bowing

And it came to pass, that, when Abraham’s servant heard their words, he worshipped the LORD, bowing himself to the earth.

They have now compassed us in our steps: they have set their eyes bowing down to the earth;

How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.

And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.

But she bowing herself toward him, laughing the cruel tyrant to scorn, spake in her country language on this manner; O my son, have pity upon me that bare thee nine months in my womb, and gave thee such three years, and nourished thee, and brought thee up unto this age, and endured the troubles of education.

Then rising up from the fast with my clothes and the holy garment rent, and bowing my knees, and stretching forth my hands unto the Lord,

And bowing the heavens, thou didst set fast the earth, movedst the whole world, and madest the depths to tremble, and troubledst the men of that age.

And I when I entered in by the gate saw before the doors of the city trees great and high, having no fruits, but leaves only. And I saw a few men scattered about in the midst of the trees, and they mourned sore when they saw any man enter into the city. And those trees did penance for them, humbling themselves and bowing down, and again raising themselves up. And I beheld it and wept with them, and I asked the angel and said: Lord, who are these that are not permitted to enter into the city of Christ ? And he said unto me: These are they that did earnestly renounce the world day and night with fasting, but had an heart proud above other men, glorifying and praising themselves, and doing nought for their neighbours. For some they greeted friendly, but unto others they said not even 'Hail', and unto whom they would they opened, and if they did any small thing for their neighbour they were puffed up. And I said: What then, Lord? their pride hath prevented them from entering into the city of Christ? And the angel answered and said unto me: The root of all evils is pride. Are they better than the Son of God who came unto the Jews in great humility? And I asked him and said: Wherefore is it then that the trees humble themselves and are again raised up? And the angel answered and said unto me: All the time that these spent upon earth serving God (they served God): but because of the shame and reproaches of men they were ashamed (did blush) for a time and humbled themselves; but they were not grieved, neither did repent, to cease from this pride that was in them. This is the cause why the trees humble themselves and again are raised up. And I asked and said: For what cause are they let in unto the gates of the city? The angel answered and said unto me: Because of the great goodness of God, and because this is the entry of all his saints which do enter into this city. Therefore are they left in this place, that when Christ the eternal king entereth in with his saints, when he cometh in, all the righteous shall entreat for them; and then shall they enter into the city with them: yet none of them is able to have confidence such as they have that have humbled themselves, serving the Lord God all their life long.

While he yet spake there came other twelve and saw me and said: Art thou Paul that is glorified in heaven and upon earth? And I answered and said: Who are ye? The first answered and said: I am Esaias whose head Manasses cut with a saw of wood. And the second said likewise: I am Jeremias who was stoned by the children of Israel, and slain. And the third said: I am Ezechiel whom the children of Israel dragged by the feet over the stones in the mountain until they scattered my brains abroad: and all of us endured these labours, desiring to save the children of Israel: and I say unto thee that after the toils which they laid upon me I would cast myself down upon my face before the Lord, praying for them and bowing my knees unto the second hour of the Lord’s day, even until Michael came and raised me up from the earth. Blessed art thou, Paul, and blessed is the people that hath believed through thee. And as they passed by, I saw another, fair of countenance, and asked: Who is this, Lord? [And when he saw me he was glad] and he said unto me: This is Lot, which was found righteous in Sodom. And he came near and greeted me and said: Blessed art thou, Paul, and blessed is the generation unto whom thou hast ministered. And I answered and said unto him: Art thou Lot, that wast found righteous in Sodom? And he said: I entertained angels in mine house as strangers, and when they of the city would have done them violence I offered them my two daughters, virgins, that had never known man, and gave them to them, saying: Use them as ye will, only do no ill unto these men, for therefore have they entered under the roof of mine house. Therefore ought we to have confidence, and know that whatsoever any man hath done, God recompenseth him manifold more when he cometh (they come) unto him. Blessed art thou, Paul, and blessed is the generation which hath believed thy word. When therefore he had ceased speaking unto me, I saw another coming from afar off, very beautiful in the face, and smiling, and his angels singing hymns, and I said unto the angel that was with me: Hath, then, every one of the righteous an angel for his fellow? And he saith to me: Every one of the saints hath his own, that standeth by him and singeth hymns, and the one departeth not from the other. And I said: Who is this, Lord? And he said: This is Job. And he drew near and greeted me and said: Brother Paul, thou hast great praise with God and men. Now I am Job, which suffered much for the season of thirty years by the issue of a plague; and in the beginning the blains that came forth of my body were as grains of wheat; but on the third day they became like an ass’s foot, and the worms that fell from them were four fingers long: and thrice the devil appeared unto me and saith to me: Speak a word against the Lord, and die. But I said unto him: If thus be the will of God that I continue in the plague all the time of my life until I die, I will not rest from blessing the Lord God, and I shall receive the greater reward. For I know that the sufferings of this world are nought compared with the refreshment that is thereafter: wherefore blessed art thou, Paul, and blessed is the people which hath believed by thy means.

Lions and panthers adored Him likewise, and accompanied them in the desert. Wherever Joseph and the blessed Mary went, they went before them showing them the way, and bowing their heads; and showing their submission by wagging their tails, they adored Him with great reverence. Now at first, when Mary saw the lions and the panthers, and various kinds of wild beasts, coming about them, she was very much afraid. But the infant Jesus looked into her face with a joyful countenance, and said: Be not afraid, mother; for they come not to do you harm, but they make haste to serve both you and me. With these words He drove all fear from her heart. And the lions kept walking with them, and with the oxen, and the asses, and the beasts of burden which carried their baggage, and did not hurt a single one of them, though they kept beside them; but they were tame among the sheep and the rams which they had brought with them from Judæa, and which they had with them. They walked among wolves, and feared nothing; and no one of them was hurt by another. Then was fulfilled that which was spoken by the prophet: Wolves shall feed with lambs; the lion and the ox shall eat straw together. There were together two oxen drawing a waggon with provision for the journey, and the lions directed them in their path.

After he is [ordained] let him be constant at the altar, making prayers laboriously without ceasing. But sometimes alone in some house let him take a rest from the things which belong to the house of the Lord; but not ceasing, or diminishing [one] hour, from prayers. Let him fast three days each [week] all the year, [on the] one [hand] that he may be perfected in intelligence; and moreover [let him fast] according to his strength, not wandering about and going hither and thither with every spirit, but doing everything with energy. If it be revealed to a presbyter or bishop to speak, let him speak; but if not, let him not neglect and despise his work, Tf it be revealed to a presbyter to visit his parishes and speak the word, let him go; but if not, let him entreat God with supplication; and if it be revealed to him to speak to them, let him speak to them, always taking the burden and load of Him who was crucified for him, and praying for all the people. Let not a presbyter or bishop be anxious about food or raiment. God taketh thought and careth for His own in the [things] which He knoweth. But if, when he receiveth from any one food or clothing, it be said to him that he should receive also from another, let it suffice him to receive from [the first] alone, and that [only] in so far as is fitting, and as he needeth, and not to excess. In respect of firmness of faith, let a presbyter always be unchangeable; for it is such as these that God desireth; and let him prove the heart of each one; lest evil) kept and buried within, make him a stranger to the grace of God. Let him not allow tares to grow in the good wheat, but let him take them away from it, and cut off, those who bring [them] into it. Let not darkness cover his light. Let him teach all the faithful at all times that they accomplish their course, as it were, in the day; because the children of light walk not in darkness. Let the teaching of the presbyter be fitting, and quiet and moderate, coupled with fear and trembling; and that of the bishop also in like manner. And in teaching let them not speak vain things; but let him say such things as the hearers when they hear may keep [in memory]. Let the presbyter be mindful of all the things that he teacheth. For in the day of the Lord the Word, it will be demanded [of him] that he should testify to the people the things which he spake, so that those who did not hear may be reproved. For he must stand before the glory of God speaking those things which he hath taught. Thus, then, let him teach, that he perish not. Let him pray for those who hear, that the Lord may give them understanding of the Spirit, of knowledge, of truth; and let him not vainly cast pearls before swine; but let him search out [those] who are worthy, those who have heard and have performed; lest if the Word have not brought forth fruit in them, but have perished, he himself should prove the cause of its perishing. Let him not give the holy things to dogs. Let him discern the signs of those who hear the word and bring forth good fruits. But in all things let him, without anxiety, keep [the matter] for the bishop. Let him not neglect nor despise those who do good works through teaching! But let him watch for signs in them; [and] of those [signs appearing] in them let him judge spiritually by [their] sighs, weeping, earnest conversations, silence, sadness, patience, humble bowing of the head. But that which best traineth and causeth suffering is weeping and groaning. But the work [these do] is watching, continence, fasting, quietness, unceasing prayer, meditation, faith, meekness, philanthropy, labour, weariness, love, subjection, goodness, gravity, and every [work of] light. [On the other hand], the signs of those who do not bring forth the fruits of life are [these]:—-sloth, love of pleasure, eyes wandering in all directions, disobedience, complaining, restlessness, a laziness that will not move, wandering about. But the work [these do] is gluttony, debauchery, anger, unbelief, idle and unseasonable laughter, confusion, neglect, error, disturbance, wantonness, love of gains, love of money, envy, contention, drunkenness, high-mindedness, vain talking, love of praise, and every [work of] darkness. Let him recognise products such as these, and let him speak to those who are worthy. But let him not waste time upon those who do not receive [his teaching]. For those who sow on earth without fruits shall reap miseries. Let the presbyter, as is right and fitting, go about to the houses of those who are sick with the deacon, and visit them; let him consider and say to them those things that are fitting and proper, especially to the faithful. Let him exhort that the sick who are poor be helped by the Church, so that they also who do [deeds] of kindness may enter into the joy of their Lord Let him confirm those who have newly become catechumens with prophetical and evangelical utterances, with the word of teaching. Let him not neglect his prayers, for he is the figure of the archangels: but let him know that God did not spare the angels who sinned. Let him fast; and if it is proper, let him receive of the cup. Let wine suffice him, as much as, in his judgment, profiteth and helpeth him, lest that drink which was for [his] healing he receive to [his] loss) In sickness, let him eat herbs and fish, and also that he may have care for his work. In everything let the priest be an example to the faithful of the work of holiness. Let the presbyter praise and give thanks in the same way as the bishop.

Concerning the gift and the office. If anyone has obtained a gift and office he shall not glory over anyone. Our God and Saviour Jesus Christ (is) he who gave us this great mystery of the religion of God, calling the Jews and Gentiles that they might know the one God and Father in truth. As he said himself in the Gospel when giving thanks for the salvation of those who believe on him: I have manifested thy Name to the men: the work which thou gavest me I have finished. And concerning himself he said to the Father: Holy Father, the world indeed knoweth thee not, but I know thee, and these also know thee. Since then we have all been thus made perfect, he said concerning the Spirit of grace which should be given from him: This sign, then, to them who believe (is) that which shall be done in my Name. They shall cast out demons, and they shall speak with tongues, and they shall take serpents with their hands, and if they drink any deadly thing it shall not affect them, and upon the sick they shall lay their hand and they shall recover. And this grace, then, was first given to us, the Apostles, that in his name we might preach the Gospel to all creation; and next, to those who believed by us, as is seemly that they should be given to them; not for the sake of benefiting those who work, but for the sake of unbelievers, to make them believe: that those who by the Son did not believe in him, the power of the signs might put to shame. For signs are not for the faithful but for unbelieving, for Jews and Gentiles. Casting out demons is no gain for us, but is done by the working of our Lord Christ To those who believe this grace shall be given, as the Lord himself teaches and shows us when he said: Rejoice not because the demons submit to you, but rejoice because your names are written in the heavens. Since the power is his, and ours the faith and diligence, it is clear that we work by him. It is not necessary therefore that a believer should cast out demons, and raise the dead, and speak with tongues, but he who gave the grace (gave it) for that which is seemly, for salvation of unbelievers. Though most men are put to shame, not by the demonstration of the word, but by the working of the signs which is connected with salvation, yet all the wicked are not put to shame by a plague. And God himself testified to this, as he said in the Law: With other tongues I will speak to this people and with other lips, and they will not believe. For neither did the Egyptians believe God, when Moses the prophet worked so many signs and miracles, nor did the Jews, through their malice, believe him, though our Lord Christ for the Jews like Moses healed all infirmity and all sickness among them. Nor again did it put those to shame, nor did they believe in it, when the rod became transformed as a serpent, nor the hand when it was made white, nor the river when it became blood, neither by this again did they believe him: nor again were these satisfied when the blind saw and the lame ran and the dead rose. And moreover Iyanes and Iyanbares opposed that one, and this also Hana and Kayafa insulted. But this one was not sufficient for them, and they (lit. he) were not put to shame when he did signs and wonders, but only those of good character with whom God is well pleased, and he only exercises power for them as a wise ordainer, not according to the power of a man, but his own will. This therefore we say that they who received such a grace may not boast over those who received not the grace. I speak therefore about a grace accompanied by a sign, for there is no man who believed in Christ the Son of God, who does not receive a grace of the Holy Spirit. For indeed he who has been transformed from the religion of many evil gods and believed in God the Father and in Christ his Son; this (in itself) is a grace from God. If he believed in God and cast away the unbelief of the Jews, and confesses (that) according to the will of God who was before the world, the only Son in the last days was born of a virgin without intercourse of man, and lived with men without sin, fulfilling all the righteousness of the Law, and that by the will of God he was crucified and was buried and rose the third day, and after the resurrection from the dead (for forty days) having been with the Apostles, and having made an end of all his ordinance (to them), he ascended in their presence to him who sent him, God the Father. To know this in truth then, not vaguely but as certain, he received a grace from God. So also he who has been transformed from all heresy. Let not therefore any who do a sign and miracle despise any of the believers to whom a working was not imparted. His own are the graces of God which are given through Christ. Thou indeed hast received this, and any of thy neighbours that; either the word of wisdom, or knowledge, or discerning of spirits, or the word of prescient instruction, or endurance, or lawful continence. Because Moses the man of God, in Egypt, when he worked signs did not magnify himself above the people Esrael, and though he was named god he did not magnify himself nor boasted over his prophet Aaron. Neither did (the son) of Newe Iyasu when he was leading the people after him, and while he fought with (the people of) the Iyabusewon, and made the sun to stand towards Gabaon and the moon towards the valley of Ailon, because the day was not sufficient for the victory, he did not magnify himself above Fenehas and above Kaleb. Nor did Samuel, though he wrought many signs, contemn David the beloved of God, both being prophets, the one chief priest and the other king. And the seven thousand who were in Esrael, the holy ones who would not worship Ba'al in bowing the knee, Elyas only amongst them and his assistant Eleseos were workers of a miracle. Neither did Elyassa despise Abdeyu keeping the law and fearing God, and he did no signs. And Elesewon did not neglect his assistant when he was afraid of the enemy, but attended to him. And Daniel again, the wise, who was twice saved from the mouth of the lions; and the three children who went forth from the furnace of fire did not despise the others who were another people, because they knew that by their own power they did not overcome the trial, but by the strength of God they both did a sign, and they were saved from the trouble. Therefore let none of you magnify himself above his brother, if he is a prophet or worker of a miracle. If indeed it was granted that there should not be any who believed not, superfluous then (would be) all working of signs. For the fearing of God is a matter of faith, and the doing of a sign is of him whose power worked. As regards the first indeed we looked to ourselves, and in the second God works, concerning which we have already spoken.

And this is the manner of the images; in taking a man who is the first born and slaying him and taking the hair off his head, and taking salt and salting the head and anointing it in oil, then taking a small tablet of copper or a tablet of gold and writing the name upon it, and placing the tablet under his tongue, and taking the head with the tablet under the tongue and putting it in the house, and lighting up lights before it and bowing down to it.

And Esau lifted up his eyes and saw the women with their offspring, the children of Jacob, walking behind Jacob and bowing along the road to Esau.

For it was not right for him to invade [his] kingdom, and to falsify the oath, and because of this they ceased to be, and their memorial perished, through transgressing [God's] command, and worshipping idols, and bowing down to those who were not gods.

As we allege, however, that he has fallen into confusion in consequence of false notions which he has imbibed, come and let us point them out to the best of our ability, and show that although Celsus considers it to be a Jewish custom to bow down to the heaven and the angels in it, such a practice is not at all Jewish, but is in violation of Judaism, as it also is to do obeisance to sun, moon, and stars, as well as images. You will find at least in the book of Jeremiah the words of God censuring by the mouth of the prophet the Jewish people for doing obeisance to such objects, and for sacrificing to the queen of heaven, and to all the host of heaven. The writings of the Christians, moreover, show, in censuring the sins committed among the Jews, that when God abandoned that people on account of certain sins, these sins [of idol-worship] also were committed by them. For it is related in the Acts of the Apostles regarding the Jews, that “God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which you made to worship them.” And in the writings of Paul, who was carefully trained in Jewish customs, and converted afterwards to Christianity by a miraculous appearance of Jesus, the following words may be read in the Epistle to the Colossians: “Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind; and not holding the head, from which all the body by joint and bands having nourishment ministered, and knit together, increaseth with the increase of God.” But Celsus, having neither read these verses, nor having learned their contents from any other source, has represented, I know not how, the Jews as not transgressing their law in bowing down to the heavens, and to the angels therein.

And still continuing a little confused, and not taking care to see what was relevant to the matter, he expressed his opinion that the Jews were induced by the incantations employed in jugglery and sorcery (in consequence of which certain phantoms appear, in obedience to the spells employed by the magicians) to bow down to the angels in heaven, not observing that this was contrary to their law, which said to them who practised such observances: “Regard not them which have familiar spirits, neither seek after wizards, to be defiled by them: I am the Lord your God.” He ought, therefore, either not to have at all attributed this practice to the Jews, seeing he has observed that they keep their law, and has called them “those who live according to their law;” or if he did attribute it, he ought to have shown that the Jews did this in violation of their code. But again, as they transgress their law who offer worship to those who are said to appear to them who are involved in darkness and blinded by sorcery, and who dream dreams, owing to obscure phantoms presenting themselves; so also do they transgress the law who offer sacrifice to sun, moon, and stars. And there is thus great inconsistency in the same individual saying that the Jews are careful to keep their law by not bowing down to sun, and moon, and stars, while they are not so careful to keep it in the matter of heaven and the angels.

If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen.

What is bowing down to one’s knees and what is kneeling? The great Rebbi Ḥiyya demonstrated kneeling before Rebbi, he got up lame and was healed. Rebbi Levi ben Sisi demonstrated bowing down to his knees before Rebbi, he got up lame and was not healed.

What is bowing down to one’s knees and what is kneeling? The great Rebbi Ḥiyya demonstrated kneeling before Rebbi, he got up lame and was healed. Rebbi Levi ben Sisi demonstrated bowing down to his knees before Rebbi, he got up lame and was not healed.

Rebbi Ḥalaphta ben Shaül stated: Everybody bows down with the cantor for the benediction of thanksgiving. Rebbi Zeïra said: But only for the word modim. Rebbi Zeïra was attentive to the Qeroba to bow his head at the beginning and at the end. Rebbi Yose when he came up here saw them bowing down and whispering. He said to them: What is this whispering? He had not heard what Rebbi Ḥelbo, Rebbi Simeon said in the name of Rebbi Yoḥanan, in the name of Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Miasha, Rebbi Ḥiyya in the name of Rebbi Simai, and some say, the colleagues in the name of Rebbi Simai: We thank You, Master of all creatures, God of praises, eternal Rock, Life of the Universe, Creator, Who resurrects the dead, that You have made us alive, kept us, gave us merit, supported us, and brought us near to give thanks to Your name; praised be You, o Eternal, God of thanksgiving. Rebbi Abba bar Zavda in the name of Rav: We thank You since we are obliged to give thanks; may my lips sing, for I shall sing to You with my soul that You have redeemed; praised are You, o Eternal, God of thanksgiving. Rebbi Samuel bar Inia in the name of Rebbi Aḥa: Thanksgiving and praise to Your name, Yours is greatness, Yours is strength, Yours is glory! May it please You, o Eternal, our God and God of our fathers, that You may support us in our fall, straighten us up from our bent state, because You support the falling and straighten up the bent ones, You are full of mercy and nothing exists except You; praised are You, o Eternal, God of thanksgiving. Bar Qappara said: For You we fall down, for You we bend down, for You we prostrate ourselves, for You we kneel, to You every knee should fall down and every tongue swears. (1Chr. 29:11–13): Yours, o Eternal, is greatness, strength, glory, victory, and majesty, truly all that is in heaven and on earth; Yours, o Eternal, is the kingdom, and You lift Yourself over all as head. Riches and honor are before You, You rule over all; in Your hand is power and strength, it is in Your hand to make great and strengthen everything. And now, our God, we thank You and praise Your glorious name; with all our heart and soul we prostrate ourselves before You. (Ps. 35:10) My entire self shall say: O Eternal, who is like You, Who saves the destitute from one who is stronger than he is, the destitute and poor from the one who robs him. Praised are You, o Eternal, God of thanksgiving. Rebbi Yudan said: the rabbis used to say all of these. But some say, either one or the other.

Rebbi Simon said, corresponding to the 18 bones in the spine since when a person prays he has to bend all of them bowing down. What is the reason? (Ps. 35:10) “All my bones shall say, o Eternal, who is like You?”

It was stated: “Rebbi Simeon ben Eleazar said, Cohanim, Levites, Israel, and song invalidate the sacrifice.” Rebbi Abbin in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: The entire congregationwere bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song, so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

Ben Yehoṣadaq was priding himself for his vaulting. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

Ben Yehoṣadaq was priding himself for his vaulting. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

Ben Yehoṣadaq was priding himself for his vaulting. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

Rebbi Ḥiyya bar Abba said, it is not written “and they were prostrating themselves,” but they are prostrating you, that they were bowing down to the sun and prostrating to the Temple. Rebbi Abba bar Cahana said, for two evils did my people do. Did my people only commit two evils? Did He not forgive in thousands? Only that they were bowing down to the sun and prostrating to the Temple.

Rebbi Ḥiyya bar Abba said, it is not written “and they were prostrating themselves,” but they are prostrating you, that they were bowing down to the sun and prostrating to the Temple. Rebbi Abba bar Cahana said, for two evils did my people do. Did my people only commit two evils? Did He not forgive in thousands? Only that they were bowing down to the sun and prostrating to the Temple.

Rebbi Simon in the name of Rebbi Joshua ben Levi: corresponding to the eighteen bones in the spine since when a person prays he has to bend all of them bowing down. What is the reason? All my bones shall say, Eternal, who is like You?

It was stated: “Rebbi Simeon said, Cohanim, Levites, Israel, and song invalidate the sacrifice.” Rebbi Abun in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: The entire congregation were bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song, so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

Rebbi Eleazar said, just as a nail cannot be taken out of a door without [loss of] wood, so it is impossible to get rid of Peˋor without [loss of] life. It happened that Sabbatai from Ulam leased his donkey to a Gentile woman to bow down before Peˋor. When they arrived at Peˋor’s temple, she told him, wait here for me while I am entering and bowing down before Peˋor. After she came out, he told her, wait here for me while I am entering and do what you did. What did he do? He entered, relieved himself, and cleansed himself on Peˋor’s nose. All were praising him and said, nobody yet had done what this man did. It happened that Menaḥem from Guvta-Ariaḥ was occupied with amphoras when the spirit of Peˋor came to him in the night. What did he do? He took a spit, stood up against him; he fled. He came to him in the second night and asked him, Menaḥem, why do you curse me? He was afraid of him and promised him, I shall not curse you in the future. It happened that a ruler came from overseas to bow down before Peˋor. He told them, bring one bull, one ram, and one sheep, to bow down before Peˋor. They told him, you have no need for all of these; you only have to strip yourself for him. What did he do? He provoked סניגורים against them; they were hitting them and smashing their brains with bats, saying to them: woe to you and your error.

Samuel said, a cup which serves as base for a dragon is forbidden, a dragon which serves as base for a cup is permitted. Rebbi Abba in the name of Rav: Fragments of a dragon are permitted. If it was a whole dragon and broke, it is forbidden.But did the fragments not come from a whole one? Rebbi Ḥizqiah in the name of Rav: So it is: If one saw them bowing down before a whole dragon and then it was broken, it is forbidden.

What is a Mercurius? Any which borders the ocean or roads. The practice of Mercurius is by throwing. What if he bowed down before it? Rebbi Yose said, essentially is is called Mercurius only for bowing down, a maskit stone you shall not put up in your land to bow down on it. I could think that one may not put two stones next to one another and put his box down on them, the verse says to bow down on it, you do not bow down on it but you put your box down on it; you do not bow down on it but you bow down on the stones of the Temple.

Rav commanded to the family of Rav Aḥa, Rebbi Immi commanded to his own family, if you go out on the fast day you should not incline normally. Rebbi Jonah inclined on his side; Rebbi Aḥa inclined on his side. Rebbi Samuel said, I saw Rebbi Abbahu inclining normally. Rebbi Yose said, I pointed out a difficulty before Rebbi Abbahu, is it not written, a maskit stone you shall not put up in your land to bow down on it. Explain it if he fixed a place for it. But is it not written, it was when David arrived at the mountaintop where one bows down before God? Except bowing down which is not on the ground. Does there exist bowing down which is not on the ground? They fell down with their faces to the ground and bowed down. Rebbi Abbahu added up to give thanks to the Eternal for He is good; Rebbi Mana added up to for eternal is His kindness to Israel. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, the stretching out on the Fast Day, and the willow of the Seventh Day. The rabbis of Caesarea say, also this blood letting. It follows what Rebbi Immi said, the Babylonians in the name of the rabbis there: They permitted prostrating only on a public fast, and only on the side. The younger Rebbi Yannai in the name of his fathers: Anybody who is not qualified like Joshua that if he falls on his face the Holy One, praise to Him, would tell him, get up, should not fall down, in the case of an individual [praying] for the community.

Rav commanded to the family of Rav Aḥa, Rebbi Immi commanded to his own family, if you go out on the fast day you should not incline normally. Rebbi Jonah inclined on his side; Rebbi Aḥa inclined on his side. Rebbi Samuel said, I saw Rebbi Abbahu inclining normally. Rebbi Yose said, I pointed out a difficulty before Rebbi Abbahu, is it not written, a maskit stone you shall not put up in your land to bow down on it. Explain it if he fixed a place for it. But is it not written, it was when David arrived at the mountaintop where one bows down before God? Except bowing down which is not on the ground. Does there exist bowing down which is not on the ground? They fell down with their faces to the ground and bowed down. Rebbi Abbahu added up to give thanks to the Eternal for He is good; Rebbi Mana added up to for eternal is His kindness to Israel. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, the stretching out on the Fast Day, and the willow of the Seventh Day. The rabbis of Caesarea say, also this blood letting. It follows what Rebbi Immi said, the Babylonians in the name of the rabbis there: They permitted prostrating only on a public fast, and only on the side. The younger Rebbi Yannai in the name of his fathers: Anybody who is not qualified like Joshua that if he falls on his face the Holy One, praise to Him, would tell him, get up, should not fall down, in the case of an individual [praying] for the community.

Rebbi Ismael ben Rebbi Yose went to the wellknown Neapolis. The Samaritans came to him. He told them, I am seeing you bowing down not to this mountain but to the idols under it, as it is written, he hid them under the terebinth near Sichem. He heard their voices saying, let us get up early and gather those thorns. He understood that they intended to kill him; he got up early and left.

Our Rabbis have taught : "Bowing" means upon the face ; as it is said, "Then Bath Sheba bowed with her face to the earth" (ibid. i. 31)."Bending" means upon the knees; as it is said, "From kneeling on his knees" (ibid. viii. 54). "Prostrating" means spreading out the hands and legs ; as it is said, "Shall I and thy mother and thy brethren indeed come to prostrate ourselves to thee to the earth?" (Gen. xxxvii. 10).

While in this mood he chanced upon a man who was extremely ugly. "Raca!" R. Simeon said, "Are all the people of thy town as homely as thou art?" "Go to the artisan, who made me," the man replied, "and say to him: 'How ugly is this vessel which thou hast made'!" As soon as R. Simeon realized his error he alighted from the ass and bowing before the man said: "I submit myself to thee, forgive me!" "No!" the man replied, "I will not forgive thee, until thou goest to the artisan who made me and sayest unto him, 'O how ugly is this vessel which thou hast made'!" R. Simeon followed him until he reached his town. When he arrived there, people of the town came to meet R. Simeon and greeted him with the words, "Peace be with thee, Master!" The man then asked them, "Whom do you address as Master?" "Him that follows thee," they replied. "If this man is a Master," he said, "may there not be many like him in Israel!" "Why? God beware!" they exclaimed, "What did he do to you?" "So and so he behaved toward me," he answered. "Nevertheless, forgive him," the people pleaded, "for he is a great scholar." "I will forgive him," the man said, "but on condition that he should never act in this manner again." R. Simeon b. Eleazar thereupon entered the Bet Hamidrash and lectured: "A man should always be soft as a reed and not hard as a cedar tree. And it is because of its softness that the reed was privileged to be used for the making of pens with which Torah scrolls, phylacteries and mezuzot are written".