apples

A word fitly spoken is like apples of gold in pictures of silver.

Stay me with flagons, comfort me with apples: for I am sick of love.

I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;

As the elders who saw John the disciple of the Lord remembered that they had heard from him how the Lord taught in regard to those times, and said]: The days will come in which vines shall grow, having each ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in every one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five-and-twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, 'I am a better cluster, take me; bless the Lord through me.' In like manner, [He said] that a grain of wheat would produce ten thousand ears, and that every ear would have ten thousand grains, and every grain would yield ten pounds of clear, pure, fine flour; and that apples, and seeds, and grass would produce in similar proportions; and that all animals, feeding then only on the productions of the earth, would become peaceable and harmonious, and be in perfect subjection to man. [Testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John and a friend of Polycarp, in the fourth of his books; for five books were composed by him. And he added, saying, Now these things are credible to believers. And Judas the traitor, says he, not believing, and asking, 'How shall such growths be accomplished by the Lord.' the Lord said, 'They shall see who shall come to them.' These, then, are the times mentioned by the prophet Isaiah: 'And the wolf shall lie, down with the lamb,' etc. .]

“The day before that on which we were to fight, I saw in a vision that Pomponius the deacon came hither to the gate of the prison, and knocked vehemently. I went out to him, and opened the gate for him; and he was clothed in a richly ornamented white robe, and he had on manifold calliculæ. And he said to me, ‘Perpetua, we are waiting for you; come!’ And he held his hand to me, and we began to go through rough and winding places. Scarcely at length had we arrived breathless at the amphitheatre, when he led me into the middle of the arena, and said to me, ‘Do not fear, I am here with you, and I am labouring with you;’ and he departed. And I gazed upon an immense assembly in astonishment. And because I knew that I was given to the wild beasts, I marvelled that the wild beasts were not let loose upon me. Then there came forth against me a certain Egyptian, horrible in appearance, with his backers, to fight with me. And there came to me, as my helpers and encouragers, handsome youths; and I was stripped, and became a man. Then my helpers began to rub me with oil, as is the custom for contest; and I beheld that Egyptian on the other hand rolling in the dust. And a certain man came forth, of wondrous height, so that he even over-topped the top of the amphitheatre; and he wore a loose tunic and a purple robe between two bands over the middle of the breast; and he had on calliculæ of varied form, made of gold and silver; and he carried a rod, as if he were a trainer of gladiators, and a green branch upon which were apples of gold. And he called for silence, and said, ‘This Egyptian, if he should overcome this woman, shall kill her with the sword; and if she shall conquer him, she shall receive this branch.’ Then he departed. And we drew near to one another, and began to deal out blows. He sought to lay hold of my feet, while I struck at his face with my heels; and I was lifted up in the air, and began thus to thrust at him as if spurning the earth. But when I saw that there was some delay I joined my hands so as to twine my fingers with one another; and I took hold upon his head, and he fell on his face, and I trod upon his head. And the people began to shout, and my backers to exult. And I drew near to the trainer and took the branch; and he kissed me, and said to me, ‘Daughter, peace be with you:’ and I began to go gloriously to the Sanavivarian gate. Then I awoke, and perceived that I was not to fight with beasts, but against the devil. Still I knew that the victory was awaiting me. This, so far, I have completed several days before the exhibition; but what passed at the exhibition itself let who will write.”

Now these mandrakes were sweet-smelling apples which were produced in the land of Haran below a ravine of water.

Now there were two apples; and Leah said to Rachel: Let it suffice thee that thou hast taken my husband: wilt thou take these also?

And had not Leah my mother paid the two apples for the sake of his company, she would have borne eight sons; for this reason she bare six, and Rachel bare the two: for on account of the mandrakes the Lord visited her.

And under the stones which had been arranged to represent eggs the artists made a crown containing all kinds of fruits, having at its top clusters of grapes and ears of corn, dates also and apples, and pomegranates and the like, conspicuously arranged.

When Asenath then came up to kiss Joseph, Joseph stretched forth his right hand, and laid it on her breast between her two paps (for her paps were already standing forth like lovely apples), and Joseph said: "It is not meet for a man that worshippeth God, who blesseth with his mouth the living God, and eateth the blessed bread of life, and drinketh the blessed cup of immortality, and is anointed with the blessed unction of incorruption, to kiss a strange woman, who blesseth with her mouth dead and deaf idols and eateth from their table the bread of strangling and drinketh from their libation the cup of deceit and is anointed with the unction of destruction; but the man that worshippeth God will kiss his mother and the sister who is born of his mother and the sister who is born of his tribe and the wife who shareth his couch, who bless with their mouth the living God.

Concerning the fruit which it is seemly to offer. All shall give, and be careful to offer the first fruits of the crops to the bishop, and he shall offer, while blessing and naming him who offers, saying: We give thanks to thee, God, and we present to thee the first fruit of that which thou hast given to us as good things, having been pleased and by thy word hast commanded the earth to bear its various fruit, for satiety of food for men and all the animals, that we may glorify thee, O God, in all the profit which thou causest to all creation by various fruits, through thy Son Jesus Christ our Lord, through whom to thee with him (be) glory, and with the Holy Spirit for ever and ever. Amen. Concerning the fruits. The priest shall bless these fruits: grapes and figs and pomegranates, and fruit of olive, apples, plums, quinces, peaches, tamarinds, almonds. And they shall not bless Egyptian figs nor garlic nor onions nor any kind of gourds nor any vegetables: nor shall they offer any other fruits except flowers of rose. And all which they shall eat, they shall eat with thanksgiving to God, to whom be glory. Give thanks to him while ye take the fruits.

Now each of these had handmaids, by their father's donation. Zilpha was handmaid to Lea, and Bilha to Rachel; by no means slaves, but however subject to their mistresses. Now Lea was sorely troubled at her husband's love to her sister; and she expected she should be better esteemed if she bare him children: so she entreated God perpetually; and when she had borne a son, and her husband was on that account better reconciled to her, she named her son Reubel, because God had had mercy upon her, in giving her a son, for that is the signification of this name. After some time she bare three more sons; Simeon, which name signifies that God had hearkened to her prayer. Then she bare Levi, the confirmer of their friendship. After him was born Judah, which denotes thanksgiving. But Rachel, fearing lest the fruitfulness of her sister should make herself enjoy a lesser share of Jacob's affections, put to bed to him her handmaid Bilha; by whom Jacob had Dan: one may interpret that name into the Greek tongue, a divine judgment. And after him Nephthalim, as it were, unconquerable in stratagems, since Rachel tried to conquer the fruitfulness of her sister by this stratagem. Accordingly, Lea took the same method, and used a counter-stratagem to that of her sister; for she put to bed to him her own handmaid. Jacob therefore had by Zilpha a son, whose name was Gad, which may be interpreted fortune; and after him Asher, which may be called a happy man, because he added glory to Lea. Now Reubel, the eldest son of Lea, brought apples of mandrakes to his mother. When Rachel saw them, she desired that she would give her the apples, for she longed to eat them; but when she refused, and bid her be content that she had deprived her of the benevolence she ought to have had from her husband, Rachel, in order to mitigate her sister's anger, said she would yield her husband to her; and he should lie with her that evening. She accepted of the favor, and Jacob slept with Lea, by the favor of Rachel. She bare then these sons: Issachar, denoting one born by hire: and Zabulon, one born as a pledge of benevolence towards her; and a daughter, Dina. After some time Rachel had a son, named Joseph, which signified there should be another added to him.

Now each of these had handmaids, by their father's donation. Zilpha was handmaid to Lea, and Bilha to Rachel; by no means slaves, but however subject to their mistresses. Now Lea was sorely troubled at her husband's love to her sister; and she expected she should be better esteemed if she bare him children: so she entreated God perpetually; and when she had borne a son, and her husband was on that account better reconciled to her, she named her son Reubel, because God had had mercy upon her, in giving her a son, for that is the signification of this name. After some time she bare three more sons; Simeon, which name signifies that God had hearkened to her prayer. Then she bare Levi, the confirmer of their friendship. After him was born Judah, which denotes thanksgiving. But Rachel, fearing lest the fruitfulness of her sister should make herself enjoy a lesser share of Jacob's affections, put to bed to him her handmaid Bilha; by whom Jacob had Dan: one may interpret that name into the Greek tongue, a divine judgment. And after him Nephthalim, as it were, unconquerable in stratagems, since Rachel tried to conquer the fruitfulness of her sister by this stratagem. Accordingly, Lea took the same method, and used a counter-stratagem to that of her sister; for she put to bed to him her own handmaid. Jacob therefore had by Zilpha a son, whose name was Gad, which may be interpreted fortune; and after him Asher, which may be called a happy man, because he added glory to Lea. Now Reubel, the eldest son of Lea, brought apples of mandrakes to his mother. When Rachel saw them, she desired that she would give her the apples, for she longed to eat them; but when she refused, and bid her be content that she had deprived her of the benevolence she ought to have had from her husband, Rachel, in order to mitigate her sister's anger, said she would yield her husband to her; and he should lie with her that evening. She accepted of the favor, and Jacob slept with Lea, by the favor of Rachel. She bare then these sons: Issachar, denoting one born by hire: and Zabulon, one born as a pledge of benevolence towards her; and a daughter, Dina. After some time Rachel had a son, named Joseph, which signified there should be another added to him.

These were the commands he gave them; when there came letters from his ambassadors at Rome, whereby information was given that Acme was put to death at Caesar's command, and that Antipater was condemned to die; however, they wrote withal, that if Herod had a mind rather to banish him, Caesar permitted him so to do. So he for a little while revived, and had a desire to live; but presently after he was overborne by his pains, and was disordered by want of food, and by a convulsive cough, and endeavored to prevent a natural, death; so he took an apple, and asked for a knife for he used to pare apples and eat them; he then looked round about to see that there was nobody to hinder him, and lift up his right hand as if he would stab himself; but Achiabus, his first cousin, came running to him, and held his hand, and hindered him from so doing; on which occasion a very great lamentation was made in the palace, as if the king were expiring. As soon as ever Antipater heard that, he took courage, and with joy in his looks, besought his keepers, for a sum of money, to loose him and let him go; but the principal keeper of the prison did not only obstruct him in that his intention, but ran and told the king what his design was; hereupon the king cried out louder than his distemper would well bear, and immediately sent some of his guards and slew Antipater; he also gave order to have him buried at Hyrcanium, and altered his testament again, and therein made Archelaus, his eldest son, and the brother of Antipas, his successor, and made Antipas tetrarch.

Two apples are beheld, to illuminate the lights.

In them appear apples red as roses. (This is the fifth conformation.)

In the seventh disposition the hair terminateth, and there are seen two apples in the places of copious fragrance, beautiful and joyful in aspect, because (in that aspect) is the universe maintained. And this is that which is said, Prov. xvi. 15: “In the light of the king's countenance is life.”

Nothing is seen of the whole countenance and of the places of fragrance, except those beautiful white apples which produce the life of the universe; and they radiate gladness upon Microprosopus.

From the two beautiful apples of His countenance is the face of Macroprosopus illuminated; and whatsoever is white and rosy is found below; it shineth and radiateth from that light.

THE seventh conformation is that wherein the hair is wanting, and there appear two apples in the circles of fragrance, fair and beautiful of aspect.

“What is the apple-tree? Like as this in itself hath three colours, so do the two apples of the holy blessed one contain six colours.

“And those two apples which are the seventh conformation include all the six conformations before mentioned.

“Also we have learned that from those apples goeth forth the life of the universe, and it giveth joy unto Microprosopus; like as it is written, Num. vi. 24: ‘The Lord maketh His countenance to shine upon thee.’

“And it is written: ‘In the light of the countenance of the King is life.’ ‘In the light of the countenance of the King.’ Those are the two apples of the circles of fragrance of which we have spoken.

“And if these externals (do this), how much more do these two apples, which ever shine, which ever are joyful!

“This is a tradition, given forth without the city. ‘When those two apples are disclosed, Microprosopus appeareth in joy; for all those inferior lights are joyful; and all those inferiors shine; and all the worlds rejoice, and are perfected in all perfection; and all things rejoice and shine, and no good thing is wanting; all things are satisfied at once; all things rejoice together at the same time.

“Whence (we learn), that it is not always (luminous), but only when those superior apples are uncovered.

“This have we learned by tradition. ‘Those hidden apples shine, and are ever brilliant; and from them proceed rays in three hundred and seventy directions; and in them all the six (preceding) conformations of the beard are included.’

“And in that which is inferior (correspondeth to this form) the name, AMTh, Amath, Truth. This is the seventh conformation, which includeth the six first, in the two apples of the Ancient of the Ancient Ones.”

THE thirteenth conformation. The hairs which are beneath the beard hang down on this side and on that in beautiful and excellent dignity, and form a covering even unto the chest, and nothing is seen of the countenance and of the places of fragrance save those two brilliant and beautiful apples.

And that dew, which distilleth, distilleth daily upon the field of apples, in colour white and red.

The fifth conformation. The hair is wanting, and there are seen two apples on this side and on that, red as a red rose, and they radiate into two hundred and seventy worlds, which are enkindled thereby.

“The fifth conformation. The hair is wanting, and there appear two apples, on this side and on that, red as red roses, and they radiate into two hundred and seventy worlds.

“As to those two apples, when they shine on either side, from the light of the two supernal apples (the cheeks of Macroprosopus), redness is removed therefrom, and a white brilliance cometh upon them.

“As to those two apples, when they shine on either side, from the light of the two supernal apples (the cheeks of Macroprosopus), redness is removed therefrom, and a white brilliance cometh upon them.

And concerning His Bride it is written, Cant. vii. 9: “And the smell of thy nostril like apples.” Which if it be true concerning the Bride, how much more concerning Himself? And this is a notable saying.

[A non-priest drank] honey of dates, wine of apples, vinegar from winter grapes, and all other kinds of fruit juice of terumah: Rabbi Eliezer makes him liable to repay their value and the fifth; But Rabbi Joshua exempts from the fifth. Rabbi Eliezer declares [these] susceptible to uncleanness as liquids. Rabbi Joshua says: the sages have not enumerated seven liquids as those that count spices, but rather they stated: seven liquids make things susceptible to uncleaness, whereas all other liquids do not make susceptible.

One must not make dates into honey, apples into wine, winter-grapes into vinegar, or change any other kind of fruit that is terumah or second tithe from their natural state, except olives and grapes. One does not receive forty lashes on account of orlah except with that which comes from olives and grapes. Liquids cannot be brought as first fruits, except with that which comes from olives and grapes. And no fruit juice is susceptible to uncleanness as liquids except with that which comes from olives and grapes. And nothing [that is derived from fruit] can be offered on the altar except with that which comes from olives and grapes.

With regard to when vegetables [are liable to tithes]: Cucumbers, gourds, water-melons, cucumber-melons, apples and etrogs are liable [for tithes], whether gathered in the earlier or later stages of ripening. Rabbi Shimon exempts the etrog in the earlier stages. The condition in which bitter almonds are liable [to tithes] is exempt in the case of sweet almonds, and the condition in which sweet almonds are liable [to tithe] is exempt in the case of bitter almonds.

Stems of figs and dried figs, kelusim, and carobs are both defiled and defile, and they join together. Rabbi Yose says: also the stalks of the gourd. The stems of pears and krutumelin pears, quinces, and crab-apples, the stalks of the gourd and the artichoke [to the length of] one handbreadth. Rabbi Elazar bar Zadok says: two handbreadths; [All] these are defiled and defile; but do not join together. As for other stems, they are neither defiled nor do they defile.

MISHNAH: Among trees, pears and golden apples, quince and sorbs are not kilaim one with the other. Apple and ḥizrar, peaches and almonds, jujubes and lotus fruit, even though they resemble one another, they are kilaim one with the other.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

MISHNAH: One does not make honey from dates, or wine from apples, or vinegar from winter grapes, nor does one change any fruit of heave or second tithe from the way it grew except olives and grapes. Nobody endures the forty because of ‘orlah, except for produce of olives and grapes; one does not bring First Fruits as drinks except for products from olives and grapes. Nothing makes impure as a drink except what comes from olives and grapes. Nothing is presented on the altar except what comes from olives and grapes. The stalks of fresh figs, dried figs, kelisin, and carobs are forbidden to laymen.

MISHNAH: From when are fruits subject to tithes? Figs from the moment they start to ripen, grapes and wild grapes when they start to produce sap. Sumac and mulberries when they start to become red, and all red fruits when they start to become red. Pomegranates when they become soft, dates when they start to become bloated. Peaches when they get stripes, walnuts when they form a container. Rebbi Jehudah says, walnuts and almonds when they develop a shell. Carobs from when they become spotted, and all black ones when they become spotted. Pears, golden apples, quince, and sorbs, when they get bald, and all white ones when they get bald. Fenugreek so that a new plant grows. And olives when they contain a third.

MISHNAH: Of vegetables green melons, pumpkins, water melons, sweet melons, [also] apples and cedrats are obligated large and small. Rebbi Simeon frees cedrats when they are small. What is obligated among bitter almonds is free among sweet almonds; what is obligated among the sweet is free among the bitter.

“ Nehorai bar Shania said in the name of Rebbi Simeon: Small apples are exempt, large apples are obligated. Honey apples are obligated large or small.” What is the status of the Mishnah? One may say small ones are in dispute, one may say honey apples in agreement with everybody.

“ Nehorai bar Shania said in the name of Rebbi Simeon: Small apples are exempt, large apples are obligated. Honey apples are obligated large or small.” What is the status of the Mishnah? One may say small ones are in dispute, one may say honey apples in agreement with everybody.

“ Nehorai bar Shania said in the name of Rebbi Simeon: Small apples are exempt, large apples are obligated. Honey apples are obligated large or small.” What is the status of the Mishnah? One may say small ones are in dispute, one may say honey apples in agreement with everybody.

“ Nehorai bar Shania said in the name of Rebbi Simeon: Small apples are exempt, large apples are obligated. Honey apples are obligated large or small.” What is the status of the Mishnah? One may say small ones are in dispute, one may say honey apples in agreement with everybody.

“They came back to say, a dish which will improve the more it shrinks is forbidden; a dish which will deteriorate the more it shrinks is permitted. What is a dish which improves the more it shrinks? For example cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of beets and heads of of leeks as dishes which improve the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found hot water and permitted it, eggs and forbade them. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like crab apples and they tasted delicious like sweetbread.

Shitin, Rabbah b. Bar Hannah said in the name of R. Johanan, are a species of figs. Rimin are lote. 'Uzradin are crab-apples. Benot Shuah, Rabbah b. Bar Hannah said in the name of R. Johanan, are white figs. Benot Shikmah, Rabbah b. Bar Hannah said in the name of R. Johanan, are sycamore-figs. Gofnin are late grapes. Nispah is the caper-bush. Nobelot Temarah — R. El'a and R. Zera [differ in their explanation] — One says "Fruit scorched by the sun" ; the other says "Dates blown from the tree by the wind."

"See, the smell of my son is as the smell of a field which the Lord hath blessed" (Gen., 27. 27). Said R. Judah the son of R. Samuel b. Shilat in the name of Rab: As the smell of a field of apples.