chair

After she had spoken these words, the heavens were shut. I was overwhelmed with sorrow and fear, and said to myself, “If this sin is assigned to me, how can I be saved, or how shall I propitiate God in regard to my sins, which are of the grossest character? With what words shall I ask the Lord to be merciful to me?” While I was thinking over these things, and discussing them in my mind, I saw opposite to me a chair, white, made of white wool, of great size. And there came up an old woman, arrayed in a splendid robe, and with a book in her hand; and she sat down alone, and saluted me, “Hail, Hermas!” And in sadness and tears I said to her, “Lady, hail!” And she said to me, “Why are you downcast, Hermas? for you were wont to be patient and temperate, and always smiling. Why are you so gloomy, and not cheerful?” I answered her and said, “O Lady, I have been reproached by a very good woman, who says that I sinned against her.” And she said, “Far be such a deed from a servant of God. But perhaps a desire after her has arisen within your heart. Such a wish, in the case of the servants of God, produces sin. For it is a wicked and horrible wish in an all-chaste and already well-tried spirit to desire an evil deed; and especially for Hermas so to do, who keeps himself from all wicked desire, and is full of all simplicity, and of great guilelessness.”

When she had ended her reading, she rose from the chair, and four young men came and carried off the chair and went away to the east. And she called me to herself and touched my breast, and said to me, “Have you been pleased with my reading?” And I say to her, “Lady, the last words please me, but the first are cruel and harsh.” Then she said to me, “The last are for the righteous: the first are for heathens and apostates.” And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, “Behave like a man, Hermas.”

When she had ended her reading, she rose from the chair, and four young men came and carried off the chair and went away to the east. And she called me to herself and touched my breast, and said to me, “Have you been pleased with my reading?” And I say to her, “Lady, the last words please me, but the first are cruel and harsh.” Then she said to me, “The last are for the righteous: the first are for heathens and apostates.” And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, “Behave like a man, Hermas.”

When she had ended her reading, she rose from the chair, and four young men came and carried off the chair and went away to the east. And she called me to herself and touched my breast, and said to me, “Have you been pleased with my reading?” And I say to her, “Lady, the last words please me, but the first are cruel and harsh.” Then she said to me, “The last are for the righteous: the first are for heathens and apostates.” And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, “Behave like a man, Hermas.”

On her ceasing to speak to me, those six young men who were engaged in building came and conveyed her to the tower, and other four lifted up the seat and carried it also to the tower. The faces of these last I did not see, for they were turned away from me. And as she was going, I asked her to reveal to me the meaning of the three forms in which she appeared to me. In reply she said to me: “With regard to them, you must ask another to reveal their meaning to you.” For she had appeared to me, brethren, in the first vision the previous year under the form of an exceedingly old woman, sitting in a chair. In the second vision her face was youthful, but her skin and hair betokened age, and she stood while she spoke to me. She was also more joyful than on the first occasion. But in the third vision she was entirely youthful and exquisitely beautiful, except only that she had the hair of an old woman; but her face beamed with joy, and she sat on a seat. Now I was exceeding sad in regard to these appearances, for I longed much to know what the visions meant. Then I see the old woman in a vision of the night saying unto me: “Every prayer should be accompanied with humility: fast, therefore, and you will obtain from the Lord what you beg.” I fasted therefore for one day. That very night there appeared to me a young man, who said, “Why do you frequently ask revelations in prayer? Take heed lest by asking many things you injure your flesh: be content with these revelations. Will you be able to see greater revelations than those which you have seen?” I answered and said to him, “Sir, one thing only I ask, that in regard to these three forms the revelation may be rendered complete.” He answered me, “How long are ye senseless? But your doubts make you senseless, because you have not your hearts turned towards the Lord.” But I answered and said to him, “From you, sir, we shall learn these things more accurately.”

“Hear then,” said he, “with regard to the three forms, concerning which you are inquiring. Why in the first vision did she appear to you as an old woman seated on a chair? Because your spirit is now old and withered up, and has lost its power in consequence of your infirmities and doubts. For, like elderly men who have no hope of renewing their strength, and expect nothing but their last sleep, so you, weakened by worldly occupations, have given yourselves up to sloth, and have not cast your cares upon the Lord. Your spirit therefore is broken, and you have grown old in your sorrows.” “I should like then to know, sir, why she sat on a chair?” He answered, “Because every weak person sits on a chair on account of his weakness, that his weakness may be sustained. Lo! you have the form of the first vision.”

“Hear then,” said he, “with regard to the three forms, concerning which you are inquiring. Why in the first vision did she appear to you as an old woman seated on a chair? Because your spirit is now old and withered up, and has lost its power in consequence of your infirmities and doubts. For, like elderly men who have no hope of renewing their strength, and expect nothing but their last sleep, so you, weakened by worldly occupations, have given yourselves up to sloth, and have not cast your cares upon the Lord. Your spirit therefore is broken, and you have grown old in your sorrows.” “I should like then to know, sir, why she sat on a chair?” He answered, “Because every weak person sits on a chair on account of his weakness, that his weakness may be sustained. Lo! you have the form of the first vision.”

“Hear then,” said he, “with regard to the three forms, concerning which you are inquiring. Why in the first vision did she appear to you as an old woman seated on a chair? Because your spirit is now old and withered up, and has lost its power in consequence of your infirmities and doubts. For, like elderly men who have no hope of renewing their strength, and expect nothing but their last sleep, so you, weakened by worldly occupations, have given yourselves up to sloth, and have not cast your cares upon the Lord. Your spirit therefore is broken, and you have grown old in your sorrows.” “I should like then to know, sir, why she sat on a chair?” He answered, “Because every weak person sits on a chair on account of his weakness, that his weakness may be sustained. Lo! you have the form of the first vision.”

_The Spirit and prophets to be tried by their works; also of the two kinds of spirit._ He pointed out to me some men sitting on a seat, and one man sitting on a chair. And he says to me, “Do you see the persons sitting on the seat?” “I do, sir,” said I. “These,” says he, “are the faithful, and he who sits on the chair is a false prophet, ruining the minds of the servants of God. It is the doubters, not the faithful, that he ruins. These doubters then go to him as to a soothsayer, and inquire of him what will happen to them; and he, the false prophet, not having the power of a divine spirit in him, answers them according to their inquiries, and according to their wicked desires, and fills their souls with expectations, according to their own wishes. For being himself empty, he gives empty answers to empty inquirers; for every answer is made to the emptiness of man. Some true words he does occasionally utter; for the devil fills him with his own spirit, in the hope that he may be able to overcome some of the righteous. As many, then, as are strong in the faith of the Lord, and are clothed with truth, have no connection with such spirits, but keep away from them; but as many as are of doubtful minds and frequently repent, betake themselves to soothsaying, even as the heathen, and bring greater sin upon themselves by their idolatry. For he who inquires of a false prophet in regard to any action is an idolater, and devoid of the truth, and foolish. For no spirit given by God requires to be asked; but such a spirit having the power of Divinity speaks all things of itself, for it proceeds from above from the power of the Divine Spirit. But the spirit which is asked and speaks according to the desires of men is earthly, light, and powerless, and it is altogether silent if it is not questioned.” “How then, sir,” say I, “will a man know which of them is the prophet, and which the false prophet?” “I will tell you,” says he, “about both the prophets, and then you can test the true and the false prophet according to my directions. Test the man who has the Divine Spirit by his life. First, he who has the Divine Spirit proceeding from above is meek, and peaceable, and humble, and refrains from all iniquity and the vain desire of this world, and contents himself with fewer wants than those of other men, and when asked he makes no reply; nor does he speak privately, nor when man wishes the spirit to speak does the Holy Spirit speak, but it speaks only when God wishes it to speak. When, then, a man having the Divine Spirit comes into an assembly of righteous men who have faith in the Divine Spirit, and this assembly of men offers up prayer to God, then the angel of the prophetic Spirit, who is destined for him, fills the man; and the man being filled with the Holy Spirit, speaks to the multitude as the Lord wishes. Thus, then, will the Spirit of Divinity become manifest. Whatever power therefore comes from the Spirit of Divinity belongs to the Lord. Hear, then,” says he, “in regard to the spirit which is earthly, and empty, and powerless, and foolish. First, the man who seems to have the Spirit exalts himself, and wishes to have the first seat, and is bold, and impudent, and talkative, and lives in the midst of many luxuries and many other delusions, and takes rewards for his prophecy; and if he does not receive rewards, he does not prophesy. Can, then, the Divine Spirit take rewards and prophesy? It is not possible that the prophet of God should do this, but prophets of this character are possessed by an earthly spirit. Then it never approaches an assembly of righteous men, but shuns them. And it associates with doubters and the vain, and prophesies to them in a corner, and deceives them, speaking to them, according to their desires, mere empty words: for they are empty to whom it gives its answers. For the empty vessel, when placed along with the empty, is not crushed, but they correspond to each other. When, therefore, it comes into an assembly of righteous men who have a spirit of divinity, and they offer up prayer, that man is made empty, and the earthly spirit flees from him through fear, and that man is made dumb, and is entirely crushed, being unable to speak. For if you pack closely a storehouse with wine or oil, and put an empty jar in the midst of the vessels of wine or oil, you will find that jar empty as when you placed it, if you should wish to clear the storehouse. So also the empty prophets, when they come to the spirits of the righteous, are found [on leaving] to be such as they were when they came. This, then, is the mode of life of both prophets. Try by his deeds and his life the man who says that he is inspired. But as for you, trust the Spirit which comes from God, and has power; but the spirit which is earthly and empty trust not at all, for there is no power in it: it comes from the devil. Hear, then, the parable which I am to tell you. Take a stone, and throw it to the sky, and see if you can touch it. Or again, take a squirt of water and squirt into the sky, and see if you can penetrate the sky.” “How, sir,” say I, “can these things take place? for both of them are impossible.” “As these things,” says he, “are impossible, so also are the earthly spirits powerless and pithless. But look, on the other hand, at the power which comes from above. Hail is of the size of a very small grain, yet when it falls on a man’s head how much annoyance it gives him! Or, again, take the drop which falls from a pitcher to the ground, and yet it hollows a stone. You see, then, that the smallest things coming from above have great power when they fall upon the earth. Thus also is the Divine Spirit, which comes from above, powerful. Trust, then, that Spirit, but have nothing to do with the other.”

_The Spirit and prophets to be tried by their works; also of the two kinds of spirit._ He pointed out to me some men sitting on a seat, and one man sitting on a chair. And he says to me, “Do you see the persons sitting on the seat?” “I do, sir,” said I. “These,” says he, “are the faithful, and he who sits on the chair is a false prophet, ruining the minds of the servants of God. It is the doubters, not the faithful, that he ruins. These doubters then go to him as to a soothsayer, and inquire of him what will happen to them; and he, the false prophet, not having the power of a divine spirit in him, answers them according to their inquiries, and according to their wicked desires, and fills their souls with expectations, according to their own wishes. For being himself empty, he gives empty answers to empty inquirers; for every answer is made to the emptiness of man. Some true words he does occasionally utter; for the devil fills him with his own spirit, in the hope that he may be able to overcome some of the righteous. As many, then, as are strong in the faith of the Lord, and are clothed with truth, have no connection with such spirits, but keep away from them; but as many as are of doubtful minds and frequently repent, betake themselves to soothsaying, even as the heathen, and bring greater sin upon themselves by their idolatry. For he who inquires of a false prophet in regard to any action is an idolater, and devoid of the truth, and foolish. For no spirit given by God requires to be asked; but such a spirit having the power of Divinity speaks all things of itself, for it proceeds from above from the power of the Divine Spirit. But the spirit which is asked and speaks according to the desires of men is earthly, light, and powerless, and it is altogether silent if it is not questioned.” “How then, sir,” say I, “will a man know which of them is the prophet, and which the false prophet?” “I will tell you,” says he, “about both the prophets, and then you can test the true and the false prophet according to my directions. Test the man who has the Divine Spirit by his life. First, he who has the Divine Spirit proceeding from above is meek, and peaceable, and humble, and refrains from all iniquity and the vain desire of this world, and contents himself with fewer wants than those of other men, and when asked he makes no reply; nor does he speak privately, nor when man wishes the spirit to speak does the Holy Spirit speak, but it speaks only when God wishes it to speak. When, then, a man having the Divine Spirit comes into an assembly of righteous men who have faith in the Divine Spirit, and this assembly of men offers up prayer to God, then the angel of the prophetic Spirit, who is destined for him, fills the man; and the man being filled with the Holy Spirit, speaks to the multitude as the Lord wishes. Thus, then, will the Spirit of Divinity become manifest. Whatever power therefore comes from the Spirit of Divinity belongs to the Lord. Hear, then,” says he, “in regard to the spirit which is earthly, and empty, and powerless, and foolish. First, the man who seems to have the Spirit exalts himself, and wishes to have the first seat, and is bold, and impudent, and talkative, and lives in the midst of many luxuries and many other delusions, and takes rewards for his prophecy; and if he does not receive rewards, he does not prophesy. Can, then, the Divine Spirit take rewards and prophesy? It is not possible that the prophet of God should do this, but prophets of this character are possessed by an earthly spirit. Then it never approaches an assembly of righteous men, but shuns them. And it associates with doubters and the vain, and prophesies to them in a corner, and deceives them, speaking to them, according to their desires, mere empty words: for they are empty to whom it gives its answers. For the empty vessel, when placed along with the empty, is not crushed, but they correspond to each other. When, therefore, it comes into an assembly of righteous men who have a spirit of divinity, and they offer up prayer, that man is made empty, and the earthly spirit flees from him through fear, and that man is made dumb, and is entirely crushed, being unable to speak. For if you pack closely a storehouse with wine or oil, and put an empty jar in the midst of the vessels of wine or oil, you will find that jar empty as when you placed it, if you should wish to clear the storehouse. So also the empty prophets, when they come to the spirits of the righteous, are found [on leaving] to be such as they were when they came. This, then, is the mode of life of both prophets. Try by his deeds and his life the man who says that he is inspired. But as for you, trust the Spirit which comes from God, and has power; but the spirit which is earthly and empty trust not at all, for there is no power in it: it comes from the devil. Hear, then, the parable which I am to tell you. Take a stone, and throw it to the sky, and see if you can touch it. Or again, take a squirt of water and squirt into the sky, and see if you can penetrate the sky.” “How, sir,” say I, “can these things take place? for both of them are impossible.” “As these things,” says he, “are impossible, so also are the earthly spirits powerless and pithless. But look, on the other hand, at the power which comes from above. Hail is of the size of a very small grain, yet when it falls on a man’s head how much annoyance it gives him! Or, again, take the drop which falls from a pitcher to the ground, and yet it hollows a stone. You see, then, that the smallest things coming from above have great power when they fall upon the earth. Thus also is the Divine Spirit, which comes from above, powerful. Trust, then, that Spirit, but have nothing to do with the other.”

My brother Bartholomew, give these promises to Stachys, and appoint him ruler and bishop in the Church, that he may be like you, teaching well. Do not entrust the office to a man too young: appoint not such a one to the chair of the teachers, lest you profane the witness of Christ. For he that teaches should have his works corresponding to his words, that the word may be ready on every occasion in its own glory. But I am being released from my body, hanging head down. Take, then, my body, and prepare it for burial in Syrian paper, and do not put about it linen cloth, since they put it upon the body of our Lord, and wrap it close in paper and papyrus, and put it in the vestibule of the holy church. And pray over me for forty days, that God may forgive the transgression which I did, in that I requited evil to him that did evil to me, and there may not be for me in the world to come the forty years.

And Paul stayed in Tribus Tabernes four days. And departing thence, he came to Appii Forum, which is called Vicusarape; and having slept there that night, he saw one sitting on a golden chair, and a multitude of blacks standing beside him, saying: I have today made a son murder his father. Another said: And I have made a house fall, and kill parents with children. And they reported to him many evil deeds— some of one kind, some of another. And another coming, reported to him: I have managed that the bishop Juvenalius, whom Peter ordained, should sleep with the abbess Juliana. And having heard all these things when sleeping in that Appii Forum, near Vicusarape, straightway and immediately he sent to Rome one of those who had followed him from Pontiole to the bishop Juvenalius, telling him this same thing which had just been done. And on the following day, Juvenalius, running, threw himself at the feet of Peter, weeping and lamenting, and saying what had just befallen; and he recounted to him the matter, and said: I believe that this is the light which you were awaiting. And Peter said to him: How is it possible that it is he when he is dead? And Juvenalius the bishop took to Peter him that had been sent by Paul, and he reported to him that he was alive, and on his way, and that he was at Appii Forum. And Peter thanked and glorified the God and Father of our Lord Jesus Christ.

And when the apostle had said these things in the hearing of all the multitude, they trode and pressed upon one another: and the wife of Charisius the king's kinsman leapt out of her chair and cast herself on the earth before the apostle, and caught his feet and besought and said: O disciple of the living God, thou art come into a desert country, for we live in the desert; being like to brute beasts in our conversation, but now shall we be saved by thy hands; I beseech thee, therefore, take thought of me, and pray for me, that the compassion of the God whom thou preachest may come upon me, and I may become his dwelling place and be joined in prayer and hope and faith in him, and I also may receive the seal and become an holy temple and he may dwell in me.

And Joseph came into the house of Pentephres and sat upon a chair.

And she took hold of his right hand and led him into her house and seated him on the chair of Pentephres her father; and she brought water to wash his feet.

A crippled person [lacking a leg] may go out with his wooden stump, the words of Rabbi Meir. Rabbi Yose forbids it. And if it has a receptacle for pads, it is unclean. His supports are unclean through midras, and one may go out with them on Shabbat, and enter the Temple court while wearing them. His chair and its supports are unclean through midras, and one may not go out with them on Shabbat, and one may not enter the Temple court with them. An artificial arm is clean, but one may not go out with it [on Shabbat].

The following are the kinds of work which a woman must perform for her husband: Grinding, Baking, Washing, Cooking, Nursing her child, Preparing his bed, And working in wool. If she brought one slave-woman into the marriage she need not grind or bake or wash. [If she brought] two slave-women, she need not cook or nurse her child. If three, she need not prepare his bed or work in wool. If four, she may lounge in an easy chair. Rabbi Eliezer says: even if she brought him a hundred slave-women he may compel her to work in wool; for idleness leads to unchastity. Rabban Shimon ben Gamaliel says: if a man forbade his wife under a vow to do any work he must divorce her and give her kethubah to her for idleness leads to insanity.

A chair whose seat boards did not project and then they were removed, it is still susceptible to uncleanness, for it is usual to turn it on its side and to sit on it.

A chair whose middle seat board was removed but the outer ones remained, it is still susceptible to uncleanness. If the outer ones were removed and the middle seat board remained it is also susceptible to uncleanness. Rabbi Shimon says: only if it was a handbreadth wide.

A chair, of which two seat boards were removed, this one next to this one: Rabbi Akiva says: it is susceptible to impurity; And the sages say that it is clean. Rabbi Judah said: so too if the seat boards of a bride's chair were lost, though the receptacle under remained, it is clean, since where the primary function has ceased, the secondary one also ceases.

A chair, of which two seat boards were removed, this one next to this one: Rabbi Akiva says: it is susceptible to impurity; And the sages say that it is clean. Rabbi Judah said: so too if the seat boards of a bride's chair were lost, though the receptacle under remained, it is clean, since where the primary function has ceased, the secondary one also ceases.

[A piece of cloth] three [handbreadths] square that was torn: if he put it on a chair, and his skin touches the chair, it is pure; And if not, it remains impure. [A piece of cloth] three [fingerbreadths] square one thread of which was worn away, or in which a knot was found, or in which two threads ran alongside each other, is pure. [A piece of cloth] three [fingerbreadths] square that was thrown on the rubbish heap becomes pure. If he brought it back, it it becomes susceptible to uncleanness. Throwing it away always renders it pure and taking it back renders it susceptible to uncleanness, except when it is of purple or fine crimson. Rabbi Eliezer says: a patch of new cloth is also subject to the same law. Rabbi Shimon says: all these materials become pure; they were mentioned only in connection with the return of lost property.

[A piece of cloth] three [handbreadths] square that was torn: if he put it on a chair, and his skin touches the chair, it is pure; And if not, it remains impure. [A piece of cloth] three [fingerbreadths] square one thread of which was worn away, or in which a knot was found, or in which two threads ran alongside each other, is pure. [A piece of cloth] three [fingerbreadths] square that was thrown on the rubbish heap becomes pure. If he brought it back, it it becomes susceptible to uncleanness. Throwing it away always renders it pure and taking it back renders it susceptible to uncleanness, except when it is of purple or fine crimson. Rabbi Eliezer says: a patch of new cloth is also subject to the same law. Rabbi Shimon says: all these materials become pure; they were mentioned only in connection with the return of lost property.

It was stated: “If unripe figs that one hid in ṭevel or a flat pita that one hid in glowing charcoal were partially uncovered they may be taken on the Sabbath, otherwise they may not be taken on the Sabbath. Rebbi Eleazar ben Taddeus said, in either case he pushes in a spear or a knife and lifts them out.” The statement of Rebbi Eleazar ben Taddeus turns out following Rebbi Simeon, as we have stated: “One should not drag a chair, or a bed, or an easy chair because one makes a groove, but Rebbi Simeon permits it.” Rebbi Abba in the name of Rav Huna, Rebbi Ḥaggai in the name of Rebbi Zeïra, Rebbi Yose in the name of Rebbi Illaï: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move. And just as you say that one is permitted to move it, so one is permitted to bring it back. Rebbi Yose said, we also have stated: “They may be taken on the Sabbath.” Rebbi Yose ben Rebbi Abun said, that is from Rebbi Simeon. But we have stated: “The Sabbatical year!” Can you say that “the Sabbatical year” follows Rebbi Simeon? Explain “the Sabbatical year!” For Rebbi Simeon permits the aftergrowth of the Sabbatical year, and here he says so? Even though Rebbi Simeon permits aftergrowth of the Sabbatical year, he still holds it subject to the holiness of the Sabbatical year. Here also, he worries neither about the Sabbatical year nor about the holiness of the Sabbatical year!

It was stated: “If unripe figs that one hid in ṭevel or a flat pita that one hid in glowing charcoal were partially uncovered they may be taken on the Sabbath, otherwise they may not be taken on the Sabbath. Rebbi Eleazar ben Taddeus said, in either case he pushes in a spear or a knife and lifts them out.” The statement of Rebbi Eleazar ben Taddeus turns out following Rebbi Simeon, as we have stated: “One should not drag a chair, or a bed, or an easy chair because one makes a groove, but Rebbi Simeon permits it.” Rebbi Abba in the name of Rav Huna, Rebbi Ḥaggai in the name of Rebbi Zeïra, Rebbi Yose in the name of Rebbi Illaï: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move. And just as you say that one is permitted to move it, so one is permitted to bring it back. Rebbi Yose said, we also have stated: “They may be taken on the Sabbath.” Rebbi Yose ben Rebbi Abun said, that is from Rebbi Simeon. But we have stated: “The Sabbatical year!” Can you say that “the Sabbatical year” follows Rebbi Simeon? Explain “the Sabbatical year!” For Rebbi Simeon permits the aftergrowth of the Sabbatical year, and here he says so? Even though Rebbi Simeon permits aftergrowth of the Sabbatical year, he still holds it subject to the holiness of the Sabbatical year. Here also, he worries neither about the Sabbatical year nor about the holiness of the Sabbatical year!

It was stated: “If unripe figs that one hid in ṭevel or a flat pita that one hid in glowing charcoal were partially uncovered they may be taken on the Sabbath, otherwise they may not be taken on the Sabbath. Rebbi Eleazar ben Taddeus said, in either case he pushes in a spear or a knife and lifts them out.” The statement of Rebbi Eleazar ben Taddeus turns out following Rebbi Simeon, as we have stated: “One should not drag a chair, or a bed, or an easy chair because one makes a groove, but Rebbi Simeon permits it.” Rebbi Abba in the name of Rav Huna, Rebbi Ḥaggai in the name of Rebbi Zeïra, Rebbi Yose in the name of Rebbi Illaï: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move. And just as you say that one is permitted to move it, so one is permitted to bring it back. Rebbi Yose said, we also have stated: “They may be taken on the Sabbath.” Rebbi Yose ben Rebbi Abun said, that is from Rebbi Simeon. But we have stated: “The Sabbatical year!” Can you say that “the Sabbatical year” follows Rebbi Simeon? Explain “the Sabbatical year!” For Rebbi Simeon permits the aftergrowth of the Sabbatical year, and here he says so? Even though Rebbi Simeon permits aftergrowth of the Sabbatical year, he still holds it subject to the holiness of the Sabbatical year. Here also, he worries neither about the Sabbatical year nor about the holiness of the Sabbatical year!

It was stated: Rebbi Joḥanan ben Rebbi Marius said, if he did not remove his hand from it. But if he removed it it is forbidden. An unripe fig which he hid in straw or a flat pita which he hid in coals may be taken on the Sabbath if they were partially uncovered, otherwise they may not be taken. Rebbi Eleazar ben Thaddeus said, in any case he can stick in a spit or a knife and take it. This [statement] of Rebbi Eleazar ben Thaddeus follows Rebbi Simeon, as we have stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.”

Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it presses.”

Rebbi Abba bat Ḥiyya in the name of Rebbi Joḥanan, it is forbidden to move a tarkos. Rebbi Immi instructed: it is permitted. Rebbi Jeremiah saw them moving it at the great assembly and did not object to them. In the House of Rebbi Yannai they said, up to three it is a chair, more than this a ladder. Rebbi Yose ben Rebbi Abun said, he who permits follows Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, it is Rebbi Simeon’s. Rebbi Yose ben Rebbi Abun said, a Mishnah says so, “one may not drag any vessel except a carriage because it presses.”

Rebbi Abba bat Ḥiyya in the name of Rebbi Joḥanan, it is forbidden to move a tarkos. Rebbi Immi instructed: it is permitted. Rebbi Jeremiah saw them moving it at the great assembly and did not object to them. In the House of Rebbi Yannai they said, up to three it is a chair, more than this a ladder. Rebbi Yose ben Rebbi Abun said, he who permits follows Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, it is Rebbi Simeon’s. Rebbi Yose ben Rebbi Abun said, a Mishnah says so, “one may not drag any vessel except a carriage because it presses.”

Rebbi Abba bat Ḥiyya in the name of Rebbi Joḥanan, it is forbidden to move a tarkos. Rebbi Immi instructed: it is permitted. Rebbi Jeremiah saw them moving it at the great assembly and did not object to them. In the House of Rebbi Yannai they said, up to three it is a chair, more than this a ladder. Rebbi Yose ben Rebbi Abun said, he who permits follows Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, it is Rebbi Simeon’s. Rebbi Yose ben Rebbi Abun said, a Mishnah says so, “one may not drag any vessel except a carriage because it presses.”

“And the horse with a chain.” But did we not state, all human decorations are impure but decorations of animals are pure? Explain it if they are made to lead them. But then does it not make a groove? But following Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Ḥinena said, like the following as it was stated: “a hinged door, a hinged mat, hinged lattice gates, one may open and lock on the Sabbath, and it is not necessary to say on a holiday.” It also was stated: “If a mat was tied to and hanging from a pillar, one may open and lock on the Sabbath, and it is not necessary to say on a holiday.”

Rebbi Zeˋira said, this only follows Rebbi Ḥanina, as Rebbi Ḥanina said, we were ascending with Rebbi to the Hot Springs of Gadara when he said to us, choose smooth stones for yourselves; then you are permitted to move them tomorrow. Rebbi Yose said, there is a difference here because it is like a chair.

HALAKHAH: Paragraph. Rebbi Eleazar said, so is the Mishnah: “Each fills his pail and feeds from his side.” Rebbi Ḥaggai said, when we were sitting before Menaḥem we used to say, lest you say that he is not like one taking down tents but one who supports tents, for if the straw was flattened he supports it by his pail. Rav Hoshaia asked: What if he used a sheet and supported it by a chair? It is meant here temporarily, but it is meant there for permanence.

“If he is bothered by it it separates” for immersion; so if he is not bothered it does not separate for immersion. The same is true for immersion and for sprinkling. It is not a connection for impurity, from the following: “if he desires its existence it is like the baking trough,” otherwise it is not really like the trough. Rebbi Simeon ben Laqish said, so did Rebbi formulate: Dirt under the chair is connection for impurity, but no connection for sprinkling. Rebbi Simeon ben Laqish in the name of Rebbi Simeon bar Cahana: An atrophied limb, an atrophied nail, the ballast of a pumpkin and its hollow. Rebbi Yose ben Rebbi Abun said, also down which he plucked is connection for impurity but no connection for sprinkling. What is the difference between impurity and sprinkling? Rebbi La said, about sprinkling it is written, he shall sprinkle on the tent and on all vessels. But here, for you, all you have use for.

Rav Huna instructed the Head of the Dispersion to go out in a chair. Rav Ḥisda asked, was it not stated, one does not go out in a chair, whether men or women? Even a student of the Sages does not err in this matter, and Rebbi Huna erred? Rebbi Jeremiah instructed Bar Gerontios the healer to be carried on a sheet when going visiting the sick on the Sabbath. Miasha the grandson of Rebbi Joshua ben Levi was carried on a sheet when going preaching in public on the Sabbath. Rebbi Zeriqan said to Rebbi Ze`ira, when you go to the South, ask about this. It was asked from Rebbi Simon. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, not only for the needs of the public but also for a possible need of the public. Example: Rebbi Eliezer, Rebbi Abba Mari, and Rebbi Mattaniah instructed {to bring} bread to Ursicinus on the Sabbath, for a possible need of the public.

Rav Huna instructed the Head of the Dispersion to go out in a chair. Rav Ḥisda asked, was it not stated, one does not go out in a chair, whether men or women? Even a student of the Sages does not err in this matter, and Rebbi Huna erred? Rebbi Jeremiah instructed Bar Gerontios the healer to be carried on a sheet when going visiting the sick on the Sabbath. Miasha the grandson of Rebbi Joshua ben Levi was carried on a sheet when going preaching in public on the Sabbath. Rebbi Zeriqan said to Rebbi Ze`ira, when you go to the South, ask about this. It was asked from Rebbi Simon. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, not only for the needs of the public but also for a possible need of the public. Example: Rebbi Eliezer, Rebbi Abba Mari, and Rebbi Mattaniah instructed {to bring} bread to Ursicinus on the Sabbath, for a possible need of the public.

HALAKHAH: We have stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rav Ḥuna, Rebbi Ḥaggai in the name of Rebbi Ze`ira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it compresses.”

HALAKHAH: We have stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rav Ḥuna, Rebbi Ḥaggai in the name of Rebbi Ze`ira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it compresses.”

All appurtenances of the synagogue are like the synagogue. The bench and the arm-chair are like the synagogue. The cover over the Ark is like the Ark. Rebbi Abbahu gave a jacket under the curtain. Rav Jehudah in the name of Samuel: The podium and its plates do not have the sanctity of the Ark but the sanctity of the synagogue. The lectern does not have the sanctity of the Ark; it has the sanctity of the synagogue. Rebbi Jeremiah went to the Gaulanitis. He saw them putting a hammer into the Ark. He went and asked Rebbi Immi, who told him, I am saying that they stipulated this from the start. Rebbi Jonah made for himself a chest and stipulated about it, the upper part for scrolls, the lower part for implements.

The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. {A parable} of a king who made a chair. After he had made it he made its footstool: the Heavens are My throne and the Earth My footstool. What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens. Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands. Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was, it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights. According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem. According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce. According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens. Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.

HALAKHAH: Rebbi Yasa in the name of Rebbi Joḥanan: They stated it for touchings. Rebbi Ze`ira asked before Rebbi Yasa, from where did this garment become impure by support? He told him, explain it that the vulgar’s wife sat on it naked. Samuel bar Abba asked before Rebbi Ze`ira: As you are saying there, there is no “support” for profane food but there is “support” for profane food by touching, similarly there is no load for profane food but there is load for profane food by touching. Rebbi Samuel the brother of Rebbi Hoshaia said, Rebbi Jeremiah asked, if she sat on a chair and touched it? As you look at it, if load, there is load; it touching there is touching. As you are saying about load, on condition that most of it be carried, similarly if most of it be touched?

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw. They proposed marriage into the family of the Patriarch to one of the family Pazi, but he did not accept and said that they should not be ashamed. When he was dying, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw. They proposed marriage into the family of the Patriarch to one of the family Pazi, but he did not accept and said that they should not be ashamed. When he was dying, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw. They proposed marriage into the family of the Patriarch to one of the family Pazi, but he did not accept and said that they should not be ashamed. When he was dying, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor.

MISHNAH: These are the kinds of work a woman does for her husband: She grinds flour, bakes, launders, nurses her baby, makes his bed, and spins wool. If she brought a slave girl with her, she does not have to grind flour, bake, and launder. Two, she does not have to nurse her baby. Three, she does not have to make his bed or spin wool. Four, she sits in a chair. Rebbi Eliezer says, even if she brought him a hundred slave girls, he forces her to spin wool because indolence causes immorality. Rabban Simeon ben Gamliel says, also a man who by a vow forbids his wife to work must divorce her and pay her ketubah since idleness induces mental illness.

MISHNAH: What one found in a store is his. Between the counter and the storekeeper it is the storekeeper’s. Before the moneychanger it is his. Between the chair and the moneychanger it is the moneychanger’s. If one bought produce from another person or another person sent him produce and he found coins in it, they are his. But if they were bundled, he takes them and makes it public. The garment was subsumed under “anything”; why was it mentioned separately? To bracket with it and tell you, just as a garment is special in that it has distinguishing marks and claimants, so about everything which has distinguishing marks and claimants you have to give public notice.

HALAKHAH: “What one found in a store is his,” etc. Rebbi Eleazar said, so is the Mishnah: On his chair, on his counter.

Rebbi Abba in the name of Rav Ḥisda: Three are trustworthy immediately: a midwife, a caravan, and the one who purifies her colleagues. A midwife as long as [the woman] sits on the birthing chair, from the verse: “The midwife took and wound, etc.” A caravan, as Rebbi Simon, the brother of Rebbi Jehudah bar Zavdi, said in the name of Rav: As long as [a baby] lies in the public domain, either its father or its mother can testify about him. Once he has been collected from the public domain, one needs two witnesses; its father and mother may become its two witnesses. The one who purifies her colleagues, as we have stated there: “Three women sleep on one bed. If blood was found under one of them, all three are impure. If one of them checked herself out and found herself impure, she is impure and the other two are pure.” Rebbi Abba said, only within 24 hours.

In the House of Rebbi Yannai they said, up to three steps it is like a chair. Rebbi La said in the name of the House of Rebbi Yannai, this was said referring to impurity. Rebbi Ḥizqiah said in the name of the House of Rebbi Yannai, this was said referring to rights of possession. Rebbi Yose in the name of the House of Rebbi Yannai, this was said referring to the Sabbath.

It is written: To amusement I said, be praised. The Holy One, praise to him, said to Solomon: What is this crown on your head? Descend from My throne! Rebbi Yose ben Ḥanina said, at that moment an angel came down looking like Solomon, removed him from his throne, and sat in his stead. He was going around in synagogues and houses of study, saying I am Ecclesiastes, I used to be king over Israel in Jerusalem. They were telling him, the king sits on his chair of honor and you say, I am Ecclesiastes? They hit him with a stick and brought a dish of split beans before him. At that moment, he said: that is my part. Some say, a staff. Others say, a rod. Others say, with his belt. Who had accused him? Rebbi Joshua ben Levi said, י in יַרְבֶּה accused him. Rebbi Simeon ben Ioḥai stated: The book Deuteronomy ascended, bowed down before the Holy One, praise to Him, and said to Him: Master of the Universe, You wrote in Your Torah that any disposition which is partially invalid is totally invalid, and now Solomon wants to uproot a י from me! The Holy One, praise to Him, said to it: Solomon and a thousand like him will disappear but nothing from you will disappear.

One does not ride on a horse of a king of Israel, nor does one sit in his chair, nor does one use his crown or his scepter, or any of his personal utensils. When he dies, all these are burned before him, as it is said: You shall die in peace and like the burnings of your forefathers they will burn for you.

Rebbi Samuel bar Naḥman said, he lifted his eyes to the wall of the woman from Sunem, as it was said: Let us make a small upper storey on the wall and put there a bed, a table, a chair, and a lamp. He said before Him: Master of all worlds, the woman from Sunem made one wall for Elisha and You revived her son. My forefathers who built for You all this glory, so much more that You should spare my life.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he said, clear the house because of impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he said, clear the house because of impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he said, clear the house because of impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he said, clear the house because of impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw.

Some of the family of the Patriarch proposed a marriage connection to one of the house of Rebbi Pazi but he did not accept; he said that they should not be embarrassed by him. When he died he said, clear the house because of impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor.

There is a teaching to the same effect : Let not a man stand upon a chair, or a stool, or any elevated place to pray, but let him pray in a lowly place, because there can be no haughtiness before the Omnipresent ; as it is said, "Out of the depths have I called Thee, O Lord," and it is said, "A prayer of the afflicted, when he fainteth" (ibid. cii. 1).