descends

And it extends towards the east, till it reaches the Garden of Eden, to the south thereof, [to the south] and from the east of the whole land of Eden and of the whole east, it turns to the east and proceeds till it reaches the east of the mountain named Rafa, and it descends to the bank of the mouth of the river Tina.

And for Ham came forth the second portion, beyond the Gihon towards the south to the right of the Garden, and it extends towards the south and it extends to all the mountains of fire, and it extends towards the west to the sea of 'Atel and it extends towards the west till it reaches the sea of Ma'uk -that (sea) into which everything which is not destroyed descends.

And when I had learnt all these things from the archangel, he took and led me into a fourth heaven. And I saw a monotonous plain, and in the middle of it a pool of water. And there were in it multitudes of birds of all kinds, but not like those here on earth. But I saw a crane as great as great oxen; and all the birds were great beyond those in the world. And I asked the angel, What is the plain, and what the pool, and what the multitudes of birds around it? And the angel said, Listen, Baruch: The plain which contains in it the pool and other wonders is the place where the souls of the righteous come, when they hold converse, living together in choirs. But the water is that which the clouds receive, and rain upon the earth, and the fruits increase. And I said again to the angel of the Lord, But (what) are these birds? And he said to me, They are those which continually sing praise to the Lord. And I said, Lord, and how do men say that the water which descends in rain is from the sea? And the angel said, The water which descends in rain—this also is from the sea, and from the waters upon earth; but that which stimulates the fruits is (only) from the latter source. Know therefore henceforth that from this source is what is called the dew of heaven.

And when I had learnt all these things from the archangel, he took and led me into a fourth heaven. And I saw a monotonous plain, and in the middle of it a pool of water. And there were in it multitudes of birds of all kinds, but not like those here on earth. But I saw a crane as great as great oxen; and all the birds were great beyond those in the world. And I asked the angel, What is the plain, and what the pool, and what the multitudes of birds around it? And the angel said, Listen, Baruch: The plain which contains in it the pool and other wonders is the place where the souls of the righteous come, when they hold converse, living together in choirs. But the water is that which the clouds receive, and rain upon the earth, and the fruits increase. And I said again to the angel of the Lord, But (what) are these birds? And he said to me, They are those which continually sing praise to the Lord. And I said, Lord, and how do men say that the water which descends in rain is from the sea? And the angel said, The water which descends in rain—this also is from the sea, and from the waters upon earth; but that which stimulates the fruits is (only) from the latter source. Know therefore henceforth that from this source is what is called the dew of heaven.

Concerning the ordination of Deacons. And if the bishop desires to ordain a deacon, he shall choose (him) as we have already said; and the bishop alone shall lay his hand upon his head. Why do we say that the bishop alone is he who lays his hand upon him ? For a sign it is of this thing, that he was not ordained for priesthood, but only for the service of the bishop, that he may perform the commandment with which he was commanded by him. And he was not ordained to be the teacher of all those who are in Orders, but to be one who will think of what is proper (to be done) and will inform the bishop. And he was not ordained to acquire the great Spirit of which the presbyters partake, but to occupy himself with that which is proper, that the bishop may trust him, and that he may acquaint the bishop with that which is fitting (for him to know). The bishop is he alone who shall lay his hand upon him; whereas for the presbyters indeed, the bishop and all the presbyters take part with him, and they shall lay their hands upon him, for it is one (and the same) Spirit which descends upon him (and them). And the presbyter alone shall not do it; nor have the ordained clergy power to ordain: and because of this the reader also and the subdeacon shall not be ordained by the presbyter alone, but the bishop alone shall ordain and lay his hand upon him. The prayer of the ordination of deacons: God, who hast created all, and by thy word hast set (it) in order, the Father of our Lord and our Saviour Jesus Christ, whom thou sentest that he might minister according to thy will, and reveal to us thy secret counsel; grant spirit and grace and diligence unto this thy servant whom thou hast chosen to be a deacon in our Church, and to offer in thy holy of holies that which is offered to thee by thine ordained Chief Priests to the glory of thy name; thus without blame in pure life having served the degrees of ordination he may obtain the exalted priesthood and thy honour, and glorify thee, through thy Son Jesus Christ our Lord, through whom to thee with him (be) glory and as might and power and praise with the Holy Spirit now, etc.

And when Caesar had further bestowed upon him another additional country, he built there also a temple of white marble, hard by the fountains of Jordan: the place is called Panium, where is a top of a mountain that is raised to an immense height, and at its side, beneath, or at its bottom, a dark cave opens itself; within which there is a horrible precipice, that descends abruptly to a vast depth; it contains a mighty quantity of water, which is immovable; and when any body lets down any thing to measure the depth of the earth beneath the water, no length of cord is sufficient to reach it. Now the fountains of Jordan rise at the roots of this cavity outwardly; and, as some think, this is the utmost origin of Jordan: but we shall speak of that matter more accurately in our following history.

For perhaps as those who, departing this world in virtue of that death which is common to all, are arranged, in conformity with their actions and deserts—according as they shall be deemed worthy—some in the place which is called “hell,” others in the bosom of Abraham, and in different localities or mansions; so also from those places, as if dying there, if the expression can be used, do they come down from the “upper world” to this “hell.” For that “hell” to which the souls of the dead are conducted from this world, is, I believe, on account of this distinction, called the “lower hell” by Scripture, as is said in the book of Psalms: “Thou hast delivered my soul from the lowest hell.” Every one, accordingly, of those who descend to the earth is, according to his deserts, or agreeably to the position which he occupied there, ordained to be born in this world, in a different country, or among a different nation, or in a different mode of life, or surrounded by infirmities of a different kind, or to be descended from religious parents, or parents who are not religious; so that it may sometimes happen that an Israelite descends among the Scythians, and a poor Egyptian is brought down to Judea. And yet our Saviour came to gather together the lost sheep of the house of Israel; and as many of the Israelites did not accept His teaching, those who belonged to the Gentiles were called. From which it will appear to follow, that those prophecies which are delivered to the individual nations ought to be referred rather to the souls, and to their different heavenly mansions. Nay, the narratives of the events which are said to have happened either to the nation of Israel, or to Jerusalem, or to Judea, when assailed by this or that nation, cannot in many instances be understood as having actually occurred, and are much more appropriate to those nations of souls who inhabit that heaven which is said to pass away, or who even now are supposed to be inhabitants of it. If now any one demand of us clear and distinct declarations on these points out of holy Scripture, we must answer that it was the design of the Holy Spirit, in those portions which appear to relate the history of events, rather to cover and conceal the meaning: in those passages, e.g., where they are said to go down into Egypt, or to be carried captive to Babylonia, or when in these very countries some are said to be brought to excessive humiliation, and to be placed under bondage to their masters; while others, again, in these very countries of their captivity, were held in honour and esteem, so as to occupy positions of rank and power, and were appointed to the government of provinces;—all which things, as we have said, are kept hidden and covered in the narratives of holy Scripture, because “the kingdom of heaven is like a treasure hid in a field; which when a man findeth, he hideth it, and for joy thereof goeth away and selleth all that he hath, and buyeth that field.” By which similitude, consider whether it be not pointed out that the very soil and surface, so to speak, of Scripture—that is, the literal meaning—is the field, filled with plants and flowers of all kinds; while that deeper and profounder “spiritual” meaning are the very hidden treasures of wisdom and knowledge which the Holy Spirit by Isaiah calls the dark and invisible and hidden treasures, for the finding out of which the divine help is required: for God alone can burst the brazen gates by which they are enclosed and concealed, and break in pieces the iron bolts and levers by which access is prevented to all those things which are written and concealed in Genesis respecting the different kinds of souls, and of those seeds and generations which either have a close connection with Israel or are widely separated from his descendants; as well as what is that descent of seventy souls into Egypt, which seventy souls became in that land as the stars of heaven in multitude. But as not all of them were the light of this world—“for all who are of Israel are not Israel”—they grow from being seventy souls to be an important people, and as the “sand by the sea-shore innumerable.”

But as he afterwards says that “the teacher of Christianity acts like a person who promises to restore patients to bodily health, but who prevents them from consulting skilled physicians, by whom his ignorance would be exposed,” we shall inquire in reply, “What are the physicians to whom you refer, from whom we turn away ignorant individuals? For you do not suppose that we exhort those to embrace the gospel who are devoted to philosophy, so that you would regard the latter as the physicians from whom we keep away such as we invite to come to the word of God.” He indeed will make no answer, because he cannot name the physicians; or else he will be obliged to betake himself to those of them who are ignorant, and who of their own accord servilely yield themselves to the worship of many gods, and to whatever other opinions are entertained by ignorant individuals. In either case, then, he will be shown to have employed to no purpose in his argument the illustration of “one who keeps others away from skilled physicians.” But if, in order to preserve from the philosophy of Epicurus, and from such as are considered physicians after his system, those who are deceived by them, why should we not be acting most reasonably in keeping such away from a dangerous disease caused by the physicians of Celsus,—that, viz., which leads to the annihilation of providence, and the introduction of pleasure as a good? But let it be conceded that we do keep away those whom we encourage to become our disciples from other philosopher-physicians,—from the Peripatetics, for example, who deny the existence of providence and the relation of Deity to man,—why shall we not piously train and heal those who have been thus encouraged, persuading them to devote themselves to the God of all things, and free those who yield obedience to us from the great wounds inflicted by the words of such as are deemed to be philosophers? Nay, let it also be admitted that we turn away from physicians of the sect of the Stoics, who introduce a corruptible god, and assert that his essence consists of a body, which is capable of being changed and altered in all its parts, and who also maintain that all things will one day perish, and that God alone will be left; why shall we not even thus emancipate our subjects from evils, and bring them by pious arguments to devote themselves to the Creator, and to admire the Father of the Christian system, who has so arranged that instruction of the most benevolent kind, and fitted for the conversion of souls, should be distributed throughout the whole human race? Nay, if we should cure those who have fallen into the folly of believing in the transmigration of souls through the teaching of physicians, who will have it that the rational nature descends sometimes into all kinds of irrational animals, and sometimes into that state of being which is incapable of using the imagination, why should we not improve the souls of our subjects by means of a doctrine which does not teach that a state of insensibility or irrationalism is produced in the wicked instead of punishment, but which shows that the labours and chastisements inflicted upon the wicked by God are a kind of medicines leading to conversion? For those who are intelligent Christians, keeping this in view, deal with the simple-minded, as parents do with very young children. We do not betake ourselves then to young persons and silly rustics, saying to them, “Flee from physicians.” Nor do we say, “See that none of you lay hold of knowledge;” nor do we assert that “knowledge is an evil;” nor are we mad enough to say that “knowledge causes men to lose their soundness of mind.” We would not even say that any one ever perished through wisdom; and although we give instruction, we never say, “Give heed to me,” but “Give heed to the God of all things, and to Jesus, the giver of instruction concerning Him.” And none of us is so great a braggart as to say what Celsus put in the mouth of one of our teachers to his acquaintances, “I alone will save you.” Observe here the lies which he utters against us! Moreover, we do not assert that “true physicians destroy those whom they promise to cure.”

Celsus accordingly, as not understanding the doctrine relating to the Spirit of God (“for the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned”), weaves together [such a web] as pleases himself, imagining that we, in calling God a Spirit, differ in no respect in this particular from the Stoics among the Greeks, who maintain that “God is a Spirit, diffused through all things, and containing all things within Himself.” Now the superintendence and providence of God does extend through all things, but not in the way that spirit does, according to the Stoics. Providence indeed contains all things that are its objects, and comprehends them all, but not as a containing body includes its contents, because they also are “body,” but as a divine power does it comprehend what it contains. According to the philosophers of the Porch, indeed, who assert that principles are “corporeal,” and who on that account make all things perishable, and who venture even to make the God of all things capable of perishing, the very Word of God, who descends even to the lowest of mankind, would be—did it not appear to them to be too gross an incongruity—nothing else than a “corporeal” spirit; whereas, in our opinion,—who endeavour to demonstrate that the rational soul is superior to all “corporeal” nature, and that it is an invisible substance, and incorporeal,—God the Word, by whom all things were made, who came, in order that all things might be made by the Word, not to men only, but to what are deemed the very lowest of things, under the dominion of nature alone, would be no body. The Stoics, then, may consign all things to destruction by fire; we, however, know of no incorporeal substance that is destructible by fire, nor [do we believe] that the soul of man, or the substance of “angels,” or of “thrones,” or “dominions,” or “principalities,” or “powers,” can be dissolved by fire.

[If one vows,] “Until the rains,” [or], “Until the rains shall be”, [he is forbidden] until the second rainfall descends. Rabban Shimon ben Gamaliel says: until the [normal] time for the [second] rainfall is reached. [If one vows,] “Until the rains cease,” [he is forbidden] until all of Nisan is completed, the words of Rabbi Meir. Rabbi Judah says: Until Pesach is over. [If one vows,] “Konam that I taste not wine for a year”, if the year is intercalated, he is forbidden during the year and its extension. [If one says,] “Until the beginning of Adar,” [he is forbidden] until the beginning of the first Adar; “Until the end of Adar,” until the end of the first Adar. Rabbi Judah says: [If one vows, “Konam that I taste no wine until Pesach shall be,” he is forbidden only until Pesach night, for he meant until the hour when people usually drink wine.

A winepress [containing] trodden [grapes] may be purchased from a non-Jew even though it was he that lifted [the trodden grapes] with his hand and put them among the heap. And [the juice] does not become yen nesek (wine assumed to have been used as a libation) until it descends into the vat. When it has descended into the vat, what is in the vat is prohibited; But the remainder is permitted.

Rebbi Samuel bar Ḥiyya bar Yehudah in the name of Rebbi Ḥanina: When the solar disk starts to sink and a man is standing on top of Mount Carmel, he descends and immerses himself in the ocean, ascends and eats his Terumah, one may assume that he immersed himself during daytime. Than is, if he used a shortcut but when he went on the road this does not apply.

It was stated: “They pray on top of an olive tree or on top of a fig tree.” Hence, on all other trees he descends and prays on the ground. “The owner descends in all cases and prays on the ground.” And why on top of an olive tree or on top of a fig tree? Rebbi Abba and Rebbi Simon say both, because those are very laborious.

It was stated: “They pray on top of an olive tree or on top of a fig tree.” Hence, on all other trees he descends and prays on the ground. “The owner descends in all cases and prays on the ground.” And why on top of an olive tree or on top of a fig tree? Rebbi Abba and Rebbi Simon say both, because those are very laborious.

Rebbi Zevadiah, the son of Rebbi Jacob bar Zavdi, in the name of Rebbi Jonah: In a city whose well is far away, he may recite the Shema‘, then descends and immerses himself, ascends and prays. If he is blind they made him like a far-away well.

There, we have stated: “If he worked with his hands but not with his feet, with his feet but not with his hands, even on his shoulder, he eats.” We have stated about this, with his hands he makes bundles, with his feet he creates support, even on his shoulder he carries. “Rebbi Yose ben Rebbi Jehudah says, only if he works with his hands, feet, and body,” as in threshing where he works with his hands, feet, and body, so for anything he works with his hands, feet, and body. Threshing, just as threshing is particular in that it applies to plucked [grain], so for anything plucked. This excludes him who thins among garlic and onions, makes supports for vines, and weeds under an olive tree. Threshing, just as threshing is particular in that it applies to growth from the earth, so for anything growing from the earth. This excludes him who milks, makes cheese, or churns milk. Threshing, just as threshing is particular in that it does not apply after processing, so for anything not after processing. This excludes him who separates dates or dried figs, wine after it is fermented and olive oil when it descends into the vat. Threshing, just as threshing is particular in that it applies before the obligation of tithes, so for anything before the obligation of tithes. This excludes him who kneads dough, separates, or bakes.

Rebbi Hoshaia stated: Doors which open on the public road, if they are open their place becomes public domain, if they are locked their place becomes private domain. Alleys that open on the sea are like alleys open to an agricultural area. The street of Rebbi Ḥanin does not need a door frame since it descends ten hand-breadths within three [cubits]. They made an arrangement to allow the lower-lying houses.

Rebbi Abba, Ammi bar Ezechiel in the name of Rav. If a city is built on the banks of a river, if between it and the river are four hand-breadths one measures from the wall, three one measures from the outer bank of the river unless the river be [wide] more than 70 and remainder. Where do we hold? If it descends ten hand-breadths in three [cubits] one measures from the outer bank of the river, if in four [cubits] one measures from the wall. So where we hold is between three and four.

Rebbi Yose ben Rebbi Abun said: There, they have the custom that at a place without wine, the reader descends before the Ark, recites one benediction that contains seven, and closes by “He Who sanctifies Israel and the Sabbath Day”.

And he shall lift. There is no lifting unless he left a remainder. Which ate. there is no eating less than the volume of an olive. If all of it was the volume of an olive? You may not take part of it since there would not be the volume of an olive; you may not take all of it since there would not be a remainder. And he lifts … what the fire ate. I could think wood, the verse says, the elevation sacrifice. If elevation sacrifice, I could think limbs of an elevation sacrifice; the verse says, what the fire ate. How is this? He scoops up from what has been consumed in the middle and descends. It is an obligation to bring wood before fire, as it is said, they shall arrange on thefire, He mentioned wood before fire. If one arranged before he removed, he throws down and removes, disassembles and removes.

MISHNAH: He slaughters it and receives its blood in a pitcher which he hands to one who stirs it on the fourth level of the Temple Hall so it should not congeal. He took a fire-pan and ascended to the top of the altar where he cleared away coals to both sides and collects coals on the fire pan from the interior well-burned ones, descends, and puts it on the fourth level in the courtyard.

HALAKHAH: It was stated: He enters South of the candelabrum, the words of Rebbi Meïr; Rebbi Yose says, he enters North of the Table. Some Tannaim state, he was entering between the golden altar and the candelabrum. He walks between them until he reaches the North. He pushes with his elbows so that the gobelins should not be burned. When he arrives at the North he turns his face to the South. He retraces his steps lest he be seen as striding between the beams. How does he do it? Rebbi Ḥanina said, he puts the bowl on the ground, throws it in the air and catches it with the fire-pan. Samuel said, he pushes it with his hands. Rebbi Joḥanan said, he empties the cup and it rises straight up, then it expands and descends.

It is written: He said to me, these waters flow out to the Eastern district, this is Lake Samchonitis, and descends to the lowlands, this is Lake Tiberias, and comes to the sea, this is the Salt Sea, the sea of outgoing water, this is the Great Sea. And why is it called the sea of outgoing water? For the two times it came out, [once in the generation of Enosh, and once in the generation of the Dispersal.] Rebbi Eleazar in the name of Rebbi Ḥanina: The first time it went out up to Calabria, the second time it went to the Capes of Barbary. Rebbi Aḥa in the name of Rebbi Ḥanina: The first time it went out to the Capes of Barbary, the second time it came to Acco and Jaffa. Up to here you shall come but no more; up to Acco you shall come but not add. And there you stop the might of your waves, at Jaffa you stop the might of your waves. One understands the Great Sea and the Salt Sea, to make them sweet. Lake Tiberias and Lake Samchonitis? To increase their fish; their fish shall be in kinds; in great number shall be the kinds of their fish. It was stated: Rabban Simeon ben Gamliel said, it happened that I went to Sidon and they brought before me more than 300 kinds of fish on one tray.

One verse says, “Simson descended into Timna”, and another verse says, “behold, you father-in-law ascends to Timna.” Rav said, there were two Timnot, one of Jehudah and one of Simson. Rebbi Simon said, there was only one Timna(ta). Why does it mention decent and ascent? But in the case of Jehudah, because it was in the name of Heaven, ascent is written. In the case of Simson, because it was not in the name of Heaven, descent is written. Rebbi Ayvu bar Naggari said, for example like Bet Ma‘on to which one descends from Palatatha and ascends from Tiberias.

HALAKHAH: It is written: “But God is angry every day.” Rebbi Ze‘ira said, the earlier ones all continue. What can do away with them? Rebbi Abin in the name of Rebbi Aḥa: The priestly blessing does away with them. Rabban Simeon ben Gamliel said, you can observe that dew has become cursed. In earlier times, a village abundant in dew was abundant in produce but today, a village abundant in dew is poor in produce! In earlier times, dew descended on chaff and straw and whitened it, but today it descends on chaff and straw and blackens it.

“If she brought”. Rebbi Samuel bar Rav Isaac said, not only if she brought but even if she could have brought. As it was stated: His wife ascends with him but does not descend with him; a widow and her children descend but do not ascend; workers ascend but do not descend. The daughter neither ascends nor descends. Rebbi Ḥiyya bar Jehudah said, because one cares for the slave girl. Rebbi Abun said, Because these labors are degrading, they are referred to as the slave girl’s. Rebbi Judah ben Rebbi Abun said, because usually a woman does not sit aimlessly in her house. Rav Huna said, even if she brought him 100 slave girls, he can force her to serve him with particular attention. What are services with particular attention? She rubs his body, washes his feet, and mixes him the cup. Why? Because she is obligated to do that, or because it is not appropriate to use a slave girl for these? If you say because it is not appropriate to use a slave girl for these, here she brought him slaves! It must be because she is obligated to do that. Rebbi Eudaimon in Sepphoris asked before Rebbi Mana: Is it not reasonable because she is obligated to do that? He said to him, that is what I am always thinking.

It was stated: He supports her the first five years, whether in inflation or in deflation. If [living expenses] were high and became low, if he was the cause, he pays the high rate, if she was the cause, he pays the low rate. If they were low and became high, whether he was the cause or she was the cause, he pays the low rate. That is, “the daughter neither ascends nor descends.”

MISHNAH: The ground floor and the upper floor belong to two different persons; if the upper floor sprang a leak and the owner of the ground floor does not want to fix it, the owner of the upper floor descends and dwells below until he fixes the upper floor for him. Rebbi Yose says, the lower one gives the roofing and the upper one the roof covering.

HALAKHAH: “The ground floor and the upper floor belong to two different persons,” etc. It was stated: “If it sprang a leak above the oven, he descends. If it sprang a leak above the fireplace, he descends.” But he may tell him, make yourself a ladder so you do not have to ascend and descend through my dwelling.

HALAKHAH: “The ground floor and the upper floor belong to two different persons,” etc. It was stated: “If it sprang a leak above the oven, he descends. If it sprang a leak above the fireplace, he descends.” But he may tell him, make yourself a ladder so you do not have to ascend and descend through my dwelling.

It was stated: “If a Gentile is paired with a Jew, he puts him on his right hand side. Rebbi Ismael ben Rebbi Yose says, with a sword, at his right; with a staff, at his left. If he climbs with him to an upper floor or descends to the exit, the Jew should be higher and the Gentile below. He should not lie down before him lest he smite his skull. And he should extend the way to him, that if he asks him where he goes he should indicate a farther distance, as our father Jacob did with Esau, until I shall come to my Lord at Seir. But he went to Sukkot. Rebbi Huna said, we do not find that our father Jacob went to Seir. Rebbi Yudan, son of Rebbi [Aivo], he spoke to him of the future world, when saviors will climb on Mount Sion to judge Mount Esau.”

HALAKHAH: “Gentiles’ grape kernels and skins,” etc. Rav Sheshet in the name of Rav: Moist they are forbidden even for usufruct; dry they are permitted even to eat. But did we not state, “it does not become libation wine until it descends into the cistern”? Rebbi Abba in the name of Rebbi Judah: The Mishnah is about one who lowers them into the cistern.

GEMARA Our Rabbis have taught : [If one is invited] to step before the Ark, he should first decline; should he not do so, he is like cooking without salt. But if he decline unduly, he is like cooking spoilt by over-salting. How should he act ? The first time [of asking] he declines ; the second time he wavers ; the third time he stretches his legs and descends [before the Ark].

And for thunders. What is thunder? Samuel said : The clouds in a whirl ; as it is said, "The voice of Thy thunder was in the whirlwind ; the lightnings lighted up the world, the earth trembled and shook" (Ps. Ixxvii. 19). The Rabbis say : The clouds pouring water one into the other; as it is said, "At the sound of His giving a multitude of waters in the heavens" (Jer. x. 13). Rab Aha b. Jacob said : It is a mighty lightning-flash which strikes against a cloud and the latter is shattered into hail-stones. Rab Ashe said : The clouds are hollow and a blast of wind comes and blows across their mouths, so it is like a blast across the mouth of a jar. The most probable view is that of Rab Aha b. Jacob, that the lightning strikes, the clouds are made to rumble and rain descends.

When he hears the cry of the cock let him say : "Blessed...Who hast given the cock intelligence to distinguish between day and night. " When he opens his eyes let him say: "Blessed... Who openest the eyes of the blind." When he straightens himself and sits up let him say : "Blessed...Who loosest them that are bound." When he has clothed himself let him say : "Blessed... Who clothest the naked." When he raises himself let him say : "Blessed... Who raisest up them that are bowed down." When he descends [from the bed] to the ground let him say: "Blessed... Who spreadest forth the earth above the waters." When he walks let him say : "Blessed... Who hast made firm the steps of man." When he has tied up his shoes let him say: "Blessed... Who hast supplied my every want." When he has fastened his girdle let him say : "Blessed... Who girdest Israel with might." When he spreads the cloth upon his head let him say : "Blessed... Who crownest Israel with glory."

we say that the edge of the roof [of the exedra is regarded as though it] descends and fills up [the space]. While Raba says it is invalid, since we do not say that the edge of the roof descends and fills up [the space].

we say that the edge of the roof [of the exedra is regarded as though it] descends and fills up [the space]. While Raba says it is invalid, since we do not say that the edge of the roof descends and fills up [the space].

Rava said to Abaye: according to you who say that the edge of the roof [is regarded as though it] descends and fills in [the space, is a sukkah valid] even if the middle wall is missing? .He answered him, In that case I agree with you [that the Sukkah is invalid] since it would be like an alley-way that is open on two opposite sides.

Shall we say that Abaye and Rava disagree on the same principle as that on which Rav and Shmuel differed for it was stated: If an exedra was in a field: Rav declares that it is permitted to carry [on Shabbat] over the whole extent of it, since we say that the edge of the roof descends and fills in the space; While Samuel said that it is forbidden to carry in it except within four cubits, since we do not say that the edge of the roof descends and fills in [the space]?

Shall we say that Abaye and Rava disagree on the same principle as that on which Rav and Shmuel differed for it was stated: If an exedra was in a field: Rav declares that it is permitted to carry [on Shabbat] over the whole extent of it, since we say that the edge of the roof descends and fills in the space; While Samuel said that it is forbidden to carry in it except within four cubits, since we do not say that the edge of the roof descends and fills in [the space]?

We have learned: similarly in the case of a courtyard which is surrounded with an exedra. But why? Should it not rather be assumed that the edge of the roof descends and fills in [the space]?

It has been taught, R. Yose says The cavity of the pits descends to the abyss, for it is said, “Let me sing of my beloved, a song of my lover for his vineyard. My beloved had a vineyard on a very fruitful hill. And he dug it, and cleared it of stones, and planted it with the choicest vine, and built a tower in the midst of it, and also hewed out a vat therein” (Isaiah 5:1). “And planted it with the choicest vine” refers to the Temple; “and built a tower in the midst of it” refers to the altar; ‘and also hewed out a vat therein’, refers to the pits.

Samuel the Little ordered a fast and rain came before sunrise. The people therefore thought that it was due to the merit of the congregation, but Samuel said, I will illustrate the event to you by a simile: The situation is to be compared to that of a slave who asks reward of his master, and the master says to his servants, "Give it to him so that I may hear his voice no more." Another time Samuel the Little ordered a fast and rain came after sunset. The people again thought that it was due to the merits of the congregation, but Samuel said to them, I will explain the matter by a simile: The situation is to be likened unto that of a slave who asks the master for his reward, and the latter says to his servants: "Wait until he shows contrition and is worried, and then you can give it to him." But if this interpretation of Samuel the Little is accepted, how will it ever be possible to recognize the merit of a congregation? It can be recognized if when the reader recites: "He causes the wind to blow," a wind blows, and when he recites: "He causes the rain to descend," rain descends.