Эпифаний Уилсон

«Еврейская литература: Талмуд, Мелодии и Каббала»

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Apart, blot out our sins before His sight,

And make our numbers as the sand again,

And as the stars of night.

Аноним.

Бог и человек

O Lord! I will declare

Thy holy name, Thy glories past compare:

My tongue shall not conceal, O Lord!

Thy righteousness made known to me:

I heard and I believed Thy word,

I will not ask presumptuously.

For should the vase of clay

“What doest thou?” unto its maker say?

Him have I sought and known,

A rock of strength, a tower of might,

Resplendent as the glorious light,

Without or veil or covering, radiant shown:

Exalted, magnified,

Extolled and glorified.

The heavens from hour to hour

Declare Thy wondrous works, proclaim Thy power

Sunrise and sunset, still the same,

Prostrate in awe eternally.

The angels pass through flood and flame

As unto Thee they testify;

Thy praise they celebrate,

O Thou, the fruit of lips who dost create.

[pg 391] For Thou uphold'st alone,

Unwearied and invisible,

The depths, the heights, where move and dwell

The living creatures and the heavenly throne:

Exalted, magnified,

Extolled and glorified.

Who has the glory praised

Fitly of Him, Whose word the heavens upraised?

The Eternal One, Who dwells concealed

In His exalted heights, but yet

In Zion's temple, full revealed,

Did erst His glorious presence set,

And He showed visions then

To cause His image to be seen of men;

Yet past all measuring

His wisdom is, past depth and height

He flashes on His prophet's sight

In visions only as the heavenly king:

Exalted, magnified,

Extolled and glorified.

His power, exceeding great,

Is without end: who can His praise narrate?

Happy the man, who testifies

Unto His greatness manifold,

Whose faith in God unshaken lies,

In God, whose arms the world uphold,

Who, fearing God, can trust

In Him, acknowledging His deeds are just,

That for himself has He

Made all His works, His creatures all,

And that His awful day will call

All men, the judgment of their deeds to see:

Exalted, magnified,

Extolled and glorified.

Do thou then heed and learn,

Prepare thyself thy nature to discern.

See whence thou comest, what thou art,

And who created thee and taught

[pg 392] Thee knowledge, and in every part

Of thee the power of motion wrought.

Mark then God's might untold,

And rouse thyself His wonders to behold.

But to Himself concealed

Dare not to stretch thy hand, for then

Thou seekest, with presumptuous ken,

The first and last, the hidden and revealed:

Exalted, magnified,

Extolled and glorified.

Иегуда Галеви.

Гимн на Суккот

Thy praise, O Lord! will I proclaim

In hymns unto Thy glorious name.

O thou Redeemer, Lord and King,

Redemption to Thy faithful bring!

Before Thine altar they rejoice

With branch of palm and myrtle stem,

To Thee they raise the prayful voice—

Have mercy, save and prosper them.

Mayst Thou, in mercy manifold,

Dear unto Thee Thy people hold,

When at Thy gate they bend the knee,

And worship and acknowledge Thee.

Do Thou their heart's desire fulfil,

Rejoice with them in love this day,

Forgive their sins and thoughts of ill,

And their transgressions cast away.

They overflow with prayer and praise

To Him, Who knows the future days.

Have mercy Thou, and hear the prayer

Of those who palms and myrtles bear.

Thee day and night they sanctify,

And in perpetual song adore;

Like to the heavenly hosts they cry:

“Blessed art Thou for evermore.”

Елеазар бен Иаков Калир.

[pg 393]

Гимн на Пятидесятницу

When Thou didst descend upon Sinai's mountain,

It trembled and shook 'neath Thy mighty hand,

And the rocks were moved by Thy power and splendor;

How then can my spirit before Thee stand

On the day when darkness o'erspread the heavens,

And the sun was hidden at Thy command?

The angels of God for Thy great name's worship,

Are ranged before Thee, a shining band,

And the children of men are waiting ever

Thy mercies unnumbered as grains of sand;

The law they received from the mouth of Thy glory,

They learn and consider and understand.

Oh! accept Thou their song and rejoice in their gladness,

Who proclaim Thy glory in every land.

Иегуда Галеви.

Гимн славы

Sweet hymns and songs will I indite

To sing of Thee by day and night,

Of Thee, Who art my soul's delight.

How doth my soul within me yearn

Beneath Thy shadow to return,

Thy secret mysteries to learn.

And even while yet Thy glory fires

My words, and hymns of praise inspires,

Thy love it is my heart desires.

Therefore I will of Thee relate

All glorious things, and celebrate

In songs of love Thy name most great.

Thy glory shall my discourse be,

In images I picture Thee,

Although Thyself I cannot see.

[pg 394]

In mystic utterances alone,

By prophet and by seer made known,

Hast Thou Thy radiant glory shown.

Thy might and greatness they portrayed,

According to the power displayed

In all the works Thy hand has made.

In images of Thee they told

Of Thy great wonders wrought of old,

Thy essence they could not behold.

In signs and visions seen of yore

They pictured Thee in ancient lore,

But Thou art One for evermore.

They saw in Thee both youth and age,

The man of war, the hoary sage,

But ever Israel's heritage.

O Thou Whose word is truth alway

Thy people seek Thy face this day,

Oh! be Thou near them when they pray.

May these, my songs and musings, be

Acceptable, O Lord, to Thee,

And do Thou hear them graciously.

Oh! let my praises, heavenward sped,

Be as a crown unto Thy head,

My prayer as incense offered.

Oh! may my words of blessing rise

To Thee, Who, throned above the skies,

Art just and mighty, great and wise.

And when Thy glory I declare,

Do Thou incline Thee to my prayer,

As though sweet spice my offering were.

My meditation day and night

May it be pleasant in Thy sight,

For Thou art all my soul's delight.

[pg 395]

Гимн единства на семь дней недели

I

Eternal King, the heavens and earth are Thine,

Thine are the seas and every living thing.

Thy hand upholds creation's vast design,

Eternal King!

The mighty waters with Thy glory ring,

Unnumbered lands to chant Thy praise combine,

And Kings of earth to Thee their worship bring.

Thy people Israel, for Thy love benign,

Blesses Thy name and joys Thy praise to sing.

Thou art the God of truth, the one, divine,

Eternal King!

II

I worship Thee for all Thy boundless store

Of righteousness and mercy shown to me,

And for Thy holy book of sacred lore

I worship Thee.

To Thee alone our fathers bent the knee,

And Thee alone do we this day adore,

Bearing our witness to Thy unity.

Thou art our God, Thy favor we implore,

Thou art our shepherd, and Thy flock are we.

Therefore I bless Thy name and evermore

I worship Thee.

III

I know it well: Thou art all-good, all-wise.

Thou slayest, but Thy touch death's power can quell;

Thou woundest, but Thy hand the balm supplies:

I know it well.

[pg 396]

Nor sin nor grief can in Thy presence dwell,

Slumber and sleep come not unto Thine eyes,

Great God, eternal and unchangeable!

The soul of all mankind before Thee lies;

Thou searchest all their hearts, their thoughts canst tell;

Thou hearest graciously their prayerful cries:

I know it well.

IV

We will extol the Lord of lords, whose name

Is evermore and everywhere adored.

In songs and hymns our lips His praise shall frame,

We will extol the Lord!

He is the hope of Israel, His word

A lamp unto our feet, a guiding flame

To those who trust in Him with full accord.

He is through countless ages still the same,

The shield of our salvation and our sword,

And generations, each to each, proclaim:

We will extol the Lord!

V

Who shall narrate Thy wonders wrought of old?

The utterance of the lips Thou didst create,

But all Thy majesty and power untold

Who shall narrate?

Thy ways on earth in song we celebrate.

Though none may Thy similitude behold,

Yet know we by Thy works that Thou are great.

Thousands of angels, by Thy word controlled,

To do Thy bidding Thy commands await:

Yet of them all, Thy wonders manifold

Who shall narrate?

[pg 397]

VI

Alone didst Thou, O Lord, the heaven's wide tent

Uprear, and bid the earth beneath be shown;

Thy word the oceans in their boundaries pent

Alone.

No aid or counsel hadst Thou save Thine own

When Thou with lights didst hang the firmament

And call the hosts celestial round Thy throne.

Thy works, in universal cadence blent,

Give praise to Thee, and make Thy glory known.

Thou madest all, great God beneficent,

Alone!

VII

Of old Thou didst the Sabbath bless and praise,

Because thereon Thou didst Thy work behold

Completed in the sun's new-kindled rays

Of old.

Bless Thou, this day, with mercies manifold

Thy people, that in love and awe obeys

Thy word, and chants Thy righteousness untold.

Lord, we desire to do Thy will always!

Make pure our hearts like thrice-refinèd gold,

And these, our prayers, accept as in the days

Of old.

Аноним.

Покаянная молитва

Forth flies my soul, upborne by hope untiring,

The land of rest, the spring of life desiring,

Unto the heavenly dwelling-place aspiring,

To seek its peace by day and night.

My spirit does God's majesty adore,

And without wings shall to His presence soar,

There to behold His glory evermore,

At dawn, at noonday, and at night.

[pg 398]

On all His works mine eye in wonder gazes,

And heavenward an eager look upraises;

Day unto day proclaims its Maker's praises,

And night declares them unto night.

Thy loving-kindness is my lifelong guide,

But often from Thy path I've turned aside.

O Lord, how hast Thou searched my heart and tried

My inmost thoughts at dead of night!

Sleepless upon my bed the hours I number,

And, rising, seek the house of God, while slumber

Lies heavy on men's eyes, and dreams encumber

Their souls in visions of the night.

In sin and folly passed my early years,

Wherefore I am ashamed, and life's arrears

Now strive to pay, the while my bitter tears

Have been my food by day and night.

Pent in the body's cage, pure child of heaven,

Bethink thee, life but as a bridge is given.

Awake, arise, to praise God gladly, even

In the first hours of the night.

Haste then, pure heart, to break sin's deadly sway,

And seek the path of righteousness alway;

For all our years are but as yesterday—

Soon past, and as a watch at night.

Short is man's life, and full of care and sorrow,

This way and that he turns some ease to borrow,

Like to a flower he blooms, and on the morrow

Is gone—a vision of the night.

How does the weight of sin my soul oppress!

Because God's law too often I transgress;

I mourn and sigh: with tears of bitterness

My bed I water all the night.

I rise at dawn and still the salt stream flows,

My heart's blood would I shed to find repose;

[pg 399] But when my soul is downcast with my woes,

I will recall my prayer at night.

My youth wanes like a shadow that is cast,

Swifter than eagles' wings my years fly fast,

And I remember not my gladness past,

Either by day or yet by night.

Proclaim we then a fast, a holy day,

Make pure our hearts from sin, God's will obey,

And unto Him, with humble spirits, pray

Unceasingly, by day and night.

May we yet hear His words: “Thou art my own,

My grace is thine, the shelter of My throne,

For I am thy Redeemer, I alone!

Endure but patiently this night.”

Моисей ибн Эзра.

Живого Бога мы славим

The living God we praise, exalt, adore!

He was, He is, He will be evermore.

No unity like unto His can be,

Eternal, inconceivable, is He.

No form or shape has th' Incorporeal One,

Most holy beyond all comparison.

He was, ere aught was made in heaven or earth,

But His existence has no date or birth.

Lord of the Universe is He proclaimed,

Teaching His power to all His hand has framed.

He gave His gift of prophecy to those

In whom He gloried, whom He loved and chose.

No prophet ever yet has filled the place

Of Moses, who beheld God face to face.

[pg 400]

Through him (the faithful in his house) the Lord

The law of truth to Israel did accord.

This law God will not alter, will not change

For any other through time's utmost range.

He knows and heeds the secret thoughts of man,

He saw the end of all ere aught began.

With love and grace doth He the righteous bless,

He metes out evil unto wickedness.

He at the last will His anointed send,

Those to redeem, who hope and wait the end.

God will the dead to life again restore,

Praised be His glorious name for evermore.

Аноним.

Примечания

1.Exod. xxiv. 12.2.So named from its situation at the mouth (“Pum”) of the Bedaitha, a canal between the Tigris and the Euphrates.3.The Cherem was most fearful. The excommunicate was cursed with the curse of Joshua against Jericho, and the curse of Elisha against those that mocked him, and the curse of fiends of deadly power: “Let nothing good come out of him, let his end be sudden, let all creatures become his enemy, let the whirlwind crush him, the fever and every other malady, and the edge of the sword smite him; let his death be unforeseen and drive him into outer darkness,” etc. There were three degrees of excommunication. The first was “the casting out of the synagogue.” The second “the delivering over to Satan.” And the third was the anathema proclaimed by priests with the sounding of trumpets.4.Some think he died twelve years b.c.5.The Jews say that the Holy Spirit spake to the Israelites during the Tabernacle by Urim and Thummim, and under the first Temple by the Prophets, and under the second by Bath Kol. The Bath Kol, which signifies “daughter voice” or “daughter of a voice,” was a kind of divine intimation, which was as inferior to the oracular voice proceeding from the Mercy Seat as a daughter is supposed to be inferior to her mother. It was said to be preceded by a clap of thunder. This, however, was not always the case. The Talmud relates that “Rabbis Jochanan and Simeon ben Lachish wished to see the face of Rabbi Samuel, a Babylon Rabbi. ‘Let us follow,’ said they, ‘the hearing of Bath Kol.’ They journeyed near a school, and as they were passing it they heard a boy reading from the book of Samuel the words, ‘And Samuel died.’ Observing this, they concluded that their friend was dead. And it so happened that news was soon brought to them that Rabbi Samuel of Babylon had died.” The Bath Kol seems to have been a sort of divination practised with the words of Scripture, like the Sortes Virgilianæ among the heathen.6.The Rabbis make two changes in this verse—they change “kings” into “angels,” and “fled” into “led.”7.The expression “they” is often used in the phraseology of the Talmud to denote either certain officials or else the sages and men of authority. The exact reference can only be gathered from the context. So again with the use of “he.” In such cases the expression “he” generally refers to the decision on a particular occasion.8.“Hear, O Israel, the Lord our God is one Lord,” etc. (Deut. vi. 4-9, xi. 13-21; Num. xv. 37-41). Evening prayer might be said after 12.30 p.m. (Acts x. 9.) It is abundantly evident from the Zohar that the ancient Jews understood that in the Shemah there was a confession of the doctrine of the Trinity in unity—three Persons in One God. “Hear, O Israel: Jehovah our God is one Jehovah. By the first name in this sentence, Jehovah, is signified God the Father, the Head of all things. By the next words, our God, is signified God the Son, the fountain of all knowledge; and by the second Jehovah, is signified God the Holy Ghost, proceeding of them both; to all which is added the word One, to signify that these three are Indivisible. But this mystery shall not be revealed until the coming of Messiah.” The Zohar gives also an imperfect illustration of this great Truth, by saying that the Trinity in unity is like “the human voice, which is composed of three elements—warmth, air, and vapor.”9.Priests who were legally unclean. (Lev. xxii. 7.)10.The Mishna begins the night at 6 p.m., and divides it into three watches of four hours each.11.The Mishna begins the day at 6 a.m. The third hour is 9 a.m.12.Deut. vi. 7.13.Ibid.14.A long blessing begins and ends with “Blessed art Thou, O Lord”; a short blessing only ends with these words.15.Deut. xvi. 3.16.Deut. xi. 13-21.17.Num. xv. 37-41.18.Because in Jer. x. 10 it is written, “But the Lord is the true God,” etc.19.Deut. xi. 19.20.Because it says, “that ye may look upon it,” i.e., the fringe. Num. xv. 39.21.When the expressions “free” or “not free” are used, they refer to the decisions of the Levitical Law. So also is it with the expressions “clean” or “unclean.”22.I.e., the eighteen blessings called “Amidah.”23.Phylacteries consist of texts of Scripture (Exod. xiii. 2-10, 11-17; Deut. vi. 4-9, 13-22) written on parchment and inclosed in a leather box. They are bound by thongs round the left arm and forehead.24.Lev. xv. 16.25.Or transgression.26.Called Musaph.27.Prayer called “Habdelah.”28.Called “Chonen hada'ath.”29.As if there were two gods.30.Mentioned Deut. viii. 8. The Jews make a distinction between Biccurim, the fruits of the soil in their natural state, and Therumoth, the fruits in a prepared state, such as oil, flour, and wine. The first fruits were always brought to Jerusalem with great pomp and display. The Talmud says that all the cities which were of the same course of priests gathered together into one of the cities which was a priestly station, and they lodged in the streets. In the morning he who was chief among them said, “Arise, let us go up to Zion to the House of the Lord our God.” An ox went before them with gilded horns, and an olive crown was on his head. This ox was intended for a peace offering to be eaten by the priests in the court of the sanctuary. The pipe played before the procession until it approached Jerusalem. When they drew near to the holy city, the first fruits were “crowned” and exposed to view with great ostentation. Then the chief men and the high officers and the treasurers of the temple came out to meet them and receive them with honor. And all the workmen in Jerusalem rose up in their shops, and thus they saluted them: “O our brethren, inhabitants of such a city, ye are welcome.” The pipe played before them till they came to the Temple Mount. Everyone, even King Agrippa himself, took his basket upon his shoulder, and went forward till he came to the court. Then the Levites sang, “I will exalt thee, O Lord, because thou hast lifted me up, and hast not made my foes to rejoice over me.” (Ps. xxx. 1). While the basket is still on his shoulder, he says, “I profess this day to the Lord my God.” And when he repeats the passage, “A Syrian ready to perish was my father” (Deut. xxvi. 3-5), he casts the basket down from his shoulder, and keeps silent while the priest waves it hither and thither at the southwest corner of the altar. The whole passage of Scripture being then recited as far as the tenth verse, he places the basket before the altar—he worships—and goes out. The baskets of the rich were of gold or silver. The baskets of the poor were of peeled willow. These latter, together with their contents, were presented to the priests in service. The more valuable baskets were returned to their owners. They used to hang turtle doves and young pigeons round their baskets, which were adorned with flowers. These were sacrificed for burnt offerings. The parties who brought the first fruits were obliged to lodge in Jerusalem all the night after they brought them, and the next morning they were allowed to return home. The first fruits were forbidden to be offered before the feast of Pentecost, and after the feast of Dedication.31.Ps. lxviii. 26.32.Lest it be a blessing used on Mount Gerizim.33.Deut. vi. 5.34.Ruth ii. 4.35.Judges vi. 12.36.Prov. xxiii. 22.37.Psalm cxix. 126.38.It has been a subject of dispute when the Sabbatical year began—whether in Nisan or Tishri. The weight of evidence is, however, in favor of the civil New Year's Day, which fell in Tishri (September).39.An Italian mina perhaps; a denarius. If so, the heap would be worth about £1 17s. 6d.40.Exod. xxxiv. 21.41.Lev. xxiii. 10. The omer or “wave sheaf” at the Passover, and the two wave loaves, at Pentecost, were to be made from grain grown in the field during the Sabbatical year. It was also allowed to till sufficient land to pay taxes.42.Lev. xix. 23-25.43.Grain or corn field.44.With a pointed instrument covered with oil.45.Linseed.46.Rain-field means a field irrigated with rain water.47.Some suppose the meaning to be, the permission to sprinkle with water a “white” or corn field in which the gourds are growing.48.The word translated “fertility” means literally “sweetness.” Some apply these words to the dung out of which the moisture has “dried out,” and it is then only reckoned as earth. Others apply them to the ground which has lost its fertility (sweetness) for want of rain (Job xxi. 33). The meaning is that no advantage must be gained from it in the approaching Sabbatical year.49.About thirty-six and one-half gallons.50.I.e., Stones lying on the top of other stones.51.The removal of stones “touching” the earth might loosen it, and become a kind of cultivation.52.I.e., From the outside of the boundary wall, as in like manner his ears of corn might be plucked. An answer to envious remarks that he was preparing for cultivation (Jer. Tal.).53.Twice ploughed implies the payment of tribute when the land was under foreign rule. Its cultivation was allowed for this purpose during the Sabbatical year. So long as a foe could be resisted, it was not cultivated (1 Mac. vi. 49).54.Jer. xxix. 7.55.A log held the contents of six eggshells.56.A seah held about the third of a bushel.57.Literally, “daughters of the pit.” “Adam's apples,” (Jer. Tal.). Supposed to be the fruit which tempted Eve. The decision in the text assumes that the trees began to bud in the Sabbatical year, and that the fruit would not be ripe for three years.58.Twelve cabs.59.To prevent their growth.60.“Puah, for dyeing red”(?).61.This permission has reference to certain laws with regard to legal cleanness.62.Achzib; Ecdippa, near Acca.63.Some consider this to be the Abana: others read Amnum, and try to identify it with Mount Hor.64.Rabbi Judah the Holy, called only Rabbi by way of eminence.65.I.e., Defiled oil of the heave-offering, etc.66.I.e., They become common property, and are to be depastured by cattle (Lev. xxv. 7).67.Perhaps “the star of Bethlehem.”68.A spiral grass growing on the palm tree(?).69.Arabic, Fûstûk. Pistachio nuts.70.See Chap. ix. 6.71.This refers to the examples already given of a rose in oil, or locust fruit in wine.72.Aisar, a coin worth 3-1/10 farthings.73.Pundion, a coin worth 1-1/2d.74.Of the fruits of the Sabbatical year.75.Of the fruits of the Sabbatical year.76.Of the fruits of the Sabbatical year.77.Of the fruits of the Sabbatical year.78.There are various Rabbis of this name, spelled in different ways, mentioned in the Talmud.79.The king's mountain is perhaps Mount Ephraim, or the mountain range over the plain of Sharon. It is also suggested that it might have been the mountains round Kirjathjearim (Abu Goosh?). It contained Cephar Bish, Cephar Sheclaim, Cephar Dikraia, etc.80.Others read “and the decision is as his word.”81.The second or the “latter” rain (Joel ii. 23), called Malkosh, falls in spring chiefly during the months of March and April.82.Lev. xxiii. 22; Deut. xxiv. 19.83.Deut. xv. 1.84.This decision supposes the case of the month Elul having thirty days, and the last day to be in the Sabbatical year; consequently it would not be one of the two feast days of the new year, which it should have been if the month had been the usual lunar month.85.“The defence,” called Pruzbul, was a legal document constituted to encourage loans to the poor, and to protect the interests of the lender.86.Deut. xv. 9.87.Deut. xv. 2.88.Deut. xix. 4.89.I.e., They are well pleased with him.90.Money owing to Jewish proselytes was generally repaid, but it was not obligatory to pay it to their heirs, as the persons from whom the proselytes came were no longer in a religious sense their next of kin.91.From private to public property.92.Of death.93.On Friday evening.94.Deut. vi. 4.95.On Friday evening.96.Though by their weight they continue to press out oil or wine on the Sabbath.97.When the eve of the passover and the eve of the Sabbath coincided.98.In the temple. See tract on Measurements, c. 1.99.Num. xix. 18.100.Num. xv. 20.101.I.e., Have you so joined houses that are apart that they may be counted as one on the Sabbath for carrying articles, etc. It is done by persons blessing a piece of dough which is common property.102.When three stars are seen, it is dark.103.As that would involve “labor.”104.The point to be decided is the difference between what is necessary and what is a burden.105.Others think “Lybian” asses.106.Through fear of linen and woollen being mixed. Deut. xxii. 11.107.Ladder-shaped piece of wood to prevent it rubbing its throat if it have a sore.108.Wood discovered by one John, which when put into sheep's nostrils, caused them to sneeze and the maggots to fall off.109.To prevent her being sucked by reptiles.110.The Gemara says, the cow was his neighbor's, but as he did not object, the blame was laid on him.111.Once a number of Jews took refuge in a cave, and hearing some persons pass, whom they supposed to be enemies, they fell on each other with their hobnailed sandals, and beat each other to death.112.Isaiah xi. 4; Micah iv. 3.113.These anklets were a kind of chain used to prevent members of certain families in Jerusalem taking too wide strides in walking.114.To cure toothache.115.Others translate “masks.”116.To cure ear-ache.117.To cure one who did not sleep enough they used a tooth of a dead fox. For one who slept too much, they used a tooth of a living fox.118.To cure ague.119.Lev. xviii. 3.120.Works are divided into principal and secondary, or in Rabbinic language fathers and children. And if a man does one principal work and twenty secondary works, they regarded them as one sin, and consequently deserving one punishment.121.I.e., one part wine and three parts water.122.E.g., foul water.123.Henna dust for women's eyes.124.Isaiah xxx. 14.125.Isaiah xxx. 14.126.Nisan nearly corresponds with the month of March.127.I.e., 11 o'clock a.m. To obtain our computation of time, six must be added to the hours mentioned in the Mishna.128.When uncleanness is mentioned, it is to be understood of legal uncleanness.129.Exod. xiii. 7.130.I.e., he is to be put to death forthwith.131.Fruit-sauce; a mixture of dates, raisins, and other fruits, to recall the memory of the mortar from which the bricks in Egypt were made.132.Fragments of chickens and dough left to ferment.133.A compound of barley, wild saffron, and salt, one-third of each.134.A dough or unripe grain lid put over the liquid to absorb the dregs from the foam of fermentation.135.Literally, “deaf”; that is, dough which does not rise, or that sounds dull when it is struck.136.Exod. xi. 19.137.An eminence from which there was a clear view of the temple.138.The burden means that the man is forbidden to work.139.See treatise on the Sabbatical year, ix. 5, etc.140.Lest the Gentiles should set them to work on the Sabbath.141.Part of July and August. The ninth of Ab is the anniversary of the threefold destruction of the Temple.142.Deut. vi. 4.143.Lev. xxiii. 15.144.Lev. xix. 9, 10.145.Because the poor might eat them untithed, thinking they were Peah.146.To show his abhorrence of his father's idolatry.147.2 Kings xviii. 4.148.Lest the people should substitute medicine for God.149.2 Kings xviii. 16.150.2 Chron. xxxii. 4.151.I.e., 2.30 p.m.152.Exod. xii. 6.153.To prevent its coagulating.154.Exod. xxiii. 18.155.Josephus mentions the number of lambs slain at a particular passover to have been numbered by the high priest, and they were found to have been 256,500. Allowing not less than ten persons to the eating of each lamb, he computes those present at the feast to have been 2,700,200 persons.—Josephus' “Wars,” vi. 9, 3.156.Exod. xii. 6.157.Psalms cxiii.-cxviii.158.They washed the court indirectly by stopping a canal of water which overflowed the court; they afterward opened it, when all flowed off again.159.Taken from the intermingled blood of the many offerings.160.See “Measurements,” ii. 3.161.The following subtle discussion arises out of the distinction between “work” forbidden by the law of God and “resting from work” enjoined by tradition.162.The sprinkling of a person unclean from touching a dead body when the passover fell on a Sabbath.163.This refers to the second chagigah—the feast-offering of individuals on the 15th of Nisan. It is called by the general name passover, John xviii. 28. Want of acquaintance with this subject has led some commentators to suppose that there is a discrepancy between the account of the last passover of our Lord as related in the Synoptical Gospels, and as recorded by St. John.164.Jer. Tal. reads “sell.”165.Lev. xxiii. 11.166.Lev. xxiii. 17.167.Exod. xxv. 30.168.Lev. xxiii. 19.169.Num. xxviii. 15.170.Exod. xxviii. 36-38.171.1 Chron. xxix. 19.172.It remained uneaten overnight, and therefore must be burned, in accordance with Exod. xii. 10.173.From the need of a boiler it appears that the wine used at the passover was mixed with hot water. The wine itself was always red.174.If one observed the issue three times on the same day, he could not be considered clean before he brought a sacrifice.175.In which there is a dead body.176.The mourner might be too sorrowful to eat, the sick too ill to eat, and the prisoner might be detained in prison, etc.177.Numbers ix. 10.178.About fifteen miles from Jerusalem. Modiim or Modin was the city of the Maccabees.179.Psalms cxiii.-cxviii.180.Exod. xii. 3.181.The substitute refers to one animal changed for another, which had been intended for the passover-offering.182.The following rules are founded on two principles; firstly, that every lamb must have its own numbered company of eaters; and secondly, that no person could be numbered with two companies.183.It was after the first cup of wine was drunk that our Lord washed the disciples' feet (John xiii. 5; Luke xxii. 17).184.Deut. xxvi. 5-11.185.Exod. xiii. 8.186.Psalm cxiii. 9.187.Psalm cxiv. 8.188.The third cup was called the “cup of blessing” (1 Cor. x. 16). It was the one used by our Lord for the institution of the holy sacrament.189.

Psalm cxxxvi.190.They may have been overcome with wine (1 Cor. xi. 21).191.This is explained in the treatise “Hands.”192.Where the counsellors sat.193.Called Sagan (suffragan) (2 Kings xxv. 18; Jer. lii. 24).194.Lev. xvi. 6.195.As might occur from the frequent changes during the second Temple.196.That he would incense “within” the vail (Lev. xvi. 12, 13), in opposition to the Sadducees, who maintained that the incense should be burned “without.”197.That such an oath was necessary.198.Or the “index” finger; other trans. the “middle” finger.199.Or change thyself.200.Singing to him “Unless the Lord build the house, they labor but in vain that build it,” etc. (Psalm cxxvii.).201.The Jews think that the day of atonement was the day on which Adam sinned, on which Abraham was circumcised, and on which Moses offered atonement for the sin of the golden calf.202.I.e., cast lots, which was done by placing the priests in a row, and bidding them to hold up their fingers. After fixing on a certain number, the cap of one of them was taken off. With this priest the reckoning began, and proceeded till the prearranged number fell on some one of them; and his was the lot. Particular care was taken to count the fingers which were held up, and not to number their persons, as this was considered unlawful. (1 Chron. xxi. 1.)203.The third lot for burning incense was the most important. It was always done by a fresh man, so that a priest might burn incense only once during his lifetime. (Luke i. 9; Rev. viii. 3, 4.)204.Or, as you wish.205.The Gemara says it was so called because Parva, a magician, built this room and digged through from it to see the service of the High Priest on the day of atonement; or else because it was used for storing “bullock-hides.”206.Literally, between the evenings.207.The mina of the sanctuary was worth about £5 14s., consequently the morning dress cost about £68 8s.208.The zuz was worth about 6-1/2d., consequently the evening dress cost about £21 13s. 4d.209.Literally, “cover over”; i.e., “atone for.”210.King of Adiabene, a proselyte to Judaism about a.d. 45.211.The accused woman.212.See Treatise on “Measurements,” ii. 3, note.213.A. V. “Scapegoat,” or for the “devil.” Others translate “wholly put away” in reference to the sins of the people, or for “the hard mountain,” and others the “demon of dry places.” Some, however, think Azazel to be the fallen angel mentioned in the Book of Enoch, and identical with Sammael, the angel of death. Symmachus translates “the goat that departs.” Theodotion translates “the goat sent away.” Aquila, “the goat set free.” The LXX. and Josephus understand by the term “the averter of ills,” and the Vulgate “caper emissarius.”214.A tongue-shaped piece of scarlet wool.215.A cab contained 2.8333 pints.216.A seah contained one peck and one pint.217.On the altar.218.The size of the priest's hands was proportionate to his stature.219.That he had been struck dead.220.Supposed by some to be the Sukhrah in the present Mosque of OMAR. From its position, however, it seems more probably to have been the foundation of the altar of burnt-offerings. This sacred rock is sixty feet across and five feet high. It is pierced quite through, to allow, as some think, the blood of the sacrifices to flow off into the “Noble Cave” and the canals beneath it.221.A priest continued to stir the blood to prevent its coagulation.222.Or, “as a thrasher.”223.Or, “as a thrasher.”224.Or, “the clean place.”225.I.e., the gardeners became liable for a trespass-offering.226.R. Judah addresses in imagination the goat.227.It seems, according to the Talmud, that there was no “laying on of hands” on either the morning or evening sacrifice; or on any other public sacrifice, excepting the scapegoat and the bullock, when the congregation had sinned through ignorance.228.Lev. xvi. 30.229.Or viaduct, or causeway.230.Supposed to be Alexandrine Jews, so called from hatred to the Babylonians.231.Zuk is supposed by Lieutenant Conder of the Palestine Exploration Fund to be the modern el Mûntâr, about six and a half miles east of Jerusalem in the direction of the Dead Sea, and on the way to the ruins of Mird (Mons Mardes). A well near the place is still called Bir es Sûk.232.I.e., broken to pieces.233.Maimonides says that those connected with the red heifer and scapegoat were rendered unclean because these animals were “sin-bearing” animals. All that Israelites now have to offer on the day of atonement is for males a white cock (because gever in Hebrew signifies a man and a cock), and for females a hen. And they pray, “Let this be my substitute—this my atonement. This cock goeth to death, but may I be gathered and enter into a long and happy life, and into peace.”234.“Place of the hollow.”235.Bereitha, or External Traditions.236.Isaiah i. 18.237.Lev. xvi.238.Lev. xxiii. 27.239.Num. xxix. 7.240.Num. xxix. 7.241.Urim and Thummin (lights and perfections), the Jews think, gave answer by the divine illumination of the suitable letters composing the names of the tribes which were graven on the breastplate of the High Priest.242.Sandals were, however, allowed where there was fear of serpents and scorpions. Woollen socks might be used.243.I.e., God omnipresent. The Jews in a spirit of reverence use the words “Place” and the “Name” to denote God. In reading they do not now pronounce the word Jehovah, but substitute Adonai for it; and when Jehovah is followed by the word Adonai they then use the word Elohim. The true pronunciation of the Name has been a subject of much contention. It has been variously given, as Yeheveh, Yehveh, Yahveh, Yahavah, Yahaveh, and Yehovah. When it was uttered on the Day of Atonement the worshippers “fell on their faces” in reverence for it (vi. 2). It was spoken for the last time in the Temple by the mouth of Simon the Just. Henceforward, the Gemara says whoever attempts to pronounce it shall have no part in the world to come.244.According to Maimonides, we have in this treatise proof that it is coeval with the laws of Moses on the same subject.245.The cloth would change it into a tent.246.But he may go up on the middle days of the feast.247.Lest he should render the food legally unclean with his unwashed hands. Mark vii. 2, 5.248.Eccles. i. 15.249.He lived about eighty years before the destruction of the Temple.250.Deut. xiii. 13.251.Supposed to be the mountain east of the Dead Sea, above Callirrhoe.252.Lev. xix. 23.253.Num. xviii. 11, 12.254.Ps. cxviii. 1.255.Ps. cxviii. 25.256.Ps. cxviii. 25.257.Ps. cxiii. to cxviii. inclusive.258.These not being legally bound to this duty cannot act as deputies for another.259.His ignorance of reading.260.“I will praise thee,” etc.—Ps. cxviii. 21 to end.261.Lev. xxiii. 10, 11.262.Permission arising out of his intention to fulfil the law.263.Means a place exempt from taxation called Colonin, perhaps the modern Colonia. Some, however, say it was a place in the Kedron Valley.264.Deut. xxxii. 39.265.The seventh day on which they used the willows.266.A log is about half a pint.267.He is said to have been a Sadducee who rejected tradition. Alexander Jannæus, to show his contempt for the Pharisees, poured the water on the ground. The people became excited, and pelted him with their ethrogs or citrons till his body-guard interfered, and, as fighting took place, some six thousand Jews were killed in the Temple. Josephus, “Antiq.,” book xiii. chap. xiii. 5.268.Isa. xii. 3; John vii. 37, 38.269.Galleries were erected for the women, and the men stood below them.270.Ps. cxx. to cxxxiv. inclusive.271.The signal for drawing water.272.The orthodox worshippers in the Temple looked toward the west, or Holy of Holies. The Baal or Sun worshippers turned toward the east, and used the eastward position. Under the Christian dispensation believers are directed to look to Jesus, who promises to be in their midst (Matt. xviii. 20).273.Ezek. viii. 16.274.This is one of the very few specimens of Hebrew poetry, apart from Scripture (dating prior to the destruction of the temple), which have come down to us.275.The priesthood was divided into twenty-four courses (1 Chron. xxiv. 7-19). During the feast all the courses ministered, and, as each day the number of bullocks was decreased by one, the lambs were redistributed so as to supply an offering for every course.276.In the feast of weeks there were two leavened wave loaves (Lev. xxiii. 17).277.Those priests who were slow in attendance, as they were obliged to share their perquisites with the whole priesthood.278.The course Bilgah was fifteenth (1 Chron. xxiv. 14). Each course had a ring to which the heads of the victims were tied, and also a closet for stores. These were taken from the course Bilgah as a mark of disgrace. During the persecution of Antiochus, Miriam, a daughter of Bilgah, married a Syro-Grecian husband. When the Greeks took the Temple, she struck the altar with her shoe, exclaiming, “O wolf, wolf, how long art thou to consume the wealth of Israel, and canst not preserve them in their hour of need!” It was supposed that she must have learned something evil in her father's house, and the whole course was therefore degraded. The Rabbis say that the courses of the priests were first ordained by Moses, and that he established eight of them. Four courses he assigned to the line of Eleazar, and four he assigned to the line of Ithamar. Samuel is said to have added eight courses more, and the remaining eight were added by David. The Scriptures, however, assert that David arranged the whole twenty-four courses. This arrangement continued till the captivity. After the captivity only four courses returned—namely Jedaiah, Harim, Pashur, and Immer. The Babylon Talmud mentions Jojarib instead of Harim. To restore again the number of courses, twenty-four lots were cast into a box, and each head of the four courses, which returned, drew six lots—one for himself, and five for the courses which they wished to revive. The restored order of courses continued as of old, except in the case of Jojarib, who yielded the first rank to Jedaiah, as Jedaiah was of the family of the High-priest Joshua, the son of Jozedek. They soon increased in numbers, and we read that each course kept a station of 2,400 priests at Jerusalem, and half a station at Jericho. The lesser number was stationed at Jericho to give honor to Jerusalem.279.Nisan answered to part of March and April. The reign of kings was counted from this month, so that if a king began to reign in Adar (February and March), in the following Nisan he would be reckoned to have reigned two years.280.The passover was the first of the three feasts, beyond which one could not neglect a vow.281.Part of August and September.282.Part of September and October.283.Lev. xix. 23-25.284.Ps. xxxiii. 15.285.Part of July and August.286.Part of November and December.287.Part of February and March.288.Part of April and May.289.That is, for the new moon observances.290.The Talmud states that when the sun and moon were first created they were of equal size. The moon became jealous of the sun, and she was reduced in bulk. The moon then appealed to God, and she was consoled by the promise that Jacob, Samuel, and David were to be likewise small. As, however, some injustice seemed to have been committed, God ordained “a sin-offering” on every new moon, because the moon had become less than the sun!291.The Sanhedrin treated gamblers and usurers as thieves.292.Those who bred pigeons, to bet on their quickness of flight, or to entice their neighbors' pigeons to their dovecotes.293.Lev. xxiii. 4.294.Literally, Bithosin, the followers of Biothos, who, with Zadok, the founder of the Sadducees, was a scholar of Antigonus of Socho.295.Babylon.296.So called in the Mishna. It means “the place fenced in.” The Gemara reads, Beth Yazak, “the place of chains.”297.I.e., the Sabbath, when they could only go four cubits.298.To carry money on the day of atonement was unlawful, but according to R. Joshua's reckoning it would have been a day too late.299.Lev. xxiii. 4.300.Exod. xxiv. 9.301.Not to remind God of the sin of the golden calf.302.Deut. xxxiii. 17.303.Josh. vi. 5.304.Num. x.305.From the obligation of hearing or sounding.306.Exod. xvii. 11.307.Num. xxi. 8.308.There is a supposed hiatus in the Mishna text to the following effect: “In Jerusalem they sounded through the whole city during the session of the Sanhedrin (i.e., till noon); but in Jamnia they did not sound in the city, but only before the tribunal of justice. And again,” etc.309.I.e., of the sheaf of the first-fruits. Lev. xxiii. 10.310.The titles or the headings of the blessings which were used in the services of the Temple and of the synagogues out of Jerusalem.311.Three were read from the Law, three from the Psalms, and three from the Prophets—such passages as Exod. xv. 18, Ps. xxiv., Ezek. xx. 33, Zech. xiv. 9, etc.312.I.e., they would not read such passages as Ps. lxxviii. 39.313.I.e., to improve its tone.314.To clear its tone.315.I.e., the Chazan that prays Musaph.316.Nisan corresponded partly to March and April.317.Joel ii. 23.318.Marchesvan corresponded partly to October and November.319.Part of November and part of December.320.The fast-days of strict Pharisees were Mondays and Thursdays, because on a Thursday Moses went up to Mount Sinai, and returned on a Monday with the second Tables of the Law.321.1 Sam. xii. 17.322.Jonah iii. 10.323.Joel ii. 13.324.Prayers for the New Year.325.Prayers for the New Year.326.Ps. cxx. 1.327.Ps. cxxi. 1.328.Ps. cxxx.329.Ps. cii.330.1 Kings viii. 37.331.Jer. xiv. 1.332.Some understand the priests ministering in their course, others explain this expression by Deut. xviii. 8. The priests were divided into twenty-four Watches. Each Watch ministered for a week in the Temple. These Watches were again subdivided into seven “Father's Houses,” and each “Father's House” officiated for a day in the Temple. A dispensation from fasting was granted to the priests on duty, that they might not be weak in the service of the Sanctuary.333.This means the officiating priests.334.The delegates were the representatives of the congregation, who attended at the public sacrifices, and prayed on their behalf.335.This was a book written in Chaldee, as is proved by the quotations from it.336.Amos iv. 7.337.A stone on which lost property was deposited, and publication of it was made, so that its owner might reclaim it.338.Prov. xxiii. 25.339.Ps. cxxxvi.340.Num. xxviii. 2.341.Gen. i. 6, etc.342.Deut. vi. 4, etc.343.Part of March and April.344.Part of June and July.345.Part of July and August.346.I.e., “thieves of the pestle and dried figs”; because when forbidden by Jeroboam to go up to the Temple with the first-fruits and wood, they deceived the watchers by saying they were only going to press figs.—Jer. Tal.347.Part of August and September.348.Part of December and January.349.Antiochus Epiphanes.350.Prov. xxxi. 30, 31.351.Sol. Song, iii. 11.352.The feast-offering (“chagiga”) was the offering of individual worshippers, and was quite distinct from the sacrifices of the whole congregation. See “Treatise on the Passover,” vi. 4, note.353.Exod. xxiii. 14.354.Worth perhaps 3d.355.Jer. Tal. says “Tabernacles.”356.Deut. xvi. 17.357.Eccl. i. 15.358.From motives of delicacy.359.This must be done only by one (Deut. iv. 32).360.Ezek. x.; Isa. vi.361.This decision is for private sacrifices, but for public sacrifices there seems (according to the Talmud) to have been no “laying on of hands,” except in the case of the scapegoat and the bullock, when the congregation had sinned through ignorance.362.I.e., the Sadducees (Lev. xxiii. 15).363.There are reckoned six degrees of uncleanness: The father of fathers, the fathers, the first, second, third, and fourth children of defilement. There are altogether twenty-nine fathers of uncleanness, of which eleven arise from contact with a dead body.364.A city about fifteen miles from Jerusalem.365.Toward Jerusalem.366.This decision refers to the case of a dealer whose wine or flour might become legally defiled by contact with the common people.367.The Tosephta relates, that when the Pharisees were baptizing the candlestick, the Sadducees used to mock them by saying, they were baptizing the sun.368.The Jewish year is composed of twelve lunar months. It is adapted to the solar year by the use of an intercalary month called Veaddar—the additional Addar. Every nineteen years there are seven occasions on which this embolismic month must be introduced to prevent the various feasts revolving over the four seasons of the year, like the Moslem fast of Ramadhan. Formerly the Sanhedrin arranged this intercalary month to suit the harvest, so that if it were late, the wave sheaf and other observances should still be kept according to their proper dates. When, however, the Sanhedrin was suppressed by the Emperor Constantine, Hillel II of Tiberias ruled that an intercalary month of twenty-nine days should be added in the 3d, 6th, 8th, 11th, 13th, 17th, and 19th years of the Metonic Cycle. This decision has since remained the Jewish standard for reckoning time.369.Deut. xxi. 4.370.Deut. xx. 5, 9.371.Lev. xix. 24.372.Deut. xiv. 22-25.373.Exod. xxi. 29.374.Num. xi. 17.375.Num. xxxv. 24, 25. A congregation, or “minyan,” must not be less than ten men. If there be 10,000 women they cannot form a minyan. The Lord Jesus more mercifully promises His presence to “two or three gathered together.” Matt. xviii. 20.376.Num. xiv. 27.377.Exod. xxiii. 2.378.Exod. xxiii. 2.379.The Great Sanhedrin could whip a high-priest for certain offences, and afterward restore him to his office.380.Deut. xxv. 9.381.Lev. xxi. 12.382.2 Sam. iii. 35.383.2 Sam. xii. 8.384.2 Sam. iii. 31.385.Deut. xvii. 19.386.Deut. xvii. 15.387.Lev. xix. 16.388.Prov. xi. 13.389.Lev. xxiv. 22.390.This rule was violated in the case of our Lord Jesus Christ. Matt. xxvi. xxvii.; Mark xiv.; Luke xxii. xxiii.; John xix.391.Gen. iv. 10.392.Lev. v. 1.393.Prov. xi. 10.

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