nanoa lamai noytwi *iw n^yB' no an K$>B> iy P"in pai pnn i6r ny an pa 15 , , 10 pa nsry N7 n^noa wnwi iunB> t^npfl- UK i^npn mao WN nao an K^ ny P n rn pai pnn K^ ny an pa imrn:m main ^ya ^ ^a na K^ a-ip^ ^Dt?a IDWD N^N D^nan: paw? --a^ ni^a ncy KKn nx 'ipi 'enftt Dna^i ^on 11 ix nubs nono H a men ^-X x^x ^ px 'ip^ 1 xirx ^XDDX^XI >i n:D^xi nioroD^x bsm n^sn 20 torn off. As this word represents na'tJ'J, there can be no doubt that }' is to be supplied. 1. 5. |*B"VX1] A dialectic variant for the ordinary i^LST. See Dozy. 'IDI D133] Tosefta Baba kamma 5, 8. The reading of Z., confusing a^n and TlDD can scarcely be defended. See also Babli Baba kamma 48 b. The variants are insignificant. 1. ii. Mekilta d* R. Simeon b. Yo/iai, p. 135 (ed. HoffmannX See also p. 131. The former passage which practically agrees verbatim with this one applies to a different case. It is the latter which Hefes had in mind. I. 13. Baba kamma 33 b. See Tosefta 5, i. There are numerous variants in arrangement of the sentences as well as in individual words. 1. 19. nDlD] >= i"J* which is an excellent equivalent for pH3. In this manuscript n and n are quite different from each other, and L L '' the copyist no doubt wrote ?CrP. But the sense demands 70IT = .Ufl ? should be left alone. It seems that in the first manuscript of which the present one is a transcription n, n, and n resembled one another. I. 20. niDttDx] -.~^ usually denotes castrated, but it no doubt ARABIC TEXT 129 pao nx 61^ 6i>n maTMNi DIDDIBI rwepi }up wia *]i>n ba^ iiyi row* JN chy np -nr6n *nn }a fxi nrv a^n vi-x piavxn nw 'ip^ n^np aa* a ^nps HBJD nano *aj^ n^ iuvsn niiy yi '''imn^^ h ra nx ix onnn nx n^ip nip cir^i A nDiyc2 nn b nri^s "i CN ' nwn mo^ nnsi ^ rbm ninan ny -VND D naa sjnyo jxa IK nba N nio^x ins I^N^ !> 12 ninan N tram maoa ai nhoS> sman nsnaa nawvarn 31 by naaw xnjrca DT^ nooa nyic^x ninbs an TOIK^JO pi nk)K3 nn na n xruoi ^^^a n^y nin and represents here DEED- TO3PK1] = ^& which stands for '131 ^ pK] Mekilta <T R. Simeon b. Yo/iai, p. 131. The H in ilK'Nn is to be deleted. 1. 23. p^DNpD?K] |T,_UL = gamblers. But as this word represents here pltSXKi"!, I translated it accordingly. The Hebrew equivalents would be DnnnO, D^iynD, or typn^D. X 01 lir] Baba kamma 39 a. 1. 24. /Wtf., 41 a. The words 1 nn'D 2"ft IJ^N are omitted here. Fol. 3 b, 1. 3. Nn|)3 N^] This is a further strengthening of )>y3 of the preceding line : the prohibition of deriving any benefit applies only to some cases, not toall. To read it as one word Ki"l?3fcO would yield no suitable sense. '"Dl "Ity^X T JOS] Baba kamma 41 a, &c. One ytcrCQ is to be deleted as dittography. The variants are insignificant. 1. n. ^N ^N] The paying of ransom and the killing of the ox are regarded as one point. See the passage from Mekilta quoted below. 130 HEFES B. YASLIAH S BOOK OF PRECEPTS jn HN Nnji *pnyo T:^N nini>N an IN3 "JIDDC^N p IN ai>Ki nw pa onan w a xivxp i5ni> p 11 INI py HCNPN twuDi M^ttpno i> NCNB jyxux n jnoata n nbya nv ID HN 15 ND JD N nnsn }on p n TIN DBTD njno ony Tnx ps Dm nny 71^ ny^o nyir^ nn cm y^o vvhv tb&o nyio nan ns D^D WK oni nan iyio pt3 ^n D^O Dm D^ prj D^O nyio y^o tsvhf 20 K^ nnnsn p IIDSI naaa n^n ^ KVKI ia\ao D^En3 Dm rv^yn nt ivja trn ntai nn a^nt? ^ naan p niuai nn-m a^nty moi HID iina njwa N^ on nni nra a^n n:a njno mm nrvoa an mi3a on nn^cn p mnsi naaa a^n mua N^ nyio snin n5> p ^y aain *n:o a^s rgmvhc '"isan p moui 25 tun* JN NJND:N o^a noan^ ntriai ^ap NOI p nn DT^N INS in pnno'i mn 1. 12. p s INI] The word D? was omitted between these two words by the copyist. 1. 14. fJK] Read J*NJ. JU (^u is the ordinary expression in Arabic s for cash. There can therefore be no doubt that the author meant this word. See below, 1. 17. I. 15. r 2?3] All other abbreviations in this manuscript are either biblical words or frequently recurring terms like p? or y\. That C]3 is abbreviated seems rather curious. Is it through the influence of colloquial Arabic where nus = ._ e.~ .' ? 1. 17. PN3] Read |*N3. See above, 1. 14. 131 rCTCn] Mekilta, p. 93 (ed. Weiss). The variants are insignificant. 1. ar. Baba kamma 44 b. Comp. Tosefta 4, 6. The four cases that are enumerated are not in the same order as in the printed text. Fol. 43, 1. 2. N 1| ONin2N] = Lo] / ^>.l, the literal translation of which is It is used here in a more general sense, and is the equivalent of 'T3. ARABIC TEXT 131 1313 ON 'ai Dia^t? hono ton roa lit? DNI 'pa riNir^K rvby nan ipi> mhcnno DN^N nn^n -13 TT DIBB> hono '31 '3* p IN ':i 'y B>DNI ni 11 Niw nr inN nr D^ n^t^ 13 vrynt? iyio DIN mm* 5 PN ohyn 'ipi? N^N D3Nn^>N jo linm vi>jm iyini :WB^en ^an irnT'yn pi n^a ^321 D^ynn ^333 imTy^ iy iyiD IIK> . . . n^a iy iyio ma' ntj'yj p o^yan yaa K?I pi S J33 pi n*a 3aa N. i pK'Ni or 0*3^ 3B3 imi^n pi n3 "33ai D^yn 3B3 imijj^ iy nny jm nviy '3 I^N nn ^BTI DV D^B' ^sni ^trn DV D 11 ^ 10 nry^N i ^\b nnnma nusn 11 D^ IN i^yn \niyy* h NDNI nnx K> 'ip^ K^os'inax Nnioa nov vf'yn D3i "pao N^N HIIDB' i^ PN nn I3i3n ID 1103 oni laun nx rbwa iyi noi DIN.I nx tr nu 6iN nns "]i>i nity *B I^NPI : rm IN pn pi nn^o pn'-n nn Nn '31 nxn ^3^ 1313 inpn N^ CIN Ni.irsi DIN H 11 ! N^N WK IN 15 D'DB> n-3 pncn:^ JVIB p3ni3 i?3N DIN HU pnoio5> JVIB p:ni3 PN iy Nin n^n nann nv mo n^pm ui N3 l| n pi iTprn ON NiP "133 DN NEN3 * me' nn^'i b i3iin nnN PNI 1:11.1 nnN jni3 Nn-" n 'b IDN DN *?\y '& novs "'ii' 1 fx pi n> h 112X31 V^y TVSW p 1DN3 P3D iIND fni3 Kil* H30 HN CN DN1 : pi n'33 p nioNn ^N pi n'33 ;Sib IICNH rby n^v no 1. 3. Exod. 21. 29-31. 1. 4. nVNnnD] Read iYvNnnE = JL!^*J as the meaning demanded is consecutive. X 131 mirP i] Tosefta Baba kamma a, a. See also Babli 23 b. 1. 5. Mekilla, p. 93 (ed. Weiss). 1. 6. Tosefta Baba kamma 2, 2. See also Babli 24 a. Instead of read 1. n. IN] Read JN. '131 ITyN H] Baba kamma 45 b. 1. 12. Ibid., 41 a. 1. 14. Mekilta, p. 3" (ed. Weiss). 1. 17. Sanhedrin 15 b. 1. 19. Mekilta d" R. Simeon b. Yohai, pp. 132 f. (ed. Hoffmann). The variants are insignificant. 1. 21. T\W (first)] Read H'B". 132 HEFES B. YASLIAH S BOOK OF PRECEPTS a awta no^ xr6ysa aspy nyngfat xmain D^> x^ya 5 }xa nK nya^n 'ipb r6py ihi> ^rn xoa nanxx B>mo KTOD -pan n^N nans* nvia na3 Nruoi D^ot^ IIDD um mx TID -Da nan moo wn on yno nioa nan nona n^yaon 'p^ ^n^ n^ns 25 mo is Nixn NDS'ya nanss no^na pyb* ^a p^y ;D 4 b DDI "jsmn n^n no ina> n^K NHJDI jo 11 ^ moo fya mr^ ix yN^^s fya pab NHJO nxon D jnwm nxr2n isxa^ n pi rpa n^ NWDI D^^ IIDD uni ms pi n>a n 11 ^. r ipb xa^ ix xinp nvja pbrtfin n KI nonx ms nioa nan nna vsf? 5 nip^o nba 1. 23. Tosefta Baba kamma 6, 16. See Babli 56 a. 1. 25. Ibid. Fol. 4 b, 1. i. H^TilD] This word may be either lji* (fourth conjugation of ^il he molested, harmed), or I3.jy (fourth conjugation of (jl>y he destroyed). It is, however, more likely that the former is intended here, as the latter is specifically connected with destroying as a result of vengeance. See Lane s.v. Moreover, no adjective or noun ** is otherwise known, whereas Dozy quotes if-o veniitteux, mordant. It seems that it is used here as a noun, and that fcONnp specifies it. I have translated it accordingly. r 131 il^yS"!] Tosefta Baba kamma 6, 17. I. 2. .V13 1 ] Either J jjo he substitutes or JA!O he gives would suit the context. 1. 3- a^tt>] This may be either the finite verb tL>Zw he gave to drink, or infinitive t_>.J^. In the latter case it would be parallel to p^?. 1. 4. Ibid. The printed text is corrupt, and an entire sentence fell out through homoioteleuton. It should be emended in accordance with this quotation. See also Babli Baba kamma 563 and Gittin 533. 1. 6. Ibid. ARABIC TEXT 133 pirn pn rva nrena Kant? pix wan ' -ix xaaa DIN 'JH T.DD h *a jnwa pi iva pixa fya anxv Knaoi DW 'am am mx nicn x^ rwoD xcsnx p xn' xa'aa jrnpna 10 pi ira mo nnoni? im n^ vtmui nn^i? nyaiK ib p ma pian |n n 0*0^ naiyn nx D^KH xmni 0*0^ "IIDO I:HI mx p my IN nanNX ynr ^"OD unaoi -i3NnD NH:OI *np-inn IN noa'-na aa NCQ n!?D3 a : nansx 15 antD np/nn nan DDK ntryn onai sjaiam nan ncna nao wxi nanb nny yni^ni i^n^ moaxa JD^X Tax IN am Dnx yno "ntja ppi 20 nan^ npt? ny ix nvx H* nms? B'ln Ta m^yan nx xanv rh IDDJN p naoi : 1. 8. /& 1. 9. DX3nbx fya 3nNV] This is an awkward phrase. Iti is usually * /'" ^ the plural of Jj^ which denotes judge or master. This does not suit the context, as the phrase can scarcely represent pT JTQ nv6?, for fyU would then be quite unnecessary, and it would be against the Arabic idiom. In colloquial Arabic LX&. is the ordinary word for physician, and it is possible that ^Sl is used in that sense in some dialects (comp. I,il. and ft\S^ <* servant}. In that case, however, it would be required to delete X. Moreover, it is likely that ^5l. in that sense is a modern creation based on European doctor. The best solution appears to me to take the X of DS3P1 to represent a short a. The phrase would then be i-ajo i_*l ,^ssJ I = masttr of one of the sciences. Hefes advisedly uses this expression, as special skill is required for this kind of operation. 1. ii. Ibid. 1. 13. in3] The text is rather obliterated ; but there can be no doubt that ina is correct. 1. 15. Baba kamma 55 b. The variants are insignificant. 1. 19. Ibid., 59 b. I. 20. Naii* = i >k> <* vessel. 134 HEFES B. YASLIAH'S BOOK OF PRECEPTS na mnjM 'ipb m nNnbN ibn p yac'a froi* oba DNabN iboc "a nb jNVn b'B* jy baNan p Nnaci 'ai onx no "nua npbo Nbi nao 'ai DIN TIO moa rrrcyn Nbi ibca nbaa 'ipb nb'B* oba N'an r ip^ n^n^ r6npa nna DS: ^np bix 'NOB' 11D3 im^i a^n Nin C ( DM nx nni NV mfoth ^n n^n im "NO 'ai iy ^2 ninn nnn mxi 'JB> an inw N'-nan "21 HD^SO r^n "a INVH^N noax NIN DT^ NO"a pyoB' T i>Npi D^DB> TJI pnobsi P'TO^N antrc pa ND^a TUWoSt r^n -ai na^wo I": T^n nicn t^B' Dip ^3 ppr:a 6i nry^N p pyoB> n n'n nnn nyaix n nvn ywa nr^i n?^ ian p iioa prai> N^I pnob ^aa a"n pnob N^ 5 ^yi mran ijn na^a ^yi na-aj i?yi nrraa i?y iiua bnni \vn ^y nypam N^> niBl pKB' DIpD ^31 pT3 "VH D^D DH1 D^ pTJ D^O lyiD HQ^ya yi oi'B' pra cWts ^nn ^yi j^n i?y Biros? ^ nJ'NB> nvn paa nrb xh nji? D^B* pra D^B'D nyi nta^ya ^yi n^ai ^yi na^a ^yi na^aa ^yi nrvaa pra o^tro ban by 6is panta n DIN pyoB> ni niybx n pra >vn cbvn cm 10 byi na^aa byi nn^aa byi nb^ pra nbB>?:> bain byi jB'n by DIN cam obB* ^b^b'l pra "xn obB^ Dm obB* pra ob^o nyio nu^ya byi nvai byi na^^a "a Nab norb "va pnvnabN pnn JN "by bT NCDI r m xman nxnnn 1. 21. TWrf., 28 b. 1. 23. Ibid. 1.24. ICNbN] =j-*$\. '131 N"3n] Kiddushin 433. Our text is corrupt and should be emended in accordance with printed edition. Fol. 53, 1. i. *]Cy] Read flCy. 1. 4. Tosefta Baba kamma i, 9. See Babli 14 a. 1. 13. J"l&nnnn] The first "I is above the line in the manuscript. ,j ,so is second conjugation of ^. he wrote accurately. See Lane and Dozy 5. v. It seems that the author had the word D'pVT in mind. The reading t^LjAs^ warnings which is textually possible docs not suit the context. ARABIC TEXT 135 ya-oni yann nen on^ya nv^sa ^n 'ip I nip mnn nonan nxi 'INI 'an ns*i t^Nn nx nnni 'at? n nrvo p n^yan Divca niDi 11 v^ya Dm ^PD' -iiB>n '35? n^en n fK*iy } npan njo 6 ia ^*r yoaa DNJ^N Dan yt:pjs npi ni? men mao n^? nnb n^an jann DTIP n:e> D'-ya-iN 'ipi? ^n in N^ ^onas na pnv "i DN xna^n na bx ^TN n*ia ^21 snaj Ninn^ mw N aD sac nn wipj N^ a xn PNT xpi "Nnina in nsnn ^yan Niaa xnb n^nnys ''XDN n^ nox N^ wnwn i^ n^ B'npon n^a ann ao inb 6 *o ai'K nynt^x ptt^K |vy jy ncx uji inoa ^"i^ njwoa noax *no aam 25 xaa x piiN aip* IN xna nan^ on noxn ^y onnK ^y n3 yir'i INTO f tpcbit n i rrpyxfo nan?o DNDN IDHND IVB> non JD o mnsi an naiD 1. 14. Sanhedrin 2 a. 1. 18. Shabbat 15 a, Sanhedrin 41 a, 'Abodah zarah 8 b. The sentence about niDJp, which does not concern us here, has been omitted by the author. The other variants are insignificant. 1. 20. Berakot 58 a. Our text is much shorter than that of the printed edition, and the variants are interesting. 1. 21. "Nlina] Read "NTliTa. N3D in] Read N30in. n'tflK] Read 1. 25. l| 331] "<-*c tvas hidden^ concealed. In Sa'adya's translation of the Pentateuch aNIfi was absent is used here. There can be no doubt that " A is the accurate rendering of Hebrew DPyj, and I therefore suspect that 3X31 is a corruption of > 3J'I. Fol. 5 b, 1. i. IS] Read }N. 136 HEFES B. YASLIAH'S BOOK OF PRECEPTS yea 2TT1 cnb isa^ onay naano'i maa m^n nxbai nn^ 5 OKI 'pa n,Nan p-irra INDIAN HIDE ^K inso yino 'bx naoybs' anso 'ai jnan N'am 'ai myn "jpr iaooi 'ai nxonn ny-nai 'ai 'yai 'e bNna* rny ba 'ji nan nx NWI 'ai nab nt^yi 'ai ia5>n ^a nw 'ai mn jci 'ai pan bam } n^Ny^N npasD^s myn apn bnpn 'a^yi i'xnB' 11 my 'IP im na^vn nbna pmao IT irsi ht"W*a mnvon myn bxn^ my 10 p SIN ;n nn iir:Nn bnp no bnp fbnb "ICNJI bnp ia iuv is N^NI man sh nai oby:i 'ipb N^cNa Nina xb Nnaa nai oby:i NCNI jn na ma PN nN cjian HN npyb pi n^a mn ibxp^ nba nio ofafftP nrn pnitaa I^K nn niina mr nnay PN mina natr PN mina mina ^ nN nvrxa pa^n I^N nn jnvpo buah ;nvp o^pb 15 n bax nnina n3tt' jy IIDB nv naaa ov nici^ by Nan bax n baN mina mr may w IIQD D'ain nit^nb boab nin ejn ba xbi nan nan obyai f w pa^n ib^N nn Nb^N pa^n pN baN mma on B> nvrNa pa^n ib^N nn nvpo opbi anpn abn by Nb'N pan PN baN mina abn ^ o^o^b anpn onn by 20 1. 6. Lev. 4. 13-21. 1. 10. 5//Va IVayyikra, section 4, a (p. 19 a, ed. Weiss). 1. ii. '131 ID] 76'rf., section 4, 15. The word "1Q belongs to the preceding sentence in the printed edition. 12] Read p. "llfONn] Insert pi"lb after this word. 1. 12. Ibid., section 4, 7 ; Horayot 4 a. 1. 13. Horayot 3 b. 1. 14. VITn] A scribal error for 1"Vin. 1. 15. K"] Insert n"13 after this word. 1. 18. 1"Yin] The word N^N must have fallen out here, for there is no place in which this forms a continuous passage. From IHn onwards is found in Tosefta Horayot i, 7. In Z. the sentence about apn is omitted through homoioteleuton. 1. 20. D^CtJ'b] Z. has &&?&. But this seems to be a genuine variant, and the reading of our manuscript is perhaps preferable : the eating of fat and blood is forbidden in all cases, but the court erred and decided that this prohibition is to be restricted to sacrificial blood and fat. The confusion in Z. may have arisen through D^DpI? in connexion with ARABIC TEXT i pa-'n I^N nn o'Dhpat? S>iaa ^y n nrco N/I " mvo 'ip!> nivo ^ xnvp nbya TIE pi^n px 'ipi? ma nva rejute nt^yn pan p K "jbi ^va^s jo nat?yn N I^N 'ipi : pi n 137 mina Jnaa nyop NH^KB o nson vbsyn rbbx i nna HIVD nivra 221 nosn pen o NHNID ^D N^ N^N mr may nw pip 'si PIP^K Knn *a aana by Nun nao pin na^co jna p "n^v nuanp i>ai 'ipb nwx nwanp mr miay n^yen 130D1 iTiyae' nnnvon my 'ipb my^N -nx ;o a n^y 1^1 ^ys ar nasn pa* JN aai nt^ nn hps? n n * 3 P^ Q^ty nn anyo a^a vaai nnia *oy nn ^na jna ' pava * nna N nnrran nna s nan* pn 'ipb nmaNoy y^oa anto *i?np*s nanc^ pino 10 *nao on "{rh cnxs monaD^M pya Nino ^yas nosn ' *y aam IN nxuaa nan jhho nyavsa non J 1. 22. Sifra, section 4, n. 1. 24. Tosefta Horayot i, 8. See Babli 8 a. Fol. 6 a, 1. 3. Menahot 92 a, Tosefta 10, 9. 4. /'<, 62 b, 88 a, 92 b. . 5. Ibid., 93 a. The reading is slightly different. . 6. Sanhedrin 13 b, Sifra Wayyikra, chapter 6, i. 2 (ed. Weiss, p. 19 b). The passage is abridged, and R. Simeon's view is given anonymously. . 8. Yoma 35 b. See also Tamid 30 b. The variant is insignificant. . 9. Sifra IVayyikra, chapter 6, 4 (p. 19 b). . 10. Ibid., 6, 8 (p. i9c). 138 HEFES B. YASLIAH'S BOOK OF PRECEPTS nnp< JNI HDNDS nay na^a mpxai rrrjn6 nano jKaiK ^y 15 HKD3 jy DNDN^K ruy -laanoM HON^D^X nan on^a ncntj> yea nxi 'ai pan nph IT IDDI 'ai N jnin IN '31 'on* tppj IPX 'pa r6 iaaa >n* nr K^tw wn npx 'ipb Nate rmp'a Knpa 'IP NDN ';i i^n ^a iob lyc^ DIN Kin ^ ji>nh vnfo " mvo ^ao nnx n^jn 'w n^on vn^K 1|< '' 1 K^K va: ^y PKB> Kt?3 f?rf? TIDNH vn^K no vn^K HN nsT^ 20 viK ynn IN N^NS vn^x A K^K vaa ^y rKB> N^J p nicsn vn^K JK B' tfh V^K jnin r< ip^ nxoaa in nnaiyo ^npsi inxon K^ V^K yrin b^ 6^n D^^ ib HDK ^"DN pJ onn ^ i?3p N^J xai'D n:ia <a n^y aa> ND:ND jxanp^x Nnni n n^y a:i TI NCNQ "uvin Nini Kon^a N^I K^J Kim Kunt^a 35 6b p nanp^a naip ja* obi rote p y^a on Kate njia *a pi ininwo nay na IHKI NDHB> rvvo jna 'ipb n^i nya K^JI ta N'ao n^t^ ininao nay na inNi ^y aa^a nay nate bsr npi man onpo^K Koafo Kt:ax }N ^^ nnKi minjw:D nay^ n^o jna 'ipb n^Ky^K p nnxia jxanp 5 is xn nwo jna son ^^ nnKi in^nao nay^ K^:n pi y aain *nao A^K nyn^K : umna 1. 17. '1J1 Tki'N] I-ev. 4. 22-6. IT] Insert 31 after this word. 1. 18. The first part is in Horayot loa, and the second in na. See also Sifra Wayyikra, section 5, i (p. 19 c). Perhaps N^N! fell out before pn?. 1. 22. Sifra IVayyikra, chapter 7, i (p. 20 a). See also Keritot 1 1 b. The part of the Sifra not necessary for our subject is omitted here. Otherwise the variants are insignificant. 1. 24. Horayot 10 a. See Sifra, section 5, 2 (p. 19 d). The variants are phraseological. Fol. 6b, 1. 2. Horayot pb. 1. 5. /fo'rf. The word jna is omitted before !TB>D in the printed text. But see Mishnah 3, 2. ARABIC TEXT 139 , , BNW nxua *py on xmy nxTncbx pya ?ysa xino xaax xix ncKybK y rpT uo^a ITDT^ jxi^N ix Tyta f TUX naxanp Tix 11 IN by nyavxa XHDI jo DXOX^>N jrn nTy:6x jrSno a nain nn 10 yra KM Nnonsy ywm HDXDX i:y pK3$>N a^i nTy^x naiD va DXOX^X r6 isanD 11 ! n^y nnp^a HDK^D^K pnxnp nn^ v^x ynin IN 'ai pn nyo naa^a xonn nnx e^aa DXI 'pa n^ 'ai n nx ICDI 'ai B'na DX^ 'ai nabn b nxi 'ai none inan nph 'ai n nx n^pa by w pnpi'x in 'ai ni?n b nxi ai 6nn on jnan np^i 15 p n^n x^naa taxyta xoxa n^n B pn ira x'-nai x^ n^naa ^cy n r ipij my DPXD ixmpi'x aiai xn^pa x^ ix JXD xrvps i?i ^ XID nnx yn pi n'-a nn n^r^xa nioa pn n"aa nhn a^n ja pyiDB'ai 'xry ja pyoca nxnin nxn T'on ix in nnwya 6^ 6^n an xn 1 " ha 11 jn^a ^y n^yi nnn ^m sen 20 $>y niayb pi n^a inin xifxi IIDB pi naa rfov\ yn icvya on^a ^y aatr ntryi n^nfl ^^^l mina nmoxn nivo ^30 nnx new ivy x^ pal nnnnx n^yi ivyv pai onoy new iK'yB' pa ny xxa pi n^aa n?n^ ijao TIDB nr JD Normal xunn nnx traa nxi xn^a hpoi'x traa^x p 1. 8. HEXypX] Neither of these words is crossed out, and it seems that the copyist did not make up his mind which was the right reading. 1. 9. TyE?X] Sa'adya has fyXE. But JJU, which is a collective noun, is a more correct rendering of D^Ty. 1. 12. Ont^] In the text there is some space after this word. There are traces of an erasure. But no word is missing. 1. 13. Lev. 4. 27-35. 1. 17. Sifra Wayyikra, section 7, 8 (p. 21 d). See Horayot 2 b. The reading of our text a^n X!"P ?13 H may be a scribal error for TIES, or may be a genuine variant involving a different interpretation of this Halakah. The other variants are certainly genuine. 1. 21. Horayot 2 a. H. M 140 HEFES B. YASLIAH'S BOOK OF PRECEPTS trip's nnN nmt^ya NKND w&& trie pxn DJ; 'ip$> ornx^ laiNyn JN NExa i>ya!?N ira N^> jN:np^N n^y ar ni beta aa 11 D^a fKanp^K n^ys-a by aa nta fj?sb n^a Nino ibraa nysoa 5 'ipi> NV-N onnywoa ^y bi nbn^ JNIIP DHJJO into b ON OIK miiT i ano TWO i 0*3^ inwn n^n omn i jnioa IN!? OKI | 1| a' |lp n D^S? inwxini iK"vin^ nnx h a xn nnxpo nt^ya xh n^a nK'ya nns nn^ya pan urn 10 ^nni njpa paniai Dtthfa ptaaw^ naiaa praih r:^a prniK m n^an ^ ^aya nnt^ya D^ b^n pa^n in-' i?ia oann BIK min i Dain nwi^ inwxim H^JKW xnipa c^ann W pyoty i pmoa wb DW pan plica D^^ inix^ini W>n nnx la 11 tp *B SJM 15 Kin *a 'ipi pnios wjw Day 3n n^yty n^n< nnt^ya jnin IN " mv x ip^ ajs^s *a p^iKonoa vi>K ynin ^s fya ^yaa xoaN JD ^y ajin : nao ib caa^N jo n^nv t^aaa int? IN DHN np naxa o^y oh nh'B jy NHJD 20 DNI 'pa n^ nara mno jy nay naano 11 ! DNDN^N b* DHN^N jNanp!? JN bpa^N }vn 'ai Nin D^N 'n 6 D*n ^N N^am 'n *vy\ NDHH ^a DNyni>N } pyia nnnvna ja NO INDJN p n3 np ino^N niN jo m> th\ NomnN jo 5>aKB nNao nax^Ni nicno Fol. 7 a, 1. 3. Ibid., it a. Sifra Wayyikra, section 7, 6 (p. 21 d). 1. 5. n^3] = S^AS totality, entirety. I. 6. Shabbat 92 b. The variants prove that our author had a different text. 1. ii. "13133] The readings 13"13 and 13"l3 are recorded in the dictionaries, and now a third variant is added. 1313, however, appears to be the most likely. 1. 13. tO1p3] Read iTVlpa. The following word was crossed out by the copyist. 1. 21. Lev. 5. 17-19. 1. 24. KOmK] Read ARABIC TEXT 141 7 b bay is TIN irrN IT nbi pmnN TINI m:y nmxi nnair n:Na IN brix |Nr j IN ja biabN JNDT B brcybN ibi bn TP oh ND INDT D Nboy ininNi iriB>N baN po nPN jm* PNI po IHN HN baN nab }on abn 'ipb bin DVI nnty a:^ jno nr^sa yn 11 PNI p nnxa s:^ n^a icy NDNQ 'ibn DK'N N^no n^y po nrs'n ynv PNI po nnsn n^Nbo 5 H nbya ppnn *no n>by na^a nna xnoxy nbaw ^y aa mno vny bs* imr by pane> nm 'ipb ibn DtrN p-ip nbi *a nas? 'byvnNtan pip nxon Kao abn baiNn DIN Na^py n ibn D^N ipao nNDn inj:^ byi abn bs? nann D^ybo ya>a *ibn DPN N^D b^N Nb pao baN pao yboa [njsun N s ao bas* \rto VN jn'. wi fno nnN HN baN nnia n^a btr nanni 10 nby IN ND3N np jNa HJN jNanpbNa n IN nya ppnn JNB pibn ^a ninnyb fanpbb bnicbN JNVH^N nn"an Tasn ara oa ob H anp^b Niax NJNVH n3na Nin^i nbnb yNa^b Na^y myn J ib yni3 IN Nnntr ib yii3 la inNi *ibn D^N N^aon 'ipb na*u pip nyi^ DIN Dam TND i an nya nyi'i NV ib na>y HD NDH Nb^ 15 IJD fbN nyiB'bN : naub VDT iba^i Fol. 7 b, 1. 1. pmnN] This is very likely a colloquial form. In classical Arabic we would prefer ^lj^a.1 . 1PPN] Read JiTN. 1. 3. Keritot 17 b. See Stfra Wayyikra, section 12, 3 (p. 26 c). 1. 7. Three separate passages are quoted here. It is possible that the word NifNl fell out before Na'py 1 and before ilDHn. The first two passages occur in Stfra Wayyikra, sections 12, 6 and 12, 8 (p. 26 d), respec- tively, while the third is in Tosefta Keritot 3, 8. Z. has abn bt? naTin 'i3i abn be> naTim snip biaa. . f t*f>0 1. 12. 7H1D/N] This may represent JjfcJI that is worthy or fit, a. mean- ing which is not quite suitable. As i"l, !"!, and fl are not infrequently confounded in this manuscript, I should like to suggest the reading . , tm*'o~ .* pniD/N = J-H^' prepared, arranged. Comp. Freytag JJI sanctificavit opes suas data Deo ex lege portione debita. 1. 14. Keritot 23 b. The few additional words in our text are explanatory. M 3 142 HEFES B. YASLIAH'S BOOK OF PRECEPTS "N inN 11 IK mr may p *e> 'a nno nysca y aain ryo^N p ninyi ar Nca rumm nnnni .rryv^ nina rwn 'ai ' nw HN 'ai ?yn N^I vu?n "21 'pa or& iwa cnb isano^ m&> a xnai np 'ai my ^& H^DJI 'ai }nan naai 'ai x nyn -"j^yo CN 20 mn *a n-iN^N^Ni pnnjo ^N na IK^D nbn IN 'ai '^ my ^a DNT ^a f?rb miCNn my no my |W> wi my ;a noNJ ^pi> NX-N DH^MB [Kjini mnv6 rwn D^a V.TK' ny p H-IIDNH my ejs nrarb [a]inan mr maya DIK nn 'h? i^ Wn mr may ;o tr S DD 8a DK nm oib 6^n minaa' nivon bo nnxa K^K ir IN nano it irni novy ^aa mom n mso ainan in" ';i x ya myn ^yo aain nao ri^N npnt^M *mr may anp 11 IN mr may ;o ^ -a NIHD KDa[N] 'ai naatra NBnn nnx &'S3 DNI 'pa rb isa^i DNON^JN nay nDano[ i| i] 5 na nD^ p inota Nnn IN ^y ^^n^Ni Vn ( aan iy jn^n naa[i] ^a ^aa nnM mr may Va xunn nnx trsa OKI 'ip mr may n^ai n^o TW N 11 ^ m^y^ IN natra rrby N^ao n>rrn^ nison nyapa ;nh n^y "i^onr6 n^ao nN^no ainan nn na pN"ao p[n] nNDni? nnat5> na ry n^y pN^ao rvvm N^J Tirn Nn 1. 19. Num. 15. 22-6. The words "IK'N ?a (ver. 23) are omitted through oversight. 1. 21. jmao] Read pT!3D. 1. 22. Horayot 4 b. 1. 24. Stfre Numbers, section in (p. 31 b, ed. Friedmann). The variants are phraseological. Fol. 8 a, 1. 5. Num. 15. 27, 28. 1. 7. Sifre Numbers, section 112 (p. 32 b). i. 9. n^ao] Read D^ao. 1. to. KiTBf] Read inn?. ARABIC TEXT 143 bx nbca p ICK n nb pme&M 6bx nnt? nn :n^[iB] bbx nynspbn jNman b^sbs* &nn B sman mrobK nyn[B>] nayii narore 'by -jbn TV IK nj3D> oh pno ban ^ icKn 'pa ibn nan pnoobtf 'b nrb y^a 11 jx T.bn no<p i[x] mpn ^ wniB' "D *B N^BXB' NniB> nyne^K mn KSHI^ np 'ai 15 nan n? nan jy *aanoa a^M ^S^N bi *B 'ay nn[y] s^na pnynt? jcxnoi'N nao paN pin nan? ny jn^ [] 20 IN TWB nanpn bap fsab sh jm xb jxinp^N Ni[n] js bap p wxnb Nn'-by yii INI nanpn aa> NO anp 1 ' jx nya J[D] 'ipb naiabbt* I:DK nya xnao nanpn aa^ NO aip 1 * jx rwa xnanp "oso naiab n^ao no ^aso n HNDH *a Dib bn bos naiab jna DN 1. it. ntJHD] Insert IT after this word. The sentence from OEn to the second Nn"13T is misplaced. It should obviously be put after K3i*in (1. 16), at the end of the ninth precept. 1. 12. Nn~OT] The second Nmai is redundant, and should be deleted. It seems too awkward to consider the whole phrase Nm31 PSSPN N1H ''D as an explanatory gloss. 1. 14. Exod. 22. 2. This precept is given here, perhaps, on account of Lev. 5. 20-26. He does not quote the latter verses here, as they were probably fully discussed in the second book. 1. 15. S H BJW] The text is not quite legible here. *B are joined together in a manner which is rather unusual in this manuscript. At first sight one is inclined to read NTDSt?. But I have no hesitation in reading N^DNt?, as the former gives no sense. For the expression comp. Khazraji's Pearl- strings, 297, 2; 442,8. Ordinarily .& means he cured; but the secondary signification he satisfied is given by Dozy. See also P]N5J> DN?3 (Abu'l- Barakat Hibat Allah's Commentary on Ecclesiastes, specimen, ed. Poznanski, ZfHB., XVI, p. 33, 1. 4, text). The St. Petersburg MS. has 5JN3. But there is no doubt that f)N5J', being the rarer word, is the correct reading. 1. 19. Lev. 5. n. 1. 23. Sifra Wayyikra, chapter 19, 5 (p. 25 a). See Menahot 59 b. The clauses unnecessary in this connexion are omitted. 144 HEFES B. YASLIAH'S BOOK OF PRECEPTS 8b px n^y xiw JCB^K a ifopi }Bpi ha' pxt? fE&ra taei DDP^ ha* ta QDpta tonne? Dn nTB> i>y xin jrm jnw A xman TWB^M njr ny p pen >K cxn ep [a] nn^N ai jinn nh p D^ f nniD^N >^y n^t anpn yj oopjn nynp Sb in* nh jon* NOHJD xN peep nopn fKDr* nn a a ysnc' f ^in 11 a^K DDP^N NW y^xn^ ii jDi'n 11 a^K pcop ncpjn INDT^N* nn "a Nn^ya oih xb iH T:I ni^N p *ni? 10 **n3 pnyniy jniTP a^x "NICK yjtnB' n loin 11 NCWO ^N^K nopjn nT-ii DIQ^K opi ^XION^N 'a npnt!' x* icin 11 i^x DDP^X n iroxn 11 XIDHJO hx^x INOT^X xnn -a xn!?ya orh x^ poop nth noxix y^xntr 5 jEiJT ^xn^x x^ra nn^ni NICK xruo n DDpi'x n"iB> *nynB> ^ yc^x "jwaci jxcr ^3 "a xn^ya 15 Fol. 8b, I. i. DUp] Read HDp'. i2p] Read IDpj. '1J1 Hy] Si/ra Wayyikra, chapter 19, 5 (p. 25 a). The reading is slightly different. 1. 4. npiyatD/X] This leaf which is the last of the fascicle is pasted to the following fascicle, and the words at the end of the lines are therefore obliterated, a and p are fairly visible. s *-- 1. 5- XyiDH] = IcJaS doing something which is not obligatory. The preceding part dealt with sacrifices which one was obliged to bring in order to expiate his sins ; but in the present book the author treats of free-will offerings. 1. 7- }1DW] As a rule V which = ^ has a diacritical point. This word, however, forms an exception. 1. 8. plDDp] DDp here means a sub-section. 1. 10. ~Q;>X] The curved line over the a evidently stands for a damma, which differentiates this word from Jj and "J". 1. 13. The clause fXE^X DT^ i6 should be transposed after XTU in the following line. See below, fol. 15 b, 11. 4 f. ARABIC TEXT 145 y xb Kirnv NISI m TIN" JK ipabx jo nTjn? anpra tni nm en *nb laj^b norai 'by .TT iao on ivnobx K3a *bn na L'Jiyi i?Qi on linobN xaa axn nay nb nanobx 'by NTIJIDO non DN r pa xnfco^w mo FJ-I^X ^oa nyn nno^M ^y iwi>3 pnn^ on '31 wnai ':i o^ani 'ai onw 'ai 'T 1 nx poi 'ai 'pan p wanp rby anpn misn *b n^ 'ai nna ^N nhp *'ai ^ D^n inna i?y /ia inx pawt? noi'o in anp 'i 9 a 'an K'ao ^y IT *poi 'ipi '3K rwn ION^ iy in pata rwiai 'ipi ptamB' paciDB' QiP^a 'ip^ 1^3 Nb pV3oi?K yvi nmpy asna^K N3^ -DT> D^ n^K ntry nivo by nwnta 1x1233 p 'ns n^yn x nw 31 3 ny rfo n^nin h 'ai ^twi nta '31 o^aan ^y DNH npn by nosn ns ib n^n: mpn no by ib nxn: nipont^ nbo ibi a ' OK> T3 nn^o pi n^ 1. 19. *i*y^] The last > is faintly visible. The word is a. denominative of Jic member, limb. The indicative is meant here, unless we assume that Mf the final * is a mere mater lectionis, Sa'adya has J^y 1 " which is the jussive. 1. 20. Lev. i. 3-9. 1. 22. rUHpn] The il makes the construction very cumbersome, and should be deleted. NB>] The W is faintly visible, while the K is entirely torn off. But thei e can be no doubt that *li is right. 1. 23. Sifra Wayyikra, section 3, 15 (p. 5 c), Kiddushin 50 a, &c. Fol. 9 a, 1. 2. Menahot 93 a, Sifra Wayyikra, section 4, i (p. 6 a). 1. 4. '131 ITB>Xn] Deut. 22. 8. "Dl IB'yi] Num. 15. 38. 1. 6. "131 Hpn fc<b] Deut. 22. 6, 7. '131 WHin bl] Exod. 12. 10. 1. 7. Sifra Wayyikra, chapter 4, 8 (p. 5 d). The use of HiHJ and HJflD, especially the former, of our text is better than rUTH of the printed edition. 146 HEFES B. YASLIAH'S BOOK OF PRECEPTS mno Dipon no by nicx ftwy nn moBW nixon D'yaix mpbo nrva fsnaabNi *r\vy Dip cna tw nt?yn xb nivo byi ntry nwo by 10 "pID nXPN3 N-iTX HD-DD^N "D1 ^T D 'ipb ysbpsbx DH INnpX^X y n3T be> rnp *nB* pa vn^ nB men niycn VJST peva nciy rar SH pnn nan iTn xh v ^y IT VT rwo n>n N^I nrnn -33 ^y vn nao n\n xh by nson py nxon by rrvay py vby mviw nmpb DH* pa n nm -ni onb PKB* nx'-ai nratn Dpb py nbiy by net's py 15 }nn B**B* onan nnsan nbiy no by napy n ib DIN ^ban byi n^y nivo by n-is^o nbiy no by mien jrtw n^yn xb jnab TNJN borro N'bp uncn nbipni *nBy Dip nn BB nt^yn xb onayai onrai 0^33 mt^a b^3 nn-n^ 'ipb nai IN N^N nT:i pyaw D"Nt2n V,T xbt^ nabai D^tnp Bnp3 ib'ssi D"NCD3i o xb no'-Nbxn nsisaca nx oynsn pns ya ianpm NOND 'iB' 7 ipi 'onx baa mt^a nc^nsj' bas n:ns mv ibni nbapo x ipb aiibb rrmoobH nancbw .TINT "by oibx K>T "irnp" 3*30 jnB* n:no *na* 'ipb pn^bxi bso^bb rrwoobn pmttrbn "by p"osn nxpa xn ipnji nib rbbn aabtn prhn DNibx mi mmoD xiryNa vnnab mix nn:i r ipi 1. ii. yNpN?X] Removal (infinitive fourth conjugation of xl.s). It evidently refers to the removal of the hands from the sacrifice. X 121 liTtO] Tosefta Menahot 10. 12 see also Babli Yoma 363. A comparison of these two passages with our text will prove the superiority of the latter, where, however, we have to insert the clause 3"iyca 1"JQ1 aiyO3 *p1D1 which has been omitted through homoioteleuton. 1. 19. Zebahim 31 b, Sifra Wayyikra, section 4, 2 (p. 6 a). Slight variants in phraseology. 1.22. Sifra, ibid., Zebahim 323. Slight difference in phraseology. 1. 24. Zebahim 53 b, Sifra Wayyikra, section 4, 9 (p. 6c). Fol. 9 b, 1. i. Sifra. ibid. See Zebahim, ibid. Our text differs at the ARABIC TEXT 147 nx irnn n a 'ip b"6 nby DHVI nx inin 'ai D s yon nx in*n ia xa 'ai ivaoM jan^ nby 'ai n;nn nx ^3 'ai crcnpn nx $>D3 'ai .-enin 5 o^vyn b 'ip^ D-OI jin s r nt^3 NID KO JM NH^N B'xn ^ 3N }aa ^i n^r ^ pn K naT on n^s n^y N Nn"nx xnan na 'nx 11 IN DK j?o 10 ^ pin y nn3i r ai LJH^I 'ai 7 np fsxn ID cxi 'pa yx-irN^Ni nao CIW^K i>ca *iya pirn en na Dipn NO aon nyisao xiyNQ nroi 'ai D^ynani aipni 'ji inx \i NQ ^y xmsyvN on nyn^N mn ^ap 'n^N nynt^N a saniB' *Dn <t nnab D^nn: px vnnab 'ipb nanc^x ^y n^y 15 mys anpna ^wnoh* ncxn "n: a'^x nyn^x nano^N ^x DXKX^X noip ixi nxcn ixia ix p3sa^ i?i pa* ix TXD^X p yra* en 4^ nanc^x ta^xn ^y non \wi naio^x ^y nnnp^ noxn rn 11 on end from the printed edition ; but the Yalkut proves that the original reading is here preserved. 1. 3. Tamid 31 a. 1. 5. Instead of HTHH J1X bvi the printed edition has a'l apj. 1. 7. Ibid., zg a., Sifra Wayyikra, chapter 6, 4 (p. 7 b). 1.8. ni13lO3] Printed editions have n^aica. 1. 12. yNirX^XI] Fol. 8 b, 1. 20, Hefes uses ynX^X^X which is the more regular plural of c l^i. '121 DX1] Lev. i. 10-13. 1. 15. Sifra Wayyikra, chapter 7, 3 (p. 8 a). 1. 18. 1G> V )] The root La* in the second conjugation is given in Mul.1t al-Muhlt and by Dozy in the sense of draining to the last drop. As the 1 is clear in our text, we may suppose that the first conjugation also existed, though it is quite possible that the author wrote <l . In Sa'adya's translation there is VsTC 11 which is obviously a mistake for 'XC' 1 . Derenbourg's note there is erroneous. I f *- O** 1.19. n/1H, X] iLsja. = gizzard. Mishnic ppl'p. That is how Sa'adya 148 HEFES B. YASLIAHS BOOK OF PRECEPTS spyn ID DNI PD roTo y xmnp'i Kfins* t* nTix:: iva' en 20 p p NJIDN 'ai 'aa in yDE>i 6 ns Tom ':i pan nnpni ':i 'p nwvi paobc^H 1x23 JN px ruvn ja ID IN omnn JD nnan }D 10 a ^N ia\nrt!'D piK'a pnin - ixaD rn *sn?a V^N-I nx a^ JN^ niaua i?^ yca nobw nnx an is nns nno^nsw DB'ai bnao ^lD Kin ^ 5J1JJH HNDH3 p^lCB> DtWI mn nniysh f ^H3io nn ejiyn niatsn 3i<Tsn ip^n^x on w piavn p 311 IN 1HN /ioa mayo in I translates nN"1lD. ilDJKpPKI] This is the equivalent of !"lif3 . Sa'adya also gives the same translation. But this word is more correctly spelt iLijls. p^P] = JPJ a s 'd e > border. See Dozy. pT in Sa'adya's translation is incorrect. 1. 20. *]i'a'] Read ^JfB\ 131 DN1] Lev. i. 14-17. 1. 3i. yDlJ'l] Insert jl before this word. 1. 25. Hullin 22 b, Sifra Wayyikra, chapter 8, 5 (p. 8 c). Fol. 10 a, 1. 1. 13\-|X s tr] The printed editions have laVirBIO here and ITHX^'D in the second place. It is, however, evident that our text has preserved the original reading. The Baraita gives one limit for both : when they become yellow. The Q and 3 admirably indicate the termini a quo and ad quern, respectively. i. 2. nnsta bsBo] = ^^3T jJu. 1. 3. nD/N1] ^ or q^ = the gullet. \. 4. Resume of Tosefta Zebahim 7, 4. 8. Perhaps the word jl fell out in a few places. 1. 7. 131 1T1] Zebahim 64 b, &c. '131 nXT^NS] Tosefta Zebahim 7. 4. Insignificant variants. ARABIC TEXT 149 vniyavN TIP pa n^n nB> vniyara *3B> pa maa *w jnu spyn irNi nany hco piava P^IE rrm vniyavK *aa ^y msw nnio rrm ID IHN an IN inN nnuwt? n^ai nation iv ^y ni mm ^"ia 10 nao i/N nyn^K :nnN an IN nnn wynani wnnai wjTKani Nm^yi N3n\xam xjiysw ^ero IN nxai itnin wa^ 'pa pxai'N yi'icta "^N NJC:JI xnpa ^Ni D"Nna^M p "I^N inp^ na^nn^yo r ip ':i 'y nnxi ncna ic'yD nnx nano ainan nn'yo ^tra 'ipl> 15 nNV bcm JN nosn A njD ii^N nyn^x *;n on H^N n pa nann^ N^K IIT^N yo NHJD DTO^N nn* 'ji jn^n TDpm 'ai VN nx njx^an vi^ 'pa nan^N ^y N npi a jKanp^K anxx n^ nnn nn yi s fxa innN IN i nsna ^NS Tinn^N NCND *o^yan v nnn n n N 3D jna f ^h 20 i^Npi nnioi rbyn Nao 7^0 'ipi* Nnnan a 1^ ninnnty ^ N^BI 7/10 jam* n ION NaN na nn N an an Nanyroa i pNm o^K'ncy 'c ninn nivyb na K^aoi n^io wan na DV "i ON Napy na Ncn 10 b *-nao ^N nyn^N : D^yn Mo nvy^ na N^aci rhyo niyn TNDI naini nn^ noN^o a-ipc^N IN^N Daab p nav IN nosn 1. 13. Deut. 12. 5, 6. 1. 15. Sifre Deuteronomy, section 68 (p. 88 b), Bekorot 533. 1. 18. Lev. 7. 30, 31. I. 20. Menahot 61 b. See Sifra Saw, section 1 1, 3 (p. 390). In the latter the word IT fell out. 1. 21. Menahot 61 a. 1. 22. /fc<, 62 a. Fol. 10 b, 1. 2. }NivN] This word car hardly be in apposition to DwN- We should perhaps prefix 1 or insert 1N . aipDPN] This is passive participle qualifying JNV^N DJ3^N. nnv] = its fat. Dictionaries do not give such 150 HEFES B. YASLIAH'S BOOK OF PRECEPTS rrro^ai ^:^N ^ 'ji ohwi rais mpm 'pa nmo^x ^y -jin -inp'D naata JD mx^M natn npnys IN* ':i 'ron pan wcpm 'H nvban "nv DNI 5 *ipa ntpyoi man ^n o^cta N^> mx ^> D*O^ n^T } n^yoi niaa nnnm ^sn ID bw twb \Qnw ityyoni niaan 'i ^y nn TWDM jy nanxs N^N ej^an ;M nv^ SJK Dnshm 7 ipi? mDD s N^S 10 anp^ }K IDNH *njo i^N ngnt^M m 11 :! nm:i omai ni^iy n "n^N nsni oop ym "ina^N ;oi nn-n 5{rh pa* pntyy Nina oop n^ni noo jn^y t^aa^i noai>N 'pa turn noabx ^noi Nioa DDp sjvai TDD nv^y a m^i 15 a noun in this sense ; but as there is an adjective ^>Ju/a/, we should have no hesitation in considering v*J as & genuine noun. rQini] il>y is an excellent equivalent for the phrase 3~lpn HN HDaDil D^HH. Sa'adya translates every word separately. I *"3*, S^O*/- 1. 3. iT'Oval] Hefes uses ijJS for the more usual iJo. 1. 4. Lev. 3. 9-n. 1. 5. IS] Read JN. 1. 8. Zebahim n b. The end of the quotation is omitted by mistake. 1. 9. jy] The text is not quite plain, but there can be no doubt that fy is correct. 1. 10. Sifra Wayyikra, section 14, i (p. 13 d). Si ^ a ' t 1. 12. nxm] <^j } plural J^J, usually denotes hog. In the sense of bullock or steer it is found only among Jewish writers. See Dozy. It is remarkable that such an ambiguous word should be employed in connexion with sacrifices. It is therefore best to assume that in the dialect spoken by s these Jewish writers i^>. signified only bullock or steer. In Sa'adya's translation of Lev. 4. 3 and other passages this word is written rn , as if C->.. But the latter root denotes was lean, meagre. The correct reading is thus obviously m. The plural i^U. is nowhere else recorded. 1. 13. p~15?y] This is the Hebrew term. In the other cases Ipy is , . *o > Arabic ^n. 1. 15. Num. 15. 3-10. In the last verse a'npD is omitted by mistake ARABIC TEXT 151 IN ':i ii irsran noab p^ 'ai -ip anpon anpm 'ai nar IN nby ^ n i '31 'an }3 by anpm 'ai 'y 'pa p nK>yn *ai 'ai ^ ioa!> p^i 'ai D nK>yn rnai ^Npi nipa^ i?a nwian NO -VNob aan N^ D^D^N '31 pnn ^n n^y N^K ^ p n^y 6',b 6^n D^DJ jyo 11 D^'N!? aipn ba 3K n N^OI ib-N nx N*ao yioK^i nar ib tbbn D^D^H nx nmb pao 20 nanaa IN ma N^sb 6^ 6/n DB^NI nNan nain r6iy HN NDI I^N HN nnn yoti'o nanaai maa nNan nain nbiy HN N^anb nanyioa IN DIN Kinu'a nain nNun HN N^aoi Q^ana nsan nain nbiy nN N^ao 5i>33 n>n npa ja nar ix nby ipa ja nyyn *ai roib 6i>n D^ana 25 ii a pyoi nanaai maa N3 Nin^ npan pa no ^an by no^i bban ID D^Nt^ nu'Ni nxun INV D3D3 pyo na-m maa Nan ba na *nao n^N nyn^N :o*3Da w N^ nan:i maa IN naan^N 'a-inoD D::!?N IN npa^N ID na bajnD^N jxa NIN nbip 'ai 'pi ynt? ntri niKn 'pa N-na N^ Nyn^n mbp NDNQ ncNip pya ibi baN JD na^a naan^N binirn 'ipb nD-'Xip f*ya nbi ^JN JD N^ya navy obpn np after p'1. By a remarkable coincidence LXX also omits that word. This is perhaps due to the tendency to harmonize that verse with verses 5 and 7. 1. 19. Si/re Numbers, section 107 (p. 29 a). See Menahot 90 b. Read throughout nain nSy instead of nain nbiy. 1. 21. D'BHp] Insert N^JN before this word. Fol. 1 1 a, I. i. pa] Read|3. 1. 5. mDnyD] C^> i n tne eighth conjugation denotes be hastened, a signification which does not suit heie. But as ,^*U. means contracted, drawn together, s..zi-o may signify an animal whose limbs are contracted. '131 11171] Lev. 22. 23. 1. 6. na'D] Read Ti>3 -Js^J. 1. 7. D^pn] The more usual spelling is jjjuu'. ?in^n] Bekorot 40 a. 152 HEFES B. YASLIAH'S BOOK OF PRECEPTS n"> is nrnaa vmano nnNB> ioa DT noDiB> in:? sin nr vban r.iona oibpi IDT- nuDK>:it? yn&> 'ipb nNDnbN IN onsbN bana mmbp ibn nnt? a 6bnbN bspi T,onb men vban rnona oiob men 10 aa by IN pb*Jjfi p-a Nb'N pno Nbi jb'jyn 6>n sb NDS m ON 'ipb n^n pnai? Nnaon SJKIVI xny^a "irnp^a N vyr\ nma x ip^ nn psi n*an pnnb nma nt^y nn inx ins n-^yn nma n s an pinb o-o^cn cnpon DON ja^o n*an pnnb n*"on }sa SIN noxn *mo 6bx rqp*w6tc :n^ya 15 ONI 'pa ma jci na anp DV a bav f M"na IN xynan jKanp^N ny bp^ nh 601 bax' mat HN ianpn ova bsp Nob 'ai nan: IN -HJ hs^N DI^N jNnr ^a HJD baN^N iw min^N >a *]bi nbpa ipa ha > 'ipb ma ibn 11 ni?N ^bb INT ^a N^ mai ma nb ye6 icw D^nar IHN nvb now n-'nar Nin pi vW> nnsb 3 I^N baw Nin nv ny DV ly cib obn vnn ib'b N.T js-anp anpo nosn *nao ^N njrw^n : NpNpni jma nninb NTOB Npnsna .T^N ej^ IN r6b ma nmnta noo jo naan pnsn:i jma Nnooo 1 9. S//m Etnor, chapter 7, 6 (p. 98 d). See also Bekorot 40 a which contains important variants. . 10. Ibid. . 13. Sifra Ewor, chapter 7, 7. 8 (p. 99 a), Temurah 7 b. . 16. Lev. 7. 1 6. . 18. /hi/., 7. 15. . 19. -Si/ra -Saw, chapter 12, 13 (p. 35 d), Zebahim 56 b. Our text is corrupt. 1. 20. nnN 1 ?] Read Tisb. 1CW] Read pbaW (twice). 1. 21. D-O 11 ] Insert after this word: 1HN Dvb f6aWn D'-naT HD D^O* ^B'b pbaWil D^nat SJ mnX n^b. This sentence obviously fell out through homoioteleuton. 1 24. riDDn] > with the signification swelled, was raised (of dough) is found in Mufiit al-MuhW. Sa'adya, too, translates ]"l3antO by ^2n. "^JO* Ibn Janah, however, is more accurate, and renders it by l5*J- which means mixed and is etymologically identical with Hebrew "]3~>. ARABIC TEXT 153 II b P 1 pon Dr ^ n ^n b 'ai ip mm b DX 'pa Toa na ni!?n vi vita ytflafctta 'psai wityy n-i^y lonaota n^n b 'ipi> wipy m^y '31 namo nbi '31 mso vpii y nrco *|N nun^y me'y pn no ro m^y sn3 insi i>a JOB PNP^NI pnx-i:bx NOND NOD N& n3N^> 'ai pnp bo nnx woo nnpm iH b^n 6 njibx^ v^i niB'y fo wra n:s TO nonn ^h p 6i nonn }3 now p ann nca jnv ^'N '5> no-nn x ip^ IT ejM mti'y ;o inx n^yon nonn no nt^yon nonna nonn nar by Tipni 61^ o^n nnx pip N^K ob IIT N^> I^NPI m^yo 10 nvo3 '!> nonn pip bo nns 1200 anpm DINI minn ai> NJ^ pai jmai yai t TO bu ni^n o^yanx min ^ ^vn jm^N rroai D^nai> ba nN ( m rrn* ^ D^o^^n m nx B> DV N>I T 1 !:^ J M n^jrani rrnnb jo^ a^ ntn 'ipb nnm 3 pa yKnt? ^N Ninnc' on *^DD rn^o^ na^n ma^ ma 15 *N\na M m^N ysn^N n^N NONS *Kman snair w3ip nnxi Nnan *nao nanpn m ta nn^ax na ^K onbx jo N^ a^ 1^0^ min mr n^ai 'pa ma rbh nanpn nv -a join bpa^K pb ^^N wax nax inp npa "ty laoo n Fol. lib, 1. i. Lev. 7. 12, 13. 1. 3. Sf/ra Saw, chapter n. 9 (p. 35 a). See also Menahot 77 b. 1. 6. Lev. 7. 14. 1. 8. Sifra Saw, section 7, i (p. 353), Menahot 77 b. 1. 10. Sifra, ibid., 7. 9 (p. 35 c). A part unnecessary for our purpose is omitted here. On the other hand the Sifra text should be emended and read 31 jna 1 ? nON32>. See also Menahot 77 b. 1. 13. D'anab] Read eW>. 1. 14. 5/>-a 5ao>, chapter n, 6 (p. 353). 1. 19. Lev. 7. 15. 154 HEFES B. YASLIAH S BOOK OF PRECEPTS Nin iN 'ip> N ID n>N 'w "D nya n>an a nyn IN ar N> ID DiNn DN prnni> na nivn ny can now no^ p DN n^n i>a i>aarp JN Ni-un *nao ata nyn^N IN hhtti NT ix Nmnao IN Nnioao is -rays' in jNVn j 12 a na^ IN ana IN nba IN pnn ix nnty IN miy 'pa TNTH IN ma nB>3 moion pa 'ip^ N^N IIVNI *DVK DJT niiy 'bw '"*? N x pn Ni bjn&a *I^N 103 ^^a matr NONS vyy nnsa noion pai N^N **? PN i>n naa' IN T nn^ ICNJ^ u& c^n ns mas' 'ipb n< pnn NONS iiaty IN 6-ib rb^n ajin naty nnn^ pao i^n IN n 1 5 jp py ^ pin p-in 'ip^ pip^Ni ninno^Ni aipno^N aaNn/Na p^n a ttn^no ^n^N pnatrap NT n^a 11 'ipi jpno^ IN 0:22^ IN onnn n? ana 'ipi> aun aia inp*a ana NCNI n^a^n ^ya nr 'ipS> na nnrn IT na^ 'ipb oaN 1 a-ia pa IN nap 1 "! TNina na!> NOSB ^N n'Nna/N 'a niny TIDD ;ND;N^N avy pya in W>am pni 10 1. 21. "]?D] This is best taken as infinitive -L. elapsing, passing. See above, note to fol. 3 b, 1. 15. '131 ^31N] Sifra Saw, chapter I2 > 5 (P- 35 c )- See Berakot 2 a. Fol. 12 a, 1. i. Lev. 22. 22. ^o* -o S I. 2. .cl = 6/'rf in general ; .^\ = blind on one eye. 'l^l p3] 5/ra Emor, section 7, 1 1 (p. 98 c), Bekorot 44 a. mDIDH] Read ntDIDH, or better still NOIDn. 1. 4. Sifra, ibid. 1. 6. 7foW., 7, 12. See Bekorot 38 a. Both readings pin and DH are recorded. 1. 7. pnatJ'BB'] This word is very clearly written ; but it is impossible to say whether it is sv^i& or di^jLl , as neither word occurs in the Arabic dictionaries in the sense required here. There can be no doubt that it is synonymous with iJ JU a wart. i. s. iai bya nt] IM., i, 13. 'iai ana] ibid., Bekorot 4 i a. 1. 9 . Ibid. ARABIC TEXT 155 pi 01x2 sana *6n rta^ Nn 'ipi> iW> moans fxmp^ nonaa n^a* now K!> DINS sam nino *a^ sjb'o noroa N3T13 m!> nra nioxn nxi m5> nra TIOKH HN ]nb po Wam pn -ixa na onpn NO jroa rriham nw mva^ na^ na^ ru ITJ ro^n *^K jwic' hfa ID nyin a mai nyn^i'N mn a 15 WNvn anp^ JN snan *KXK I^NI ruo 2^ rqne^N pa NJi^a *a i^n p ^ ^yaa INI xyiupoi K^DI iwiinDi KDVIDO *n3D fa/w an^i npia nn^a n35> ixvn niyo nhp 'ai 'ai nviai nnr.an IN fwrinna NH Nn^y by: IN pmo^M onoo ^Snpa nviai j*ya mo jnopoitw nnai n^N p a^h< jnopo^a pinai ao IN *DV n mim n nan o^aa fa nnai pin^i mnai Tiyoi nnsatwi 'fa mt? ainojoi :Taa nnai pin^i onoa ninai ^ PN 'ip^ Dnnai N^N DNJ^N a onn^a ^n i?yai .n^Nyf' ^Npa nsoin^Ni *DanNa ub lobn pao s;ijn rrm nona 12 b D^aop pai o^na pa niaiyn ni rrnn HNI nonan n s an onarn HN onoon DIN min n nr nn niapa pai onar pa 'ai b jvaNi ay TSB' ptryn NJ ai Tiyty a ;nn nntaicri 1. ii. Bekorot43a. The variants are slight. 1. 17. Lev. 22. 24. 1. 3i. Stfra Emor, chapter 7, 9 (p. 99 a). See Tosefta Yebamot 10, 5, and Babli Bekorot 39 b. The opinion of R. Jose is adopted by Hefes while that of R. Eliezer b. Jacob is omitted. 1. 23. Stfra, ibid., 7. n. 1. 24. rPITl] Delete the 1. '131 D1DDH] Tosefta Makkot 5, 6. Fol. 12 b, 1. 2. nt] Insert a^il after this word. The other variants are insignificant. 1. 4- "131 D^BP] Deut. 16. 18. '131 N!?] /M/., 24. 14. 1. 5. Stfra Emor } chapter 7, n (p. 99 a). H. N 156 IIEFES B. YASLIAH'S BOOK OF PRECEPTS xb bib bbn pao pxb pn pxa xb^ >b PK 'ipb Nnnxa:iM 5 '"wo ja n3i D33i bib bbn mxa *JK P^o nns^ cipra ba "nK3 JK KH3n *K:FK ibsi nj nbx nyn^bx ji ba rid n:ir pnK s^an xb 'pa aba pyi rwKt ma jo i^axipa nr 'nn mat^a nr ^ sn iTanb noi^n pnx Nin nr^K 'an bs'pi 'n ba pnx n:nr pnx xb^N 'b px ibxpi DHIDK nba nxo ib"DNi 10 NifN pnKbK mm : cipo bs njir pnK N^an xb bib bbn pjo nao nbapa m:y Nnnno max nnxa nb banb ban nobo^ sasvn bis *3n nay bvx inns^ pbni nr nb^ nb Nn nanb noixn 'ipb sbaa piy np JKVHB aba TTO NCNS *pnK bix bam pn my ^D P-INDHD peop abai Nnb QNaax NDDHPN ipb ababs Nnnbca a bsrp ob 'nbx nsnbK D-inna 1. 6. "WO] Read H Wan. Comp., however, Shabbat nob where such a statement is recorded in the name of WJH 'QT. 1. 8. "\1J] This noun with such a signification is not recorded in the Arabic dictionaries. Nor does the manuscript help us to decide whether the letters meant are ~I~13 or "H3 , or any other combination of the last two letters. Moreover J may stand for _ or d. But as JjJj*. signifies worthy, fit, there can be no doubt that j.. is here intended. I have some time ago suggested that Hebrew pflS is not to be derived from pn, which is a by-form to 'J"0 , but from an independent root pj"l whose meaning is was like, worthy. See AJSL., XXIV (1908), pp. 366 ff. Accordingly this rendering of Hefes would be peculiarly appropriate. Sa'adya translates this word by PNyJK. Ibn Janah, too, has Jjta.. In the Taylor-Schechter Collection there is a fragment in which this word is translated by N"13 = *l5. H-On K^] Deut. 23. 19. l.g. '131 nPK] Temurah 293, Sif re Deuteronomy, section 261 (p. 121 a). A few slight variants. VV3r6] Read njltb. 1. 10. Sifre, ibid. 1. 13. Temurah 29 a, Si/re, ibid. Our text agrees with the latter in ascribing this opinion to ^31) not to "VNQ "I. 1. 16. DnsK] This stands for u-C,! (plural of ^J.). As Hamzah is usually omitted in this manuscript j is not inserted. '131 HPK] Temurah 30 a. See Sifre, ibid. ARABIC TEXT 157 panw pi m ab nnn nr n^o xn nar6 noisn ab TPID -IIDN ai>3 "m3B> 3^31 nytjn taia inNi nn^y ^uw ins yne^K mn Day ^ya JWK 'N NEND pirno aia pan un 'ipb P^LJD ^i?^^ mw THOI 3^3 pnx insn ns^isi ny3"is xh 0^5^ 'yy pimo Drrae' nan THDI pnnio jnnnh 'ipi> a b^ n ^ ^> rvn p^n a^ n^noi pnx ps fn3 ^DIS Dion^ pempon roi pn3 25 13 a pn WK *e|iyn nx ^an^ ma W 6ii> INS *wn IN nss no\naa anpn IN nnyx nona ^na 11 IN twun ^i Has IN 'ai 'nx '^D 11 xh ua^rT N^ X p3 n^ rt^ "i^a unp nbna nv nonn ni?i3s IN h enp INI!? n^na nv N^J aio : mien iW nnion N^I t&w nSn N^I mion ne>iy PDIO ^ya po^on 'ipi? iTa a^y N^ Na a^y NT }N3 INI yna L 19. }D3N] Unusual spelling of ^LLi^ . 1. 20. Temurah 30 a, Yebamot 59 b, Sotah 26 b. The reading }J3T UD is found nowhere. It is indeed a Mishnah in the first-named place. 1. 22. Temurah 30 a. 1.23. '131 JV3] Sifre Deuteronomy, section 261 (p. 121 a). See Temurah 30 b. Some sentences are omitted here. N^D?] This is obviously a mistake for N^in?. The printed texts are unanimous in reading DHQ. There are a few more variants. Fol. 13 a, \. 4. Lev. 27. 10. 1.5. norm] Read mien. 1.6. Sifra Behukkotai, chapter 9, 5 (p. 113 a). See also Temurah 123. The variants are slight. 1. 7. Sifra, Ibid., 9, 6. N a 158 HEFES B. YASLIAH'S BOOK OF PRECEPTS n nxrxi nxiD?x "pi *?x tfr? NTDD no 11 -inn DXI PD*DJ tnvn nx nianb no 11 non DXI ntrxn nx nmi> ID* ncn DXI 'ipb Dxi3 DXI 'p ix DXI 'pa xnnxi noxn ^ia^ x^a nenaa nana XDXB 10 "CD 11 jxiayi'x nx nnxa HNDI nxca nnx 'ipi? S" 3 ^ inax ix nnxi cix pyocj' n 'i$b ncna xn: nnxibxi nona -vna^x <i i| na^x jxvn^x nona nxnp nnx ncna ii> nox nicnaa ncna x^ nonas ncm niai^N ^ya c^ip n*n NDXB nn3 mxnp nm mnn3i iTtoa aar^y niB>yi> np rrn* 'ip^ xinoi xivp 15 mcyy pxa^x yiiE^x n^a a bx: jx xn^n bm x^ 'pa yxanl'xi ynan^xi nn^xi fd^n DJJ!' ^'x nniaai?xi ii?x ^vs^x a xnianjo nrvyy&H r ai r^x mn a xn^ya n^ 'ni'x nn:i?xi n^x hflD&M 'a xmsnaoa [xln [iJanjD x?3 KID pm hx^x htt?M *B xnjvy x:nan npa xnirya TO* x^ 20 onan i^x 'man i>xpa TT ncnni xnxa : ixni'x hx!?x DDP^X xannB' on hxks ^'2^ poop DDp:n fxor^x xnn *a xn^ya 13 b DDp!?x m "x\na pnynt? jcvn 1 a^x xncx }xa-ipa i'ainn ncxn *nao ^ix^ 1. 8. KTn] Read X113D = I repealed. There can hardly be any doubt that this particular law is derived from the fact that the infinitive absolute is employed, that is to say, from the repetition of the verb. . 9. Sifra, ibid. (p. 113 b). See Temurah z a, f. . 10. nOX"l] ReadXDXI. .II. Sifra, ibid. . 12. Ibid. . 15. Ibid., 9, 16. See Temurah 173. . 17. Dent. 12. 17. . at. '131 v^X] Sifre Deuteronomy, section 72 (p. 89 b), Pesahim 36 b and many other places. Ipl] Insert XJIVC' after this word. ARABIC TEXT 159 Nna 'rwi NJN3^> Nn^y ^>yri Nam Nn^y av> }N IOD p n-nn yoa yo Nnarrn Kmoo p nrwap ita nao fapM DNEN^N pip anpn a cra:i 'pa n^ rhc- hapo |N3ip naicta ^y lin inpn 5 Nnn 'a nmu^M ^PN 'ai Daran pn *aa ^K nx^ni ':i nruo jna i 'ipb onn p pi n^i ^PN jm^Mi Komi S^iT nan pa 11 }ii^y jn^yo nina^ N^ nnao mancn W IN pan ni n^on nrao *m ysiax m^y snao pp 11 }x na 11 nnaoi iciyn nnani o^a nnaoi D>ia nnani o^pini ni^nni 10 nropa n^ana ^ N^in nra?o DIN pynt? i nixap 'a Lson xmna nvcp^w pxyi> pmp rbx 'ipb n^y n^xr b ninp ^ nnn p xnn IT fwcp it nir IT n^Tmx ^Ka^K *sopi3 pxaip IXPND 15 13 NIDIT 3i 6x n-axy *3M mvr6 K^K ^Tia IT yn^N IT oa ^y niy3VN ^^ nain 3i ro b^n jmo ivcp Nita ^3 wop nain IXT^NJ NH ivcp N^D 6^ 6^>n vmy3^N ^Nia pmo nc-rncni nsnoa n oa 20 Fol. 13 b, 1. 5. Lev. 2. 12. . 7. Sifre Numbers, section 107 (p. 29 b). . 8. pan] The printed edition has na3 HT. . 9. See Menahot 72 b. . 12. pxjn] ReadlGtfy3. . 14. Menahot n a. 1. 15. ''tfCp'tS] The printed edition has flh ION before this word. 1. 16. nilK'n,'] After this word there is the following Hebrew gloss in the Talmud : y3^N3 pniO 3 r/ nNl 1DH NH' *hv na 1V1 N^D ^O1p 1C1^3 ntDD^D natip . There can be no doubt that this is a very late addition. 1..I7- .niy3i'N] The printed edition inserts JTaDB' iy after this word. 1. 19. '131 nain] The talmudic text is more elaborate and explicit. it is as follows -. nB>nio3i n3nD3 poipi IT Da ^y rmy3X t?^ nain naDp lyn^NDi n^yopD ibniaa pruo. 160 HEFES B. YASLIAH'S BOOK OF PRECEPTS IDHI po iso^ptj' iTy Nin npM ho3 "vonm Tmn jmpn N-i TOD a!?N nyn^N vniyaw ^Mia ivcpa' MI^DB pnsia na H HM* }N in raa JD rnin jsanpa !?D3nn n?osn anpn ai 'pa jnna nmooo xn^a pxpn IN |nna nnin^o IDD \D 14 a In n rfbhz ni^n ni^n 7 ip ':i 'n nBMO nnao pip in noiM^ I^D nnm* n DM 'i$> pNpn IN pnNn: nNnaN JN ^y pip DI^ ^n DV'pi nvnci ni!?n nsno Na N^K' naNO nrao DN n^vni H&n N^an PNI M H ao Nin nnN pip p iDM3i nnN pip NM iN3 N> M>m D"ys ^K> pip pip 5 pn rwnoi ni^n nso M3' np"pn N^a 11 mbn N^ani? nvn Dppii n^y M^ pep DNI nn^^n poipi bha poip wnc'ai M3< vp3 nira I^N N^N i^Npi pn on^syo nnx M^M NSB an DM i^xpi ':i n^nioni nanom rbon nn: D^na^ ni^n n^nn KT pyntr inn N^ j^ ^p ^MDI pn n^y pm 10 N na 1. ai. /6frf., 6 a. Instead of the verbs TDI"ini T'Oin the Mishnic text has the adjectives IDnm "Wn. It is possible that adjectives are intended also in our text, and we simply have to change Tfiin into "ITIM. 1. 24. Lev. 2. 4. Fol. 14 a, 1. 2. S/ra Wayyifcra, section 10, i. 2 (p. 10 c). See also Menahot 63 a. The variants are insignificant. .5. p] Read 13. . 6. nSD] Read HtfTO. .8. pi] ReadVT. "Dl I^M] Menahot 72 b. . 9. 76/rf. . 10. NP] Although there is no abbreviation mark in this word, there can be no doubt that it stands for ^p'lSN;', otherwise the preposition E of the following word would be impossible. If, however, we wish to regard JO as a complete word, we ought to read '13 N/1. This expression, though quite suitable, is weaker than the other. ARABIC TEXT l6l prreno "wxa 'ipi> mw epaa xmo mron fcj IKBH a pea D^pin ^a ^a nuno 6i pyop "i N'QQ pp'pn nvni ni^n nvno nxi nn\n^ nrao pp*P"in ns neno 6w njE> n pp'p"& nvnni nii'ni' nvno jn-13 15 nn^o *p*pn JDIN pyop -i n"n pi rn^n^ |n POT nxen a poa rn nov^ n-a :!? ^n pepS> }na oi'iB' n^ na owjaa jnrina JOIN pyctj> n pp^pi^ nvnw niin^ nvno jnw mini* p^ :i> jp "i nn pi oyna^ ^as: POT INBH *a pea ppvin nx nvnoi ni^n nsno N^D nas nn: i>y nn DINH ao an 6s ^a pea ^NO N^ nan i>y poo jn^ QNI yvesn p ^12121 *D &x nyn^s yv ^a poa NTDQ NIOD pan JK paxD "6y n^in NJNanpa ^ajno IDNH nanon ^y nroo OKI r pa wm nn^y asri Nmnn* nn |ma Nnini^D 14 b nano i^nm hp pa^D nano JN ^y *yv KCOI '31 nniK nina 'ai 'np nn: 'ipb PJV^N nsnpoaa 7 na nn mna owp n^yoi nav D^na nn:o ^nani nyais^ D^B^I D:B6 inx jna nmo 1. 12. Tosefta Menahot 8, 8-12. The few variants are obviously genuine. See also Babli 74 b. 1. 17. nt31t?b] More accurate than the usual spelling ilOID. 1. 21. 'Dl 'NO] Menahot 75 a. Some such word as ^Npl or tf^N must have fallen out before this word, as the following is no continuation, but an explanation of the preceding. 1. 23. JOfcQ~lpa] A double mistake in orthography : it ought to be genitive and without the nunation. Read }N3~lp3. 1. 24. Lev. 2. 5, 6. Fol. 14 b, 1. i. Menahot 63 a, Sifra IVayyikra, chapter 12, 7 (p. n a). 1. 2. Menahot 75 b, Sifra, ibid., 12, 4. The Mishnah uses P3p, whereas Sifra has ^33. Our text uses both indiscriminately. 162 HEFES B. YASLIAH'S BOOK OF PRECEPTS nrvna |na PK rrera ;na nn:oi B'ana nnao OIK pyep n nbaro 5 jnn'na a>ai rwop na p mvna na PKB> n nsnsp pa PKB> *-a urinp na DIN aW'n'a ninao 3-ipo^ now rrn iron fo*pi awiaa jnnTia )!>ai pm yiKn ID on^ N^IDH DIK j^aK^ J^D3 'ji wpi B^an nnh an^n "nc' *ID KO ninn ninjD^N yxi3N jroai awraa B^aan anh nn^n Tit? S]K ha 11 n"na^ ninron i>3 nian^ nnao '^ 10 an$>n "nt? Mnnn^ ninaon b ns man^ n^sib no nns 6ii> o^n ano c'^ pnnro I^K no oyo ainan nant^ nns a^aan anh 'a'-K'N ano PKB> B:an ani a |K3ipa beano noxn A nao n^N 'ai T.331P n^nno nnao BKI 7 pa frm noa p xnyay JN "i"aaD "a 15 n^nnoi? rvwo pa no n^p n^aao ntrnno JN ^y ^hbx p naan n ^^an II BI <I n nan ^lo^a nb PK nanoi MBa nb t^ :B*B>P n^yoi nav nnno a^nn n^^jjoi npioy nKnno DIK pip 5>ai 'pa patnp^K nwi nosn *nao fb nyn^ 20 n^on ay i^n 'ip D^ 'n on nboa innao 0-6 obn nbo nawo r6a nn:o xnn ha^ 'ip^ Ta N^ naiobs* ^y xnao Na "nbo naiyo nnaon i?a pwi n!:o pyo poipn pip 1.6. 'ni pKiy bai] Read nn-na na PK mrcp na PK bai. The nouns have changed positions in our text. 1. 7. Berakot 376, Menahot 75 b. 1. 10. Si/ra, ibid., 12, 5. See Menahot 753. The variants are phraseo- logical. 1. 15. Lev. 2. 7. 1. 16. Menahot 633, Stfra, ibid., 12, 7. 1. 19. Lev. 2. 13. 1. 21. S/nz, iWrf., 14, 2 (p. 12 a). See also Menahot 20 a. Insignificant phraseological variants. 1. 23. (jrooncW] Although SjLfT iJtft&JI is a defensible con- struction in Arabic (see Wright, Arabic Grammar, vol. II, p. 222 A, and Noldeke, ZDMG., 32 (1878), p. 402), it is more elegant to say ... i__fljl5sl. Its literal meaning is thick as to its parts. ARABIC TEXT 163 nmorfc rktbt* jo NWN^N tjnKar.e^K rfrnp'B '31 n^o 23 row n?D x'an?D n3B7i x? rpacri X7i 'ip? nynoa ?ro K?B 15 a rv3pnnDK x^ JVOTID xro N^ nx PJDI *nnDnio IT irw nnaic' T^DD *inpa 6 n n^anp fjy nan nta nas6a nan^a n^nn nioipo ne^ea an niniy pnho DB'a' n^cn nae'ba nara ^ ijr&nai t^aan ^ i>yi ?t? itrxnai onaxn nx pn^io nBt? ^aan ^33 ^yi o^np 5 ian 'ipb ivyi'x *nn3 n^ioa m^DD^s n^o n^a^ai fjiyn n^yi D^aoa nnrn nbo r^y jnui naxn nx x^ao nany xin *rcrx:i pan n^x xinna' on : ^vi? pi 'ax bx vbyon n^D v^y jni3i 1. 24. priJ 11 ] J*^ (seventh conjugation of J.) is melted, dissolved. Stfra, ibid., 14, 4. See also Menahot 21 a. Important variants. The reading of Sifra K*an/ is inferior, on account of its ambiguity. The Talmud has Nan which is imperative. The omission of the second JVatJTI X? in the printed editions is scarcely defensible. It seems likely that our manuscript has preserved the original reading. Perhaps the reading of Sifra arose through taking K*3n&O as N s 3n^> 6 = tP3r6 H^O, and the second JVT.?n K? was omitted through homoioteleuton. According to Hefes finaVJ' na^N'J' n?D ought to be translated salt which melts not (lit. which ceases not}. This is preferable to the explanation of Rashi (Babli, adlocC) who takes it in its literal sense : which is found in all seasons. For according to this interpretation the second clause is slightly illogical. Fol. 15 a, 1. i. JVmiD] ReadrPBHD. WpinDK] Sifra has Dmaipfo, while Babli agrees with our manuscript. 1. 2. Menahot 21 b. See also Tosefta 6, 2. 3. 1. 7. Menahot 21 a. There is no p2~l ian there. See Tosefta 6, 4. 1. 9- vif?] The printed edition has mHpp. Our manuscript, however, offers a genuine variant. See Maimonides's Code, Issure Mizbeah, 5, n, and Kesef Mishneh, ad loc. But Tosafot, Hullin 14 a under heading p3DJl remarks: ^ pi p>D"U V&\ TTnfa pi nan nDN pD13. Comp. also ii2a, under heading D 7/ n. In Pesahim 743, under heading ^Ni"l, the reading 164 HEFES B. YASLIAH'S BOOK OF PRECEPTS 'NTIJ NEH pnta pnynt^N NONQ ^man f>a 'a 'pa ^>oy IN TDa anp' IN urun *ru hsi>K ny-i^N nr trai NIH np 'ipi tj>m nonta Dn t&Tf&Mi 'ai pan bi n^wn pip 'ip r6oy N^> -ion iin IN ^y Sn NEEI D'nen uniaa nip^ fs bKrmou NO^I on^n^N ^K NTB>D li'ni i? N K^N ppw3 onian fwao i s N '\f? rboy xb ion iin IN NJo^y ^oy 15 jo Nxvn N^N nnrnn aa ^y pnnpo pi D^jyn JDI owrn }D xsvn nr N^ nNanpD^N JD >^3 pnn p ^ t^nax INI o3jyn JOT owrn PNI nNB> b 6^ 6^n pjo uyioon nanon N^N b pN 'ip^ nanpn vb pan INB' ^3 a 6^ 6^n p:o pany invy Nin N^N ^ Nin N^N ^ PN e^an 6^ i?n pin ojnoon nanon N^N ^ pN 20 *HJD i^N nyn^N :^m f?ai oib c^n po pany 'pa onT 1 : jn nb ^ni ND^S p-in^N rfejmo fnr&M jo oxwhc Nmn c^ na^N anp* N^ in 'man ^Npi oa^N anp^ N^> -in 15 b ^ mnr ijyn^ twiy nov anpn nrni 6iN Nint? f 'by "INH^N MN^N DDP^N yor\*vy nn : oa^N anp^ N!? nn vX/ is mentioned, and is refuted, as most copies have rWTp,'. In the latter passage ^aN, not rOT, is the authority for this decision. 1. ii. Lev 2. n. 1. 12. Sif re Deuteronomy, section 297 (p. 1275). The words N1H HVN are missing in the printed edition. 1. 13. Lev. 2. 12. 1. 15. Terumot n, 3. That part of the Mishnah which is irrelevant to our subject is omitted here. 1. 18. Sifra Wayyikra, section 12, 4 (p. 11 d). The unnecessary part is not quoted. See also Menaliot 583. 1. 19. pany] Printed edition has 131iy. 1. 20. '31] Sifra has '3T ?ai . Our reading appears to be superior, as Pal is required for the following derivation. , > 1. 22. vm] = U"*) are considered. 1.23. 'Witt] Num. 18. 4. 'lai-ltt] Sifre Numbers, section 116 (p. 36 b). Some phraseological variants. ARABIC TEXT 165 D'pi XTOIM ^ njmp N' w oopK *nian ton 'a Nay apxn Nr6ya y'K"is? ri pvrv ^ii?K poop nopan i^n -vai NIOK yjo^ a pSiv Msn^ Vm ai K-IOK xnao n jKBtta 5 NT TI^K JFmEfot n$>K m5J> A fNani JKDT ^a 'Si NH^Jja DT^' pn JK n^ HDSJ ma ^n K nosn mo ^isi'x nyn % ^x "Nir:N N } fc6pnt3 a nao pno ^N nao 5 mcy jo vhr iao 3 JNS ai in ^^^y n\m ai ma K^B a B^M pa onp^N pr&n nao 6 ^NI nao a xnioy p 'iD' 1 ^ao tenners 10 a HD'-pPND xnpiD NCI nao 6 p TRttht in^ jMa JNB ai n napa DBW po DSI pa ^pxna ' JD^N nn naas nxnD^Ni n pao ii ^NI sin^ may p 'Sty na inao nD"pi ii n^ p nyi vnn po DNI pa b*pww as 'naN naxa INB pni^N p *^y nao a ^NI pan n moy p ifa nao nnao r,"pi ai nat? ncn 15 tron po OKI pa ^psno n^ys 'nax nasa ;NS Npm K^:pno N p *3y* wnB mw^x ;xa }xa ai tb nnzry p nyi ai na-iyo Kin ^o DNI pa m> ^xan KD aon i^n p nna ^"isri o^h o^ana pmai pmiai panyai panyo ^an Fol. 15 b, 1. 8. 3] Read 3. pll^N] J\t /^a/, />/>^r, coin. The author found it necessary to specify ?NpDD with this word in order to exclude the idea of weight. I. 9. Lev. 27. 2, 3. 1. 10. 76/rf., 27. 4. 1. 12. /Aid?., 27. 7. 1. 14. 76W., 27. 6. 1. 16. /Mrf., 27. 5. 1. 17. *3y^] This word may be .^.xJ it signifies, used in the sense of namely or that is to say. It is also possible that Hefes meant it to be ,2*5 is lowly, is in distress = Hebrew "Oy^. In this case it would have to be regarded as being in apposition to WHO. In my translation I adopted the former alternative, as the unnecessary repetition is somewhat cumbersome ; but for the sake of lucidity I thought it advisable to add "JO without intending it to be a double rendering. 1. 18. Ibid., 27. 8. 1. 19. ''lai ^an] 'Arakin i, i. D^"13] The printed editions omit this word. 166 HEFES B. YASLIAH'S BOOK OF PRECEPTS paiy3 N> 53N panyoi pii3i pnw pnu ppi now enn n'Nii n3p:i *NII iar po niria run fna PNS? yao panyo win pnu N^ i>3N paiy3i 'Nil 13T N^N liyj WW Dnhp 32D *Tiy3 N^ ^3 113 CHH 31 *n nap: otn 31 Tarn naiy nm an n^K 'ipi n\sm nap:i 16 a -pan n^ 'ipb iny: xi? bs n3 inn po nins N^N 'ip Np JX KH3D p11S HD-p^NI 113^ pai '31 CHH pO DN1 i^ i> n^no nay ^y i^ r6 lay pn mn oaKn^K no^a ^y pya ^Np INS wv n^y a: 11 N^S ^y n* ncp ^Np IN nc^a maa IN HDNI IN na^>p -jyN nxiyN JD nca nnx pcir ^y n *DI /c ip^ nntn CNIP mn ;D ini i?aa IICN i> by ^31 iijn ^i^ iiy i 11 N^a m^ Nin noai lu n^n nDtww iai ^an nr ib niy |nw ^y naa ii *1V D^S KD1T3 IN p3D DM pN IN irw pN 113 JNQ lb "Jiy jni3 13 po mna lanyn "ip^ iu JN npi IVUC&N JD aon N^N nor^ N^S ^!?^ 10 *?y in* ntj'yji nnev po nina t^cn p ^y in* n^yii cnn 1. 20. DlDC1t21] Delete the waw conjundivum, as a new sentence begins here. 1. 21. P"J113] Read p1*3. 1. 24. Lev. 27. 3, 4. Fol. i6a. 1. 2. Lev. 27. 6. *** * ^ e 1. 5. HD^NI^N] Read nD"Nl7N = ~^>j\\ chief, vital; d-~ojjl *Uc^l denotes the capital, or vital members of a living being. 1. 6. 'Arakin 19 b. Some phraseological variants. 1. 7. '121 ~]iy] #"", 20 a. Perhaps Ni u N1 fell out before this word. It is also possible that Hefes quotes the Mishnah (5, 2), omitting the unnecessary part. 1. 10. |N npi] This is a colloquial expression. In good prose }N would be omitted. '131 IZjnyn] Ibid., 18 a. 1. n. Bnn Read ARABIC TEXT 167 *n jma vy 'any ^n 'ip? -pi nra *no'p '*a vy >Kp IMB iiyn jora jma a: 11 i^y <acn 'xa tap }NI nb nip n^y aa 11 ^y ^ava nc^p tap JKS iany xn iny 'ip^ nacn HN n^y aa^a 5>y ^ava jon tap jNa naon 'xa n^y nr i^a ""m ;rna ^y ^xn 'on VJD*T ^n fma ^y *o*i 'xn bs iny ;ma ^y 15 b *vpsta Dip 11 JN aa v ND ^psi ii>a ^on fnia u iTi^n nn^any nm ^on Dn ybo ID ^px ornta ;KB 'lax ^ nor!? 11 *b --aanDN }xa y^o jo ^px o^cnc nn 11 sh y^oo nina panya ps 'ip^ 1010 n'p nor^a jma T-^ym y^oo nina mi>3 jnw px n^yni yi>o fna O3m nnx N^N jnia p r5ix TND n D^D .i VT>3 vn JN3 nns*m nmw 3ona Dxnxta nip^a nbi? nn^a pa onata ms^n Dxcs'ta ncp ND ji^a naxaa nonpc INI 'ai "IP in^a nx 1. 12. 'Jfa] Perhaps colloquial wf. See above, fol. 3 b, 1. 15. "131 W] 'Arakin 20 a. 1. 14. 76't/. 1. 17. DTfvN] A^ owned, possessed. The ordinary signification of this word is he was responsible, obliged, and in modern Arabic it has acquired the idea of ownership, since one is responsible for a thing one owns. This latter meaning is quite frequent in the Egyptian dialect. See S. Spiro's Arabic- English Vocabulary where the meaning to have a monopoly is given. An Egyptian Sheikh who presented me with a copy of an Oriental edition of the Divvan of Muslim b. al-Walid wrote down &*pl* y> jyjji a gift front <* * * o __ o the owner. See also Dozy who quotes such an expression as A.UJ o^liJl ..v*i}. He also records the signification he took a farm which approaches the meaning he possessed. The context of our passage clearly proves that this meaning is very old, and is no modern innovation, since he was responsible does not suit here. - ,0* \. 18. 1D1X] Better 1D^N= .^ol, since this verb is a priwtae Ya. pmjQ p] Ibid., 7 b. 1. 22. flOlpvB] Either a short clause fell out before this word, or we have to read [N instead of ,)Q. It is also possible that it is merely a slovenly construction, the author having 13^"iym in mind and forgetting that he started with IDXfl. Sa'adya has the same construction. 1. 23. Lev. 27. 14, 15. 1. 24. Sift a BeJntkkotai, section 4, 8 (p. 113 d). i68 HEFES B. YASLIAH'S BOOK OF PRECEPTS 16 b ns i>N3* impon OKI DIX Kinpa nano ainan mn rraa ha* nmb ijvn nx ^xa* tynpon nxi i>xpi IICK n-yn n*a nn m*a run ata nyna6n *envn nx nmi? ^x: s ^xa OKI nrxn nx N2N31P xmD aip* x^> noaa nD*na n& ma IND:N N ncxn jsa NnnsTii nnnu aonn Nnoip^a DNDt6 ^n^ pn ?ipin JN n^ OKI 'PS nD"p!?N ^y D^a^N nrba NHDX^B snoipn 'ip D^ 'y\ ruknw ^w DW 'jn N pan nnyni 'ai ha 1 'ip^ 1 sn^no :np< ;K ra xb ary nun i?a trurdhi JD nn '31 ya mai HNCD ncnaa DNI DIN Ninc'a nano ainan iDsa fc6'N nano W*N n micsn nxou ncna 10 pip naDD unp 1 N nc'N D Dn naiy DID y na* : nnon nx niani> nx?:D : nnt:^ nt?a Nint^ naiy D^D pnyo }*NI pB'npD pN s*: nna npyn rrana onnn i^yn Bnpn nrn pra ponno p Nin nrx r^on D s b T'h* mans "bi niyD li Fol. i6b, 1. i. ha*] To be omitted as dittography. 1. a. Ibid., chapter 10. 2 and n. In Sifra the inclusion of the wife and the heir is given twice : on verses 15 and 19. Our text, however, derives the wife from verse 15 and the heir from verse 19. But as these two verses treat of different kinds of consecrations this combination is hardly justifiable. On the other hand the Sifra text excites suspicion, as it is not in accordance with rabbinic logic to derive two things from one word. 1. 6. Lev. 21. 11-13. 1. 8. T3\l Read T13*. ha*] Sifra, ibid., section 4, i. 2. See also Temurah 32 b. Some phraseological variants. 1. 10. iTViCNn] The first n is to be deleted as dittography. 1. 13- D 9^K*,] = *-**Jlj plural of i^J. *3N1V^X1] This is how Sa'adya renders din in Lev. 27. 28 and Num. 18. 14. See Dozy who quotes passages in which the meaning confiscation is assigned to this word. The singular thereof is d^slo. See also Kur'an, XXXII, 37. The signification of the latter is, however, dubious. '121 N'Jfi] 'Abodah zarah 13 a, Bckorot 53 a. ARABIC TEXT 169 A nao ni'N njme^N *rrbso nnoi man n!>n bjna nip'y i^N yop npa n/aa is nnaa n^o nyo nxo npxa ^x noxn nnoxaab fbx DV^N 'ai mno nv -jini 6x DV^K *a nnxi p^ira naoa ^oy nvno^x xaa axa -^x DKON^N cxon 'ana IN pj'aat? 'ns 1 - n^o bs* JD ND3S* SOD nay najno'i m*j laN^tfl man KomnK 20 naoa ^K niy^ on DV^S* 1^1 a nosn onp^ ma n'x fNDTN j Dpo^a nnosaa ^>ap naoa p 'iro NCI nn:o px ai a i^y no niD^ ^ai 'pa naoa yapax ND^J Naoxa n^a fa 11 } i 6 11 nx '"^ inm 'ai |nan new 'ai 17 a nay rma ix rra nixn im nnaa nxoa pno na yiiD 'a ina nao ana^x jy nyao yaso IN nna^x jxa XTIXD nxaa nxca n^nv nun!? DNna ynaa non i?yi v^y n-an ^aat^ nnni> nia^ *ai 'ipi> nx x"ani7 oxna oiaxn nN N-an^ ynaa KSNI 'pnaiaa icy not? DUN nr DNna aait? nr ynaa CIN fnai 1 ' n n^N^ n nan aav^n 5 nia 1 - }x aa> nn rvo p nnoxaa^ yaxo^x a innnn oi-a itrxn r va n XDnn> xvn 'ipa nna -iax p NY S N T^N ^ai n^Nn^N ^a rtaci 'yaB'ai 'B'^tra nr n\n nvrNa HNCD n^an 'man an ova ia vniaanp x s a lia nb DNI iia vniaanp x^ac nn^n innnn nrc' ^ ON ynnasb nr pa no pano n ^ ON Na^py n 10 1. 21. }Na~\pP$] The two dots indicate that the first ,3 is to be deleted. 1. 23. Num. 6. 9-12. 1. 24. T!1] Read niin infinitive of tZi was present. Fol. 17 a, 1. 3. Si/re Znta, ad loc. (ed. Horovitz). See Yalkut. 1. 4. Si/re Numbers, section 28 (p. 9 b). The part irrelevant to our subject is omitted here. See also Keritot 9 a and Bemidbar rabba 10, 13. 1. 7. Num. 19. 12. This verse does not refer particularly to a Nazarite but to any one who comes in contact with a dead body. 1.8. Nazir 44 b. Readnn^H. I. 10. nM^n] The following clause fell out after this word by homoio- : rp^n irnno yniifoi ma. 170 HEFES B. YASLIAH'S BOOK OF PRECEPTS 'IBW aiy nvi p ox N^N vnmnp nx Nao WK virfana imnu ova 'ipb ma ^M ^n -nv Ty w HDD nyaxD DV pans IND pao n^y 'ynwi ^aw jpatja N^X ^ PN 'jpasa insrn ova ^ S X >b p uniw oib 6!?n pjo n^ba ova N^N ^ p urta ii? cbn nni?:n ncK jao lin^ 1 - bib obn p:o mnu nn^an nxcu nnbn 15 NX> sb nbw na nnsi an DKI x^ao na nnxi nbo nxpsa n i n n ^ rr6y au^M 'inp 1 ' Mam nNnsbx jnn ^K banD^x -a s^^ ny jnsan a-m an Nin^ IIDO 7 ip nosaa "]i nn^xaa snpa e'ean i?y NDH ntyso :nyiD bnx nns bs 20 IN napn nry^N n 'ipb n^cn nDxaabs f noxnnnN nbpa maa TIV pn p wsy iyiv^ maa inxe' nr NDH c'aa 'at? "i3io 'nan NOD "vraa DIN i>Kpt3 -i nan b JD ic'aa nyxD^ nx enp^ D'-noi' NOD^D^ 'an by NDPI nt^ND vby la 17 b IN pa }N 3jv n *o ns 'b "inni wnn ova nvo maob brmor onob WKSCI 'ipb yasobx DV^K *ay pbn 1. is. Stfre, ibid. Insignificant variants. 1. 15. rnnc] Read mno. 1. 17. m^ana] This may be infinitive fifth conjugation of \->.. But the construction is rather awkward. It would be more natural to read i"l"V3JV3 imperfect: fie shall choose, or select it. Na^ifpH] This is fifth conjugation of L>3 which has the same signification as tenth. 1. 18. |NTIN] Infinitive first conjugation of J I. 1. 19. Stfre Numbers, section 29 (p. loa). See Bemidbar rabba 10, 14. l.ai. Sifre, ibid., section 30. See Nazir 19 a. Some phraseological variants. 1. 22. JIT] Stfre has m which cannot be correct. "lyiSft?] Read ny^XB'. j M H] The following clause fell out after this word by homoioteleuton : pn |o IB>BJ ijwon DX noi vp onan K^m. Fol. i7b, 1. 2. 5//, i/</. Read ARABIC TEXT 171 D wm 'ipb naoa DN^X p X^N <pan np INS jx re* nwpt naoa nx's p NDNN 'pan IP jta IN iba 11 nD "vra ann nx DNK> pao ban nx iniD DannN ib tw ib rbbn ban ns nnio nns non nx DVI o niK nyn^N *ej3no* ^ Nnbsoa DV a TIN* fx naoa xn-nx nnao JIN N^on snao n^bx ID D-IX a nonobM xaa ro nboi not6ob nanb sn^nv N^aai nrsr^ nrvnx Knnao nanx nnnni jma NHIDDD Nirx TBB PKFHI jma nninbo noa pisna nm^jnn nnian ya^i nbbN n pa nxnsbx onoipa an yav* on n^abx nbo VD n& nn^D^ nan nyas* nosn nyu> nirniDbN xaa axa nay iDNa^N p^n^i snyo 15 p TIIDO ysmbx DNDN^N 1:^1 noNbobx nan nnn npbn nya n.DNabN aa ^y n.bn yn^i T-eai'M p npttpm npniai yo DKDnbb Nonp p^i rkbx n pa tonnn onaim 1.3. 7W</., section 31. See also Nazir 19 b. Some phraseological variants. I. 4- }N] This sentence as far as '31 IPS' 1 (1. 5) should be omitted as dittography. 1. 8. n^a 1 *] The slanting line over * evidently represents a dantma. 1. 10. ItbnJD^X] = fZs* . 6 is now and again confused with ^ in Jewish Arabic, and sometimes even in manuscripts written by Mohammedans. This is no doubt due to the pronunciation of these letters. In colloquial Arabic *$> midday is pronounced duhr, as if it were *^o. Similarly, jj AJL} glasses, spectacles, is pronounced naddara as if it were ji.Lij. On the other hand Jajli a police officer is pronounced zdbit, as if it were Jo>.lfe. 1. ii. nbail] This is correct, as it is !,. Sa'adya's n^m (Num. 6. 14) is an error that crept into a copy written in Arabic characters. 1. 17. yTI] A by-form to JJV|. This confusion is not infrequent in Arabic, and is certainly due to the pronunciation. Thus in modern Arabic -<> some words are spelt indifferently with o or ^>, as, for instance, j'j.l a chamber is sometimes written I*}.). H. O 172 HEFES B. YASLIAH'S BOOK OF PRECEPTS cva Tun mm DKT 'pa Nioa IDN^N ait?* ibi lyai nysibx pxm i '" MBb jnan anpm 'ai nivo boi 'ji '"b imp nx anpm 'Ji nsbo 20 }.ian onx spam 'ii fnan npbi 'ii nna i-un nbai ' rw b^n nw "]DVQ N^ Kinno NiNor nao:^ |o m nn* nn *o nsta ova hp 'ai ^ w mno pnpb D^iy in pip nnm D^D* nna pip nnx 7 ip 18 a 6 na ITI ? nw 'o^ nxbo ova 6 c^n IINDD pip pip inw D ? D ? ir3 pip nnx 'ipb ini^s ^DW JN a:^ vbx n-'p^pi^Ni n^nissi vtmh p-oa b wv n:a K^K ie>y iB'y nisa jnt? mnam min ni^n 'ipi> niB>y n nvp na josra n^mK^n nna ^ 'B>D 'so ^p"pn 'ipb HTXI =1^33 5 poa IT by nnxi IT by nns fni:i lyavsa baio nny ran isa ictr n by jwi nw B>XI uw nx amm nx jnu na inw N^n 'ipb ix:bx ^by jrabN vb^ onbbx pio jo inn nnn rbv DW n^cbe' be> inn nnn nbt^oi n wi ijw by jnw nnn HM> naio D^obtrn naT nnn IBW NIP DN }b 'JD aan Ni" 1 nun b^ 10 1. 19. Num. 6. 13-20. 1 fell out before HNT. 1. 23. Si/r, j'Wrf., section 32 (p. lob). Omit pip in both places. The printed edition has a few biblical words after Dbiy. Fol. i8a, 1. i. 1T1" 1 ] The scribe noticed that, owing to the confusion of HT3, he had copied twice the sentence beginning with this word. He accordingly deleted all these words by marking them with circles. 1. 4. Menahot 76 a. I. S- 7 131 "p'pll] Sifre Zw/a (Yalkut) ad loc. See also Bemidbar rabba 10, 19. D^niB'D"] It may be an active fa'ul form, or we have to read 1. 8. '131 K^n] Nazir 45 b. Instead of tOJn the printed edition has 1. 10. nNC2n] The printed text has DWl after this word. N^] A short irrelevant discussion is omitted after this word. at311] The printed text has the more general question v^D ^!13D, and the answer is given in the name of Raba. ARABIC TEXT 173 p mron 5>a ina b anpn ih 'inp'a ' aa!> naian jnsn DDK OK ^Npi mm new spin -IU>N 'at? TIIOI r6s twoi 7^0 'ip^> r6yoi B> rnnnnsr oi> trsoi 1^10 janv i ON NIK 13 ON nnpiy 12 son i ON an *ano N3-iyo3 Nin ii>{j> nna *a ' aa> jo^yn D *ainan ona^ ny niroa wn nn /1(<i *aal> 'NJC^ tnpo x NDXS iNman n*n^ IPMIIB^M n^x Nam^ on jvns w jrpai 13001 103 >3i ISDEI 103 JD nao I. n. KTIpn] Read preferably N2Hnn, the copyist having mistaken n for p and 3 for 3. 1.12. 'laiT^D] Menahot6ia. 'l31 ON] 76ti/. 62 a, Sukkah 37 b. 1. 14. 1^] Insert pNHI before this word. I. 16. Sifre Numbers, section 37 (p. n a). A phraseological variant. 1. so. pHD] Although this word is not found in the Arabic lexica, it is attested by its occurrence several times in the Syriac-Arabic glossaries of Bar Bahlul (ed. Duval : 482, bottom; 904, 21; 1421, i; 1635, J 9)> and Bar Ali (ed. Hoffmann, p. 184, 1. 21). In all these places its meaning is unmistakably kernel, or stone of a grape, or raisin. It is the equivalent of J^;,^^, )JQA.W->, )>.Q_^., and Jfco.iS. Some of these words, it is true, have more than one meaning ; but ..yos is given throughout to denote kernel, and where ambiguity may arise, they take care to avoid it, by saying v_^o;ll .^sPjAj ^J^ (.86904, 1635; BA 184). It is thus synonymous with *>& and may be a dialectic variant thereof, like **>& Hefes, however, uses it in the sense of skin of a grape, as he explicitly states that y\ is the kernel, and quotes a talmudic passage which says that Jinn is the external part (see below, fol. 19 a, 1. 8). We must therefore assume that in the dialect spoken by Hefes ..j-ef signified a skin of a grape. Sa'adya also renders D'JSin by JSiflD.'N, but it is not certain what he meant by it. Derenbourg's note to that word is inadequate. Ibn Janah translates 3T by j^.9 and uses, without acknowledgement, the explanation and talmudic passage which Hefes gave. From Bar Ali (p. 184, 1. 21) it seems that the ' t * ' correct vocalization is ^jJ. TaJTl] =^sso that which is expressed front grapes, &c., including the dregs. As may be seen from the preceding note, this word is taken here to mean grape- kernel. o a 174 HEFES B. YASLIAH'S BOOK OF PRECEPTS '31 Tl ti& '3 ntTN IK tJK rK 'OW ^ 33 >X 13T p3 'ip ^K |Kia) 'ai 3 n^ b 'ai IT "Den p'o nx K*3r6 D<r6 'ipi> QTS^K p i8b s* jaa js^ 'ipi> N^N pn^K nap VNUK DV^D DISI m>3 vb K^ NDHD DID npK M D13 NS3 3T OK 'nm ^Npl t 3 jh TOP nbn pnw ma b n3 nwxso nons^x jxi? pn JBJO 'ipa KIP'K P-II ^3 *y3i ynai n^ny^s *B Nir"N Knitbno K^I nna^K ^y iiuno 5 pinio moooi D^eao psh^m o^yn '^ rrmb* rb jn nna^K IT^ *noi msw3 pniDNi T3i nvyan n^y ITJ^K n ox 'ipi> m^a 33^ npia Wi i*ta \Ta KD NnxpciD tron KHKIVH syom NHNPOID K^DH rmrp 3T CNT noan iKny TT p n*y3n nca DTIIOI oaaai mn noan 10 ns jns WB> psnx Mn niDD nysiK ^NIOB' CK n*y*an nnE? 0:2:1 ^ip3 mv 1. ai. Num. 6. 2-4. 1. 23. Resume of S/rtf Numbers, section 23 (p. 8 a). Fol. 18 b, 1. a. Ip?] Judges 15. 5. This is the only case where this word introduces a biblical verse. As this verse merely explains the usage of a term and does not form part of the precept, the directness of r p3 is not necessary. It is also possible that the words 'JTQT PNpl of the following line are to be omitted, and that the entire passage is a talmudic quotation. 1. 3. Berakot 35 a, Baba mesi'a 87 b. 1. 6. 'Orlah i, 7. 1. 8. '^ DN] Nazir 38 a. With the exception of one or two phraseological variants, all the deviations are scribal errors. See following notes, t^pa] Insert |H before this word and 3T after it. mn3] The printed text has rVTQ. 1. 9. '131 ~na] The mnemonic sign of the Talmud is more skilful. It is inoi cnpon runs' noa nenjn *vta. 1. 10. 1C3] Readnna. 1. ii. rinE>] Insert nn^ after this word. 1. 12. Enp2] This is the mnemonic word of the talmudic text, and if ARABIC TEXT 175 no jot? n^yan nna r6r6 JOB* n^ya-i ni>n nn^a I^DBJB* yiwoi 15 n^yana ppB>on ^3 nKBn pm I^DDJK' yiixofj jot? n^ pm mi n3{y nwnn^ n i3 naoo n-yma n^o fia n^yn OIK min ni nvan p D*D OIK ^KST n Kins' ^3 n3in^> p:nw D*O no3 K3"Kni jp3"i n^oan Nnno na mpo wxm n^o Kp N^ rmen 19 a a ^y Kahy np ixh Kn-isnsaa ^lo^a 3tyo^K mn nntn our mnemonic sign is genuine this word should be deleted. Otherwise D3331 should be struck out. As it stands we have a fusion of two different readings. 1. 13. K'Om] Insert D^nDI or inDI before this word. It fell out by a sort of homoioteleuton. 1. 16. IXB'1] Delete to the end of the line. This clause crept in through confusion with pm after TDKO. 1. 18. n3ty nKSfin?] These two words which appear to be essential are missing in the printed text. 1. 20. 131 -6lD] Read D"IH ^ ^B. 1.23. Fol. 19 a, ]. i. KJxiy] Jc usually denotes he relied upon. But Dozy gives also the meaning prendre la resolution de, which suits here admirably, (hough one is not precluded from translating this sentence by Q*3O1D1 131 13K. Whether Hefes actually wrote this book or not is unknown. No reference is made to it in any other place. 1. a. JK] This is a very loose and awkward construction. To relieve this sentence from its awkwardness we merely have to delete JK. Perhaps 176 HEFES B. YASLIAH'S BOOK OF PRECEPTS c^aayn y\ vsw 'asa jn >y an nx p nipN YKTTI *ai "]n 'a *jzwy vjsa parn ^jn jovy *aaa Bannn i>jn ioxy 'aaa an pTi jaa rw IB>N b DIK>DI pnn Dit? nw npii? pnn 5 ^as BIBTDI at BWBI pnn m^o B'^ npi^ an jsin ny a^n la^s IN nnry p nry^x n NSW :pn |sao ipi? aay^x baxn I^N an^x in axiw |V*wi> in j^nn^s fan pavnn N parni pasnnn fa payinn parn }n I^NI pavnnn jn i^\s air jnrnn nona ^ ana nyon N^ na OIK DV n min n nai 10 ma> DKK> npya oyo jn^ mro aay^x ypa a ^pi haay 29 *nao a^N nyne^K *IIDN p Dyu fna B' ma i^ i?a 'pa n-a-p i?a xaDxa im nosi ~\yw pbn nnna DHD 'ip^ IDX^N JNDT S>PK jxa lawman ^Np r :i nra this word was intended by the cop3'ist to be the ending of aNfD, the nunation being written out, as is sometimes the case in manuscripts of this kind. See Jefeth b. Ali's Arabic Commentary on Nahum (ed. Hirschfeld, p. 16, note 7), where JS fNDT = lA*j. In that place, however, JK may merely be & case of dittography. Accordingly JX 3N03 = Ljl^T, the accusative being erroneously used instead of the genitive, as N"lXa (fol. 4 b, 1. 14). It is also possible that some such word as 13"ia / hope fell out before 'N. 1. 3. Nazir 34 b. 1. 4. IDVy] Read fxy. '131 DN] Ibid., 38 b. We should perhaps insert IID/O/N PKpl before this word. This passage seems to be corrupt in the printed editions, where it is shorter. This decision is given in the name of Abayya, not Raba. The same passage is quoted in Pesahim 41 b, where Raba is credited with this decision. See Tosafot, ibid., under heading 1. 7. Nazir 34 b. 1. 8. pn] Does the pronominal suffix refer to pajfin, or should we delete the J and read at! in accordance with the talmudic text? fSHB^N] See above, note to fol. 18 a, 1. 20. Ji^NI] Read J^W, i. 9 . ibid, paxnnn iW] Read pairnn ib'N. 1. it. Nazir 37 a. 1. 12. "VlDX] The printed text has a^Tl. 1. 13. Num. 6. 5. 1. 14. IDNJ^N] Insert NDV |ir6n after this word. r l31 DDD] Nazir Mishnah i, 3. Slight variants. ARABIC TEXT 177 rutap nnx TM ann nhia nnx TM ynn nN DV 15 spo njn TU *T"in D'nt? TO ynn rrenoi nnK TW ynn nnx tap INS mysy fnnj ;w ov nnxi DB^e> T nnx my IN <I DNI ^w v\ys ^DJ DJOK my n^ya np TT3 ^nn 'ipi? moy \o Npan ND yoa nao: 03 S Q ns ^ Ww nboi D^iy Tt3 nr nn DM hna ^ns % n nsyai NH30 DV ^i? DT^B HJD^N DS^N mya ^Np }KB ' Dl D" nn"w mio nr^n niD 1 jy^oa TH Tnn 'ipb nv no 19 b ;KB '"iyx Nna urn M^N nx^N^ TND itrxn /y nay N!> nyn n^n ronb my^ j^ya opo i>a ejDBDB' w nyna pai Jin pa n^tr pa TW 'ipi> r^j N^ JOIN tapDB* "i pnio N^ ^ax PIDSDOI ejain nna nn ^x IDW jsa }N*a ny^n nx nn^a NMK> yao noisa 5 'ipb nanp 11 pnp yo nNnxa n^y ^>pn VID my^ pjaan a intb noi A nion3 tr^ Kaoi nyna i>po nyB> nuan jpb: P^n ma nmtrnhi uy 3j*a noja nna nox^K nivo c>^a n^n IDNJ 'ipi> naoj DN*K ^an nb INI rfa^ mxo ono n^n^a inim Dnoi> KDLJ^DDI n^j^Di p 10 1. 16. nn DV] Read . . . DW. 1. 17. nyj?] Read ni'l^l. Instead of second 'jnn read HI 'in. 1. 20. Ibid., i, 4- 1. 23. 76y., i, 7. n3KTI] The printed edition has ncnn in both places. Fol. 19 b, I. 3. Ibid., 6, 3. Both readings PJD3D and D3D3 are recorded j the former, however, is to be preferred. 1. 6. Nazir 4 a. 1. 9. S/^ Zw/a, as quoted in Midrash ha-Gadol (ed. Horovitz, p. 34). l.io. 178 HEFES B. YASLIAH'S BOOK OF PRECEPTS |NDT |D 'ifD NED DpD^ iTlVD HD by NDB'bl H1VD nrfan pw ai D'c^p N^N mniD m-N rmkanm 'ipb NDV pn^n row WNDT rutwrb INS IN DDvi nNta nv SONS pip rrby fKfi W NT }N3 JN WK1 Ij^ VIS ^TJ 'ipl * D^V TH N!? ^NI by vn^N nra a 'ip^> HITT^N can 7N3 noi^B NV">PN JNS 15 aa INI n^y HDJ^N 31:13 *ov H^NI :"iy5y "6 PNB' p3i lytj' i^ wv p3 IN ny3 ID&X not^fi Kn^Nyob npnjnDtD^N bm6i6n jy ws nnw 1|1| i^3 ^3 'ipi> N3DJ ^irnpn ITS ID NHP^DN 'n^N n nr nn n^rsi nn: pn: TU HNJ NH-'N nna nr nn T NH^N nr in jna n^i> ^y nn ^3^30 ^nn ^D^DO vnn nra wi 20 INQ TW UK DIN csm nna DIN TND -i nna-xs ^y nn 33Ni n^ii> norb> N^D mxtrN^N mn DIN b^n n"31 DniDN p*ir3 *"W3 DIN 20 a. in' }N w ':i 'y /n nnn nr >a 'ps n^D mxn N an* IN L 13. Nazir 44 a. 1. 15. Sifre Numbers, section 25 (p. 8b). 1. 18. Nazir 2 a. A few slight variants. 1. 21. DHB^a] The mishnic text has D*nB5f without 3. From the amoraic discussion on 33 it would appear that our manuscript has preserved the better reading. 1. 23. Tosefta Nazir i, i ; Nedarim 10 b. 1. 24. *C&n S 3^n] Nedarim 10 b. This does not form a continuation of the preceding. It is hardly possible that Hefes had an entirely different text, and it is therefore best to assume that some such word as vNpl fell out. WptJD] The printed edition has NJpinD. But our reading is preferable. See Nedarim loa. Fol. 20 a, 1. i. NJNTD'D] Read 1. a. Num. 6. 6. ARABIC TEXT 1 79 }na ij naan r nr foo rrvj p c> sns nivo no fa mao no iN*oi ima pai>no vn firman?!? PWDO^O p'K "vrai 'M NOB* DIN cam Tra NDB> i>Ni hna ;na NOB* DIN nry^N -i 5 N'ao iaw i>na jna NDI^ -inr^K n in^> ON hi: ;na NOD- ^NI J31P K'3D NlHtJ' TM NOD" 1 ^Nl inNOQ ^V pip jna xoD 11 ^w nytj> n^np incmpE' TW NOU* pinw KIIP onap ^ pKt8> b mxo no Nin nw ^NPI :ohy mn n-'oa man nnnn ^N ejNW^ :mso no sin nr WK paw 10- n^o fo TO jo twK ojri npis NOB sonm pooa jn |to IN noia nran niNOD I^N ^y nTa 'Qi n^T "a 'ip^ Nnpa NOB nawin iNipo nnn NI^O ^jn f>va n'-ra bjn non ;o nna bjn non ^y n^:o ' nn fo i3N byi non ;o ITN ^jn nfatai ^yi nm^n bjn yi }yao i>jn m ai? xn i>jn movy ap ^vn ^yi wia ntra 15 ^N ;o ai?N nyn^N "a ^N Kin nn^JD^ *n"iiy^a o^y ^jn I^-IN api ib B^ no Nin HPN pan ian ap-ii>N nna> ^a i^Npi U*!?N ^va no Nin nr D s :aN ^ na^-n --aa i?y tr^ !>& jnNa ony napati' no B^ ^B> inNa iniosa napa apn b pB no Nin nrNi apn ii? B^e N^N apn pN N^iy ON apn b ;w no Nin nn Q'aaN ^ nsxi ^y 20 pn NODO noaa> ^3 ian i^Npi niovyn joi onyn joi nt^an jo Nan I. 3. Nazir 47 a. Some interesting variants. See Sifre Numbers, section 26 (p. 9 a). 1. 9. 'Erubin 17 b, Yebamot 89 b, Nazir 43 b ; see also Semahot 4, 29. 1. 10. nt] Insert pN before this word. It probably fell out, because in the manuscript it resembled inN 1. ii. IN] Read fN. 1. 12. Nazir 49 b. 1. 15. IN^O] Read fNS?O. 1. 16. li?nN] Readf^HN. 1. 17. Nazir 51 a. There are some variants, and our manuscript offers superior readings. Lao. nn] Delete the 1. 1. 21. Ibid. The printed text has Dnn J3n instead of tan, and NOB instead of NODO. Niddah 55 a has NODO, while Ohalot 3, 3 has NOD. 180 IIEFES B. YASLIAH'S BOOK OF PRECEPTS njp-iBn :NCD S>an pan nytrai piaxm ^y^n pi o-wn ny Tta b 'ian hp iin Wn JNC^N Nin a nrb *vaa rpa a-intro Tia enpon rva annsyo -ina enpon nu ann H JPK-IB&K &N wmt? nn :TW irs j^npon 25 ao b JTNIB' a |Dno< DDPN NDND 'pa "n^Ka NS^N m^N nown *nao ^K^ .13 ma ND i?yD ^y nnn 'inp* nt?jn n^>ip 'ai Vjn bs ia }N na nncy yo ^n ^ya ^y nnn JH nn DNI^N *a ^s?i H v ^^ P ivab nnnw if nn n^yi 'ipi> waoo nh 5 enpm poirn paiy ^N T n ^ /w ^ i" 13 nr ^i" 13 " |{J ' N3 1^ n n" 1 ^ n Tea n^an pirn tjnpn nr nma n^sa nana w nma noaa ^y snpy ipy^ wio-" c)^n IN rbb N-na m: i?n nroxn n"a jy ana ND yv:a ^y^ b ni>ip b^y 10 NJDVI mo a ? p jsa INI nmaa ND*N n^y aa^ ^PNI^N 'ai *n-na Dpo ^pNy N!?I -na xoa D^Ny N^ ,Na JNB ^n -na npi a 1 " N^S N^pNy |Na JNS NnnNi NDVI nao a^ p ^PN naNor |N3 nao a' jaN mNa ini JNS INS rbya by N"ns % p ja jNa nma PN D^ ^Npa na ma ND !?ya naam t6pH91 Nnpia NDB Nnnw 15 1. 23. Nazir 32 b. The Mishnah has "lta5> ?3. 1. 24. The last three words of this line and the first of the following are to be deleted as dittography. Fol. 20 b, 1. 2. TlNl^N] ReadTlNabN. '131 Ni'lD] Deut. 23. 24. 1. 5. Si/re Deuteronomy, section 265 (p. 121 b\ 1. 6. Ibid. \. 7. nma 1^N3] Read n~QT "lt?N. The confusion arose through this clause in the preceding line. 1. 10. Num. 30. 3. 1. 15. NPVnD] J-a=- = he discriminated, differentiated. I translated this participle by a noun to suit the Hebrew idiom, as pn3J3 VVn NP would not bring out the exact force of the original. ARABIC TEXT l8l 3 p ip .ma nxs'N o:a n3 nanss? NI n3 D"p m nma n nat? 5' p ppi33 viia IHN DW KM y p ppi33 vii3 ins nvi mt? a i>y FIN njn JDTH mip nitry BB> $o ppim pep vma nnx on pw pna ;nnia px p^ipn ^n nc'h pn: >D D^ ps pynv piciNty B6 pjni* PN px pnewt!' a i?y PIK nrn JDM "IHN^ enpn p^P n 2 n-n "a 'ipi Knpn i^npni om: J.TTU p^ipn o 01^1 jm: o 12m NENVD n^N n^K DON p* JKI n:Nai mj^s nn^ inp 'i> m: JNS NJ3CB nmj H^K "jyC/K |N3 IN 3nnDK3 mjiN |N3 fN 3nnDK^>N I^D^K' nma ma ns iistm? nx 'ipb Nt:pso II^NB pco N^ ja 21 a asi : ma I^N w5> DNI ma nr nn i^ pin jaipb Dwa I^N nn Diip nap nap ntswn 'ipi> ma^x a KID *wa I^N nn rr.si nna p^ia nini' p^o I^K nn sjin Tin mn ^a n:"3 DIK 'NCJ^ n"3 'ipi> mj^N 5 31 yn ona3 > <| 13 <| 3 nswn H 3M pnnio pia3 V 3i yn mm 1. 16. D^p] (JiolS = A^ compared, measured. No adjective j^Jls is elsewhere recorded. '131 3* p] Niddah 45 b. 1. 17. Delete the last four words of this line and the first three of I. 18. 1. 19. pK] The Aramaic form of the first person plural is quite clear in our manuscript for all these cases. 1. 22. "1311] This infinitive is still governed by ^Tlp 11 . The clause NSNi'JO . , . DDK p* JN1 is inelegantly thrust in between the two infinitives. ~- 1. 23. 'annDJCN] *LLi:^J = exception, or condition. IN] This word is scarcely correct, as the following clause does not form a parallel to the preceding. We should perhaps read JS ^,511. 1. 24. Sifre Numbers, section 153 (p. 56 a). Fol. 21 a, 1. 2. Nedarim 10 a. 1. 5. Ibid., 10 b. Some of the words nre corrupt. 1. 6. i^n] Insert Dni31 before this word. 1. 7. WapO] Read Wn3p, or N3n'3pD in accordance with the other 182 HEFES B. YASLIAH'S BOOK OF PRECEPTS msna p font? Wtpr tatt* f*W* nrm 10 ta DN N^ Nfia'P ^N)BB> CK tVP90 rma NpiB> nn"2B> 'ip coM D KID n w3 I^K nn va KiTB> ny p ww xna oaK f)P^^ *no *|Vicnbin 15 i?ya ]y iK3p3xi DB3^ nvn 'vnp 11 po waa ^y "IDS IDN!? wn nrs 'ip^ n^y noinn N^N n!?i3 ^n> JN xb n^ya na y nn yi^a n n nos? DVI enpcn n*3 u mna> DV3 vao Nwn ^33 v^y y nx non^ N^ inicn nx IIDN!? words. SK'ED S|D1> 31 W] The Wilna edition has HK^BD ^H. But according to Rashi it is obvious that the first word ought to be 'JJ"! . That commentator takes the second word as the name of a scholar. But our manuscript would seem to indicate that 5)01* 21 fell out in the printed text. It appears that both readings are corrupt. N^p^^] Read S^plfl or D^plPI. 1. 8. tODnn] Read fcOmn or D3"in. NBin] Read N^BIH or D'Sin. PIDV] Read after this word : N3PITBD NJniJD N3pt3D. See above, notes on fol. 19 b, 1. 24, and fol. 20 a, I. i . 1.9. Ibid. I. 10. PKD*3E'] The printed text has PNVl'Q^, which is more correct, as may be seen from the following line. 1. ii. CK] Insert ^Nplpt? before this word. 1. ra. 73] This word ought to be deleted as dittography. 1. 13. niV3C?] Ibid., 10 a. Read nrn3B>. 1. 14. nniD2] The printed edition has TM33. 1. 15. Yerushalmi Nedarim i. I. 17. Tosefta Nedarim i, 4. The phraseology is entirely different here. See Yerushalmi Nedarim i, i. 1. 19. Si/re Numbers, section 153 (p. 56 a). Insignificant variants. 1. 21. -)Dr6] Read THH^. ARABIC TEXT 183 1D1X NIH WB3 'lp> HDSJ V HOWS ra nyanoo t? 'b n f 21 b nyi3B> y3t?j pnv n DM r vf? poo M N^N m: jsa nn^N^ jBn"i mx nr i?x3 n:^p 'ip^ noaiD n!?n^ mnaa nyw ^3 nnv naian in^n 3^ ns naia Ni>m i!? IIDM 3^ yn n baa TMD n iTnm nn HB^D oten ^23 Mb'M nmn 5 u^M mM3D n^y onn'-a n^ys n*3 po N^N ma jxa D3m I-ND n n3T nby3 inio rrsn p mian '^ n^y ^n^x N^K TTJ jNa n^33 inio n^yn p -nian nun ^33 rshy DIM n33i?N ny Dirra Dni?^ 5>3M T3331 nap3i 0^:131 ^^13 mow iw yo ^33 -JIDN n^n JD 10 ma JNB :D3am D 1| jn3 inioi niaiys IIDNI D"3ip jns? N n^y onn-'a NIK' $>3 nna npyn D^ ttw IB>D b n^y nnrva MIB MD 1. 22. DU" 1 ] The omission of |N after tlJ* is hardly defensible, and is unusual with Hefes. '131 1B>B3 by] Ibid. Fol. 21 b, 1. i. Nedarim 153, Shebu'ot 253. 1. 2. J^Vl] Read ftyil. 1. 3. '131 D31p] Nedarim 66 a. 'JK'] This is an interesting contraction of 'JK5?. Comp. *rb for 'nsb (i Sam. 25. 6). 1. 6. I13N3D] For the infinitive ,jlxL see Dozy, 5. v. The usual infinitive of .jXl is (jX-. 1. 7. Nedarim 56 a. Hefes naturally decides according to the opinion of the sages. 1. 9. Ibid., 54 b. 1. 10. 13331] After this word the printed text has 3^31. 1. ii. 11DN1 DUIp fruy "OBO] These words are missing in the printed edition which continues with JYlBiyi. 0^13] That text has 1. 12. N^N Insert ^N" 1 after this word. 184 HEFES B. YASLIAH'S BOOK OF PRECEPTS !>a rt^y cnrra nta XD ^3 bxp ,xa IDD^ r6xo x^x rv^y mrr ih ^xcynox mna ptr^x <by Dirp xrfax^ TK r6y^xi mboo 15 x^x -IIDX px "bvn p Tmn 'ipi> mo -n^xa y:nx x"a rvtan p p&tn ba -non nyia <JB> xb '^pi prnfen ba nyiu >:K> n^D n ip jN3 IN |Nri?x <a ftoiM^tc yo ^n yuxp rbya jy ynp N^^ n^ya nnp^a <i vnp ii a K N nan ^n^ vb 'jyci WN bva^N B i^n x:nn^ npi nTa 3 HDB3 'B D'3PI }N3 }N1 mn3 p* 1 }N inw^ 33* X^l na 11 nan r,\n^ H m phn vnnn ntyy N^ nan frr N^ 'ipi> ni 22 a IB* N onn rrnrr n n n^on p ^KIVIDM 23 s s nan ^m jsa ;Ka ISDT ni> in 20 B ^n VBtD x^vn ?mo 'van ^ xin N ^>ax ^ pnm wsj I nan ^n> i^x vian n^no in: 11 ;x nr nn:!?x jxa ;x nn^x ^ya oca 1. 15- vV] The suspended H is perhaps a remnant of XnH, as it is quite impossible to read flvy. 1. 16. Nedarim 51 b. The word VHSn is missing in the printed edition, as this paragraph is a continuation of the preceding. 1. 17. ^y] Read ^. 1. 18. i?23] Insert 11DX before this word. 1. 22. nDB3 ^B] This seems to be a Hebraism representing ICi'ya, since this law applies also to an actual sage, and not merely to one who considers himself as such. 1. 23. '131 bl"P N?] Sifre Numbers, section 153 (p. 56 a). See Nedarim 81 b. "13*] Insert X7 before this word. Fol. 22 a, 1. 2. Hagigah 10 a, Berakot 32 a. The confusion of 7PID with ^ITlE, due to the plene spelling ?n*D, is also in Hagigah. brVD is the only correct reading. 1. 3. Nedarim 16 b. Read 7ITD in both places. 1- 5. 37a?X] This is obviously intended as a broken plural of JLJIT. Such a form is, however, nowhere else recorded. ARABIC TEXT 185 nnw jrwei nairn N^I ataa N^ NITON rra "a nnw jn:n nnpy IN n NTU rma HNIDN IVN newi jruo *t IDONI NITON Nnynoa NiTNnv ^xn a NTON n^i a nnsn Nnoaj 5>y nmpyi nnma H^N Nmipjji xmna jrcaa 10 ai i? *na mn o n^Ni 'pa x n naa IN mK3> na* n^a nN JNDT^NI 'ai 'nix iT3 N^n DNI ';i nij HJD y naaxa sni?py Nipno^ |N -i": p n^ya na 11 K"na -njn SDNB ^1 ^b Nrpj py IN N^N DTI^M npia sea Nnnw 15 sns'a Km*u ny N^a Nnan NOB mo N^ s*n ^N nbca 'a xn^py "IK~P jy nna^a rmaa mo IN smna NHUN fa-a ND^ND Nrvmr N^py J ;KB 11 N^ Nmua ^ao py run HJNS fsa wnma nan xnay 20 1. 6. naiTO] This word is rather illegible in the manuscript, but the * conjecture Aajt^e is self-evident. riDIpE] This is a Hebraism representing ncnpo. i. 7. nataiD] Read naiato. 1.8. n^N] Vulgar spelling of n"N. 1. 9. "]DJ2N1] Sa'adya adds the word NH3y after this one. Indeed the Arabic idiom requires it, and it corresponds in this case to Hebrew fv. This word probably fell out by oversight, as Hefes uses it below, 1. 20, and on fol. 23 b, 1. 4. 1^ 1. u. "pn] Vulgar spelling of isJLJ, due to pronunciation. In a number of Genizah fragments I found this system of transliteration. Thus .3 till becomes -OTlN. Nn^Nn] Read nn3NH. 1. 12. Num. 30. 4-6. 1.14. N^pnD^] Tenth conjugation of LS he investigated. nJ3N] Incorrect spelling of OCJ by wrong analogy of ^SL It may also be a vulgar spelling of ijLjI. LL *""^ *"" 1. 15. PPD] This may represent JJli dullness, or Ali. deficiency. The latter is naturally preferable by the side of i86 HEFES B. YASLIAH'S BOOK OF PRECEPTS sea inw xvi mo a* xr ;na na 'an N^ Nnaw JKB^K Kin 'B rma n:N3 xsa K NDB N ? Nnh n^xpbxi ixnaKSDK 'a *]in i?ya fto fx rma 22 b 'ip!> rcrna xnnr^ s^a nnina ^a no^Ny KfiJKa xnan I n3B> msw nv\v nn ppnaa nm: nnx DVI HJB> m^y K ? m nj nnx DVI n:^ a< p mcry D^HB' 5>a ppnm pv n DTI? m^y B> ?3 ppniai p'P vma nnx DM na^ r p p p i^ipn -D osrh pma ^o DB p pjnv noKB' ^a ^y n^ wn 5 ps px none' ^a y ^x nrn prn nns enpn jenpn pw oma nnma *enpn j^npni oma jnmj penpn s owh PTU *D DI^ pjnv V nma nnx nvi nay a ; na 'm ^ip pa^K n-nv^x jo jxa nnyj pa ps *?WDV hp aai n^a no N!J n^y Nbiy s^ip r na TBX noi>K mn^N mn pn jx 1:63 Dann ne^ N^X nn:a^ 10 }y rbx HJD JNOJ "a npna^N JNI 3 ; ^N njoi?N p -na^K p^ rma Ny KnnJ^OD wnao n p IN-HN^X nsiNCN jyi xnn jy pnaj wnao axn saaoo n^i ns pnny^ ^n ^ps Kna nayi>K "a "TIDN nyc? ba na^n nnyt? TIP n^antr npia^n 'ip^ 'sai nao N' jnao 15 1. 21. ^yin] Eighth conjugation of Icj Af claimed. Fol. 22 b, 1. i. NOB] To be omitted as dittography. 1. 2. Niddah 45 b. The form of the first person plural is Aramaic. See above, note on fol. 20 b, 1. 19. 1. 6. DiTma] To be deleted as dittography. 1. 8. Loc. at. 1. 9. Niddah 65 a, Ketubot 39 a. 1. ir. '2?3,>X] Perhaps vulgar HUS. See above fol. 3 b, 1. 15, and fol. 16 a, 1. 12. 1. 15. Niddah 52 a. The part unnecessary for our purpose is omitted in the quotation. ARABIC TEXT 187 nvun NO Nn^>y ar pnw nnaj ip |N3 INB m-inn nniosn PNJ 1^1 Nn^> J13J' D^> }N3 JN3 1^ NH13N ni3 JN1 PlbyS TO NOO ^sro 'nm ^>NPI a'ta rao^N INOT a Nnnru pa wn^tn^ na I^N ^ma npirn miy naa tan bma ma ntwa rban nn* "B'yDni nns^voa 'NST rvox mi irai cniy:n 20 niB>i na n^aN^ PN iTuat? jora naaa nao M^N asn i^pi mn NDDD nns tw na npirn 23 a nyn n ^NI^ Nman n^N nn^N^x nno^N }N ^N nip am men nsron NO nnx ^y n^aa ^IP^N ;o onpn ND'-ai mo Nnnoipn vh^ *ai nyn^N mn a IDN^NI TU^N 1DN pN 1DN mDNl 'nUI ^Npl N0n33 Sji>3 N^> JN1D y IDN moN IN OIN NIH p nyia^ 5 N03 nna3K nua ney yo p^ na nob npi ^a i?*i noa n^a nruaN KTOKS rw on nru3 *wn nr nn ""ntrN Nina> w^n mao "IONI ina mu nyND Nn:y HDON INI rb piano Nn^ ny nb t^nnni 'yy 1. 18. Ibid., 47 a. A few phraseological variants. 1. 19. 7i"fl3] The printed text has bni3. As in Arabic aLLaG denotes an unmarried woman, it is quite possible that the original reading is preserved here. 1. 31. N'N3X^N1] Ijllo is plural of i^~o a girl. \. 23. "Dl npl^n] Ibid., 43 b. 131 3Nn] Nedarim 70 a. Fol. 23 a, 1. 4. S//-r Numbers, section 153 (p. 56 b). 1. 5. p] Read pi in accordance with customary usage. 1. 6. Loc. cit. 1. 9. Loc. cit. See Nedarim 86 b, Tosefla 7, 4. A few phraseological variants. H. P i88 HEFES B. YASLIAH'S BOOK OF PRECEPTS nma i>a icpi 'ipi> "jin r& m* N^Q H-NI p .-6 Nna on xrb TNJN no isitD N.T VIN yois? ism mm Dpi m-w DNB> ';i IDS D^PD ^N no na*B> PJN IN ID' N^P *iy rr-nj T; nip 11 6*6 6^n o^pB^io PJN IN D^P h? i TN3N jNs :~isr6 wn WM HHN ;w o^p DNC> m: ^r^ nrnsn 15 D*p nan pa 'ip!? i?i rk* ^Nii'N 3^py n^ na on nnan IN nr nnN nn IJ'NLJ' ba Nan NT yoa' Nn Nin no nnN naa *yb TI^NS nyND |Nr i?i NH^J p5>DN JNS a^n WN nnN naa Snp^a 'ai lyctr ova nniN n<a N^n DSI D^iyb a^ np nb H^D f?ap nyoo IN Nmu na^a JKQ i^n nj^a IN na Kni'KDD DV a 1. ii. rf? NH3] Something obviously fell out after these words which can only mean it appeared to him, it seemed fit to him. We may supply after rh some such word as JAC, and take |D in the sense of }y. It is also possible to insert after iTN~l the phrase tJJi Jjo or (]iJj _^c> and consider JD as the casual point of departure, the origin and source of a thing (see Wright, Arabic Grammar, vol. II, p. 131 B). A third possibility is to emend JlO into apy, and thus reduce the sentence to the form in which it occurs below, 1. 16. Although the last suggestion appears to be the simplest, it is graphically the unlikeliest. For it is more reasonable to assume that some words were overlooked, rather than that the copyist misread apy for }D. '131 ICpl] Si/re Numbers, section 153 (p. 57 b). Slight variants. 1. 16. a^py] An infinitive _ > w t 5c is nowhere else recorded. It is, however, impossible to assume that <_$1.J! ^_^e represents nnN n33, or TOT H3 "Jin, as the sentence would then be corrupt, apart from the difficulty involved in the usage of (j\. . 'lai <ya] Nedarim 69 b. 1. 18. a^n] This word is missing in the printed text The taimudic passage obviously means : a law which is inapplicable to things done one after another, does not apply to them even when they are done simultaneously. Rashi is accordingly right in interpreting Rabba's decision to imply that the father is not allowed to absolve the vow under these circumstances. Hefes, however, quotes this passage in support of his view that the father has a right to absolve the vow, as may be clearly seen from "pT n^S (I. 16). The addition of the word a^fl which he had in his text led him to this interpretation. 1. 19. Ibid., 70 a. A r/sww/of a long discussion is given here. ARABIC TEXT 189 D*TW man 'ip^> sn^y nan^a nax^x nya "jBnne> ny nae>m nap ^a nao nas? "hi>a nvu ixrxa nvn !?a nan!? ha* px nan xh na^n DNS? it?nn *6e> *iy nao nat?n oy rrv 23 b L L "" 3 ny? nyo DW psw "i na -iryT'x -n nm.T n na or n nvn ba man wan wnpnb^M Ncsa jirn inwa na^n PN ^ p n DN na p pyov n OK Ta Kmpjn Nmnaa nj^a IN n^n yoo nv H a snonpo xmnn:K Ni^a yen 'ai r ji wtb iTnn vn DNI 'pa xn^y nan npa Nnjy ^Dlox JNB nnaxn mn }s ^y h^i^s soxa 'ai ''x yiDK' ova OKI 'a ii snar jsa rrem ir nrw!> n'nn vn nxi 'ip naiaro naoa n^ m 11 N^ NO ^ni npBT3 nh j n^ n*i?y Nn^ ana XD xb Nn^o p^xa xn^x yan^a i^n b ID n^y nrnji nainaa N^ xxn omj n^y INVJDJI cno non 'ip^ ^I icpin vbv om3 n^y nmji 'ipb nann nh loan o^ ^n^s nn^xa 10 nini^x jroa naoa np ^K n^x Bjm npi nnair^ hp' [x ^ya^i? ru 11 ! nain cix inwnb oaan vbv ny i?yan pi 'ipb naoa rat *ni>x n^ii nn: pna-io }n nn *n^n^ ^ojan x^sr ny n-rw Dm: 1. 22. Ibid., 76 b. A short clause is omitted. Is that clause an interpolation ? Fol. 23 b, 1. 2. 'm pyjDJ? n 1DX] In the Talmud there is a long discussion between nyp and this sentence. Is the omission accidental, or is that passage an interpolation by the Saboraim ? 1. 4. Num. 30. 7-9. 1. 6. Sifre Numbers, section 153 (p. 57 a). 1. 7. npCTD] --*-- = affliction, inconvenience. 1. 8. TvXa] (j^-J^- = pure. Here apparently it denotes without increase or addition. \. 9. Kiddushin 50 a. 1. 12. "131 pi] Nedarim 72 b. Read pi. 1. 13. <l D33 H nK'a,>] Delete the last . It would be more idiomatic to read D3ani?O with printed text. P 2 190 HEFES B. YASLIAH'S BOOK OF PRECEPTS rma fxa nan> a* px ian x^>i 3xn nan nma PTBD n^ym n'3x ntmxon mya 'ip!> 15 nroax "in: IDS 3x^i> n: 11 xh naic wx 3xn nan xh ^ynn nan 3xn pxi -1:03 nao by^n^ 2Nn n^o ^ynn na na 11 'ipb 3^N3 n;xa '31 yoen 'IP p oipn ND^ <I IKDO '31 N ycc' ova '31 rra yom 1333 iy3 p YU^K sn^ya JN133 ^np"a nl> n^o s '^ Ncnnna' n^na^ '31 N p3O iTrro nntrjn na^m n^oai rmav nn 'ipb N^IDBO H3X3 20 yccn '31 n-nj HE^N n^3 OKI 7 pa pao rcnpofa ^y3^N f-a ^inp^a '31 nox njn35? iai ma b 'ipi 'ai *ia^ nan na ^D :&to N'c-a nbn 3i3T 3Drn naiarn xi? na5>x3 nonpo ix oa3^x 'by ben xrva "{?] p --n^x ^x n-t^a '31 IDX nyn^ bz"\ 35 x 3 s an xh prnn h DXDH^X bann *b "]bi p son^a ix nxn 24 a Knann 'a XDE mn ra XDI nonan xh nnaxai nn^ ^asn xh ^B3 *Uy }H3 B^B> DYW 1BD X1HB> Dm3 1^X1 'ip^ DD3^X IX D33^X x^x b px li'xpi uu'pnx *b nxi u^pnx ox pnnx x^ DX pnnx DX D'pnn n^x cni? D^n p3D nrsb 13^3^ DH3T traa ^i3^y jn3 I. 15. /W</., 66 b. 1. 17. 74w/., 70 a. 1. 20. 'lai nn] Si/re, ibid. r6&31] Read either 1^031 (pronominal suffix referring to "113 understood), or nb PC31, as in printed text. 1. 23. Num. 30. 11-13. 1. 26. X^>] This is rather too elliptical. Read perhaps X^X = Si. The assimilated fX would refer to all the following negatives. Fol. 24 a, 1. 2. Nedarim 793. Instead of the second D^TU the printed text has Qn3T . 1. 3. Sif re Numbers, section 155 (p. 583). Some phraseological variants. Instead of *fy pX the printed text has THEX X^>. ARABIC TEXT 191 13 vw >a xpa naoirxi :in s^x pa rn?D nx ' m* 5 ia3 raa wy n pxt? -an TO D'-inx pab ira pai na^ u-a pa T3x ah nsx ""ab ncny OP cap BD IB* TIED T nx i? yvx N^ n^n nx ? nnx K DDH nx ? aira B> 10 N!J ':B> DIBTD na 11 CIN ta^iDj pi nnna ^y na^i isni? T'nx ps noon nnsn xn-rua wi^> I^N nnon jo bxn N^ Nnjsn n*na jxa ran PD TK i^a ny3 DNytD p i?3sn N^K "jinai HTJ ion ^N NH^ IN DB na*B jrs^K INT ijy N^X uv b ywiK INT }N3 ;KB nTi p rkno nna na* nr nn ^y tbiyn nna D3ip mcs e>a;j *uy m: jn I^N 'ip^ 15 irx ^y nr yn nna ninx runco ni? sbx >^y IT ^N nmj jxa A -ia> nr nn woo x^x inona nnM nx Nn-n: n^ann a:*a Ni^pa ftoi xnbxo xn^ya ps nina^ nana aB> DJIP 'ip^ Nnpa^i? nwuoo^n pya bx N.-6 ax IK ^ya asi *ntoa3i nna^ai opb manb NNT nbia^ nan^ ^ia^ 20 ^n D^y on n:3N^xi n:i^N ma fa nb pi?DN inan n^x jxa ^na I. 5. Tosefta Nedarim 7, i. Some phraseological variants. With the exception of the few scribal errors (see the following notes) our manuscript has preserved some good readings, as compared with those of Zuckermandel. 1.9. ^rDN] ReadhrOK. i. it. nanb] Read-iani>. na H ai] Readnaiai. 1. 14. jra^N] Read STK3^K = ^UZJI . 1. 15 Nedarim 79 b. Some phraseological variants. The name of R. Jose is omitted here. 1. 16. {>] Read N*3\ . ^ p ,j> r I. 18. Xn?3ND] This = 1^15^. There are many other instances where Jewish writers use N in cases where the rules of Arabic orthography would require } with a hamza. Comp. "VN^ = J^*-> (Ibn Bal'am's Commentary on Judges, 20, 28, ed. Poznaiiski). 1. 19. Nedarim 83 b. 1. 20. bya 3X1] Read . . , JX1 . 192 HEFES B. YASLIAH S BOOK OF PRECEPTS thy x^i NruD "f?i yD pta rh thy or a raoa* JK rhs> JKCT 'ip^> m ni^y DI B HDDS r6a JNDT nya ^n D^y on arru JND "OK i>3K Dni3 tW 3K JHV n^Ko n -na nre ynv VK bx JKDT K 24 b ;MB nnvp xh DHN na^ nan DN^ 'ip5> Nnma n^in fa npa }D pyu }D fto }N nax^N yiJ^N B KSTK rorva Komns ^a urma nan pta nan D'-ajyn jioi D'jxnn JD nma r ip^ WD ^I D3n^ nb DP laio ta D':Nni> h 5 iijn ncyiD ^t^ njxn HIDN DN ^2^ nnx m: NinK* IET ni? -IDN* &sxrb N^I D"33y^ 0*3356 N^I D^Nni? n!? nnm nan L 22. H? D?y Dl" 1 ''B] On the day when he has knowledge is rather too vague. We should perhaps read !"Q instead of J"v, as in the next line. 1. 24. '131 FTP] Nedarim 87 b. D'TBD (first)] Insert la 1 " after this word in accordance with the printed text. Should our manuscript present a genuine variant, the controversy of R. Meir and the sages would refer to both cases. Fol. 24 b, 1. i. I was unable to locate this passage. It may have formed part of one of the halakic Midrashim. 1. 4. Si/re Numbers, section 155 (p. 58 b). If the few scribal errors are disregarded, our text offers superior readings to those of Friedmann's edition. Comp. Friedmann's notes to this passage. 1.5- 1^M3] Read I^D. 1. 6. nDID] Read HD^D, dialectic for WND. The printed text has more correctly VWN. 1. 9. D^pl] elete the 1 . ARABIC TEXT 193 n w nmn invpo ininty ma NPN iNpi iroipoa isnm 10 naxn m^xs naoai nruax NPUK jtbi nnio nvm nroas TIJ ioa p^x "j^nai i^n nxnaN IN nrno ma IDB 5 JT IN aj i>a na TUP niao int?N nrw 'ipi> miN^x nnaax n:3i nnno 113 -JOB p"ip3 rr\~a& nno "DO Twa rma incrs* nm:B> nno ina nm: ira 113D o*3jyn p ID WKnn jo nma T-m nma^ TQDS pnpn m*u 15 np NTOK3 nan DI *a VCD ;ND : naM mrn^ nr nn n^xnn /N n-nj np n^ trtn JD :N 'ip nspo nip" 1 n!?i jxa noa: 'a nm3 noa 11 JK Dna'a ^!3^^ mo nat^a in^xb DIN ICN^ N^ nat^a D'TW pn^ao 'ip^ imj naaa np 20 pnv n ON PND oai Da ma nr nn TIK> nnno IN^N JIT^N "joa^ Nna ni>K bxabspx pa s^a Npna 'nm can pnv n 6x ^xpa Dan^N naoa^ sna n^K BKB^K pai s a s ^ naio OIK ^ya nib xh nan pe&i IDKK> ^yai ^ya p^i?a noNB> 25 1. 10. Mishnah Nedarim 9, 6. Babli 66 a has 1^3)0 instead But our reading is quoted 25 b. 1. 13. '131 rmj] Nedarim 86 b. n3 TH3>] Read tmW. 1. 14. 13D] This word is to be deleted. 1. 15. D^ajyn] Insert D'Qjyn JD n~nj which fell out after this word through homoioteleuton. 1. 18. p^a^n] Indicative after }M ! 1. 20. Ibid., 77 b. The first three words are quoted on p. 77 a, and should have been repeated here, for it is on them that the following decision turns. See marginal note in Wilna edition. There are some other slight variants. 1. 22. p^ND] Read P^MD. pba] Read U?a. 1. 24. Loc. eft. We have here an essentially different reading, and judging from the trend of the discussion, it appears that our manuscript has preserved the more genuine reading. The last sentence is found in Si/re Numbers, section 153 (p. 55 b). 1. 25. Dan] Insert -DN b after this word. i94 HEFES B. YASLIAH'S BOOK OF PRECEPTS 13D D3n PHI 13D >ya N> naa'N 3N nB> DIN *Tno i>ya PNI 25 a wa INa '31 nBTUi nao^K mai 'pa Nn^y nnxns Nncaa ^y nmpy Komna jnoaa KB^K^M xon^y 33a jna ^an np hya nma JNS *pKnnKn p K^I pwtyan ID nsrnii nao^N 1131 'ipb panxa Noi 11 i? naNDT nan Nina pswan JD np^co IN n:^N -nai 'ip^ rma HDQ ink 1 ? D^B ^n bp snaKsn 5 mna an n*na np Nni?yn^ n/Np INS :nan^ bw ia nv nnsn IDB^KB npi?t3 IN nbo-iNn nn xrbyi nirsa Nin waov p KDV i? nya ^y BJK DV D^B> IHN^ mra ann miDNi ni? nam ^ynn n^nn NMI nma 'p!> ova n nina IBID nr nn DV D^^ Tina ntnana^ IN ninrwrw ^a 10 WN nnN ny^ nosy niB'nb nN^tr b b^an nr nanb ha 11 WN ova n JND N^N N^> Nmipyi mna noa^ IN ra IHNI oa nboiN^ JN3 I na 11 OIN nry^N n pen 11 <| 3K' pai nnN oa pa na 11 nnoi^ 7 ip^ jnsa* na^ffl Q*atj6 N^I nnNi? N^ DIN Navy n D^B^ N^I nnN^ DIN ^N N^N ^y 'iNn^N 5/N DDP^N MamtJ> nn *yenrp na i^n 15 ja pan b^N DNI ybwn ronsao nsowa a y-NT^N ID n^N fobk I.a6. Mm] Read Dam. Fol. 25 a, 1. i. Num. 30. 10. 1 3. Sifre Numbers, section 154 (p. 57 b). The second half of the sentence is a r/sumJ 1. 5. Nedarim 88 b. 1. 7. D] The dot may indicate that the letter is to be deleted, or that it is an abbreviation of p. The latter is rather unusual. 1. 9. Ibid., 89 a. Some phraseological variants. 1. 13. Ibid., 743. 1. 14. naSl^NI] See Maimonides's Code, Hilkot Nedarim, i, 23. ARABIC TEXT 195 6 -"in 11 *]$n Tai nvi3D nwNvn nnaa un^xi tenta a KHJO rr ana/K fNor ^K noaata ennfou D'Nna^N nnaa x:n p ^y asm 20 t^N nya NonnoKaa bxn ^y saw JNI naxmi oaa-a xntan INS bi 'ai yawn ^a isr:t2n n^h r pa "laaN^K ana^K INJOT 'ai ^aa nx K^iam 7 ai vaa b -jhn bi 'ai nnan bb 'a NH3 wtn^N DD^N nDNaa n3 nvp* 1 IN nin6 ^ya 'ai yaian b 'bip p iraa 3N^w *Dnaa ND yaian p 'iph am p n^y KD 25 25 b ^IN^N NH;N a ^j?a nna^x mn p irabw HDN^^N <a NID nynsaai rniao n^N3 *no Nnasa sm^i SIX^DN^NI jnphfl pnyhi DN^y^ NO S^N n^a^x nhai n^aa Dana Daa 11 xi? snao ^sn^ND xn^y nn^ xi' nbi 5)^6 nhi pi by otn nbi tea p pn DNJD nbi nnaa nb snao N^S naan JND Kffi^a oaan Nn:xa mht^ nnn n^ai paa n^ai HNID 5 atanm niyn nonaa 'ip^ amoi DJO naa }ND:N^X nh NENB oaan 1. 20. nD33,5N] As this word is undoubtedly an adjective qualifying l Dttna^tt, it cannot be the object of 3:iH. We accordingly miss some such words as DJJ" 1 JK which should be supplied. "T2DNPX aVwN] Literally : the larger sunset. This adjective is to emphasize the fact that he is not to become clean until it gets utterly dark. Owing to the dual form of D l| 3"iy, mediaeval Jewish writers divided the sunset into two parts. See Rashi and Ibn Ezra on Exod. 12. 6. 1. 21. N313 1 * JSO] This is governed by 33171. 1. 22. Lev. ir. 24-8. 1. 24. IN] This word is superfluous and should be deleted. 1. 25. Sifra Shemini, section 4, 7 (p. 51 b). Fol. 25 b, 1. 6. DN3] As this word stands it does not suit the context, whether we take it as ^U*. or ^-0. We ought therefore to read DN3, and regard it as an adjective of .^{j he was hairy. It would thus be the * 9 0~ opposite of C.OJ^>- In order to make the sentence complete we would have to insert some such word as D33 S before DS3. It is also possible that 196 HEFES B. YASLIAH'S BOOK OF PRECEPTS . n ,, nxD xD7 pa-iavo D'abum n^ipi on^ni mcttyni b^xni na^pni myi mxn my pa>33 i.Tnmyc' ibxi xifxi ntaa nxcu x^ bax p^3ix my Tin ^ca ^ nnxan my "in ^ inn my n x ^ N ^^ ^ 3>lt:><1 -^ Tim n^nt^ ix payc' 31 n^xn nnntj> my ij^^n myi n^nn n^ myi nioian 10 ^i?x on^x i!?x inbx A mxn my p pin nninn may H3 jnn p n^T3 'ipb n^x ^xn^x DJV naxa xnpia xa n^nny njinn oa np xnpia xoa n:in*r p ^px ms'ipo iiy 'a?K itai'x v^n innas i2x "ip^ n^x 'ixn^x DW naxa ^no xpnyi xEtbyi ninai non p nnao nina i^ax my^ nn^> px nnnxn x^\yi niovyi 15 ^x ycai ,nxDDa PXODD pn^n p ntny3 ninei n^a^n p nna :x-6x Dijn x^>a noajD^x xnxiryx p nnxi ^31 xnaD ira^ ix po* ix xnnniD"! ^xn ^y nax3 'no ^2 onx 11 xnyca 5x3 DX3 is merely a corruption of DJ3, and the 1 of the following word has the force of even. In my translation I adopted the first interpretation. '131 nn23] Teharot i, 4. 1. 8. Hullin 122 a. 1. 9. ""DV "i] The talmudic text in this place has miiT T- But in other places where this Mishnah is quoted, this opinion is ascribed to ''DV i. pn] After this word the printed text has "pil ^V ^ t^Xin "liyi. That our manuscript offers no genuine variant is evident from the Arabic rtsumt, where this point is mentioned. These words simply fell out through homoioteleuton. 1. 10. ilvXn] A number of words follow here in the printed text. But they probably were omitted by the author intentionally, as they deal with creeping things, a subject to which Hefes devoted a special precept. See below, note on fol. 26 b, 1. 12. I. 12. ivlnyD] Eighth conjugation of J.X-C = of middling size. "131 rVT3] Teharot 3, 4 5 5, i. 1. 13. XnplB XEQ] A rather awkward addition. But perhaps the awkwardness was not felt on account of the frequent use of this phrase. 1. 14. Sifra Shemini, section 4, 6 (p. 51 b). Tin p is omitted here after 13X. 1. 15. Ohalot i, 7. 1. 16. JVT3] Read rPT3O. 1. 18. pD' JX] Read ... IK. ARABIC TEXT 197 mjn m 'ipi? nyND i5 JNCT <a !>IN!?N tanta ^N yanna nnNB pB>m pnm *yum 3irn i>3N D^T PKDUDI n^r6 PNOBD non I Dn?3 PNOBO psi pr6 PNCBB y-ir rassn n$>3ani noai D^a PNDDDI rr^ pxctso vnti' m3^ nnnh DIM ^N^ca p pycB' pn Ni-Ni ny^ nya o rinp> 'ji '^330 x^i:n bi 'ipi *nyi nyo HDDNI Dpim IN tsrbDrb NI^NDD jsa NID 3in p nx^y NDI nmta 25 KCDO N^WHK' I^D K^N 'm /Ni 26 a sruo mnNDN nxcsy pyn N.TS f3 ;si n 'ipi 'ai ncron W asnabx 'ipb now^M D^n < mp^K NHJO NH33K "^y nND^ND^N HNiW^M *ln VB3 hn b ejipn nr vaa ^y i^n bz 'ipi> KD^N nbi PN^K psjyi D-iy psi *a m^ "Q-'on nbi mtpn ^nw pwon mim nsipn ns 3n^ 5 'ip3 1^1 tan TIN 3n^ nnn 5>33 'ipi> N^N ^ai>K nr.n ba nhp 'D Not: 11 nn3 yawn b 'ipb naw n^Ni DN:bx >^x ND^ nn3 yaian ^31 mn nnni iTJs IN n^ ^y ^ica^M mn n3N3 ^nm *D^3 r^ m p3 l^n^ Djj 11 i^a 3nB>oi taso IN n^x IN -ON ^N^N H^N^NI OXIN^N N^5 pKODO p^N pNDtDD Dil Dn|j 'ipb n^3^N p ^JN^N N^N NHJD 10 1. 19. Niddah 54 b. 1 22. ITiB'] This is a superior reading to jntJ> of the printed text. 1.23. Ibid., 563. The first DnX^a is omitted in the printed text. 1. 25. SOE^NilD] Direct, nothing intervening. \. 26. '121 iota] Si/m, Wrf., 4, 8 (p. 51 c). domestic. Fol. 26 a, I. 2. Leviticus u. 26. 1. 4. S/hj Shetnini, chap. 6, 5 (p. 51 d). 1. 5. D^Cn] The printed edition has D\~l. See, however, Kelim 17, 13. 1. 6. Sffra, ibid. ]. 10. /Aj'rf., 6, 10 (p. 523). Read D3P instead of DH?. 198 HEFES B. YASLIAH'S BOOK OF PRECEPTS it toonp "fyj? Kmjrih TI^N ^ni^xi ntpa n^3 N^I D S P^D N^I pa UT N^ *]bn nmi> anyn ny KCDI 'ipi : snhob Nmxnpaa nyao phni> nino ima NH 'ip$> n>cNV^N ITON^K p Nfvra N^ DNnpN^N p NH3D JKTTJ^ HOJ N^N DIM ND nDJ3N MI 15 M jo mia Kinty yao D*on 3^30 pn mno 'ai 03!? D'NDon nJjM 'ai mam npjxm 'ai 't^n NDDH D3^ nn 'pa ^nbs KytnaK snjo -ona nsy o:a 3i3 oaa^a K^VDJO }3 "n fMat^M mn NEQ nony p bvaJN ih ^a wo nnai> y^o:3 oaa^a n6yi pnyi nn^ p 25 , , * > > ~ I. n. ?niD?N1] J^i-> plural of JLi.*, example, description. The orthography is rather exceptional. Comp. }NVD, fol. i b, 1. 6. 1. 13. /&, 8, 9 (p. 53 c). See Yebamot 74 b. 1. 16. '131 ^3] Kelim 17, 13. EnSTl p miB] The printed edition has rwyh mn. 1. 17. pOK>N] Read I'NnB'K. This is the broken plural of the Hebrew word p"1B> which does not occur in general Arabic. But as f'K3E?K can only mean bodies, persons, the reading J^NIB'N is the only one possible here. This is how D^lty is rendered in Sa'adya's translation. The singular ,*oi occurs in Abu'l-Fath's Samaritan Annals (p. 82, 1. 6). See also Dozy. 1. 19. DD?N1] Read DXDPK1 as in Sa'adya's translation. See also below, fol. 26 b, 1. ii. 1. 20. "133N^N] See above, note on fol. 25 a, 1. 20. '131 nil] Lev. ii. 29-31. 1. 23. tb] To be deleted. 1. 24. Hagigah ii a. ARABIC TEXT 199 26 b no tftffyn rb jw nn p 13N PJK D'ai^n Dr6 PNB> PIIVD no curoa mown B'Ta itsa imaa Tin p lax SJK mexjn cnvi ica ppn nins non p rvrao nina I^SN my^ Dr6 PNB> Dna if'xpi PKDDD p^n p n^nyao ninsi n^ajn p nnao 5 NODB> Noon D3^ nn nme> ^a i^Npa nD a Nn N!J on ^ nynsy *a MD^M spax miJO/N KH3D DNDy^N NCNS ' fl^N N5^ N p niovyn p > Dnn:^ ip> ojj 11 x ^ni^N p ni'ai'Ni A in^ lyt^n p N^ o^iaxn p t6i o^twi w namo n^a naxa *no oaana j^-iax DND^NI xmn^xi nK6yiw pnnw I^NI njB^^x hpi' Nnnna o:jn xa namo m^na rwo^n DW mm 11 n ooinni nNo!?m nani npasn ma p pnv i rnxn -nyD pn jmnD mia*y na jna ^int^ IN o^Koon pan wn ^Npa "no^Ki *nmy ]rb w D^IB> nao 15 na 'nha iy n^ 'na ai n^N oii obn ota ina pe>aa an pmr n na ^xiDty n CN nej^ann ^n"ai payn p'oan Fol. 26 b, 1. i. S/ra Shemini, section 6, 3 (p. 52 d). The names of the Tannaim, as well as the opinion of R. 'Akiba, are omitted here. See Hullin 128 b. 1. 4. Ohalot i, 7. 1. 6. Ibid., 5, 2 (p. 52 a). The wording there is more explicit : rwpaa KDO^ ion n. 1. 9. 76!/., chap. 10, 2 (p. 55 b). There it is Dnb3a3 which is erroneous, as it refers to Lev. n. 35. 1. 12. Hullin 122 a. The part relating to animals is omitted here. See above, note on fol. 25 b, 1. 10. 1. 15. Ibid., 122 b. 1. 16. T\2 ^31] These two words are corrupt. Read Kill. 1. 17. ^an^l] The printed text has 3V.JTPS. 31] After this word the printed text has 1 Kin N3n. 200 HEFES B. YASLIAH'S BOOK OF PRECEPTS nypi -no NCXD oaan xba pxrjE'NbN mn nna ID noawfein ibn b'bn ibnb Djjna Nnrcnon bxn *bn msya nyxo na -insa NO <a nvn mona nb33 ib tunan *D <a mn bap Tibx nynpbN a nwian nps 20 JK ibnai oa* D^ ijjai nTaa n^svnx yo NITKTJN f'ya on 1 - js % 2 oh oa 11 ni> n^NS pnnn^ tb pyaSti NH^MK fi- <;i p pycB' n ON 'ipi> nicai l^n p p-innto D3> pn p* NHI NCD nop r6e P nycB' n rbs xrxi inxpoa xn fboa xn N^P N^ xnir n CN D^a 25 NDD n" 27 a tb vrm n CN tnn nyt^a msoDn ?aB> mino nmnon ip axnn^ p ^y-j^N nss^x i^a jxi jmpca xn ji?33 NH nn^N i^a ^vn KB'J ni^r n:o ''pxa^Ni nbi nn^ nvya naay 7 ip^ na nrr jo o:y H^ND n"a nnaJN IP na-in^x ^ p jranrr n CN uno nonsai NCD nc^aa yayn noiK vsrn "iB>3 5 yaian SJN rbix miT n naiox nb ^non WK i^a ja by iba aa by pn^ne* Kim 6 p ysnn* n ON^ NCD n^an tcnao ;n^N sb psbx ^by n^sabs rNJNvnbx na TI pwn by 'i ynxn by 6ib tbbn naay IDSW D^B* laay N'ON UN 7 ipb D>a naaa Nia nt^a^a napn Nia^ ba pan ian ib^pi D-at? ns I. 18. ptfatJ'NN] Read ^tCUrtM. See above, note on fol. 26 a, 1. 17. i. 21. nbximK] Read nbxvnN. xyai] Read j-yab^i or xnvyai. ^ Db] Read D3" nb. 1. 23. Niddah 56 a. 1. 25. jbD3] Read }bl33. The copyist mistook 13 for D. n OK] /Arf. Fol. 27 a, 1. 5. Hullin 126 b. 1. 9. Si/ra Shemini, section 5, 4 (p. 52 b). See also Hullin 126 b. 1. 10. Hullin 127 a. See also Tosefta Kil'ayim 5, 10. The wording is slightly different. ARABIC TEXT 2OI jo aita c|Kawa inrob asm 'pi mbnn pn pi Tny jiaa as i?B> pao nia-ib vunsb asn 'pb ^UDD/MI HNICN vn Nna MNT^N ^y aai tb* ana yawn b 'pi NTUCDI NOBD pETi px NTN 'm ^Npi am jo nx^y NO y ypi n^Ni mx K noxn *njo J^N nyneta own |Ki ^nb D:3n JN snnio nya n^s pxac'^N mn -inDn nn naas^K aiia^x jxor ^N NnnoN^ ^xn ^y xpam NO nya 'ai py ^a bo NOD 11 nnoa one vb [>a ntyx bi noya mxy pan -nyi naai py ^a nynB'^N mn nna na6o rwy "WK ^a b n^xp inn nxn noxn o^a ^snp 11 nna nax^o n^y> no^yi noon nsoio pbpo 'no^NO py aiD^o noon OIK miiT n D^XDO PII N noa ann niya by n x nncn ben aipM oion^o py bt^ pbon DTD rvtkv na mon^o nbaba popo jaty NOB n^aao arp 1. ii. pn] Insert }O after this word. "IpJpD/N] For the exact meaning of .yLi_5.-> see Ibn Batutah's Travels, vol. Ill, p. 103, 1. 8. Comp. also Der Islam, IV, p. 436. 1. 12. '131 aim] Sifra Shemini, section 5, 7 (p. 52 b). See also Hullin 1273. paO] Read pJ^O. iny paa] The Sifra has laian while the Talmud agrees with our manuscript as regards the name of the creeping thing. 1. 13. NTiaODI] The usual texts have NT73ObD which is in accordance with Greek <raAa/tai Spa. But as the same word is in Arabic J>- -r or Jod, the spelling of our manuscript need not necessarily be regarded as a copyist's error. 1. 14. Ibid., 5, 2. See Kelim i, i. The wording is slightly different. 1. 16. pNat^N^N] Read pOB^N. See note on fol. 263, 1. 17. 1. 17. "laaXPN] See above, note on fol. 25 a, 1. 20. 1 18. Lev. ii. 32. 1. 23. Kelim 16, 1-4. 1. 24. mm 11 i] The Mishnah has TNO T. 1.25. ap>i] Readaapi. 202 HEFES B. YASLIAH S BOOK OF PRECEPTS 27 b D':a3 ayp vb& *Q by *ix nioian rvai prai>n jva rp&nn nx aapi DiDrvB> rnnbprn D'ata? o^wpn ptpo pas? xota D 11 jrta? amb D*m w WB>D o^nan prom D^nan D'aupn naipn pta ami> inx nn ntyy-B^ D^TNO ^ pjai maai HDJ n^tss u n^y^o pnym rbv annb nn^av n n^ytm 5 ^M aapi DIDH^^D hnnn HNOID p^apo 1| nt: < 'No my ^a ^nipo wr nN n^y^'n OIN mw ni vmrrp n^niyaa ns n^ycTo tiN min ni nniyx nx ropjn ' noam nan nmn*p nx nBTTtro DIN min^ ni aapi DDH^^D nina n T^I man i| 'D OIN min ni ajpi nion^o niy ^cr 10 n nxct3 ^apo 1| no' i x py b x^x i^xpi D"naa ny oana^ n^ny DXI DIOKH by air^o ^acm K^ao*pi fiDaD 11 ^ ny x^npox ODI^B' ny new IV lino niao ^ nvj'yb T'ny xinry nonyn my xparv xo yop^i n^naa' by ^ano 11 nao aapM DIDH^O T-oan 15 nx^Dn eji>a pjw^i n^a na^a nbab mo rmtt^M jxavpbx \o Fol. 27 b, 1. 2. D^t3p] Read 1.3. nnn] Readonn. 1. 4. 1H] Read in. 1. 8. X^aOlp] Read 1. 10. ->1Dn l| t5T3] Read DIDn^O. n , . . WlBn^D] The mishnic text has plural suffixes which are more correct. 1. ir. '131 py ^3] Tosefta Kelim baba mesi'a 6, i. 2. Read my 'ba. There are a few insignificant variants. 1. is. Daia?] Some texts have 33"ia? to make a rim. The reading of our manuscript is superior, and is satisfactorily explained by Hefes in the following glossary. 1. 15. *VDaJ"l] Maimonides in his commentary on this Mishnah (ed. Derenbourg) mostly amplifies the brief explanations of Hefes. 1. 16. iia^ja] This word is not recorded in the lexica. It doubtless denotes a kind of a basket. JLj = hyoscyamus, or herbane ; isr^ = vinasse. See Dozy. ARABIC TEXT 203 Ni3N Dvy TKBX p3ND Pin 1X33 PjNSp p3Dm PN3DN ny vnirvp jKaptrn n*3B> tainn '^33 piyn pin win noj nuo NT p^ N^ KO HDN33 iy nsoo -p^po PN py vn jn3x!? nnaniy j5j>333 uaix^o DNOD Nin -jn w ni? KomnK pyu TODS 13 n^ 35 .li? 13 28 a fN3 N^ rf? myN np NO 1. 17. pin] Read pin. PSND] -_U. = //' /oc/&, or ^-j-9, plural^iU- , = a lock, or tress. 1. 18. pin] Read pin. Although pill and nWDX are to some extent synonymous, it is quite unusual for Hefes to give a Hebrew equivalent. Furthermore, pin in the preceding line seems to have two Arabic equivalents, and this again is out of harmony with the author's method. It therefore seems best to delete pill in this line and to arrange the words as follows: I^XQV HITDV pBND pill. My translation is in accordance with this arrangement. fN3p2>3] ^jtlju* is a kind of sack for carrying grain. See Dozy. ^iy] (^ * , singular iij^c , = handles, or loopholes. 1. 21. Hefes explicitly says that the following passage occurs in one place ; but I was unable to find it. It may have formed part of a halakic Midrash which is no longer extant. The three component parts of this passage, however, are found in three different places : Tosefta Kelim baba mesi'a 2, 18 ; 6, 3 ; Mishnah Kelim 4, 4. Fol. 28 a, 1. 2. }JQ] Read [N3. II. 204 HEFES B. YASLIAH'S BOOK OF PRECEPTS NO -jhi Nta im n^on po NO Nruoi <T:C^N xnn '-u< NEI NO ;VB 5 NOI ynpiw nnxi'Ni ns^N -ie>p NHJO na iay^ INO^N nnyN DJrSJ ^l!3 JNOT 'B fONTl NT ^1 TIJ NCO JN3 NO NCNB * mnoani o-nan jua nmi oninx nnb sr^ o ^2 onb jw ^^n1 oninx nn^> ps Bnpn ^a ' nj^BD 1131 D^PH nniai rpn mxini i>n:oi nani HKD DW ppnno \rvy D^W oni? ^B> ^B by CJN ai p^apD pa o^an ^a "isen nnino I^N nn trau on nnm O^N min 11 n TKD n nm ncD p^npo p^apo J ^B i>y 5|N PINI naop WBD nm payn nanin Dban ^3 iN^n jnac' nea N^N hs^D^ D^ic'y p'N^ D^scta 15 min-" -S nmb TNO n nm px pmnt: p^apo p^n PNOD noyo !>K> 6 wne' lano o^a nsryn i^xpi n^an ba ^ nany mppnty nra^ nyi?ni jnnsi nsbn lino noyo ^ ponn nmnu n s :tNio ppi DupnnB> IN neyn nx cna IN nayn nN jna nio!? mpirn pxao baeo ja^o nnn NO myNp NH:OI D^NOD D^TNO n nnnE' mon 'ip^ pbn^N yini> nynoo in NOD 'ona IN omno p^apoi nippntr B ^y SIN o^nn I. 8. Kelim 25, i. i. 9. ^npn ^3] /*'rf., 25, 9 . 1. 10. 76/rf., 15. i. There are some variants besides one or two scribal errors. 1. 16. p~l1i"IB . . . D^NOD] These two words have changed positions by mistake. The trend of the argument proves that the reading of the Mishnah is the only one possible, and that our manuscript offers no genuine variant. pN] Insert pa after this word. 1. 17. "131 rifyn] Tosefta Kelim baba mesi'a 7. 7. 6] This letter is to be deleted. LSI. ^3E>3] Read ^3^3. 1. 22. Ibid., 8. 3. 1. 23. D^3"in] After this word the printed edition has : pD1B3 D^litD tv3"in finriE'. These words probably were omitted in this manuscript through homoioteleuton. ARABIC TEXT 205 -yp-ip3 xin '-in ypipi? naincn ^a i^>xpi $>iap DI^O |na n^x spy }x xi>x nn^x xc6x a pxa fxvn *ta jo ^DJT XD 25 28 b IX rO3 IX PX3 XCX HDXJ: 3pH VlX }O jxi oar nans xc&x n^a DDD ;xvn n^j JD nm^D^H xxs Dcn n^3D pn nino 0*3^ ^3 'ipi> m*a n^x spy D'3 ^nan p D^D rrenyn X3 s py n <-m cna^a mis PDB' n3n nntw I^SXT Din i^sxi psa ^an ;o 5 nun XEI |xn:xi nyxip xn^o mx:n ; nxnimoi np3 ns p jH3n nx pB^noo man nane6 mip Q^o^ ny3B> 'ip^ mn nmiD miss man "Js ^ytj> na^ wao man nx }3x nn nae nnty xnpa nch nxnpj nnn px n*a 10 ^n *3 nxou p^apo x^n nenx ^31 n^ax ^31 &* myn nayp XDJI naxn nb aya p pao xmoi *na 7 ip^ nx3iaD^x JD ^n n^i Tiro oxroi nia^ am jo nano ^tr ao ^oa x^xi mino )'y 5>aa Taii r6 B>^ n^aun 15 1. 24. Baba batra 65 b. Fol. 28 b, 1. 3. Kelim 17, 13. Some variants. See above, note on fol. 26 a, 1. 16. 1. 6. 131 13,531] This clause is not found in the mishnic text. See, however, Sifra Shemini, section 6, 10 (p. 53 a). 1. 7- T13] Jji-* = rfMMg'- 1.8. 7 131 nyat?] Yoma2a. See Parah 3, i. fH3H] Read |Han. 1. 13. nxnva/b] iiljlj things that remain overnight, and become stale. The V of this word look like T. But there can be no doubt about the reading. 1. 15. rv3En] As Hefes treats of the class of vessels which have a receptacle and are not subject to defilement, the reading of our manuscript 206 HEFES B. YASLIAH'S BOOK OF PRECEPTS pnnoo cam KOBE iwfoa pn n-na ^ya i>ap KO Nrrta epix JSB TKD^K DNoy p tt omnu niaiyn niosyo n^a n^yn 'ipi? nnnw i^ax mn I^BN pxa inan p or6 I3n N* npi a pn *n^ xnaoi NOD nwoQ ^ip wnty 20 nan soa ^^^ p oaans Nn! npnKao N^ na m^ myo DDtnni npa ^ Di^pon 'ip^ Nnnxa^Ni ^nxao v\-\<n napi noap Moa nmno IN nn naaont onian sinoni i 25 nnnt? xoai trin ^ ta^Dm s aD ^oa nan noa -nnt3 29 a nnron n^ai hyaon nui -iaan n'-ai nao ^ paa^Km n^ pnepm nann py*a*n nor ^ aanon^ niaavo hw ^ Diosm ni[-nr]a pni D^aa p^ni is the only one which would suit the context. And yet the view it expresses is diametrically opposed to the decision of the Mishnah, not to speak of the fact that this passage is nowhere to be found. Kelim 27, i reads nNCB py ^a raib r6 pK> r6aD. The only possible solution is that Hefes had in mind the following passage : nN H^y DTlEC? nai^yn n^QU niHD tari' n^ B> v ^ 'a ^y fjS niyDn (.Tosefta Kelim baba mesi'a 10, 4). He omitted the qualifying clause. '131 "'IDa] Kelim 12, 3. n3fTO] Read nanc. 1. 18. Tosefta, ibid., 7, 5. 1. 19. Loc. cit. 1. 21. py?X] This can scarcely be right. Below, fol. 29 a, 1. u, we have py/V- Read, perhaps, py = ^j dung. Maimonides explains D1p?O as follows: nopi?x iDB* 1 *b a npa^x nn xn^a t2pni ni?a p ri^ax wss^/ in which the dung of the oxen is collected in order not to spoil the wheat. This obviously supports my emendation. 1. 24. fp!i'1] Instead of Cp6l. See above, note on fol. 17 b, 1. 10. Kelim 16, 7. 8. Read CIp^DH. DIDTHni] Read DIDTliTI. ARABIC TEXT 207 noon maicDi a[yn m]aauai n i>t? ptro^o tjTD^n fcj *DY n ON S&an nr omno 'N nn nyt?a N^K law bi NED .-ON/D nyt?a xtai & naw^o nycra 5 pnanro anan pni ^nian n-'m ijinao pin mno nas^o N-31DDD p"n D^NDD is nn nit^insn n^ni n-vnn n^ni *^n PTI iinn HVDI sna n^yoina iania Nine' fn ^y ! nioian nai pwSn nn ni?sn ^eni nvo wnw Kirw aDD nnn Dityoi ^an N^N W^NB' iinta ni^n i?y ne'on 12 KK> jw* 10 npa ^ Dip^on ^i JD ^ ND TDBH * Nntaop na^yox nanN noap inw ^ n^xp^ DTOKH sjN^a paa^xn nap picp nrn ^nsa p"nnn nca pn n^ naawai mo ^xan 15 nvcnnan ^JO^NI ^KTO^ a^K n^x D Fol. 293, 1.3. D^B131] Read 01301. "niJ] The printed text has *?ni3 means weavers, as Hefes explains it later on. Comp. Arabic Jj^ and Hebrew D^Tf. 1 4. niNDO] A number of variants are recorded : D13N^D, niDID, niniD t and niD. But niXDIO is quoted nowhere. We ought, perhaps, to read ni3DD woof. 1.6. pin] ReadpTl. Many words are omitted here. tPtatjPpMY] The printed text has rklQ p^n. But as N^llpD and tt^atPp are usually mentioned together, the reading of our manuscript is to be preferred. 1. 7. manaian] The mishnic text has mriJBn. Derenbourg has niTiaan . 1. 9. n^] From this word to the end of the quotation is not found in the Mishnah which enumerates other kinds of vessels. 1. it. piV?] Read, perhaps, py?S- See above, note on fol. 28 b. 1 21. 1. 13. na^yO^X] This can scarcely be right. Read, perhaps, PO ' as e = he kept, retained. 1 14. paaisKn] Read 1. 15. ^K'D] Read "15^D = "JL* a cloth from which a tent is wade. 1. 16. 'OXTO??] This may, perhaps, mean recitations. It seems to be a plural of i 208 HEFES B. YASLIAH'S BOOK OF PRECEPTS CD om ntan mao JTOT.PD yos kta&p 3H3D nta NONB >JN:P^>N prj^n rvn p" CI nxnan KDB ptro WHO nnNi D^ TI^N BHBI pop n^n JD nowa i>3p> sh 13 *6 N?:D i^T jo ysnrv 20 n n:i n^oci ruNm pn3 nyspi mpi ranpi nrvcDi ^2Np^N ax^n^N jo BXDC!>N nni *n3K*yx nan ^t: 3 onx^N nxnNj nnx & NCO nnnsDO ^ps jw NO DIN nry^N n jcp ^ pi^n 'ipb Nnpia NOS 29 b DN p^n ncnyn ^Npi Sso nnc:i nuwa N.T^ ny CIN cam , L L L nino IN? OKI NCD n^bt' by nv& n r y NHJD mw pa^N N*yN ncTSp mtetapDTM riNn^N TND '2 Q c p!?i23 pnno3 1^'Ni 'ip^ |N".D3i ^iNno mi oi^pi fNm am: I. 17. D13n] t/^.J = a *M<*ce, <* pin- Sa'adya translates n s nt^ (Job 41. 18) by D13n. That is the reason why I used that word in my Hebrew translation. 1. 18. pN3] (j\j = a kind of flute. See Dozy. 1. 20. "6] Read r6. Lai. nN3Ol] Is it, perhaps, .^x* a turban? Or should we read nN3O, corresponding to mi3O ? 1. 23. HN.nW] Read HNHJ. 1. 24. NHplQ NCE] An unnecessary addition. See above, note on fol. s~, b, 1. 13. 131 P^H] Kelim 27, 5. Fol. 29 b, 1. i. ^31 nsnyn] Tosefta Kelim baba batra 5, 3. p^H] The printed edition has nabn JO after this word. 1. 2. nCN3J,?N1] This word was smudged, and the copyist wrote it above the line. But not being satisfied, he wrote it once more on the margin. 1. 4. JNnl] Read fNni = ^\J a kind of legging, or boot. fNnCUl] jli^. = a veil. No plural ^ is elsewhere recorded. '131 IP'JO] Kelim 27, 6. ARABIC TEXT 209 DS nw by rwbvv n^oci s-ma i>t? D^I yaiai 0*03301 s<:i?ai 5 13 sb "r6s sosa :ni>ia3 rmo3 r6ia3 OKI ntav^a rmoa HDICTD rnynoota prs^s pisss NTOO HDSH rtaspi sr6 nsn-iao xb nvata H a SHJD nsnyr^s SDKS nawto pn IK N^N DH^N HDNS^N ^npn fi?a B> poinpa ^ ?in 'ip^ NonnNas'Ni fNiayr is ISJJTI npiro IN 10 poinro bty nnnx Ni"Ni D^NDOO oani nnoo nry^N n nnnvo jnB> 3Do HINCD powina mans no fsvni'N n^3 sn:oi ^3^ entire ny nmnu D^na niy i^sx i'ls' 1 'ip^ ba TOD Insr l ^y bw nm TID SD^N a 15 my w nna nas^io n^y^ n^s oib rb^n yo-^oa nainn nijn w ND nvron niy x ip ^yoi n3s!?D jna nc>yj xh? nainn mjn nxon nainn iiyi n3JOiin< nyK ^s i>3n K^I n/D^ ni? nibi'N p fsa nniy nrh? nSyn SDiw 'ON 13 nn n DS 'ip!> cspa ni^DD^Na nain pay ^ n^op sS n^o S^T nro snnani nain nxo p 20 D n-nn i?y3 ^ nniy i^xpi pay s^i n*Dp h n^on a sn^no ^a nxiap i snnnsoD npia NTOOI 'fnNDBD is sn^y pjpi^ nyn is rroi TDD p snsm snpia , , 1. 7. plS2S] jj)*?' or u\>=" a 'W'i or fc"^ has ijy.l and ^j**. for its usual plurals. But ^j^-1 is not precluded. .10. i3i ep] ibi(t.,'i$, a. poinp3] Readpomna. . n. 131 nnrw] /*'rf. . 12. 131 ^J3D] Tosefta Kelim baba mesi'a 5, 4. . 15. Sjfra Tazria', chapter 13, 10 (p. 68 c). A few slight variants. . 16. '131 IK'S] The printed text quotes liy rON^O (Lev. 13. 48). 19. Shabbat 79 a, Gittin 22 a. A few explanatory clauses which interrupt R. Hiyya's statement are omitted here. There are one or two other insignificant variants. 1. 21. '131 Hilly] Kelim 26, 8. 210 HEFES B. YASLIAH S BOOK OF PRECEPTS 30 a my NnbnE ^ nrcwp a jn IN INOX IN omo nypn is ibn bno byab HPD tbsnn* mnsao nona IN napNon IN rvo JD mn wv Nnpis NCS Nnbnro '3 ix Nnpia NEB NnbnD ^s rwsap n nnnxDD IN xna ypn^ r IN Nnpis NDD Nnbno a nNinp n nnnNDD IN n^y ob" 1 IN 1^1 w Nnpis NDS Nn^n a ;o "jh ^Ji nj?^ win IN IVB f]pNDn IN NH^D^ jo nsap sman mpo^N JN^N^N mn \o nax noi noaao INI nn ma D^ niap fn IN n^y rf>a^ nyNi Nnpa r\uhw ^y HK-*^ DV^O NODD naan ^\\b HDNaa myn nyans ^y nyniN pm non nD^ tr^ ^y B^I^ ntD xeoh omob pi^ nK-'cr by ntw JBD nt^cn by n by n^^ mns PN aaB'cb nan ntryi D^ao y^ip tNinc' ba noyobi N^NI Nin{y ba nrrnNbi nso a yspon jam PBIDVD VDcni niyn myni ptt'n ptyni naan 15 n DN nn 'Nob nsu by HSD NCD nso by risa jbao n 33 by n"bt:nb ixii b^Nin 'N:* -i Fol. 30 a, I i. nNOV] Read nNCtt = SU- a bandage. 1. 3. yaNVN] This word was intended by the copyist to be deleted. 1. 4. nnnNDft] There can be no doubt that some such word as *lc ci'sack is to be supplied before this word. See the following quotation from the Mishnah. 1. 10. Kelim 27, 2. 1. 13. Me'ilah 18 a. Our manuscript is more explicit than the mishnic text. 1. 14. nnHNbl] Read nmNbl. "iai nDy^bl] I was unable to trace this sentence in this connexion. 1. 15. Sukkah 17 b. Some sentences are omitted here, and it seems that Hefes had a less complicated reading. 1. 17. r iai pN] Tosefta Kelim baba mesi'a a, 5. ARABIC TEXT 211 T->-r6 IKBW -iiy NXW -pxn nN c^u^n N!>\X "pna nwttMB* t?ta hy vhv NifNi NED tnnB> i>3 ^--QN nniD3 ninn nns nw yawcn jo rvan i?3B> HNCD n>3n 20 npipa nirnp IN rn minn uno IN rra inx pnjD IN jrj^ty ly N^N HNDG rwN D^iyh mino nspn IN ns i^NK' n^DD3 intao nnsro "i rrn N3N -i CN 30 b can mn ^Npi n^cna na na^ni nn^-y^ xh o3yb N!? xnn n^i^aDxij HNBW nB^B* ^y n^!?^ Ni>Ni iTcr ^s ^y ^x DyruB> HB^B* ^y na^B* i*w HNCD r6ve mna N^n KJTKI :nwt:en ^an NCU omon p n nx n n:ph nmpn ns u iy^i ymcn nx n p"D^ jTpnriB* 5 1. 18. 131 liy] /Wrf., baba batra 4, 9. 1. 19. '131 B'/B'] Ibid., 6, 6. A few phraseological variants, besides the scribal errors. 1. 20. nniD3] This is certainly corrupt. Some editions read nD1D32 IN, while Z. has nmD3 IN. It is the latter which our manuscript presupposes. 1. 21. |"Vn3'B] Z. has pH31S3. The construction of our manuscript is decidedly superior, as the 3 is almost impossible. JV3] Read !13. 1. 22. nyWB'] The printed text has n3y^3^B' ! There can be no doubt that our manuscript has preserved the correct reading, since the Tosefta speaks of y31?1D. 1. 23. Niddah 60 b. In the printed text 3N, not N3N "i (is it N3NT?), is the authority. There are a few more insignificant variants. Fol. 30 b, I. I. n2,TVl] The printed text gives the name of the authority responsible for this decision. It is possible that Hefes did not intend the last three words to be part of the quotation. But when he himself decides he usually says H3^n^N1 . Comp. below, fol. 32 a, 1. 18. '131 Din J Ibid. 1. 2. '131 nB^>>] Tosefta Kelim baba batra 6, 9. 1. 3. '131 nB^B>] Kelim 27, 8. 1. 4. '131 J03J1] Shabbat 29 a. There are a number of variants besides the scribal errors. Read f3D, as it occurs in Kelim a8. a, 212 HEFES B. YASLIAH S BOOK OF PRECEPTS pai pio pa bix jKTiiT- n -nrbK n nan NCD pio pxt? pai pio pa xbiy ox nino pio iyxt? xou pio cix xa'py n iinu pic pxt? ban nan noaipa nrwn xoby bian pnv n ON nan na na nan ON N^X ip$>ru K^ nboa ^102 ban nm ns^xh npn m^y ipir N^no nao nry^N ^i n^n n*.nN in^n IN naaa iabbKi :-iry^N -in na:b xa^py n n*a mn ^Npi n^iN^y nsa oib obn onabn nN nmb p^oi '-pb ain^N nana -~ixnpj:a y xn-'D py no aaxno yibpi ~i\snD xir-x nxou xoab ^ixnn ba 'ipb nspxon ix n^o JD wnn ix nxirpxa ybp p:a o^ja xcuo o-no nxou XCDO WKI? 'a by IK no 15 jxa fxa Dba::i onso nnaooi naa:? h? o^an pb^ii PUBD bt? jo nbvia mn Dons KVPNJ HTJ ix ainbx may ow ^nbx "ixnpobx HDN33 JO HDX3J bpHN "IHW fO nb^lbx HJXa JXD IDrbs DiJ 11 "1H13 IK xonb niny xnx na brciobxi bvibx ibnb oars na bmsbn jo NDai* jbs noxaibx fj^aa inia jo naxa ;NI jnoxaa xomnxb 20 'ipb noxa: bpnx ma }o bsibK ;xa *no n:o xoaa 11 nbx ^bx nyaix niyn jo inxi psrn p nc'bK' p^n p nnxi laan p OTB^ niyn jo nnxi paon p nt^yn "wio peon jo nnxi niyn p naan H p nnxi pswi p nB'btr pt^n p nnxi myn p nyaix 1.9. np-n] Readnpnt. nBB'x] Delete the 1. 1. 10. ^333] The printed text has "moa. 1. ii. '131 Tin] Ibid., 29 b. The reading there is Xa'pV '1 .T3 Tin 7 T1 .Taab. See also ibid., 40 a. 1. 12. S/ra Shemini, section 6, 8 (p. 53 a), where IX is inserted before iaa. That seems to be the correct reading, as IX is the basis for the derivation. 1. 14. Nega'im n, n. A few phraseological variants. 1. 16. D'baaai] The printed text has I. 21. Kelim 27, 3. i. 23. ntryn] Read nrcn. ARABIC TEXT 213 31 a :ninu uoo pn p xoua laoo -nann p i nant? o an nr xu m rh nrta nob rtan nsx 0^3 xnao tayi nipai no:: JXB nanp -jin !>xnD ^n xnnoxaa ^xn ^y Ni"N MB ^IN^K is s 2^N ^Nn ^y Nnao wv IK NOXS nrreo KHJD iyB 13 ncn WB^B' tanm ^onn nxjj'yK' ncn nino nan nnsuDi nns^D nNtyy^ non 13 ix^y^ pnoi pno nnx n^b NOD iDtrb in^tyB' ^3 ^3n nr xn nD3 D^an ^3 ivp^xi rawjtata nxcD^x awi "a 'nun i'Npi mn TO phy pi nas^noa fnxno H^ pnnv 10 natrno n^ni n^yo n^o boao n^yDm ntryo mn u'-oa j jx in rar& n^y M xoy xm^ana x^x ^x"^3 jn xon noxa^x osn D3n DpD' ^naN nxin ^x xn^y n *n^ wn&M p x^pji 15 NO "^x xn^pja nony^xi x^x xnn rwnj^o nx\-i^x ^n xh D^3 M Ncno noxa^x xn:y Dpo* 1 xi? ^aa D^ ^ PTV D'ban ^3 nh "jyo 'unnonpn fx nsivao o^a nnxv cry ^no in xnniiv p xnw cb jxi nax *#&ta xn^pr ix 0^3 20 Fol. 31 a. 1. i. XCDJ] The mishnic text has XCD. .2. mpai] ReadnVpJl. . 3- JX'a^X] Read fX^^X = ^( state, condition. 4- nvpa] Readnvpj. .5- yttJa] Readyoa3. ncn] Readn^n. Kelim28, 5. . 7. noil Read HD3. . 9. '131 ?3] /A/'rf., 25, 9. Slight variants. 1. 15. nxin] Read nxvi. 1. 20. ^yD^X] Delete the X as dittography. 214 HEFES B. YASLIAH S BOOK OF PRECEPTS ND NfUO N3T "HO 1 D33D3 rvy *n -irnn n^a Nnjra$> xny:r y:xv a^afo anxv jxa INS nmy 'ipb lin }o nya ^y Dixy in XD^Q 31 b px pay btn inxoBo naenD nnn bya b& natrno 3:3 ^ IHNCUO nae^no ':QD tnscDO nac'no ps }^T3 tai my rpt3^ i^y acriB' iiy omo nixcn nmy i^ Nann ">iy jn^n niy nonn ny mon my tc^aop a^ my my DTTO noan myi nan my jup ^ a^n my no-iyn my i^xpi no sen OIN cam DTJD DIN inr^M n pmon myi nona Nvn N^ no CK ^a 'i'N ta p nMnao^M | ^pnr NO'S xh mwsac' onina xh nniDuat? 3ira xS mxiva^ 3iT3 xi> ncnan 3in nxciD |^9ptt px rm nn nnioaat? onina 10 ^i ^ mno n^T ^cn NCD ncna 5>ef an x':nm nsoo nam n!?ia ijnpe' "a by *IN nbnb iND'jn ncna ^ NBU ncnab 1. 23. Kelim 26, 8. Fol. 31 b. The beginning of the first three lines in the manuscript has traces of some writing which was obliterated ; but the continuity of the text is not disturbed thereby. 1. 3. ^3DO] The opinion of Rabbi Simeon fell out through homoio- teleuton. 1. 4. Kelim 26, 5. 1. 5. ICnn mj?] These two words are missing in the printed edition, where they fell out through a. sort of homoioteleuton. Maimonides com- ments upon mcnn my and IDrin my separately. But in the mishnic text printed above the commentary the latter words are missing. The discrepancy escaped Derenbourg. fP3n] Insert t]H3n my after this word. 1.6. pIDn] Readpnon. 1. 7. pmon] After this word, too, there are traces of obliterated writing. 1.8. Shabbat 583. The first sentence is differently arranged in the printed text. There are also a few phraseological variants. ARABIC TEXT 215 pxi rnpron inxoD n^ p-nv n^an ^DB> NCO riD&wj apn h xrb la K^> Tita Kcxa jSa^jj rri> ivin 15 NIDNB rrrya nonai ran? non^ man ^y i>3 mana nanps SONB toara nT-ya nona ma 11 ND mn ns Nmji nNDNnoi TWO NWD D^a^ JD KHTJ mans rmn^tn jo nNyjuvD^N ^ax^ nwcnanoD^ o^a^o JNDJX^K nmxa 20 nasi>N mna fxa xoa Nmai anxaoi nNDWi n H Niai yxxpa paa mn n JWB'b ''isryn 'ip$> Knoaa NO xn^ py >no w mxn nx roe^ ne'un piina nmruMi muoi 32 a H ha* yy ^a NSK I^NPI D^NOD -paWim rhaon \rbvn ha* IN yy ^a ^a nh py ^a bo 61^ D^n muom nmmm 1. 14. n] Read NH. 1- 19. J~INDN?DD!] Only il^ in the sense required here, not JLtl^,, is recorded by Belot. But the latter is probably a nomen unitalis. \. 20. nna^bN] This is jjAcl, plural of *lj>c, not s;ji1, plural of *ISc, as the latter is restricted to food eaten in the morning, that is to say, breakfast. 1. 21. yNVpa] Read ySVpa. nSOWl] Only *U. is recorded in the lexica. But there may be a nomen unitatis JLeU.. aHNaDl] The plural of *'^t . AayXu is nowhere else given. 1. 22. '131 T-i'yn] Tosefta Kelim baba mesi'a 6, 7. D^Dn] The printed text has Dv3n DX after this word. This seems to be the correct reading as three classes are spoken of. Fol. 32 a, 1. i. '131 v3] Stfra Shetnini, section 6, 4 (p. 52 d). The passage there is corrupt, and a comparison with the preceding citation from the Tosefta will leave no doubt that, with the exception of one scribal error, the original reading is here preserved. See alsoTosafot Menahot 96 b under heading '~Q"v1, where this Baraita is quoted, and substantially agrees with our text. 1. 2. Jy ^3 ^>3B] Sifra has J>y ^3O, which does not occur in the Pentateuch. 216 HEFES B. YASLIAH'S BOOK OF PRECEPTS nan }>y b b c^ ^n 'pahnn nxi rtaun nxi jnten nx Nnno 6$>n Djro ainan nans? "inx i^x nx x^nnh i^x nx niaii> n^xn no [^Jctyo nxi onxn nx c>ee>o Hint? nnvo py "b no py ^a ^a cii> 5 nx PBTDPO p*^ pai>ni n^aun nxi jn^n nx nanx ^x SJK onxn nx K^tw xin^ ntan nx N^CI onxn "B'OB'O nxi onxn jntr mwoni nmmm a^pm onxn ^oiro nx ww irxi [xnjnnxon npna xn:oi *mxn nx p^oiw jrxi DIX *vnw nx j Nnaci xnrac>x xoi n^ro ^s xna *on xn^no D nxiap a 10 ne^ i>y n^y 'ipb nmo ix nxcir ^y njxa ^no xn^no ^D -nnninni nrnnoo nna^^n n^yb HXDQ nTinn mino naa'x^ n^Dii no:ii?o n^^sox^ HXEW E'^ i?y B'^ xvxi nnxotao ix x^x nn^x ncip-io ix nanxo n:xa KID nxn'na XH:DI mino pa nnaon ninsuo "p^ napxon ix n' jo i:nn ix yw XiTa 15 bix ^n n'ai ^XCE* n'a nan nixes pn^ixo pttv pai nmno i^xi i^x oix b^ca fan nixco niTixo pXBn nmnu ^oa ;an nan pxn: 6ix pyc^ -ii *DV n 'ip!> ^ca jana nabni>i niaoi P^JI Dino yx-ttD naoi :oni ux vnanai onsc 1. 3. X'i'lO] Sifra has rOlD which gives no sense. 1- 5- KV ^ 3 ^3] Read pt^ in both cases with Sifra. 1. 8. '131 3/'pni] This sentence is missing in Sifra, and only the last four words are inserted in brackets. It is obvious that the error there is due to homoioteleuton. 1. 10. von] Readnn. 1. ii. IKCi] Read nXOV. See above, note on fol. 30 a, 1. i. '131 HE^P] Kelim 27, 12. The reading there is %fy& *?]} vkv. That we have no scribal error here, but a genuine variant, is evident from the preceding line where nsifap J = DTiS!3 HEvE* is explicitly mentioned. Maimonides had the same reading as that of printed edition, for he says : r&arcs ^y 'cn jxa ih niyavx tfo *?y vbv xn:o canav 1. 13. '131 E^E*] Tosefta Kelim baba batra 6, 9. 1. 14. nxn"D3] Read nX1D3 or HX'D3. 1. 15. Kelim 28, 4. Slight variants. 1. 18. Tosefta, ibid. I. 19. '131 VOnai] This is also the reading of the printed text. But ARABIC TEXT 217 NIK 3J?nl lim 3pyKl 3K3K 3py jo pn sou mvy ysa DB i^ t^e> n^no ^3 [>3 'ipi i^y:t? nuvni mipm Tvm Tn nnne' nniam jxa ncB mai jopi ejw jo hoyo man Dipn ND TNDI Elijah of Wilna suggests reading OHIO 13N Vn3*T31 which is preferable as far as the Hebrew is concerned, as the other expression is rather too strong. 1. ao. *ljm,5Kl] jJr3 a bolt of a door. It is a Persian word. See Dozy. H331D] This word is slightly obliterated, but the restoration, 4 '?*' H331D = i-pp inserted, fixed into, is quite obvious. 1. 21. Kelim ir, a. Slight variants. 1. 22. i;jm] HEBREW TRANSLATION i a n na nnw IN mnnern mi m lobyj nNDiBn DN nar Ha nrow nnryn naoinb war,? IN nsinrwn ^a nan ny nans? I nbyji DIN jw n n^nty yot2 n "nan nnN) nnN ba by a'Ti WN n i HNDD oi?yM ^y a 1 " 1 ^ QDJ w woo ".nab HNOD ^y N^N a"n WN DIN Na'-py -ii nry^N n 5 BHpD 13DD D^yj btt* IN HNDt2 WDD HD^yJ WOO fjy an W^NI an NIH HNOO nbn ^y NOB Nim woo chyn ^y woo D^yji p^n DIN iry^N n Na^py n nan 60 n^y:i woo D^yJi DIN OB> n B>npo tbyn by a^n pN a^n Nin p:o Nwn" :noNi ".cnpo tbyn *?yi HNOO Q^yn by a^nb D^oya y 10 nbyni t|iD3 njTTi nbnna njrT u i^ty by N^N a^n WNP nan ON" inxinn^nn niNaa IOIN *nobnm ",nby:i oib obn NHI ixrvy Nbn a: by SJN DWQ ^sba mnvtm baN pn ^aba NNT IT^NI TMB' na PNB* nNinn^n NM ir DNP an wnNp n^bm D^T oi^a nntr na ^tr nyna n^n^ na pNt^ n\n^ na B*SJ> 15 n WOT n^yn nm ^cna na pns i na ^ba nn^ myB' noai worn na pnv n "ooi rro^jn nm va }a pyoB> n nb noNi *ra p pyoe> pioan na ON im nb'Ni nynao DN nn ^oro na pyoty n nb now .D'bo a^a nrn pioaai ",ii xn mna n^Nn bNne^ bai iba H 219 R 220 HEFES B. YASLIAH'S BOOK OF PRECEPTS my an HN p'hon nop IN B*na rtw Dnnp ",ai VDI C>N Nvn 'a" :aina&' 103 ,pran ^on cbvb yn nntja Nvoan nnN nan IN nao DN ^>3N .pran 'Ditana DW nantri nniN N'aoni nny3n riN B>N N^n 'a" jnoNt? toa /lisa N^aon y nnN nan N^ ,nnn na^a nmn i b ainan nne yan JIN n^yaon cbw D^ novyo NVH ^a ai vip noiB' tnn Ta nnyan HN n^n" :niyi ",iaia 'pras D^DI laioo 3^ npan npa Ta n^K D'Dtr 'ana a^m onN ano nioa \i N3 an niNn nN saon niN.n HN nao nnNi D^'yn HN N-'ao P^nn^ pianom ".pnioa o^a mnn ina^ a^n ns^on nah nns % 5 p3 ohy^ nyio onN" tnoNB* loa / o*oi^B>na DMB piano ia*Nc>i D^an HN n3B>i nan py DN NDD \w pai ny p3 nvo p3i aaw DNI ".pianoa piano pB niB'yb" :niyi ".ota pra D^mo ann n\n^ IN /IIDN nao^ D.no nnN ^a ann^ nbbv IN nna B>NPI nnay pran 'on D^ 3^n irN X n3n nrN ni?aNi n^yoi noN nn^y B^ D^nn mn 10 nm niyc'n ;o DTnna D^ann mni n'bbvn IN nnan iTn DN i?3N .inbir IN p3nn jntr nV^V IN nna nn3y" :noNE ) ioa y pran 'on D^c6 3"n IN D^ann "jm IN HIDN yanN niaa Hint? nna nnay" :niyi "/ ' DNn N\n nry^x n Nan DN Nan JND o^ann mn" :noNi ".' IN N H n noonnai miens nnya p^nnt^ oi ".D^ann mn not? n\n DN niNn^ oanx x nan *?& im^n nantn nprnna IN a naia naa .Tn * DN ?aN ;pn /inx ian IN /aor nn nn^n Pne6 nonian naoni ^ n nphn nayn noa i^ T,na P"Hn " : new? ica ^IBB P^non 20 w DIN nry^N n ma iva yv^Na NM i^Na nniN pun DIN nnry p D!?^ DIN pyctr "i nDN D^Dn DIN na^py "i D^ain mT nDN mtry ON maw ia nan DN fDna an ON" ".np^in ^ i?an n N aon HEBREW TRANSLATION 221 2 a OK min an 6s ejov an ON npin *?& nnaia ^ tan an pfrm nnyan iniN nayne> niypn nana nniN Nnaoinni ".jiyop na n nphn nayn na ita Tina pSnon " : nan nrx n^Ni /QBUD nnn nnvreo BBB> nnn nyt?a D'ann inn HDK nn^y t^ DIK nry^K DIK na^py -i HDK n^Dn nnn nyt^a HOK D 11 ^^ DIN rrnn* n noK 5 anya nt^yo noK nixo vfo& nnn ny^a HIOK D^tJ^sn nphn n-iaya> n^yo yiv pv.Ti nN niKO ^sw "in 11 naoaoo nn"n DN ^ax nxsps? fon oniOK onm noa nt^p nj may a^n m nn ^D ny I^SN ni? Q^IXO D^vy vn^ IK nbx OKI ".niL2a niBK nao^ pan", jnty n^i^ IK ma IN 10 nai IN .D^msa n^aa IN n sl| nj IN nynr ^ D^n^a . oi?3 -"DT o^i> p^nnn a-'n / DB> irtsrb WK y nty in^n^ iam PKB> nan nw no ^a 'on DJ D^ a^n nnn n-a ni>aN DN\ OIK nnin^ n o^a ia vm i^nan nN pinon" 15 tr t^n: IN D^n *?& s^na N^N D^D pN DIN ? T D s ^i b niaa nay an iy v\*wy\ naina^ no b D^D^ nn^an nN p^nna nnin^ ni> ina^ no ^>a Q^B nan nnw* n" :nNi ".D'-naa .npa $21 pan^ inrN noi K^ rb p'iKn put? i^N ni? p^iNnn a^a nao 20 nan b (IN anai? DitwD) nn^n IN vnan pjjn T D W a>n p^nem ; oni> nonm paan nnns ^i Q^aN ^ i^ano pi nnip ON ina /aina rbani lainaty n !?a i!? niaa >n: n\n nnN paa nntra nio pi " : noKB> nopn IN KJB> 2b n nwon naD^i ".nayn nN nan^ i^aN mjpn IN yot^a pNa pni ; jna ncnaD wo^mh nN niaai? nainn y R 222 HEFES B. YASLIAH'S BOOK OF PRECEPTS ,i?aaa iniN pau pM mea DINI onto DIN " : Nan IBNP i3 /foaa N^> pro pun 'Ta nn^>y DNI .irea print? DINI D1N3 print? DIN nr ^>y pyot? piNnni Jxrw* pN3 Dan tntthmn pyot?D B>sni 5 .n 11 :^ p'pao xV t^sn INI ^233 & ON M3NTT .Tp^ NnN NpUH NT 1 mix poptp b tbxi sin xan NHI *an Nan p*n aM Niaya n^ 10 ".tran pry mpNn Nan JNB> N^N^ >C3 -on pn ^aaa iniN paw PN HN niv^^ pyct? HN oav^n nna y pyoB> iy [PINI] pwnn DNI a pnN^ pna my^i ^rw piNa aivp Nint^ ia aivp WN nra DNI .Ninn }ora pin ^ya H* natrn 's^ y Dipnn ^jNatr oyoNjn nnya PINTI vi>y ^ap pyot!' ON ^aN .iniN DHJD pin nN p^y ^ap!? pyn^ JN 15 pyDB> nN jran^ jaiNn trpa DNI .pyoB> naita^ n^Tyo /ipann^ nsn UK icy na^i? pyc^ JND DNI . oyDW DB icy taa^ N^ INI n^ pyonD IB> piN^ nna wi^ nyctN DM jna i M^ni jn: ni n^nn n^fe^ n^ p^noro na pai na pai rri> yiyn D^D Toy^i ina iina yn ai?a DIN ina* N^tr pjo rbix 20 nrn }ra jni^yi' rain PMB> nivo mts'y nnN 5>i>ia Tain 3 a N!> niVD ntn iB'y ni^o yen jno .n|? nsina N^ ma m^ ynu N^ nw DN .^Dtt HWNT1 nN i>aN^> IIDMI mt^n nN !?PD^ D'-a^n 7 Ninn t^Nn noi ^N nw ra ai" jainair ia ^D p^ S /inM mma mw na'yai nsaii 5 HEBREW TRANSLATION 223 OIK TKD n pnn niea pnn noen "pie> oua niaa pnn a"n pnn n nrpaa by D^ pra nb^o bin byi fpn by DIK 6am nb^ p nbcj> cbvn nni obt? pra nbB> njno noiya byi rreian byi naiao bin na^aa NB> pai epab pTw pa mcnano nns ba ns bpoi? Dan ",p xn niB>n n^ya on3 i^y^a .maiyn yoa pnn pi , iy^ n^m nona n^ nwyb" moNB> ma 7 nr pnn rmyy mip /niu'Hpn w nrn iwn nx oan nao nao pnn noy N!?^ ny rviont? nn m^ " : noNt? ioa ^IDN p nn bas nnin ^yn innp w naw no njnoa unai IDH^ enpiD i^npni pna noya'ci w nc'yty no an N^ ny pin pai pnn N^ ny an pa 15 Diba nyy sb mnoa nji mn^ ^npio UK is^npn niao w nao an N^B> ny p^tn pai pnn N^ ny an pa imvnjm main ^ya lao 11 bax /a^npnb niosi ".iauo K^N o^n^ I^NJT ab Diba n&y IK K^N.n ns vnam .enpb B^DB^I i^a^b ary> IN ^'an pnab von N^N *b PN" :noKB> ioa p^opi owm^Ki DDDD p na ibba 11 p'Nn nt< bib bn ouamaw Ditaoim naupi jop nianb pao n -n paa 7 nra nwyb bann-i y naab nrn nwn nx vrab OKI ".ntwn nx IN* rs povKn nw" :noKB> ica /nnsnb Danx PK .n^oni mil naro ^aab ntra pnosKn nw" :niyi ".i n DJ e|DW "nea DN bax* Kbi" man pfnbi ".noiyoa noNJB' D"DKn onann nvpoa na pnn pi ,iaoo manb nrybx n OK " : noKB> ioa ,obaa xb ".ibax^ xb " ".basn sb " '^bas 11 sb " ona nsan IID^N nnNi nb^as mo\s nns ibas^ sb baxn xb bax 11 sb ae' Dipo ba ub nbaaa aman n.b ona^ n.nna ainan n.b ona'p ny yo^oa 5 nra ia->nianbi ".nbaa ba ibaxn sb N^ann n^aoa 'labi n.ny^a baio xin moa "pa -ntwi byai .nnians b^a^a nnvpa 224 HEFES B. YASLIAH S BOOK OF PRECEPTS IIP 13.1:? i^y Tjnne> ,101^ 3in /won "HOT $>jne> anaim . ,Dn ioi!> *3i:n ,ri33 i3ns> yiu xta IIBM ^yn ptt ,Dn3 an ,ru3 sin -pis .ntron on ana 3 s n lyio.i HEM byiv onnnni .^33 rn 10 n33 DN iic>n ns n^ni? D'anjn D^ PT: D^e6 an .v^y n^jns' nny ns D^ITD N^N y nn*D an ITK nb pna N^ CN i?nx ; D^ T">^i .nrw3n nan Trnni? n^n .D^ptr onrh? nay!? jnw K^t? mtrn bya^ onsnm .onsn nt^cn D^DI .1 nn^n nrt ^n D^e6 3*n :nno insn ,D^B> on nna i-n 15 tnn inv P3BTH ,nn"o 3n UK pnnn ns n:i!? piann N nw pa onm n'^rcn" iroKtr IM ,12020 xi? ^lo nK D^C>D nyio nny nns px Dm ony -pv nyio nyiob nn ini3 irx cm y^o n^^cr D^ nyio i2ian ns Q^B-D WN oni i2i3n p D^BTD ijno pr: ^n n^zo nni D^ pr: D^{W nyio ybo txvkv 20 vm nrpnn JD nit32i 1233 3n e* " : myi ".12130 oSpo oni iT^yn nro niD2 v*i n?3i nr3 anK> tr naan p 11021 nn'03 n^n^ moi nro 1102 n33 N^ nn nni nn 3-^n njiaa nyio nroi nn^os 3*n njiaa on nn'on jo "11021 1233 3"n H3133 N^ nyio n33 nw i^ tmy T> 0360 H^^H HWOn ".issn p 11021 25 4a ns ^pof' D3*n ^N n^oni ^noe' K^I IJIC^B' 12 nnni tswhv hono ^3 irp rajn 123 nni? inn-'n DNI .D^OC' nu nn^ ^isi Kin D:I ,11^1 DN 'ii DIB^I? biono sin ru3 utr DNI" :3in3B> u:3 7 nir23 i^y ncnntr no i " : next? 103 jcfsifm n^o 1 - ne6t? DIB^P hono n3i3 ".31 v }3 IN 31 y v 123 DV" :iiyi ".m IHN nr ons* ne^B' 13 n-ynty ijno OIN mirp 5 Df>iyb" :IION^ 103 ,021^.1 ^323 03 vi>y33 lyini n "323 iniT-yn pi rra ^3231 n^ysn ^23 inn^yB> iy nyio iy nyio ~vy nxyy* p Q^ysn ^323 vb\ pi n^3 ^323 pi na ^323 HEBREW TRANSLATION 225 '3331 p nny jm niny a K n " : IIONS? 103 /n 1V3 nn n?B>n DV D3B> not? N^ DN i^ya 3B3 tpn DV D'ot? 10 DIN nryK n " : IIONS? 103 /nyrrca not? N DN iya mos^ N^I ".nnN noNK> 103 ^ot? *Ta nrvo nov v^ya oai ".pao K^K HTO^ ^ p nn i33n jo nios oni nssn nx D^D nyio noi Din ns TOJ^ W nnx" :nrn nsnn ns nnsas iioN 1 ! ".m3 pi J33 }31 nnns paTi nn DIN i nvn DIN NN i3 IN nw 15 PN > nss inpn .D^DB' T3 pnoio^ jvns psnu ^3N DIN n3 pnoioi* pna y Nin nsn nst:n nov HID n^prn an wn pi n^prn ON" TVFP ^33 ON ".nw N DN ^3> " : noNB> i3 /3H ne'i' 1 p ICNJ n3o nxo jnu Nn^ n3o no DN DNI n:o b ".p n*aa p -ncn SJK pn rvaa j^n^ IIDNH i^y n^i^ no ,DJTN rronyn nN D s ^jyo UN PN / Dni*arn xb minn^ onan nyaon " : IIONI? 103 /nin HN einone' -am nan HN nyaon .miN B>3jp nan nona nyaon M ,on6 IIDO 13^1 onN WD nioa nan HN nioo i3Hi DIN 3HD mas nan nona nyaen" :noN^ 103 ^non^i 25 no nan IN nnn i>3ND nan nona lanin nnN PNI wnin nn mmn N.T ruo ji^ni? pn 4b nion DDI 3Bi*nn n^n rapg&n" :IIONB> 103 y nion DD IN nNV IN 13N31 oa 11DO 13H1 DIN nnN na ni^ naoo D^Toty noi noiN ma nenyn" mcNB' 103 /iNDn ^o nionan nnN HN n 11 ^ ".D^O^ moo uni DIN 3HD niD3 nan nona vsb nNtan ^o jniini 5 p n^a n^t?" moNB' 103 x nBn3K nso nam D'-yanN nip^o niani? n ION N3n ".D*oe6 ^IDO um DIN wo IIDB pnm pn n^a pn n^a m^na NS-IB> IOIN N3ii" :noNB> 103 ^rm pn n^a mcna 226 HEFES B. YASLIAH'S BOOK OF PRECEPTS rooann nnsa nnoo ".DW 'ana a*m ms ano -noa pnm nb pnm ibwa men K^P na n^s *yoo no iaiy innb 10 pnm p no nwo ntw ycn naiyn n innen" :rOKtp 102 ,tt in Tin nayvw na ma plan ".owb 1100 I:HI DIN a*no yaa nan bw mnx ns^an IN nop siaian .nan niona .T'yni? DHV naie'n .nna"ic> IN nn^a 111 ! nn&crrt? np^T *ii> ja 'enn* -i OK" : ncMB' ioa ;injn^ N^ni nan^ nan^n nny tnaon 15 ma plan }n I^NI D^OB> y^na am DIN ano IIDQ DHIN n^yn onan nan^ "ip^ ny naitrm np^in yaa nan ^ inop sjattm nan nona now tJ'in Ta myan nx nbwn ".i!> n-yo UNI nan^ nny jnvm T'yn^ now ^nn T'a ni'-yan nx nh^n " : now? ioa ^pnm jop IN vba la^cy o ".D*C^ *ana ani DIN ano ">IDS jopi 20 na ma^a " : ncsty ioa ,-i^a^a ivy DB> ihnni /DDK N^I nmn -pna nbaat? wna noynb Pennon ",ai DIK yno II ",ai DIN yno nioa m^yn h i^oa H^DJ" most!' ia /l iiNn N^an" moKB' ioa /it n^ ^y naina^ n'-pa trsa an DWD OIK S N^ nioa m5wi an Nin B'san HN aim NV vrbzh 25 nB> *KD ai poy 'aa anna nain WKI aV an inw Kaan n^ya nwna nonan npnn^a / o*avnn nana pyot? i IDKI ",D <I C^ : no wn*ai ^ran ^ya^i p^rn ^ya^ nanitwn nicnai n^ya ^ na^N^ nun BB> Qipo ^a ppraa OIK iry^N p pyo? i HM onan nyaiK" panwn nvn paa nrh n ban }D iioa pi^ab K^ pb baa an ptob K^I 5 byi rwan bsn nawa bjn na^aa bjn nn^aa by nioa bannt wn by nypam xb mm PKB> oip bai pra n:n ob^o cni ota pra obtj^ mno nc^ya byi obti> pra nb^o bann by^ \vn by Drra^ b naKB> nvn paa nib xbi nrb ob^ pra ob^ nyio noya byi nvan byi nawa bjn ns^aa byi nn^aa HEBREW TRANSLATION 227 pra D^IO bsn hy JOIN psnu i DIK pyDt? ii "iry^N i pt3 n?n D^PD nni 10 i>yi navi3 ^jn nrvaa byi D^ P B^D hin ^>yi fpn ^>y JOIN bam D^B> *I ".pra nm D^B>D om tbv pt3 obtPD njno ntrya by\ swan i>jn na*^ nain p* ipi'n nivon "n^K' nnainm .wnini n^rn^ D^pvn nra yai3m ynin rr^en one^a ni^a: i3n " : noKt^ no ton nrn jora ~m? innn nnnan nsi r5isi an ni n^xn ns nnni w nvhsi 15 p o^yan nn-'oa nov v^ya DJI 5>pD nie'n at^ n^^ ^yaisn DIN 'jaro npoas i^n onain 5>a pii> n^3Mi nan fann Diip rot? D^yaiK" :noB' ioa .D^P rm ^t^n nan^ iiyi ".ni^Bs an 13*1 N^ l| JD 1| nax na pny n ON xna^n !> mana na^i m3D. n^> iT3 ^3N ^TN iT ^31 Nn23 NVini> HH33 K^ n" :nDK 20 yh *a PNI NpT <i Nnin' i a in snaa n^nnys 'NCN n^ now N^^ n^ nnn ao ini? DM Min N^DP na in Dyai naa^s INDH NI^ my DN 25 i>nM ^N x'-anb ^npn a'n / wy IB>M nana ID^NI onioxn onnn pam .Dnty p nn .WMI f>y onn* nN myn ypr i3Di . nmp ^y WDD jnai ^oya yat? nansn 3B i>M IDTD m naron ^>y n^pni .ni'iyn nar nio 11 !?N "jay nniani .niDpn nan i>a HN Mnnm .on^ H^DJI oni naai .naa ^y nnnvni vnv^ai 5 i" :ainaK' ia ,DB> ejn^i /trnn iaB> i?N nine oipo i>M rono^ pno ai jnan Mam ai yn ypr larooi ai nMonn njnui ai yai ^ i?Nn^ my ",ai nan HN stnnm ai ia^ n^y ai la^n ^a ni ai Din JDI ai pan v^yn nnan fe 1 "myn apr"i "myn ^y "i "h^W my" man nawn nina PIJD ir irw ^Mit^a mnvcn myn i>MiB my" :noMB> 10 228 HEFES B. YASLIAH'S BOOK OF PRECEPTS p |K pn n-a r moNn >np no np n> -owi np p MB> "is" :niyi ". 121 D^yai " : noNt? 103 ,nb nwo xh nwon p p^n " nan D^yji " payi ". pn n*a ma p noN span nx npy^ pn rva mn" :noi ".n^>a nrco D^ynn^ N^I mn p-iiua i^x nn minn mr may PN mina naty px mma mina ma ^ nox nsrxa pa^n I^N nn jnvpo ^oah |nvpo o w pb 15 x mina natj' ty nioa DV naaa DV niov^ ^y xan ^ax ax mina mr may B nioa n^ann nitjni? mn" ".span ^a N/I nan -iai D^yii y& pa^n I^N nn pa-'-n PN bas mina on ^ nxr3 pa^n I^N nn nvpo anpn a^n ^y vb^ pan px bax mina a^n ^ D^D^ aipn Din iy 20 ">ONI ".pa-'Ti I^N nn n'-D^a^ bias ^y N^N pa^n px ^>ax mina hae n!?on niVD K^I nivo" :noB' ioa / nivo M*KB> non f^ian^ " K^ x jnia it^yj DS'^ Dnai oa^ay "nauryn Nb nc'N" mani ",pn n^a nixo ps" :inrDNB> 103 /ma noi^ aixn) nxo nnan^ a-n onix ncnyn nvi ^ nva nax^o ntnyn paa Kin nn ".nNtsn ina:^ 5?yi nna wnw ">an i?y X^N pan 25 6a na^ooni .ona wn*ai o K nyi noaa pn niaanpa vb ^as y mr may n^y^ janpa oai nrn jaipa nvn^ nans xan nao pn na^oo jna p^ iia^v niaanp i?ai" :noB' loa 7 onnK niav ".niava nia^o ne> moa Maa*n ox" :niyi ".mr may n^yen nison twin ^y n* na^oo " : i-ioNt? 103 /^oion n* 'nc'a nvni? nansi 5 nnnvon my" :no&* ioa ,r\w mwfo D'-ans myn nairn yai ",rw^ nn hp^ n^a pxi Daa> nn ypr iaooi . mroa noiy n\i hna pa " : noxtr loa ,niTO ai>3 nawn nyB>3 nnyio ".pasa a^ w :noB> ioa ;:iasn naron <ai3 on^ 11 nani ".anyo B pin" :nox^ loa ^n^niano ^ pino nanob pno n:iai 10 HEBREW TRANSLATION 229 IN yun -p inw ,QBW oniDNn ona-in inx naaea new N^n 11 n DN /etn by IH IODI .omn any -w imp nx tpan$> a*n /insan lanai lyavxa IBID jnan nph .nhyn ns on^ IK>N* Dipa mnt?i b$ ISJB^ wco nnwm ,n!?iyn nnr nuip ^y 15 jron v^y isai .D'D^n nnr n^na mi?n ^3 ai pan np^ ai n HDDI s\ vi>K jnin IN 5i 6ff K^a mrs " : aina^ ica /i> n^o^i nr N'tw Kin nr^N " : nost? 102 ,1^0 n ^a nbon natti ".ai n^n ^ ro^ poi> DIK xin j^i ,in*> niv bso nnx n^yi w ^cn vnb K^ vna ^y pxe* ^a j?rb -JIDKH .vn^K no vn^x " nx nxi^ 20 rfjN jnin IK nai ".vn/K K^K vaa i>y ps^ ^a p TioN vi>N ynn" MICKB' ma .inNona icxya xin yTcr ns nev xh v^ yiin 6^ ?b^n D 1 ^ i^ new I^SN pao N^a" moNB' ia x p^ D^P ^i ^o invnn v!>y nnm nrn pnpni pip N^an^j a^n rrn OKI ".uvin Nini stanza N!?I N'ira Nini Non^a 25 6b nip iniatan vmn % .n ia inxi / mvna nra ",iw tfaio N^JI is joan nw ir6n;D lay "p insi N^ani? a^n ^nia^o npos^ inx n^yo^ lann sonn nx Nun ON ^ inNi inin^co iaysr n^io jna " : IICN^ ma pmna jaip 5 is N'-ao rvE'D jna NDH na inxi in^nan iayt^ x^:n jai psn nyo nnx DN .1iDD n^/^nn ni&n ".oinna /nxan I^N ynin -ja IHNI y DniDNn n^iain nns' nc>yi naat^a by VT 1 ^OD1 ,riNDn^ D'-^aan jo IN nnyn jo napa iaaip HN x^an^ a*n niaip by lyavsa rmno jnan jnai .nbiyn Dipa unc'n ^ in ,nc>Ni 10 ioin irxa na^n ion .nic 1 * ^x ns^ 11 mum ^n^iyn naro 230 HEFES B. YASLIAH'S BOOK OF PRECEPTS nboai jnan vby naai .vby TDpni pnbvn pip abn vbN ynin IN 31 pn oy roasta Nnnn nnN paa DNI " : ainat? 102 ,ib ai IT DN "poi ai c>aa DNI ai nabn ba nw ai none pan npbi ai in> nx HODI ji nan T^n by D: nmn nrn pnpn ",5i in^n ^3 nw ai tbnn DID jnan np^i 15 ,p n^a nN"iini nenyn i?2N ;pi n^n nsnina xi? /oxy riN-n niin " j nous? 102 /aoc np^noo pipn nam ^^ IN nan Toin rvn DN 5>nan nnx y-n pn n^n nin nvr 1| N3 IIDS p naa nSn a^n p pyoB'ai ny p pyopa nmir^ ^NT TD^n IN iyta nhn nnwya oib obn a^n NTP ha on^a ^y ntryi -pn^n n^ni son 20 pn n*a mn" myi ".niM pn n^aa nbin an icvya by aaic> ntryi T-HM ibm mina nniosn nivo ba nnN pai onnnx rwjn HW i^ai ony n^yi wyc> pa jnam ibon HN nrr pxn oyo vnanai ",pn rvaa rbnw ^ao maa nr nn p DN^vini "^cnn nnN trsa OKI" na ncNa^ "^a:"a abba N^I nvn "nnN nn^ya" viana ".N^ab Dna pn nyo" :noB iioa .nm pn n^an n^aN nry DNI .invpD N^ ^anp .Tby n^n^ iba n^yon ba nib ba PN y pnp a'n iniN ntjnynt? ntryon ba nN naa^a ^yi inynb BN 5 naa x^sion N^an" :nN^ ia y pnp N^anb o>a^n /in 11 oba N^ ^no nnx* N^ DN D'.N min^ n a^no -VNO n n^a^ imKwn an n^ann ni^nb DIN pyoa> n jmoa wb DNI pa^n DJB> inwsim iN^inb nnN ha 11 "^D 'an Nao pnioa D"a^ viinnm wnb nnN ha 11 N^ 'a by JK nxpNa NH nnxpo nt^ya N^ nba n^ya nnN nnt^ya pan wm 10 niNnm napa paniai oiobipa poaicn naiaa praibi raba pmiN nban b^ biaya nn^ya ib rbbn pa^n in* bia^ o^ann nitsnb DN DIN rniiT n D'-ann niB'nb iniN^ini nmpa omn nimb pyoty n pnioa iNb DNI pa^n DJB> im^ni iN^inb nnN bia^ Nb n.ab pnitsa D^at^ miN^ni wjnnb nnN bia* Nb^ "a by *IN 15 HEBREW TRANSLATION 231 nivo" nNM noa vi2m ".pnioa uw D^B? 3n rrow? w nrwjn jmn IN " oai " nrco " vi3*6 nnnina cw " V$>K jrnn IK " DJI " .nNtn JVBTonn nwob nioTipn mvon n&* 11x22 IIENJP N!> IK>N 121 ntwn on& *o .tifcD M'^^n niXJbH IKXH p D"n bK Kan^ n^n D^NU' yi 1 " K^I nvp 20 a DKI" ::nrDP ioa ^ H^DJI inaat!' ^y v^y nsai .jnan ^N n^x pipb n^ ^33 n^apa ",ii wn DB^K ai 6 D^on ^K K3ni ai BW Nann 3 y ^3KD ^'D 'J^ vjsi? vnB B^N^ np naas^m nrn nno nrxo sn 11 xh DHD nnsa ^NI ^nio y^m IIDK one 7 b ;N2 |no IPK ^y yT 1 K^I }n nnx ^y K3i /^SK ininsi in^x vnt? IN ;^JN y niDK JOTS IN inn jon nniN n^y DN yi 11 tb\ roNbo nvy DVI n3B* ajB* jno DK1 "/^n DB>N K^D HB'y JHD ntK3 JHT pNI }H nHN3 nSK^O 5 nnntjo ^sn^ TIX nna n^n jvra iniN ^KHB* nm naa3 i3K unr b p3nt!> 131 " : noKB 102 /i^n D^N pip ipso i?yi nNun pip K3o 2^>n i^-iNn DIN K3py ^ .^^n DPN ipso nNan inj^ i>yi n^yi'D j^n i!>n D^N K*3o ^N N^ PSD bN pao y^on jn irN jnv iaw jno nnN nN ^N inw 1^2 ^ n3nm 10 jntiB> IN NDHB' 1^ 112H pipn HN K*3i1B nPIK OKI ".*&! DBW nr 2tr2 iani .nyin^ ny2 mo yiu IN Ntanty yii: 12 IHNT ii DPN N*2r:n " : IIDN^ 103 /ana pip nyi 6iN 63m IKD i n2i ny2 nyvi N^ nt^y* no NDn K^B 15 n^ von ^a>i 130^ 3Nno>^ ny nit m2y2 natwi my DN 232 HEFES B. YASLIAH S BOOK OF PRECEPTS 120:1 inrooi nvn 31 nrc IPN a nN 31 -iiNaa worn naa ".31 my bab H^DJI 31 pan nsai 31 nyn ^^D DN 20 nsrn mxon Dii ^mmon nmo ainanc' "Ji ^ my b DNI" my no my ^nb nowi my p nN3 " : noKt^ ioa ^na ii ",nsmni> pin o^a vn*^ ny p mioxn my ^N nNiin^ p^xn aman nir maya DIN nnx" jonnan SM nr ^y nnainn .N^n mr maya nsrn 8a DN n s ni oil? 6i?n minas? nixon ^ao nnxa N^N WN IN nano ir irxi noxy 'Jaa HIDNI n nivo ainan nm 11 ii yj myn yyo tra: as .Ufta nya^n Hl^bn " mr may .r>NDr6 nnaB> na ry anpn^ naTi nnr maya n::t^a ai n33^a NDnn nnN B's: DNI" rainacr 102 ,nb n^o:i jnan n^y naai 5 n\i 33iB>n *?& nrn n3K > ?DnB' nnainm u .^n t^a:n ^y jnan -isai !?a ^aa nn*n mr may ^a Nann nnN D ( D3 CNI " : Dnnan NM nnr maya nai n^o Tyt^ N^J m*y^ IN nacra n^y N s ao n-n^nc' nwon nyapa jnh n^y nnsnn^ n^ao nN^no ainan nn is psoao pi mow iai? nsDni> nna^ na ry n^y pN^ao ITB>DI N^3 THM in"^ 10 .ny^nn nix^n ".it ncna D 11 ^ IN ^aam naaan nN TB>nb n^'io n 11 PNI a33 ^N DN PN DNI tbw D^B>" :aina:? 103 ,3333^ D^ 11 ^ na naoni? Nin njxo .n^ya!? n3pn 'a" wniNa nma j^aoo iiNa nrn non nN wnNa naa ".ai b yvm niNa 10^3 .}to nan T'arn^ yix 13^5 PNI /3^n naon n^Nia "ay nay 15 pi>nn ,nrn p^na nbyoi> nar3^ nivon m^y nnN JD n^y nivo pn ,5i oen Nonn a c'33i" n^iaa ma?3^ /la^n JVTO HEBREW TRANSLATION 233 pp n^y DB* xb" :ain:jE> ia ,n:ii3i> n^y n^'h pp n^y npv^ now npv^ \nzb ib most? a ^y P|NB> fe nbapa ".naa^ n^y jrv xh v^y pp DB^ i!> into /nanpnt? DTIP naiah pe> nrn pnpn by omp miab vby n^ OKI .unpni? inv^ no MCO anprw ia ^imaijn HN tapi?^ nnx y nanpn inxn nx anpni> ru 8b " :p DJ ptya now ".i n p^nn ^ wnwa D^J ",nnB> ^y wn fnw jnu r p pn ri wx*\ nan^ nixan p j pnx nain psi monan JD D^aion nwaipn nana nivo nit^y n3i^ ia nno nrco nry ^13 on pewin :&pbn vvh mpbrv |ni ;nrn jora nwanpn nana mxo ya^ bbte y^n p^nn .n^yn t6 mso nact? ^ cn-'pijn <ae6 nip^m jm ;nrn jora }JTJT^ nain PNI 7 nra Nvvai pnn p D^a^on 10 .n^yn N^ nivn *ns? bba 'Jtrni ntry nivo c'on bbv on ptwin /ma wn*3i ^wean 'aiyi / D 1| D3:n -^ana ni^o m^y nnx ^ha V^OT pi'nn e^cn nc'y nivo fno t?>on y mv naioB' ^ia DTO pe^nn : D^n wb mpi^na jm naint? n^y mso ^B> bha 'atwn ;nrn pra |nwp^ nain pB> ,n^yn N^ nivo in bnn TINi .m3 ^Bn o^^ frai .DIPOI JOT 5>aa init^yb 15 nixa pn^ nwan *iK>y p nii^Nin niv^n mo ta pup n^on iar x^an^ njsrp npan p nhy anpni? aianon 234 HEFES B. YASLIAH'S BOOK OF PRECEPTS 1011 one* p-nns ,i>by nasb wxn by VT IOD> 13 nn .ijno bnx btf ,vnnjb nna'i DPB' 13 nns .iyio bns nna b*x -KPK naron by a s ao p-n DX" :3W13B> 1O3 ,0^03 VB131 131p JIN WPP ^HK naton by C>N3 span 20 ji laiyi ai iin3i ai o^am ai i* 1 ns IDI ii pan p iaanp n^y D^anpoB' nyn tyy nvn^ inv^ traiao " ai nna ^N " man ",5i vynai ianpi inna by ^ia mix paiatr 10^0 iniK anp " j nowj' 103 ^NOB^ pai mnB> pa ijanp nx 9a an tj>sn by IT IDDI " man p:jn ".y win IDN*^ iy ins paia " man ruiai ".poniB> paoiDt? oipoa" moNB' ioa 7 inhr N^nn'-on twy ain^n i3^> Tatn N^ r\vy nivo nnny ^y maa "ii> ;|na Nvvai '^nw onb W>" ".npyo nnw" |iaa /i^y naiyn pja .nipni fisprb I^SNE' npyn N^ niso may ^y maai 5 jna Nwai "p ny DO nmn K^I " " pi n^n n^ ai D*33n i?y DNH npn i> " by iNn DN i^ mna oipon no ^y i^ mna oipon^ 10^0" :nra IIDKB' 103 Ta ni3 QDB> T3 nn^o pi n3 nn^o jrr^y pa^n^ onan oipon no by IION }^3y nn niotwi HINDH D^yanx nip^o n niB3m ".ryyy Dip nna t^"^ npyn M^ nixo byi n^y nivo ^y 10 " : na^oon nana oai nn noNB> 103 /T TDHI minn^ nns ne> pa IT 'np moi anyoa vaai aiyoa IDIDI anyoa vaai paxa noiy nar nar ^ nan rvn xh IT ^y it IH H'-JO .Tn sh nrnn ^aa by in* nao HM h ^y nxun py nxun ^y n^ay py i^y minoi manf6 D*T pa n nan <i ni on^ pstr ns^ai nnaen op^ py nSy ^y noa's py 15 jy jna B^B> onsn maso nhy no by na^py i ib DIM ^^an byi nK>y nivo by nnsso nbiy no by PHIDK jnbtr rwyn sb jnsb nnn :nomo "onan" nboi ".n^y Dip jna tw n^yn sb onayai nnni D^aa mcra baa no^nc'" :rDKB> 103 pr6 nrb D:I HEBREW TRANSLATION 235 pyaia DKDon vrv xbt? nabai D'enp njnpa ib'sxi n^xonai 20 mrpD nxm muynp nnaia "n x ovarian pnx aa unpm" man bax baa mt?a PIBTRP bax /wna nrao -jb\xi nbapo " : noKj? ia ,onrb xb ,D*3n anyoa n^x naron pp by Din nx nps? "Tao" nbon n:i ppn 9 b DHMI trsnn nm 7 Dnn^ D>iaN DJ^jy "^nnab mw nrm" inam wnui K'Nnn nx inin " : noKt? wa ,D'aTm aipm aam nrnm obnm rpM bnb nby QTH nx nmn ai u^jnan nx nmn ia nars^ ''ob ib xa ai naon janb nby ai nrnn nx bo: ai nuipn ns btaj a^ namn 5 ",:i n^KDVn ban btsa ai ppiyb ib xa ai n^bxctrn isnb ib sa ai nnab n^vyn ba" :nxB> ioa ,1231 m 'vyD pn /w^ D'vy ba t^xn by lanyi ?y ben nax ben nasn bt^ nuaioa n^'an ibxa bax jsa btri nn btw pn INVH p nbiy a>-ipnb aiannn .1^23 H^^H ni^Dn ".?w naron IT by onsj" ia nnx .DIG ia px n^x D^DD nar x^anb nixo 10 ^ nnx .ano narnn by ion nx oynan pnx ^aa ipin . 'asb naiav jxvn jo DXI" :aina^ wa y vynai unp nx ixmB' nnx ?in^ vnnab nna 11 ia y DHno nnax "nnai" payi ".ai D^ynam anpm ai inx nnai ai tanen ai np ia nnix iby^ ia nnx .nxrn mson <i 33b^ mroa lanisaa nbyob lanoxcy ".Dnmnab tfnna px i^nnab" :nXB> ica .naion by one' 15 eiwn p nbiy anpnb anann &&& ffttfaffft HlXfin .naron by mix anp^ pani .navn 'aa ix omnn p x'-anb nixo nnx naron n*p by IDT nvo>i naron by nopi IB'X-I nx pbo^ ia nnx .jcnn nipo bx nonp narrsn bxx mix Tbe^i .nxiani nxnon n^one' by 5]iyn p DXI" jainaa' ioa ,naron by in^p^i .jbna^ xbi vaaa yDB ia nnx ao anpm" inano lanob u .ai aa mx yoan 31 o nx TDHI 31 {.nan lanpm ai p noa^D p-ipb nvixn nmnac' nibnantr " p x navn aa p ix oninn jo H S 236 HEFES B. YASLIAH'S BOOK OF PRECEPTS vb yrvtrb DJTKIO ^rw TWO rovn *aa S>3 ;3rnb I. BIB ruvn '33 ^3 N^>I ruvn '33 jo onmn i>3 K!>I omnn JD" MIDKP 103 , io a pie>3 pun nD'j ^wn p t?>Nin TIN nsn 7n ,mav3 m >3 .ccnm mpn DJT p nnx 311 IN nns r\r\wn&& 0^3 1^130 WNI pav3 pbio " : nos^ 103 P^ID wn p 5|iyn nstans p^ioi? DWI nnx 3n IN nnN nnp^o 5 nwn PDwinDn ^ph "3n3 nn ejiyn nhjW K^K sjiyn nijiyn " :niiN NnsDinm ".cnpose' ni^p nnnyo in" :ne s? p3 n^n 'nty vniyssx JB> p3 nBj >3t?> }ni3 s]iyn nNtDn nany hoc piavs P^ID nvn vniynvs ^33 ^y msw nnm HMI nnx 311 IN iriN nnt: i| nirB' 0^21 nsrcn TP ^y nn nrni ^ino 10 nN3i isrnn 133^6 " : ainae' IDD ^n-cn Dipcn ^N 3N uips ^ani non3 i^yts^ pan^ " oa^nntyyo " nbon ".31 y nc^ itryo IHNI nai3 iwo "IHN 1310 3iron mixyyo y^3" MicNt? IDS 15 ttoten }3ip ^3 o^DD n^ftnn HIVDH ".jn ^3 nnN ." ^ab oniN fi'3nb nrnn nsi 3^nn HN vnu ua^ ".Si pan iDprn ai B>N HN nsjrsn VT" :3in35r 103 .mron ^y 3^nn /launn nyB'n pipn ^y3 n^ nnn IT n s iD HM jnanc' ^33 n D"nx 'ab nvnb ronv naunni 'Vtrhon n* nnn IT TOO JPD" :IIOKB' ioa 20 IIDNI ".nnio n^yo N'3 T^IO " : iioNt? 103 /reon ITSTHB.' D^oycn ^3^3 i^ ninnn^ "cb 3ci fbio j3nv i CN N3N 12 rpri i CN 3n ^no K3iyD3 i^ puni D^c^ntr oi> inioi n ninii nsyb *i3 N3ci The ru3n 13 DV i CN N3piy 13 HEBREW TRANSLATION 237 10 b JWfc?n niXlbn ".Djn D'bbu nivyb Ha Tirol nbyo niyn noson abnn nxi ,oabn nx cnhv Q'anpn D^aan pi jxvn p nnpb ux invo tfbaan byi pby "IPX abnni nvbam pnpn by IPX abnn -in>i pnpn nx 3"i o^n naTD anpm" :nin3B> i3 .natOT by onix TDpnh paan by mnvm nah? pip tDnity nx ",ai ton pan n*opm ai nvbn "n^ nw 5 OKI ; pnpn n^ it in3{rn nboia ^B'yDi man N^N D 11 nx nboiB inau'no px .D 11 ^^ MHB> ^trytDi niaa IDHB' nya f vby VT 1 nD xh nyy pipn bya DXI ",'ia^ ".fn^y ID tbv IQ by m o^aan oy anpnb us D*IXD bab ; jotn pi nbo x Dna xvai .nrnai omai mbiy > n? x pnn n^yan p^i .o^ioam a^n ; p 1 - ia pen p 1 - pnn n^"b^i nbo n-jn^y y^ b^bi ; p s ica " :aina^ IM y ia pen p* pnn 'vm nbo D^n^y n^bc' "ish 15 b'tfb IN ai n rvyai noab p^i ai np anpcn anpni ii nar IK nby ; "b n^s pi 31 pan p by anpm ii y pa p nwyn *ai 21 ^ loab pi 31 6 n^yn .Dmpb sbx unarnp no bab nain D^N n^oani <{ .ii pnn -"vn noab anpn nbiy xb^N b px nbiy 6ib obn o^aoj jyt: 11 o^sb aipn ba 'JN DW" : Ionian nx Kaoi ib^N nx N'ao yo^o nar oib obn o^b^n nx niaib p3 20 xbx <i niDN xb na*m is ma xbab oib bn D^NI nxtsn nan nain nbiy nx x^aci ib^x nx trxio yotro nanaai *n:a nxan nain nbiy nx x'-anb oanyma IN DIN ntan nain n^Dn ns x^aoi D^bana nxan nain nbiy nx x^ bbaa n>n npa p nar ix nby ipa p ntryn ai 6ib obn n^baia 25 238 HEFES B. YASLIAH'S BOOK OF PRECEPTS ii a maa N2 Nins? ip2n p no i^an i?y n^i N2n !>2 -p vntJ> IN .nioio^ D^na ^ya vn anannt? issni npan ox naiai "Ji jnntr nen iran" :2in3B> ia ^n^ N^ /nana^ tanpn^ NIH mso 5 Nin m^pi ,nr ^aea vi>no nnx nx mri /nmotj' lannsy ni hn^n w tnoNty 102 /^aio nnx nr ^a^a nnaai vnn .nmaa wian^o nnx^ ^102 lan 11 noot^jB' ijinc* inr 1 noo^B' jniB " : noNB* loa ^innn IN Dion ^na " :m nxan DIN Tin^nni ",iion^ nran vfcn HIDIQ DID^ mon 10 23 ^y PJN p^jyn fV2 N^N }pno N^I j^jyi DTI N^J NQD 21 ON i2 /i^n pi2^ rvcn KWI nanao^B* " N ntryn na*u " man nnN pi nan pnai? naia ntry nnN IHN m n^yn p-ipn rrn ON .Ufcfc n^^MH nttJbH ".ntwa 15 DNI" :awi3B' i2 ^vnnbh i2ipn nra iniN ^2N^ Nin mxo TW IN na*u ny" IN N^I "601 i>3K inar HN nnpn ova" "INB> jia ",ai nan: IN ma jiB'Nnn Din icrm iniN ^3N^ inio /min pnpa loa .Ninn npsn nnB nb^a N^I /p nnNB> np32i ^ nnar THN nvb ^3N3 D^nar Nin pn *vrbv IIN^ b^ ^3" :noNB 20 nb^ 1HN DT 1 !? pbaN3n DT.3T Nin DV iy DV iy 6ii> mm pip anpon .ijaa nn^yn mxan Wii iDB'a nih^2 nivo n^n vby ni!?ni HEBREW TRANSLATION 239 lib J1 p> yon Dnf? nibn by ai ip mm by nx " : ainat? wa ,yon onb nivo mbn nant? ^a'on in 11 ! nvmtry n-iK>y yonn nnb nnb nibn by " : I-IOXK> 102 ,D<anpy mt?y ,31 naano nboi ai nwo VP"ii mtry nwo SJN nianpy m^y yon no m N-an yon 12:2 yon .nno nns bo nn^y m^y owm ni^nni " f nwny 5 i pip bo nriN i3oo nnpm" :IDWB> no n wm ,niB>yo nnx p^n i:n^ man y noiin nonn p noxj p ynn noa ynv "J^N ^> nonn" :noxt? 103 /ya nnx -IT ]x nit^yo nnx n^yon nonn no nt^yon nonna nonn nar by nnpm bib obn nns pip K^N oba in 11 xb" :noxi ",n-i^yo 10 nonb Kso3 ^ nonn pip bao nns woo anpm DINI minn p-iirn jnab WB> pab jniii yans jno bow nibn D^yanx mm bt? aib 'xn jot^n nno^ ".D^yab baxi ix^ni nw ib tvzb&n m nx nb p riTani mini? jo^ :b vn" moKty loa p^ioam n^on wrw nivon iB'y b^ linisa obw "/3DO ntwb nabn mjb mj pat? DV 15 mm pip nair / ino*TO' w nnno b^ npan nnno ny nean jo Tninb Tian 1 *b mm nar nt^ai " : yirav loa ^nnno b^ai mix ianpn ova i^ax 11 bax nbapa bax ;nWn b{y njinnxn ftiwmn "ipa ly uoo ivy xb" ^ imti niiai ",ii 20 xin baix " : noxiy 103 ,nivn nnx m^axa a^anb ;o mxn nx pnnnb na nivn ny oan nox nob p DX n a-ub IIDX .uaa nisrn nixan " ix nba 1 " nbya ix nvnn ix miaty ix nniy rurre> nona 12 a xb ns^ ix ana ix ni>a< ix pin ix nia^ ix n-ny" jamat^ loa /JB^ ix ana 103 /ro-'yo nnxa nxoioi n^y mc'a nxoio ibbaa "nniy" nboa "."b x pn pa" : 240 HEFES B. YASLIAH S BOOK OF PRECEPTS pan ni T -\iv n "nn^"m ".vryo nns2 NDion p2i va^ N^"N ^ PN ^n "at? IN T n3B> nowty "a^ 6-6 6^n no -rat?" :noKt? IDS "pin" naisi ".-OK> is 6i^> o^n MM -DP nunb pao ^n IN W 5 2pi^ py ^ pin " : nox^ 13 flnox DJQ3ty npa^ py on nswaB' i^N3 ni^n 11 "n^ i^ wv o "ni>3" pajn ".pnoj^ \s* 0:33^ IN IT ma" mow? 102 ^ sna "3-13" pajn ".n^3M ^yn nr" :nN^ 102 /na nnn ir na^" niOKB' ia ^3* ana Ntn^ ntnai y nnn IT "na^"i ".oinn mon33 wsoa nxi ^nsn nwo nvpo on bi^3ni pni ".nnvon 10 pi DiN3 N3na nH n^ sn" :noB' 102 y jnw on D^DIS rhy IONJ N^ DiN2 warn mro a^ f|^ D nems Nn^n nt3 niDNn JINI nr^ nt3 nicsn ns % pr^ pao ^ibs ia-M3B' no b -nnai ",nw mra^ na^> na^ 313 3ia 61^ obn new n^B'n naon y ioipr:3 onnt* n^^y niyi nwrn niv3 15 nons 2^pn^ nios Oitott JVJWPTI Wtfam HlVton " :3inaB> 103 y ia!ni3 nra nan nvj^l ^nnai npmai nninai nsiyo nn^3 ne^rw nayona^ nions "Tiy" pay ",ai ai niroi i2yo:i DD }n^y IDW IN w>3 ipnine' ns "mro" naiai nvpo msap "nro"i t vsnvQ na msa^ "pina"i 20 6w DV n mw n nsn 0^33 }^3 nnai pinai mnai ^yoi" :nD8? IDS nrn payn niN3 nx D^ai ".Tan nnai pinai Ds*33 nmai "jiyo IDS .onnx on te^i DiN'i 5 nrn 1212 niB>j6 nioxi .nwi nao3 i^ nonni ii? o^n pao v\w n*n ncn2 N^N !> onoon " 12 b p3i D^na p3 maiyn nxi n^nn nxi nornn nxi DTKH n nx 3^n onsM nx Dioen DIN n-nn n 2^ nr nn nnpa p2i Q^TST p3 i snio px oa n^3a "D2V-1N31" n^2i ".iioa nnpan ai 6 JV2N1 'ay n>2K> p^yn N^>" "Ji Tiv^ ^22 ^ fnn " HEBREW TRANSLATION 24! Nb 6ib tbbn pan pNb nsina pNa Nb'N b PN" :noNB> 103 ,onb nonm 5 ".wan p nan oaai ib obn msn SIN pa DnNK> DIPD ba N^anb iab niDN .ujba nwm jwann ni*&n ",ai ba lioi nair pnN N'an Nb" :ain:ic> a pb THW naw pnno pnp }anx nr nn TiaB'a nr 1^ KH nair^ noisn janx Nin HT^N " : unw nosi mnyn ba jans nair jans N^N ^ ps" :now ".DniD ob no I^SKI 10 p oa xin fanxn JBIW ".mpo bao nair pn an N^ 06 6^n pao niN ^ap-- Nim I^K p^nt? naB'a nnaa' ^ wv nan^ ms IDO <I B' nona DIN m nay ^>VN "innDfc? p^ni nr nbo nb Nn narfc niNn " : HONK' ica .ab nnn nijapnjB' nona maia aba n^noi ".n 6i bam anN en 15 Nin nPN" :noNB' ioa ^baa aban rhy N^ naon IDNH pi nr a^a nnn nr n^o ^b Nn nanb noiNn aba Tno PIIDN aba naaat^ abai rwtm boia THNI mtw btaia nnN ipbnB' N^ani y nsTn nwn nan nB'yK' DI ".pinio aba nyen pan lan" :incN5? ioa y ib nni x nair Tncn aba pnN nnan* b 20 nnbii ".nyanN Nbi D^a^ as? pnnio on-'aB' nair Tnoi aba pnnio in-'mnbi" :inN^ ia ,pnpb ninnio aba n^no ninbii pnN.n ;nna bab T"^ * rpa niNaa now ".fiTninbi xbi orrw oa y& rvrw epyn nN N^anb nna bab n^ab nNa na^NB' nNtan nna jn>by pbn aba nnoi )anN PN jna boia mont?' pcnpion ni pna 35 13 a obn pby pbn aba n^noi pnN N.T Nbt^ pn ia^N ia boia mon .WaO IVy^n ni>C2:n ".^yn nN N^anb nna bab oib nrn nann npya DNI ,nnnN nonan anpnb naaint? nona n^onbi ^bnnb niDN nnan bsr nbin nN ^bnn DN ".ai nN Hs Nbi laa^bm Nb" jainatr ia /'b |.Tne> na^nn ioa ^np nnnion mnn xb nnionn nN spbnn DN pi ; enp inmon .T.nn Nb 5 242 HEFES B. YASLIAH S BOOK OF PRECEPTS "yia aiu" ".niion ptny niion K^I n^in j& niion neny cnpn" 6yai poio ^yaa p^on" :IIONB> 102 ^ona 010 ^ya ^rvw ->a i>y *| loa ,nwn ntj'Nn r,x DJ niai^ ainan n:tf "lo 11 ion DKI" ".po^ona poio .t^ivn ns nmb no* ion DNI nt^xn ns nian^ no 11 ion DKI" t mona PINO ix /.i.nn nxoa nns nona sfirp N^ "nonaa nona" pjjn 10 nxa nxoi nxoa nns % " : HDNB' 102 /mant? pai naint? pa nnx nonaa r 102 ,nona p DJ nns^i 7 nona nann oona an ^yab Niip nayntr nona nwip nnx nona b nox nionaa nona N!? nonaa nona OIK pyo^ i" "enp nn" pjyi ".nona msnp man nionai m2fibn "nwa aaw n^yi? ^np n*n* " : noN^ 102 paw pai nno pa 15 ^on oipob pro ^N^> wi> IIDN ,13ttb i>3in i>" jairot? 102 .monnni nm:m D^nam npam jxvn nniaai nniaan nxi ^w naoa nwa nn^yon DN "Ji noi mn ;ora tirfxnfo paat^ omam .ntry nya-iNn naoa T no nab ^wxnn nsoa nn^ns inarn naa jartwib paa 20 wnm noN "7T nonni" nanai .nr nnx waw noa naot? i?^3n ptwin p^nn ^ lanwa D^a .ptwjn naoa nr jann p D"Naion nmnpn nana nivo yat^ ^ia *JB7 jm ;mn }ora jni^yi? nain 13 b .npyn N^ nivo "n^ ^ia ytwii n^ nivo nnao pip *a,ii> ananon .ijaa nil^Nin niva i>N nnis N^a^i ;nmai> n^y D^h JOB* n^y npxfc mxo .nnaia^ ^a oy naoc'oi nn^oo ivop N^D moo popi jnan anpn a ^a:i " : aina^ loa /!> nsii bapno pip ^aron ^y nnix i^opni 5 nrn pipa nninan mon ".ji o^anan finw *aa ^x n^ani ai nnao pip ica ^aioan p jctyae' ninan bpnam ; o^ioan ic'ji HEBREW TRANSLATION 243 ni ".JOB* ai>i jnpyo nine* Ni?tt> nmo 3*unon ^ 3N paa OIN jna V n^moni nanoni nbon nn3o " : jn B'3<o mpy /TO popi> a*anw Nuinn nmoi noiyn nrooi a^tw nmoi ana nmoi a^pim mbnrn 10 ana h? Noin nrao 6is pyoB> n niwp nrooi am nsrcp "nyssn ".josy^ pmp an^ni ivya anp ;epa jp^rn* K^I tjan ta y*a itw ny ^avsni Hn } pn in^ ^an i? ON" :noNB' ia /^y BJ^DV N^ ivtsp sta nnno pa ir mrop v nir ir iTanw Ntma^N 'vopna psoip n*Na 15 13 N1t31T 31 X T3y N3V1 IW^n^ N^N hlJ IT V3VN IT nDN ^n >oa N'an PDIPI n* DS ^y niynvN ^ty nsin an ON rraio btt* ivopa IN ixop3 61^5 o^n j^ino ivop N^D fo ivop HN nain WM xn ixop N^O oib o^n vmyasN "K'Nia :nN niyi ".nooh nijyo^o vniyaxxa pmo riBTnoai nanna n* DS 20 -iom piao iDipB> nw Nin np hoa TDnni Tmn poipn" niso n^n N^an^ mxo nun nssoo nruo ianp an3non anpn 'ai " : ainac' loa /osw a^nicyo nivo ^""pi IN pea ni^iba 14 a n ii? E>^ "31 B>3 mb^a mxo ni^n" vnan rma "J) n HSNO nnao pnp pao min> i ON " : noNB> 103 ,B*ppn N^3o nn y nibn N^ao nvn /no-ib janp 61!? 6^>n B'ppn nsroi ni^n nvno N^ N^ HSNO nnao ^y nn now ai jiyoc' -i ON awn nt^n N^O pi N*ao Nin nnN pip ia -lONai nnN pip N^N noN3 N^ vbm a^oys ^3^ pip pip 5 nvnoi mbn .-rano N^ o^pn N^ ni^n N'3ni> nsn a^pv'ii n*a n^y N^I pop BNI on^BTD poipi i>ha poip Nintrai a nraopa ninso I^N" :noN niyi ",vn an^{yo inN ^n ba NSS an ON " : IIONI ",ai n^mom nanoni nfon nn3o aan 244 HEFES B. YASLIAH S BOOK OF PRECEPTS mi>n mtno ONI pyot? nno 'piax^ f? yot?o Np KDI jan npy jam 10 ,0'p'p-in nx 12 DTranop JOBTI -nyan ".sin yot?o xp K' Ka " : noKt? ioa ,hay ^sna ono JDOT nxen *a poa n^p^pin ^a ^a ncnio 6is JDB> ab N^D pp'pi nxnoi n^n nvn nua nmie' nnao pp'pnn ns nsjno DIK }iyDtr n pp^pn^ mrnoi ni^n^ mrno fni3 15 nnao ^p^pn rbix pja> n nn pi nbrb jnu pt^n nxcn ^a poa noiB^ D H a^ 'vn j^rDpi' pa o^w sn^ na trnnaa, jnn^na DIK pyot? T PP?i^ nvnoi n^n^ rwno jnia mini? JD*^ a^ fai oanai> ^axa p^n iscn ^a }UDa pp"pnn HK i?n nxno x*ao naKO nna ^y nn 6isn ao an N ^a poa "ND" ".y nan ^y poo jna OKI yxoNn jo ^oiai w^m ni^Dn K .W ^a poa nso n^o Kani> mxo nanon ^y nnao janp manon 103 ,{BB> n^y p^i o^na nnw nbj na inx .p^a nhb nanon i>y nnao 14 b nano" nawan nan niyp N^n nanoB> nnainm "ji nniM nina ai np nnao " : noKtr loa .ma miy^ "a nnx nina " ".ca^p rvtpyoi nav ^aip o-'ana nnao i^naoi ngywb D^acn D^ nnx ^>aip nM K!J n*tyo pa nmo ^nao ia*Ki rgD*t6 D-OBM o^a nnna pa p n^t^o jna nnaoi D^ana nnao cis pyoB> i n^aao 5 D^ai nn^na pa ps rcrop pa pstr bai nvop pa PKS? aao na cix D^anTa mnao anpoi noiy nn x^an " : now ".D'nnaa jnn^na pn^na f?y\ jam psn ;o on^ on oix at6 j^oa ai lao^pi ^aan onto nnSn --ntw pn nimon yo ba c^nniai ".D^n^raa n^aan anh on^n H n^ PI bia 11 DTiai? ninaon i>a man!? nnao" mow? loa ro nh ninaon ba nx man!? n<ao no nnx oii? o HEBREW TRANSLATION 245 onn &*v pnvo ix no BD ainan nana? nnx o^an ".D^N^ DHD PNC* o^an or6i nn!>n TIP pip a-unon .u&D JV^mn niMbn nspnio nrao OKI" :ainat? ia jotsn ni>Do iniN nipyb mxo ns?moa, 15 pa no " : onnan p:o s b Nn n^moe' .TX-IH ". p nyan -i ^:n ^DI^ n nan ^ID^D rb p nanoi ^o^a n^ ^> ",DK9 n^yoi nsv nanro tpvnn n^yoi npioy ntrnijo OIK .mmpn ns n^o^ UN D^XO ,13Dlb n^^nn HlXlbn pip bi" aipn p^nn N^N jirfab niraon ba D^aio n^M mm p ".31 6n n^a inruo 20 i?a nnao nn ha* " : noKB> ioa /nhr xb .naron b " viani ".n^o miyo nmon i?a pw n^o pyo j*oipn pip nann ^y IKW wnss' Di{r ^ay VTana^ ni?o tn^y "r^D 15 a a 11 n^ono NXD N? ON paoi n^ono IT irxi nnait? ^ " oft imp b by " pjy ".nan ni>o anpn 01^ b njrro n^n n^oipo rwhra ^n" :nos^ ioa x nmy pnho DW n^on na^a nara ^ i^xnai ^aan aa ^jn naro ta wxiai nnasn ns pnho ns^ j^aan ^a3 bjn D^IP 5 nmi n^ jna nruoi D":na nmoi mia^m poipn pnho 103 pawn nx :B> ^y Kin n^oan nann nn^o jaw ".Piiyn n^yi inm n^o vby \rv\y\ naxn nx K*ao neny Kin ivrxa pan un" inwa D^J ".^ pi ^3K o ir6yel n^ vi?y \r\\s\ xS nwo pn^ nw/bn IN IINB> anpn^ IIDK Kin ,-IPN " : noKB> ia an nonb o^Niip vn 246 HEFES B. YASLIAH'S BOOK OF PRECEPTS pip" vim wm s ^on IKS nainnB> mavB nei ".anon pai nr npn^ piv N^ jvai ; oniaaa ISID nn ",!> K ianpn joao px " : IIDNB> iDa ,Ban i6 ion nrtr iaiD^ ,Ban 15 ID NXIM N^N narDn ^aa i>y pa'npD PNI a^aayn JDI o^nnn JD svvn pipn nana -6i?n onann ^J^D nyo anyn: OKI ",aaayn JDI o^nnn ba Dii? bi>n PJD eyicon naion N^N ^ ps " : noB> iDa /anpni? si 3 B'an *IN^ ba *a DI^ D^n p3D pany iosy Kin N^S ^ Kin t6K ^ PK tran &b $n P:D oyiDDn naion ^ ^ ps 20 131b) H^^n niXftn u .^ai bi oib D^n pao pany u li'ynj^ lana fins 'uaa aiynn^ jinx ^an irN^ irb IIDN mow HD^ na^N aip^ N^ in " : wrnai now ".oa^N aip 1 - N^ in " : ainaB' ia 15 b ^ mntK wyD^ ^Jiy nov aipn irm OIK nivnn yat? ^ian y^n p^nn ^ 1:111x3 obw ".oa^K aip 1 ' N^ in iaia mvD niB>y nns fe V^m 'Kin iD^^n tjt^ nipbm jni :nra ni ;nj?yn si? nivo e^en nt^y niD po B^DH y nM jora frwyi? nain u^y 5 .DipDi IDT baa pvwk nsinc' nsw nixo DVD ^,T, ^pea 5]Da ^p^ o^syon ,nw tw& b TIN^D DV ny ntrx nn\i nnwn OKI ",:i in ^iy mm Ji na $h& 'a ^N " : ainat? iDa 7 iDa ^PB> o^B' /UB' D*tw ni? nsi?D DV iy n3B> onsw n^ IN^>DB> DVD y naiy mm 10 mm iaiy x nbyDi r\w vwy ja mn ni:n tr^n DNI ".Ji KM napj DKI" j PD DKI " : airat? ioa p^p^ mtw ^ae* D'tytr na n^sni ; ^p^ i&>y na'Dn .D^sr B>DH iyi D^D 11 B>in i^ IK^DB* DVD man p iyi B'ln PD DM " : ainaB' ica pbyv twhw napa nnM DNI .t HEBREW TRANSLATION 247 nyi D*JB> &>on ixoe> DVD /irun -pyi ",ji D'JB> B>on 15 po DXI " : ain3K> 102 ,D^P{? mtpy nap: nrvn OKI .spa ^pe> nni> jnan wia 11 ,wnyo T.O /ioa /jy mun nm OKI "ji v onpy p nyi : moix nifc^oni ".ii -p-iyo xin -jo DNI " : nina^ ia /T re>n nt^K aa DHMI nn: ^n^i D^ o^na pm^i p-nwi panyai panyo i>an" panya xi? ^a panyoi pmai |mw oumaNi DIDOID Qnajn 20 P-ITJ jDpi now t^nn *n^ni napji *vev\ nar N^N nnyj uw po nins nyi jna pB> ^ao panyo N^ pvm K^ bx pany:i y\ narn 16 a IDN Tian 11 cr DWD m "inyj N^ ^as ITJ tnn po mna" <i *on ins io DN .Tiy^ mj pa D^nan v\ "ji ann po DM" nayn jn 1*3 iay^ K' 11 ^ nirvn ""sa oawn wany* /au b *on nn^ a^n ,-naa IK /swn ix /a^ poib ^^NIH s noa ins poty ^y n oi " : now? loa ^no nnx ^aa ^n law DVpB> DIB^D -JEK xi? ^y ^n Tiyi 'T Tiy" u .n^ xba nw Kin noai n*a nitr xin 'jnB' nan b ^an nr iba Tiy jnu ^y naa i"iyi ^NI nny ^na Nvvai 0^1^ B'on p IN vnn p ma DM ".ta ^^y fnw ia po runs lanyn" inoKty toa ,TIM nya nnan niae' *a!> N!>N a^n irx 10 p ^y in 11 n^y:i oniw po mna B'on p ^y iiv na'yji tj^n " moat? ioa x nra o^ ^y *any ^vn nos DKI ",Tiyn pra }nu nox nw ,-ib nny n^ am ^y m iny not? DX ^ax "jiaiy vn jnu ^y 103 x ib *OT D^ yn ^y ^n *on nox DX bx ; i*on vn nni> am s !?y ^on nr ib ^01 jnw ^y xn w von nrn jn ^y >on ^vn ib Tiy jnw ^y vn Tiy" 15 nine lanya jni3 irx yyn D:I ",ib *on jnw ia n^n notMnp nan 248 HEFES B. YASLIAH'S BOOK OF PRECEPTS p into ybon nina VT3 rrn OKI .ota spoio u\x I'^yn OKI uw sh y^D rnna paiya-pK" mow? ioa /vpy "py nnb a^n jnu iwn yi?DD nina m^a jnu px iym y^o jru ivrss rbarn nnx N^N jni3 ps 6i TKO n D^D n VT3 vn y^o D' mn ONI .inyii inaita ^s jnan i3 ^n ^on pan isnyn "it^*N ns D^ inis :nrn pjyn nwaancK wnmi ".:i ^w t^npon DW 21 i6b nx i?Ny impon DNI DIM xinK>3 naTO ainan mn HN ^w t^npcn DNI" :nNi ".-IIDN mn n^a nn irra i^Jbn ".^nvn ns nnii? bsa^ ^w DW ntwn nx rnso / pip HMD nnp* N^ IB HNDD ncna ^ ii3B> B^N ^3 OKI .nnjni nnaio ^ nnix "piym jnan "jai? nnis n-oyn^ 5 nona b DNI " : ains^ 1D3 /iaiy i?y t?cn j*w nnneb B>npon nvi rwcB nona" inana "Ji w^w ^w DNI ii N jnan fiym ai nscu 103 /floa anpr6 niDNB' DID rbyzb N^N niDnaaB> nNoci? pano irs ya mai nNBD nonaa OKI ois Nin^a iano avian HKDD nonaa bia" o^enpion ^1033 N^N i3nc WK sn HTIDN nsoo nona 10 pip DD ianp N^ i^s 6ib D^n i3iy DIO i>y na- ^ia ".nnai nx nmi? nsoo :inoi> 1^3 Nin^ i3iy me ^ya panyn PNI p^npo }^x x^n " : Doim n^3ijn enpn 1313 wnai nna ipyn nona D>inn -piyn i^npn mn pra ponno PNI sin npN nbcn n^ 7^1* niano ^ai rnyo iapT o^ai moa 15 in niVttn ".n>^o nnoi n^aa nh ijn /in n^nn npoaji ^nn b IN .Dxna no v^y nce> n> ova N s 3nh mine DV Ninc> ^at^n ova ^NI nx nb HEBREW TRANSLATION 249 .lyio ^>nN nna ta jnan i>N mv "oa ^p IN nnin TIP .nnn b-asa NDn IK^N v^y naai nhyb inNi nNtsni? nno nnN ao viap p u'33 N'Q'i nrai? 3i{^> -ja nnN .Ninn ov3 IK^NI HN map jorn } i^a 11 / ND3P mip nr3D nsyp D^o^ni "ai" man ri3ia "Ji <i o <i HN <^ -prni 31 jnan npjn 31 17 a IK joxr rfn sinp nyn nxna noi nhn DB> n\np Dipm -ron D inyjD nrnty pai aaw TH JTHP pa y ynQ3 noi na nsns ynsa nn ^yi vby n-an bs>w nniij mo ^1 " : nop ns tranb DNHB DWKH nx an^ ynan " : niyi ". p-nsa iy ".DUX nr DNna aaw nr ynsa DIN |JW n ntw n nan MWH 5 nnx .non JD NODJ^ nnN *jrapn ova "irnnD ova itrxn nbi" ova ia Nanjv Nin " : aina^ ioa /nan iaN T3^3 wi B^W3 v^y nnnb ni>3Di ^jrapai V^IQ nto iTn nvrso nsoo nnbn" :wnm now 31 DV3 13 Vnmip N^3D H3 ^3 DN1 113 VJimnp N^31 ^y^3P3 n^n innnta nrp ib D yiixfoi? nr p3 no jianta n ON sa^py n 10 a~>y nn p DN N^N vni33ip nN N^D U^N mn DV3 IN n3B>3 nvni? ibp 'yatjvi nv PN *y3Ba inxtn DV3 N^N ^ PN wn^a* oib ol>n pao n^b ova N^N ^ PN note p*o uni>a 61^ o^n p3 nnno nn^an HKDD nni?3n 15 nbia na nnNi Nun DSI N'3D la IHNI n-nan u 31 n " .nrn ;nan ^N ix^tr ny jnN3n ^12^3 3n Nin nN nna ^N 20 250 HEFES B. YASLIAH'S BOOK OF PRECEPTS irxa 'ai BIX napn nrybx V :noB' 103 ,n nxoao 'ixna inn x ie>33 nyxon as nci i"p onan xbm p\n p icxy njrxB* maa "pXB* n f ^^ n t noim bp maa Tnx jn ID 3&> nan nan seta nnaa 61 x bxyw n nan ba JD itraj nx enpi" ".D^nDi? sota^DB' in ^y NUH ntyso v^y nsai 17 b ovo nvni? nans nn 'o^ n^nn "nra o ns b nnm sinn ova nuo^ ^nnoB' nnob UKXO:" :noKB' ica /jrajyn ovn /iota o^ni" :nesB' ica /nra ^D nx^j niy DN "b& a^i^sin D^m" nwo nnJ ^nn IDK DXB' pj i?an nx nmo D^nnx b B^ ^o ai ^s s D3iBnn Dom 61^ o^n ban nx nnio nnx ion nxD Di*a xot33 DV 5 /nwno naye* DOM itnD> xb jsan JD xvvn nan bax nxi "ji iba 1 ^^nn niX&n ,xia^ na nxa^ ia npb bax nna bx DDM nxta ova x'-anb mo nn ^ ixboe' nT3 ba ^on injtr ja B'aa ; jm y |NX B^B' iyio bnx narb n^on bi nbiyb nocn nnae* na n^aai 10 mxo ppi 0:1 pBa mhba nixo nxi .iniy nxi inxun nx nBxr^ ^ ^sh Dnix anp 11 pam . 13D3 nxi inmD nx neTT na "inx .nwon bo by b Q^B* nar tybrm inpbi itrxn nya* nx nyio bnx nna bvx Tnn nbai .onx p nbtj'a jnrn nx pan npbi .ma^Bfi nar nnn ncrx t^xn by 15 nba^ nnx inan ea by onix jnai ibc nvo VPII nv nbm b^xn nawnn nrn oy jnab Bnp vni ^ nab naun nmx ejnm nyB nx ova Tnn nnin nxr" :ainaB> ia ,; -vnn nne nnxi /nonnn ai " ^ab anpni 31 nixo boi 31 *fy wanp nx anpni 31 nai3n jnan nnx ppam 31 }nan npbi 31 nna nnan nb3i ai nt^y b'xn nxi 20 pivp pr nnb ww ns noib nsn "nn o nxbo nva" maia ",31 b ix mno pnpb obiy nna nnxi DD nna nnx" :nxt? ia ,nbiy nna xb HEBREW TRANSLATION 251 i8a '<mon N^> nra ns nxta m>3 6 6^n SWOB pip roworn ".n&>y nt?y nixa pp nnnani mm nin" :nostj> 1x3 /itpy -\vy }n ovp H3 ppa D'nismn inns ha* B>D so ppm " : ncKB> 1102 ^y xra PDS .n ^y nnxi n ^y nnx jnui lynvsn ^niD neny wn ismo JOB' 5 oyo nys^n ^N p^nDtr nos " BWI ^y jnai nn nyt^ nx np^i " "/a aonn nx bou na insi an " : now 103 ^NH !>y 7^1 lean nnn nnn n^ DNI D^D^ ^ inn nx n^troi nw B'XI w i>y ".rnnn nw mro ons^n nar nnn n^x xnp 6s ji? 5o nmn N^ nson ^ ia pvi nx ^3 *ai53 yayj^ in^is " ^eh nsi:n jron nnx n^m " 10 " MICK Tiyi ".Dim nt^Ni spin nt^x JB> TIII n^yo Nnoi 7^0" t n3piy n ns TTIOI ni>yo niyn ninn 15 ^ ny niroa wn nn ^ JE& Nas? oipo .n^yo^ narr^ nwon t^sn ^ 1311^3 pai ni pa jsan ^aayo nan i>ai> nb b niox .pa pn |xnn ^vh 0:1 ^ojn naen p ^ai ^en p paa ,nn nryan nan ii nn^ N^a> a n^K IN B^N nta OKI ^Nn^ ^aa ^N nan " : ama^ ioa no3.n ejow n^ni? n s aay vnanSi ". 5 ^o^ b ai TT naen ^ noan nx N'ar6 onb " : noKB* i3 jsan p i8b jaan w hy *nn>3 ^aia JSJB' owo ,Dnai fsa n^? pa i?nan njn B^nao nya^i" :3inaB> ^3 /JT sy na nnai . i? Nno np^s nn nns NSQ an OK " j irnrn now ".f 5 yi nop H T 252 HEFES B. YASLIAH S BOOK OF PRECEPTS D3N vbjn .vbfb xb job Tirva jvap me*o " pvi ?aa " mpN py -^y ^ax pyan yaai r6nya nnios nrxi nnan "yanai ninya pnmo YIDDDI D'aaao pa^m c^yn" :noKB> ioa y r6yni o^ioam n5 i^fvo p 11 ITJH nne' csi ".mB'Ka piicsi wna 21 D^p3 jn nvyan IBT? nry^N "i OK" : news' 102 / vnpiw6 B>jn nni in 1 -: ^K NHSPCID t?n Nnwivn t^om Nnspoi an DNI nosn -"any i^ p n*p*3n TW D^noi cm nin noen 10 B> ninE> nT3n na jnn vn^ pan* i^n HIDID nynnx ^NIDB' ON p^ n^ym nne' oai mv N^ p DT n'-jrani' pao M^m n^noi nn-o TJ n^n wnsnvn c>cn n^ N^ na nv^sj ^a ^yi H!> PB> n^y3i TU n^ni? jrDB> nTa~ n^n nat^a I^DSJ^ y-nxoi 15 pm i^DSJE' yiixo^ JOB' n^yan i?a -iNB'i pm natra n^yana nian ns ptaa pptren b a^ mi nay nni> n^yana n^aia^n b ixen nTana N^ DH^ woo pi>D>3 n^yan ns nm nain^ panui onn ^ ba N^an nn wavni n*o sp N^ 20 no Np xb Nnsii^sa nT3n OIK mm* ni nran jo D^O n^y^an 6is 'Nat n wne* ^a nami? panw D H O nca wsm ".pan mtaan N^nnona mpo s*a^ni n*o 19 a ,nr^ imat? naoa ^niyw noii? ain /iiavpn nisaa n" :i^a^a nip^cn naoin nanai nrn p:ya xan nos" ".}osy aa3 pain f>yi pvy jaa o^asnnn ^yi pvy aa3 ii> an pn }sao ny nt^x ^a DIBTSI j^nn DIB^I D^nK' npi^ jsnn 5 T B\VO~\ pnn Dv^o ^B> npi^ an HEBREW TRANSLATION 253 H? ny a^n WN DIN nmy p nry/N V :*nyi ".pvi jaao oa payn iinat? py-ian Nin ami ,na<bpn Nin pnnn ".jan DD'aan I^N parni paixTin I^N paxnnn parn jn I^NI pax-inn jn I^N" JIT pvnn nona ^ aira nyun N^ HD BIN <I DV n min* n nan 10 " :D"3jy nn^o inn now ". 103 /nn: xin 7-1x1 innn: nyn IE>NI nyt^ nx n: ono" :no*no3 7 DV D*BPD mns I:*K nwn |or^ IIOK w^mam u ,ai nt3 ma ns ^D" nns 4 TTJ ^nn ni?na nnx -m ^nn ICN nv D 11 ^^ niTta 15 nna ann nnx on ina Tin nv o^^ nna D^iyn SJID nyi -p *ann n^n^ ina m nn nxnoi nns* nna ann nnx nycn N DSI ".niyc' pTia pstr DV nnxi D^B' Tta nns ny^i nv "Tana nsDca IN l| ^sn nyc' -aoos vim:! ''D 11 naco ^no^ nn" :maa nna ann" :nosB 103 /n I| D <I b nna nvnb "px "layni ^inn 20 nbot nhy iva nr nn DM hnai pisn nsyai bzb T-ra nvni? 3"n natrn mo 11 nacos IDS OKI ",DV nnna naio na^n mo 11 pao3 ina ynn" :noN^ 103 ,tn D^C' moo DI ",no D^?WB' |V3i n\n ntryo nmn 1 ' n ON nat^n nio 11 pao3 19 b y nny N^> nyn " pay i?N nsrcvi n ona Dn^oty n^bn in 11 .npinn ISDSDB' IN tonn mpon nx PISHK' DV^O /njw nvpo ^2a SJDBD^ IN nyH3 p31 31T3 p3 H^;^ p3 TT3 " : nONB' 1O3 plb fin 11 N^ DIN i'Nyoc'' 1 -i PTID N^ bas ^DDDOI pjain nna 3^"n i^ nmo nhy nna rrn DNI ".iy^n HN JTWD N s ne> aao nonxa 5 " :noE> 103 pnp 11 ^ pip nea nnh v^y naane'3 nyt^ HN nnaa nnxia DXI ".mom ^i?^ N^OI nyna ^po nyp naan ova I^NI nyt?' 'nN naj nnv nNoo r,yiv T 3 254 HEFES B. YASLIAH'S BOOK OF PRECEPTS ninpta niVD e^tra "man no3 " : noNt? 103 7 vmva <D IN^D N^> nbab HIVD DHD D'nu'a inim DTID/ NDU/DI n/abDi p* 10 63' vwtt& nayB> ;Dtn JDI ".nivo no iy NDD^I n-iso pw DV D^y N^N nnnio K nn^anm" :ncN % ^ ioa ^v JDT 1306 .TnB'a " onsM HN!>D ny " payi ".p"ip n^y : DNI ; Tyc' e*n nMc' anaia " V^NT nyc' yiD ha " vnani .ttny i^ia N!J I^NT i>y rni>K ira ^a" rnoN'j' 103 /n-rran 'a^n nnu a^n nip n\n 15 :ne> IRND y Tia nvni? a^n /IDVID p*3y vao in: nr nn nnQ) n^ra pn: TM n3 N.TK TM nr nn nna N.TN TJ nr nn yna rbv*? by ^nn febao *ann ^D^DD ynn nra 3nn J0 TOT OKI ".ina WN DIN earn -vw DIN TNO -i maxa by nn pnan ^avna a^n UK nxrn nroi^ ronn na-6 nro-o DIN ^n rvai omwe oMa wa DIN -ND:? n^a " : ncNB> ma p-iao ejor ai rn nn^ran p^a^a ia^a -CNT an" ".pirns 20 a i -IIDN ".Si y ^ nnn D ^a " : ainai? ioa /ID DB> e*t? mpoa oaani? jna" :nDNB> ioa x napb ^ -iniDe> IHN pNB'a HIVD no miapa poynni? nn:^ nwo no 1XXD1 ima paSno vn (ntnonp^ PNOD-D p-x inai ina NOD^ DIN Dam nna NDD^ i?Ni Sna jna NDD^ DIN nry^N n ? N>ao ia*NE> bna }.na NDD* ITJT^N i vi^ DN hna jna NDC^ i?Ni b nDN WCD ^y pip N<a NIHB> nna NDC^ ^NI WINCD ^y pip nsrnp vicmpB' jna NDD> ^NI ny ncmp intmpt? nna NDD pinNi Niip D>-Dip ii> pNtr ^a nwo no Nin nr" mow u .D^y IIDNH na ejoin' noa nyai? TIDNH ^NI ".rnxo no Nin nr PN WN paiy 10 HEBREW TRANSLATION 255 non p pirn n by Da KDB^I ; nbyoi D'aioa-n on?on i^>pt?oe> icm nyab vran niNoo ibN by " : iniwi ntn paja noKt? 103 ,ni?yoi nna nwt? 3p-> inn tnbo bjn bw n^ra byi non p JVD byi non by nbao txrby v*v nn ID ITN i>jn non jo ITN i>yi nb^n ^jn nm^n ^jn hn JNB> i>jn jyao ^jn m :b wi 5jn movy np >sn i;jn *iTa nea 15 ID mvn rma 1x23 nrn IDKDH ni ".mijwa DVJ? ^yi nx tre' no wn npK pm wn " : " apnn " iisaa now .IBT? nytpnn nson no Kin nr DJ3K bv naxn ma ^y BWB' ^ pnsa any napac' no E^B' ^ piKa inioaa nap: apn ^ PKB> no Kin nrw api ii> B^B> K^K apn PK N^iy ON apn ib PKB> no Kin nr o^aK bv nasn ^y 20 pn NOIDO neat? bs ian " : IIDKI ".niosyn pi onan pi nt'an p Kan mDi ".xoo ban pian ny5?ai piasm nyjyn pi n^K'n p ny TM ^a" :i3nian nan KM n6 nnainn .nm pra nain raK Tr;n n*a anniw TTJ tnpon n'a ain K^ nrcon vbv bw niK3 o^tw ".n WK enpon 25 20 b ,n^y nixa ^S^ SSi^n p^nn " :ainatj> ica y m3 nK D^ mxo mwn .1300 ^38? no niB'yi' irnrb oanw na-jy "nnwn" nbon ".31 yi n^aM n^a tr-B' ijn^a inana niB^ wb Dan p n'-ac' nra nsiam niK33 now ".iwjTB' pn n3^ mnw IT nn n^yi " : ITDKB' ioa .oni^y^ 5 pany ib T"^K **^ i"" "T nma -it?K3 " : nrn p:yn IT TM non pn3i cnpn IT n-QT ntrN nan: IT na-u lXOn .ptwin naoa nr i3na 1331 b^ nivo 1^33 by -IDK -\D*tb nyni? y3^: IK *'b TU mat? BK IK b ma IT -a BK " : 3in3tp 103 /BD KSIM bas ntry^ K^K 7 n3n bn 10 on nac> 3 ; K^K nM xbv *s> by PIK ma nK obek yn nyn 13 u .ai t?n 256 HEFES B. YASLIAH'S BOOK OF PRECEPTS nvi DXI ,vby bn Tun px nyi 12 uw TJ:B> no yT xb DXI .TUB-' ny2 3'n wx ,nyn 12 xinB> 'a ^y *]x y inx DVT n3E mtry DTitro mna vniJB> "ISDC DVI n:^ mry B^B> p 1125? ny2 n*n DX i?2x .10^^ bw DX D: m^2 DIB' 'b px" rnoxi ,"11;^ no r\wyb re 1 bvb B W I y nyi 12 Tni ^^yoi inx 15 iriN DVI ri3B 3^ p ppnaa v-n3 tnx on n3B ^ a ^y PJX nrn join D~np m^y vbv bz ppnm pop vm3 pxi pm3 ;nm3 px p^npn ^o DB^I J3*n3 'o DB'i> px pjnv jnoixr' DiB^ py*n^ px px pnewt? a by ?ix nrn jorn -inxi? enpn jt^npn ao Tin 's" vi2ni ".enpn i^npni om3 jnm: penpn 'o oitj^i pm: ^o TIV^ nnviri ^2101 in2 iTn^ njne' DH313 "^i? Tt3 p3yn nMB'3 xpm , <i x3n by "n:n nn DX ^x^nn nx 1212 ITU nx ToonB' nx " : noxB> 103 ,vby bn njn px ^e'ax nsn xi> 21 a ronm m: nx enEoni ".-112 i^x ix^> DXI TO nr nn ^s nn o;i nx ni 2*n u*x y nxrn nwin ?x IDT nrc-in DIX ^n n^2i piiox p*a "ira 6w ^xct^ n"2 " : next? 102 5 n pnnio p 21 ^3-n nnnn tpira w ua x^ann x'3-in D-tcn: Swap ^xpip^ bwnar OX I2n mtry ^2^ nyi2B>m ".0^3 ox x^ xoxanp 01^3 ox : noss? 102 nyne' *:H2 nnc' nann HEBREW TRANSLATION 257 man by irbn niyiat? omam ".nyiatrb Dwa ib'N nn nmsa ".nw ubi va N.T5? ny " : IION^ i&a /n:iab nwNno D'-bcn^a pi yn^ni 15 m nit?y y:nbi ^s^n nx -isyb rmancn ny-iasr "ipsa by IDN nrN " : ncK> ica ,vby on'DNn onm nr 'T ^y nn^ N^I ^ni^ N!?^ ^y nn ^i^a u no^ nva trnp^n n^n a-int? nva &b 6^n ntry vao NVVH baa vby ^ .niDNn nx Tnnb sbi nmo nnK IIDN^ ipaa by 13-Ni nois Nin WB3 by" moMB' ico x vby nnaB' ica onn by nub by inipbnb Dans ^nic'yb n^ax \s^ nm by yaiw OKI ".Dnnx by 21 b nyazr yaw pnv n CN " : nose' 103 ^niB'yb IT bxb PN^ nan by xbi x ib pro Nine' DISW yiba nai b^N 11 sb^ ma DNI ".inb^b ^i inix ppbo D^ bvanr nyiu y^ bsa D:IP" :ncwj' ioa .boa ma /b b"yio xbx /b pro rvn naba naiaa bi naiaa nnin abb na naia xbni ib nos abb yn ".D'bvan baa TKD n n^nni nn mryo D*bvan baa xb^N nnw 5 rvbya D:I ia inb ib IIDN ^ra? loa n H aa nvr xbc' m: oi bam TND n nan iT'bya nmo rvan p mian" MIDKB' ia /'by n^s xbc' ma OKI ".rraa nnio n^byn p mun rva bbaa n^by IN mwn" :nDNt? ia .n^anpai binoai naaa D: niDN i^a bax* naaai njpai abanai B'xna IIDNI n^a TO baa TIDK iB'an p 10 vbv ma DNI <t .D 1| 3:ni n-na nmoi mawa HIDNI n^anp \r\& CN bas /ibv ncraa IIDK /bv bab ma^noa pa sbi ^bs 11DK UK .n^bon nana mnsNn nra s^ai .^ baa IIDN ".nbs?^ no" -UDN "nbo^ no ba" ICN DN bax ,an be? rrboa xb^ HM nrn B*KW DI^TD 7 nan baa mn Bn IDNJ ibuB'ac' nyom .n^bo baa 15 b*n p mwn " : nostr ioa .maa icvy by iDxb nsn ww wa nann 258 HEFES B. YASLIAH'S BOOK OF PRECEPTS n'bion p p'ibvn baa -IIDN oyia yp *bx nnin 11 n an ntw bt? 'bva N^N Nb" inani ".pmbon baa IIDN ayiD ^a^ n^bo an b^ n^bcn p sb^x IIDN ps DN nn'on pra -itraNC? noa ny niana nnyb T"m> nnaia "nan bm nw lansy xb^ na im^ybi onpnb ^nx man nno DNI ; pr ib yap 20 p na bba^ " nan bn^ xb " payi .ptrx-in naoa m lanxa naai / can rvrw nn }^in man nt^y N^tr nan ^n 1 * N^ " : HON^ 103 /ana* 22 a K^ DI^ o^n invy^ ns^ i> DnnN^ nan DK jnia pnni icvy^ my now "."6 p^n^o onnK J>3 ^no ^N wn" :nijn ".nan ^n^ " vnani ",D' i 5j' ^an 5>n*D i?nx bn^ w* vnan" wiD3 inab nnio DN /nna nitryb a^n^ onaia ,nnaia PKBI nnaan o^an nna 1Jtoft n^^^H Hl^^n 5 mya .nNK'a N^I man N^ Tax n'-aa mya .n^nai naoS* .n!?yab npase' n oK IN nna mnat? n^x i?a .JHD njx .ni? Bnnm yo^ n-asi /mya miya ,iDip n^aa by nnosBn mnac? nnoNi nma b mnoKi nma !?a ,nr iyB> nva nnix ai b nna inn 3 n^Ni " : ainac' wa y nnw n^as Nan -0 y ni> nna nnab nnyab nnioe' ptm ",ai nw n-ax N^an CNI ai nna rw DVI nasy mK'y D^ncy sin ,nbat? pnaa xb DN na v\iv]k na^n NMB' nw nai ,oaa IK nna nba^a PNB> nabai y nbyoi nnx 15 nb w6o QKI 'D^p nnna PN own na^n baa nbaty nn nx pnab oanx ,mnai ^na^ mt^y ;nra nxn DN ,nnna naK na^ Di?Kn Nna nbat? r y nb t^nnn DNI ,nnyn Dipa nnintr nnytj' -nt? nN^antra HEBREW TRANSLATION 259 .DIP* xb riTw ,n^P run nbya nivn DXI .nma nip 11 20 nayui? ,nf>yoi inx DVI nat? mt?y DJW nb IX^OB> nyn nai nainn /nix D'pn xb "p'sh ,xinn jota n-na no m&6 nyT nooi na:? rr\vy vasty nai .rrv bxb B* ox /mat? no nwyi> 22 b 103 y nby nbn m: nnin p / DVI ruty mEV D^nB' na ppru nma nns DVI n:t? ^ na VTTJ nnx DVI njp a* p m^y D^nB> b ppnm JDP nma jor5> nmp my ^ b pp"H3i po^p vma nnx DVI n:t? a* p onnna p fae*npn o D^I pma *o cteb jaw pynv noNty 's ^y ^x nrn 5 jax ps now? a ^y SJK nm jorn nnx enpn jenpn pan oma ".enpn je^ipm oma jnma p^npn s o DiB'h jam: ^o DIB^ pxnv po^p nma inx DVI n:ty a* nn " wnm nanty PIDI nna^ jvai n{M8> ^ naio 7 paD ona PNI Dn^y ^oDi5 ^t?> onm Dn "a* ^a ppnoi oaiano " na^n D*enn ntw N^N nnaai> nnya pa px " inana ^NIDB' n^rnt?' o^nnn 10 my D^ne'n naswi iswa npnan ai .mt^y o^n^n nat^n \o ytwi ^snn ^K wiai y man ^oh nma no DB^ nnix D^KIB* ptwnn 'xna : oaai *at? ^y paa /inaan *:O^D nana nnw Denial nm nann ^y nnin nrn nanne* fva ,nrw 'ntr ninsn ba^ .nnyn Dipoa nninc' nnjw 'ne> nN^ant^ npi^n" rnoKB' ioa /stm mtj'y -nt^y jiTniaBt? nnyaa 15 no i>aa *n na^n nnyw ne nan DNI ".mma nmoxn nivo i>aa W nx^an N^ pny DX ^ax .nra nvn xb n^axt^ *a by ejx jrwyk IC ( SN DX btro" :wnm noxi .mt?y D^OT najwi ntioa nma nsnb Taxb nnio ^o^ ib>x bnia npw^n miy naa bovi bnia naa ntwa an nma nanai ITT ^yoai nnx^oa ^xar .Tax irai nai omyan ao nixnpa nny:m ".man na n^axb px nnaaK* pra bov :noxi? ica .rniyn Dipoa rvnyv *n^ warn? ny nha^ DVO nipia^n p Da M ",naaa nso irx axn" mcx iiyi ".maa nxotao nnx DV na npia^n" 260 HEFES B. YASLIAH'S BOOK OF PRECEPTS 23 a own n:^n nnN nn bnop "Varna* Dnnnn nE-'tr 'a Dnaio -iiN3i .lanarnt? lanyn nniaaty rvairfc p^soo nr "aa^ UIBMP nm ,mtp nompn nivoa Dai riMtn nna noxni man N^N noN pN "IDN mDNi " : laTim ncNi .{rwa i?n3n ps mm ".nyn^n nt^aa ^y IDN mox ix 6w Nin pi nyinc* 5 " ".onnn nx x^n^" :nDKB> 103 ^nnn nx D*N*SID "n^s nrvn nmwnc' 3{yn OKI .inn mnw man ns jn*^ *B ^y SJK ynuy Jon iniK isn^ 1T3 nwnn ;ira ITB> i^ man 12 nnxi nr nn n^K N w ^nn "ino icsi inn mn: nstr " : noK^ n^ trnnn DNI ",r6 piano N.T^ TJ? n^ e^inm 5^ IDM 10 ipi " : IIDX^ ina ,p ni^y^? ib IIDN /nyno nirn^ ^ njna la nnxi /6 nt^nn IN no ism ^n 11 *3N yow ism irni D"p^ rma DNB' ai nox i?ai nm: no ia{?o SJK IN na 11 N^ ny nma b iopi n^po *JK ip^ t5i^ o^n D^P^D SIN IN Dp N^ ny rrma nN nam ni? ntnn DNI <; .nan^ --Ncn i3*N nnN nyt?> n^p DNB' m: ^yy ninan 15 a /a nivyb b inio y injn nN nwtjfc i^ HNIJ na IHNI 7 iniN a 11 ? IN rma nn irNi? ^a MSI ONT yDt? Nn Nin no nnN nan "a^ naioi op nan ^ya " : jn y nnN ny^ pr nij n^nn DNI ".a^n ITN nnN naa I^SN nr na nyair "ai iyoy ova nniN Tax* N^n DNI" naiai ".Diy DP n> 20 mip nmr^ yo^ IN i^ nain DNI ; mrav *b "Mint? IN yoB'^ ova man " : noMty ica ,n-na DIP^ y Dvn nayB' nnN ny t^nnm 7 Dvn H^nntr ny na^m na^ ^^a nan natr "Wa mna nvma ovn ^a n^> ha 11 PN nan N^I na^n DNB> n^nn N^ ny na nat^n oy nma HEBREW TRANSLATION 261 33 b nyo O',N PJJDB> n na "iry^N ni mim 12 DV n nvn b oma man N'an .aim iniNa na^n ps ni? n OK *ra p pyoe> i ON ny^> nma ,ii? iain& IN yoK>&> ova onxn nniN N^an DN yo ( i ai ai BK^ mnn vn OKI " : aina^ 102 ^y inip 11 ,rb B>nnn DNI /JOHN *n nsrn newnty iTNim ",:i 'N yiotr ova DNI a'-i man NM^a noaa DNI ".n^nx IT ^N^ nsnn vn ONI" :onnan / nsni ^nanb i^ IIDS^ oman jo wm .nys 1:00 i^ tw -na 102 .nnnina nx N^> .nx^n^ ejoan n^ rh ]TV> ,nT ^atra nnix nmai" vnat naiai ".nainaa N^ xvn D^nna n^y isvoai ODD noaa" i s^sn lopin K^ nma n^y nmai" :nNB> 102 .opin K^JBH lain N^ ma "n^y 10 T*na ^3 'man naa -ax" :ii? N^an^ nyn in^ nci^ i>ya^ nnioi ".nsin N^ ny ^yan pi " : ncNB' 102 x onan^ nnioir nmaa cmoN onanm " nmaty pnaio ;n nn w^ --Daan N^ ny rmac> oma ^a ni> 6w vmni> oaan asn / nrr3B' .maat^ onip ^HDHK N^n^a nma OKI ",iani> *?w pN imen^ Dian^ nan sS asn nan nma pTao n^yai ( T3N nelson mya " : noNB> 103 ^mx na 11 ^yani 15 nnx ma ma nsni? a^ IIDNI ".naio ia^ % axn nan sh ban nan ban nao axn pNi iaaa nao bantr axn nao ban ro na^ " : nost? ioa /niaa^ ai yoen" ionp^ onanb 0^1^ i^n nnain "ai N yo^ ova 31 n*a yon" ".naaa -nan nx nnt^y DN nl n^D-B' inaia " rb n^o 11 ^i " .m^ nmxa oai ".ai N N>ani pao mno nn^yi na^ni n^ /oai nma^ nn " ; nostr ioa /iaie lan^ nyn^ 20 nam nina -^ana nxitran pni ",n^ ro^ ty 6i^> 6^>n nn^o 31 n'a yocyi 31 mna n^N nn DNI" :aina^ 103 /iDnsn pna ma nao ban^ " ai IDN nyi3E> bi ma b " man naiai ".ai na 11 nan DM ma b " viani .Dipt? noa lanarn^ 1021 / nB'3B DTIP maia nonw ^ nma na^ ^lan lay IN t^aa wy ona B^B' nma ^N DTOIT "ai IDN nyiaty bi 35 nooa 1^5 yoB'n N^I asrpnn x^sri pnio^ oasn N^ paa y nnxa o.T3B IN 262 HEFES B. YASLIAH'S BOOK OF PRECEPTS 24 a <uy cnanya B*B onan ,nn twvai /nw nnsn t&n nnai nt? Baj wy ;na B*B> Dn*w nao row onn: ibw :noxB> ioa cnan N^K "b PN" :now ",BBpnK N^ DNI oe>pnK DN prriK n-'pnn n^ DI!> rbi'n pao ru^ab u^ae* onan STSJ wy }na ia u"^ ^3 " : mow Nnsoinni ".injj'K^ B*N pa ntw ns ^ nw 5 ra BS33 w u PNB* nan na^ onns pa!? nra pai na^a^ i^a pa nax ^s^ DJJID y^ wip nvrxa na N^ onnw pa^ ira 12^ nnnx pa^ n^a^ yao nan^ ha^ ps Tipa^ n^oo yB *nx ^2^1 ruab 13*3^ yao na s ^nao ^ IWB'N K^BH Dtrpnx N^I hnax nx ni? y^N xbv n^n ns ni? nns xta on nx ni? JITDN NB 10 ^ N^ 5 mans ns^ OIK Jjnte pi nma ^y naiai nanb T^ P** nt3Dn n3Ho nna ^axn N^B* mu DMI ",nan N pi jmnx runo nna DN1 .IHNO ni3p^ bin nr nn ^y ohyn nna DJIP meN BW wy m: jn I^K" ; noNB* 102 /nsn^ nmo ^inn 15 WK ^y nr 3i3n nna nnnx nsnoo nna ni? 3 ^y IT wnon nna ia> i>3xn N^ nm: DNI ",ia^ nr nn 1:00 N^N -inona nnvi xb DN DIBTD /rvu opi oans /ay rrni ^nis b*3ND ni?yaB> no N^N nan N nma^ n3ru 3B oaip" :noNB > loa /]^ onmon onan hub as IN i?ya DNI ".nN^sai nn^B'ai up^a rmrb NVI n^a^i nan^ bia* so ib ynw n,a nnsi /inai intrx nnj nani? ^ n"n-n -pan' B* yT N^ yn^ N^ nnni3 nnix yoB DKI ;ii> yni3B nva nsnb ha 11 ,nrn nann loa /^ ynjn ova nanV ha^ 7 nan.n h ynu n.a nnNi pn: HTB> B yni> y i?as onna B^B* ^N ynv" nnna DNI ",na^ ow oani ns* vb DIN TKD n nn: nr^ ynv y^N ^ax 25 Jwzb pw Bnn T.B^:a onan.no nan HEBREW TRANSLATION 263 24 b nma OKI ".nnvpo x^>i nnix IB* nan nw " : nosp ioa ,nma nx nr *T ^>y nan ,ni? inio "wn pen Da / ono nnx ^3vh n^> Trim ^>ax wo -op i>axn X^>B> n^y nnix mox nx /ae>n pen na nip* nno inxa nma nx n*p nxi ^nn n^ nan n^yn pi D'jxnn jo mnj" tnoxty ioa /intn Qujyi? D'aayb K^I D^Nn^ n^ D*P "iQio ta D^xn!? N^I D*3ayi> 5 may Tiyi noyira * I :B' ruxn max ox ^nx nnx TTJ Nin^ pn ""nn^x DP ni? "IDX D^xnb x^i D'aay^ Q*33yi xh D^xni? n^ n^nni oan^ ^xi^:i o^ajyb xh o-'jxn^ n^ya nb nan o^xn^ x^i oaa^ n^aay^ s*h DVpn Qysni> xh D^jy^ miyb xh DOXH^ ni> n^p oyni xh B^KI 'Mb nnin invpo nmn^ ma" :nox niyi 'Moipon isnni 10 ,07 Tun y n^ -ism y im X\T ITJ? nnoi /nt^x mnai /na ma nsn DX pin xim ;rwn DX y in^x ma nanh nim^ nno in^x nma" :i-ioxtj' ia .nmian nrvn mm /ntrx ma pnpn nmaty TQD TTa3 nma intrx nmaty 130 in3 nma inn ouayn JD nma o^ayn }D ni3D Dann ID nma nnaa nma^ 11302 p-ip3 nma 15 n3trn ora yoc' nxi ",ia^ nnn nr nn D'axnn p nmai? 1130 ma taab jna B>on^B> n^xo mai^ pn^ n^3 nma nani? W nmaty nrn i3in JD bx" :ni? nox 11 ^^ ;hnn 3a 'ax " : nox i^xa xin nn /inb nma nx na^ --xanai ".MOD mx nox> x^> n3tya nma pn^BD" .IIDKB' ioa 'Vrrw 'man 20 ni? noix x^x ^in3 ni? nioixt? nma >a^ 5>ai3D 'a^ naio janv n DK V^ND ^oai ^D3 ma nr m ^n y3n na> jn3t? n^on p3 ^ran ID nan jani" 1 i ox" nnoxi ,Dann na-- }n3B> n^on p3i nmai IBID Dix ^ya Dii?a xh iox x^ nan p^a IOXB> ^yai ^ya p^a noxB' 25 nan pxi nao i?ya xi? naaK ^ax >a^ ns? 6ix nani ^ ^ciao nao^xi ".THD $>ya pxi Tno nan 264 HEFES B. YASLIAH'S BOOK OF PRECEPTS 25 a vn DNI ".ii nirnji naofo mai" rainatp ico ,n^y Dip" npas !?y HIDN TJ\S :riDKB> loa ,pnDKi jnma ba nN D'pi> }n nia<n /oaa naai y ^ya ntayn rran-u IN naota DNI ".pt?n<Nn p N^I iwpan p npnai naofo m:i" jorn liyt?' niipi X DV Q 11 ^^ nny^ nnxi? nu rrvu psi^n jo : noxB' 103 /m* nan!? n^yai> p /IDIOI nxir3 5 DV D^ "ins^ m< ann HIDK nxrK3 nby HT31 HD njWKB' 'niij n^yn^ mo OKI ".nani? ta irs DV D^B' isnn ^tnam IN n^nnxn: p inN^ fhy* rb nani .nrn ovn j?o nv unn mosi n^ isni ^yin niB'nn x^m mnj " : IIDNB> 102 y noiy nai?o nr nn ci 1 " D^I? Tina n^-i:n:tj> IN r^onww 'a ^y ejs oi 11 D^^ 10 nns nytj> nosy nwib nsnrp ^3 ^an nr nan^ ha* M*M ova ia n^"unji cva i> ^ax /VIDNI nmj "isni? ^av nns Da 1 - ruo^ n\i OKI u .iar,^ bw i:\s N iTjr$>K "i poa ^B> pai nns oa* pa oa nnciB> " : noKB> 1103 .D-'ca 11 w nra na^ni ".D^^ sh nnxi? N^> 61 s wpy n owb N^I *in^ DIN ycnn* nivo mB>y 'ntry i'bian H6^hwi pbnn ^ iniNa D^J .yt^in 11 na 15 2?*a nnn^ nnn^a niNaza imi mron p ^ p pr ba manun n ,aiyn ny NDD nvn^ TIV niNDon niTim nionan n^a:a yxw ^ 20 n^aan nn Dnxroaa vn* dTaen .vnaai Nin ^nt: 1 ' jn'. NEO DNI un bi ai yaian ba iNoan n^N^i " : ain3{^ v:a .anyn ny oiaani <f .ji ^>a3 nN KBnam ai VBS !?y nhn ^21 ai nonan ^3^ ai cn^aao nain N/I y ona yaun spw Noa s ^ onais ^DDI^DD on "ai yawn b" vnan p pi>na yawm ".onaa NI:DD yaun pN" :noK' loai ^naa paa /i^y 25 HEBREW TRANSLATION 265 25 b by Mn nibaun bv P^nni .nKOo mina ow iba IK nann ,0'ony vn DK .nna twvai ,D'B$>om oanpm D-n^m rooxyn ono piwnn myo pn /iniyn pi ,nbaa mina Njotj 11 K^> ona yawn nyi nonan myi Tin bay B>NT ^ iiyi Tin $>DJ ^ ntrm nay DNI ; Qi^an D-NOUO i^n niniym n^xn nnnt?' niyi b^^n myi nnyn 5 nenaa " : noNty ica ^ayty pai nay K^B> pa ND I ' onxn myi .DINCCD nrx annni niyn nNa ND^ pancxD D*B^BW n^ipni nn^ni miovyni b^Nni naipm niyi nnxn my pe'aa tnTinw 1^1 " : niyi ".nb: HND xb bnx pbaix niy n.nn ^ro: b^ nnstan my na ^ n^in my SJK OIK *DV n aw* ^ nnnn n.^ntj> IK payw 21 n^xn nnntr my b^trn niyi ntran n^a myi nionan 10 WN myety ntya y^n pbnn ".onsn niy?o pn oninu nnay na f.na jo rvt:) " : inDNtr 103 y ia yaun nx KC2 s nn .nbyoi ^wa n s n nma nioxyi nt?a ia ^^ nbyoi nnao nina my^B' nax *vrbvn pbnn innaa nax" :inoKB> ioa /a yawn ns NCD" nn .c^pno ww\ ninai non jo nnao nina i^ax "nyty oni> p onaxn" jniyi ".niiovyi 15 n^aan bai ".jriKODa pooo pe>n p n^ny^o ninai nbaan p nnao nna yawn nx DVSODO oa'K ^KODCH Dnasno nnx b IK naoo pbn IK D*oa oa^nnb nt^as^a IK ^'nb on^a K!JK . nn " : in^K^ ia j\\yv yaixi on^y pra mi^Kia vnt8> rnea^ Pinni ^yiani aim ^ax o^a PKODOI n'-nb PNDOD non 1^31 man 20 11 DSI o^a* J^KODO PKI pnf PNOOD ynr naat^i n K\n nroai D^a 11 PNDDDI pnb pxooo vnB> nioai? vn^ panx pnc'ia OIK i^K^oa p pyoB' pi " : niyi ",nyb ny i^n nibaan nK Kenans nnaia " ai aao Ktsnan bai " mam ",nyb nyo pai nbsan pab *a p*in nan n\n K^ pa bnan PK fthyv onasm Kin KBD* 25 ".onaa NEBO Kt^wnty no^o " : ncK wnm DJI ,pxin nan ^ pa 266 HEFES B. YASLIAH'S BOOK OF PRECEPTS 26 a jba ,nNEn wo ,na tw pai mno wo ?na B*B> nbN pai na bt? pai by ibin bai" v->aii ",ai nonan bab" :ainan -INB> ia /INOD nmna iiapni sppn p:a fn<sa by niabinn nionan ibba' "vaa n nr vaa by nbm ba " : rmwtr 103 y n^n abai me'n 3ni pwon mbm vim bbai ".tron abai mtwi riKi pwon mbm nispn ns Kanb ibin 5 .b^sn nx anb n*nn baa" :noK loa ^an 03 bbaj "nnn baa" ona ysun ba " : next? ica ^bai DIN bx TOT " Kou 11 nna y:i:n ba " n nnm n*a s ba w nasbo ^ba by vn ibbn nibasn OKI ".D'ba pai DIN pa ^bx NDDJ K npen:i bas IN nnn nasb ba IN n^a ^ba vn ibbn xb PKDDD pK PMDDO on nab " : neKP ica /nban yjun 10 mn nanb wsionp IDB^ oniNam ".XVDZ D^ba xbi D^PB'D bi is D^anso "anyn ny NBBI" man .nnians b^a^a onvpj wruw / sn " : VIDNB> ica .n^bban nnann p inbira xb .cnpa yr sbt? na ^^ nvnb o^B'n n^nn --bya mba:i ".^nriB'D nnnbi m niyao pbinb iino aba nN")p:n n^nn nba: pn /IINCDD p /OMDODn aie^m nancn nvn mba:b 15 " enavi JD mia wntr yao D'en abac pn nino n^at^ ba " : noNB> ica ^n roba^a y33K> ^D .U&D n3B^n HlXfin nsabm ram np3nm vvm avm naaym nbnn DHB> 7 Qnn ^bya r pnyn ny NOD nvnb mso /icwnm oonm ",31 oab o^Nccn nbN ii mam np3m 31 B>a Noon oab nn " : atnac' ioa 20 .31 nbnn p3a onnN tpyn Tarni a^ 3ion ba HN nbba <{ n^" nbons? nnN no baa NDDO /nsj NinB'a ibbn ontntm bc> n^an pbno pbn bai ^byoi nfcjnyo nmna n:'N imB> no ba nra niy^m ,iba NOD^ ia BI nrn iiyt^n JD nina Nine* no bai ".pi^n ;o ncnya" :ncNB ioa jo BHBP pa nra bnan PN ,nba nba:n baa NOOO nioxyi cn^i iea 35 HEBREW TRANSLATION 267 26 b K>bn NOB* Tin p cnian -ipan ina M M-IONP ioa ,no NW pat no B'Bii>n rb pup nn p naN *JN a^n n^ PNB> nivo no amoa innaa "nn p -an SIN movyi ona noa pi?n rnna nn p noo nina I^BN my^ on!? p onaK " : now PKDDD ppn p nmyao ninai n^i:n }D nnao 5 OOH oai? nn " : ITOK nnN23 ne Bin nanai TBDH nnw? iBD3 i^asn ! on ^ai mvoa mn yo ns Tawi jai ^t^a jn^y pp I^N /oosyn ian3i .n^n nvn^ ON nrn p ^i niovyn p yb onbajo " : now ioa ^KDOD p y iy^ni anBvn nani npjxn iiyi ",Dr60 lytrn p h B^naxn p N^ o^trn 10 friTinw INI " : naeflcn moKP ica aan NDt3nE> ma nayo m^na nxe^n 6w mm* i BDinm nND^ni niani np^xn my DIN nw fa pny n ansn niyo pn pine miay na |na nhnsy IN ^NDDH pan DN ha \n^a ni?N urn ni?N 01^ Jbi'n aha ha* p^aa jn n an prw in ni?B3 DN ^ .nKooo 7 nTipn nmn^ mrm nw yaiNi an^y anwa Q^oa .rrrn nona n^aa yanN inarn^ nya nwn mxrn ^r nivca wiarn laa nri? ac BN pi ;i^a* N^ pjw nnnNa D'pano anty *a ^y ejN a^p^nn nvp P pyc^ n DM " : ncKt^ wa /n^ajn p ejiwi tra^ pirin xb PMDOO pw pr6 PDBD pn PN m NED no p pyoB> ^ ON" :niyi ".jrrapoa NH fhaa NH N>5rp xb NIIT -i ON a^a* 25 pi BWT ^ b sjne' INXD anio NCO nop nben H U 268 HEFES B. YASLIAH'S BOOK OF PRECEPTS 27 a N NTT n ON }nso nyj^a niNODn w mine nninon naa nayn jo -wan naayn DNI ",fnvpo3 n }bi33 p^an niya panap ioa nby nspan byi /iiyi nea vxn n 133V " mew? iea ,12 yawn ns NCDO innn ^an 12 ^ 1331 6 p yt^in* n ox ninu nnxai NCD 1^33 y:un nonx vvm 1^3 5 yaian ^x DIN mini =, NS^S n^ ijnrDi N3^x 1^3 aa ^y pn^nt? Nini 1^3 aa ^y pneriB' Nini "^ p yBW n ONI NOD n^3n nj33B> noiN3 I^N N^I /INH ^y oa^B' Qi-nn ^ya noif' mm "psn by" vnanai 33y ICB>B> D S 3^ "i33y N^N PIN" :noNU> 103 ^^ea a naaa N13 n^3 s 2 nipn NISB' ^3 pan lan" :noNi ".n^a^ riN N^nb 10 ^aan pi ipyn paa avn >3^o Daay "inan:b avn" mam ".mbnn jo pn n pi nny }iaa av bu> pJ"o nianb ina^ob avn" mew? 103 ^maoboni D"no on^3 on3 yawn by D^nvo "& cna yaian ba" mail ".NYIJODI PN" :noN 13-nian oai .vby^ onaan HNOD Nb /aia by baatJ' naxbo ^3 IN na 'bs .lilbft n^^^H nw^H 15 baoi ,NOD nvnb TIV inio inxb ibbn D^vn^n nao^o :ain3B^ 103 ^nu 11 "]3 -IDNI ;aiyn ny NOD nns* ".ai j*y "ba b3o NOD 11 ono3 cno vby be 11 I^N bsi" oban b3 nnam mm " pan niyi naai py "ba " moNi riNrn nivon paytr DIEW " y Dn3 n3Nbo D ntry* nc'N ^3 bs " mcNi x ona D"^ont^oB> 20 ,niyiap nno ^bys /ncaatr Q'bs inaia "ona naxbo n^y< -,K>N" VIST ianb Dn n^iNni jBFQibQ niobt^i cswa nnon DJINB* nonyni noon nsoia pbspo "HO^NO py ^ba" :noN^ 103 aio^o nuon OIN mm 11 -i D^NCD ^^b Nbty noa ain niya by ]N mon b^i aap^i DiDn^^o py btr pbon n^na n&rbe> na 25 ion aap^i BIDPWD nbaba po-po ptj> NOD n^aaao aap HEBREW TRANSLATION 269 27 b arp xta 13 !>y SJK moian ivai pi^n iva. n^nn nx DI jni>K> arr6 onn ^B> rwyvn n^njn prom D^run nsipn jnta 3rn^> nnx in newo D':ro ^ ejai maai ns: nns m^v n n^jrsyo pnym n^jy nnn^ niT'av ""nty n^yc'o 5 nx nt^yi n:p^ DIDIWD ^onnn HNOID p^apo <myo -ny ^a ajp 11 ! DIDH^O n^unipo VJJN nx n^y^o DIN mw ni vntn^p mi>atrp nniyao ns ntw^o 6i miiT ni n^yx nx noam nan n ii nin <i p nx n^y^o OIN mini nina na i^i unan^o rbix mm 11 n a:p*i DIDITPD iiy /^ 10 HKDD bapo inD^D py ^a" :neK myi ".n^nau ny nana^ Tny DNI nicsn ^y ai:^ byjni wpi PIOBO^ ny N^-IPDN uuiB'' 1 ^ ny a .iiaa i^ neTTB' ny niau i^ niB'yb n^ny tnr\v nonyn my no ^1n^ l| l vnae' nas^o noi^ ny : a^i Dion^o ,8^1155 15 nioia ^ p^n : prai'n n*a ,i>D po :ni?aba .1200 Dnshan D*Dpn jo .nipi ni^ns :pnn .rn^na maip rprom .nnyp ta^upn ,]rk nonrn non : /onnn .nbsno : piyn .ni^na : ,niy intr : NIDIIPD ,iiy yv BDIB* .oana vby i^ty'B'a :cana^ .oisnn 20 inoixo nvy ^a inaN/o i^jnc> ny nNDD p^apo px py i^a " piDiriD vn jnax^o ncane'o nco I:P an n^ani ".|nax^n 1^:3 xini j^aaa usnvc'D nsiou p^apo ,TIX pMno U*KB> nat^ i!> B^B> ^rni ^iis pnno im i^ B^B' nno nnx ^13*0 i^xi .nsota o^apo DJixtr on ^"i .nxoo ff^apcn ono B* ."jin oni? BB 25 ono ^ *in oni NB u a 270 HEFES B. YASLIAH S BOOK OF PRECEPTS 38 a ,D*KOB caw Tin Dnb B*B ibxi ."pri Dnb PKB> pai -pri onb w pa n pi .Dnb PMB> pai "pn Dn b ^^ P 3 bnan px ,oba enpn 'ba paa ,0'KbD nnpa DDIN nxB>b -wax wi D^aB'a waint? onan nnix is^jr Q^a ia Q^DB^ na^aon niai n^ron nnnni rfnvwv m^inan jiaa nan paa ^^o Nin^a mix ni6 i^aN^ ^a onoi ,nna sxi^ai / D <I O 5 nonm ny^nm nnsni nsi?n na^p paa /a pna6 nipirnn infant? loa .NOD* pi }r D*pnnb ha* i^n onann nns DNI .on!? ni ninoam onan pja ^mi omns ar6 ^^ n^an b " i psi Tim oninK oni> ps trpn ^a" ".ai na^ao mai o^apn miai B^PH nixiai Haoi nan rrm" ^a nxo DWIN ppnno jny D^ nni? B^B' a by f) p3i pbspo pa n^an ba iNen Qmno ib nn tra-a nnia nbay inn OIN mirr* i TND n inan HNDB pbapo pbapn *a by SJK pnw naop wan niai payn na^nyi D'-abn n^oopi n ba iKBn jms> na Nb*N b^bu^b D^i^y pw D*KDD 15 K min n nanb no n n3T pa ps D-XOD pbapo pen pnino noyo b^ Nin^ naiD D^ba n^yn " : noi ",n3n bya b5r nany Dippna* nt^a* nybii annsi nabn nine nyo bt^ WKB ponn nnino D-JIND ^ab nirpnn^ IK nayn nx ona mapnnB ix nayn nx ;na ninb mpian Dipprr^ DViasm pbxm 20 ^nn^o mwa pbo nnnsy naian QHOI ".D-NDD QaTKo ?pb pbon nnn^ nicn" :noKc 103 jctbamn nx vby nanb jpnnc' boso IN omno pbapoi oippnt? a by PIN D>bnn nnnK' pniaa pnino o^ann nnnt? pbcsoni ".ypnps Nin nn ypipb nairasn ba " : now niyi ".btap DIB>D pa IN my vb nana> mo pn ,0^3 ssoan *n bya myo ns^yan *ba 25 HEBREW TRANSLATION 271 28 b .nnx -O-G IN ,Bina IK pana riant? pa ,nBB bapan nnx nan a6p by t| xot3 ' ^ on aba xnpin Tin bya -nyo npyjn ba bax D'en abaa pn ninB D'at? ba" nnatw wa y nnK nan vb nan onb naro D'a bn:n p D'ba ntnyn wpy n nai tna^a mis nseu bapB> nan nn^tw ib^BNi Bin ib'axi pnxa bnan p 5 npyjn "ba ont:i ".nxBcb man n.nna ii"ian^ nabai y cnb nainm o^mai nuiae p:a ^JSKB o^awin onanm npa -- n pan nx p^nso nnan nsn^b Dnip any nyat^" :nBNB> ioa a^bi nnni miax nn^an ^a byc> natrbb wao nnan nx ba^ px n^a nat?b nctr xnpj nbi nsnp: rum px n"a 10 pan rnb irpn ii Nioya ^N nmx baai c^ax ^baai D^bbi baa xbn pa>n ^a HNDD pbapo xbn nanx ^bai n^as ^bai o^bba -"ba cn^b pine' ^a inai natr jnb BB> py ninyp nnai ",na :VIBNB> ^a /iiancn p ona Nyi>ai brna^ nvrw sjoai anm nano bu' * loa" :niyi ".minB py ^baa rarb nb wv nbatsn" 15 n^ba onBi ".pnnDD am NBBB bN^ba pn DTD ^bya bi^ D-bapo .nNBB bapon nan onb nan DN bas ;niaiy.n mvy D^yjn ".DHVID niaiyn niovyo n-ba niryn" :nBNB> 1B3 ^T ^ by on nan nrroo ib^BN Bin ib^ax pnsa bnan fa nnb na^n " : nijn bab encK' naxba nytra wn^ D'ba onai <C .NBB nNBB bapa NW ao nx u D^oactr ban paa /onban nnoai^a cnB^ nvnba n\n DN bax .nsBB n^bapB oyj? y onb nanni ^niann ^BB pan nan noa paa 7 nsBB bap 11 x nbiyb ntB nr nna^ xbt? nnx ^bab PIB "ban npa be> Bipbcn " : VIBKB> ioa pnb nBinni ^nao b p*m pnapi snBBpi NBB noap noa onwo ibx nn naaam nnian btr jnBm ibt? monm 25 xoai cnn bc> ^aaani ^:B noa nan ^oa nina 272 HEFES B. YASLIAHS BOOK OF PRECEPTS 29 a nmon rvai i>ijon rrai n^n n^ai nao ^ pantani nta jncpm nann pya-ii nor ta aanem na:*D ^TU ta moNm nnua pw o^aj p-ni ^Tia ^ DIKNI n^an ^ Dia^i nocn niaiEDi vyn DIN !>B> pB>D^D BTDB'Dn ^3 DV n ON ^3H HT QnWD N^N UNB> bi N?:t3 n3K^ rwn N^I naN^o nytrn 5 pn:nm 2na pw ^nn rvm hnao p*n 'D p*n D^NDO I^N nn iwunsn n^ai D^ inoo min 11 -i o^i?n p^n nine moi NCU r6yoi unu WHB> jon ^a ^y SIN niDDn n^ai p^^n nu n^Nn ^sm nxo i:mj Ninty 'isn man nv^oi ian N^N IJ^NB' ninu nswn ^y nenon ia tw 10 HN noaon :npa ^ Dip^cn ,|KD ni^pn D >{ ?&n ^ns ".xot: o^a .nnmn "jan pon fe :nnm ^ spon .JDI po :i^ monm .onao jnx :NIDP .onaa na n <i n > aoB' nan :noap ,nnn po :na3ni ion : ^i ^ .oian : DIONH ,P^n : pjj^n 3ay -loa : pnop ,Noa po nor ^ aiancni .o^ioa JB> : p^nrin /loa : p"n 3nN nyn^ : naaw .Dnirn? n^an 15 .nnwo jmenaian ,i^y nnoioi nvntroB' pyo 'i^y ^a Nin aianon *\vy \rbv jN^nipo .niy ^ yxo jN^aov . : 8W1BOD on!? wv n^am .D^piapa :p3^^n n-a ,-iua yo :p^n n^ nonm marnt? noa ^33 nno nnN PNB> n^an nn ia>DE>i onaiDi nuna paa ;nNco n^apo DJ^NI iin nn> ^E> 20 nna Nyi"ai nni men rani mypi rnnpi nom n^t^i yaiai D^apcn omann onaan niytri ,Drwo nx T>arn^ vsbn nxo nnx ^y n&^V no Nin mna nnvn niytrn /I nty i>3 DIN ITJT^N n jop *B> Pi^n " : IIONB' ioa HEBREW TRANSLATION 273 29 b DN pibrt rwn" :nKi ".biaa -nai twa NITB> ny DIK 6am nbau nKoom ".iino isb nto NED ntr^ by ne>b? 13 tr jua ,nna Kwai span nax tj>e>b IBWI upnnp Q'ban ba by pbtea prroa ibw " : new? 103 ^"pjnn .a^n^ DHB> y o>D33Di byji ttb'BJN DN na^n by nsboB' n^ooi NUID b^ o*ai yniai D'D^DI N^bsi xb^aJN 5 nin nnb pB> o^bam ".nbiaa mnw nbwsa OKI noie nmoa naitra nasob uaw^ ownnan b{y Denn jiaa nn HNOD pbapoi nasbob nn ^bi n^naa wawe' nbx bax .onbn ins 'bab -nan p DN vbx nNoti o^bapo WN D'-cinnan poinna bt^ ^i " : -nN^ raa .onb nonm .naia w nt^^a IBB^B> IN 10 poinm be> nn " : niyi ".D'-NDDD oan^ nnoo ity^N n bmaa :nNi ",pKt30 joaia is fp-vD niiinu n'-na ^bya btn 'bya btj> ^bab nnnvo ]m& -aaD mxcu pcinru b> nunx no D^n oa^NB' D"nn ^bya nniy onci "/bab Dvnrrt? ny nninta nson my ib^aN bia 11 " tneKB' ioa /ba on niB'yb injna 1021 najw D'a 15 my iNX 11 nna nabo n&y> ntw otb bn yce^oa nainn myi " nvon my " man pain ".naxbB pa ntrya xb^ nainn -iijn nvon my "nainn myi" ;mayn naxbob inaan xbi mba xbv nniy nimy ntrbtJ' tfbiyn NCB'O *ICN ia nn n DK" :ncKB> ia /naba nboaB> nain pay xbi nop xh n^bo xbi mm sinam nain rwo }n ao nau'no rvan bya bt^ nmy " : new ".pay xbi n^op sbi n^bm o-ntr nbyoi n^naD nvkv by D^naa n^bc> nmoB> n^btso nnoi ".jnsotao nms D^CB^ IN yirby aaK>b naapj? IN ,D-no nxoc nnis Nocacn nnx rrby 30 a nb n:ainB> D^nao tvthv by D^nsta nrbro nnina IN /ioni Naibo by nann IK /rb man mny b^at^a na non^oK' ^n^o 5noK> na 274 HEFES B. YASLIAH'S BOOK OF PRECEPTS IN ,vby nbron IN na nyaw nbyoi trnan npbp by n^naa r ix /ibyoi D'naD nyanN by a-nau nya-ix vnot? PK> IN /inN nan na jpnb imop pao IN nbyoi DTIBB nt2>?:n by DTIBU nu>Dn vncp yvo 5 .n nn^by aat? IN at^ 1 IN onn^ nbyo^ D^naD rvvv by n^nsa n onnn p ma N^vai ,12 iy:3B> IN no by iSratw IN 113MB' ibbn onann ID nbyoi nan by nao npb DNI .D"Nttt2on 'a by PIN /a onponpo pNty nauis nine IN 7 vby nnt^b w*3ni ^-yb n^btr byQn^bc' DIIWD NCDO njnn " : noKB IDS ^KOB bap 1 - 10 niyn nyais by nyaiN pKn nn nNDub {yb^ by {ybir DNPDI :Tijn ".no Ncubi omob pw ne^ b; n^j^ }>ao ntron by nrbty by wfeo nina PN aa^cb *ua n^yi nbao yxip :niyi ".wn^ ba nyobi" :niyi a ,Nin{y ba nrnxbi nau yvpcn pnn panoso yaem myn niym pen ppm naan" 15 PJB* i N nn 'Neb nao by net: NED HBD by net: jbao PN " : njn ".-ttn ^aa by n^benb ^INI-I bwn ^Nr i DIB>D ^pb p ^yty iiy" :niyi ",T*n HN ^^Dn N^N NDDO niD3& trb{y by {yb^" :*mn ".MOB Nin^ ba ib^aN nmoa -IN nbnn nr,N nso yreion jo nan ba^ nsoB n^an 20 boa npipa nnnK IN na nainn nno IN na nnx pnya IN ".njab nywp ny N^N HNCD nj"N nbiybi PPWB neipa IN by K>bt? na PKB> n^baca "IHDD ncm n n^n NaN n ON" :mjn 30 b oan mn" :noNi .rrcna "ia nabni ".Dn^yb Nbi n^yb Nb Nm ^JibaDNb n^w nB^B> by npbp" :niyi 'a by PJN oycn3B> n^btr by n^btr" :niyi ",. by ntrb^o nina iwn" :niyi a .niNr:Dn baa NOD tmon jo n nN u ropbi mnpn nN nyjbi jrnon nN ia p^ab i^pnnc' 5 HEBREW TRANSLATION 275 pai pi pa EIN jrann* n nty^N n nan NOD pi psp pai pie pa Ni?iy DN iinD pia WKB> NOD pi BIN K3'py n nino pio jw tan nan noaipa nrvan NE$>y 'han pnr n 6s run na 12 nan ON N^N ipbro N!J ntaa hoa bn nan ns^ npnr ni^y rrnyn na^Nb ipnr x^nn nao nry^x ni n^n ninx in^n IN injaa iN^r,B> 10 h "styk* nn Taa^ Navy n na nnn" mew ",iTu6*p n-nyn obn nna^n HN mani> p:oi " : ncxtr ma /ua nnina onnin yaa nna Kvcat^a naBD j?^pi rnai^i DJ nnoi a /^y i^nNnc' is noa ly::^ IN ^13 onno nNou NODO I:^NB> ^a i?y ]N no 15 rrn CNI ".o^aaan nnao nnsDoi naa^ ^ o^aen p/w nrao ^ V^N nan^ ""n 11 by lakvm KCD&I niyi^n p mna ia s^i^i njan mien nans? nann HNCD nn\n DN y niNn^ D H 3nv /nsoo bpo nan IN DrwBa nxoo HNYDJ^ P.TJB* iNOD' /^N man^ nann nann p KCD N^ n^p IHNCD nn\n DNI .ono nnNa 20 inNcae> nan b inan^a iniN Neoen nyanN niyn p nnNi pB'n p n^s? pe>.n jo nriNi njan jo DW niyn p nnNi paon p nt^n mints paon p nnxi niyn p njan p nnsi p^n p nthv \>vn p nnNi niyn p nyanN 31 a ".lino weo ^pn p NCD UDD nionn p ii? nanB> b bb.n nr nnn KW no^ n^iNnn nnnN c^a race n^yi .noyonji nKooa DNI nen paa /r nnNOD axoa nNcn .onipn nasoa nn^n^a nnsn VNn ia*NB> nnN ^a naoo nc>y DN 5>3 .nt3B> naco rm nDyon;^ nn " : in!2NB> ica .nninia fi ninni yro paa .onipo n^iNn nn^.n torn? nci> 5 na ncn ixc'y^ ^ionni ^isnn nsB'yB' ncn nino non Mtvyv n^een moB' nnauci nnauD IKB^B' noa na iwyv pnoi pno 276 HEFES B. YASLIAH'S BOOK OF PRECEPTS -ins veb NOO \iyth injw 5>a ^an nr NOD noa n^an b " : njiaai nati>noa nxoon D^DJ tana wvrcn now ". 11 wn N^N jnNoo TO p^iy PNI nat^noa jnNoo nS> na^noni naamo 'TOI nK>yD n^o ^na n^yom 11N2 *?w mian ".nas'no n^ xh n^yo TO N^ n^ono n^K nno ni?yi i> HNOD pT, ra^non D^NOOJ o^an ^a mn : n\n nxrn na^nn wra> noo nnix mt^^a N^N ; Dniiva nn^ IOT ba pn nno ^s s y nnnK mi^ onnw jo DHIK nnyi 15 nni^b nat8>nom .onn zwnv na^non DJI nnivn for ^a ^NOBH nx nno p^o 11 N^ ^a WKW nni? ^ PTW n^an ^a" pjy ,nb noipt? nnnx nno niK>yi? nnn^o n^a iya D^nntj>a : Kin " na^noa nnnivo nnis* n:^ N^ nx ,nnx nan^ nni^yh nnis nw^ ix n^a 20 ; nnis NOD^ nm nnn yjj^a nxoo i^ap^ ina^no ps maoi? nnix ntyy^ JON n^n n^an ^yn nx bax nniy" moNty ioa ;iaoi a^ni^ nnmn 31 b PN pay ^i jnsooo nat^no iran byi fnsoDo nac-'no aw ^ jnNODo na ^ ^ao inxooo nat^no px J^TJ iiy n^D^b v5>y acynB' niy omo nisoo nniy I^NI " : xann "iiy inan iiy fnan my nonn my -non my tf^aop my pnon my omo noan niyi nan my jcp ^ abn my nonyn my noNi ".no NOO OIK 6am o~no OIN "rybs n pmon myi nona sn i> "10 ON" :^a ^N ^ao nnaiyn nisoon nana N!?I n-ixmt? nmna N^I nnioaa^ Jira N^I msiva^ ana N^ !?apo N^J nonm Jin nxoio p^apo px nn nn nnioaaty nninn 10 HEBREW TRANSLATION 277 rbi b^ ninu nin bw NEB nona ^ an N"jnm nam nina iyap&' a ^y PJM r6"6 iwpjn nona ^ NC pf>iy pto napnoa IHNCD n^ pn-w n^an bat? NCB oncooa ono :nsot3 n^apo D^NI iin nn^ jw n^an nmai "3ua*y n^ n^n 15 ana o^onB'OB' iljs .pirn Knot^i anp E'lec' cna n^cn^c^ ^y ^a nnwo 021 ^nrfo n^ioai nuhpi HID^D paa .HNIOD o^ap naK pnp D^cntym Nin anpn ^ojyn ,D"Nr:D pinn enci? cit^o y Dna twai jv\sty\ nnuo jiaa .onns o^a twe^B' |tD ojpyan onann nx i>aKi> ona n-^on^r:^ n^an nxi onxn nx nis?t? 20 nrn aion ID writ? no bi ,jna trcvai ^matap nnypi niDDi y ni33si nnyp p:a ohon paa cnxn nx roe^ ^j;n" :ncNB' ica /nix NCDIOH -iaT la mn I| B^^ nxi DINH nx K^t^i? wyn piino nnimNi mwi 32 a D^DH ha 11 py ^a" :nci ".D^NOO vs^ini n^aeni fn^n paa bia^ IN YV ^ 3 ^ 3 N^ ^ ^ 3 ^ 3J:) ^^ ^ n mwcm nnimm nan py ^a ba 6ii> ^n pabrw nw nbaon nxi jn^n nx N^-I ainan nan^ nnx I^K nx x^'inh ikx ns nmi n^n no DM Dixn nx IWB'O Kin Tnvo PB> no P % ^ 61^ 5 jn^ pa^m nbton nsi fn^n n^ nan "ON ^N onsn ns JWBTO wntj' o^on nx N^VIOI onsn HW:B nw onxn \nv mwom nninam a^ipni oixn 'BTDB'D HN t^csw ww Ttb&Q onoi ".nnxn nx ptyDtro }rxi ms 'trcB^ ns Dnoi .na Nwai /nm6 ma^mv D^naa n^tr ^y D-nau rw^? 10 by r\vhv " : nost? 103 ^0:^0 IN n s D-i ^y nn^nt^a niyavx B^B> ^y niyavx nnnrnm nnnnoo nnatan tM? noo mnnn niinta i nca^o n^^on6 nx^yc' p/p ^y B>^" rniyi ". 278 HEFES B. YASLIAH'S BOOK OF PRECEPTS p DN Ni5N /IITVD pi nWttD |JW p3 ^IHBDO DTO1 ".mine pa onaon ninetae" :notp 103 ,v^y i^nxn IN nn iy:u is yj3 jna 15 nmro OIN ^n n>m *NDB> n^n nan niNota p^xo p^B' pai nn^so ".nmna I^NI li'N DIN ^N^: pi mN&ta mn^o jren nnino pn nan psn: 6w pyo^ ni DV n" ,M"DN^ 103 ^N^OJ pia na^m nniani hyaom naam nbnn onoi ".onio WK vnanai onao nnsuon Wwa n^ynp Dn^a nwvm nnipm nnrni n*n nnni? 20 ninn p pn NDB iDvy ^an DB> i^ vrw nwno ^3 b" i^yj^ nwxni nnpm n^vni i^n nnnsr nmani moo mn DNI ,n ivai ^nu'si noso n"^y:n rbwb narae' o^an CORRECTIONS IN ARABIC TEXT OF HEFES Fol. 7 a, 1. 3. Dans' should read Fol. 28 a, 1. i. t3' should read \y ADDITIONAL NOTE In the Jewish Review, 1913, p. 212, there appeared an article by Mr. Jack Mosseri describing some Genizah fragments in the library of the Cairo Jewish Community, and mention was made of autograph fragments of Hefes b. Yasliah's Book of Precepts. Thus far I have not been able to secure a photograph or detailed description of those fragments. University of California SOUTHERN REGIONAL LIBRARY FACILITY 405 Hilgard Avenue, Los Angeles, CA 90024-1388 Return this material to the library from which it was borrowed. OPT1 Slope NOV MAY 1*4 MAY 2 REC'D UC SOUTHERN REGIONAL LIBRARY FACILITY A 000109446 5 BBS