amos

The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.

And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the LORD, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more:

Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.

For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.

Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:

Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a gatherer of sycomore fruit:

And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.

Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,

Remembering that prophecy of Amos, as he said, Your feasts shall be turned into mourning, and all your mirth into lamentation.

Unto whom I will give for leaders, Abraham, Isaac, and Jacob, Oseas, Amos, and Micheas, Joel, Abdias, and Jonas,

But I went forward and the angel led me and brought me unto the river of honey, and I saw there Esaias and Jeremias and Ezekiel and Amos and Micheas and Zacharias, even the prophets lesser and greater, and they greeted me in the city. I said unto the angel: What is this path? and he said unto me: This is the path of the prophets: every one that hath grieved his soul and not done his own will for God’s sake, when he is departed out of the world and hath been brought unto the Lord God and worshipped him, then by the commandment of God he is delivered unto Michael, and he bringeth him into the city unto this place of the prophets, and they greet him as their friend and neighbour, because he hath performed the will of God.

(Namely) in those which have not the name written, and in the words of my father Amos, and of Hosea the prophet, and of Micah and Joel and Nahum and Jonah and Obadiah and Habakkuk and Haggai and Zephaniah and Zechariah and Malachi, and in the words of Joseph the Just and in the words of Daniel.

On account of these visions and prophecies Sammael Satan sawed in sunder Isaiah the son of Amos, the prophet, by the hand of Manasseh.

Thus Amos the Prophet prophesied and said, "The Messiah, Who made the time of the morning, hath come and is exalted from the earth into the heights: and His Name is God Who ruleth all things."

EXPERIMENT OF LOVE, AND HOW IT IS TO BE PERFORMED If you wish to undertake any experiments of favor, influence, or love, for possessing the love of any person, whether man or woman, it is necessary that the operator has prepared in such a manner, as is said in the chapter concerning the exorcist (Book II, chapter 2). Then you may begin to perform the said experiment, which you may complete at any time that has been noted, but if the time and day are not mentioned, use those discussed in the chapter on the hours. And if the experiment requires an image of wax, or any other material, you must prepare it specially as described in the chapter on the same (Book II, chapter 18). Afterwards you should say the following words over the matter prepared: Noga, Jes, Asropolim, Asmo, Couau, Zedæ, Vesabaday, Serim, Emis, Liuaria, Eurim, Babus, Jasator, Jehi, Pirus, Theut, Vereset, Lanistarod, Ladonay, Eritret, Viloparas, Tamis, Astropiel, Seriel, Accoponiel, Lucontaphoras, Latisten, Omoratos, Epicharmas, Sophtorim, Pironias, Sonotrabas, Bislorium, Inopason, Necopolites, Vsion, Omas, Cados, Moas, Sophina, Amos, Tratos, Soma, Inaso, Jesel, Aby, Galien, Inauis, Astartem, Astanimin, Darauicies, Affacum, Ara, Meli, Egeriel, Artabael, Biliach, Boncifal, Osau, Arari, Zeuper, Mador, Ariel, Zeuiet, Alnina, Latisten, Belfer, Emulzard, Aglato, Ton, Ely, Phatexion, Zelatente, Pumaton, Tucon, Nastrashit, Meri, Meauel, Genitu, Lerphoram, Caribom, Sugam, Acenide, Calrmi, Zacmeni, Bermona, Caaglaot, Temptator, Somniator, Accusator. I conjure you, all you ministers of love and fornication, him who cast you down to Hell, and through all his names which daily bind you, that you consecrate and confirm this wax here present, that it may have the desired virtue which it should potently gain, through the power and might of the most holy Adonay, whose Malkuth (Kingdom) endures through the ages of the ages. Amen. Having completed these things, form the image as described in the experiment, and if it is necessary to write on the image, use the needle or quill pen and ink of the Art. If incensing or other observances are required, see the instructions in the relevant chapters. And if an invocation should be made, let it be as specified above, and at the end of your conjurations, make the fumigation, and hold the image over the smoke, saying: O Oriens, distinguished king who reigns and rules in the East, whose rule and kingdom had its beginning in the ages, and will last until the end of the ages. O Paymon, mighty king who rules in the western part of the sky. O Egym, strong king, whose kingdom and rule extends to the icy North. O Amaymon, most noble king whose domain is in the South. I powerfully invoke and arduously implore you, through him who spoke, and it was done, and who with a word alone created all, and whom all the creation obeys, through the seat of that majesty, through his will and his name, which existed before the ages were created, and who is described in four letters, Iod, He, Vau, He, and through all the Canderias, and their virtues, and through the emblems, and the names of the Creator, so that this image here present may be appropriately consecrated and formed, that it may obtain the desired virtue. Through the most holy name Adonay, whose virtue has no beginning, and will have no end. This done, conjure again using the conjuration specified in the experiment itself, and if the woman arrives that very hour it is well. If however she doesn’t appear, put the image under the head of your bed, and within three days you will see a great wonder, for the woman will come to you at once, or else will send a message to you. If the image is painted, or engraved in any metal, or cast in lead or tin, let it be done as said, and if the experiment requires characters or names to be written or painted, use the paper, needle, quill pen and colours (or else ink), as described in the appropriate places, observing the days and hours, and all the necessary solemnities required by the experiment. If however the experiment requires you to touch the loved-one, or put some brief (short summary or letter), or similar thing under the threshold or other place which the woman must pass, if the experiment requires some dust to be made and strewn about, or requires something to be drunk or eaten, make sure to solemnly observe the hours, times, materials, and tools, as described in the relevant chapters. Afterwards, say the following oration over the dust to be scattered, or things to be drunk or eaten: In whichever part of the world you may be, and by whatever names you may be called, I conjure and appeal to you, O daemons who have the power to be overturn the hearts of men and women, through the one who created you out of nothing, that this night you immediately convene without delay, face to face, [exerting your influence (?)] over this thing, that it become consecrated, so that thereby it may accept the virtue of binding [or gently drawing] all men and women that I desire, with love for me. Then perform those things described in the experiment, and with the experiment written with figures and characters in the name of whichever person, and such that she passes over it. Once the characters, figure, image of wax or other materials has been prepared or inscribed, say over those things the following conjuration: I conjure you Anael, Renquel [or Donquel], Teliel, princes of love, and whomever of your ministers that have the power to ignite passion for men and women, and kindle them with the fires of love. I conjure you, I say, through him who sits above the cherubim contemplating the abyss, and through him who makes the world tremble, and whom all creations obey,........................ so that she will choose me, and fall in love with me, desires me, yearn for me, burn for me, and care little for all others, and the whole of her thoughts may be always on me. Afterwards bury the experiment in the crossroad, then complete the experiment [and you will see the truth].

Amos (was) from the land of Tekoa. The priest of Bethel tortured him and afterwards slew him. Others say that it was he whom Ahaziah the son of Amaziah killed with a staff, and he died.

Or again: David begat Nathan. Nathan begat Mattatha. Mattatha begat Mani. Mani begat Melea. Melea begat Eliakim. Eliakim begat Jonam. Jonam begat Levi. Levi begat Mattitha. Mattitha begat Jorim. Jorim begat Eliezer. Eliezer begat Jose. Jose begat Er. Er begat Elmodad. Elmodad begat Cosam. Cosam begat Addi. Addi begat Melchi. Melchi begat Neri. Neri begat Salathiel. Salathiel begat Zorobabel. Zorobabel begat Rhesa. Rhesa begat Johannan. Johannan begat Juda. Juda begat Joseph. Joseph begat Semei. Semei begat Mattatha. Mattatha begat Maath. Maath begat Nagge. [.asCj Nagge begat Esli. Esli begat Nahum. Nahum begat Amos. Amos begat Mattitha. Mattitha begat Joseph. Joseph begat Janni. Janni begat Melchi. Melchi begat Levi. Levi begat Matthat. Matthat begat Heli. Heli begat Joseph.

Or again: David begat Nathan. Nathan begat Mattatha. Mattatha begat Mani. Mani begat Melea. Melea begat Eliakim. Eliakim begat Jonam. Jonam begat Levi. Levi begat Mattitha. Mattitha begat Jorim. Jorim begat Eliezer. Eliezer begat Jose. Jose begat Er. Er begat Elmodad. Elmodad begat Cosam. Cosam begat Addi. Addi begat Melchi. Melchi begat Neri. Neri begat Salathiel. Salathiel begat Zorobabel. Zorobabel begat Rhesa. Rhesa begat Johannan. Johannan begat Juda. Juda begat Joseph. Joseph begat Semei. Semei begat Mattatha. Mattatha begat Maath. Maath begat Nagge. [.asCj Nagge begat Esli. Esli begat Nahum. Nahum begat Amos. Amos begat Mattitha. Mattitha begat Joseph. Joseph begat Janni. Janni begat Melchi. Melchi begat Levi. Levi begat Matthat. Matthat begat Heli. Heli begat Joseph.

And so too a city, upon which no rain has fallen as it is written, “And I caused it to rain upon one city, and I caused it not to rain upon another city; one piece was rained upon…” (Amos 4:7) that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast.

Rabbi Halafta of Kefar Hanania said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:1). How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).

Rebbi Idi in the name of Rebbi Simeon in the name of Rebbi Yoḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? (Amos 4:12) “Prepare yourself before Your God, o Israel!” Rebbi Alexandri said: (Eccl. 4:17) “Watch you feet when you go to God’s house”; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it.

It was stated: A student who gave instructions about practice in front of his teacher has committed a deadly sin. It was stated in the name of Rebbi Eliezer: Nadab and Abihu died only because they determined practice in the presence of their teacher Moses. It happened that a student gave instructions about practice in front of his teacher Rebbi Eliezer. The latter said to his wife Imma Shalom: That one will not live out his week. The week was not completed when he died. His students said to him: Rebbi, you are a prophet. He said to them (Amos 7:14) “I am neither a prophet nor the disciple of a prophet” but I have received a tradition that any student who gives instructions about practice in front of his teacher has committed a deadly sin. It was stated: A student is forbidden to give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel. What is the reason? (Num. 33:49) “They encamped along the Jordan from Bet Hayyešimot to Abel Haššiṭṭim”; how far is this? Twelve mil. Like this: Rebbi Tanḥum ben Ḥiyya was in Ḥefer; they asked him repeatedly and he gave instructions about practice. They said to him, did the rabbi not teach us that a student may not give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel; and your teacher Rebbi Mana sits at Sepphoris! He said to them, so it should come over me that I did not know! From that moment on he did no longer give instructions.

It was stated: A student who gave instructions about practice in front of his teacher has committed a deadly sin. It was stated in the name of Rebbi Eliezer: Nadab and Abihu died only because they determined practice in the presence of their teacher Moses. It happened that a student gave instructions about practice in front of his teacher Rebbi Eliezer. The latter said to his wife Imma Shalom: That one will not live out his week. The week was not completed when he died. His students said to him: Rebbi, you are a prophet. He said to them (Amos 7:14) “I am neither a prophet nor the disciple of a prophet” but I have received a tradition that any student who gives instructions about practice in front of his teacher has committed a deadly sin. It was stated: A student is forbidden to give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel. What is the reason? (Num. 33:49) “They encamped along the Jordan from Bet Hayyešimot to Abel Haššiṭṭim in the plains of Moab”; how far is this? Twelve mil. Like this: Rebbi Tanḥum ben Jeremiah was in Ḥefer; they asked him and he gave instructions about practice. They said to him, did the Rabbi not teach us that a student may not give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel; and your teacher Rebbi Ḥana sits at Sepphoris! He said to them, so it should come over me that I did not know! From that moment on he did no longer give instructions.

R. Johanan said: Why is there no verse beginning with the letter N in that Psalm ? Because it would refer to the downfall of Israel's enemies; as it is written, "Fallen (Naphelah) is the virgin of Israel, she shall no more rise" (Amos v. 2).

GEMARA What was Rabban Gamaliel's reason? He was of the opinion that the application of the laws of mourning in the night is a Rabbinical injunction; for it is written, "And the end thereof as a bitter day" (Amos viii. 10); and in the case of a person in delicate health, the Rabbis do not so decree.

R. Samuel b. Nahmani said in the name of R. Jonathan : If a man feels the need to relieve himself, he should not say the Tefillah; because it is said, "Prepare to meet thy God, O Israel" (Amos iv. 12).

R. Joshua retorted, "And has it not been said, 'I will turn the captivity of My people Israel' (Amos ix. 14)? but they have not yet returned !" They immediately permitted him to enter the Community.

Our Rabbis have taught : It once happened that the son of Rabban Gamaliel was ill. He sent two disciples of the wise to R. Hannina b. Dosa to pray on his behalf. When he saw them, he ascended to an upper chamber and prayed on his behalf. On descending he said to them, "Go, the fever has left him." They said to him, "Art thou a prophet?" He replied, "'I am no prophet nor a prophet's son' (Amos vii. 14) ; but so is my tradition : If my prayer is fluent in my mouth, I know that he is accepted ; but if not, I know that he is rejected." They sat down and wrote and noted the time. When they came to Rabban Gamaliel, he said to them, "By the Temple-service! You have neither understated nor overstated [the time]. But thus it happened ; at that very hour the fever left him, and he asked us for water to drink."

Rab Assi said : One must not speak over the cup of benediction. Rab Assi also said : We may not say the benediction over a cup of ill-luck. What means "a cup of ill-luck"? Rab Nahman b. Isaac said : A second cup. There is a teaching to the same effect : He who drinks [cups of wine] of an even number should not say Grace ; because it is said, "Prepare to meet thy God, O Israel" (Amos iv. 12); but such an one is not fitly prepared.

Rab Joseph quoted in objection : "I form the light and create [bore'] darkness" (Is. xlv. 7); "He formeth the mountains and createth [bore'] the wind" (Amos iv. 13); "He that created [bore'] the heavens and stretched them forth" (Is. xlii. 5)! But, said Rab Joseph, everybody agrees that bara' and bore' mean "he created." Wherein do they differ? About meor and meore ["light" and "lights"] for Bet Shammai hold there is only one light in fire, but Bet Hillel hold there are many. There is a teaching to the same effect : Bet Hillel said to Bet Shammai : There are many lights in fire.

Who dreams of a dog should on rising say, "But against any of the children of Israel shall not a dog whet his tongue" (Exod. xi. 7), before another verse occurs to him, viz. : "Yea, the dogs are greedy" (Is. Ivi. 11). Who dreams of a lion should on rising say, "The lion hath roared, who will not fear?" (Amos iii. 8), before another verse occurs to him, viz. : "A lion is gone up from his thicket" (Jer. iv. 7) [is gone up] [a lion from his thicket].

Samuel asked : It is written "Who maketh the Bear, Orion and the Pleiades" (Job ix. 9) and it is written "That maketh the Pleiades and Orion" (Amos v. 8) ! How is that ? Were it not for the heat of Orion, the world could not exist because of the coldness of the Pleiades, and were it not for the coldness of the Pleiades, the world could not exist because of the heat of Orion.

Whose ruling is followed in the statement made by R. Yoshia in the name of Rav that the difference of opinion is where the walls do not reach the covering, but where the walls do reach the covering the sukkah is valid, even if it is higher than twenty amos? Whose ruling is followed? Like Rabbah's, whose reason is that:

Whose ruling is followed in the statement made by R. Huna in the name of Rav? That the difference of opinion is where the area of the Sukkah was only four amos square but where it was more than four amos square [both agree] that even if it is higher than twenty amos it is kosher. Whose ruling is followed? Like Rabi Zeira, Who says:

Whose ruling is followed in the statement made by R. Huna in the name of Rav? That the difference of opinion is where the area of the Sukkah was only four amos square but where it was more than four amos square [both agree] that even if it is higher than twenty amos it is kosher. Whose ruling is followed? Like Rabi Zeira, Who says:

Whose ruling is followed in the statement made by R. Huna in the name of Rav? That the difference of opinion is where the area of the Sukkah was only four amos square but where it was more than four amos square [both agree] that even if it is higher than twenty amos it is kosher. Whose ruling is followed? Like Rabi Zeira, Who says:

Whose ruling is followed in the statement made by R. Chanan b. Rabbah in the name of Rav that the difference of opinion is only where [the Sukkah] can contain [only] a person's head, the greater part of his body, and his table, but where it is larger than this [both agree] that even if it is higher than twenty amos it is Kosher. Whose ruling is followed? No one's.

but [as regards] R. Huna and R. Chanan b. Rabbah,can we say that they differ on [what minimum of extent constitutes] the kashrus of the Sukkah the former, holding the opinion that the kashrus of the Sukkah [depends upon its being a minimum of] four amos [square] while the latter holds that The kashrus of the Sukkah [depends, upon its capacity of] containing his head, the greater part of his body, and his table?

And the other, holding the opinion that holds the opinion that they differ [about a Sukkah whose size is] between [one capable of] containing his head, the greater part of his body and his table, and one four amos square, but if it is more than four amos square, both agree that it is kosher

And the other, holding the opinion that holds the opinion that they differ [about a Sukkah whose size is] between [one capable of] containing his head, the greater part of his body and his table, and one four amos square, but if it is more than four amos square, both agree that it is kosher

It was objected: A Sukkah which is higher than twenty amos is pasul And Rabi Yehudah [says] it is kosher up to forty or fifty amos

It was objected: A Sukkah which is higher than twenty amos is pasul And Rabi Yehudah [says] it is kosher up to forty or fifty amos

Rabi Yehudah says: ‘It happened with Queen Heloni in Lud that her Sukkah was higher than twenty amos, and the elders nevertheless were going in and out of it and spoke not a word to her [in disagreement]’. They [the Chachamim] said to him: Is this proof? She was a women, and therefor free from the [mitzvah] of Sukkah He answered them: ‘Did she not have seven sons? And besides, ... she did nothing except in accordance with the command of the Chachamim’.

But do they not dispute concerning a small Sukkah? Has it not in fact been taught: [If a Sukkah can] contain his head, the greater part of his body and his table, it is kosher. Rabi says: It must be four amos.

While in another [Baraitha] it has been taught: Rabbi says: Any Sukkah which is not four amos square is invalid, while the Sages say: Even if it can contain only his head, and the greater part of his body it is kosher. Whereas of ‘his table’ there is no mention. Does a contradiction not arise between the two [Baraisas]? We must consequently infer therefrom that: One is from Bais Shammai, and one is from Bais Hillel.

Must we say that it agrees with Rabi, and not with the Rabbis? No! One can even say that it agrees with the Rabbis. The Rabbis say it only with regard to a Sukkah which is a temporary dwelling, but with regard to a house which is a permanent dwelling, even the Rabbis admit that if it has an area of four amos, people live in it, otherwise, they do not dwell within.

‘Nor can brothers or partners divide it’. Because it is not four amos by four amos, but if it were larger than four amos, [presumably] they could divide it.

‘Nor can brothers or partners divide it’. Because it is not four amos by four amos, but if it were larger than four amos, [presumably] they could divide it.

‘Nor can brothers or partners divide it’. Because it is not four amos by four amos, but if it were larger than four amos, [presumably] they could divide it.

But have we not learnt, A courtyard should not be divided unless there is four amos to each [of the parties]?

Say rather, The law of division does not apply to it, as [it does in the case of] a courtyard. For R' Huna ruled, ‘A courtyard is divided according to the number of its doors.’ (and) R' Chisda said, ‘Four amos are given for each door and the remainder is divided equally’.

If [a sukkah] was higher than twenty amos and one built a platform in the middle of it, if there are four amos on every side between the edge of the platform and the wall, it is pasul; but if the distance is less than four amos, it is kosher.

If [a sukkah] was higher than twenty amos and one built a platform in the middle of it, if there are four amos on every side between the edge of the platform and the wall, it is pasul; but if the distance is less than four amos, it is kosher.

If [a sukkah] was higher than twenty amos and one built a platform in the middle of it, if there are four amos on every side between the edge of the platform and the wall, it is pasul; but if the distance is less than four amos, it is kosher.

This, however, applies only to the first day, since of that day it is written, "And the end of it is as a bitter day" (Amos 8:10).

And this shall be peace: when the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise up against him seven shepherds and eight princes among men” (Micah 5:4). Who are the “seven shepherds”? — David in the middle, Adam, Seth and Methuselah on his right, and Abraham, Jacob and Moses on his left. And who are the “eight princes among men”? — Yishai, Shaul, Shmuel, Amos, Zephaniah, Zedekiah, the Messiah, and Elijah.

R. Ḥisda further said: If rain falls in some parts of the country but not in others, the verse, "He will shut up the heavens," etc., does not apply. But is it not written (Amos, 4.7): "And I also have withholden the rain from you, when there were yet three months to the harvest, and I caused it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece whereupon it rained not withered," which verse was interpreted by R. Judah in the name of Rab to the effect that both are meant as a punishment?! This is no contradiction, for the Bible speaks of over-abundant rain, while R. Ḥisda has in mind a rain that comes in normal quantity. R. 'Ashi thereupon remarked, this is indeed the meaning of Scripture, as can be proved from the word timmatēr, which means that the piece will be a place deluged by rain. Accept, therefore, this interpretation of the passage.

3. Similarly if it did not rain upon a certain city, as it is written (Amos, 4. 7): "And I caused it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece whereupon it rained not withered",

Similarly, if it did not rain upon a certain city, etc. Said R. Judah in the name of Rab: Both cities are here (in the verse of Amos quoted in the Mishnah) pointed out as being punished. "Jerusalem is among them as one unclean" (Lament., 1. 17). Said R. Judah in the name of Rab, this verse contains a promise of (future) blessing, for just as an unclean (menstruating) woman becomes clean again, so also Jerusalem. "She is become as a widow" (ib., 1. 1). Said R. Judah in the name of Rab, this verse also is meant as a blessing, for Scripture says, 'as a widow', not a 'widow', but as a woman whose husband went to a country beyond the sea and intends to come back to her. "Therefore have I also made you contemptible and base before all the people" (Malachi, 2. 9). Said R. Judah in the name of Rab, this is also meant as a blessing, for (in thus despising us) they do not appoint us as overseers of rivers, and as bailiffs. "The Lord will smite Israel, as a reed is shaken in the water" (I Kings, 14. 15). Said R. Judah in the name of Rab, this too is meant in a good sense, for R. Samuel b. Naḥamani said in the name of R. Jonathan: What is the meaning of the verse (Prov., 27. 6): "Faithful are the wounds of a friend; but the kisses of an enemy are importunate"? It means to say that the curse uttered by Ahijah the Shilonite against Israel was better than the blessing given them by the wicked Balaam; Ahijah the Shilonite cursed them by comparing them to a reed; now the reed rises in water, always drives young shoots and has many roots, so that even if all the winds of the world come and blow against it, the reed will move with the winds hither and thither, and when the winds have subsided the reed still stands firm in its place. Not so wicked Balaam. He blessed them by comparing them to a cedar tree, as is said (Numbers, 24. 6): "As cedars beside the waters;" now the cedar tree does not grow in water, does not drive young shoots and its roots are not many, and when the winds come and blow against it, it does not yield to them; hence when a strong southern wind arises, it uproots it and turns it upside down.

R. Ela was mounting a ladder in the house of Rabbah bar Shela; he heard a child who was reading, "For, lo, he that formeth the mountains and createth the wind, and declareth unto man what is his thought" (Amos iv. 13). Ela said, A slave, whose master declareth to him what is his thought, is there any help for him? What is the meaning of the expression, What is his thought? Rab said, Even the superfluous talk between a husband and his wife is told a man in the day of his death. Is it so? and yet Rab Kohăna hid himself under the nuptial couch of Rab and heard him talk and laugh and do as he had a mind. He said, The mouth of Rab is like that of one who has not tasted broth. He said to him, Kohăna, get out, these are not good manners. There is no difficulty. In the one case it was needful to procure her favour, in the other it was not needful to procure her favour.

and the details afterwards in the Tabernacle of the Congregation. But R. Akiba said, General directions and details were alike given him on Sinai, and they were repeated in the Tabernacle of the Congregation, and given for the third time in the plains of Moab. And if thou dost imagine that the burnt-offering which Israel offered in the wilderness was the "continual burnt-offering," how should there be anything, which at the first did not need to be flayed and divided, but at the end did need to be flayed and divided? R. El'azar agrees, for there is a Baraitha, viz., In commenting on the passage, "continual burnt-offering, which was ordained in Mount Sinai" (Numb. xxviii. 6), R. El'azar says, Its ordinances were told in Mount Sinai, but it was not itself offered. R. Akiba says, It was offered and never ceased again. But how then am I to explain the passage, "Did ye bring unto me sacrifices and offerings in the wilderness forty years, O house of Israel?" (Amos v. 25) The explanation is that the tribe of Levi, which had not served idols, they offered them.

Chagigoth. But there is much in Holy Writ concerning them. Nay, but it was necessary, so as to agree with what R. Papa said to Abai, viz., Whence is it that the passage, "and ye shall keep it a feast to the Lord" (Exod. xii. 14, Lev. xxiii. 41) involves sacrifice? Perhaps the Merciful One meant merely, Celebrate a Feast without sacrifice. But that sacrifices are meant we learn from this passage, "That they may hold a feast unto me in the wilderness" (Exod. v. 1). But, it may be replied, here also it only means, Hold a Feast. But if thou sayest, Here also it only means, Hold a Feast, yet there is the passage, "And Moses said, Thou must also give into our hands sacrifices and burnt-offerings" (Exod. x. 25). But the objector may say, Perhaps here the Merciful One meant merely, Eat and drink and keep the Feast before Me. Thou art not to think so, for it is written, "neither shall the fat of my feast remain all night until the morning" (Exod. xxiii. 18). And if thou dost imagine that this is a mere Feast, Does fat belong to a mere Feast? But perhaps you will object, the Merciful One meant only this, viz., that the fat which comes at the time of a Feast shall not remain. But that such is not the meaning we learn from this consideration, viz., The fat which comes at the time of a Feast shall not remain. Shall then all that which comes all the rest of the year remain? "All night unto the morning" (Lev. vi. 2, E.V. 9) is what is written. Perhaps, if the argument were drawn from that passage only, I might have said, The Merciful One wrote the one as an affirmative, and the other as a negative commandment (Lev. vi. 2. Exod. xxiii. 18). But, it is replied, the Scripture has other negative commandments to the same effect, e.g., "Neither shall any of the flesh, which thou sacrificest the first day at even, remain all night until the morning" (Deut. xvi. 4). But perhaps it was to impose upon him two negative commandments and one positive. But there comes in two passages the word "wilderness," "wilderness." It is written in the one, "That they may hold a feast unto me in the wilderness" (Exod. v. 1), and it is written in the other, "Did ye bring unto me sacrifices and offerings in the wilderness?" (Amos v. 25) As in the latter there are sacrifices mentioned, so in the former there are sacrifices meant. And what is the meaning of the expression, as mountains suspended by a hair? Nay, but we do not learn the words of the Law from the words of tradition.

Our Rabbis have taught thus, The house of Shammai say, The heavens were created in the beginning, and afterwards the earth was created, for it is said, "In the beginning God created the heaven and the earth" (Gen. i. 1). But the house of Hillel say, The earth was created in the beginning, and afterwards the heavens, for it is said, "in the day that the Lord God made earth and heaven" (Gen. ii. 4). The house of Hillel said to the house of Shammai, According to your words a man builds an upper story, and afterwards builds a house: and the heavens are the upper story, as it is said, "It is he that buildeth in the heavens his upper stories, and hath founded his vault upon the earth" (Amos ix. 6). The house of Shammai said to the house of Hillel, According to your words a man makes a footstool and afterwards makes a throne: and the heavens are a throne, as it is said, "Thus saith the Lord, The heaven is my throne and the earth is my footstool" (Is. lxvi. 1). But wise men say, The one and the other were created together, as it is said, "Yea, mine hand hath laid the foundation of the earth, and my right hand hath spread out the heavens: when I call unto them, they stand up together" (Is. xlviii. 13). And the others—what do they say of the word "together"? for they cannot be separated the one from the other. The passages are difficult to reconcile. Resh Lakish said, When they were created, He created the heavens, and afterwards created the earth, but when He stretched them out, He stretched out the earth, and afterwards stretched out the heavens.

There is a Baraitha of R. Jose, which says, Woe to the creatures which see and know not what they see, which stand and know not upon what they stand. Upon what does the earth stand? Upon the pillars, as it is said, "Who shaketh the earth out of her place, and the pillars thereof tremble" (Job ix. 6). The pillars stand upon the waters, as it is said, "To him that spread forth the earth upon the waters;" (Ps. cxxxvi. 6) the waters upon the mountains, as it is said, "the waters stood above the mountains" (Ps. civ. 6); the mountains upon the wind, as it is said, "For lo he that formeth the mountains and createth wind;" (Amos iv. 13) the wind upon the storm, as it is said, "Storm making the substance of the wind;" (Ps. cxlviii. 8) the storm is suspended upon the arm of the Holy One, blessed be He, as it is said, "underneath are the everlasting arms" (Deut. xxxiii. 27). And wise men say, It stands upon twelve pillars, as it is said, "He set the bounds of the peoples according to the number of the children of Israel" (Deut. xxxii. 8). And there are some who say, Seven pillars, as it is said, "she hath hewn out her seven pillars" (Prov. ix. 1). R. El'azar ben Shammua' says, Upon one pillar, and its name is The Righteous, as it is said, "but the righteous is the foundation of the world" (Prov. x. 25).

Yeshaya returned and established these on two, as it is said (Issiah 56,1) "So says, God, guard justice, and do righteousness". Amos came and established these on one, as it is said (Amos 5,4) "Thus said Hashem to the house of Israel: Seek me Me, and live." Rav Nachman bar Yitzchak challenged this, maybe it means to seek out the entire Torah? Rather, Chabakuk came and established these on one as it said (Habakkuk 2,4) "The righteous shall live by his faith."

Yeshaya returned and established these on two, as it is said (Issiah 56,1) "So says, God, guard justice, and do righteousness". Amos came and established these on one, as it is said (Amos 5,4) "Thus said Hashem to the house of Israel: Seek me Me, and live." Rav Nachman bar Yitzchak challenged this, maybe it means to seek out the entire Torah? Rather, Chabakuk came and established these on one as it said (Habakkuk 2,4) "The righteous shall live by his faith."

Rebbi Yosi bar Chanina says, four decrees were decreed by Moshe Rabainu on Israel. Four [later] prophets came and nullified them. Moshe said (Deuteronomy 33,28) "And Israel dwells in safety, The fountain of Yakov alone". Came Amos and nullified it as it is said, (Amos 7,5) "Please now, How can Yakkov stand? etc." And it is written later, (Amos 7,3) "God repented concerning this etc.".

Rebbi Yosi bar Chanina says, four decrees were decreed by Moshe Rabainu on Israel. Four [later] prophets came and nullified them. Moshe said (Deuteronomy 33,28) "And Israel dwells in safety, The fountain of Yakov alone". Came Amos and nullified it as it is said, (Amos 7,5) "Please now, How can Yakkov stand? etc." And it is written later, (Amos 7,3) "God repented concerning this etc.".

Rebbi Yosi bar Chanina says, four decrees were decreed by Moshe Rabainu on Israel. Four [later] prophets came and nullified them. Moshe said (Deuteronomy 33,28) "And Israel dwells in safety, The fountain of Yakov alone". Came Amos and nullified it as it is said, (Amos 7,5) "Please now, How can Yakkov stand? etc." And it is written later, (Amos 7,3) "God repented concerning this etc.".