exception

So that there reigned in all men without exception blood, manslaughter, theft, and dissimulation, corruption, unfaithfulness, tumults, perjury,

And the one half of her goes forth by a seventh part, and her whole circumference is empty, without light, with the exception of one-seventh part of it, (and) the fourteenth part of her light.

For the days of the forefathers, of their life, were nineteen jubilees; and after the Flood they began to grow less than nineteen jubilees, and to decrease in jubilees, and to grow old quickly, and to be full of their days by reason of manifold tribulation and the wickedness of their ways, with the exception of Abraham.

And Philip, yet hanging, addressed them, and said: Hear and learn how great are the powers of my God, remembering what you have seen below, and how your city has been overturned, with the exception of the house which received me; and now the sweetness of my God has brought you up out of the abyss, and I am obliged to walk round paradise for forty days on your account, because I was enraged against you into requiting you. And this commandment alone I have not kept, in that I did not give you good in return for evil. But I say unto you, From this time forth, in the goodness of God, reject the evil, that you may become worthy of the thanksgiving of the Lord.

The Cherubim said unto me, 'Hearken, and I will inform thee concerning everything. Now it came to pass that God having created Adam placed him in the Paradise of joy, and He gave him a command saying thus: "Of every tree which is in Paradise thou shalt eat, with the exception of the tree of the knowledge of that which is good and of that which is evil; of that thou shalt not eat. And on the day wherein thou shalt eat thereof thou shalt certainly die."' Now the Devil was jealous of Adam when he saw with what great glory he was surrounded. The Sun and the Moon, the two great luminaries, used to come daily and worship Adam before they rose above the earth. And the Devil went and led astray Adam and his wife, until at length they were cast forth out from Paradise; and they were banished to the land of Eueilat, where Adam lived a life of care and anxiety. Now after all these things, Adam was an hungered, and he could not find food to eat similar to that which they were wont to eat daily in Paradise. And he cried out to the Lord in grief and in tribulation of heart. And the Son of graciousness (or, goodness), Who acted as sponsor for him, had compassion upon him, and He spake unto His Good Father, the Lord of the Angels and of the Spirits, saying, 'Behold, the man whom We have created in Our image and likeness is an hungered, and I am sorrowful on his account, O My Father. Now, if it be Thy will, do not let him die before Thy face.'

'And straightway Michael took me to the place which they call the "tabernacle of the Father", and I saw your twelve thrones which are [made of] pearls of light, your twelve thrones which are set with real stones (i.e. stones of price), and topazes and emeralds, which light up brilliantly the whole city of Christ. And I saw also twelve white robes lying upon the thrones of the spirit (?); and there were also twelve trees which were laden with fruit at all times, and each one overshadowed one of the thrones; and there were twelve eagles, each with the face of a man, and their wings were outstretched, one pair of wings over each throne; and a name of the Twelve Apostles was inscribed upon each one of the thrones; and there were twelve veils, drawn over the thrones, to each throne a veil; and there was a canopy set with precious stones spread over the upper part of each throne; and a thousand angels sang hymns (?) [before] each throne. And I Siôphanes worshipped, and I said unto Michael the Archangel, "Unto whom do these thrones [belong?" And Michael the Archangel answered and said unto me, "These] twelve thrones [belong] to the Twelve Holy Disciples who followed after Jesus, the Son of God, in the world. For this reason God hath appointed these thousands of angels to sing hymns to them until they should finish their course, and should come and sit on the thrones, being kings with the Son of God in His kingdom." I answered and said unto Michael, "My lord, shew thou to me the throne of my father, for I am not able to read the writing which is written on the thrones." Then Michael took me into the midst of the thrones, and he shewed it to me. And when I drew nigh unto it, straightway, the light of the pearl, and of the thousand of angels, and their glory remaining fixed in their faces, I wished to seat myself upon it. But the angels prevented me, saying, "No one can sit upon this throne except thy father. It is not permitted unto any being of flesh and blood to sit down on these thrones, with the exception of His Apostles." And I went away, and [I left behind me] the thrones. And the thousand angels blessed me with a mighty blessing of heaven. In peace. Amen. [Then] Michael brought me to Paradise. [And the beings of] Paradise made supplication unto me saying, "Come … O, the first of the Apostles …" and I and Michael the Archangel [went there, and as we walked we heard] that thou wast praying to God, Jesus Christ. Then Michael took my soul, and he placed it in my body again, and I rose up, being alive, and I have just now talked with thee.'

And with them perished all beasts and creeping things, for they were all created for the gratification of Adam, and for his glory, some to provide him with food, and some for his pleasure, and some for the names to the glorification of his Creator so that he might know them, even as David saith, "And Thou hast set everything under his feet"; for his sake they were created, and for his sake they were destroyed, with the exception of Eight Souls, and seven of every kind of clean beasts and creeping things, and two of every kind of unclean beast and creeping thing.

And he went to his brethren, and when they were gathered together he told them everything that the Angel of God had shown him: how the Tabernacle of the Law of God had been given to them, and how God had made blind His eye in respect of the kingdom of Israel, and how its glory had been given to others, and they themselves were to take away the Tabernacle of the Law of God, and how the kingdom of Solomon was to be seized by them--with the exception of two "rods," and how it was not to be left to Iyorbe'am (Rehoboam) his son, and how the kingdom of Israel was to be divided.

As for you, ye have no other object in your minds but praise of Me, with the exception of that arrogant one who produced evil, and became an evil being, and was driven forth from your assembly.

Now although Moses had a great while ago foreseen this calumny of Corah, and had seen the people were irritated, yet was he not affrighted at it; but being of good courage, because given them right advice about their affairs, and knowing that his brother had been made partaker of the priesthood at the command of God, and not by his own favor to him, he came to the assembly; and as for the multitude, he said not a word to them, but spake as loud to Corah as he could; and being very skillful in making speeches, and having this natural talent, among others, that he could greatly move the multitude with his discourses, he said, "O Corah, both thou and all these with thee [pointing to the two hundred and fifty men] seem to be worthy of this honor; nor do I pretend but that this whole company may be worthy of the like dignity, although they may not be so rich or so great as you are: nor have I taken and given this office to my brother because he excelled others in riches, for thou exceedest us both in the greatness of thy wealth; nor indeed because he was of an eminent family, for God, by giving us the same common ancestor, has made our families equal: nay, nor was it out of brotherly affection, which another might yet have justly done; for certainly, unless I had bestowed this honor out of regard to God, and to his laws, I had not passed by myself, and given it to another, as being nearer of kin to myself than to my brother, and having a closer intimacy with myself than I have with him; for surely it would not be a wise thing for me to expose myself to the dangers of offending, and to bestow the happy employment on this account upon another. But I am above such base practices: nor would God have overlooked this matter, and seen himself thus despised; nor would he have suffered you to be ignorant of what you were to do, in order to please him; but he hath himself chosen one that is to perform that sacred office to him, and thereby freed us from that care. So that it was not a thing that I pretend to give, but only according to the determination of God; I therefore propose it still to be contended for by such as please to put in for it, only desiring that he who has been already preferred, and has already obtained it, may be allowed now also to offer himself for a candidate. He prefers your peace, and your living without sedition, to this honorable employment, although in truth it was with your approbation that he obtained it; for though God were the donor, yet do we not offend when we think fit to accept it with your good-will; yet would it have been an instance of impiety not to have taken that honorable employment when he offered it; nay, it had been exceedingly unreasonable, when God had thought fit any one should have it for all time to come, and had made it secure and firm to him, to have refused it. However, he himself will judge again who it shall be whom he would have to offer sacrifices to him, and to have the direction of matters of religion; for it is absurd that Corah, who is ambitious of this honor, should deprive God of the power of giving it to whom he pleases. Put an end, therefore, to your sedition and disturbance on this account; and tomorrow morning do every one of you that desire the priesthood bring a censer from home, and come hither with incense and fire: and do thou, O Corah, leave the judgment to God, and await to see on which side he will give his determination upon this occasion, but do not thou make thyself greater than God. Do thou also come, that this contest about this honorable employment may receive determination. And I suppose we may admit Aaron without offense, to offer himself to this scrutiny, since he is of the same lineage with thyself, and has done nothing in his priesthood that can be liable to exception. Come ye therefore together, and offer your incense in public before all the people; and when you offer it, he whose sacrifice God shall accept shall be ordained to the priesthood, and shall be clear of the present calumny on Aaron, as if I had granted him that favor because he was my brother."

By this time Herod had sailed out of Italy to Ptolemais, and had gotten together no small army, both of strangers and of his own countrymen, and marched through Galilee against Antignus. Silo also, and Ventidius, came and assisted him, being persuaded by Dellius, who was sent by Antony to assist in bringing back Herod. Now for Ventidius, he was employed in composing the disturbances that had been made in the cities by the means of the Parthians; and for Silo, he was in Judea indeed, but corrupted by Antigonus. However, as Herod went along his army increased every day, and all Galilee, with some small exception, joined him; but as he was to those that were in Masada, [for he was obliged to endeavor to save those that were in that fortress now they were besieged, because they were his relations,] Joppa was a hinderance to him, for it was necessary for him to take that place first, it being a city at variance with him, that no strong hold might be left in his enemies' hands behind him when he should go to Jerusalem. And when Silo made this a pretense for rising up from Jerusalem, and was thereupon pursued by the Jews, Herod fell upon them with a small body of men, and both put the Jews to flight and saved Silo, when he was very poorly able to defend himself; but when Herod had taken Joppa, he made haste to set free those of his family that were in Masada. Now of the people of the country, some joined him because of the friendship they had had with his father, and some because of the splendid appearance he made, and others by way of requital for the benefits they had received from both of them; but the greatest number came to him in hopes of getting somewhat from him afterward, if he were once firmly settled in the kingdom.

The subjects considered in the previous chapter have been spoken of in general language, the nature of rational beings being discussed more by way of intelligent inference than strict dogmatic definition, with the exception of the place where we treated, to the best of our ability, of the persons of Father, Son, and Holy Spirit. We have now to ascertain what those matters are which it is proper to treat in the following pages according to our dogmatic belief, i.e. in agreement with the creed of the church. All souls and all rational natures, whether holy or wicked, were formed or created, and all these, according to their proper nature, are incorporeal; but although incorporeal, they were nevertheless created, because all things were made by God through Christ, as John teaches in a general way in his Gospel, saying, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made.” The Apostle Paul, moreover, describing created things by species and numbers and orders, speaks as follows, when showing that all things were made through Christ: “And in Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and in Him: and He is before all, and He is the head.” He therefore manifestly declares that in Christ and through Christ were all things made and created, whether things visible, which are corporeal, or things invisible, which I regard as none other than incorporeal and spiritual powers. But of those things which he had termed generally corporeal or incorporeal, he seems to me, in the words that follow, to enumerate the various kinds, viz. thrones, dominions, principalities, powers, influences. These matters now have been previously mentioned by us, as we are desirous to come in an orderly manner to the investigation of the sun, and moon, and stars by way of logical inference, and to ascertain whether they also ought properly to be reckoned among the principalities on account of their being said to be created in Ἀρχὰς, i.e. for the government of day and night; or whether they are to be regarded as having only that government of day and night which they discharge by performing the office of illuminating them, and are not in reality chief of that order of principalities.

Now, since this consideration has weight with some, that the leaders of that heresy (of which we have been speaking) think they have established a kind of division, according to which they have declared that justice is one thing and goodness another, and have applied this division even to divine things, maintaining that the Father of our Lord Jesus Christ is indeed a good God, but not a just one, whereas the God of the law and the prophets is just, but not good; I think it necessary to return, with as much brevity as possible, an answer to these statements. These persons, then, consider goodness to be some such affection as would have benefits conferred on all, although the recipient of them be unworthy and undeserving of any kindness; but here, in my opinion, they have not rightly applied their definition, inasmuch as they think that no benefit is conferred on him who is visited with any suffering or calamity. Justice, on the other hand, they view as that quality which rewards every one according to his deserts. But here, again, they do not rightly interpret the meaning of their own definition. For they think that it is just to send evils upon the wicked and benefits upon the good; i.e. so that, according to their view, the just God does not appear to wish well to the bad, but to be animated by a kind of hatred against them. And they gather together instances of this, wherever they find a history in the Scriptures of the Old Testament, relating, e.g., the punishment of the deluge, or the fate of those who are described as perishing in it, or the destruction of Sodom and Gomorrha by a shower of fire and brimstone, or the falling of all the people in the wilderness on account of their sins, so that none of those who had left Egypt were found to have entered the promised land, with the exception of Joshua and Caleb. Whereas from the New Testament they gather together words of compassion and piety, through which the disciples are trained by the Saviour, and by which it seems to be declared that no one is good save God the Father only; and by this means they have ventured to style the Father of the Saviour Jesus Christ a good God, but to say that the God of the world is a different one, whom they are pleased to term just, but not also good.

The Egyptians, then, having been taught to worship Antinous, will, if you compare him with Apollo or Zeus, endure such a comparison, Antinous being magnified in their estimation through being classed with these deities; for Celsus is clearly convicted of falsehood when he says, “that they will not endure his being compared with Apollo or Zeus.” Whereas Christians (who have learned that their eternal life consists in knowing the only true God, who is over all, and Jesus Christ, whom He has sent; and who have learned also that all the gods of the heathen are greedy demons, which flit around sacrifices and blood, and other sacrificial accompaniments, in order to deceive those who have not taken refuge with the God who is over all, but that the divine and holy angels of God are of a different nature and will from all the demons on earth, and that they are known to those exceedingly few persons who have carefully and intelligently investigated these matters) will not endure a comparison to be made between them and Apollo or Zeus, or any being worshipped with odours and blood and sacrifices; some of them, so acting from their extreme simplicity, not being able to give a reason for their conduct, but sincerely observing the precepts which they have received; others, again, for reasons not to be lightly regarded, nay, even of a profound description, and (as a Greek would say) drawn from the inner nature of things; and amongst the latter of these God is a frequent subject of conversation, and those who are honoured by God, through His only-begotten Word, with participation in His divinity, and therefore also in His name. They speak much, too, both regarding the angels of God and those who are opposed to the truth, but have been deceived; and who, in consequence of being deceived, call them gods or angels of God, or good demons, or heroes who have become such by the transference into them of a good human soul. And such Christians will also show, that as in philosophy there are many who appear to be in possession of the truth, who have yet either deceived themselves by plausible arguments, or by rashly assenting to what was brought forward and discovered by others; so also, among those souls which exist apart from bodies, both angels and demons, there are some which have been induced by plausible reasons to declare themselves gods. And because it was impossible that the reasons of such things could be discovered by men with perfect exactness, it was deemed safe that no mortal should entrust himself to any being as to God, with the exception of Jesus Christ, who is, as it were, the Ruler over all things, and who both beheld these weighty secrets, and made them known to a few.

But as he asserts that “the Mosaic narrative most impiously represents God as in a state of weakness from the very commencement [of things], and as unable to gain over [to obedience] even one single man whom He Himself had formed,” we say in answer that the objection is much the same as if one were to find fault with the existence of evil, which God has not been able to prevent even in the case of a single individual, so that one man might be found from the very beginning of things who was born into the world untainted by sin. For as those whose business it is to defend the doctrine of providence do so by means of arguments which are not to be despised, so also the subjects of Adam and his son will be philosophically dealt with by those who are aware that in the Hebrew language Adam signifies man; and that in those parts of the narrative which appear to refer to Adam as an individual, Moses is discoursing upon the nature of man in general. For “in Adam” (as the Scripture says) “all die,” and were condemned in the likeness of Adam’s transgression, the word of God asserting this not so much of one particular individual as of the whole human race. For in the connected series of statements which appears to apply as to one particular individual, the curse pronounced upon Adam is regarded as common to all [the members of the race], and what was spoken with reference to the woman is spoken of every woman without exception. And the expulsion of the man and woman from paradise, and their being clothed with tunics of skins (which God, because of the transgression of men, made for those who had sinned), contain a certain secret and mystical doctrine (far transcending that of Plato) of the soul’s losing its wings, and being borne downwards to earth, until it can lay hold of some stable resting-place.

It is not, my reverend Ambrosius, because we seek after many words—a thing which is forbidden, and in the indulgence of which it is impossible to avoid sin—that we now begin the fifth book of our reply to the treatise of Celsus, but with the endeavour, so far as may be within our power, to leave none of his statements without examination, and especially those in which it might appear to some that he had skilfully assailed us and the Jews. If it were possible, indeed, for me to enter along with my words into the conscience of every one without exception who peruses this work, and to extract each dart which wounds him who is not completely protected with the “whole armour” of God, and apply a rational medicine to cure the wound inflicted by Celsus, which prevents those who listen to his words from remaining “sound in the faith,” I would do so. But since it is the work of God alone, in conformity with His own Spirit, and along with that of Christ, to take up His abode invisibly in those persons whom He judges worthy of being visited; so, on the other hand, is our object to try, by means of arguments and treatises, to confirm men in their faith, and to earn the name of “workmen needing not to be ashamed, rightly dividing the word of truth.” And there is one thing above all which it appears to us we ought to do, if we would discharge faithfully the task enjoined upon us by you, and that is to overturn to the best of our ability the confident assertions of Celsus. Let us then quote such assertions of his as follow those which we have already refuted (the reader must decide whether we have done so successfully or not), and let us reply to them. And may God grant that we approach not our subject with our understanding and reason empty and devoid of divine inspiration, that the faith of those whom we wish to aid may not depend upon human wisdom, but that, receiving the “mind” of Christ from His Father, who alone can bestow it, and being strengthened by participating in the word of God, we may pull down “every high thing that exalteth itself against the knowledge of God,” and the imagination of Celsus, who exalts himself against us, and against Jesus, and also against Moses and the prophets, in order that He who “gave the word to those who published it with great power” may supply us also, and bestow upon us “great power,” so that faith in the word and power of God may be implanted in the minds of all who will peruse our work.

In beginning this our sixth book, we desire, my reverend Ambrosius, to answer in it those accusations which Celsus brings against the Christians, not, as might be supposed, those objections which he has adduced from writers on philosophy. For he has quoted a considerable number of passages, chiefly from Plato, and has placed alongside of these such declarations of Holy Scripture as are fitted to impress even the intelligent mind; subjoining the assertion, that “these things are stated much better among the Greeks [than in the Scriptures], and in a manner which is free from all exaggerations and promises on the part of God, or the Son of God.” Now we maintain, that if it is the object of the ambassadors of the truth to confer benefits upon the greatest possible number, and, so far as they can, to win over to its side, through their love to men, every one without exception—intelligent as well as simple—not Greeks only, but also barbarians (and great, indeed, is the humanity which should succeed in converting the rustic and the ignorant), it is manifest that they must adopt a style of address fitted to do good to all, and to gain over to them men of every sort. Those, on the other hand, who turn away from the ignorant as being mere slaves, and unable to understand the flowing periods of a polished and logical discourse, and so devote their attention solely to such as have been brought up amongst literary pursuits, confine their views of the public good within very strait and narrow limits.

Let us now see what follows. “Let us pass on,” says he, “to another point. They cannot tolerate temples, altars, or images. In this they are like the Scythians, the nomadic tribes of Libya, the Seres who worship no god, and some other of the most barbarous and impious nations in the world. That the Persians hold the same notions is shown by Herodotus in these words: ‘I know that among the Persians it is considered unlawful to erect images, altars, or temples; but they charge those with folly who do so, because, as I conjecture, they do not, like the Greeks, suppose the gods to be of the nature of men.’ Heraclitus also says in one place: ‘Persons who address prayers to these images act like those who speak to the walls, without knowing who the gods or the heroes are.’ And what wiser lesson have they to teach us than Heraclitus? He certainly plainly enough implies that it is a foolish thing for a man to offer prayers to images, whilst he knows not who the gods and heroes are. This is the opinion of Heraclitus; but as for them, they go further, and despise without exception all images. If they merely mean that the stone, wood, brass, or gold which has been wrought by this or that workman cannot be a god, they are ridiculous with their wisdom. For who, unless he be utterly childish in his simplicity, can take these for gods, and not for offerings consecrated to the service of the gods, or images representing them? But if we are not to regard these as representing the Divine Being, seeing that God has a different form, as the Persians concur with them in saying, then let them take care that they do not contradict themselves; for they say that God made man His own image, and that He gave him a form like to Himself. However, they will admit that these images, whether they are like or not, are made and dedicated to the honour of certain beings. But they will hold that the beings to whom they are dedicated are not gods, but demons, and that a worshipper of God ought not to worship demons.”

The Angels consist of nine classes and three orders, upper, middle and lower. The upper order is composed of Cherubim, Seraphim, and Thrones: these are called ‘ priests ’ (kumre), and ‘ chief priests/ and ‘ bearers of God’s throne.’ The middle order is composed of Lords, Powers and Rulers: these are called ‘priests’ (kahne), because they receive revelations from those above them. The lower order consists of Principalities, Archangels and Angels: and these are the ministers who wait upon created things. The Cherubim are an intellectual motion which bears the throne of the holy Trinity, and is the chief of all motions; they are ever watchful of the classes of themselves and those beneath them. As concerning the epithet ‘full of eyes,’ which is applied to them, the eyes indicate the mystery of the revelations of the Trinity. Their head, and the foremost and highest among them, is Gabriel, who is the mediator between God and His creation. The Seraphim are a fiery motion, which warms those below it with the fire of the divine love. The six wings which each of them is said to possess indicate the revelations which they receive from the Creator and transmit to mankind. The Thrones are a fixed motion, which is not shaken by the trials which come upon it. The Lords are a motion which is entrusted with the government of the motions beneath it; and it is that which prevents the demons from injuring created things. The Powers are a mighty motion, the minister of the will of the Lord; and it is that which gives victory to some rulers in battle and defeat to others. The Rulers are a motion which has power over the spiritual treasures, to distribute them to its companions according to the will of the Creator. This class of angels governs the luminaries, the sun, moon, and stars. The Principalities are a defined motion which possesses the direction of the upper ether, of rain, clouds, lightning, thunder, whirlwinds, tempests, winds, and other ethereal disturbances. The Archangels are a swift operative motion, into whose hands is entrusted the government of the wild beasts, cattle, winged fowl, reptiles, and everything that hath life, from the gnat to the elephant, except man. The Angels are a motion which has spiritual knowledge of everything that is on earth and in heaven. With each and every one of us is an angel of this group — called the guardian angel — who directs man from his conception until the general resurrection. The number of each one of these classes of angels is equal to the number of all mankind from Adam to the resurrection. Hence it is handed down that the number of people who are going to enter the world is equal to the number of all the heavenly hosts; but some say that the number is equal to that of one of the classes only, that they may fill the place of those of them who have fallen through transgressing the law; because the demons fell from three classes (of angels), from each class a third part. If then it is an acknowledged fact that there are three orders of angels, and in each order there are three classes, and in every class a number equivalent to that of all mankind, what is the total number of the angels? Some say that when the angels were created, and were arranged in six divisions — Cherubim, Seraphim, Thrones, Principalities, Archangels, and Angels — the three lower divisions reflected (saying), ‘ What is the reason that these are set above, and we below? for they have not previously done anything more than we, neither do we fall short of them.’ On account of this reflection as a cause, according to the custom of the (divine) government, Justice took from both sides, and established three other middle classes of angels — Lords, Powers, and Rulers— that the upper might not be (unduly) exalted, nor the lower think themselves wronged. As for the dwelling-place of the angels, some say that above the firmament there are waters, and above them another heaven in the form of infinite light, and that this is the home of the angels. Here too is God without limit, and the angels, invisible to bodily eyes, surround the throne of His majesty, where they minister to ‘the tabernacle not made with hands.’ Others say that, from the beginning, when God created the angels, until the second day, in which the firmament was made, all the classes of angels dwelt in the upper heavens; but when the firmament was made, they all came down below it, with the exception of three classes — the Cherubim, Seraphim, and Thrones — who remained above it. These surrounded and supported the Shechinah of God from the beginning of the world until our Lord ascended unto heaven; and after the Ascension, behold, they surround and support the throne of the Christ God, who is over all, until the end of the world. The Expositor and his companions say: ‘The tabernacle which Moses made is a type of the whole world.’ The outer tabernacle is the likeness of this world, but the inner tabernacle is the similitude of the place that is above the firmament. And as the priests ministered in the outer tabernacle daily, while the high priest alone entered into the inner tabernacle once a year; so of all rational beings, angels and men, no one has entered (the place) above the firmament, save the High Priest of our confession, Jesus Christ. The fathers, when they have been deemed worthy at any time to see our Lord in a revelation, have seen Him in heaven, surrounded by the Cherubim and Seraphim. Hence some say that there are angels above the heavens. All these celestial hosts have revelations both of sight and of hearing; but the Cherubim have revelations by sight only, because there is no mediator between them and God. The angels have an intellect superior to that of the rest of rational beings; man has stronger desire, and the demons a greater degree of anger.

One who assigns in writing his possessions to his slave, [the slave] thereby goes free. If he reserved for himself any land, however small, he does not become free. Rabbi Shimon says: he always becomes free, unless [the master] says: “Behold, all my goods are given to so-and-so my slave, with the exception of one ten-thousandth part of them.”

Rue, goosefoot, purslane, hill coriander, celery, and meadow-berries, are exempt from tithes. And they may be purchased from anyone during the sabbatical year, since such produce is not usually stored. Rabbi Judah says: aftergrowths of mustard are permitted, since transgressors are not suspected concerning them. Rabbi Shimon says: all aftergrowths are permitted, with the exception of the aftergrowths of cabbage, since such cannot be placed within the category of field-vegetables. But the sages say: all aftergrowths are forbidden.

There were four seals in the Temple, and on them was inscribed [respectively]: ‘calf’, ‘ram’, ‘kid’, ‘sinner’. Ben Azzai says: there were five and on them was inscribed in Aramaic [respectively]” ‘calf’, ‘ram’, ‘kid’, ‘poor sinner’, and ‘rich sinner’. [The seal inscribed] ‘calf’ served for the libations of cattle, both large and small, male and female. [The seal inscribed] ‘kid’ served for the libations of flock animals, both large and small, male and female, with the exception of rams. [The one inscribed] ‘ram’ served for the libations of rams alone. [The one inscribed] ‘sinner’ served for the libations of the three animals [offered] by lepers.

A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone.

“And he shall go out to the altar that is before the Lord” (Leviticus 16:18): that is the golden altar. He then began to purify [the altar by sprinkling] in downward motion. From where does he begin? From the northeast horn [of the altar], then the northwest, then the southwest, then the southeast. From the place where he begins [sprinkling when offering] a sin-offering on the outer altar, there he completes [sprinkling] on the inner altar. Rabbi Eliezer says: he remained in his place and sprinkled. And on every horn he would sprinkle from below upwards, with the exception of the horn at which he was standing, which he would sprinkle from above downwards.

The yevamah shall neither perform halitzah nor be taken in yibbum before three months have passed [since her husband’s death]. Similarly all other women shall be neither be betrothed nor married before three months have passed. Whether they were virgins or non-virgins, whether divorcees or widows, whether married or betrothed. Rabbi Judah said: those who were married may be betrothed [immediately], and those who were betrothed may be married [immediately], with the exception of the betrothed women in Judea, because there the bridegroom was intimate with [his bride]. Rabbi Yose said: all [married] women may be betrothed [immediately] with the exception of the widow because of her mourning.

The yevamah shall neither perform halitzah nor be taken in yibbum before three months have passed [since her husband’s death]. Similarly all other women shall be neither be betrothed nor married before three months have passed. Whether they were virgins or non-virgins, whether divorcees or widows, whether married or betrothed. Rabbi Judah said: those who were married may be betrothed [immediately], and those who were betrothed may be married [immediately], with the exception of the betrothed women in Judea, because there the bridegroom was intimate with [his bride]. Rabbi Yose said: all [married] women may be betrothed [immediately] with the exception of the widow because of her mourning.

These are the ones who are forced to divorce [their wives]: one who is afflicted with boils, one who has a polypus, a gatherer [of dog feces for the treatment of hides], a coppersmith or a tanner whether they were [in such a condition] before they married or whether they arose after they had married. And concerning all these Rabbi Meir said: although the man made a condition with her [that she accept him despite these defects] she may nevertheless say, “I thought I could accept him, but now I cannot accept him.” The Sages say: she must accept [such a person] against her will, the only exception being a man afflicted with boils, because she [by her intercourse] will enervate him. It once happened at Sidon that a tanner died, and he had a brother who was also a tanner. The Sages said: she may say, “I was able to accept your brother but I cannot accept you.”

Three things are forbidden to a nazirite: ritual defilement, shaving and products of the vine. Defilement and shaving have a stringency that products of the vine do not have, in that defilement and shaving annul [the period of naziriteship already observed], whereas [partaking of] products of the vine does not do so. Products of the vine have a stringency that defilement or shaving do not have, in that products of the vine permit of no exception from the general prohibition, whereas defilement and shaving are allowed as exception from the general prohibition in the case where shaving is a religious duty, or where there is a neglected corpse. And defilement has a stringency that shaving does not have, in that defilement annuls the whole [period of naziriteship already served], and [a nazirite who is defiled] is liable for a sacrifice, whereas shaving annuls only thirty days and he is not liable for a sacrifice.

Three things are forbidden to a nazirite: ritual defilement, shaving and products of the vine. Defilement and shaving have a stringency that products of the vine do not have, in that defilement and shaving annul [the period of naziriteship already observed], whereas [partaking of] products of the vine does not do so. Products of the vine have a stringency that defilement or shaving do not have, in that products of the vine permit of no exception from the general prohibition, whereas defilement and shaving are allowed as exception from the general prohibition in the case where shaving is a religious duty, or where there is a neglected corpse. And defilement has a stringency that shaving does not have, in that defilement annuls the whole [period of naziriteship already served], and [a nazirite who is defiled] is liable for a sacrifice, whereas shaving annuls only thirty days and he is not liable for a sacrifice.

If she was clothed in white, he clothes her in black. If she wore gold jewelry or necklaces, ear-rings and finger-rings, they remove them from her in order to make her repulsive. After that [the priest] takes a rope made of twigs and binds it over her breasts. Whoever wishes to look upon her comes to look with the exception of her male and female slaves, since she has no shame in front of them. All of the women are permitted to look upon her, as it is said, “That all women may be taught not to do after your lewdness” (Ezekiel 23:48).

The wife of a priest drinks and [if she is found to be innocent] is permitted to her husband. The wife of a eunuch drinks. Through [seclusion with] all persons forbidden to her in marriage wives are subjected to warning with the exception of a minor and one not a human.

If yen nesekh fell into a vat, the whole of it is prohibited for use. Rabban Shimon ben Gamaliel says: the whole of it may be sold to non-Jews with the exception of [a quantity corresponding to] the value of the yen nesekh in it.

All sacrifices slaughtered not in their own name are valid, except that they do not count in fulfilling their owners’ obligation, with the exception of the pesah and the hatat (sin-offering). [This is true for] a pesah in its proper time and a hatat at all times. Rabbi Eliezer says: also the asham (guilt-offering). [This is true for] a pesah in its proper time and a hatat and an asham at all times. Rabbi Eliezer said: the hatat comes on account of sin, and the asham comes on account of sin: just as a hatat [slaughtered] not in its own name is invalid, so the asham is invalid if [slaughtered] not in its own name.

All minhahs from which the handful was taken not in their own name are valid, except that they do not count in fulfilling their owners’ obligation, with the exception of the sinner's minhah and the minhah of jealousy. A sinner’s minhah and the minhah of jealousy from which he removed the handful not in their own name, or he put into the vessel, or brought [to the altar], or burned not in their own name, or for their own name and not for their own name, or not for their own name and for their own name, they are invalid. How can they be “for their own name and not for their own name”? [If offered it] as a sinner's minhah and as a voluntary minhah. And how can they be “not for their own name and for their own name”? [If offered it] as a voluntary minhah and as a sinner's minhah.

All minhahs must be offered unleavened, with the exception of the leavened cakes of the todah and the two loaves [of Shavuot] which are offered leavened. Rabbi Meir says: the leaven must be taken from [the minhahs] themselves and with this they are leavened. Rabbi Judah says: that is not the best way, rather [first of all] he brings leaven and puts into the measuring vessel and then he fills the measuring vessel up [with flour]. But they said to him: even so [it is not satisfactory], for it would be sometimes too little and sometimes too much.

The five selas of a first-born [are paid in] the standard of Tyrian maneh. As regards the thirty shekels of a slave and likewise the fifty shekels of the rapist and seducer and the one hundred shekels for one who spreads an evil name in all these cases the payment is in the holy shekel, in the standard of Tyrian maneh. All of these are redeemed with money or the equivalent of money with the exception of shekel payments.

Whatever is within the [city] wall is regarded as the houses in a walled city, with the exception of fields. Rabbi Meir says: even fields. A house built into the wall: Rabbi Judah says: it is not considered a house within a walled city. Rabbi Shimon says: its outer wall is regarded as its [city] wall.

For these [transgressions] one is liable to karet if committed intentionally, and if committed unwittingly to a hatat. If there is a doubt whether he had committed the transgression to an asham talui, except in the case of one who defiled the Temple or its consecrated things, for in that case one is liable in this case to a sliding-scale sacrifice, the words of Rabbi Meir. But the sages say: also the blasphemer [is an exception], as it says: “You shall have one law for one that acts in error” (Numbers 15:29), this excludes the blasphemer who performs no action.

On that day they said: all animal sacrifices which have been sacrificed under the name of some other offering are [nevertheless] valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. [This is true of] the pesah in its correct time and the sin-offering at any time. Rabbi Eliezer says: [with the exception] also of the guilt-offering; [so that this refers to] the pesah in its correct time and to the sin- and guilt-offerings at any time. Rabbi Shimon ben Azzai said: I received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the college that all animal sacrifices which are eaten and which have not been sacrificed under their own name are nevertheless valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. Ben Azzai only added [to these exceptions] the wholly burnt-offering, but the sages did not agree with him.

On that day they said: all animal sacrifices which have been sacrificed under the name of some other offering are [nevertheless] valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. [This is true of] the pesah in its correct time and the sin-offering at any time. Rabbi Eliezer says: [with the exception] also of the guilt-offering; [so that this refers to] the pesah in its correct time and to the sin- and guilt-offerings at any time. Rabbi Shimon ben Azzai said: I received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the college that all animal sacrifices which are eaten and which have not been sacrificed under their own name are nevertheless valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. Ben Azzai only added [to these exceptions] the wholly burnt-offering, but the sages did not agree with him.

On that day they said: all animal sacrifices which have been sacrificed under the name of some other offering are [nevertheless] valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. [This is true of] the pesah in its correct time and the sin-offering at any time. Rabbi Eliezer says: [with the exception] also of the guilt-offering; [so that this refers to] the pesah in its correct time and to the sin- and guilt-offerings at any time. Rabbi Shimon ben Azzai said: I received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the college that all animal sacrifices which are eaten and which have not been sacrificed under their own name are nevertheless valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. Ben Azzai only added [to these exceptions] the wholly burnt-offering, but the sages did not agree with him.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “Concerning all of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If [a priest] preliminarily marries by means of his share in the holiest sacrifices or simple holy sacrifices, she is not married.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did you hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for tithe and for the remainders of flour sacrifices, he did not do anything; if according to Rebbi Jehudah, what he did is done.

HALAKHAH: “How are plotting witnesses treated,” etc. Rebbi Yose ben Ḥanina said, everything was included in do not testify against your neighbor as a false witness. As an exception, do to him as he plotted to do to his neighbor. If you can satisfy do to him as he plotted then fulfill (do not testify) [do to him as he plotted to do]. But if you cannot satisfy do to him as he plotted to do to his neighbor then (do not) satisfy do not testify against your neighbor. Another explanation: Do to him, not to his descendants.

But how long does His anger last ? A moment. And how long is a moment? A moment is one 58,888th part of an hour ; and nobody has ever been able to fix upon just that moment with the exception of the wicked Balaam, of whom it is written, "He knoweth the knowledge of the Most High" (Num. xxiv. 16).

When Rabin came he said : Jannaeus the king had a tree on the king's mountain from which they took down forty Saot of young pigeons monthly from three broods. When R. Isaac came he said : There was a city in the land of Israel named Gofnit in which were eighty pairs of brothers of a priestly family married to eighty pairs of sisters of a priestly family ; and the Rabbis searched from Sura to Nehardea and could not find [a similar case] with the exception of the daughters of Rab Hisda who were married to Rammi b. Hamma and Mar 'Ukba b. Hamma ; but although the women belonged to a priestly family, the men did not.

R. Jannai said in the name of Rab : Any food [whose minimum standard is the size of] an egg, the egg is superior to it [as nourishment]. When Rabin came he said : Better is a light-roasted egg than six measures of fine flour. When Rab Dimai came he said: Better is a light-roasted egg than six [measures of fine flour] and a hard-baked egg than four. Of a boiled egg [it is said], any food [whose minimum is the size of] an egg, the egg is superior to it [as nourishment] with the exception of meat.

"Who hallowest the Sabbath, Israel and the seasons" ! This is an exception.

He said to him : I dreamt that I was shelling eggs. He replied : The dead hast thou stripped. He said to him, "I am guilty of all these acts with the exception of the last which is not [true]." Just then a woman came and said to him, "That cloak which thou art wearing belonged to so-and-so who died and thou didst strip him of it."

But there is a teaching : To dream of all kinds of animals is a good omen with the exception of the elephant and ape ! There is no contradiction ;

A Tanna taught in the presence of R. Johanan : To dream of any kind of liquids is a good omen, with the exception of wine. Some [dream they] drink it and it is a good omen for them, and some do so and it is a bad omen for them. There are some who [dream they] drink it and it is a good omen for them, as it is said, "Wine that maketh glad the heart of man" (Ps. civ. 15); and there are some who [dream they] drink it and it is a bad omen for them, as it is said, "Give strong drink unto him that is ready to perish, and wine unto the bitter in soul" (Prov. xxxi. 6). R. Johanan said to the Tanna : Teach that in the case of a

To dream of any species of animal is a good omen with the exception of the elephant, monkey and long-tailed ape. But a teacher has said : Who dreams of an elephant, a miracle will be wrought for him ! There is no contradiction ; the latter refers to where it is bridled and the other to where it is not bridled.

To dream of any kind of metal-tool is a good omen, with the exception of the hoe, the mattock and the axe ; but this applies only when he sees them with their handles. To dream of any kind of fruit is a good omen with the exception of unripe dates. To dream of any kind of vegetables is a good omen with the exception of turnipheads. But Rab said : I did not become rich until I dreamt of turnip-heads ! When he saw them, he saw them on their stem. To dream of any kind of colour is a good omen with the exception of blue. To dream of any kind of birds is a good omen with the exception of the owl, the horned owl and the bat.

To dream of any kind of metal-tool is a good omen, with the exception of the hoe, the mattock and the axe ; but this applies only when he sees them with their handles. To dream of any kind of fruit is a good omen with the exception of unripe dates. To dream of any kind of vegetables is a good omen with the exception of turnipheads. But Rab said : I did not become rich until I dreamt of turnip-heads ! When he saw them, he saw them on their stem. To dream of any kind of colour is a good omen with the exception of blue. To dream of any kind of birds is a good omen with the exception of the owl, the horned owl and the bat.

To dream of any kind of metal-tool is a good omen, with the exception of the hoe, the mattock and the axe ; but this applies only when he sees them with their handles. To dream of any kind of fruit is a good omen with the exception of unripe dates. To dream of any kind of vegetables is a good omen with the exception of turnipheads. But Rab said : I did not become rich until I dreamt of turnip-heads ! When he saw them, he saw them on their stem. To dream of any kind of colour is a good omen with the exception of blue. To dream of any kind of birds is a good omen with the exception of the owl, the horned owl and the bat.

To dream of any kind of metal-tool is a good omen, with the exception of the hoe, the mattock and the axe ; but this applies only when he sees them with their handles. To dream of any kind of fruit is a good omen with the exception of unripe dates. To dream of any kind of vegetables is a good omen with the exception of turnipheads. But Rab said : I did not become rich until I dreamt of turnip-heads ! When he saw them, he saw them on their stem. To dream of any kind of colour is a good omen with the exception of blue. To dream of any kind of birds is a good omen with the exception of the owl, the horned owl and the bat.

To dream of any kind of metal-tool is a good omen, with the exception of the hoe, the mattock and the axe ; but this applies only when he sees them with their handles. To dream of any kind of fruit is a good omen with the exception of unripe dates. To dream of any kind of vegetables is a good omen with the exception of turnipheads. But Rab said : I did not become rich until I dreamt of turnip-heads ! When he saw them, he saw them on their stem. To dream of any kind of colour is a good omen with the exception of blue. To dream of any kind of birds is a good omen with the exception of the owl, the horned owl and the bat.

Our Rabbis have taught : [If one dreams] there is a corpse in the house, there will be peace in the house ; that he was eating and drinking in the house, it is an auspicious omen for the house ; that he took a vessel from the house, it is an inauspicious omen for the house. Rab Pappa explained [the "vessel" to refer to] a shoe or sandal. Everything that the corpse takes away [if seen in a dream] is auspicious with the exception of a shoe or sandal; and everything that the corpse gives is auspicious with the exception of dust and mustard.

Our Rabbis have taught : [If one dreams] there is a corpse in the house, there will be peace in the house ; that he was eating and drinking in the house, it is an auspicious omen for the house ; that he took a vessel from the house, it is an inauspicious omen for the house. Rab Pappa explained [the "vessel" to refer to] a shoe or sandal. Everything that the corpse takes away [if seen in a dream] is auspicious with the exception of a shoe or sandal; and everything that the corpse gives is auspicious with the exception of dust and mustard.

For shooting stars [Zikin]. What means Zikin ? Samuel said : Kokeba di-Shebit. Samuel also said : The paths of heaven are as familiar to me as the streets of Nehardea, with the exception of the Kokeba di-Shebit, for I know not what that is. There is a tradition that it never passes through the constellation of Orion, for if it did the world would he destroyed. But we see that it does pass through ! It is its brightness that passes through, and so it seems as though it does actually pass through. Rab Huna b. Rab Joshua said ; It is the Veil [ Vilon] which is rent and rolled up, so that the light of the heaven [Rekia'] appears. Rab Ashe said : A star disappears from one side of Orion and [the beholder] sees a companion star [appear] on the other side and is bewildered ; and thus it seems as though it had passed through [the constellation].

[Going back to] the main text: R. Abba b. Zavda said in the name of Rav: A mourner is obligated in all the commandments of the Torah with the exception of tefillin since the word "beauty" is applied to them’. Since the God said to Ezekiel, "Bind your beauty upon yourself," (Ezekiel 24:17) you are obligated in this, but all other people are exempt.’

R. Johanan further said: Rain is granted for the sake of an individual, means of sustenance are granted for the sake of a multitude only. That rain is granted for the sake of an individual we learn from the verse (Deut., 28.12): "The Lord will open unto thee His good treasure, the heaven, to give the rain of thy land." That means of sustenance are granted for the sake of a multitude only, we learn from the verse (Exod., 16.4): "Behold I will cause to rain bread from heaven for you." But are not means of sustenance granted also for the sake of an individual? Do we not read: "R. Jose b. Judah said, three good leaders have arisen for Israel; they are Moses, Aaron and Miriam; and three precious gifts were presented to Israel for their sake. These are, the well, the pillar of cloud and the manna. The well was given for the merits of Miriam, the pillar of cloud for the merits of Aaron, and the manna for the merits of Moses. When Miriam died the well was taken away, for it is said (Num., 20.1): 'And Miriam died there,' and immediately after it is written: 'And there was no water for the congregation.' Subsequently the well came back on account of the merits of Moses and Aaron. When Aaron died the pillar of cloud disappeared, as it is said (ibid., 21.1): 'And the Canaanite, the king of Arad, heard.' What did he hear? He heard that Aaron had died and the clouds of glory were taken away from Israel, so he thought that now permission was given to wage war against them. Therefore it is written (ibid., 20.29): 'And all the congregation saw that Aaron was dead,' [concerning which R. 'Abahu said that one should not read 'they saw,' but 'they were seen'—agreeing herein with what Resh Laḳish said, namely, that ki (כי) has four meanings: if, perhaps (lest), but, because]. Both (well and cloud) later came back on account of the merits of Moses, but when Moses died all three disappeared, as it is said (Zech., 11.8): 'And I cut off the three shepherds in one month.' But is it true that they died in one month? Did not Miriam die in Nisan, Aaron in Ab, and Moses in Adar? The meaning therefore can only be that the three precious gifts which had been given to Israel through them were taken away in one month." Now, does it not follow from the foregoing Baraita that means of sustenance are granted also for the sake of an individual?! Moses is an exception; since all his requests were for a multitude, he was himself regarded as a multitude.

Rava, or, some say, Kadi said: Shushan was an exception, because a miracle was performed in it.

R. Shila, a man of Kefar Temarta expounded: All the songs [in Scripture] are written in the form of a half brick over a whole brick, and then a whole brick over a half brick, with the exception of this one and the list of the kings of Canaan which are written in the form of a half brick over a half brick and a whole brick over a whole brick.