decay

And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee.

Now therefore, my son, love thy brethren, and despise not in thy heart thy brethren, the sons and daughters of thy people, in not taking a wife of them: for in pride is destruction and much trouble, and in lewdness is decay and great want: for lewdness is the mother of famine.

Wherefore he went in all haste, and said to the king and the captains of the host and the company, We decay daily, and our victuals are but small, and the place we lay siege unto is strong, and the affairs of the kingdom lie upon us:

As the Egyptians, then, were more stupid than the rest of the nations, these and such like gods did not suffice for them. Nay, but they even apply the name of gods to animals in which there is no soul at all. For some of them worship the sheep and others the calf; and some the pig and others the shad fish; and some the crocodile and the hawk and the fish and the ibis and the vulture and the eagle and the raven. Some of them worship the cat, and others the turbotfish, some the dog, some the adder, and some the asp, and others the lion; and others the garlic and onions and thorns, and others the tiger and other such things. And the poor creatures do not see that all these things are nothing, although they daily witness their gods being eaten and consumed by men and also by their fellows; while some of them are cremated, and some die and decay and become dust, without their observing that they perish in many ways. So the Egyptians have not observed that such things which are not equal to their own deliverance, are not gods. And if, forsooth, they are weak in the case of their own deliverance, whence have they power to help in the case of deliverance of their worshippers? Great then is the error into which the Egyptians wandered — greater, indeed, than that of any people which is upon the face of the earth.

For verily I say unto you: Like as my Father hath raised me from the dead, so shall ye also rise and be taken up into the highest heaven, unto the place whereof I have told you from the beginning, unto the place which he who sent me hath prepared for you. And so will I accomplish all dispensations, even I who am unbegotten and yet begotten of mankind, who am without flesh and yet have borne flesh <and have grown up like unto you that were born in flesh>: for to that end am I come, that ye might rise from the dead in your flesh, in the second birth, even a vesture that shall not decay, together with all them that hope and believe in him that sent me: for so is the will of my Father, that I should give unto you, and unto them whom it pleaseth me, the hope of the kingdom. Then said we unto him: Great is that which thou sufferest us to hope, and tellest us. And he answered and said: Believe ye that everything that I tell you shall come to pass? We answered and said: Yea, Lord. He said unto us: Verily I say unto you, that I have obtained the whole power of my Father, that I may bring back into light them that dwell in darkness, them that are in corruption into incorruption, them that are in death into life, and that I may loose them that are in fetters. For that which is impossible with men, is possible with the Father. I am the hope of them that despair, the helper of them that have no saviour, the wealth of the poor, the health of the sick, and the resurrection of the dead.

The thirty-sixth said: "I am called Bianakith. I have a grudge against the body. I lay waste houses, I cause flesh to decay, and all else that is similar. If a man write on the front-door of his house: 'Mêltô, Ardu, Anaath,' I flee from that place."

And I Solomon had much quiet in all the earth, and spent my life in profound peace, honoured by all men and by all under heaven. And I built the entire Temple of the Lord God. And my kingdom was prosperous, and my army was with me. And for the rest the city of Jerusalem had repose, rejoicing and delighted. And all the kings of the earth came to me from the ends of the earth to behold the Temple which I builded to the Lord God. And having heard of the wisdom given to me, they did homage to me in the Temple, bringing gold and silver and precious stones, many and divers, and bronze, and iron, and lead, and cedar logs. And woods decay not they brought me, for the equipment of the Temple of God.

And having ended this discourse the man spoke again, Have you come hither out of the vanity of the world? I said to him, Wherefore are you naked? He said, How do you know that I am naked? You wear skins of the cattle of the earth, that decay together with your body, but look up to the height of heaven and behold of what nature my clothing is. And looking up into heaven I saw his face as the face of an angel, and his clothing as lightning, which passes from the east to the west, and I was greatly afraid, thinking that it was the son of God, and trembled, falling upon the ground. And giving me his hand he raised me up, saying, Arise, I also am one of the blessed. Come with me, that I may lead you to the elders. And laying hold of my hand he walked about with me and led me toward a certain crowd, and there were in that crowd elders like sons of God, and young men were standing beside the elders. And as I came near to them, they said, This man has come hither out of the vanity of the world; come, let us beseech the Lord and he will reveal to us this mystery. Surely the end is not at hand, that the man of vanity has come hither? Then they arose and besought the Lord with one accord, and behold two angels came down from heaven and said, Fear not the man, for God has sent him, that he may remain seven days and learn your ways of life, and then he shall go forth and depart to his own place. The angels of God having said this ascended into heaven before our eyes.

THAT WIVES OUGHT TO OBEY THEIR HUSBANDS AND WALK IN TRUE WISDOM. Let the wife obey and be subject to her husband, for the head of a wife is her husband,” and the head of the man that walketh in the way of righteousness is Christ; and “the head of Christ is God” the Father, who is above all, who was and is to come, the Creator of all, with His Son our Lord Jesus Christ, to whom be honour, greatness, and majesty and glory. Ye women also obey your husbands, and be in subjection with humility and honour and the fear of God; and delight your husbands with good service, that ye may find favour with them, as we said before. For thus saith the wisdom of Solomon, “If any man have found a brave woman, she is more precious than a jewel of great price. She that is such— the heart of her husband trusteth in her; she that is such-—good spoil will not be wanting. She helpeth her husband with good in good, and not with evil in evil (in) her life; who cardeth wool and flax, (and) hath wrought with her hands (that which is) good. She is as a ship which tradeth afar; and she gathereth for herself all riches. And she riseth up by night, and giveth food to her household, and their tasks to her handmaidens. She saw a field and bought (it); with the fruit of her hands she planted a possession. She firmly girded her loins, and put forth her hands to the work. She tasted that labour is good, and her lamp goeth not out all night long. She stretcheth out her hands to what doth profit, and her arm is strong to spin. And she opened her hands in mercy to the needy, and the palm of her hand is stretched out to the poor. And her husband hath no care about his house, even if he tarrieth long anywhere. All her household are clothed; double cloaks of fine linen and purple she made for her husband, and for herself she made garments. And her husband becometh notable in the gates, when he sitteth in the assembly with the elders of the land. Linen garments she made, and gave (them) away, and girdles for the Canaanites. And her mouth she opened according to the law, and set a fence for her tongue. With strength and beauty was she clothed, and rejoiced in the latter days. They that enter her house are many: she hath not eaten the bread of idleness. She openeth her mouth in wisdom, and according to the ordinance of the law; and her almsgiving hath brought up children and enriched (them), and her husband hath praised her. Many daughters have obtained riches, and many have done mightily, but thou excellest and hast surpassed them all. Flattery is deceitful, and beauty is despised, for a wise woman shall be blessed, and she that feareth the Lord shall be extolled. Give her of the fruit of her lips, and let her husband be praised in the gates,” ” that ye, O women, may know that a woman who loveth her husband: shall find honour and blessing and compassion with the Lord God. Take heed and understand, O woman, that desirest and wishest to be faithful, that thou mayest please the Lord, vaunt not thyself, nor adorn thyself for another man; and clothe not thyself with gorgeous apparel, nor put sandals on thy feet for show, as the harlots do to lead (men) astray: but keep thyself from all evil-doing and adultery, lest by thee other men offend. Obey thy husband rather, and show kindness unto him. But if thou desirest to walk about in the assembly and the streets, to ensnare the souls of many, then judgment from God shall come upon thee, and thou shalt be as one that hath no hope, as when a wicked man falleth into great affliction, and bringeth on himself disgrace, and dishonour, and sorrow. In like manner a wicked woman bringeth on herself dishonour: and as,a lion that lieth in wait and rendeth, so she ensnareth fools, even as it is written, saying, “As moths (destroy) a garment, and as decay a tree, So sorrow wasteth the heart of a man.” And furthermore it is said, “It is better to dwell in the wilderness, than that thou shouldest dwell with a quarrelsome and talkative and passionate woman.” And now also I say unto you, O Christian people, look not after nor follow adulterous women. But it is right for faithful women to veil themselves in purity, not seeking to enhance the beauty of their faces with dyes and painting and adornment, which have no profit, on the form which God created. Let them not do thus, but when they walk in the way let them incline their heads, being veiled. [i., 10.] And take heed to yourselves, ye faithful women, and speak no (word of) hate to anyone, but above all (not) to your husbands. O ye good and gentle " women, worship God with joy and gladness; and ye also, our children and our brethren and kinsmen and beloved, seek after the precious wisdom that adorneth our life, and enlighteneth our -hearts, and bringeth us close to God, and winneth for us an entrance into the Kingdom of heaven in life eternal and rest.

THE catechumens who have been baptized shall pray this prayer: O God Almighty, the Father of our Lord and Saviour Jesus Christ, the only-begotten Son, that lovest a body undefiled, and acceptest a meek heart and a humble spirit, and a knowledge of wisdom that hath no decay, make Thy Holy Spirit to dwell in us by Thy good will and the strength of Thy power through Jesus Christ, by whom to Thee be glory and power with Him and with the Holy Spirit for ever and ever. Amen.

Hereupon the Israelites rejoiced at what they had seen and heard of their conductor, and were not wanting in diligence according to their ability; for they brought silver, and gold, and brass, and of the best sorts of wood, and such as would not at all decay by putrefaction; camels' hair also, and sheep-skins, some of them dyed of a blue color, and some of a scarlet; some brought the flower for the purple color, and others for white, with wool dyed by the flowers aforementioned; and fine linen and precious stones, which those that use costly ornaments set in ouches of gold; they brought also a great quantity of spices; for of these materials did Moses build the tabernacle, which did not at all differ from a movable and ambulatory temple. Now when these things were brought together with great diligence, [for every one was ambitious to further the work even beyond their ability,] he set architects over the works, and this by the command of God; and indeed the very same which the people themselves would have chosen, had the election been allowed to them. Now their names are set down in writing in the sacred books; and they were these: Besaleel, the son of Uri, of the tribe of Judah, the grandson of Miriam, the sister of their conductor and Aholiab, the son of Ahisamach, of the tribe of Dan. Now the people went on with what they had undertaken with so great alacrity, that Moses was obliged to restrain them, by making proclamation, that what had been brought was sufficient, as the artificers had informed him; so they fell to work upon the building of the tabernacle. Moses also informed them, according to the direction of God, both what the measures were to be, and its largeness; and how many vessels it ought to contain for the use of the sacrifices. The women also were ambitious to do their parts, about the garments of the priests, and about other things that would be wanted in this work, both for ornament and for the divine service itself.

Now Jehoash, king of Jerusalem, had an inclination to repair the temple of God; so he called Jehoiada, and bid him send the Levites and priests through all the country, to require half a shekel of silver for every head, towards the rebuilding and repairing of the temple, which was brought to decay by Jehoram, and Athaliah and her sons. But the high priest did not do this, as concluding that no one would willingly pay that money; but in the twenty-third year of Jehoash's reign, when the king sent for him and the Levites, and complained that they had not obeyed what he enjoined them, and still commanded them to take care of the rebuilding the temple, he used this stratagem for collecting the money, with which the multitude was pleased. He made a wooden chest, and closed it up fast on all sides, but opened one hole in it; he then set it in the temple beside the altar, and desired every one to cast into it, through the hole, what he pleased, for the repair of the temple. This contrivance was acceptable to the people, and they strove one with another, and brought in jointly large quantities of silver and gold; and when the scribe and the priest that were over the treasuries had emptied the chest, and counted the money in the king's presence, they then set it in its former place, and thus did they every day. But when the multitude appeared to have cast in as much as was wanted, the high priest Jehoiada, and king Joash, sent to hire masons and carpenters, and to buy large pieces of timber, and of the most curious sort; and when they had repaired the temple, they made use of the remaining gold and silver, which was not a little, for bowls, and basons, and cups, and other vessels, and they went on to make the altar every day fat with sacrifices of great value. And these things were taken suitable care of as long as Jehoiada lived.

But now it is proper to satisfy the inquiry of those that disbelieve the records of barbarians, and think none but Greeks to be worthy of credit, and to produce many of these very Greeks who were acquainted with our nation, and to set before them such as upon occasion have made mention of us in their own writings. Pythagoras, therefore, of Samos, lived in very ancient times, and was esteemed a person superior to all philosophers in wisdom and piety towards God. Now it is plain that he did not only know our doctrines, but was in very great measure a follower and admirer of them. There is not indeed extant any writing that is owned for his but many there are who have written his history, of whom Hermippus is the most celebrated, who was a person very inquisitive into all sorts of history. Now this Hermippus, in his first book concerning Pythagoras, speaks thus: "That Pythagoras, upon the death of one of his associates, whose name was Calliphon, a Crotonlate by birth, affirmed that this man's soul conversed with him both night and day, and enjoined him not to pass over a place where an ass had fallen down; as also not to drink of such waters as caused thirst again; and to abstain from all sorts of reproaches." After which he adds thus: "This he did and said in imitation of the doctrines of the Jews and Thracians, which he transferred into his own philosophy." For it is very truly affirmed of this Pythagoras, that he took a great many of the laws of the Jews into his own philosophy. Nor was our nation unknown of old to several of the Grecian cities, and indeed was thought worthy of imitation by some of them. This is declared by Theophrastus, in his writings concerning laws; for he says that "the laws of the Tyrians forbid men to swear foreign oaths." Among which he enumerates some others, and particularly that called Corban: which oath can only be found among the Jews, and declares what a man may call "A thing devoted to God." Nor indeed was Herodotus of Halicarnassus unacquainted with our nation, but mentions it after a way of his own, when he saith thus, in the second book concerning the Colchians. His words are these: "The only people who were circumcised in their privy members originally, were the Colchians, the Egyptians, and the Ethiopians; but the Phoenicians and those Syrians that are in Palestine confess that they learned it from the Egyptians. And for those Syrians who live about the rivers Thermodon and Parthenius, and their neighbors the Macrones, they say they have lately learned it from the Colchians; for these are the only people that are circumcised among mankind, and appear to have done the very same thing with the Egyptians. But as for the Egyptians and Ethiopians themselves, I am not able to say which of them received it from the other." This therefore is what Herodotus says, that "the Syrians that are in Palestine are circumcised." But there are no inhabitants of Palestine that are circumcised excepting the Jews; and therefore it must be his knowledge of them that enabled him to speak so much concerning them. Cherilus also, a still ancienter writer, and a poet, makes mention of our nation, and informs us that it came to the assistance of king Xerxes, in his expedition against Greece. For in his enumeration of all those nations, he last of all inserts ours among the rest, when he says, "At the last there passed over a people, wonderful to be beheld; for they spake the Phoenician tongue with their mouths; they dwelt in the Solymean mountains, near a broad lake: their heads were sooty; they had round rasures on them; their heads and faces were like nasty horse-heads also, that had been hardened in the smoke." I think, therefore, that it is evident to every body that Cherilus means us, because the Solymean mountains are in our country, wherein we inhabit, as is also the lake called Asphaltitis; for this is a broader and larger lake than any other that is in Syria: and thus does Cherilus make mention of us. But now that not only the lowest sort of the Grecians, but those that are had in the greatest admiration for their philosophic improvements among them, did not only know the Jews, but when they lighted upon any of them, admired them also, it is easy for any one to know. For Clearchus, who was the scholar of Aristotle, and inferior to no one of the Peripatetics whomsoever, in his first book concerning sleep, says that "Aristotle his master related what follows of a Jew," and sets down Aristotle's own discourse with him. The account is this, as written down by him: "Now, for a great part of what this Jew said, it would be too long to recite it; but what includes in it both wonder and philosophy it may not be amiss to discourse of. Now, that I may be plain with thee, Hyperochides, I shall herein seem to thee to relate wonders, and what will resemble dreams themselves. Hereupon Hyperochides answered modestly, and said, For that very reason it is that all of us are very desirous of hearing what thou art going to say. Then replied Aristotle, For this cause it will be the best way to imitate that rule of the Rhetoricians, which requires us first to give an account of the man, and of what nation he was, that so we may not contradict our master's directions. Then said Hyperochides, Go on, if it so pleases thee. This man then, [answered Aristotle,] was by birth a Jew, and came from Celesyria; these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city, it is a very awkward one, for they call it Jerusalem. Now this man, when he was hospitably treated by a great many, came down from the upper country to the places near the sea, and became a Grecian, not only in his language, but in his soul also; insomuch that when we ourselves happened to be in Asia about the same places whither he came, he conversed with us, and with other philosophical persons, and made a trial of our skill in philosophy; and as he had lived with many learned men, he communicated to us more information than he received from us." This is Aristotle's account of the matter, as given us by Clearchus; which Aristotle discoursed also particularly of the great and wonderful fortitude of this Jew in his diet, and continent way of living, as those that please may learn more about him from Clearchus's book itself; for I avoid setting down any more than is sufficient for my purpose. Now Clearchus said this by way of digression, for his main design was of another nature. But for Hecateus of Abdera, who was both a philosopher, and one very useful ill an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus; he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating by way of epitome. And, in the first place, I will demonstrate the time when this Hecateus lived; for he mentions the fight that was between Ptolemy and Demetrius about Gaza, which was fought in the eleventh year after the death of Alexander, and in the hundred and seventeenth olympiad, as Castor says in his history. For when he had set down this olympiad, he says further, that "in this olympiad Ptolemy, the son of Lagus, beat in battle Demetrius, the son of Antigonus, who was named Poliorcetes, at Gaza." Now, it is agreed by all, that Alexander died in the hundred and fourteenth olympiad; it is therefore evident that our nation flourished in his time, and in the time of Alexander. Again, Hecateus says to the same purpose, as follows: "Ptolemy got possession of the places in Syria after that battle at Gaza; and many, when they heard of Ptolemy's moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; one of whom [Hecateus says] was Hezekiah the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skillful in the management of affairs, if any other man ever were so; although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most." Hecateus mentions this Hezekiah a second time, and says, that "as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people; for he had all their habitations and polity down in writing." Moreover, Hecateus declares again, "what regard we have for our laws, and that we resolve to endure any thing rather than transgress them, because we think it right for us to do so." Whereupon he adds, that "although they are in a bad reputation among their neighbors, and among all those that come to them, and have been often treated injuriously by the kings and governors of Persia, yet can they not be dissuaded from acting what they think best; but that when they are stripped on this account, and have torments inflicted upon them, and they are brought to the most terrible kinds of death, they meet them after an extraordinary manner, beyond all other people, and will not renounce the religion of their forefathers." Hecateus also produces demonstrations not a few of this their resolute tenaciousness of their laws, when he speaks thus: "Alexander was once at Babylon, and had an intention to rebuild the temple of Belus that was fallen to decay, and in order thereto, he commanded all his soldiers in general to bring earth thither. But the Jews, and they only, would not comply with that command; nay, they underwent stripes and great losses of what they had on this account, till the king forgave them, and permitted them to live in quiet." He adds further, that "when the Macedonians came to them into that country, and demolished the [old] temples and the altars, they assisted them in demolishing them all but [for not assisting them in rebuilding them] they either underwent losses, or sometimes obtained forgiveness." He adds further, that "these men deserve to be admired on that account." He also speaks of the mighty populousness of our nation, and says that "the Persians formerly carried away many ten thousands of our people to Babylon, as also that not a few ten thousands were removed after Alexander's death into Egypt and Phoenicia, by reason of the sedition that was arisen in Syria." The same person takes notice in his history, how large the country is which we inhabit, as well as of its excellent character, and says, that "the land in which the Jews inhabit contains three millions of arourae, and is generally of a most excellent and most fruitful soil; nor is Judea of lesser dimensions." The same man describe our city Jerusalem also itself as of a most excellent structure, and very large, and inhabited from the most ancient times. He also discourses of the multitude of men in it, and of the construction of our temple, after the following manner: "There are many strong places and villages [says he] in the country of Judea; but one strong city there is, about fifty furlongs in circumference, which is inhabited by a hundred and twenty thousand men, or thereabouts; they call it Jerusalem. There is about the middle of the city a wall of stone, whose length is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents: upon these there is a light that is never extinguished, either by night or by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple." Moreover, he attests that we Jews went as auxiliaries along with king Alexander, and after him with his successors. I will add further what he says he learned when he was himself with the same army, concerning the actions of a man that was a Jew. His words are these: "As I was myself going to the Red Sea, there followed us a man, whose name was Mosollam; he was one of the Jewish horsemen who conducted us; he was a person of great courage, of a strong body, and by all allowed to be the most skillful archer that was either among the Greeks or barbarians. Now this man, as people were in great numbers passing along the road, and a certain augur was observing an augury by a bird, and requiring them all to stand still, inquired what they staid for. Hereupon the augur showed him the bird from whence he took his augury, and told him that if the bird staid where he was, they ought all to stand still; but that if he got up, and flew onward, they must go forward; but that if he flew backward, they must retire again. Mosollam made no reply, but drew his bow, and shot at the bird, and hit him, and killed him; and as the augur and some others were very angry, and wished imprecations upon him, he answered them thus: Why are you so mad as to take this most unhappy bird into your hands? for how can this bird give us any true information concerning our march, who could not foresee how to save himself? for had he been able to foreknow what was future, he would not have come to this place, but would have been afraid lest Mosollam the Jew should shoot at him, and kill him." But of Hecateus's testimonies we have said enough; for as to such as desire to know more of them, they may easily obtain them from his book itself. However, I shall not think it too much for me to name Agatharchides, as having made mention of us Jews, though in way of derision at our simplicity, as he supposes it to be; for when he was discoursing of the affairs of Stratonice, "how she came out of Macedonia into Syria, and left her husband Demetrius, while yet Seleueus would not marry her as she expected, but during the time of his raising an army at Babylon, stirred up a sedition about Antioch; and how, after that, the king came back, and upon his taking of Antioch, she fled to Seleucia, and had it in her power to sail away immediately yet did she comply with a dream which forbade her so to do, and so was caught and put to death." When Agatharehides had premised this story, and had jested upon Stratonice for her superstition, he gives a like example of what was reported concerning us, and writes thus: "There are a people called Jews, and dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. Now it came to pass, that when Ptolemy, the son of Lagus, came into this city with his army, that these men, in observing this mad custom of theirs, instead of guarding the city, suffered their country to submit itself to a bitter lord; and their law was openly proved to have commanded a foolish practice. This accident taught all other men but the Jews to disregard such dreams as these were, and not to follow the like idle suggestions delivered as a law, when, in such uncertainty of human reasonings, they are at a loss what they should do." Now this our procedure seems a ridiculous thing to Agatharehides, but will appear to such as consider it without prejudice a great thing, and what deserved a great many encomiums; I mean, when certain men constantly prefer the observation of their laws, and their religion towards God, before the preservation of themselves and their country.

Now, if this be the case, it seems to me that this very decay and falling away of the understanding is not the same in all, but that this conversion into a soul is carried to a greater or less degree in different instances, and that certain understandings retain something even of their former vigour, and others again either nothing or a very small amount. Whence some are found from the very commencement of their lives to be of more active intellect, others again of a slower habit of mind, and some are born wholly obtuse, and altogether incapable of instruction. Our statement, however, that the understanding is converted into a soul, or whatever else seems to have such a meaning, the reader must carefully consider and settle for himself, as these views are not to be regarded as advanced by us in a dogmatic manner, but simply as opinions, treated in the style of investigation and discussion. Let the reader take this also into consideration, that it is observed with regard to the soul of the Saviour, that of those things which are written in the Gospel, some are ascribed to it under the name of soul, and others under that of spirit. For when it wishes to indicate any suffering or perturbation affecting Him, it indicates it under the name of soul; as when it says, “Now is my soul troubled;” and, “My soul is sorrowful, even unto death;” and, “No man taketh my soul from me, but I lay it down of myself.” Into the hands of His Father He commends not His soul, but His spirit; and when He says that the flesh is weak, He does not say that the soul is willing, but the spirit: whence it appears that the soul is something intermediate between the weak flesh and the willing spirit.

And God said to Moses, ‘ Send forth spies, from every tribe a man, and let them go and search out the land of promise.’ Moses chose twelve men, among whom were Joshua the son of Nun and Caleb the son of Jephunneh; and they went and searched out the land. And they returned, carrying with them of the fruit of the land grapes and figs and pomegranates. The spies came and said, ‘We have not strength to stand against them, for they are mighty men, while we are like miserable locusts in their sight.’ And the children of Israel were gathered together to Moses and Aaron, and they lifted up their voice and wept with a great weeping, saying, ‘ Why did we not die under the hand of the Lord in the wilderness and in Egypt, and not come to this land to die with our wives and children, and to become a laughing-stock and a scorn to the nations? Joshua the son of Nun and Caleb the son of Jephunneh said to them, ‘Fear not; we will go up against them, and the Lord will deliver them into our hands, and we shall inherit the land, as the Lord said to us.’ The children of Israel said to one another, ‘Come, let us make us a chief and return to Egypt;’ and Moses and Aaron fell upon their faces before the people. And Joshua the son of Nun and Caleb the son of Jephunneh rent their clothes and said to the children of Israel, ‘ The land which we have searched out is a thriving one, flowing with milk and honey, and it is in the power of God to give it to us; do not provoke God.’ And the children of Israel gathered together to stone them with stones. And God was revealed in a cloud over the tabernacle openly in the sight of the children of Israel; and He said to Moses, ‘ How long will these (people) provoke Me? and how long will they not believe in Me for all the wonders which I have wrought among them? Let Me smite them, and I will make thee the chief of a people stronger than they.’ Moses said to the Lord, ‘ O Lord God Almighty, the Egyptians will hear and will say that Thou hast brought out Thy people from among them by Thy power: but when Thou smitest them, they will say, “ He slew them in the desert, because He was unable to make them inherit the land which He promised them.” And Thou, O Lord, who hast dwelt among this people, and they have seen Thee eye to eye, and Thy light is ever abiding with them, and Thou goest (before them) by night in a pillar of light, and dost shade them with a cloud by day, pardon now in Thy mercy the sins of Thy people, as Thou hast pardoned their sins from Egypt unto here/ God said to Moses, ‘ Say unto the children of Israel, O wicked nation, I have heard all the words which ye have spoken, and I will do unto you even as ye wish for yourselves. In this desert shall your dead bodies fall, and your families and your children, every one that knows good from evil, from twenty years old and downwards. Their children shall enter the land of promise; but ye shall not enter it, save Caleb the son of Jephunneh and Joshua the son of Nun. Your children shall remain in this wilderness forty years, until your dead bodies decay, according to the number of the days in which ye searched out the land; for each day ye shall be requited with a year because of your sins.’ And the spies who had spied out the land with Joshua the son of Nun and Caleb the son of Jephunneh died at once, save Joshua the son of Nun and Caleb the son of Jephunneh. This was very grievous to the people, and the children of Israel said to Moses, ‘Behold, we are going up to the land which God promised us.’ He said to them, ‘ God hath turned His face from you; go ye not away from your place.’ And they hearkened not to Moses, but went up to the top of the mountain without Moses and the tabernacle; and the Amalekites and Canaanites who dwelt there came out against them and put them to flight. God said to Moses, ‘ When the children of Israel enter the land of promise, let them offer as offerings fine flour and oil and wine.’ Then Korah the son of Zahar (Izhar), and Dathan and Abiram the sons of Eliab, together with their families, and two hundred and fifty men, separated from the children of Israel; and they came to Moses, and made him hear them, and troubled him. And Moses fell upon his face before the Lord and said, ‘To-morrow shall every one know whom God chooses. Is that which I have done for you not sufficient for you, that ye serve before the Lord, but ye must seek the priesthood also?’ And Moses said unto God, ‘ O God, receive not their offerings.’ And Moses said to them, ‘ Let every one of you take his censer in his hand, and place fire and incense therein and there stood before the Lord on that day two hundred and fifty men holding their censers. The Lord said to Moses, ‘ Stand aloof from the people, and I will destroy them in a moment.’ And Moses and Aaron fell upon their faces, and said to the Lord, ‘Wilt Thou destroy all these for the sake of one man who hath sinned? ’ God said to Moses, ‘Tell the children of Israel to go away from around the tents of Korah and his fellows;’ and Moses said to the people everything that God had said to him; and the people kept away from the tent of Korah. Then Korah and his family with their wives and children came forth and stood at the doors of their tents. And Moses said to them, ‘ If God hath sent me, let the earth open her mouth and swallow them up; but if I am come of my own desire, let them die a natural death like every man.’ While the word was yet in his mouth, the earth opened, and swallowed them up, and the people that were with them, from man even unto beast; and fear fell upon their companions. The fire went forth from their censers, and burnt up the two hundred and fifty men. Moses said to Eleazar, ‘ Take their censers and make a casting of them, that they may be a memorial — for they have been sanctified by the fire which fell into them — that no man who is not of the family of Aaron should dare to take a censer in his hand.’

"'10. Thou hast led thy æon above decay, so that they all may be loosed and renewed and thy light become a foundation for them all.

"And the word which thy power hath spoken: 'Thou hast led thy æon above decay, so that all might be loosed and renewed,'--it is the word which Pistis Sophia hath spoken: 'Thou hast led me, thy power, up above the chaos and above decay, that all the matters in that region may be loosed and all my powers renewed in the Light.'

"And the word which thy power hath spoken: 'Thou hast led thy æon above decay, so that all might be loosed and renewed,'--it is the word which Pistis Sophia hath spoken: 'Thou hast led me, thy power, up above the chaos and above decay, that all the matters in that region may be loosed and all my powers renewed in the Light.'

"'4. Who redeemeth thy life from decay; who wreatheth thee with grace and compassion;

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since bread cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to the gift account. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel: If he designated his sheqel and died? He said, it should be given as gift. Rebbi Eleazar: the leftover of his tenth of an ephah: Rebbi Joḥanan said, one should bring it to the Dead Sea; Rebbi Eleazar said, it should be given to the gift account..

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since bread cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to the gift account. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel: If he designated his sheqel and died? He said, it should be given as gift. Rebbi Eleazar: the leftover of his tenth of an ephah: Rebbi Joḥanan said, one should bring it to the Dead Sea; Rebbi Eleazar said, it should be given to the gift account..

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

MISHNAH: The nazir shaves for the following impurities: For a corpse, for flesh in the volume of an olive of a corpse, and for the volume of an olive of decayed matter from a corpse, and for a spoonful of decay, for the spine and for the skull, for a limb from a corpse or a limb from the living on which there is sufficient flesh, for half a qab of bones, and for half a log of blood, if they are touched, or carried, or under a tent. Also for a bone in the volume of a barley grain if it is touched, or carried, (or under a tent.) For these, the nazir shaves, he sprinkles on the third and seventh [days], he disregards the preceding days and starts to count only after he purifies himself and brings all his sacrifices.

We have stated: “Rebbi Yose said, dried flesh from a corpse which even if soaked will not return to its former status is pure. What is Rebbi Yose’s reason? Did he not infer this from a carcass? From a carcass, since a dried carcass is pure, so also a dried corpse should be pure. Rebbi Immi asked: Since a foul-smelling carcass is pure, would a foul-smelling corpse also be pure? Then there can be no decayed matter for Rebbi Yose! It was found stated in Rebbi Yose’s name that there was decayed matter. The colleagues asked before Rebbi Yose: Since a carcass has no decay, so a corpse should have no decay! He told them that he inferred from an animal only for the flesh, not for the bones. There is no decay from flesh, there is decay from bones, as Bar Qappara stated, “decay of bones is jealousy.” Rebbi Yannai said, “or a grave”, even if one touched the first Adam’s grave. The colleagues say, he transposes the verse: “or a grave qbr” means “or decay rqb”. Bar Qappara stated, “or a grave qbr”, “or decay rqb”.

We have stated: “Rebbi Yose said, dried flesh from a corpse which even if soaked will not return to its former status is pure. What is Rebbi Yose’s reason? Did he not infer this from a carcass? From a carcass, since a dried carcass is pure, so also a dried corpse should be pure. Rebbi Immi asked: Since a foul-smelling carcass is pure, would a foul-smelling corpse also be pure? Then there can be no decayed matter for Rebbi Yose! It was found stated in Rebbi Yose’s name that there was decayed matter. The colleagues asked before Rebbi Yose: Since a carcass has no decay, so a corpse should have no decay! He told them that he inferred from an animal only for the flesh, not for the bones. There is no decay from flesh, there is decay from bones, as Bar Qappara stated, “decay of bones is jealousy.” Rebbi Yannai said, “or a grave”, even if one touched the first Adam’s grave. The colleagues say, he transposes the verse: “or a grave qbr” means “or decay rqb”. Bar Qappara stated, “or a grave qbr”, “or decay rqb”.

We have stated: “Rebbi Yose said, dried flesh from a corpse which even if soaked will not return to its former status is pure. What is Rebbi Yose’s reason? Did he not infer this from a carcass? From a carcass, since a dried carcass is pure, so also a dried corpse should be pure. Rebbi Immi asked: Since a foul-smelling carcass is pure, would a foul-smelling corpse also be pure? Then there can be no decayed matter for Rebbi Yose! It was found stated in Rebbi Yose’s name that there was decayed matter. The colleagues asked before Rebbi Yose: Since a carcass has no decay, so a corpse should have no decay! He told them that he inferred from an animal only for the flesh, not for the bones. There is no decay from flesh, there is decay from bones, as Bar Qappara stated, “decay of bones is jealousy.” Rebbi Yannai said, “or a grave”, even if one touched the first Adam’s grave. The colleagues say, he transposes the verse: “or a grave qbr” means “or decay rqb”. Bar Qappara stated, “or a grave qbr”, “or decay rqb”.

We have stated: “Rebbi Yose said, dried flesh from a corpse which even if soaked will not return to its former status is pure. What is Rebbi Yose’s reason? Did he not infer this from a carcass? From a carcass, since a dried carcass is pure, so also a dried corpse should be pure. Rebbi Immi asked: Since a foul-smelling carcass is pure, would a foul-smelling corpse also be pure? Then there can be no decayed matter for Rebbi Yose! It was found stated in Rebbi Yose’s name that there was decayed matter. The colleagues asked before Rebbi Yose: Since a carcass has no decay, so a corpse should have no decay! He told them that he inferred from an animal only for the flesh, not for the bones. There is no decay from flesh, there is decay from bones, as Bar Qappara stated, “decay of bones is jealousy.” Rebbi Yannai said, “or a grave”, even if one touched the first Adam’s grave. The colleagues say, he transposes the verse: “or a grave qbr” means “or decay rqb”. Bar Qappara stated, “or a grave qbr”, “or decay rqb”.

We have stated: “Rebbi Yose said, dried flesh from a corpse which even if soaked will not return to its former status is pure. What is Rebbi Yose’s reason? Did he not infer this from a carcass? From a carcass, since a dried carcass is pure, so also a dried corpse should be pure. Rebbi Immi asked: Since a foul-smelling carcass is pure, would a foul-smelling corpse also be pure? Then there can be no decayed matter for Rebbi Yose! It was found stated in Rebbi Yose’s name that there was decayed matter. The colleagues asked before Rebbi Yose: Since a carcass has no decay, so a corpse should have no decay! He told them that he inferred from an animal only for the flesh, not for the bones. There is no decay from flesh, there is decay from bones, as Bar Qappara stated, “decay of bones is jealousy.” Rebbi Yannai said, “or a grave”, even if one touched the first Adam’s grave. The colleagues say, he transposes the verse: “or a grave qbr” means “or decay rqb”. Bar Qappara stated, “or a grave qbr”, “or decay rqb”.

We have stated: “Rebbi Yose said, dried flesh from a corpse which even if soaked will not return to its former status is pure. What is Rebbi Yose’s reason? Did he not infer this from a carcass? From a carcass, since a dried carcass is pure, so also a dried corpse should be pure. Rebbi Immi asked: Since a foul-smelling carcass is pure, would a foul-smelling corpse also be pure? Then there can be no decayed matter for Rebbi Yose! It was found stated in Rebbi Yose’s name that there was decayed matter. The colleagues asked before Rebbi Yose: Since a carcass has no decay, so a corpse should have no decay! He told them that he inferred from an animal only for the flesh, not for the bones. There is no decay from flesh, there is decay from bones, as Bar Qappara stated, “decay of bones is jealousy.” Rebbi Yannai said, “or a grave”, even if one touched the first Adam’s grave. The colleagues say, he transposes the verse: “or a grave qbr” means “or decay rqb”. Bar Qappara stated, “or a grave qbr”, “or decay rqb”.

We have stated: “Rebbi Yose said, dried flesh from a corpse which even if soaked will not return to its former status is pure. What is Rebbi Yose’s reason? Did he not infer this from a carcass? From a carcass, since a dried carcass is pure, so also a dried corpse should be pure. Rebbi Immi asked: Since a foul-smelling carcass is pure, would a foul-smelling corpse also be pure? Then there can be no decayed matter for Rebbi Yose! It was found stated in Rebbi Yose’s name that there was decayed matter. The colleagues asked before Rebbi Yose: Since a carcass has no decay, so a corpse should have no decay! He told them that he inferred from an animal only for the flesh, not for the bones. There is no decay from flesh, there is decay from bones, as Bar Qappara stated, “decay of bones is jealousy.” Rebbi Yannai said, “or a grave”, even if one touched the first Adam’s grave. The colleagues say, he transposes the verse: “or a grave qbr” means “or decay rqb”. Bar Qappara stated, “or a grave qbr”, “or decay rqb”.

Rebbi Jehudah ben Pazi said, the Holy One, praise to Him, took a spoonful from the place of the altar and created Adam from it. He said, he shall have been created from the place of the altar so that he should be able to stand up. That is what is written: “The Eternal Omnipotent formed Adam the first of dust from the earth”, and it is written: “You shall build for me an altar of earth.” Since “earth” there means an altar, here also [it means] an altar. “His days should be a hundred and twenty years.” Adam the first lived close to a thousand years and you say, “his days should be a hundred and twenty years”! But after 120 years he returns to be a spoonful of decay. That is difficult. For Og, the king of Bashan, 120 years, and for a newborn baby 120 years? Og [becomes] a spoonful of decay, and a newborn baby becomes a spoonful of decay. “ The spoonful of decay which they mentioned is from his finger joints and upwards, the words of Rebbi Meïr, but the Sages say, from a fully developed hand.” Rebbi Ze‘ira, Rebbi Ḥiyya in the name of Rebbi was illustrating that of Rebbi Meïr one way, that of the rabbis in another way.

Rebbi Jehudah ben Pazi said, the Holy One, praise to Him, took a spoonful from the place of the altar and created Adam from it. He said, he shall have been created from the place of the altar so that he should be able to stand up. That is what is written: “The Eternal Omnipotent formed Adam the first of dust from the earth”, and it is written: “You shall build for me an altar of earth.” Since “earth” there means an altar, here also [it means] an altar. “His days should be a hundred and twenty years.” Adam the first lived close to a thousand years and you say, “his days should be a hundred and twenty years”! But after 120 years he returns to be a spoonful of decay. That is difficult. For Og, the king of Bashan, 120 years, and for a newborn baby 120 years? Og [becomes] a spoonful of decay, and a newborn baby becomes a spoonful of decay. “ The spoonful of decay which they mentioned is from his finger joints and upwards, the words of Rebbi Meïr, but the Sages say, from a fully developed hand.” Rebbi Ze‘ira, Rebbi Ḥiyya in the name of Rebbi was illustrating that of Rebbi Meïr one way, that of the rabbis in another way.

Rebbi Jehudah ben Pazi said, the Holy One, praise to Him, took a spoonful from the place of the altar and created Adam from it. He said, he shall have been created from the place of the altar so that he should be able to stand up. That is what is written: “The Eternal Omnipotent formed Adam the first of dust from the earth”, and it is written: “You shall build for me an altar of earth.” Since “earth” there means an altar, here also [it means] an altar. “His days should be a hundred and twenty years.” Adam the first lived close to a thousand years and you say, “his days should be a hundred and twenty years”! But after 120 years he returns to be a spoonful of decay. That is difficult. For Og, the king of Bashan, 120 years, and for a newborn baby 120 years? Og [becomes] a spoonful of decay, and a newborn baby becomes a spoonful of decay. “ The spoonful of decay which they mentioned is from his finger joints and upwards, the words of Rebbi Meïr, but the Sages say, from a fully developed hand.” Rebbi Ze‘ira, Rebbi Ḥiyya in the name of Rebbi was illustrating that of Rebbi Meïr one way, that of the rabbis in another way.

Rebbi Jehudah ben Pazi said, the Holy One, praise to Him, took a spoonful from the place of the altar and created Adam from it. He said, he shall have been created from the place of the altar so that he should be able to stand up. That is what is written: “The Eternal Omnipotent formed Adam the first of dust from the earth”, and it is written: “You shall build for me an altar of earth.” Since “earth” there means an altar, here also [it means] an altar. “His days should be a hundred and twenty years.” Adam the first lived close to a thousand years and you say, “his days should be a hundred and twenty years”! But after 120 years he returns to be a spoonful of decay. That is difficult. For Og, the king of Bashan, 120 years, and for a newborn baby 120 years? Og [becomes] a spoonful of decay, and a newborn baby becomes a spoonful of decay. “ The spoonful of decay which they mentioned is from his finger joints and upwards, the words of Rebbi Meïr, but the Sages say, from a fully developed hand.” Rebbi Ze‘ira, Rebbi Ḥiyya in the name of Rebbi was illustrating that of Rebbi Meïr one way, that of the rabbis in another way.

“Which corpse has decay? One who was buried naked in a marble coffin, or on a stone floor, or on a marble table. But if he was buried in a wooden casket or on a woooden plank; that is not decay but graves’ dust and needs somewhat more than a spoonful.” Rebbi Joḥanan said, if even the smallest attachment was buried with him, there is no decay. Rebbi Yasa in the name of Rebbi Joḥanan: Of two corpses which were buried together, each one becomes an attachment for the other. This is automatic; could one alone be an attachment to another? Abba bar Nathan objected: Think of it, that somebody brought half a spoonful from one and half a spoonful from the other! He was considering it when he was seen laughing; he was offended by him and he died. Rebbi Yose said, there this man is gone and we did hear nothing about it. What about it? There, neither of them will produce a spoonful of decayed matter, but here, each of them can generate a spoonful of decay.

“Which corpse has decay? One who was buried naked in a marble coffin, or on a stone floor, or on a marble table. But if he was buried in a wooden casket or on a woooden plank; that is not decay but graves’ dust and needs somewhat more than a spoonful.” Rebbi Joḥanan said, if even the smallest attachment was buried with him, there is no decay. Rebbi Yasa in the name of Rebbi Joḥanan: Of two corpses which were buried together, each one becomes an attachment for the other. This is automatic; could one alone be an attachment to another? Abba bar Nathan objected: Think of it, that somebody brought half a spoonful from one and half a spoonful from the other! He was considering it when he was seen laughing; he was offended by him and he died. Rebbi Yose said, there this man is gone and we did hear nothing about it. What about it? There, neither of them will produce a spoonful of decayed matter, but here, each of them can generate a spoonful of decay.

“Which corpse has decay? One who was buried naked in a marble coffin, or on a stone floor, or on a marble table. But if he was buried in a wooden casket or on a woooden plank; that is not decay but graves’ dust and needs somewhat more than a spoonful.” Rebbi Joḥanan said, if even the smallest attachment was buried with him, there is no decay. Rebbi Yasa in the name of Rebbi Joḥanan: Of two corpses which were buried together, each one becomes an attachment for the other. This is automatic; could one alone be an attachment to another? Abba bar Nathan objected: Think of it, that somebody brought half a spoonful from one and half a spoonful from the other! He was considering it when he was seen laughing; he was offended by him and he died. Rebbi Yose said, there this man is gone and we did hear nothing about it. What about it? There, neither of them will produce a spoonful of decayed matter, but here, each of them can generate a spoonful of decay.

“Which corpse has decay? One who was buried naked in a marble coffin, or on a stone floor, or on a marble table. But if he was buried in a wooden casket or on a woooden plank; that is not decay but graves’ dust and needs somewhat more than a spoonful.” Rebbi Joḥanan said, if even the smallest attachment was buried with him, there is no decay. Rebbi Yasa in the name of Rebbi Joḥanan: Of two corpses which were buried together, each one becomes an attachment for the other. This is automatic; could one alone be an attachment to another? Abba bar Nathan objected: Think of it, that somebody brought half a spoonful from one and half a spoonful from the other! He was considering it when he was seen laughing; he was offended by him and he died. Rebbi Yose said, there this man is gone and we did hear nothing about it. What about it? There, neither of them will produce a spoonful of decayed matter, but here, each of them can generate a spoonful of decay.

If his foot was cut off, from above the joint there is no “decay”, from below the joint there is “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him. The colleagues asked before Rebbi Samuel ben Eudaimon: If he bound from below the joint as attachment? He said to them, if it were so, even if it was not cut I should consider it as if cut and it should be an attachment! Since it is connected to him, it forms one body. If there is something missing, can it have “decay”? Let us hear from the following: If it is imcomplete, there is no “decay”, it does not require the surrounding earth, and it is not part of a row of graves. Rebbi Joḥanan asked, how much must be missing that it have no “decay”? Might it follow what we have stated there: “That he will die if it was removed.” Is it the same here? Think of it, if the esophagus was perforated, nothing was missing but he could not survive. You have only the following: If his foot was cut off, from below the joint there is “decay”, from above the joint there is no “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him.

If his foot was cut off, from above the joint there is no “decay”, from below the joint there is “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him. The colleagues asked before Rebbi Samuel ben Eudaimon: If he bound from below the joint as attachment? He said to them, if it were so, even if it was not cut I should consider it as if cut and it should be an attachment! Since it is connected to him, it forms one body. If there is something missing, can it have “decay”? Let us hear from the following: If it is imcomplete, there is no “decay”, it does not require the surrounding earth, and it is not part of a row of graves. Rebbi Joḥanan asked, how much must be missing that it have no “decay”? Might it follow what we have stated there: “That he will die if it was removed.” Is it the same here? Think of it, if the esophagus was perforated, nothing was missing but he could not survive. You have only the following: If his foot was cut off, from below the joint there is “decay”, from above the joint there is no “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him.

If his foot was cut off, from above the joint there is no “decay”, from below the joint there is “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him. The colleagues asked before Rebbi Samuel ben Eudaimon: If he bound from below the joint as attachment? He said to them, if it were so, even if it was not cut I should consider it as if cut and it should be an attachment! Since it is connected to him, it forms one body. If there is something missing, can it have “decay”? Let us hear from the following: If it is imcomplete, there is no “decay”, it does not require the surrounding earth, and it is not part of a row of graves. Rebbi Joḥanan asked, how much must be missing that it have no “decay”? Might it follow what we have stated there: “That he will die if it was removed.” Is it the same here? Think of it, if the esophagus was perforated, nothing was missing but he could not survive. You have only the following: If his foot was cut off, from below the joint there is “decay”, from above the joint there is no “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him.

If his foot was cut off, from above the joint there is no “decay”, from below the joint there is “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him. The colleagues asked before Rebbi Samuel ben Eudaimon: If he bound from below the joint as attachment? He said to them, if it were so, even if it was not cut I should consider it as if cut and it should be an attachment! Since it is connected to him, it forms one body. If there is something missing, can it have “decay”? Let us hear from the following: If it is imcomplete, there is no “decay”, it does not require the surrounding earth, and it is not part of a row of graves. Rebbi Joḥanan asked, how much must be missing that it have no “decay”? Might it follow what we have stated there: “That he will die if it was removed.” Is it the same here? Think of it, if the esophagus was perforated, nothing was missing but he could not survive. You have only the following: If his foot was cut off, from below the joint there is “decay”, from above the joint there is no “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him.

If his foot was cut off, from above the joint there is no “decay”, from below the joint there is “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him. The colleagues asked before Rebbi Samuel ben Eudaimon: If he bound from below the joint as attachment? He said to them, if it were so, even if it was not cut I should consider it as if cut and it should be an attachment! Since it is connected to him, it forms one body. If there is something missing, can it have “decay”? Let us hear from the following: If it is imcomplete, there is no “decay”, it does not require the surrounding earth, and it is not part of a row of graves. Rebbi Joḥanan asked, how much must be missing that it have no “decay”? Might it follow what we have stated there: “That he will die if it was removed.” Is it the same here? Think of it, if the esophagus was perforated, nothing was missing but he could not survive. You have only the following: If his foot was cut off, from below the joint there is “decay”, from above the joint there is no “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him.

If his foot was cut off, from above the joint there is no “decay”, from below the joint there is “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him. The colleagues asked before Rebbi Samuel ben Eudaimon: If he bound from below the joint as attachment? He said to them, if it were so, even if it was not cut I should consider it as if cut and it should be an attachment! Since it is connected to him, it forms one body. If there is something missing, can it have “decay”? Let us hear from the following: If it is imcomplete, there is no “decay”, it does not require the surrounding earth, and it is not part of a row of graves. Rebbi Joḥanan asked, how much must be missing that it have no “decay”? Might it follow what we have stated there: “That he will die if it was removed.” Is it the same here? Think of it, if the esophagus was perforated, nothing was missing but he could not survive. You have only the following: If his foot was cut off, from below the joint there is “decay”, from above the joint there is no “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him.

If his foot was cut off, from above the joint there is no “decay”, from below the joint there is “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him. The colleagues asked before Rebbi Samuel ben Eudaimon: If he bound from below the joint as attachment? He said to them, if it were so, even if it was not cut I should consider it as if cut and it should be an attachment! Since it is connected to him, it forms one body. If there is something missing, can it have “decay”? Let us hear from the following: If it is imcomplete, there is no “decay”, it does not require the surrounding earth, and it is not part of a row of graves. Rebbi Joḥanan asked, how much must be missing that it have no “decay”? Might it follow what we have stated there: “That he will die if it was removed.” Is it the same here? Think of it, if the esophagus was perforated, nothing was missing but he could not survive. You have only the following: If his foot was cut off, from below the joint there is “decay”, from above the joint there is no “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him.

Do stillbirths generate “decay”? For him who says that their blood induces impurity by a quartarius they generate “decay”; for him who says that their blood does not induce impurity by a quartarius, do they generate “decay”? Let us hear from the following: “Why is the dust from small heaps impure? Because women bury there their stillbirths.” Rebbi Yudan, the father of Rebbi Mattaniah, said: Would it not be reasonable otherwise, that lepers bury their limbs there? You must say that it is because of “decay”, not because a bone the size of a lentil, since it was stated: “If he took some dust from it and replaced it, [the small heap] is pure.” Explain it following Tannaïm, as it was stated: If one removed it, it remains impure; Rabban Simeon ben Gamliel declares it pure.

Do stillbirths generate “decay”? For him who says that their blood induces impurity by a quartarius they generate “decay”; for him who says that their blood does not induce impurity by a quartarius, do they generate “decay”? Let us hear from the following: “Why is the dust from small heaps impure? Because women bury there their stillbirths.” Rebbi Yudan, the father of Rebbi Mattaniah, said: Would it not be reasonable otherwise, that lepers bury their limbs there? You must say that it is because of “decay”, not because a bone the size of a lentil, since it was stated: “If he took some dust from it and replaced it, [the small heap] is pure.” Explain it following Tannaïm, as it was stated: If one removed it, it remains impure; Rabban Simeon ben Gamliel declares it pure.

Do stillbirths generate “decay”? For him who says that their blood induces impurity by a quartarius they generate “decay”; for him who says that their blood does not induce impurity by a quartarius, do they generate “decay”? Let us hear from the following: “Why is the dust from small heaps impure? Because women bury there their stillbirths.” Rebbi Yudan, the father of Rebbi Mattaniah, said: Would it not be reasonable otherwise, that lepers bury their limbs there? You must say that it is because of “decay”, not because a bone the size of a lentil, since it was stated: “If he took some dust from it and replaced it, [the small heap] is pure.” Explain it following Tannaïm, as it was stated: If one removed it, it remains impure; Rabban Simeon ben Gamliel declares it pure.

Do stillbirths generate “decay”? For him who says that their blood induces impurity by a quartarius they generate “decay”; for him who says that their blood does not induce impurity by a quartarius, do they generate “decay”? Let us hear from the following: “Why is the dust from small heaps impure? Because women bury there their stillbirths.” Rebbi Yudan, the father of Rebbi Mattaniah, said: Would it not be reasonable otherwise, that lepers bury their limbs there? You must say that it is because of “decay”, not because a bone the size of a lentil, since it was stated: “If he took some dust from it and replaced it, [the small heap] is pure.” Explain it following Tannaïm, as it was stated: If one removed it, it remains impure; Rabban Simeon ben Gamliel declares it pure.

R. Eleazar answered him, "I weep because of this beauty which will decay in the earth." R. Johanan said to him, "Well dost thou weep on that account" ; and they both wept.

He went into exile among the Romans, and sat down at the door of the king's treasury. The wardrobe-keeper had a dream and said to him : I dreamt that a needle entered my finger. Bar Hedja said, "Give me a Zuz" ; but he refused, so he gave him no reply. Then the wardrobe-keeper said : I dreamt that decay seized two of my fingers. He said, "Give me a Zuz" ; but he refused and received no answer. He said to him : I dreamt that decay seized my whole hand. He replied : Decay has seized all the [king's] silken garments. The king's household heard of this and they brought the wardrobe-keeper to put him to death. He said to the king, "Why me? Take him who knew but spoke not." They took Bar Hedja, and he said to him, "Because of the Zuz [which I refused thee], destruction has come upon the king's silken garments."

He went into exile among the Romans, and sat down at the door of the king's treasury. The wardrobe-keeper had a dream and said to him : I dreamt that a needle entered my finger. Bar Hedja said, "Give me a Zuz" ; but he refused, so he gave him no reply. Then the wardrobe-keeper said : I dreamt that decay seized two of my fingers. He said, "Give me a Zuz" ; but he refused and received no answer. He said to him : I dreamt that decay seized my whole hand. He replied : Decay has seized all the [king's] silken garments. The king's household heard of this and they brought the wardrobe-keeper to put him to death. He said to the king, "Why me? Take him who knew but spoke not." They took Bar Hedja, and he said to him, "Because of the Zuz [which I refused thee], destruction has come upon the king's silken garments."

He went into exile among the Romans, and sat down at the door of the king's treasury. The wardrobe-keeper had a dream and said to him : I dreamt that a needle entered my finger. Bar Hedja said, "Give me a Zuz" ; but he refused, so he gave him no reply. Then the wardrobe-keeper said : I dreamt that decay seized two of my fingers. He said, "Give me a Zuz" ; but he refused and received no answer. He said to him : I dreamt that decay seized my whole hand. He replied : Decay has seized all the [king's] silken garments. The king's household heard of this and they brought the wardrobe-keeper to put him to death. He said to the king, "Why me? Take him who knew but spoke not." They took Bar Hedja, and he said to him, "Because of the Zuz [which I refused thee], destruction has come upon the king's silken garments."

Mishnah: 1. The order of these fasts, as given above, applies only to (a drought) during the first season, but if the sprouts show signs of decay, the alarm must be sounded at once. And if there was absence of rain for forty days between the first and second rainfall, the alarm is likewise sounded at once, because this is a calamity of drought.