additional

And on that day the building was finished, but the tower was not completed; for additional building was again about to be added, and there was a cessation in the building. And the six men commanded the builders all to withdraw a little distance, and to rest, but enjoined the virgins not to withdraw from the tower; and it seemed to me that the virgins had been left to guard the tower. Now after all had withdrawn, and were resting themselves, I said to the Shepherd, “What is the reason that the building of the tower was not finished?” “The tower,” he answered, “cannot be finished just yet, until the Lord of it come and examine the building, in order that, if any of the stones be found to be decayed, he may change them: for the tower is built according to his pleasure.” “I would like to know, sir,” I said, “what is the meaning of the building of this tower, and what the rock and gate, and the mountains, and the virgins mean, and the stones that ascended from the pit, and were not hewn, but came as they were to the building. Why, in the first place, were ten stones placed in the foundation, then twenty-five, then thirty-five, then forty? and I wish also to know about the stones that went to the building, and were again taken out and returned to their own place? On all these points put my mind at rest, sir, and explain them to me.” “If you are not found to be curious about trifles,” he replied, “you shall know everything. For after a few days [we shall come hither, and you will see the other things that happen to this tower, and will know accurately all the similitudes.” After a few days] we came to the place where we sat down. And he said to me, “Let us go to the tower; for the master of the tower is coming to examine it.” And we came to the tower, and there was no one at all near it, save the virgins only. And the Shepherd asked the virgins if perchance the master of the tower had come; and they replied that he was about to come to examine the building.

Let the husband not be insolent nor arrogant towards his wife; but compassionate, bountiful, willing to please his own wife alone, and treat her honourably and obligingly, endeavouring to be agreeable to her; (III.) not adorning yourself in such a manner as may entice another woman to you. For if you are overcome by her, and sinnest with her, eternal death will overtake you from God; and you will be punished with sensible and bitter torments. Or if you do not perpetrate such a wicked act, but shakest her off, and refusest her, in this case you are not wholly innocent, even though you are not guilty of the crime itself, but only in so far as through your adorning you enticed the woman to desire you. For you are the cause that the woman was so affected, and by her lusting after you was guilty of adultery with you: yet are you not so guilty, because you did not send to her, who was ensnared by you; nor did you desire her. Since, therefore, you did not deliver up yourself to her, you shall find mercy with the Lord your God, who has said, You shall not commit adultery, and, You shall not covet. For if such a woman, upon sight of you, or unseasonable meeting with you, was smitten in her mind, and sent to you, but you as a religious person refused her, if she was wounded in her heart by your beauty, and youth, and adorning, and fell in love with you, you will be found guilty of her transgressions, as having been the occasion of scandal to her, and shall inherit a woe. Wherefore pray to the Lord God that no mischief may befall you upon this account: for you are not to please men, so as to commit sin; but God, so as to attain holiness of life, and be partaker of everlasting rest. That beauty which God and nature has bestowed on you, do not further beautify; but modestly diminish it before men. Thus, do not permit the hair of your head to grow too long, but rather cut it short; lest by a nice combing your hair, and wearing it long, and anointing yourself, you draw upon yourself such ensnared or ensnaring women. Neither do you wear over-fine garments to seduce any; neither do you, with an evil subtlety, affect over-fine stockings or shoes for your feet, but only such as suit the measures of decency and usefulness. Neither do you put a gold ring upon your fingers; for all these ornaments are the signs of lasciviousness, which if you be solicitous about in an indecent manner, you will not act as becomes a good man: for it is not lawful for you, a believer and a man of God, to permit the hair of your head to grow long, and to brush it up together, nor to suffer it to spread abroad, nor to puff it up, nor by nice combing and platting to make it curl and shine; since that is contrary to the law, which says thus, in its additional precepts: You shall not make to yourselves curls and round rasures. Nor may men destroy the hair of their beards, and unnaturally change the form of a man. For the law says: You shall not mar your beards. For God the Creator has made this decent for women, but has determined that it is unsuitable for men. But if you do these things to please men, in contradiction to the law, you will be abominable with God, who created you after His own image. If, therefore, you will be acceptable to God, abstain from all those things which He hates, and do none of those things that are unpleasing to Him.

Abstain from all the heathen books. For what have you to do with such foreign discourses, or laws, or false prophets, which subvert the faith of the unstable? For what defect do you find in the law of God, that you should have recourse to those heathenish fables? For if you have a mind to read history, you have the books of the Kings; if books of wisdom or poetry, you have those of the Prophets, of Job, and the Proverbs, in which you will find greater depth of sagacity than in all the heathen poets and sophisters, because these are the words of the Lord, the only wise God. If you desire something to sing, you have the Psalms; if the origin of things, you have Genesis; if laws and statutes, you have the glorious law of the Lord God. Therefore utterly abstain from all strange and diabolical books. Nay, when you read the law, think not yourself bound to observe the additional precepts; though not all of them, yet some of them. Read those barely for the sake of history, in order to the knowledge of them, and to glorify God that He has delivered you from such great and so many bonds. Propose to yourself to distinguish what rules were from the law of nature, and what were added afterwards, or were such additional rules as were introduced and given in the wilderness to the Israelites after the making of the calf; for the law contains those precepts which were spoken by the Lord God before the people fell into idolatry, and made a calf like the Egyptian Apis — that is, the ten commandments. But as to those bonds which were further laid upon them after they had sinned, do not draw them upon yourself: for our Saviour came for no other reason but that He might deliver those that were obnoxious thereto from the wrath which was reserved far them, that He might fulfil the Law and the Prophets, and that He might abrogate or change those secondary bonds which were superadded to the rest of the law. For therefore did He call to us and say, Come unto me, all you that labour and are heavy laden, and I will give you rest. When, therefore, you have read the Law, which is agreeable to the Gospel and to the Prophets, read also the books of the Kings, that you may thereby learn which of the kings were righteous, and how they were prospered by God, and how the promise of eternal life continued with them from Him; but those kings which went a-whoring from God did soon perish in their apostasy by the righteous judgment of God, and were deprived of His life, inheriting, instead of rest, eternal punishment. Wherefore by reading these books you will be mightily strengthened in the faith, and edified in Christ, whose body and member you are. Moreover, when you walk abroad in public, and have a mind to bathe, make use of that bath which is appropriated to men, lest, by discovering your body in an unseemly manner to women, or by seeing a sight not seemly for men, either you get ensnared, or you ensnare and entice to yourself those women who easily yield to such temptations. Take care, therefore, and avoid such things, lest you admit a snare upon your own soul.

Abstain from all the heathen books. For what have you to do with such foreign discourses, or laws, or false prophets, which subvert the faith of the unstable? For what defect do you find in the law of God, that you should have recourse to those heathenish fables? For if you have a mind to read history, you have the books of the Kings; if books of wisdom or poetry, you have those of the Prophets, of Job, and the Proverbs, in which you will find greater depth of sagacity than in all the heathen poets and sophisters, because these are the words of the Lord, the only wise God. If you desire something to sing, you have the Psalms; if the origin of things, you have Genesis; if laws and statutes, you have the glorious law of the Lord God. Therefore utterly abstain from all strange and diabolical books. Nay, when you read the law, think not yourself bound to observe the additional precepts; though not all of them, yet some of them. Read those barely for the sake of history, in order to the knowledge of them, and to glorify God that He has delivered you from such great and so many bonds. Propose to yourself to distinguish what rules were from the law of nature, and what were added afterwards, or were such additional rules as were introduced and given in the wilderness to the Israelites after the making of the calf; for the law contains those precepts which were spoken by the Lord God before the people fell into idolatry, and made a calf like the Egyptian Apis — that is, the ten commandments. But as to those bonds which were further laid upon them after they had sinned, do not draw them upon yourself: for our Saviour came for no other reason but that He might deliver those that were obnoxious thereto from the wrath which was reserved far them, that He might fulfil the Law and the Prophets, and that He might abrogate or change those secondary bonds which were superadded to the rest of the law. For therefore did He call to us and say, Come unto me, all you that labour and are heavy laden, and I will give you rest. When, therefore, you have read the Law, which is agreeable to the Gospel and to the Prophets, read also the books of the Kings, that you may thereby learn which of the kings were righteous, and how they were prospered by God, and how the promise of eternal life continued with them from Him; but those kings which went a-whoring from God did soon perish in their apostasy by the righteous judgment of God, and were deprived of His life, inheriting, instead of rest, eternal punishment. Wherefore by reading these books you will be mightily strengthened in the faith, and edified in Christ, whose body and member you are. Moreover, when you walk abroad in public, and have a mind to bathe, make use of that bath which is appropriated to men, lest, by discovering your body in an unseemly manner to women, or by seeing a sight not seemly for men, either you get ensnared, or you ensnare and entice to yourself those women who easily yield to such temptations. Take care, therefore, and avoid such things, lest you admit a snare upon your own soul.

Let the wife be obedient to her own proper husband, because the husband is the head of the wife. But Christ is the head of that husband who walks in the way of righteousness; and the head of Christ is God, even His Father. Therefore, O wife, next after the Almighty, our God and Father, the Lord of the present world and of the world to come, the Maker of everything that breathes, and of every power; and after His beloved Son, our Lord Jesus Christ, through whom glory be to God, you fear your husband, and reverence him, pleasing him alone, rendering yourself acceptable to him in the several affairs of life, that so on your account your husband may be called blessed, according to the Wisdom of Solomon, which thus speaks: Who can find a virtuous woman? For such a one is more precious than costly stones. The heart of her husband does safely trust in her, so that she shall have no need of spoil: for she does good to her husband all the days of her life. She buys wool and flax, and works profitable things with her hands. She is like the merchants' ships, she brings her food from far. She rises also while it is yet night, and gives meat to her household, and food to her maidens. She considers a field, and buys it; with the fruit of her hands she plants a vineyard. She girds her loins with strength, and strengthens her arms. She tastes that it is good to labour; her lamp goes not out all the whole night. She stretches out her arms for useful work, and lays her hands to the spindle. She opens her hands to the needy; yea, she reaches forth her hands to the poor. Her husband takes no care of the affairs of his house; for all that are with her are clothed with double garments. She makes coats for her husband, clothings of silk and purple. Her husband is eminent in the gates, when he sits with the elders of the land. She makes fine linen, and sells it to the Phœnicians, and girdles to the Canaanites. She is clothed with glory and beauty, and she rejoices in the last days. She opens her mouth with wisdom and discretion, and puts her words in order. The ways of her household are strict; she eats not the bread of idleness. She will open her mouth with wisdom and caution, and upon her tongue are the laws of mercy. Her children arise up and praise her for her riches, and her husband joins in her praises. Many daughters have obtained wealth and done worthily, but you surpass and excellest them all. May lying flatteries and the vain beauty of a wife be far from you. For a religious wife is blessed. Let her praise the fear of the Lord: give her of the fruits of her lips, and let her husband be praised in the gates. And again: A virtuous wife is a crown to her husband. And again: Many wives have built a house. You have learned what great commendations a prudent and loving wife receives from the Lord God. If you desire to be one of the faithful, and to please the Lord, O wife, do not superadd ornaments to your beauty, in order to please other men; neither affect to wear fine broidering, garments, or shoes, to entice those who are allured by such things. For although you do not do these wicked things with design of sinning yourself, but only for the sake of ornament and beauty, yet will you not so escape future punishment, as having compelled another to look so hard at you as to lust after you, and as not having taken care both to avoid sin yourself, and the affording scandal to others. But if you yield yourself up, and commit the crime, you are both guilty of your own sin, and the cause of the ruin of the other's soul also. Besides, when you have committed lewdness with one man, and beginnest to despair, you will again turn away from your duty, and follow others, and grow past feeling; as says the divine word: When a wicked man comes into the depth of evil, he becomes a scorner, and then disgrace and reproach come upon him. For such a woman afterward being wounded, ensnares without restraint the souls of the foolish. Let us learn, therefore, how the divine word triumphs over such women, saying: I hated a woman who is a snare and net to the heart of men worse than death; her hands are fetters. And in another passage: As a jewel of gold in a swine's snout, so is beauty in a wicked woman. And again: As a worm in wood, so does a wicked woman destroy her husband. And again: It is better to dwell in the corner of the house-top, than with a contentious and an angry woman. You, therefore, who are Christian women, do not imitate such as these. But you who design to be faithful to your own husband, take care to please him alone. And when you are in the streets, cover your head; for by such a covering you will avoid being viewed of idle persons. Do not paint your face, which is God's workmanship; for there is no part of you which wants ornament, inasmuch as all things which God has made are very good. But the lascivious additional adorning of what is already good is an affront to the bounty of the Creator. Look downward when you walk abroad, veiling yourself as becomes women.

A bishop must be no accepter of persons; neither revering nor flattering a rich man contrary to what is right, nor overlooking nor domineering over a poor man. For, says God to Moses, You shall not accept the person of the rich, nor shall you pity a poor man in his cause: for the judgment is the Lord's. And again: You shall with exact justice follow that which is right. Let a bishop be frugal, and contented with a little in his meat and drink, that he may be ever in a sober frame, and disposed to instruct and admonish the ignorant; and let him not be costly in his diet, a pamperer of himself, given to pleasure, or fond of delicacies. Let him he patient and gentle in his admonitions, well instructed himself, meditating in and diligently studying the Lord's books, and reading them frequently, that so he may be able carefully to interpret the Scriptures, expounding the Gospel in correspondence with the prophets and with the law; and let the expositions from the law and the prophets correspond to the Gospel. For the Lord Jesus says: Search the Scriptures; for they are those which testify of me. And again: For Moses wrote of me. But, above all, let him carefully distinguish between the original law and the additional precepts, and show which are the laws for believers, and which the bonds for the unbelievers, lest any should fall under those bonds. Be careful, therefore, O bishop, to study the word, that you may be able to explain everything exactly, and that you may copiously nourish your people with much doctrine, and enlighten them with the light of the law; for God says: Enlighten yourselves with the light of knowledge, while we have yet opportunity.

Now you ought to know, that although the Lord has delivered you from the additional bonds, and has brought you out of them to your refreshment, and does not permit you to sacrifice irrational creatures for sin-offerings, and purifications, and scapegoats, and continual washings and sprinklings, yet has He nowhere freed you from those oblations which you owe to the priests, nor from doing good to the poor. For the Lord says to you in the Gospel: Unless your righteousness abound more than that of the scribes and Pharisees, you shall by no means enter into the kingdom of heaven. Now herein will your righteousness exceed theirs, if you take greater care of the priests, the orphans, and the widows; as it is written: He has scattered abroad; he has given to the poor; his righteousness remains forever. And again: By acts of righteousness and faith iniquities are purged. And again: Every bountiful soul is blessed. So therefore shall you do as the Lord has appointed, and shall give to the priest what things are due to him, the first-fruits of your floor, and of your wine-press, and sin-offerings, as to the mediator between God and such as stand in need of purgation and forgiveness. For it is your duty to give, and his to administer, as being the administrator and disposer of ecclesiastical affairs. Yet shall you not call your bishop to account, nor watch his administration, how he does it, when, or to whom, or where, or whether he do it well or ill, or indifferently; for he has One who will call him to an account, the Lord God, who put this administration into his hands, and thought him worthy of the priesthood of so great dignity.

You therefore are blessed who are delivered from the curse, For Christ, the Son of God, by His coming has confirmed and completed the law, but has taken away the additional precepts, although not all of them, yet at least the more grievous ones; having confirmed the former, and abolished the latter, and has again set the free-will of man at liberty, not subjecting him to the penalty of a temporal death, but giving laws to him according to another constitution. Wherefore He says: If any man will come after me, let him come. And again: Will you also go away? And besides, before His coming He refused the sacrifices of the people, while they frequently offered them, when they sinned against Him, and thought He was to be appeased by sacrifices, but not by repentance. For thus He speaks: Why do you bring to me frankincense from Saba, and cinnamon from a remote land? Your burnt-offerings are not acceptable, and your sacrifices are not sweet to me. And afterwards: Gather your burnt-offerings, together with your sacrifices, and eat flesh. For I did not command you, when I brought you out of the land of Egypt, concerning burnt-offerings and sacrifices. And He says by Isaiah: To what purpose do you bring me a multitude of sacrifices? Says the Lord. I am full of the burnt-offerings of rams, and I will not accept the fat of lambs, and the blood of bulls and of goats. Nor do you come and appear before me; for who has required these things at your hands? Do not go on to tread my courts any more. If you bring me fine flour, it is vain: incense is an abomination unto me: your new moons, and your Sabbaths, and your great day, I cannot bear them: your fasts, and your rests, and your feasts, my soul hates them; I am over-full of them. And He says by another: Depart from me; the sound of your hymns, and the psalms of your musical instruments, I will not hear. And Samuel says to Saul, when he thought to sacrifice: Obedience is better than sacrifice, and hearkening than the fat of rams. For, behold, the Lord does not so much delight in sacrifice, as in obeying Him. And He says by David: I will take no calves out of your house, nor he-goats out of your flock. If I should be hungry, I would not tell you; for the whole world is mine, and the fullness thereof. Shall I eat the flesh of bulls, or drink the blood of goats? Sacrifice to God the sacrifice of praise, and pay your vows to the Most High. And in all the Scriptures in like manner He refuses their sacrifices on account of their sinning against Him. For the sacrifices of the impious are an abomination with the Lord, since they offer them in an unlawful manner. And again: Their sacrifices are to them as bread of lamentation; all that eat of them shall be defiled. If, therefore, before His coining He sought for a clean heart and a contrite spirit more than sacrifices, much rather would He abrogate those sacrifices, I mean those by blood, when He came. Yet He so abrogated them as that He first fulfilled them. For He was both circumcised, and sprinkled, and offered sacrifices and whole burnt-offerings, and made use of the rest of their customs. And He that was the Lawgiver became Himself the fulfilling of the law; not taking away the law of nature, but abrogating those additional laws that were afterwards introduced, although not all of them neither.

You therefore are blessed who are delivered from the curse, For Christ, the Son of God, by His coming has confirmed and completed the law, but has taken away the additional precepts, although not all of them, yet at least the more grievous ones; having confirmed the former, and abolished the latter, and has again set the free-will of man at liberty, not subjecting him to the penalty of a temporal death, but giving laws to him according to another constitution. Wherefore He says: If any man will come after me, let him come. And again: Will you also go away? And besides, before His coming He refused the sacrifices of the people, while they frequently offered them, when they sinned against Him, and thought He was to be appeased by sacrifices, but not by repentance. For thus He speaks: Why do you bring to me frankincense from Saba, and cinnamon from a remote land? Your burnt-offerings are not acceptable, and your sacrifices are not sweet to me. And afterwards: Gather your burnt-offerings, together with your sacrifices, and eat flesh. For I did not command you, when I brought you out of the land of Egypt, concerning burnt-offerings and sacrifices. And He says by Isaiah: To what purpose do you bring me a multitude of sacrifices? Says the Lord. I am full of the burnt-offerings of rams, and I will not accept the fat of lambs, and the blood of bulls and of goats. Nor do you come and appear before me; for who has required these things at your hands? Do not go on to tread my courts any more. If you bring me fine flour, it is vain: incense is an abomination unto me: your new moons, and your Sabbaths, and your great day, I cannot bear them: your fasts, and your rests, and your feasts, my soul hates them; I am over-full of them. And He says by another: Depart from me; the sound of your hymns, and the psalms of your musical instruments, I will not hear. And Samuel says to Saul, when he thought to sacrifice: Obedience is better than sacrifice, and hearkening than the fat of rams. For, behold, the Lord does not so much delight in sacrifice, as in obeying Him. And He says by David: I will take no calves out of your house, nor he-goats out of your flock. If I should be hungry, I would not tell you; for the whole world is mine, and the fullness thereof. Shall I eat the flesh of bulls, or drink the blood of goats? Sacrifice to God the sacrifice of praise, and pay your vows to the Most High. And in all the Scriptures in like manner He refuses their sacrifices on account of their sinning against Him. For the sacrifices of the impious are an abomination with the Lord, since they offer them in an unlawful manner. And again: Their sacrifices are to them as bread of lamentation; all that eat of them shall be defiled. If, therefore, before His coining He sought for a clean heart and a contrite spirit more than sacrifices, much rather would He abrogate those sacrifices, I mean those by blood, when He came. Yet He so abrogated them as that He first fulfilled them. For He was both circumcised, and sprinkled, and offered sacrifices and whole burnt-offerings, and made use of the rest of their customs. And He that was the Lawgiver became Himself the fulfilling of the law; not taking away the law of nature, but abrogating those additional laws that were afterwards introduced, although not all of them neither.

And Joseph was successful in all his ways, and the Lord was with him, and the Lord gave Joseph additional wisdom, and honor, and glory, and love toward him in the hearts of the Egyptians and throughout the land, and Joseph reigned over the whole country forty years.

Now this king Saul, by perpetrating so barbarous a crime, and murdering the whole family of the high-priestly dignity, by having no pity of the infants, nor reverence for the aged, and by overthrowing the city which God had chosen for the property, and for the support of the priests and prophets which were there, and had ordained as the only city allotted for the education of such men, gives all to understand and consider the disposition of men, that while they are private persons, and in a low condition, because it is not in their power to indulge nature, nor to venture upon what they wish for, they are equitable and moderate, and pursue nothing but what is just, and bend their whole minds and labors that way; then it is that they have this belief about God, that he is present to all the actions of their lives, and that he does not only see the actions that are done, but clearly knows those their thoughts also, whence those actions do arise. But when once they are advanced into power and authority, then they put off all such notions, and, as if they were no other than actors upon a theater, they lay aside their disguised parts and manners, and take up boldness, insolence, and a contempt of both human and Divine laws, and this at a time when they especially stand in need of piety and righteousness, because they are then most of all exposed to envy, and all they think, and all they say, are in the view of all men; then it is that they become so insolent in their actions, as though God saw them no longer, or were afraid of them because of their power: and whatsoever it is that they either are afraid of by the rumors they hear, or they hate by inclination, or they love without reason, these seem to them to be authentic, and firm, and true, and pleasing both to men and to God; but as to what will come hereafter, they have not the least regard to it. They raise those to honor indeed who have been at a great deal of pains for them, and after that honor they envy them; and when they have brought them into high dignity, they do not only deprive them of what they had obtained, but also, on that very account, of their lives also, and that on wicked accusations, and such as on account of their extravagant nature, are incredible. They also punish men for their actions, not such as deserve condemnation, but from calumnies and accusations without examination; and this extends not only to such as deserve to be punished, but to as many as they are able to kill. This reflection is openly confirmed to us from the example of Saul, the son of Kish, who was the first king who reigned after our aristocracy and government under the judges were over; and that by his slaughter of three hundred priests and prophets, on occasion of his suspicion about Ahimelech, and by the additional wickedness of the overthrow of their city, and this is as he were endeavoring in some sort to render the temple [tabernacle] destitute both of priests and prophets, which endeavor he showed by slaying so many of them, and not suffering the very city belonging to them to remain, that so others might succeed them.

But as they were in the midst of these deliberations, letters were brought from Herod about all his affairs, and proved contrary to the report, and of what they before expected; for when he was come to Antony, he soon recovered his interest with him, by the presents he made him, which he had brought with him from Jerusalem; and he soon induced him, upon discoursing with him, to leave off his indignation at him, so that Cleopatra's persuasions had less force than the arguments and presents he brought to regain his friendship; for Antony said that it was not good to require an account of a king, as to the affairs of his government, for at this rate he could be no king at all, but that those who had given him that authority ought to permit him to make use of it. He also said the same things to Cleopatra, that it would be best for her not busily to meddle with the acts of the king's government. Herod wrote an account of these things, and enlarged upon the other honors which he had received from Antony; how he sat by him at his hearing causes, and took his diet with him every day, and that he enjoyed those favors from him, notwithstanding the reproaches that Cleopatra so severely laid against him, who having a great desire of his country, and earnestly entreating Antony that the kingdom might be given to her, labored with her utmost diligence to have him out of the way; but that he still found Antony just to him, and had no longer any apprehensions of hard treatment from him; and that he was soon upon his return, with a firmer additional assurance of his favor to him, in his reigning and managing public affairs; and that there was no longer any hope for Cleopatra's covetous temper, since Antony had given her Celesyria instead of what she had desired; by which means he had at once pacified her, and got clear of the entreaties which she made him to have Judea bestowed upon her.

So Herod took away the old foundations, and laid others, and erected the temple upon them, being in length a hundred cubits, and in height twenty additional cubits, which [twenty], upon the sinking of their foundations fell down; and this part it was that we resolved to raise again in the days of Nero. Now the temple was built of stones that were white and strong, and each of their length was twenty-five cubits, their height was eight, and their breadth about twelve; and the whole structure, as also the structure of the royal cloister, was on each side much lower, but the middle was much higher, till they were visible to those that dwelt in the country for a great many furlongs, but chiefly to such as lived over against them, and those that approached to them. The temple had doors also at the entrance, and lintels over them, of the same height with the temple itself. They were adorned with embroidered veils, with their flowers of purple, and pillars interwoven; and over these, but under the crown-work, was spread out a golden vine, with its branches hanging down from a great height, the largeness and fine workmanship of which was a surprising sight to the spectators, to see what vast materials there were, and with what great skill the workmanship was done. He also encompassed the entire temple with very large cloisters, contriving them to be in a due proportion thereto; and he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters, which wall was itself the most prodigious work that was ever heard of by man. The hill was a rocky ascent, that declined by degrees towards the east parts of the city, till it came to an elevated level. This hill it was which Solomon, who was the first of our kings, by Divine revelation, encompassed with a wall; it was of excellent workmanship upwards, and round the top of it. He also built a wall below, beginning at the bottom, which was encompassed by a deep valley; and at the south side he laid rocks together, and bound them one to another with lead, and included some of the inner parts, till it proceeded to a great height, and till both the largeness of the square edifice and its altitude were immense, and till the vastness of the stones in the front were plainly visible on the outside, yet so that the inward parts were fastened together with iron, and preserved the joints immovable for all future times. When this work [for the foundation] was done in this manner, and joined together as part of the hill itself to the very top of it, he wrought it all into one outward surface, and filled up the hollow places which were about the wall, and made it a level on the external upper surface, and a smooth level also. This hill was walled all round, and in compass four furlongs, [the distance of] each angle containing in length a furlong: but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians.

Now as the friendship which Agrippa had for Caius was come to a great height, there happened some words to pass between them, as they once were in a chariot together, concerning Tiberius; Agrippa praying [to God] [for they two sat by themselves] that Tiberius might soon go off the stage, and leave the government to Caius, who was in every respect more worthy of it. Now Eutychus, who was Agrippa's freed-man, and drove his chariot, heard these words, and at that time said nothing of them; but when Agrippa accused him of stealing some garments of his, [which was certainly true,] he ran away from him; but when he was caught, and brought before Piso, who was governor of the city, and the man was asked why he ran away, he replied, that he had somewhat to say to Cæsar, that tended to his security and preservation: so Piso bound him, and sent him to Capreae. But Tiberius, according to his usual custom, kept him still in bonds, being a delayer of affairs, if ever there was any other king or tyrant that was so; for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; insomuch that when he was asked by his friends what was the reason of his delay in such cases, he said that he delayed to hear ambassadors, lest, upon their quick dismission, other ambassadors should be appointed, and return upon him; and so he should bring trouble upon himself in their public reception and dismission: that he permitted those governors who had been sent once to their government [to stay there a long while], out of regard to the subjects that were under them; for that all governors are naturally disposed to get as much as they can; and that those who are not to fix there, but to stay a short time, and that at an uncertainty when they shall be turned out, do the more severely hurry themselves on to fleece the people; but that if their government be long continued to them; they are at last satiated with the spoils, as having gotten a vast deal, and so become at length less sharp in their pillaging; but that if successors are sent quickly, the poor subjects, who are exposed to them as a prey, will not be able to bear the new ones, while they shall not have the same time allowed them wherein their predecessors had filled themselves, and so grew more unconcerned about getting more; and this because they are removed before they have had time [for their oppressions]. He gave them an example to show his meaning: A great number of flies came about the sore places of a man that had been wounded; upon which one of the standers-by pitied the man's misfortune, and thinking he was not able to drive those flies away himself, was going to drive them away for him; but he prayed him to let them alone: the other, by way of reply, asked him the reason of such a preposterous proceeding, in preventing relief from his present misery; to which he answered, "If thou drivest these flies away, thou wilt hurt me worse; for as these are already full of my blood, they do not crowd about me, nor pain me so much as before, but are somewhat more remiss, while the fresh ones that come almost famished, and find me quite tired down already, will be my destruction. For this cause, therefore, it is that I am myself careful not to send such new governors perpetually to those my subjects, who are already sufficiently harassed by many oppressions, as may, like these flies, further distress them; and so, besides their natural desire of gain, may have this additional incitement to it, that they expect to be suddenly deprived of that pleasure which they take in it." And, as a further attestation to what I say of the dilatory nature of Tiberius, I appeal to this his practice itself; for although he was emperor twenty-two years, he sent in all but two procurators to govern the nation of the Jews, Gratus, and his successor in the government, Pilate. Nor was he in one way of acting with respect to the Jews, and in another with respect to the rest of his subjects. He further informed them, that even in the hearing of the causes of prisoners, he made such delays, because immediate death to those that must be condemned to die would be an alleviation of their present miseries, while those wicked wretches have not deserved any such favor; "but I do it, that, by being harassed with the present calamity, they may undergo greater misery."

But for Tiberius, upon his return to Caprein, he fell sick. At first his distemper was but gentle; but as that distemper increased upon him, he had small or no hopes of recovery. Hereupon he bid Euodus, who was that freed-man whom he most of all respected, to bring the children to him, for that he wanted to talk to them before he died. Now he had at present no sons of his own alive for Drusus, who was his only son, was dead; but Drusus's son Tiberius was still living, whose additional name was Gemellus: there was also living Caius, the son of Germanicus, who was the son of his brother [Drusus]. He was now grown up, and had a liberal education, and was well improved by it, and was in esteem and favor with the people, on account of the excellent character of his father Germanicus, who had attained the highest honor among the multitude, by the firmness of his virtuous behavior, by the easiness and agreeableness of his conversing with the multitude, and because the dignity he was in did not hinder his familiarity with them all, as if they were his equals; by which behavior he was not only greatly esteemed by the people and the senate, but by every one of those nations that were subject to the Romans; some of which were affected when they came to him with the gracefulness of their reception by him, and others were affected in the same manner by the report of the others that had been with him; and, upon his death, there was a lamentation made by all men; not such a one as was to be made in way of flattery to their rulers, while they did but counterfeit sorrow, but such as was real; while every body grieved at his death, as if they had lost one that was near to them. And truly such had been his easy conversation with men, that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government.

Now, after Pompey was dead, Antipater changed sides, and cultivated a friendship with Caesar. And since Mithridates of Pergamus, with the forces he led against Egypt, was excluded from the avenues about Pelusium, and was forced to stay at Asealon, he persuaded the Arabians, among whom he had lived, to assist him, and came himself to him, at the head of three thousand armed men. He also encouraged the men of power in Syria to come to his assistance, as also of the inhabitants of Libanus, Ptolemy, and Jamblicus, and another Ptolemy; by which means the cities of that country came readily into this war; insomuch that Mithridates ventured now, in dependence upon the additional strength that he had gotten by Antipater, to march forward to Pelusium; and when they refused him a passage through it, he besieged the city; in the attack of which place Antipater principally signalized himself, for he brought down that part of the wall which was over against him, and leaped first of all into the city, with the men that were about him.

Now while they made opposition, they had not a great number slain; but as soon as they turned their backs, a great many were trodden to pieces by the Jews, and a great many by themselves, and so perished, till five thousand were fallen down dead in their flight, while the rest of the multitude prevented their immediate death, by crowding into the fortification. Herod encompassed these around, and besieged them; and while they were ready to be taken by their enemies in arms, they had another additional distress upon them, which was thirst and want of water; for the king was above hearkening to their ambassadors; and when they offered five hundred talents, as the price of their redemption, he pressed still harder upon them. And as they were burnt up by their thirst, they came out and voluntarily delivered themselves up by multitudes to the Jews, till in five days' time four thousand of them were put into bonds; and on the sixth day the multitude that were left despaired of saving themselves, and came out to fight: with these Herod fought, and slew again about seven thousand, insomuch that he punished Arabia so severely, and so far extinguished the spirits of the men, that he was chosen by the nation for their ruler.

And when Caesar had further bestowed upon him another additional country, he built there also a temple of white marble, hard by the fountains of Jordan: the place is called Panium, where is a top of a mountain that is raised to an immense height, and at its side, beneath, or at its bottom, a dark cave opens itself; within which there is a horrible precipice, that descends abruptly to a vast depth; it contains a mighty quantity of water, which is immovable; and when any body lets down any thing to measure the depth of the earth beneath the water, no length of cord is sufficient to reach it. Now the fountains of Jordan rise at the roots of this cavity outwardly; and, as some think, this is the utmost origin of Jordan: but we shall speak of that matter more accurately in our following history.

And now I shall add Menander the Ephesian, as an additional witness. This Menander wrote the Acts that were done both by the Greeks and Barbarians, under every one of the Tyrian kings, and had taken much pains to learn their history out of their own records. Now when he was writing about those kings that had reigned at Tyre, he came to Hirom, and says thus: "Upon the death of Abibalus, his son Hirom took the kingdom; he lived fifty-three years, and reigned thirty-four. He raised a bank on that called the Broad Place, and dedicated that golden pillar which is in Jupiter's temple; he also went and cut down timber from the mountain called Libanus, and got timber Of cedar for the roofs of the temples. He also pulled down the old temples, and built new ones; besides this, he consecrated the temples of Hercules and of Astarte. He first built Hercules's temple in the month Peritus, and that of Astarte when he made his expedition against the Tityans, who would not pay him their tribute; and when he had subdued them to himself, he returned home. Under this king there was a younger son of Abdemon, who mastered the problems which Solomon king of Jerusalem had recommended to be solved." Now the time from this king to the building of Carthage is thus calculated: "Upon the death of Hirom, Baleazarus his son took the kingdom; he lived forty-three years, and reigned seven years: after him succeeded his son Abdastartus; he lived twenty-nine years, and reigned nine years. Now four sons of his nurse plotted against him and slew him, the eldest of whom reigned twelve years: after them came Astartus, the son of Deleastartus; he lived fifty-four years, and reigned twelve years: after him came his brother Aserymus; he lived fifty-four years, and reigned nine years: he was slain by his brother Pheles, who took the kingdom and reigned but eight months, though he lived fifty years: he was slain by Ithobalus, the priest of Astarte, who reigned thirty-two years, and lived sixty-eight years: he was succeeded by his son Badezorus, who lived forty-five years, and reigned six years: he was succeeded by Matgenus his son; he lived thirty-two years, and reigned nine years: Pygmalion succeeded him; he lived fifty-six years, and reigned forty-seven years. Now in the seventh year of his reign, his sister fled away from him, and built the city Carthage in Libya." So the whole time from the reign of Hirom, till the building of Carthage, amounts to the sum of one hundred fifty-five years and eight months. Since then the temple was built at Jerusalem in the twelfth year of the reign of Hirom, there were from the building of the temple, until the building of Carthage, one hundred forty-three years and eight months. Wherefore, what occasion is there for alleging any more testimonies out of the Phoenician histories [on the behalf of our nation], since what I have said is so thoroughly confirmed already? and to be sure our ancestors came into this country long before the building of the temple; for it was not till we had gotten possession of the whole land by war that we built our temple. And this is the point that I have clearly proved out of our sacred writings in my Antiquities.

Here, if any one lay before us the passage where it is said, “Blessed are the pure in heart, for they shall see God,” from that very passage, in my opinion, will our position derive additional strength; for what else is seeing God in heart, but, according to our exposition as above, understanding and knowing Him with the mind? For the names of the organs of sense are frequently applied to the soul, so that it may be said to see with the eyes of the heart, i.e. to perform an intellectual act by means of the power of intelligence. So also it is said to hear with the ears when it perceives the deeper meaning of a statement. So also we say that it makes use of teeth, when it chews and eats the bread of life which cometh down from heaven. In like manner, also, it is said to employ the services of other members, which are transferred from their bodily appellations, and applied to the powers of the soul, according to the words of Solomon, “You will find a divine sense.” For he knew that there were within us two kinds of senses: the one mortal, corruptible, human; the other immortal and intellectual, which he now termed divine. By this divine sense, therefore, not of the eyes, but of a pure heart, which is the mind, God may be seen by those who are worthy. For you will certainly find in all the Scriptures, both old and new, the term “heart” repeatedly used instead of “mind,” i.e. intellectual power. In this manner, therefore, although far below the dignity of the subject, have we spoken of the nature of God, as those who understand it under the limitation of the human understanding. In the next place, let us see what is meant by the name of Christ.

I had nearly forgotten an additional remark I have to make about the prino-prisein and schino-schisein difficulty; that is, that in our Scriptures there are many etymological fancies, so to call them, which in the Hebrew are perfectly suitable, but not in the Greek. It need not surprise us, then, if the translators of the History of Susanna contrived it so that they found out some Greek words, derived from the same root, which either corresponded exactly to the Hebrew form (though this I hardly think possible), or presented some analogy to it. Here is an instance of this in our Scripture. When the woman was made by God from the rib of the man, Adam says, “She shall be called woman, because she was taken out of her husband.” Now the Jews say that the woman was called “Essa,” and that “taken” is a translation of this word, as is evident from “chos isouoth essa,” which means, “I have taken the cup of salvation;” and that “is” means “man,” as we see from “Hesre aïs,” which is, “Blessed is the man.” According to the Jews, then, “is” is “man,” and “essa” “woman,” because she was taken out of her husband (is). It need not then surprise us if some interpreters of the Hebrew “Susanna,” which had been concealed among them at a very remote date, and had been preserved only by the more learned and honest, should have either given the Hebrew word for word, or hit upon some analogy to the Hebrew forms, that the Greeks might be able to follow them. For in many other passages we can find traces of this kind of contrivance on the part of the translators, which I noticed when I was collating the various editions.

Now the Scripture speaks, respecting the place of the Saviour’s birth—that the Ruler was to come forth from Bethlehem—in the following manner: “And thou Bethlehem, house of Ephrata, art not the least among the thousands of Judah: for out of thee shall He come forth unto me who is to be Ruler in Israel; and His goings forth have been of old, from everlasting.” Now this prophecy could not suit any one of those who, as Celsus’ Jew says, were fanatics and mob-leaders, and who gave out that they had come from heaven, unless it were clearly shown that He had been born in Bethlehem, or, as another might say, had come forth from Bethlehem to be the leader of the people. With respect to the birth of Jesus in Bethlehem, if any one desires, after the prophecy of Micah and after the history recorded in the Gospels by the disciples of Jesus, to have additional evidence from other sources, let him know that, in conformity with the narrative in the Gospel regarding His birth, there is shown at Bethlehem the cave where He was born, and the manger in the cave where He was wrapped in swaddling-clothes. And this sight is greatly talked of in surrounding places, even among the enemies of the faith, it being said that in this cave was born that Jesus who is worshipped and reverenced by the Christians. Moreover, I am of opinion that, before the advent of Christ, the chief priests and scribes of the people, on account of the distinctness and clearness of this prophecy, taught that in Bethlehem the Christ was to be born. And this opinion had prevailed also extensively among the Jews; for which reason it is related that Herod, on inquiring at the chief priests and scribes of the people, heard from them that the Christ was to be born in Bethlehem of Judea, “whence David was.” It is stated also in the Gospel according to John, that the Jews declared that the Christ was to be born in Bethlehem, “whence David was.” But after our Lord’s coming, those who busied themselves with overthrowing the belief that the place of His birth had been the subject of prophecy from the beginning, withheld such teaching from the people; acting in a similar manner to those individuals who won over those soldiers of the guard stationed around the tomb who had seen Him arise from the dead, and who instructed these eye-witnesses to report as follows: “Say that his disciples, while we slept, came and stole him away. And if this come to the governor’s ears, we shall persuade him, and secure you.”

But this low jester Celsus, omitting no species of mockery and ridicule which can be employed against us, mentions in his treatise the Dioscuri, and Hercules, and Æsculapius, and Dionysus, who are believed by the Greeks to have become gods after being men, and says that “we cannot bear to call such beings gods, because they were at first men, and yet they manifested many noble qualities, which were displayed for the benefit of mankind, while we assert that Jesus was seen after His death by His own followers;” and he brings against us an additional charge, as if we said that “He was seen indeed, but was only a shadow!” Now to this we reply, that it was very artful of Celsus not here clearly to indicate that he did not regard these beings as gods, for he was afraid of the opinion of those who might peruse his treatise, and who might suppose him to be an atheist; whereas, if he had paid respect to what appeared to him to be the truth, he would not have feigned to regard them as gods. Now to either of the allegations we are ready with an answer. Let us, accordingly, to those who do not regard them as gods reply as follows: These beings, then, are not gods at all; but agreeably to the view of those who think that the soul of man perishes immediately [after death], the souls of these men also perished; or according to the opinion of those who say that the soul continues to subsist or is immortal, these men continue to exist or are immortal, and they are not gods but heroes,—or not even heroes, but simply souls. If, then, on the one hand, you suppose them not to exist, we shall have to prove the doctrine of the soul’s immortality, which is to us a doctrine of pre-eminent importance; if, on the other, they do exist, we have still to prove the doctrine of immortality, not only by what the Greeks have so well said regarding it, but also in a manner agreeable to the teaching of Holy Scripture. And we shall demonstrate that it is impossible for those who were polytheists during their lives to obtain a better country and position after their departure from this world, by quoting the histories that are related of them, in which is recorded the great dissoluteness of Hercules, and his effeminate bondage with Omphale, together with the statements regarding Æsculapius, that their Zeus struck him dead by a thunderbolt. And of the Dioscuri, it will be said that they die often—

The illustrious Celsus, taking occasion I know not from what, next raises an additional objection against us, as if we asserted that “God Himself will come down to men.” He imagines also that it follows from this, that “He has left His own abode;” for he does not know the power of God, and that “the Spirit of the Lord filleth the world, and that which upholdeth all things hath knowledge of the voice.” Nor is he able to understand the words, “Do I not fill heaven and earth? saith the Lord.” Nor does he see that, according to the doctrine of Christianity, we all “in Him live, and move, and have our being,” as Paul also taught in his address to the Athenians; and therefore, although the God of the universe should through His own power descend with Jesus into the life of men, and although the Word which was in the beginning with God, which is also God Himself, should come to us, He does not give His place or vacate His own seat, so that one place should be empty of Him, and another which did not formerly contain Him be filled. But the power and divinity of God comes through him whom God chooses, and resides in him in whom it finds a place, not changing its situation, nor leaving its own place empty and filling another: for, in speaking of His quitting one place and occupying another, we do not mean such expressions to be taken topically; but we say that the soul of the bad man, and of him who is overwhelmed in wickedness, is abandoned by God, while we mean that the soul of him who wishes to live virtuously, or of him who is making progress [in a virtuous life], or who is already living conformably thereto, is filled with or becomes a partaker of the Divine Spirit. It is not necessary, then, for the descent of Christ, or for the coming of God to men, that He should abandon a greater seat, and that things on earth should be changed, as Celsus imagines when he says, “If you were to change a single one, even the least, of things on earth, all things would be overturned and disappear.” And if we must speak of a change in any one by the appearing of the power of God, and by the entrance of the word among men, we shall not be reluctant to speak of changing from a wicked to a virtuous, from a dissolute to a temperate, and from a superstitious to a religious life, the person who has allowed the word of God to find entrance into his soul.

In the next place, as he represents the Jews accounting in a way peculiar to themselves for their belief that the advent of Christ among them is still in the future, and the Christians as maintaining in their way that the coming of the Son of God into the life of men has already taken place, let us, as far as we can, briefly consider these points. According to Celsus, the Jews say that “[human] life, being filled with all wickedness, needed one sent from God, that the wicked might be punished, and all things purified in a manner analogous to the first deluge which happened.” And as the Christians are said to make statements additional to this, it is evident that he alleges that they admit these. Now, where is the absurdity in the coming of one who is, on account of the prevailing flood of wickedness, to purify the world, and to treat every one according to his deserts? For it is not in keeping with the character of God that the diffusion of wickedness should not cease, and all things be renewed. The Greeks, moreover, know of the earth’s being purified at certain times by a deluge or a fire, as Plato, too, says somewhere to this effect: “And when the gods overwhelm the earth, purifying it with water, some of them on the mountains,” etc. etc. Must it be said, then, that if the Greeks make such assertions, they are to be deemed worthy of respect and consideration, but that if we too maintain certain of these views, which are quoted with approval by the Greeks, they cease to be honourable? And yet they who care to attend to the connection and truth of all our records, will endeavour to establish not only the antiquity of the writers, but the venerable nature of their writings, and the consistency of their several parts.

But, according to Celsus, “the Christians, making certain additional statements to those of the Jews, assert that the Son of God has been already sent on account of the sins of the Jews; and that the Jews having chastised Jesus, and given him gall to drink, have brought upon themselves the divine wrath.” And any one who likes may convict this statement of falsehood, if it be not the case that the whole Jewish nation was overthrown within one single generation after Jesus had undergone these sufferings at their hands. For forty and two years, I think, after the date of the crucifixion of Jesus, did the destruction of Jerusalem take place. Now it has never been recorded, since the Jewish nation began to exist, that they have been expelled for so long a period from their venerable temple-worship and service, and enslaved by more powerful nations; for if at any time they appeared to be abandoned because of their sins, they were notwithstanding visited [by God], and returned to their own country, and recovered their possessions, and performed unhindered the observances of their law. One fact, then, which proves that Jesus was something divine and sacred, is this, that Jews should have suffered on His account now for a lengthened time calamities of such severity. And we say with confidence that they will never be restored to their former condition. For they committed a crime of the most unhallowed kind, in conspiring against the Saviour of the human race in that city where they offered up to God a worship containing the symbols of mighty mysteries. It accordingly behoved that city where Jesus underwent these sufferings to perish utterly, and the Jewish nation to be overthrown, and the invitation to happiness offered them by God to pass to others,—the Christians, I mean, to whom has come the doctrine of a pure and holy worship, and who have obtained new laws, in harmony with the established constitution in all countries; seeing those which were formerly imposed, as on a single nation which was ruled by princes of its own race and of similar manners, could not now be observed in all their entireness.

"For this cause, therefore, herald to the whole race of men, saying: Cease not to seek day and night, until ye find the purifying mysteries; and say unto the race of men: Renounce the whole world and the whole matter therein. For he who buyeth and selleth in the world and he who eateth and drinketh of its matter and who liveth in all its cares and in all its associations, amasseth other additional matters to the rest of his matter, because this whole world and all therein and all its associations are material refuse [pl.], and they will make enquiry of every one concerning his purity.

"For this cause, therefore, I have said unto you aforetime: Renounce the whole world and the whole matter therein, that ye may not amass other additional matter to the rest of your matter in you. For this cause, therefore, herald it to the whole race of men, saying: Renounce the whole world and all its associations, that ye may not amass additional matter to the rest of your matter in you; and say unto them: Cease not to seek day and night and remit not yourselves until ye find the purifying mysteries which will purify you and make you into a refined light, so that ye will go on high and inherit the light of my kingdom.

"For this cause, therefore, I have said unto you aforetime: Renounce the whole world and the whole matter therein, that ye may not amass other additional matter to the rest of your matter in you. For this cause, therefore, herald it to the whole race of men, saying: Renounce the whole world and all its associations, that ye may not amass additional matter to the rest of your matter in you; and say unto them: Cease not to seek day and night and remit not yourselves until ye find the purifying mysteries which will purify you and make you into a refined light, so that ye will go on high and inherit the light of my kingdom.

The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour.

One who sets aside an issar [for the redemption of maaser sheni] and on its account he ate [the value of] half [an issar of maaser sheni] and then went to another place where [the issar] was worth a pondion, he may eat of [maaser sheni the value of] another issar. One who sets aside a pundion [for the redemption of maaser sheni] and on its account he ate [the value of] half [a pundion of maaser sheni] and then went to another place where [the pundion] was worth an issar, he may eat [maaser sheni the value of] another half [an issar]. One who sets aside an issar of maaser sheni [money] he should eat on its account eleven parts of the value of an issar, or [he should eat an additional] one hundredth of an issar. Bet Shammai say: in both cases one tenth part [of an issar]. But Bet Hillel says: in the case of certain [maaser sheni] an eleventh part, in the case of demai a tenth part.

A convert who converted and had dough: if it was made before he became a convert, he is exempt [from hallah]. After he converted, he is liable. And if there is doubt, he is liable, but [a non-priest who has unwittingly eaten of such hallah] is not liable for the additional one-fifth. Rabbi Akiva said: it all depends on the [time of the] formation of the light crust in the oven.

Regarding terumah and bikkurim: One is liable to death And the [additional] fifth; And they are forbidden to non-priests; And they are the property of the priest; And they are neutralized in a hundred and one parts; And they require the washing of hands; And the setting of the sun. These [laws] apply only to terumah and bikkurim, but not to tithe.

What did they do with the appropriation? They bring with it the daily burnt-offerings (tamidim) and the additional burnt-offerings (musafim) and their libations, the omer and the two loaves and the showbread and all the other public offerings. Those who guard the aftergrowths of the seventh year take their wages out of the appropriation from the chamber. Rabbi Yose says: [if a man wished] he could volunteer to watch without payment. But they said to him: you too admit that they can only be offered out of public funds.

There were in the Temple thirteen chests, thirteen tables and thirteen prostrations. [Members] of the household of Rabban Gamaliel and of Rabbi Hananiah the chief of the priests used would prostrate fourteen [times. And where was the additional [prostration]? In front of the wood storage yard, for they had a tradition from their forefathers that the Ark was hidden there.

The limbs of the daily burnt-offering were placed on the half of the ramp [to the altar] downwards on the west side. Those of the additional offering (musaf) were placed on the half of the ramp downwards on the east side. While those of the new moon offerings were placed on top of the rim of the altar. [The laws of] the shekels and of the first-fruit are in force only when the Temple stands, but [the laws of] the tithe of grain and of the tithe of cattle and of the firstborn are in force both when the Temple exists and when the Temple does not exist. One who dedicates shekels or first-fruits [when the Temple does not exist], they are holy. Rabbi Shimon says: one who says “the first-fruit be holy,” they are not holy.

They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.

They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.

These are they [the six additional benedictions]: Zikhronot, Shofarot, “In my distress I called to the Lord and He answered me” (Psalm 120), “I turn my eyes to the mountains” (Psalm 121).“Out of the depths I call you, O Lord” (Psalm 130), “A prayer of lowly man when he is faint” (Psalm 102). Rabbi Judah says: he need not recite the zikhronot and shofarot, but instead he should recite [the following]: “If there is famine in the land, if there is pestilence” (I Kings 8:37), “The word of the Lord which came to Jeremiah concerning the droughts” (Jeremiah 14). And he ends each [of the additional six] sections with its appropriate concluding benediction.

These are they [the six additional benedictions]: Zikhronot, Shofarot, “In my distress I called to the Lord and He answered me” (Psalm 120), “I turn my eyes to the mountains” (Psalm 121).“Out of the depths I call you, O Lord” (Psalm 130), “A prayer of lowly man when he is faint” (Psalm 102). Rabbi Judah says: he need not recite the zikhronot and shofarot, but instead he should recite [the following]: “If there is famine in the land, if there is pestilence” (I Kings 8:37), “The word of the Lord which came to Jeremiah concerning the droughts” (Jeremiah 14). And he ends each [of the additional six] sections with its appropriate concluding benediction.

There is no difference between a priest anointed with the oil of anointment and one who [only] wears the additional garments except for the bull which is offered for the [unwitting transgression of] any of the commandments. There is no difference between a serving [high] priest and one whose time has passed except the bull of Yom HaKippurim and the tenth of the ephah.

If the child of a priest’s wife was mixed-up with the child of her female slave, behold both may eat terumah and [together] they receive one share at the threshing-floor. They may not defile themselves for the dead nor may they marry any women whether these are eligible [for marriage with a priest] or ineligible. If when they grew up, the mixed-up children freed one another they may marry women who are eligible for marriage with a priest and they may not defile themselves for the dead. If they defiled themselves, they do not receive the penalty of forty lashes. They may not eat terumah, but if they did eat they need not pay compensation either for the principal or [the additional] fifth. They are not to receive a share at the threshing-floor, but they may sell [their own] terumah and the proceeds are theirs. They receive no share in the holy things of the temple, and no holy things are given to them but others do not take their holy things from them. They are exempt from [giving to any priest] the shoulder, the cheeks and the maw, while the firstling of either of them should remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are both imposed upon them.

If one of [the two husbands] was an Israelite and the other a priest: He may only marry a woman who is eligible to marry a priest. He may not defile himself for the dead, but if he did defile himself he does not suffer the penalty of forty stripes. He may not eat terumah, but if he did eat he need not pay compensation either for the principal or [for the additional] fifth. He does not receive a share at the threshing-floor, but he may sell [his own] terumah and the profits are his. He receives no share in the holy things of the temple, no holy things are given to him, but he is not deprived of his own. He is exempt from [giving to any priest] the shoulder, the cheeks and the maw, while his firstling must remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are imposed upon him. If the two [husbands] were priests: He must be an onen mourner for them and they must be onenim mourners for him, but he may not defile himself for them, nor may they defile themselves for him. He may not inherit from them, but they may inherit from him. He is exempt if he strikes or curses the one or the other. He goes up [to serve] in the Temple watch of the one as well as of the other, but he does not receive a share [in the offerings]. If both served in the same watch, he receives a single portion.

The seducer pays three forms [of compensation] and the rapist four. The seducer pays compensation for embarrassment and blemish and the fine; The rapist pays an additional [form of compensation] in that he pays for the pain. What [is the difference] between [the penalties of] a seducer and those of a rapist? The rapist pays compensation for the pain but the seducer does not pay compensation for the pain. The rapist pays immediately but the seducer [pays only] if he dismisses her. The rapist must “drink out of his pot” but the seducer may dismiss [the girl] if he wishes.

Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so. If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex.

How many lashes is he given? Forty save one, as it says, “By number forty” (Deuteronomy 25:2-3) which means, a number close to forty. Rabbi Judah says: “He is given forty [lashes] in full.” And where does he receive the additional lash? Between his shoulders.

Whatever is more frequent than another, takes precedence over the other. The daily offerings precede the additional offerings; The additional offerings of Shabbat precede the additional offerings of Rosh Hodesh; The additional offerings of Rosh Hodesh precede the additional offerings of Rosh Hashanah. As it is said, “You shall present these in addition to the morning portion of the regular burnt offering” (Numbers 28:23).

Whatever is more frequent than another, takes precedence over the other. The daily offerings precede the additional offerings; The additional offerings of Shabbat precede the additional offerings of Rosh Hodesh; The additional offerings of Rosh Hodesh precede the additional offerings of Rosh Hashanah. As it is said, “You shall present these in addition to the morning portion of the regular burnt offering” (Numbers 28:23).

Whatever is more frequent than another, takes precedence over the other. The daily offerings precede the additional offerings; The additional offerings of Shabbat precede the additional offerings of Rosh Hodesh; The additional offerings of Rosh Hodesh precede the additional offerings of Rosh Hashanah. As it is said, “You shall present these in addition to the morning portion of the regular burnt offering” (Numbers 28:23).

Whatever is more frequent than another, takes precedence over the other. The daily offerings precede the additional offerings; The additional offerings of Shabbat precede the additional offerings of Rosh Hodesh; The additional offerings of Rosh Hodesh precede the additional offerings of Rosh Hashanah. As it is said, “You shall present these in addition to the morning portion of the regular burnt offering” (Numbers 28:23).

Whatever is more frequent than another, takes precedence over the other. The daily offerings precede the additional offerings; The additional offerings of Shabbat precede the additional offerings of Rosh Hodesh; The additional offerings of Rosh Hodesh precede the additional offerings of Rosh Hashanah. As it is said, “You shall present these in addition to the morning portion of the regular burnt offering” (Numbers 28:23).

The [absence of the] daily offerings (tamidin) does not invalidate the additional offerings (musafin), neither does [the absence of] the additional offerings invalidate the daily offerings, neither does the absence of [one of the] additional offerings invalidate the other additional offerings. Even though they did not offer the [tamid] lamb in the morning they must offer [the lamb] towards evening. Rabbi Shimon said: When is this so? Only when they had acted under constraint or in error, but if they acted deliberately and did not offer the lamb in the morning they may not offer [the lamb] towards evening. If they did not burn the incense in the morning they burn it towards evening. Rabbi Shimon said: all of it was burned towards evening. For the golden altar was dedicated only by the incense of spices. And the altar for the olah by the daily offering of the morning, And the table only by the showbread on Shabbat, And the menorah only by [the kindling of] seven lamps towards evening.

The [absence of the] daily offerings (tamidin) does not invalidate the additional offerings (musafin), neither does [the absence of] the additional offerings invalidate the daily offerings, neither does the absence of [one of the] additional offerings invalidate the other additional offerings. Even though they did not offer the [tamid] lamb in the morning they must offer [the lamb] towards evening. Rabbi Shimon said: When is this so? Only when they had acted under constraint or in error, but if they acted deliberately and did not offer the lamb in the morning they may not offer [the lamb] towards evening. If they did not burn the incense in the morning they burn it towards evening. Rabbi Shimon said: all of it was burned towards evening. For the golden altar was dedicated only by the incense of spices. And the altar for the olah by the daily offering of the morning, And the table only by the showbread on Shabbat, And the menorah only by [the kindling of] seven lamps towards evening.

The [absence of the] daily offerings (tamidin) does not invalidate the additional offerings (musafin), neither does [the absence of] the additional offerings invalidate the daily offerings, neither does the absence of [one of the] additional offerings invalidate the other additional offerings. Even though they did not offer the [tamid] lamb in the morning they must offer [the lamb] towards evening. Rabbi Shimon said: When is this so? Only when they had acted under constraint or in error, but if they acted deliberately and did not offer the lamb in the morning they may not offer [the lamb] towards evening. If they did not burn the incense in the morning they burn it towards evening. Rabbi Shimon said: all of it was burned towards evening. For the golden altar was dedicated only by the incense of spices. And the altar for the olah by the daily offering of the morning, And the table only by the showbread on Shabbat, And the menorah only by [the kindling of] seven lamps towards evening.

The [absence of the] daily offerings (tamidin) does not invalidate the additional offerings (musafin), neither does [the absence of] the additional offerings invalidate the daily offerings, neither does the absence of [one of the] additional offerings invalidate the other additional offerings. Even though they did not offer the [tamid] lamb in the morning they must offer [the lamb] towards evening. Rabbi Shimon said: When is this so? Only when they had acted under constraint or in error, but if they acted deliberately and did not offer the lamb in the morning they may not offer [the lamb] towards evening. If they did not burn the incense in the morning they burn it towards evening. Rabbi Shimon said: all of it was burned towards evening. For the golden altar was dedicated only by the incense of spices. And the altar for the olah by the daily offering of the morning, And the table only by the showbread on Shabbat, And the menorah only by [the kindling of] seven lamps towards evening.

There were seven liquid measuring vessels in the Temple: the hin, the half-hin, the third-hin, the quarter-hin, the log, the half-log, and the quarter-log. Rabbi Eliezer bar Zadok says: there were markings in the hin measure [indicating] thus far for a bull, thus far for a ram, and thus far for a lamb. Rabbi Shimon says: there was no hin measure at all, for what purpose could the hin serve? But there was an additional measure of one and a half logs by which one used to measure [the oil] for the minhah of the high priest, a log and a half in the morning and a log and a half towards evening.

If one knocks his ankles [against each other, in walking] or rubs his legs [against each other]; a ba’al pikah and an ikkel. What is an ikkel? One whose knees do not touch each other when he puts his feet together. If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose. Or if his fingers lie one above the other. If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit. If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit. If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit. One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit. A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals. Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice. Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.

If one knocks his ankles [against each other, in walking] or rubs his legs [against each other]; a ba’al pikah and an ikkel. What is an ikkel? One whose knees do not touch each other when he puts his feet together. If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose. Or if his fingers lie one above the other. If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit. If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit. If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit. One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit. A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals. Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice. Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.

If one knocks his ankles [against each other, in walking] or rubs his legs [against each other]; a ba’al pikah and an ikkel. What is an ikkel? One whose knees do not touch each other when he puts his feet together. If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose. Or if his fingers lie one above the other. If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit. If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit. If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit. One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit. A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals. Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice. Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.

If one consecrated his field at a time when the [law of the] Jubilee was no longer observed, they say to him: “You open [the bidding]!” because the owner must pay an added fifth, whereas others do not pay an additional fifth. It happened that one consecrated his field because it was bad. They said to him: “You open the bidding.” He said: “I will acquire it for an issar.” Rabbi Yose said: he did say that, but rather “for an egg,” because consecrated objects may be redeemed by either money or money's equivalent. He [the Temple treasurer] said to him: It’s yours. It turns out he lost an issar and the field was his again.

The additional piece of a householder's oven is clean, but that of bakers is unclean because he rests the roasting spit on it. Rabbi Yohanan Hasandlar said: because one bakes on it when pressed [for space]. Similarly the additional part of the boiler used by olive cookers is susceptible to impurity, but that of one used by dyers is not susceptible.

The additional piece of a householder's oven is clean, but that of bakers is unclean because he rests the roasting spit on it. Rabbi Yohanan Hasandlar said: because one bakes on it when pressed [for space]. Similarly the additional part of the boiler used by olive cookers is susceptible to impurity, but that of one used by dyers is not susceptible.

Cloth is susceptible to five categories of uncleanness; Sack-cloth is susceptible to four; Leather to three; Wood to two; And an earthenware vessel to one. An earthenware vessel is susceptible to uncleanness [only] as a receptacle; any earthen vessel that has no inner part is not susceptible to uncleanness from its outer part. Wood is subject to an additional form of uncleanness in that it is also susceptible to uncleanness as a seat. Similarly a tablet which has no rim is susceptible to uncleanness if it is a wooden object and insusceptible if it is an earthenware one. Leather is susceptible to an additional form of uncleanness in that it is also susceptible to the uncleanness of a tent. Sack-cloth has an additional form of uncleanness in that it is susceptible to uncleanness as woven work. Cloth has an additional form of uncleanness in that it is susceptible to uncleanness when it is only three by three fingerbreadths.

Cloth is susceptible to five categories of uncleanness; Sack-cloth is susceptible to four; Leather to three; Wood to two; And an earthenware vessel to one. An earthenware vessel is susceptible to uncleanness [only] as a receptacle; any earthen vessel that has no inner part is not susceptible to uncleanness from its outer part. Wood is subject to an additional form of uncleanness in that it is also susceptible to uncleanness as a seat. Similarly a tablet which has no rim is susceptible to uncleanness if it is a wooden object and insusceptible if it is an earthenware one. Leather is susceptible to an additional form of uncleanness in that it is also susceptible to the uncleanness of a tent. Sack-cloth has an additional form of uncleanness in that it is susceptible to uncleanness as woven work. Cloth has an additional form of uncleanness in that it is susceptible to uncleanness when it is only three by three fingerbreadths.

Cloth is susceptible to five categories of uncleanness; Sack-cloth is susceptible to four; Leather to three; Wood to two; And an earthenware vessel to one. An earthenware vessel is susceptible to uncleanness [only] as a receptacle; any earthen vessel that has no inner part is not susceptible to uncleanness from its outer part. Wood is subject to an additional form of uncleanness in that it is also susceptible to uncleanness as a seat. Similarly a tablet which has no rim is susceptible to uncleanness if it is a wooden object and insusceptible if it is an earthenware one. Leather is susceptible to an additional form of uncleanness in that it is also susceptible to the uncleanness of a tent. Sack-cloth has an additional form of uncleanness in that it is susceptible to uncleanness as woven work. Cloth has an additional form of uncleanness in that it is susceptible to uncleanness when it is only three by three fingerbreadths.

Cloth is susceptible to five categories of uncleanness; Sack-cloth is susceptible to four; Leather to three; Wood to two; And an earthenware vessel to one. An earthenware vessel is susceptible to uncleanness [only] as a receptacle; any earthen vessel that has no inner part is not susceptible to uncleanness from its outer part. Wood is subject to an additional form of uncleanness in that it is also susceptible to uncleanness as a seat. Similarly a tablet which has no rim is susceptible to uncleanness if it is a wooden object and insusceptible if it is an earthenware one. Leather is susceptible to an additional form of uncleanness in that it is also susceptible to the uncleanness of a tent. Sack-cloth has an additional form of uncleanness in that it is susceptible to uncleanness as woven work. Cloth has an additional form of uncleanness in that it is susceptible to uncleanness when it is only three by three fingerbreadths.

Second [degree uncleanness] in common food conveys uncleanness to unconsecrated liquids and causes invalidity to terumah food. Third [degree of uncleanness] in terumah conveys uncleanness to consecrated liquids and causes invalidity to holy food that was prepared in conditions of cleanness appropriate to holy food; But if it was only prepared under conditions of cleanness appropriate to terumah, it conveys uncleanness at a first and at a second remove, and causes invalidity to holy food at one additional remove.

Rabbi Eliezer says: the three of them are equivalent. The first degree of uncleanness in holy food, in terumah or in common food: conveys uncleanness at two removes and causes invalidity at one additional remove in the case of holy food; conveys uncleanness at one remove and causes invalidity at one additional remove in the case of terumah; and causes invalidity in common food. The second [degree of uncleanness] in the case of all of them: conveys uncleanness at one remove and causes invalidity at one additional remove in the case of holy food; it conveys uncleanness to common liquids and causes invalidity of terumah food. The third degree of uncleanness in the case of all them: conveys uncleanness to holy liquids and causes invalidity to holy food.

Rabbi Eliezer says: the three of them are equivalent. The first degree of uncleanness in holy food, in terumah or in common food: conveys uncleanness at two removes and causes invalidity at one additional remove in the case of holy food; conveys uncleanness at one remove and causes invalidity at one additional remove in the case of terumah; and causes invalidity in common food. The second [degree of uncleanness] in the case of all of them: conveys uncleanness at one remove and causes invalidity at one additional remove in the case of holy food; it conveys uncleanness to common liquids and causes invalidity of terumah food. The third degree of uncleanness in the case of all them: conveys uncleanness to holy liquids and causes invalidity to holy food.

Rabbi Eliezer says: the three of them are equivalent. The first degree of uncleanness in holy food, in terumah or in common food: conveys uncleanness at two removes and causes invalidity at one additional remove in the case of holy food; conveys uncleanness at one remove and causes invalidity at one additional remove in the case of terumah; and causes invalidity in common food. The second [degree of uncleanness] in the case of all of them: conveys uncleanness at one remove and causes invalidity at one additional remove in the case of holy food; it conveys uncleanness to common liquids and causes invalidity of terumah food. The third degree of uncleanness in the case of all them: conveys uncleanness to holy liquids and causes invalidity to holy food.

If one eats food with second [degree uncleanness he must not work in an olive-press. Common food that was prepared under conditions proper to the cleanness of consecrated food is still regarded as common food. Rabbi Elazar bar Zadok says: it is regarded as terumah to convey uncleanness at two removes and to render terumah invalid at one additional remove.

Although though they said [that for a woman who has a regular period] it suffices to reckon her period of uncleanness from the time she observes a flow, she should nevertheless examine herself [regularly], except for a menstruant or one who is sitting over pure blood. She should also use testing-rags when she has marital intercourse except when she is sitting over pure blood or when she is a virgin whose blood is clean. And twice [daily] she should examine herself: in the morning and at the [evening] twilight, and also when she is about to have sexual relations. Priestly women are subject to an additional restriction [for they should examine themselves] when they are going to eat terumah. Rabbi Judah said: [these must examine themselves] also after they have concluded eating terumah.

These are the benedictions that one makes long: the benedictions for Rosh Hashanah and Yom Kippur, and the benedictions for a public fast day. From his benedictions one can tell whether someone is a scholar or is uneducated. These are the benedictions that one makes short: He who makes a benediction over a commandment and on fruits, the introductory paragraph of Grace, and the last benediction in Grace after the meal. Hence, all other benedictions one should make long. Ḥizqiah said: From what we have stated: He who makes it long is despicable, he who makes is short is praiseworthy, which means that this is not a principle. We have stated: One has to make long the benediction “Who saves Israel” on a fast day. Hence, the six additional benedictions he should not make long. Rebbi Yose said: You should not say: because this is part of Shemoneh Esreh one should not make it long, therefore it is necessary to say: One has to make long the benediction “Who saves Israel” on a fast day.

Ben Zoma said: There will be a future time when Israel will no longer mention the Exodus. What is the reason? (Jer. 23:7–8) “Therefore, days will come, says the Eternal, that one no longer will say, by the Eternal Who brought the Children of Israel up from Egypt, but rather, by the Eternal Who raised and brought the descendants of the House of Israel from the Northern land …” They said to him, not that the Exodus will be eliminated but the Exodus will be additional to the Kingdoms. The Kingdoms will be principal and the Exodus additional. And similarly it was said (Gen. 35:10): :Your name shall not be called Jacob anymore, but Israel shall be your name.” Not that the name Jacob will be taken away but Jacob will be additional to Israel. Israel will be principal and Jacob additional. And so it says (Is. 43:18–19): “Do not remember the first things”; this means the Egyptians, “And what was earlier do not dwell on”; this means the Kingdoms, “Behold, I create something new, now it will grow”; this refers to Gog. They gave a simile: to what can this be compared? To someone who encountered a wolf and was saved from it. He started telling about the wolf when he encountered a lion and was saved from it. He forget about the wolf and started telling about the lion.After that, he encountered a snake and was saved from it. He forgot about both of them and started telling about the snake. So it is with Israel, the last troubles make them forget the earlier ones.

Ben Zoma said: There will be a future time when Israel will no longer mention the Exodus. What is the reason? (Jer. 23:7–8) “Therefore, days will come, says the Eternal, that one no longer will say, by the Eternal Who brought the Children of Israel up from Egypt, but rather, by the Eternal Who raised and brought the descendants of the House of Israel from the Northern land …” They said to him, not that the Exodus will be eliminated but the Exodus will be additional to the Kingdoms. The Kingdoms will be principal and the Exodus additional. And similarly it was said (Gen. 35:10): :Your name shall not be called Jacob anymore, but Israel shall be your name.” Not that the name Jacob will be taken away but Jacob will be additional to Israel. Israel will be principal and Jacob additional. And so it says (Is. 43:18–19): “Do not remember the first things”; this means the Egyptians, “And what was earlier do not dwell on”; this means the Kingdoms, “Behold, I create something new, now it will grow”; this refers to Gog. They gave a simile: to what can this be compared? To someone who encountered a wolf and was saved from it. He started telling about the wolf when he encountered a lion and was saved from it. He forget about the wolf and started telling about the lion.After that, he encountered a snake and was saved from it. He forgot about both of them and started telling about the snake. So it is with Israel, the last troubles make them forget the earlier ones.

Ben Zoma said: There will be a future time when Israel will no longer mention the Exodus. What is the reason? (Jer. 23:7–8) “Therefore, days will come, says the Eternal, that one no longer will say, by the Eternal Who brought the Children of Israel up from Egypt, but rather, by the Eternal Who raised and brought the descendants of the House of Israel from the Northern land …” They said to him, not that the Exodus will be eliminated but the Exodus will be additional to the Kingdoms. The Kingdoms will be principal and the Exodus additional. And similarly it was said (Gen. 35:10): :Your name shall not be called Jacob anymore, but Israel shall be your name.” Not that the name Jacob will be taken away but Jacob will be additional to Israel. Israel will be principal and Jacob additional. And so it says (Is. 43:18–19): “Do not remember the first things”; this means the Egyptians, “And what was earlier do not dwell on”; this means the Kingdoms, “Behold, I create something new, now it will grow”; this refers to Gog. They gave a simile: to what can this be compared? To someone who encountered a wolf and was saved from it. He started telling about the wolf when he encountered a lion and was saved from it. He forget about the wolf and started telling about the lion.After that, he encountered a snake and was saved from it. He forgot about both of them and started telling about the snake. So it is with Israel, the last troubles make them forget the earlier ones.

Ben Zoma said: There will be a future time when Israel will no longer mention the Exodus. What is the reason? (Jer. 23:7–8) “Therefore, days will come, says the Eternal, that one no longer will say, by the Eternal Who brought the Children of Israel up from Egypt, but rather, by the Eternal Who raised and brought the descendants of the House of Israel from the Northern land …” They said to him, not that the Exodus will be eliminated but the Exodus will be additional to the Kingdoms. The Kingdoms will be principal and the Exodus additional. And similarly it was said (Gen. 35:10): :Your name shall not be called Jacob anymore, but Israel shall be your name.” Not that the name Jacob will be taken away but Jacob will be additional to Israel. Israel will be principal and Jacob additional. And so it says (Is. 43:18–19): “Do not remember the first things”; this means the Egyptians, “And what was earlier do not dwell on”; this means the Kingdoms, “Behold, I create something new, now it will grow”; this refers to Gog. They gave a simile: to what can this be compared? To someone who encountered a wolf and was saved from it. He started telling about the wolf when he encountered a lion and was saved from it. He forget about the wolf and started telling about the lion.After that, he encountered a snake and was saved from it. He forgot about both of them and started telling about the snake. So it is with Israel, the last troubles make them forget the earlier ones.

Our Mishnah is from Rebbi Aqiba since Rebbi Aqiba said that you go after the first third. And they differed: A field that was one-third ripened in the possession of a Gentile, and a Jew bought it after that time, Rebbi Aqiba said it is free, but the Sages say he is obligated for the additional growth. How is that? Explain it for Rebbi Aqiba (after smoothing) [in a disagreement], or according to everybody if he harvested immediately.

Rebbi Jonah asked: If somebody planted two parallel two and one which protrudes as tail, and another two parallel two and one which protrudes as tail, you consider it as if an additional one was planted here and another one there. If one planted three parallel three and one added on the middle line, do you consider that an additional one was planted on either side to make it a large vineyard? Did we not say that a large vineyard has no tail? That is if it is large; the question is to admit the tail for a small one to make it large!

Rebbi Jonah asked: If somebody planted two parallel two and one which protrudes as tail, and another two parallel two and one which protrudes as tail, you consider it as if an additional one was planted here and another one there. If one planted three parallel three and one added on the middle line, do you consider that an additional one was planted on either side to make it a large vineyard? Did we not say that a large vineyard has no tail? That is if it is large; the question is to admit the tail for a small one to make it large!

There, we have stated: “From vegetables”, he is permitted field vegetables because these have an additional name. We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥananiah ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit. But since he permitted, there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

MISHNAH: Sabbatical produce is to be used for food, drink, and anointing; to eat everything commonly eaten, to anoint with what commonly is used for anointing. One should not anoint with wine or vinegar, but with olive oil. The same rules apply for heave and second tithe, except that the Sabbatical admits the additional leniency that its [oil] may be used for lighting.

May one spice Sabbatical wine? Let us hear from the following: “The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted. But did we not state that it is forbidden? Rebbi Eleazar said, it is Rebbi Jehudah’s, since Rebbi Jehudah permits it because it enhances its value.

“The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted” May heave not be used for lighting? Impure heave may be used for lighting; even pure Sabbatical oil may be used for lighting. Rebbi Ḥizqiah went to the bath. He gave a flask to Zosimos the bath attendant; he said to him: bring that to the inner room for me. He said to him, is that not forbidden? He went to ask Rebbi Jeremiah. He said to him, he came and said to him, you yourself taught us, and we stated so: One does not rub in Sabbatical oil in the bath house but he may rub it in outside and enter.

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

It was stated: When he makes a pile on his roof top. Rebbi Jonah asked: Therefore, not on his field? Rebbi Ḥinena said, it tells you something additional: even if he makes a pile on his roof top.

Our Mishnah is from Rebbi Aqiba since Rebbi Aqiba said that you go after the first third. And they differed: A field that was one-third ripened in the possession of a Gentile, and a Jew bought it after that time, Rebbi Aqiba said the additional growth is free, but the Sages say he is obligated for the additional growth. How is that? Explain it either for Rebbi Aqiba in a disagreement, or according to everybody if he harvested immediately.

Our Mishnah is from Rebbi Aqiba since Rebbi Aqiba said that you go after the first third. And they differed: A field that was one-third ripened in the possession of a Gentile, and a Jew bought it after that time, Rebbi Aqiba said the additional growth is free, but the Sages say he is obligated for the additional growth. How is that? Explain it either for Rebbi Aqiba in a disagreement, or according to everybody if he harvested immediately.

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

HALAKHAH: “Rebbi Eliezer says, he who weaves,” etc. Rebbi Ulla said, the reason of Rebbi Eliezer is that by the third his work becomes permanent. Does Rebbi Eliezer hold with Rebbi Jehudah? As we have stated there: “Rebbi Jehudah says, only if there are three pin-stitches. A sack and a chest bring together for kilaim.” Rebbi Simon said, the reason of Rebbi Eliezer is there that by the third his work becomes permanent, but here it undoes itself. You conclude that according to Rebbi Eliezer, sometimes three to start out with, sometimes two additional to one woven yesterday, sometimes two additional to one woven yesterday.

HALAKHAH: “Rebbi Eliezer says, he who weaves,” etc. Rebbi Ulla said, the reason of Rebbi Eliezer is that by the third his work becomes permanent. Does Rebbi Eliezer hold with Rebbi Jehudah? As we have stated there: “Rebbi Jehudah says, only if there are three pin-stitches. A sack and a chest bring together for kilaim.” Rebbi Simon said, the reason of Rebbi Eliezer is there that by the third his work becomes permanent, but here it undoes itself. You conclude that according to Rebbi Eliezer, sometimes three to start out with, sometimes two additional to one woven yesterday, sometimes two additional to one woven yesterday.

HALAKHAH: “The following items about the Pesaḥ,” etc. This question left the Elders of Bathyra at a loss. Once the Fourteenth fell on the Sabbath and they did not know whether Pesaḥ pushes aside the Sabbath or not. They said, we have here a Babylonian who served Shemaya and Avtalion and knows whether Pesaḥ pushes aside the Sabbath or not. It is possible that there be hope from him. They sent and called him. The said to him, did you ever hear, if the Fourteenth falls on the Sabbath, whether Pesaḥ pushes aside the Sabbath or not? He told them, do we have only one Pesaḥ which pushes aside the Sabbath every year? Are there not many Pesaḥim which push aside the Sabbath every year? There are Tannaim who state: 100. There are Tannaim who state: 200. There are Tannaim who state: 300. He who says 100, the daily sacrifices of the Sabbath. He who says 200, the daily and additional sacrifices of the Sabbath. He who says 300, the daily and additional sacrifices of the Sabbath, and of holidays, and of New Moons, and of semi-holidays. They told him, already we said, there is hope from you. He started to explain to them by analogy, by an argument de minore ad majus, and by equal cut. By analogy: The daily sacrifice is a public offering and Pesaḥ is a public offering. Since the daily sacrifice as a public offering pushes aside the Sabbath, also Pesaḥ as a public offering pushes aside the Sabbath. By an argument de minore ad majus. Since the daily sacrifice, whose action is not subject to extirpation, pushes aside the Sabbath, it is only logical that Pesaḥ, whose action is subject to extirpation, push aside the Sabbath. By equal cut. It is said about the daily sacrifice, at its fixed time, and it is said about Pesaḥ, at its fixed time. They said to him, we already said, is there hope from a Babylonian? The analogy which you proposed can be answered. No, if you said this about daily sacrifices which are fixed in number, what can you infer for Pesaḥ which is not fixed in number? The argument de minore ad majus which you proposed can be answered. No, if you said this about daily sacrifices which are most holy, what can you infer for Pesaḥ which is a simple sacrifice? Concerning the equal cut which you proposed, nobody can introduce an equal cut by himself.

HALAKHAH: “The following items about the Pesaḥ,” etc. This question left the Elders of Bathyra at a loss. Once the Fourteenth fell on the Sabbath and they did not know whether Pesaḥ pushes aside the Sabbath or not. They said, we have here a Babylonian who served Shemaya and Avtalion and knows whether Pesaḥ pushes aside the Sabbath or not. It is possible that there be hope from him. They sent and called him. The said to him, did you ever hear, if the Fourteenth falls on the Sabbath, whether Pesaḥ pushes aside the Sabbath or not? He told them, do we have only one Pesaḥ which pushes aside the Sabbath every year? Are there not many Pesaḥim which push aside the Sabbath every year? There are Tannaim who state: 100. There are Tannaim who state: 200. There are Tannaim who state: 300. He who says 100, the daily sacrifices of the Sabbath. He who says 200, the daily and additional sacrifices of the Sabbath. He who says 300, the daily and additional sacrifices of the Sabbath, and of holidays, and of New Moons, and of semi-holidays. They told him, already we said, there is hope from you. He started to explain to them by analogy, by an argument de minore ad majus, and by equal cut. By analogy: The daily sacrifice is a public offering and Pesaḥ is a public offering. Since the daily sacrifice as a public offering pushes aside the Sabbath, also Pesaḥ as a public offering pushes aside the Sabbath. By an argument de minore ad majus. Since the daily sacrifice, whose action is not subject to extirpation, pushes aside the Sabbath, it is only logical that Pesaḥ, whose action is subject to extirpation, push aside the Sabbath. By equal cut. It is said about the daily sacrifice, at its fixed time, and it is said about Pesaḥ, at its fixed time. They said to him, we already said, is there hope from a Babylonian? The analogy which you proposed can be answered. No, if you said this about daily sacrifices which are fixed in number, what can you infer for Pesaḥ which is not fixed in number? The argument de minore ad majus which you proposed can be answered. No, if you said this about daily sacrifices which are most holy, what can you infer for Pesaḥ which is a simple sacrifice? Concerning the equal cut which you proposed, nobody can introduce an equal cut by himself.

What means הצביעו? Show a finger. If one put up one, he is counted; two, he is counted; three he is not counted. What means., “is not counted”? Not at all? One does not count the additional. Four, the overseer hits him with a whip and cancels the lottery.

He shall bring it, before the additional sacrifices, but when he repeats you shall sacrifice even after the libations. There are Tannaim who state, before the libations. He who says before the libations, before the wine libations. He who says after the libations, after the libations of fine flour. The fine flour precedes the pan-baked breads; even though this is for the fire and that is for the fire, this is a private sacrifice and the other a public sacrifice. The pan-baked bread precede the cups; even though this is a private sacrifice and the other a public sacrifice, this is frequent but the other is not frequent. The pan-baked breads precede the wine since this is for the fire but that is for the bowls. Cups and wine, which one has precedence? Is that not the Mishnah, incense before the wine? Here for a private offering, there for public offering.

MISHNAH: Thirteen horns, thirteen tables, and thirteen prostrations were in the Temple. The family of Rabban Gamliel and of Rebbi Ḥanania the Second in Command of the priests were prostrating themselves fourteen times. And where was the additional one? In front of the storage room of the wood since they had a tradition from their forefathers that there the Ark was hidden. It happened that a Cohen was occupied when he saw that a floor tile was different from the others. He went to tell it to a comrade but could not finish speaking before his soul left him; then they knew with certainty the the Ark was hidden there.

MISHNAH: If these passed without rainfall the Court decrees seven supplementary public fast-days for a total of thirteen. Additional to the prior ones on these one blows horns and locks the stores. On Mondays one relaxes at nightfall; on Thursdays they are permitted because of the honor of the Sabbath.