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The order of our arrangement now requires us, after the discussion of the preceding subjects, to institute a general inquiry regarding the soul; and, beginning with points of inferior importance, to ascend to those that are of greater. Now, that there are souls in all living things, even in those which live in the waters, is, I suppose, doubted by no one. For the general opinion of all men maintains this; and confirmation from the authority of holy Scripture is added, when it is said that “God made great whales, and every living creature that moveth which the waters brought forth after their kind.” It is confirmed also from the common intelligence of reason, by those who lay down in certain words a definition of soul. For soul is defined as follows: a substance φανταστικὴ and ὁρμητικὴ, which may be rendered into Latin, although not so appropriately, sensibilis et mobilis. This certainly may be said appropriately of all living beings, even of those which abide in the waters; and of winged creatures too, this same definition of anima may be shown to hold good. Scripture also has added its authority to a second opinion, when it says, “Ye shall not eat the blood, because the life of all flesh is its blood; and ye shall not eat the life with the flesh;” in which it intimates most clearly that the blood of every animal is its life. And if any one now were to ask how it can be said with respect to bees, wasps, and ants, and those other things which are in the waters, oysters and cockles, and all others which are without blood, and are most clearly shown to be living things, that the “life of all flesh is the blood,” we must answer, that in living things of that sort the force which is exerted in other animals by the power of red blood is exerted in them by that liquid which is within them, although it be of a different colour; for colour is a thing of no importance, provided the substance be endowed with life. That beasts of burden or cattle of smaller size are endowed with souls, there is, by general assent, no doubt whatever. The opinion of holy Scripture, however, is manifest, when God says, “Let the earth bring forth the living creature after its kind, four-footed beasts, and creeping things, and beasts of the earth after their kind.” And now with respect to man, although no one entertains any doubt, or needs to inquire, yet holy Scripture declares that “God breathed into his countenance the breath of life, and man became a living soul.” It remains that we inquire respecting the angelic order whether they also have souls, or are souls; and also respecting the other divine and celestial powers, as well as those of an opposite kind. We nowhere, indeed, find any authority in holy Scripture for asserting that either the angels, or any other divine spirits that are ministers of God, either possess souls or are called souls, and yet they are felt by very many persons to be endowed with life. But with regard to God, we find it written as follows: “And I will put my soul upon that soul which has eaten blood, and I will root him out from among his people;” and also in another passage, “Your new moons, and sabbaths, and great days, I will not accept; your fasts, and holidays, and festal days, my soul hateth.” And in the twenty-second Psalm, regarding Christ—for it is certain, as the Gospel bears witness, that this Psalm is spoken of Him—the following words occur: “O Lord, be not far from helping me; look to my defence: O God, deliver my soul from the sword, and my beloved one from the hand of the dog;” although there are also many other testimonies respecting the soul of Christ when He tabernacled in the flesh.

While constructing the circle, the master should recite the following Psalms:— (Ps2=KJV2) Quare fremuerunt gentes (Why do the heathen rage....) (Ps53=KJV54) Deus in nomine tuo salvum (Save me, O God, by thy name....) (Ps112=KJV113) Laudate pueri Dominum (Praise ye the Lord. Praise, O ye servants of the Lord) (Ps66=KJV67) Deus misereatur nostri (God be merciful unto us....) (Ps46=KJV47) Omnes gentes plaudite manibus (O clap your hands, all ye people) (Ps67=KJV68) Exsurgat Deus et dissipentur (Let God arise, let his enemies be scattered....) [(Ps50=KJV51] Miserere mei Deus secundum magnam (Have mercy upon me, O God, according to thy lovingkindness)]

Experiments upon enemies may be performed in several ways, but, whether with waxen images or some other instrument, the particulars of each must be diligently and faithfully observed. Should the day and hour fail thee, proceed as already laid down, and prepare the image or instrument proper to this effect in the order and manner thereof. Fumigate with the proper perfumes, and if writing be required on the image, let it be done with the needle or stylet of the art, as aforesaid. Next recite the following words once over the said image:- VSOR, DILAPIDATOR, TENTATORE, SOMNIATORE, DEVORATOR, CONCISOR, ET SEDUCTOR. O all ye ministers and companions, I direct, conjure, constrain and command you to fulfil this behest willingly, namely, straightway to consecrate this image, which is to be done in the name of N., that as the face of the one is contrary to the other, so the same may never more look upon another. Deposit the image in some place perfumed with evil odours, especially those of Mars, such as sulphur and assafoetida. Let it remain there for one night, having duly asperged it, observing the proper hour and time. Do likewise when the experiment is performed with characters and names, by touching the lovers with words, or by whatsoever other manner. But when the experiment is made by giving something to be eaten, the same must be performed on the day and hour proper to this work. All things being prepared, place them before you, and say: Where are ye, SOMNIATOR, VSOR, DILAPIDATOR, TENTATOR, DIVORATOR, CONCISOR, SEDUCTOR, ye who sow discord, where are you? Ye who infuse hatred and propagate enmities, I conjure you by him who hath created you for this ministry, to fulfill this work, in order that whenever N. shall eat of like things, or shall touch them, in whatsoever manner, never shall he go in peace. Give then whatsoever you please to the person designated, but let it be in the hour of Saturn or that of Mars, observing all things needful for such experiments.

Whilst again clothing thyself, thou shalt recite the following Psalms: (Ps101=KJV102) Domine exaudi orationem meam (Hear my prayer, O Lord….) (Ps50=KJV51) Miserere mei Deus secundum magnam (Have mercy upon me, according to thy loving kindness….) (Ps4=KJV4) Cum invocarem exaudivit me (Hear me when I call….) (Ps9 or 110=KJV9+10 or KJV111) Confitebor tibi Domine in toto corde meo (I will praise the Lord with my whole heart). (Ps118.97=KJV119.97 (Mem)) Quomodo dilexi legem tuam (O how love I thy Law!...) (Ps113=KJV114) In exitu Israel de Aegypto (When Israel went out of Egypt….) (Ps125=KJV126) In convertendo Dominus captivitatem (When the Lord turned again the captivity….) (Ps138=KJV139) Domine probasti me, et cognovisti (O Lord, thou hast searched me, and known me….)

Take heed also that in clothing thyself with these aforesaid habiliments, that thou recite these Psalms:— (Ps14=KJV15) Domine quis habitat. (Lord, who shall abide....) (Ps130=KJV131) Domine non est exaltatum (Lord, my heart is not haughty....) (Ps83=KJV84) Quam dilecta [sunt] tabernacula (How amiable are thy tabernacles....) (Ps136=KJV137) Super Flumina Babilonis (By the rivers of Babylon....) (Ps126=KJV127) nisi Dominus aedificaverit domum (Except the Lord build the house....) (Ps116=KJV117) Laudate Dominum omnes gentes (O praise the Lord, all ye nations....) (Ps66=KJV67) Deus misereatur nostri (God be merciful unto us....) (Ps67=KJV68) Exsurgat Deus et dissipentur (Let God arise, let his enemies be scattered....)

After this cast the salt into the vessel wherein is the water, and say the following Psalms: [Ps101=KJV102] Domine exaudi orationem meam et clamor meus (Hear my prayer, O Lord: and let my cry come unto thee.) [Ps53=KJV54] Deus in nomine tuo saluum (Save me, O God, by thy name) [Ps6=KJV6] Domine ne in furore tuo arguas me, neque in ira (O Lord, rebuke me not in thine anger, neither chasten me) [Ps50=KJV51] Miserere mei Deus secundum magnam misericordiam (Have mercy upon me, O God, according to thy loving kindness)

After this thou shalt point and complete the pen with the knife of the art, and with the pen and ink of the art thou shalt write upon its side the Name, ANAIRETON ( see Figure 86), and thou shalt say over it the following Psalms: [Ps132=KJV133] Ecce quam bonum, et quam iocundum (Behold how good and how pleasant....). [Ps116=KJV117] Laudate Dominum omnes gentes (O praise the Lord, all ye nations....).

After this repeat these Psalms: [Ps130=KJV131] Domine non est exaltatum cor meum (Lord, my heart is not haughty) [Ps14=KJV15] Domine quis habitabit in tabernaculo tuo (Lord, who shall abide in thy tabernacle?) [Ps101=KJV102] Domine exaudi orationem meam (Hear my prayer, O Lord) [Ps8=KJV8] Domine Dominus noster quam admirabile (O Lord our Lord, how excellent) [Ps83=KJV84] Quam dilecta Tabernacula tua Domine (How amiable are thy tabernacles, O Lord) [Ps67=KJV68] Exsurgat Deus et dissipentur inimici (Let God arise, let his enemies be scattered) [Ps49=KJV50] Deus Deorum Dominus locutus est (The mighty God, even the Lord, hath spoken, and called) [Ps53=KJV54] Deus in nomine tuo salvum me fac (Save me, O God, by thy name) [Ps71=KJV72] Deus iudicium tuum Regi da (Give the king thy judgments, O God) [Ps132=KJV133] Ecce quam bonum, et quam iucundum (Behold, how good and how pleasant) [Ps113=KJV114+115] In exitu Israhel de Aegypto domus (When Israel went out of Egypt, the house) [Ps125=KJV126] In convertendo Dominum captivitatem (When the Lord turned again the captivity) [Ps46=KJV47] Omnes gentes plaudite manibus (O clap your hands, all ye people) [Ps45=KJV46] Deus noster refugium, et virtus (God is our refuge and strength) [Ps21=KJV22] Deus Deus meus respice me (My God, my God, why hast thou forsaken me?) [Ps50=KJV51] Miserere mei Deus secundum magnam (Have mercy upon me, O God, according to thy lovingkindness) [Ps129=KJV130] De profundis clamavi ad te Domine (Out of the depths have I cried unto thee, O Lord) [Ps138=KJV139] Domine probasti me et cognovisti me (O Lord, thou hast searched me, and known me)

After this repeat these Psalms: [Ps130=KJV131] Domine non est exaltatum cor meum (Lord, my heart is not haughty) [Ps14=KJV15] Domine quis habitabit in tabernaculo tuo (Lord, who shall abide in thy tabernacle?) [Ps101=KJV102] Domine exaudi orationem meam (Hear my prayer, O Lord) [Ps8=KJV8] Domine Dominus noster quam admirabile (O Lord our Lord, how excellent) [Ps83=KJV84] Quam dilecta Tabernacula tua Domine (How amiable are thy tabernacles, O Lord) [Ps67=KJV68] Exsurgat Deus et dissipentur inimici (Let God arise, let his enemies be scattered) [Ps49=KJV50] Deus Deorum Dominus locutus est (The mighty God, even the Lord, hath spoken, and called) [Ps53=KJV54] Deus in nomine tuo salvum me fac (Save me, O God, by thy name) [Ps71=KJV72] Deus iudicium tuum Regi da (Give the king thy judgments, O God) [Ps132=KJV133] Ecce quam bonum, et quam iucundum (Behold, how good and how pleasant) [Ps113=KJV114+115] In exitu Israhel de Aegypto domus (When Israel went out of Egypt, the house) [Ps125=KJV126] In convertendo Dominum captivitatem (When the Lord turned again the captivity) [Ps46=KJV47] Omnes gentes plaudite manibus (O clap your hands, all ye people) [Ps45=KJV46] Deus noster refugium, et virtus (God is our refuge and strength) [Ps21=KJV22] Deus Deus meus respice me (My God, my God, why hast thou forsaken me?) [Ps50=KJV51] Miserere mei Deus secundum magnam (Have mercy upon me, O God, according to thy lovingkindness) [Ps129=KJV130] De profundis clamavi ad te Domine (Out of the depths have I cried unto thee, O Lord) [Ps138=KJV139] Domine probasti me et cognovisti me (O Lord, thou hast searched me, and known me)

After this repeat these Psalms: [Ps130=KJV131] Domine non est exaltatum cor meum (Lord, my heart is not haughty) [Ps14=KJV15] Domine quis habitabit in tabernaculo tuo (Lord, who shall abide in thy tabernacle?) [Ps101=KJV102] Domine exaudi orationem meam (Hear my prayer, O Lord) [Ps8=KJV8] Domine Dominus noster quam admirabile (O Lord our Lord, how excellent) [Ps83=KJV84] Quam dilecta Tabernacula tua Domine (How amiable are thy tabernacles, O Lord) [Ps67=KJV68] Exsurgat Deus et dissipentur inimici (Let God arise, let his enemies be scattered) [Ps49=KJV50] Deus Deorum Dominus locutus est (The mighty God, even the Lord, hath spoken, and called) [Ps53=KJV54] Deus in nomine tuo salvum me fac (Save me, O God, by thy name) [Ps71=KJV72] Deus iudicium tuum Regi da (Give the king thy judgments, O God) [Ps132=KJV133] Ecce quam bonum, et quam iucundum (Behold, how good and how pleasant) [Ps113=KJV114+115] In exitu Israhel de Aegypto domus (When Israel went out of Egypt, the house) [Ps125=KJV126] In convertendo Dominum captivitatem (When the Lord turned again the captivity) [Ps46=KJV47] Omnes gentes plaudite manibus (O clap your hands, all ye people) [Ps45=KJV46] Deus noster refugium, et virtus (God is our refuge and strength) [Ps21=KJV22] Deus Deus meus respice me (My God, my God, why hast thou forsaken me?) [Ps50=KJV51] Miserere mei Deus secundum magnam (Have mercy upon me, O God, according to thy lovingkindness) [Ps129=KJV130] De profundis clamavi ad te Domine (Out of the depths have I cried unto thee, O Lord) [Ps138=KJV139] Domine probasti me et cognovisti me (O Lord, thou hast searched me, and known me)

After this repeat these Psalms: [Ps130=KJV131] Domine non est exaltatum cor meum (Lord, my heart is not haughty) [Ps14=KJV15] Domine quis habitabit in tabernaculo tuo (Lord, who shall abide in thy tabernacle?) [Ps101=KJV102] Domine exaudi orationem meam (Hear my prayer, O Lord) [Ps8=KJV8] Domine Dominus noster quam admirabile (O Lord our Lord, how excellent) [Ps83=KJV84] Quam dilecta Tabernacula tua Domine (How amiable are thy tabernacles, O Lord) [Ps67=KJV68] Exsurgat Deus et dissipentur inimici (Let God arise, let his enemies be scattered) [Ps49=KJV50] Deus Deorum Dominus locutus est (The mighty God, even the Lord, hath spoken, and called) [Ps53=KJV54] Deus in nomine tuo salvum me fac (Save me, O God, by thy name) [Ps71=KJV72] Deus iudicium tuum Regi da (Give the king thy judgments, O God) [Ps132=KJV133] Ecce quam bonum, et quam iucundum (Behold, how good and how pleasant) [Ps113=KJV114+115] In exitu Israhel de Aegypto domus (When Israel went out of Egypt, the house) [Ps125=KJV126] In convertendo Dominum captivitatem (When the Lord turned again the captivity) [Ps46=KJV47] Omnes gentes plaudite manibus (O clap your hands, all ye people) [Ps45=KJV46] Deus noster refugium, et virtus (God is our refuge and strength) [Ps21=KJV22] Deus Deus meus respice me (My God, my God, why hast thou forsaken me?) [Ps50=KJV51] Miserere mei Deus secundum magnam (Have mercy upon me, O God, according to thy lovingkindness) [Ps129=KJV130] De profundis clamavi ad te Domine (Out of the depths have I cried unto thee, O Lord) [Ps138=KJV139] Domine probasti me et cognovisti me (O Lord, thou hast searched me, and known me)

Afterwards repeat these Psalms: [Ps3=KJV3] Domine quid multiplicati sunt (Lord, how are they increased that trouble me) [Ps7=KJV7] Domine Deus meus in te speravi (O Lord my God, in thee do I put my trust) [Ps9=KJV9+KJV10] Confitebor tibi Domine in toto corde meo (I will praise thee, O Lord, with my whole heart) [Ps41=KJV42] Quemadmodum desiderat Cervus ad (As the hart panteth after the water brooks) [Ps59=KJV60] Deus reppulisti nos et destruxisti nos (O God, thou hast cast us off, thou hast scattered us) [Ps50=KJV51] Miserere mei Deus secundum magnam (Have mercy upon me, O God, according to thy lovingkindness) [Ps129=KJV130] De profundis clamavi ad te Domine (Out of the depths have I cried unto thee, O Lord)

Also, we have learned in the “Book of Concealed Mystery” that the Male is extended and conformed with His parts, and there is formed in Him forma partis tegendæ puræ, et illud est membrum purum.

Longitudo autem membri hujus est 248 mundorum, et omnes illi pendent in orificio membri hujus, quod dicitur I, Yod.

Et cum detegitur Yod, orificium membri; detegitur Benignitas superna.

Who is he concerning whom the discourse is both in the first and second instance (in this passage)? Assuredly, he who uncovereth that Yod; et cavet, ne Yod istud introducat in potestatem adversam; so that he may have part in the world to come, and that he may be bound together in the sheaf of life.

Et dum extenditur membrum hoc, etiam extenditur latus rigoris de illis rigoribus sinistræ in fæmina.

Et inseritur in fæminam, in loco quodam, et signatioram facit in nuditate, seu parte maxime contegenda in toto corpore fæminino.

Et inseritur in fæminam, in loco quodam, et signatioram facit in nuditate, seu parte maxime contegenda in toto corpore fæminino.

Et ille locus dicitur nuditas ab omnibus occultanda, locus scilicet pro membro illo, quod dicitur Benignitas, ut scilicet mitigetur rigor iste, qui continet quinque rigores.

Afterwards is His body extended into two thighs, et intra hæc continentur duo renes, duo testiculi masculini.

Omne enim oleum, et dignitas, et vis masculi e toto corpore in istis congregatur; nam omnes exercitus, qui prodeunt ab iis, omnes prodeunt et morantur in orificio membri genitalis.

Omne enim oleum, et dignitas, et vis masculi e toto corpore in istis congregatur; nam omnes exercitus, qui prodeunt ab iis, omnes prodeunt et morantur in orificio membri genitalis.

Omne enim oleum, et dignitas, et vis masculi e toto corpore in istis congregatur; nam omnes exercitus, qui prodeunt ab iis, omnes prodeunt et morantur in orificio membri genitalis.

Membrum masculi est extremitas totius corporis, et vocatur Yesod, fundamentum; et hic est gradus ille qui mitigat fœminam. For every desire of the Male is toward the Female.

Membrum masculi est extremitas totius corporis, et vocatur Yesod, fundamentum; et hic est gradus ille qui mitigat fœminam. For every desire of the Male is toward the Female.

Per hoc fundamentum ille ingreditur in fœminam; in locum qui vocatur Tzion et Jerusalem. Nam hic est locus tegendus fœminæ, et in uxore vocatur uterus.

Per hoc fundamentum ille ingreditur in fœminam; in locum qui vocatur Tzion et Jerusalem. Nam hic est locus tegendus fœminæ, et in uxore vocatur uterus.

HALAKHAH: There, we have stated: “A field cleared of thistles may be sown after the Sabbatical year. If it was improved or manured, it may not be sown after the Sabbatical year.” Rebbi Jonah said, so is the Mishnah: He who wants to put his flock on his field makes a corral enclosing two ḅet seah.

It was stated: Alef dalet ḥet ṭet mem tav heave. א “first”. ד “demay”. ח “its fat”. ט “its best”. ר “beginning”. ת “heave”. ב ש “Second Tithe”, פ ש “Second Tithe”. י מ “tithe”. Tithe for the City, redemption. Those on the name of Yose, on the name of Simeon, to take it up to eat in Jerusalem, are profane; I am saying contributions they arranged among themselves.

It was stated: Alef dalet ḥet ṭet mem tav heave. א “first”. ד “demay”. ח “its fat”. ט “its best”. ר “beginning”. ת “heave”. ב ש “Second Tithe”, פ ש “Second Tithe”. י מ “tithe”. Tithe for the City, redemption. Those on the name of Yose, on the name of Simeon, to take it up to eat in Jerusalem, are profane; I am saying contributions they arranged among themselves.

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation. An illustration. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written, Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written, arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten, the third lot fell to the sons of Sevulun according to their families, and it is written, from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written, following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon, the hip from which he came was from Sidon. And it is written, he descended to Yafo, when it should have been “he descended to Acco”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims, came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart. What is the reason? It was when the musical instrument played, God’s spirit was on him. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him.

From where that they can be joined one to the other? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin: If it can be joined to what is not of its kind, so much more of its own kind. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot be joined one to the other.” “He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened. The darkened one is impure but the very much darkened is pure. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada] bar Aḥawa: A king, and his army commander, and the Arghabeṭa and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. “שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened, secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods, etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.”

From where that they can be joined one to the other? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin: If it can be joined to what is not of its kind, so much more of its own kind. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot be joined one to the other.” “He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened. The darkened one is impure but the very much darkened is pure. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada] bar Aḥawa: A king, and his army commander, and the Arghabeṭa and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. “שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened, secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods, etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.”

From where that they can be joined one to the other? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin: If it can be joined to what is not of its kind, so much more of its own kind. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot be joined one to the other.” “He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened. The darkened one is impure but the very much darkened is pure. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada] bar Aḥawa: A king, and his army commander, and the Arghabeṭa and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. “שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened, secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods, etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.”

From where that they can be joined one to the other? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin: If it can be joined to what is not of its kind, so much more of its own kind. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot be joined one to the other.” “He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened. The darkened one is impure but the very much darkened is pure. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada] bar Aḥawa: A king, and his army commander, and the Arghabeṭa and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. “שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened, secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods, etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.”

From where that they can be joined one to the other? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin: If it can be joined to what is not of its kind, so much more of its own kind. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot be joined one to the other.” “He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened. The darkened one is impure but the very much darkened is pure. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada] bar Aḥawa: A king, and his army commander, and the Arghabeṭa and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. “שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened, secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods, etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.”

From where that they can be joined one to the other? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin: If it can be joined to what is not of its kind, so much more of its own kind. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot be joined one to the other.” “He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened. The darkened one is impure but the very much darkened is pure. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada] bar Aḥawa: A king, and his army commander, and the Arghabeṭa and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. “שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened, secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods, etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.”

From where that they can be joined one to the other? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin: If it can be joined to what is not of its kind, so much more of its own kind. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot be joined one to the other.” “He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened. The darkened one is impure but the very much darkened is pure. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada] bar Aḥawa: A king, and his army commander, and the Arghabeṭa and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. “שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened, secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods, etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.”

From where that they can be joined one to the other? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin: If it can be joined to what is not of its kind, so much more of its own kind. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot be joined one to the other.” “He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened. The darkened one is impure but the very much darkened is pure. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada] bar Aḥawa: A king, and his army commander, and the Arghabeṭa and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. “שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened, secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods, etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.”

"Wherefore it is said in the book of the Wars of the Lord, Et and Heb in the rear and the valleys of Arnon" etc. (Num. xxi. 14). It has been taught : "Et and Heb in the rear" were two lepers who journeyed in the rear of the camp. When the Israelites were to pass through [the valleys of Arnon], the Amorites came

"Wherefore it is said in the book of the Wars of the Lord, Et and Heb in the rear and the valleys of Arnon" etc. (Num. xxi. 14). It has been taught : "Et and Heb in the rear" were two lepers who journeyed in the rear of the camp. When the Israelites were to pass through [the valleys of Arnon], the Amorites came

and made caves for themselves in which they hid, saying, "When the Israelites pass here we will kill them." But they knew not that the Ark was journeying before Israel and was lowering the rocks in front of them ; so when the Ark reached [the spot where the Amorites were in hiding], the rocks clave together, killing them, and their blood descended into the valleys of Arnon. When Et and Heb came and saw blood issuing from between the rocks, they went and told the Israelites and uttered a song. That is what is written, "And he poured out the valleys that incline toward the seat of Ar and lean upon the border of Moab" (ibid. v. 15).

But is not the law relating to one's hair also from the Torah, since it was written, "And he shall wash [et] his body in water" and [the word] et includes that which is joined to his body. And what is that? His hair.

But is not the law relating to one's hair also from the Torah, since it was written, "And he shall wash [et] his body in water" and [the word] et includes that which is joined to his body. And what is that? His hair.

Dixit R. Isaac: Quicumque dicit Rahab, Rahab, profluvio genitali statim afficitur. Dixit R. Naḥman: Ego dixi neque tamen afficiebar! "Ego eum in mente habui," respondit R. Isaac, "qui eam intus et in cute novit."

the text had said, “the fourteenth day and the fifteenth” you would have been right. Now, however, that it is written “the fourteenth day and [ve’et] the fifteenth — the et comes and makes a distinction, so that the one set is on the fourteenth and the other set on the fifteenth.

the text had said, “the fourteenth day and the fifteenth” you would have been right. Now, however, that it is written “the fourteenth day and [ve’et] the fifteenth — the et comes and makes a distinction, so that the one set is on the fourteenth and the other set on the fifteenth.

Our Rabbis taught: Wherever a disgraceful expression is written in the text, we read it in a more polite way. [Thus for] yishgalenah [we read] yishkavenah (Deuteronomy 28:30); [for] ba’afolim [we read] batehorim (Deut 28:27); [for] hiryonim [we read] divyonim (II Kings 6:25); [for] le’ekhol et horehem velishtot et meme shinehem [we read] le’ekhol et zo’atham velishtot et meme raglehem (II Kings 18:27); [for] lamahara’ot [we read] lemoza’ot (II Kings 10:27).

Our Rabbis taught: Wherever a disgraceful expression is written in the text, we read it in a more polite way. [Thus for] yishgalenah [we read] yishkavenah (Deuteronomy 28:30); [for] ba’afolim [we read] batehorim (Deut 28:27); [for] hiryonim [we read] divyonim (II Kings 6:25); [for] le’ekhol et horehem velishtot et meme shinehem [we read] le’ekhol et zo’atham velishtot et meme raglehem (II Kings 18:27); [for] lamahara’ot [we read] lemoza’ot (II Kings 10:27).

Our Rabbis taught: Wherever a disgraceful expression is written in the text, we read it in a more polite way. [Thus for] yishgalenah [we read] yishkavenah (Deuteronomy 28:30); [for] ba’afolim [we read] batehorim (Deut 28:27); [for] hiryonim [we read] divyonim (II Kings 6:25); [for] le’ekhol et horehem velishtot et meme shinehem [we read] le’ekhol et zo’atham velishtot et meme raglehem (II Kings 18:27); [for] lamahara’ot [we read] lemoza’ot (II Kings 10:27).

Our Rabbis taught: Wherever a disgraceful expression is written in the text, we read it in a more polite way. [Thus for] yishgalenah [we read] yishkavenah (Deuteronomy 28:30); [for] ba’afolim [we read] batehorim (Deut 28:27); [for] hiryonim [we read] divyonim (II Kings 6:25); [for] le’ekhol et horehem velishtot et meme shinehem [we read] le’ekhol et zo’atham velishtot et meme raglehem (II Kings 18:27); [for] lamahara’ot [we read] lemoza’ot (II Kings 10:27).