fix

And letting all those things go, do they not gape, and even with open mouth fix their eyes fast on her; and have not all men more desire unto her than unto silver or gold, or any goodly thing whatsoever?

This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals,—a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life, he was, even before his martyrdom, adorned with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, “Leave me as I am; for he that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile.”

SENECA TO PAUL, greeting. I have arranged some writings in a volume, and given them their proper divisions: I am also resolved to read them to Caesar, if only fortune be kind, that he may bring a new (an interested) ear to the hearing . Perhaps you, too, will be there. If not, I will at another time fix you a day, that we may look over the work together: indeed, I could not produce this writing to him, without first conferring with you, if only that could be done without risk: that you may know that you are not being neglected. Farewell, dearest Paul.

And Ananias, having gone and given the letter, was carefully looking at Christ, but was unable to fix Him in his mind. And He knew as knowing the heart, and asked to wash Himself; and a towel was given Him; and when He had washed Himself, He wiped His face with it. And His image having been imprinted upon the linen, He gave it to Ananias, saying: Give this, and take back this message, to him that sent you: Peace to you and your city! For because of this I have come, to suffer for the world, and to rise again, and to raise up the forefathers. And after I have been taken up into the heavens I shall send you my disciple Thaddæus, who shall enlighten you, and guide you into all the truth, both you and your city.

And I placed for myself a throne, and took my seat on it, and said to the light: 'Go thou up higher and fix thyself high above the throne, and be a foundation to the highest things.'

Sit on his heavenly throne, and firmly fix

For thus shall I live and fix eyes on heaven.

But I Solomon questioned him, saying: "If thou wouldst gain a respite, discourse to me about the things in heaven." And Beelzeboul said: "Hear, O king, if thou burn gum, and incense, and bulb of the sea, with nard and saffron, and light seven lamps in an earthquake, thou wilt firmly fix thy house. And if, being pure, thou light them at dawn in the sun alight, then wilt thou see the heavenly dragons, how they wind themselves along and drag the chariot of the sun."

Let him offer on Saturday three loaves for a complete symbol of the Trinity; but on the first day of the week let him offer four loaves for a complete symbol of the Gospel. Because that the ancient people erred, when he offereth let the veil in front of the door be closed, and within it let him offer with the presbyters and deacons and the canonical widows, and subdeacons and deaconesses and readers [and] those who have gifts. But let the bishop stand first in the middle, and the presbyters immediately behind him on either side, and the widows immediately behind the presbyters on the left side, and the deacons also behind the presbyters on the right hand side; the readers behind them, and the subdeacons behind the readers, and the deaconesses behind the subdeacons. Let the bishop then place his hand on those loaves which have been set on the altar, and let the presbyters place their hands together with him, and let the rest stand only. Let not the loaf of catechumens be received; not even if he have a believing son or wife and wish to offer on their behalf; let it not be offered unless he is baptized Before the bishop or presbyter offereth, let the people give the Peace to one another. Then, a great silence being made, let the deacon say thus: [Lift up] your hearts to heaven. If any man have wrath against his companion, let him be reconciled. If any man have a conscience without faith, let him confess [it]. If any man have a thought foreign to the commandments, let him depart. If any man have fallen into sin, let him not hide himself: he may not hide himself. If any man have a disordered reason, let him not draw near. If any man be defiled, if any man be not firm, let him give place. If any man be a stranger to the commandments of Jesus, let him depart. If any man despise the prophets, let him separate himself: from the wrath of the Only-begotten let him deliver himself. Let us not despise the cross. Let us flee from threatening. We have our Lord as onlooker, the Father of Lights with the Son, [and] the angels who visit [us]. See to yourselves that ye be not in anger against your neighbours. See that no man be in wrath: God seeth. [Lift] up your hearts to offer for the salvation of life and of holiness. In the wisdom of God let us receive the grace which hath been bestowed upon us. Then let the bishop say, giving and rendering thanks with an awed voice: Our Lord [be] with you. And let the people say: And with thy spirit. Let the bishop say: [Lift] up your hearts. Let the people say: They are [lifted up] unto the Lord. Let the bishop say: Let us give thanks to the Lord. And let all the people say: It is meet and right. And let the bishop cry: Holy things in holy [persons]. And let the people call out: In heaven and on earth without ceasing. Let the bishop immediately say: We render thanks to Thee, O God, the Holy One, Confirmer of our souls, and Giver of our life, the Treasure of incorruptibility, and Father of the Only-begotten, our Saviour, whom in the latter times Thou didst send to us as a Saviour and Proclaimer of Thy purpose For it is Thy purpose that we should be saved in Thee. Our heart giveth thanks unto Thee, O Lord, [our] mind, [our] soul, with all [its] thinking, that Thy grace may come upon us, O Lord, so that we may continually praise Thee, and Thy Only-begotten Son, and Thy Holy Ghost, now and alway, and for ever and ever. Amen. O Thou Power of the Father, the Grace of the nations, Knowledge, true Wisdom, the Exaltation of the meek, the Medicine of souls, the Confidence of us who believe, for Thou art the Strength of the righteous, the Hope of the persecuted, the Haven of those who are buffeted, the Uluminator of the perfect, the Son of the living God make to arise on us, out of Thy gift which cannot be searched into, courage, might, reliance, wisdom, strength, unlapsing faith, unshaken hope, the knowledge of Thy Spirit, meekness [and] uprightness, so that alway, O Lord, we Thy servants, and all the people, may praise Thee purely, may bless Thee, may give thanks unto Thee, Lord, at all times, and may beseech Thee. And also let the bishop say: Thou, Lord, the Founder of the heights, and King of the treasuries of light, Visitor of the heavenly Sion, King of the orders of archangels, of Dominions, Praises, Thrones, Raiments, Lights, Joys, Delights, the Father of kings, who holdest all in Thy hand, and suppliest [all] by Thy reason, through Thine Only-begotten Son who was crucified for our sins: Thou, Lord, didst send Thy Word, who is of Thy counsel and covenants by whom Thou madest all things, being well pleased with Him, into a virgin womb; who, when He was conceived, [and] made flesh, was shown to be Thy Son, being born of the Holy Ghost and the Virgin; who, fulfilling Thy; will, and preparing a holy people, stretched forth His hands to suffering, that He might loose from sufferings and corruption and death those who have hoped in thee; who when He was betrayed to voluntary suffering that He might raise up those who had slipped, and find those who were lost, and give life to the dead, and loose [the pains of] death, and rend the bonds of the Devil, and fulfil the counsel of the Father, and tread down Sheol, and open the way of life, and guide the righteous to light, and fix the boundary, and lighten the darkness, and nurture the babes, and reveal the resurrection; taking bread, gave it to His disciples, saying, Take, eat, this is My Body which is broken for you for the forgiveness of sins. When ye shall do this, ye make My resurrection. Also the cup of wine which He mixed He gave for a type of the Blood which he shed for us. And also let him say: Remembering therefore Thy death and resurrection, we offer to Thee bread and the cup, giving thanks to Thee who alone art God for ever, and our Saviour, since Thou hast promised to us to stand before Thee and to serve Thee in priesthood., Therefore we render thanks to Thee, we Thy servants, O Lord. And let the people say likewise. And also let [the bishop] say: We offer to Thee this thanksgiving, Eternal Trinity, O Lord Jesus Christ, O Lord the Father before whom all creation and every nature trembleth fleeing into itself, O Lord the Holy Ghost; we have brought this drink and this food of Thy Holiness [to Thee]; Cause that it may be to us not for condemnation, not for reproach, not for destruction, but for the medicine and support of our spirit. Yea, O God, grant us that by Thy Name every thought of things displeasing to Thee may flee away. Grant, O God, that every proud conception may be driven away from us by Thy Name which is written within the veils of Thy sanctuaries, those high ones—a Name which, when Sheol heareth [it], it is amazed, the depth is rent, the spirits are driven away, the dragon is bruised, unbelief is cast out, disobedience is subdued, anger is appeased, envy worketh not, pride is reproved, avarice rooted out, boasting taken away, arrogance humbled, [and] every root of bitterness destroyed. Grant therefore, O Lord, to our innermost eyes to see Thee, praising Thee and glorifying Thee, commemorating Thee [and] serving Thee, having a portion in Thee alone, O Son and Word of God, who subduest all things. Sustain unto the end those who have gifts of revelations Confirm those who have a gift of healing! Make those courageous who have the power of tongues. Keep those who have the word of doctrine upright. Care for those who do Thy will alway. Visit the widows. Help the orphans. Remember those who have fallen asleep in the faith. And grant us an inheritance with Thy saints, and bestow [upon us] the power to please Thee as they also pleased Thee. Feed the people in uprightness: sanctify us all, O God; but grant that all those who partake and receive of Thy Holy Things may be made one with Thee, so that they may be filled with the Holy Ghost, for the confirmation of the faith in truth, that they may lift up always a doxology to Thee, and to Thy beloved Son Jesus Christ, by whom praise and might [be] unto Thee, with Thy Holy Spirit for ever and ever. Let the people say: Amen. The deacon: Karnestly let us beseech our Lord and our God that He may bestow upon us concord of spirit. The bishop: Give us concord in the Holy Spirit, and heal our souls by this offering, that we may live in Thee in all the ages of ages. The people: Amen. Let the people also pray in the same [words]. After these things the seal of thanksgiving thus: Let the Name of the Lord be blessed for ever. The people: Amen. The priest: Blessed is He that hath come in the Name of the Lord. Blessed [is] the Name of His praise. And let all the people say: So be it, so be it. Let the bishop say: Send the grace of the Spirit upon us. If the bishop be polluted, let him not offer, but let a presbyter offer. Also let him not receive of the mystery, not as though he were defiled, but because of the honour of the altar. But after he hath fasted and bathed in pure water, let him approach and minister. Similarly also a presbyter. And wf also a widow be menstruous, let her not approach. Similarly if a woman or a layman or any of the company [of the clergy be polluted), let him not approach, for the honour [of the altar] except after fasting and bathing. Let the priests first receive, thus: the bishops, presbyters, deacons, widows, readers, subdeacons. After these those that have gifts, those newly baptized, babes. The people thus: old men, virgins and the rest. The women [thus]: deaconesses, and after that the rest. Let each one when he receiveth the thanksgiving say before he partaketh: Amen. After that let him pray thus; after that he receiveth the Eucharist let him say: Holy, Holy, Holy, Trinity ineffable, grant me to receive unto life this Body, [and] not unto condemnation. And grant me to bring forth the fruits that are pleasing to Thee, so that when I shall be shown to be pleasing to Thee I may live in Thee, doing Thy commandments; and [that] with boldness I may call Thee Father, when I call for Thy kingdom and Thy will [to come] to me. -May Thy Name be hallowed in me, O Lord; for Thou art mighty and [to be] praised, and to Thee be praise for ever and ever. Amen. After the prayer let him receive. When he taketh of the Cup, let him say twice Amen, for a complete symbol of the Body and Blood. After all receive, let them pray, giving and rendering thanks Sor the reception, the deacon saying: Let us give thanks unto the Lord, receiving His Holy Things, so that the reception [of them] may be for the life and salvation of our souls. Let us beg and beseech [His grace], raising a doxology to the Lord our God. After that let the bishop [say]: O Lord, Giver of light eternal, the Helmsman of souls, the Guide of saints; Give us understanding eyes which always look to Thee, and ears which hear Thee only, so that our soul may be filled with grace. Create in us a clean heart, O God; so that we may alway comprehend Thy greatness. O God, Wonderful, who lovest man, make our souls better, and, by this Eucharist which we, Thy servants, who fail in much, have [now] received, form our thoughts so that they shall not swerve: for Thy kingdom is blessed, O Lord God, [who art] glorified and praised in Father and in Son and in Holy Ghost, both before the worlds, and now, and alway, and for the ages and for ever and ever without end. The people: Amen.

For let us learn what the sacred word says in the book of Wisdom: My son, keep my words, and hide my commandments with you. Say unto Wisdom, You are my sister; and make understanding familiar with you: that she may keep you from the strange and wicked woman, in case such a one accost you with sweet words. For from the window of her house she looks into the street, to see if she can espy some young man among the foolish children, without understanding, walking in the market-place, in the meeting of the street near her house, and talking in the dusk of the evening, or in the silence and darkness of the night. A woman meets him in the appearance of an harlot, who steals away the hearts of young persons. She rambles about, and is dissolute; her feet abide not in her house: sometimes she is without, sometimes in the streets, and lies in wait at every corner. Then she catches him, and kisses him, and with an impudent face says unto him, I have peace-offerings with me; this day do I pay my vows: therefore came I forth to meet you; earnestly I have desired your face, and I have found you. I have decked my bed with coverings; with tapestry from Egypt have I adorned it. I have perfumed my bed with saffron, and my house with cinnamon. Come, let us take our fill of love until the morning; come, let us solace ourselves with love, etc. To which he adds: With much discourse she seduced him, with snares from her lips she forced him. He goes after her like a silly bird. And again: Do not hearken to a wicked woman; for though the lips of an harlot are like drops from an honey-comb, which for a while is smooth in your throat, yet afterwards you will find her more bitter than gall, and sharper than any two-edged sword. And again: But get away quickly, and tarry not; fix not your eyes upon her: for she has thrown down many wounded; yea, innumerable multitudes have been slain by her. If not, says he, yet you will repent at the last, when your flesh and your body are consumed, and will say, How have I hated instruction, and my heart has avoided the reproofs of the righteous! I have not hearkened to the voice of my instructor, nor inclined mine ear to my teacher. I have almost been in all evil. But we will make no more quotations; and if we have omitted any, be so prudent as to select the most valuable out of the Holy Scriptures, and confirm yourselves with them, rejecting all things that are evil, that so you may be found holy with God in eternal life.

Take heed, therefore, you of the laity, lest any one of you fix the reasoning of Amon in his heart, and be suddenly cut off, and perish. In the same manner, let the bishop take all the care he can that those which are yet innocent may not fall into sin; and let him heal and receive those which turn from their sins. But if he is pitiless, and will not receive the repenting sinner, he will sin against the Lord his God, pretending to be more just than God's justice, and not receiving him whom He has received, through Christ; for whose sake He sent His Son upon earth to men, as a man; for whose sake God was pleased that He, who was the Maker of man and woman, should be born of a woman; for whose sake He did not spare Him from the cross, from death, and burial, but permitted Him to die, who by nature could not suffer, His beloved Son, God the Word, the Angel of His great council, that he might deliver those from death who were obnoxious to death. Him do those provoke to anger who do not receive the penitent. For He was not ashamed of me, Matthew, who had been formerly a publican; and admitted of Peter, when he had through fear denied Him three times, but had appeased Him by repentance, and had wept bitterly; nay, He made him a shepherd to His own lambs. Moreover, He ordained Paul, our fellow-apostle, to be of a persecutor an apostle, and declared him a chosen vessel, even when he had heaped many mischiefs upon us before, and had blasphemed His sacred name. He says also to another, a woman that was a sinner: Your sins, which are many, are forgiven, for you love much. And when the elders had set another woman which had sinned before Him, and had left the sentence to Him, and had gone out, our Lord, the Searcher of the hearts, inquiring of her whether the elders had condemned her, and being answered No, He said to her: Go your way therefore, for neither do I condemn you. This Jesus, O you bishops, our Saviour, our King, and our God, ought to be set before you as your pattern; and Him you ought to imitate, in being meek, quiet, compassionate, merciful, peaceable, without passion, apt to teach, and diligent to convert, willing to receive and to comfort; no strikers, not soon angry, not injurious, not arrogant, not supercilious, not wine-bibbers, not drunkards, not vainly expensive, not lovers of delicacies, not extravagant, using the gifts of God not as another's, but as their own, as good stewards appointed over them, as those who will be required by God to give an account of the same.

And when they spoke these words the king did not incline his ear to their words, neither did he fix his heart upon them, for the king knew in his wisdom that they did not give a proper interpretation of the dreams; and when they had finished speaking before the king, the king answered them, saying, What is this thing that you have spoken unto me? surely you have uttered falsehood and spoken lies; therefore now give the proper interpretation of my dreams, that you may not die.

I found, therefore, that the second of the Ptolemies was a king who was extraordinarily diligent in what concerned learning, and the collection of books; that he was also peculiarly ambitious to procure a translation of our law, and of the constitution of our government therein contained, into the Greek tongue. Now Eleazar the high priest, one not inferior to any other of that dignity among us, did not envy the forenamed king the participation of that advantage, which otherwise he would for certain have denied him, but that he knew the custom of our nation was, to hinder nothing of what we esteemed ourselves from being communicated to others. Accordingly, I thought it became me both to imitate the generosity of our high priest, and to suppose there might even now be many lovers of learning like the king; for he did not obtain all our writings at that time; but those who were sent to Alexandria as interpreters, gave him only the books of the law, while there were a vast number of other matters in our sacred books. They, indeed, contain in them the history of five thousand years; in which time happened many strange accidents, many chances of war, and great actions of the commanders, and mutations of the form of our government. Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practical before becomes impracticable and whatsoever they set about as a good thing, is converted into an incurable calamity. And now I exhort all those that peruse these books, to apply their minds to God; and to examine the mind of our legislator, whether he hath not understood his nature in a manner worthy of him; and hath not ever ascribed to him such operations as become his power, and hath not preserved his writings from those indecent fables which others have framed, although, by the great distance of time when he lived, he might have securely forged such lies; for he lived two thousand years ago; at which vast distance of ages the poets themselves have not been so hardy as to fix even the generations of their gods, much less the actions of their men, or their own laws. As I proceed, therefore, I shall accurately describe what is contained in our records, in the order of time that belongs to them; for I have already promised so to do throughout this undertaking; and this without adding any thing to what is therein contained, or taking away any thing therefrom.

Now when this man had held his peace, the third of them, who was Zorobabel, began to instruct them about women, and about truth, who said thus: "Wine is strong, as is the king also, whom all men obey, but women are superior to them in power; for it was a woman that brought the king into the world; and for those that plant the vines and make the wine, they are women who bear them, and bring them up: nor indeed is there any thing which we do not receive from them; for these women weave garments for us, and our household affairs are by their means taken care of, and preserved in safety; nor can we live separate from women. And when we have gotten a great deal of gold and silver, and any other thing that is of great value, and deserving regard, and see a beautiful woman, we leave all these things, and with open mouth fix our eyes upon her countenance, and are willing to forsake what we have, that we may enjoy her beauty, and procure it to ourselves. We also leave father, and mother, and the earth that nourishes us, and frequently forget our dearest friends, for the sake of women; nay, we are so hardy as to lay down our lives for them. But what will chiefly make you take notice of the strength of women is this that follows: Do not we take pains, and endure a great deal of trouble, and that both by land and sea, and when we have procured somewhat as the fruit of our labors, do not we bring them to the women, as to our mistresses, and bestow them upon them? Nay, I once saw the king, who is lord of so many people, smitten on the face by Apame, the daughter of Rabsases Themasius, his concubine, and his diadem taken away from him, and put upon her own head, while he bore it patiently; and when she smiled he smiled, and when she was angry he was sad; and according to the change of her passions, he flattered his wife, and drew her to reconciliation by the great humiliation of himself to her, if at any time he saw her displeased at him."

Now as the friendship which Agrippa had for Caius was come to a great height, there happened some words to pass between them, as they once were in a chariot together, concerning Tiberius; Agrippa praying [to God] [for they two sat by themselves] that Tiberius might soon go off the stage, and leave the government to Caius, who was in every respect more worthy of it. Now Eutychus, who was Agrippa's freed-man, and drove his chariot, heard these words, and at that time said nothing of them; but when Agrippa accused him of stealing some garments of his, [which was certainly true,] he ran away from him; but when he was caught, and brought before Piso, who was governor of the city, and the man was asked why he ran away, he replied, that he had somewhat to say to Cæsar, that tended to his security and preservation: so Piso bound him, and sent him to Capreae. But Tiberius, according to his usual custom, kept him still in bonds, being a delayer of affairs, if ever there was any other king or tyrant that was so; for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; insomuch that when he was asked by his friends what was the reason of his delay in such cases, he said that he delayed to hear ambassadors, lest, upon their quick dismission, other ambassadors should be appointed, and return upon him; and so he should bring trouble upon himself in their public reception and dismission: that he permitted those governors who had been sent once to their government [to stay there a long while], out of regard to the subjects that were under them; for that all governors are naturally disposed to get as much as they can; and that those who are not to fix there, but to stay a short time, and that at an uncertainty when they shall be turned out, do the more severely hurry themselves on to fleece the people; but that if their government be long continued to them; they are at last satiated with the spoils, as having gotten a vast deal, and so become at length less sharp in their pillaging; but that if successors are sent quickly, the poor subjects, who are exposed to them as a prey, will not be able to bear the new ones, while they shall not have the same time allowed them wherein their predecessors had filled themselves, and so grew more unconcerned about getting more; and this because they are removed before they have had time [for their oppressions]. He gave them an example to show his meaning: A great number of flies came about the sore places of a man that had been wounded; upon which one of the standers-by pitied the man's misfortune, and thinking he was not able to drive those flies away himself, was going to drive them away for him; but he prayed him to let them alone: the other, by way of reply, asked him the reason of such a preposterous proceeding, in preventing relief from his present misery; to which he answered, "If thou drivest these flies away, thou wilt hurt me worse; for as these are already full of my blood, they do not crowd about me, nor pain me so much as before, but are somewhat more remiss, while the fresh ones that come almost famished, and find me quite tired down already, will be my destruction. For this cause, therefore, it is that I am myself careful not to send such new governors perpetually to those my subjects, who are already sufficiently harassed by many oppressions, as may, like these flies, further distress them; and so, besides their natural desire of gain, may have this additional incitement to it, that they expect to be suddenly deprived of that pleasure which they take in it." And, as a further attestation to what I say of the dilatory nature of Tiberius, I appeal to this his practice itself; for although he was emperor twenty-two years, he sent in all but two procurators to govern the nation of the Jews, Gratus, and his successor in the government, Pilate. Nor was he in one way of acting with respect to the Jews, and in another with respect to the rest of his subjects. He further informed them, that even in the hearing of the causes of prisoners, he made such delays, because immediate death to those that must be condemned to die would be an alleviation of their present miseries, while those wicked wretches have not deserved any such favor; "but I do it, that, by being harassed with the present calamity, they may undergo greater misery."

And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. This it was that she said to him, and for the present persuaded him to forbear. And when he had related what she had said to Ananias, he confirmed what his mother had said; and when he had also threatened to leave him, unless he complied with him, he went away from him, and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king's instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Ananias. But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, "Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, [by omitting to be circumcised]; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now." When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Ananias his tutor, and informed them that he had done the thing; upon which they were presently struck with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so zealous in another religion; and lest they should themselves run some hazard, because they would be supposed the occasion of his so doing. But it was God himself who hindered what they feared from taking effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter.

But the storm of the whole family was removed to Alexander, and all of it rested upon his head. There were three eunuchs who were in the highest esteem with the king, as was plain by the offices they were in about him; for one of them was appointed to be his butler, another of them got his supper ready for him, and the third put him into bed, and lay down by him. Now Alexander had prevailed with these men, by large gifts, to let him use them after an obscene manner; which, when it was told to the king, they were tortured, and found guilty, and presently confessed the criminal conversation he had with them. They also discovered the promises by which they were induced so to do, and how they were deluded by Alexander, who had told them that they ought not to fix their hopes upon Herod, an old man, and one so shameless as to color his hair, unless they thought that would make him young again; but that they ought to fix their attention to him who was to be his successor in the kingdom, whether he would or not; and who in no long time would avenge himself on his enemies, and make his friends happy and blessed, and themselves in the first place; that the men of power did already pay respects to Alexander privately, and that the captains of the soldiery, and the officers, did secretly come to him.

But the storm of the whole family was removed to Alexander, and all of it rested upon his head. There were three eunuchs who were in the highest esteem with the king, as was plain by the offices they were in about him; for one of them was appointed to be his butler, another of them got his supper ready for him, and the third put him into bed, and lay down by him. Now Alexander had prevailed with these men, by large gifts, to let him use them after an obscene manner; which, when it was told to the king, they were tortured, and found guilty, and presently confessed the criminal conversation he had with them. They also discovered the promises by which they were induced so to do, and how they were deluded by Alexander, who had told them that they ought not to fix their hopes upon Herod, an old man, and one so shameless as to color his hair, unless they thought that would make him young again; but that they ought to fix their attention to him who was to be his successor in the kingdom, whether he would or not; and who in no long time would avenge himself on his enemies, and make his friends happy and blessed, and themselves in the first place; that the men of power did already pay respects to Alexander privately, and that the captains of the soldiery, and the officers, did secretly come to him.

And when the bank was now raised, and brought nearer than ever to the battlements that belonged to the walls, Josephus thought it would be entirely wrong in him if he could make no contrivances in opposition to theirs, and that might be for the city's preservation; so he got together his workmen, and ordered them to build the wall higher; and while they said that this was impossible to be done while so many darts were thrown at them, he invented this sort of cover for them: He bid them fix piles, and expand before them the raw hides of oxen newly killed, that these hides by yielding and hollowing themselves when the stones were thrown at them might receive them, for that the other darts would slide off them, and the fire that was thrown would be quenched by the moisture that was in them. And these he set before the workmen, and under them these workmen went on with their works in safety, and raised the wall higher, and that both by day and by night, till it was twenty cubits high. He also built a good number of towers upon the wall, and fitted it to strong battlements. This greatly discouraged the Romans, who in their own opinions were already gotten within the walls, while they were now at once astonished at Josephus's contrivance, and at the fortitude of the citizens that were in the city.

Thus spake Jesus; yet did not the multitude of the Idumeans give any attention to what he said, but were in a rage, because they did not meet with a ready entrance into the city. The generals also had indignation at the offer of laying down their arms, and looked upon it as equal to a captivity, to throw them away at any man's injunction whomsoever. But Simon, the son of Cathlas, one of their commanders, with much ado quieted the tumult of his own men, and stood so that the high priests might hear him, and said as follows: "I can no longer wonder that the patrons of liberty are under custody in the temple, since there are those that shut the gates of our common city to their own nation, and at the same time are prepared to admit the Romans into it; nay, perhaps are disposed to crown the gates with garlands at their coming, while they speak to the Idumeans from their own towers, and enjoin them to throw down their arms which they have taken up for the preservation of its liberty. And while they will not intrust the guard of our metropolis to their kindred, profess to make them judges of the differences that are among them; nay, while they accuse some men of having slain others without a legal trial, they do themselves condemn a whole nation after an ignominious manner, and have now walled up that city from their own nation, which used to be open to even all foreigners that came to worship there. We have indeed come in great haste to you, and to a war against our own countrymen; and the reason why we have made such haste is this, that we may preserve that freedom which you are so unhappy as to betray. You have probably been guilty of the like crimes against those whom you keep in custody, and have, I suppose, collected together the like plausible pretenses against them also that you make use of against us; after which you have gotten the mastery of those within the temple, and keep them in custody, while they are only taking care of the public affairs. You have also shut the gates of the city in general against nations that are the most nearly related to you; and while you give such injurious commands to others, you complain that you have been tyrannized over by them, and fix the name of unjust governors upon such as are tyrannized over by yourselves. Who can bear this your abuse of words, while they have a regard to the contrariety of your actions, unless you mean this, that those Idumeans do now exclude you out of your metropolis, whom you exclude from the sacred offices of your own country? One may indeed justly complain of those that are besieged in the temple, that when they had courage enough to punish those tyrants whom you call eminent men, and free from any accusations, because of their being your companions in wickedness, they did not begin with you, and thereby cut off beforehand the most dangerous parts of this treason. But if these men have been more merciful than the public necessity required, we that are Idumeans will preserve this house of God, and will fight for our common country, and will oppose by war as well those that attack them from abroad, as those that betray them from within. Here will we abide before the walls in our armor, until either the Romans grow weary in waiting for you, or you become friends to liberty, and repent of what you have done against it."

Since many, however, of those who profess to believe in Christ differ from each other, not only in small and trifling matters, but also on subjects of the highest importance, as e.g. regarding God, or the Lord Jesus Christ, or the Holy Spirit; and not only regarding these, but also regarding others which are created existences, viz. the powers and the holy virtues; it seems on that account necessary first of all to fix a definite limit and to lay down an unmistakeable rule regarding each one of these, and then to pass to the investigation of other points. For as we ceased to seek for truth (notwithstanding the professions of many among Greeks and Barbarians to make it known) among all who claimed it for erroneous opinions, after we had come to believe that Christ was the Son of God, and were persuaded that we must learn it from Himself; so, seeing there are many who think they hold the opinions of Christ, and yet some of these think differently from their predecessors, yet as the teaching of the church, transmitted in orderly succession from the apostles, and remaining in the churches to the present day, is still preserved, that alone is to be accepted as truth which differs in no respect from ecclesiastical and apostolical tradition.

Let us look also at his next statement, in which he introduces, as it were, a certain person, who, after hearing what has been said, expresses himself in the following manner, “How, then, shall I know God? and how shall I learn the way that leads to Him? And how will you show Him to me? Because now, indeed, you throw darkness before my eyes, and I see nothing distinctly.” He then answers, as it were, the individual who is thus perplexed, and thinks that he assigns the reason why darkness has been poured upon the eyes of him who uttered the foregoing words, when he asserts that “those whom one would lead forth out of darkness into the brightness of light, being unable to withstand its splendours, have their power of vision affected and injured, and so imagine that they are smitten with blindness.” In answer to this, we would say that all those indeed sit in darkness, and are rooted in it, who fix their gaze upon the evil handiwork of painters, and moulders and sculptors, and who will not look upwards, and ascend in thought from all visible and sensible things, to the Creator of all things, who is light; while, on the other hand, every one is in light who has followed the radiance of the Word, who has shown in consequence of what ignorance, and impiety, and want of knowledge of divine things these objects were worshipped instead of God, and who has conducted the soul of him who desires to be saved towards the uncreated God, who is over all. For “the people that sat in darkness—the Gentiles—saw a great light, and to them who sat in the region and shadow of death light is sprung up,”—the God Jesus. No Christian, then, would give Celsus, or any accuser of the divine Word, the answer, “How shall I know God?” for each one of them knows God according to his capacity. And no one asks, “How shall I learn the way which leads to Him?” because he has heard Him who says, “I am the way, and the truth, and the life,” and has tasted, in the course of the journey, the happiness which results from it. And not a single Christian would say to Celsus, “How will you show me God?”

Now there are certain doctors who trace the genealogies of the Tribes from the death of Jacob, and who mix them together, but they do not do this in the light of knowledge. They set in the midst two genealogies, one of the “ Tribes,” and the other of the ‘‘ Children of Israel’. Now fix thine attention on these generations, and how they became mixed together. [When] they went forth from Egypt: Judah begot Pharez, Pharez begot Hesrén (Hezron), Hezron begot Aram (Ram, I Chron. ii. 9), Aram begot Amminadab, Amminadab begot Nahshén (Nahson), and Nahshon was he who became prince of Judah. And Amminadab gave the sister of Nahshon to ‘Ir (so in the text, but read Eleazar), the son of Aaron, the priest; of her was born Phinehas, the great priest, who prayed “and the plague was I have shown thee that from Amminadab, the priesthood of the children of Israel was transmitted by the sister of Nahshon, and the kingdom by Nahshon her brother. Observe also that the priesthood and the kingdom were transmitted by Judah to the children of Israel.

They may feed demai to the poor and to guests (alt. passing troops). Rabban Gamaliel used to feed demai to his workmen. [As for] charity collectors: Bet Shammai says: they should give tithed [produce] to one who doesn’t tithe, and untithed [produce] to one who does tithe. In this way it will turn out that every one will eat [produce] that has been fixed (tithed). But the sages say: they may collect indiscriminately and distribute indiscriminately. And one who wishes to fix [his produce by tithing it], let him fix it.

They may feed demai to the poor and to guests (alt. passing troops). Rabban Gamaliel used to feed demai to his workmen. [As for] charity collectors: Bet Shammai says: they should give tithed [produce] to one who doesn’t tithe, and untithed [produce] to one who does tithe. In this way it will turn out that every one will eat [produce] that has been fixed (tithed). But the sages say: they may collect indiscriminately and distribute indiscriminately. And one who wishes to fix [his produce by tithing it], let him fix it.

On the first of Adar they make a public announcement about the shekels and concerning kilayim. On the fifteenth: they read the Megillah [Esther] in walled cities, and they fix the roads and the streets and the ritual water baths, and they perform all public duties, and they mark the graves, and [messengers] go forth also concerning kilayim.

If there was a house (the first story) and an upper room (the second story) belonging to two people, and the [floor of the] upper room broke and the owner of the house (the bottom story) did not want to fix it, the owner of the upper room may come down and dwell below, until the owner [of the bottom story] fixes [the floor of the] upper room. Rabbi Yose says: “He that dwells below should provide the beams and he that dwells above the plastering.

A wood block that was fixed to a row on a wall, whether he fixed it and did not built upon it or built upon it but did not fix it, it is susceptible to uncleanness. If he fixed it and also built upon, it is clean. Matting that was spread over the roof-beams, whether he fixed it but did not put on the plasterwork or whether he put on the plasterwork but did not fix it, it is susceptible to uncleanness. If it was fixed and he laid plasterwork over it, it is clean. A dish that was fixed to a chest, box or cupboard: If in such a manner as to hold its contents in the usual way, it is susceptible to uncleanness, But if it was in a manner that it cannot hold its contents in the usual way it is clean.

A wood block that was fixed to a row on a wall, whether he fixed it and did not built upon it or built upon it but did not fix it, it is susceptible to uncleanness. If he fixed it and also built upon, it is clean. Matting that was spread over the roof-beams, whether he fixed it but did not put on the plasterwork or whether he put on the plasterwork but did not fix it, it is susceptible to uncleanness. If it was fixed and he laid plasterwork over it, it is clean. A dish that was fixed to a chest, box or cupboard: If in such a manner as to hold its contents in the usual way, it is susceptible to uncleanness, But if it was in a manner that it cannot hold its contents in the usual way it is clean.

All movable things convey uncleanness when they are of the thickness of an ox-goad. Rabbi Tarfon said: May I [see the] demise of my sons if this is [not] a demised halakhah which someone heard and misunderstood. For a farmer was passing by and over his shoulder was an ox-goad, and one end overshadowed a grave. He was declared unclean on account of vessels that were overshadowing a corpse. Rabbi Akiva said: I can fix [the halakhah] so that the words of the sages can exist [as they are]: All movable things convey uncleanness to come upon a person carrying them, when they are of the thickness of an ox-goad; Upon themselves when they are of whatever thickness; And upon other men or vessels [which they overshadow] when they are one handbreadth wide.

If a woman observed [a discharge of blood] on the eleventh day at twilight, at the beginning of a menstruation period and at the end of a menstruation period, at the beginning of a zivah period and at the end of a zivah period; On the fortieth day after the birth of a male or on the eightieth day after the birth of a female, At twilight in all these cases, behold these women have made a mistake [in their reckoning]. Rabbi Joshua said: before you fix the situation for the women who lack intelligence, come and fix the situation for the wise ones.

If a woman observed [a discharge of blood] on the eleventh day at twilight, at the beginning of a menstruation period and at the end of a menstruation period, at the beginning of a zivah period and at the end of a zivah period; On the fortieth day after the birth of a male or on the eightieth day after the birth of a female, At twilight in all these cases, behold these women have made a mistake [in their reckoning]. Rabbi Joshua said: before you fix the situation for the women who lack intelligence, come and fix the situation for the wise ones.

“Until sunrise.” Rebbi Zabida the son of Rebbi Jacob bar Zabdi in the name of Rebbi Jonah: until the sun starts to appear at the mountain tops. “Rebbi Joshua says, until three hours of the day.” Rebbi Idi, Rav Hamnuna, and Rav Ada bar Aḥava in the name of Rav: The practice follows Rebbi Joshua for one who forgets. Rebbi Ḥuna told of two Amoraïm of whom one said ‘for one who forgot.’ His colleague responded: Do you ever fix practice for one who forgets? In fact, it is the practice. Why did they say, for one who forgot? That everybody should make an effort and read it at its best time.

Rebbi Joshua ben Levi said, his name is Ẓemaḥ. Rebbi Yudan, the son of Rebbi Aivu, said his name is Menaḥem. Ḥanina the son of Rebbi Abbahu said: they have no disagreement since the numerical value of one is the numerical value of the other: Ẓemaḥ is equal to Menaḥem. Since Rebbi Yudan the son of Rebbi Aivu said, it happened to a Jew who was plowing in the valley of Arbel that his ox was bellowing. An Arab passed by and heard the bellowing of the ox. He said to him: Jew, Jew, unharness your ox, unharness your plow because the Temple was destroyed. The ox bellowed a second time. He said: Jew, Jew, harness your ox, fix your plow because King Messiah has been born. He said to him: What is his name? Menaḥem. He said to him: What is his father’s name? Ḥizqiah. He said to him: Where is he? He said to him: At the king’s palace in Bethlehem in Judea. He went and sold his ox and plow and made himself a vendor of baby linens. He went to towns and left towns until he came to that town. All the women bought from him but the mother of Menaḥem did not buy. He heard the women say: Menaḥem’s mother, Menaḥem’s mother, come and buy for your son! She said: I would rather strangle him like a hater of Israel because he was born on the day the Temple was destroyed. He said to her: I like him, because for him it was destroyed and for him it will be rebuilt. She said to him, I have no money. He said to her, that does not bother me, come and buy for him! If you have nothing with you today, I shall return another day and I will take it then. After some time he went up to that town and said to her: How is your baby doing? She said to him: After you had seen me there came storms and raised him and tore him from my hands. Rebbi Abun said: We do not need to learn from that Arab, is it not a full verse (Is. 10:35): “The Lebanon will fall through a noble one”? And the next verse is (11:1) “A sprout will come from the stem of Jesse.”

Rebbi Yose ben Ḥanina said, rue separates for peah. Rav Ḥisda investigated whether they were used by Joshua to divide the Land. Rebbi Ḥanina asserted in the name of Rav Ḥisda: they were used by Joshua to fix the boundaries of the Land.

May one determine the Second in place of the First? His sharecropper brought fruits to Rebbi Yose ben Shaul. He said to him, go and fix a place for the Second. He returned, and he told him, go and fix a place for the First. Should he not worry that maybe the Second was fixed at a place reserved for the First? This means that it is permitted to determine the Second in place of the First.

May one determine the Second in place of the First? His sharecropper brought fruits to Rebbi Yose ben Shaul. He said to him, go and fix a place for the Second. He returned, and he told him, go and fix a place for the First. Should he not worry that maybe the Second was fixed at a place reserved for the First? This means that it is permitted to determine the Second in place of the First.

But does it not turn out that he creates an obstacle for those who come after him? Let him make a separate heap. But why can he not fix them in his own produce? Did we not state: “A person may fix his tithes for someone else, even if he creates an obstacle for those who come after him.” Rebbi Ḥinena said, they made that ordinance for the buyer but not for him who returns [produce].

But does it not turn out that he creates an obstacle for those who come after him? Let him make a separate heap. But why can he not fix them in his own produce? Did we not state: “A person may fix his tithes for someone else, even if he creates an obstacle for those who come after him.” Rebbi Ḥinena said, they made that ordinance for the buyer but not for him who returns [produce].

What is a stipulation by the Court? That one should fix the First Tithe to the North, Second Tithe to the South, and the heave of the tithe at the extreme North. What is a stipulation by the Court? It is that if the Second Tithe is redeemed, that which is in excess is also redeemed. All this refers to dry produce; for fluids?

Rebbi Yannai had made a proviso for certain produce. He asked the Great Rebbi Ḥiyya, may one fix this on the Sabbath? He said to him (Deut. 14:23): “That you should learn to fear the Eternal, your God, all the days,” including the Sabbath. How did you see a way to be so lenient, my initiative depends on me! He said to him, in the future you will carry leadership in Israel.

MISHNAH: If a storm broke vines over grain, one should fix it immediately, but in an emergency it is permitted. Grain leaning under vines, and also vegetables, one turns back and it does not sanctify. When does grain start to sanctify? When it is a third grown, and grapes once they have grown to the size of white beans. Completely dry grain and grapes completely ripe do not become sanctified.

Rebbi Zeïra said, once the new growth is the majority it is permitted; Rebbi Hila and Rebbi Immi both say it is forbidden. A baraita disagrees with Rebbi Hila and Rebbi Immi, as it was stated: “This is the rule Rebbi Simeon proclaimed in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and new grain, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, and orlah, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted. They objected: but there is the Sabbatical that admits no act to permit it and the Sages did not fix a limit! He said to them, no. When you mention the Sabbatical, its produce is forbidden in the minutest amount only after it must be destroyed, but for food if it can be tasted.” What do they do with it? Rebbi Hila and Rebbi Immi explain it in mixtures, but as far as growing plants are concerned, this is more severe since Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. A Mishnah disagrees with Rebbi Zeïra as we have stated (Terumot 9:4): “A growth from heave is heave but the growth from its growth is profane. But the growth from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave of the tithe, dema‘, and First Fruits is profane.” We have stated on this: “When is this true? If the seed disappears. But if the seed does not disappear even growth from growth is forbidden.” How does Rebbi Zeïra deal with this? He explains it that the sanctity of the Sabbatical applies when it must be destroyed, but for food once the new growth is the majority it is permitted.

Rebbi Zeïra said, once the new growth is the majority it is permitted; Rebbi Hila and Rebbi Immi both say it is forbidden. A baraita disagrees with Rebbi Hila and Rebbi Immi, as it was stated: “This is the rule Rebbi Simeon proclaimed in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and new grain, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, and orlah, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted. They objected: but there is the Sabbatical that admits no act to permit it and the Sages did not fix a limit! He said to them, no. When you mention the Sabbatical, its produce is forbidden in the minutest amount only after it must be destroyed, but for food if it can be tasted.” What do they do with it? Rebbi Hila and Rebbi Immi explain it in mixtures, but as far as growing plants are concerned, this is more severe since Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. A Mishnah disagrees with Rebbi Zeïra as we have stated (Terumot 9:4): “A growth from heave is heave but the growth from its growth is profane. But the growth from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave of the tithe, dema‘, and First Fruits is profane.” We have stated on this: “When is this true? If the seed disappears. But if the seed does not disappear even growth from growth is forbidden.” How does Rebbi Zeïra deal with this? He explains it that the sanctity of the Sabbatical applies when it must be destroyed, but for food once the new growth is the majority it is permitted.

Rebbi Zeïra said, once the new growth is the majority it is permitted; Rebbi Hila and Rebbi Immi both say it is forbidden. A baraita disagrees with Rebbi Hila and Rebbi Immi, as it was stated: “This is the rule Rebbi Simeon proclaimed in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and new grain, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, and orlah, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted. They objected: but there is the Sabbatical that admits no act to permit it and the Sages did not fix a limit! He said to them, no. When you mention the Sabbatical, its produce is forbidden in the minutest amount only after it must be destroyed, but for food if it can be tasted.” What do they do with it? Rebbi Hila and Rebbi Immi explain it in mixtures, but as far as growing plants are concerned, this is more severe since Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. A Mishnah disagrees with Rebbi Zeïra as we have stated (Terumot 9:4): “A growth from heave is heave but the growth from its growth is profane. But the growth from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave of the tithe, dema‘, and First Fruits is profane.” We have stated on this: “When is this true? If the seed disappears. But if the seed does not disappear even growth from growth is forbidden.” How does Rebbi Zeïra deal with this? He explains it that the sanctity of the Sabbatical applies when it must be destroyed, but for food once the new growth is the majority it is permitted.

Does this not disagree with Rebbi Simeon ben Laqish? As Rebbi Simeon ben Laqish said, nobody may revoke his agency by words. Explain it that he said, go and fix it to the North and [the agent] went and fixed it to the South.

An adult who was taken captive among Gentiles. Rav and Samuel, one said, he counts six and keeps the Sabbath, but the other said, he keeps the Sabbath and counts six. Rebbi Isaac ben Eleazar in the name of Rav Naḥman bar Jacob: he counts six and keeps the Sabbath, five and keeps the Sabbath, four and keeps the Sabbath, three and keeps the Sabbath, two and keeps the Sabbath, one and keeps the Sabbath. Rebbi Mana said, if he was abducted on Tuesday he makes the Sabbath (great was his power) [profane]. At the second period he makes the Sabbath (if not to wonder) [only the eighth]. Therefore he should worry about all days, as by the following: If he preliminarily married a woman in Elam. Rebbi Jacob bar Aḥa: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan says, he worries about all women. Rebbi Simeon ben Laqish said, he does not worry about all women. There he has a fix, he may marry a convert, he may marry a freedwoman. Here what do you have? There, they are saying, he worries about all days and works for the necessities of life.

MISHNAH: Leather to make an amulet, split leather to write a mezuzzah on, parchment to write on it the smallest paragraph of phylacteries, which is Shemaˋ Israel, ink sufficient to write two letters with, kohl to apply to one eye, asphalt and sulphur to fix a hole, wax to close a small hole.

“Asphalt and sulphur to fix a hole.” Rebbi Yose bar Ḥanina said, they stated this about a gusher.

A curved and open alley. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, he puts a beam or a lath there which permits. In Rebbi Simeon ben Laqish’s opinion, if they wanted to fix it so that each side may use it up to the closing wall, would not two domains use a common domain? But one may use it up to the bend and the other may use it up to the bend. Would not two domains use a domain forbidden to them? Rav and Samuel, Rav like Rebbi Joḥanan and Samuel like Rebbi Simeon ben Laqish.

MISHNAH: For six months messengers are going out. For Nisan because of Passover, and for Av because of the fast day, and for Elul because of New Year’s Day, and for Tishre to fix the holidays, and for Kislew because of Ḥanukkah, and for Adar because of Purim. And when the Temple existed they also went for Iyar because of the minor Pesaḥ.

MISHNAH: For two months one desecrates the Sabbath, for Nisan and for Tishre, when messengers go out into Syria and which fix the holidays. When the Temple existed one did desecrate for all of them because of the regulation of the sacrifice. Whether it was seen clearly or not seen clearly one desecrates the Sabbath for it. Rebbi Yose said, if it was seen clearly one does not desecrate the Sabbath for it. It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda. Rabban Gamliel sent to him, if you hinder the public you will make them stumble in the future.

“It happened that Hillel the Elder brought his elevation offering to the Temple courtyard and leaned on it. The students of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Bitay from the students of the House of Shammai who realized that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 sheep from Qedar sheep, checked them for defects, and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything.” Rebbi Isaac ben Rebbi Eleazar said, (this implies) <this cup> for breakfast has to be full; the (poison) <worm> in the wood comes from itself; any coal which does not cause a burn at the start will not cause one. “Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”

MISHNAH: Rabban Simeon ben Gamliel said, Israel had no holidays like the Fifteenth of Av and the Day of Atonement, when the people of Jerusalem went out in borrowed white garments, not to embarrass those who had none. All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards. What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix your eyes on the extraction. And so it says, Daughters of Zion go out and see king Solomon, etc. The day of His enjoyment is the giving of the Torah; and the day of His heart’s joy is the building of His Temple which may be built soon in our days.

MISHNAH: Rabban Simeon ben Gamliel said, Israel had no holidays like the Fifteenth of Av and the Day of Atonement, when the people of Jerusalem went out in borrowed white garments, not to embarrass those who had none. All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards. What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix your eyes on the extraction. And so it says, Daughters of Zion go out and see king Solomon, etc. The day of His enjoyment is the giving of the Torah; and the day of His heart’s joy is the building of His Temple which may be built soon in our days.

“What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix you eyes on the extraction, etc.” If she was the king’s daughter she was borrowing from the High Priest’s daughter; the High Priest’s daughter was borrowing from the king’s daughter. The ugly ones did say, “do not fix your eye on beauty,” and the beautiful ones did say, “fix you eyes on the extraction.” “And so it says, Daughters of Zion go out and see king Solomon, with the crown with which his mother crowned him on the day of his marriage and the day of his heart’s joy. The day of His enjoyment is the giving of the Torah; and the day of His heart’s joy is the building of His Temple which may be built soon in our days.”

“What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix you eyes on the extraction, etc.” If she was the king’s daughter she was borrowing from the High Priest’s daughter; the High Priest’s daughter was borrowing from the king’s daughter. The ugly ones did say, “do not fix your eye on beauty,” and the beautiful ones did say, “fix you eyes on the extraction.” “And so it says, Daughters of Zion go out and see king Solomon, with the crown with which his mother crowned him on the day of his marriage and the day of his heart’s joy. The day of His enjoyment is the giving of the Torah; and the day of His heart’s joy is the building of His Temple which may be built soon in our days.”

“What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix you eyes on the extraction, etc.” If she was the king’s daughter she was borrowing from the High Priest’s daughter; the High Priest’s daughter was borrowing from the king’s daughter. The ugly ones did say, “do not fix your eye on beauty,” and the beautiful ones did say, “fix you eyes on the extraction.” “And so it says, Daughters of Zion go out and see king Solomon, with the crown with which his mother crowned him on the day of his marriage and the day of his heart’s joy. The day of His enjoyment is the giving of the Torah; and the day of His heart’s joy is the building of His Temple which may be built soon in our days.”

“What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix you eyes on the extraction, etc.” If she was the king’s daughter she was borrowing from the High Priest’s daughter; the High Priest’s daughter was borrowing from the king’s daughter. The ugly ones did say, “do not fix your eye on beauty,” and the beautiful ones did say, “fix you eyes on the extraction.” “And so it says, Daughters of Zion go out and see king Solomon, with the crown with which his mother crowned him on the day of his marriage and the day of his heart’s joy. The day of His enjoyment is the giving of the Torah; and the day of His heart’s joy is the building of His Temple which may be built soon in our days.”

“It happened that Hillel the Elder brought his elevation offering to the Temple courtyard and leaned on it. The students of the House of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Buta from the students of the House of Shammai who realized that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 young lambs from Qedar sheep, checked them for defects, and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything.” Rebbi Isaac ben Rebbi Eleazar said, this cup for breakfast has to be full; the worm in the wood comes from itself; any coal which does not cause a burn at the start will not cause one. “Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”

HALAKHAH: Is the degree of acquisition of one equal to that of the other? Did we not state “underage and deaf-mute”? Rebbi Hiyya stated ““underage and deaf-mute”: “If the husband of the underage girl died, the husband of the deaf-mute has to divorce her and the underage girl has to wait until she comes of age and perform ḥalîṣah” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. “If the husband of the deaf-mute died, the husband of the underage girl has to divorce her and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she becomes permitted.” This follows what Rebbi Hila said, in order to fix her status.

HALAKHAH: Is the degree of acquisition of one equal to that of the other? What does he do? Rav Ḥiyya bar Ashi in the name of Rav: He marries the deaf-mute and divorces her; the underage girl has to wait until she can perform ḥalîṣah.” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. If he sleeps with the underage girl, he has to divorce her, and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she became permitted.” This follows what Rebbi Hila said, in order to fix her status. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: What means, “in order to fix her status”? As you say there, he should perform ḥalîṣah for the aspect that was acquired in her and marry her co-wife; could he not perform ḥalîṣah for the aspect that was acquired in the underage girl and marry the deaf-mute? He said to him, so says Rebbi Simeon ben Laqish: We never find two sisters-in-law of whom one performs ḥalîṣah and one is married in levirate. Do we find two sisters-in-law of whom one performs ḥalîṣah and one is divorced? He said to him, that happens. That is what we have stated there: “If he ‘bespoke’ one and performed ḥalîṣah with the other, the first one needs a bill of divorce”.

HALAKHAH: Is the degree of acquisition of one equal to that of the other? What does he do? Rav Ḥiyya bar Ashi in the name of Rav: He marries the deaf-mute and divorces her; the underage girl has to wait until she can perform ḥalîṣah.” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. If he sleeps with the underage girl, he has to divorce her, and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she became permitted.” This follows what Rebbi Hila said, in order to fix her status. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: What means, “in order to fix her status”? As you say there, he should perform ḥalîṣah for the aspect that was acquired in her and marry her co-wife; could he not perform ḥalîṣah for the aspect that was acquired in the underage girl and marry the deaf-mute? He said to him, so says Rebbi Simeon ben Laqish: We never find two sisters-in-law of whom one performs ḥalîṣah and one is married in levirate. Do we find two sisters-in-law of whom one performs ḥalîṣah and one is divorced? He said to him, that happens. That is what we have stated there: “If he ‘bespoke’ one and performed ḥalîṣah with the other, the first one needs a bill of divorce”.

“This is the rule Rebbi Simeon declared in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and “new grain”, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, orlah, and kilaim in a vineyard, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted.” How do you treat vows? As referring to something that can become permitted or to something that cannot become permitted? It seems reasonable that we treat them as referring to things that can become permitted, as we have stated there “for the Elder uproots the vow from the start.” They said, he only uproots for the future. Certainly a Mishnah treats it as referring to something that cannot become permitted, as we have stated there: “The growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, First Tithe, aftergrowth of the Sabbatical, heaves from outside the Land, dema‘, and First Fruits are profane as are growths from their growths. Growths from dedicated [seeds] and Second Tithe become profane; one redeems them corresponding to the time of sowing.” We have stated on this: When has this been said? Anything whose seeds disappear. But in produce whose seeds do not disappear, the growth from their growth is forbidden. There is a restriction on growth, as Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. But another Mishnah treats it as something that can become permitted, as we have stated there: “For if somebody vowed not to have a certain thing and it became mixed with something else, if it can be tasted it is forbidden.” This explains that it was mixed with another kind, following the rules of something that can become permitted.

“This is the rule Rebbi Simeon declared in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and “new grain”, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, orlah, and kilaim in a vineyard, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted.” How do you treat vows? As referring to something that can become permitted or to something that cannot become permitted? It seems reasonable that we treat them as referring to things that can become permitted, as we have stated there “for the Elder uproots the vow from the start.” They said, he only uproots for the future. Certainly a Mishnah treats it as referring to something that cannot become permitted, as we have stated there: “The growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, First Tithe, aftergrowth of the Sabbatical, heaves from outside the Land, dema‘, and First Fruits are profane as are growths from their growths. Growths from dedicated [seeds] and Second Tithe become profane; one redeems them corresponding to the time of sowing.” We have stated on this: When has this been said? Anything whose seeds disappear. But in produce whose seeds do not disappear, the growth from their growth is forbidden. There is a restriction on growth, as Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. But another Mishnah treats it as something that can become permitted, as we have stated there: “For if somebody vowed not to have a certain thing and it became mixed with something else, if it can be tasted it is forbidden.” This explains that it was mixed with another kind, following the rules of something that can become permitted.

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

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).

Nay; it teaches that he knew how to fix upon that moment in which the Holy One, blessed be He, is wrathful. This is the intention of the statement which the prophet made to Israel :

He replied, "I have acted according to the teaching of Bet Hillel, and thou according to the teaching of Bet Shammai. Not only that, [I sat up] lest the disciples see this and fix the Halakah for future generations."

Shouldest thou say, "Bet Hillel also hold [that the Shema' may be read] in a reclining position!" that is so, but only when one was reclining from the first ; but in thy case, since hitherto thou has been sitting up and now thou reclinest, they will say, "We have to infer that [our teachers] agree with the opinion of Bet Shammai," and there is a fear, that the disciples seeing this, will fix the Halakah accordingly for future generations.

If so, let him utter three benedictions ! But men do not fix their meals for its sake.

Rab Nahman b. Isaac asked Raba : How is it if a man did fix his meal on its account? He replied : When Elijah comes, let him say whether such can be fixed for a meal ; at present, at least, such a thought does not exist amongst men.

Rab Huna ate thirteen rolls, three to a Kab in size, and said no Grace. Rab Nahman said to him, "Is there still hunger!" But everything which others fix as a meal requires Grace.

Rab Safra said : R. Abbahu related that when Hananyah, the nephew of R. Joshua, went to the Diaspora, he used to intercalate the years and fix the new moons outside the [Holy] Land.

He said to them, "Why, when I declare something unclean, do you pronounce it clean, and when I forbid you permit?" They said to him, "Why dost thou intercalate years and fix new moons outside the [Holy] Land?"

For the reason that it is for him a commandment that is fulfilled through a transgression. As it says, "And you have brought the stolen [animal], the lame [animal], and the ill [animal as offerings] (Malachi 1:13)." [Therefore, we see] a stolen offering is similar to a lame one. Just like a lame animal has no way to fix it, so too a stolen animal has no way to fix it [to render it permissible]. It does not matter whether it is before the owner despaired of finding the animal, or after he despaired.

For the reason that it is for him a commandment that is fulfilled through a transgression. As it says, "And you have brought the stolen [animal], the lame [animal], and the ill [animal as offerings] (Malachi 1:13)." [Therefore, we see] a stolen offering is similar to a lame one. Just like a lame animal has no way to fix it, so too a stolen animal has no way to fix it [to render it permissible]. It does not matter whether it is before the owner despaired of finding the animal, or after he despaired.

Ravina said, "This is like a beam of a Sukkah, and the Sages make a fix for it because of the Statute of the Beam [that stolen beams built into houses do not need to be removed, but should rather have their value paid]."

But if so, the same should be true now! We do not know how to fix the New Moon. But they, who know how to fix the New Moon, let it override [the Shabbat]?

But if so, the same should be true now! We do not know how to fix the New Moon. But they, who know how to fix the New Moon, let it override [the Shabbat]?

It is quite proper to set a date for the first rainfall, because from that date on we are to pray for rain; it is also proper to fix a date for the third rainfall, because from that date on distinguished individuals begin to fast; but what is the object in fixing a date for the second rainfall? Said R. Zera: It is of importance for vows, for we read

8. Said Rabban Simeon b. Gamaliel: The Israelites never had such joyous days as the fifteenth of Ab and the Day of Atonement, for on those days the sons of Jerusalem used to go out dressed in white garments, which they borrowed from one another in order not to cause shame to him who had none of his own. All these garments had to be immersed (before they were used). The daughters of Jerusalem too used to go out on these days and dance in the vineyards, saying, "Young man, lift up thine eyes, and consider what thou wilt select for thyself (as a wife); do not fix thine eyes upon beauty, but consider the family." And the young man replied (Cant. 3.11): "Go forth, O ye daughters of Zion, and gaze upon King Solomon, even upon the crown wherewith his mother hath crowned him in the day of his espousals, and in the day of the gladness of his heart."

Young man, etc. The beautiful ones among them said: "Fix your eyes upon beauty, for a woman is made only for beauty!" Those who were of distinguished families said: "Give your choice to family, for the purpose of woman is to raise a family." The homely girls said, "Make your purchase for the sake of Heaven, in order that you may be adorned with wealth."

That is to say this enactment is for the benefit of the cities; but we have not learned: “If Purim falls on Monday, the villages and large towns read on that day.” Now if it is as you say, they should push the reading forward to the [previous] Court day? This would bring it to the tenth, and the sages did not fix the tenth [as a possible day].

And the king said to the wise men. Who are the wise men? The rabbis. “Who knew the times”: that is, who knew how to intercalate years and fix new moons. He said to them: Try her for me. They said [to themselves]: What shall we do? If we tell him o put her to death, tomorrow he will become sober again and he will require her from us. Shall we tell him to let her go? She disrespected royalty. So they said to him: From the day when the Temple was destroyed and we were exiled from our land, counsel has been taken from us and we do not know how to judge capital cases. Go to Ammon and Moab who have remained in their places like wine that has settled on its lees. They spoke to him thus

When R. Dimi came, he said, Eighteen curses did Isaiah pronounce upon Israel, and he was not satisfied until he had spoken against them this passage, "The child shall behave himself proudly against the elder, and the base against the honourable" (Is. iii. 5). Eighteen curses, what are they? As it is written, "For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah stay and staff, the whole stay of bread and the whole stay of water; the mighty man and the man of war; the judge and the prophet and the diviner and the elder; the captain of fifty and the man of influence, and the counsellor, and the wise among artificers, and the instructed whisperer. And I will give children to be their princes and suckers out shall rule over them, etc." (Is. iii. 1-4) "Stay"—these are the learned in the Law, "staff"—these are the learned in Mishnah, e.g., R. Jehudah ben Tema and his fellows. R. Papa and our Rabbis differ in respect of this. One says, there are six hundred divisions of Mishnah, and another says there are seven hundred divisions of Mishnah. "The whole stay of bread"—these are the learned in Talmud, as it is said, "Come, eat ye of my bread, and drink of the wine which I have mingled" (Prov. ix. 5). "And the whole stay of water"—these are the learned in Agadah, who draw out the heart of man like water by means of Agadah. "The mighty man"—this is the man learned in oral tradition. "And the man of war"—this is he who knows how to handle matters in the battle of the Law. "The judge"—this is a magistrate who gives true decisions faithfully. "The prophet"—this is what the word itself conveys. "The diviner"—this is a king, as it is said, "Divination is in the lips of the king" (Prov. xvi. 10). "The elder"—this is he who is worthy to sit as a teacher presiding over an Academy. "Captain of fifty"—do not read "captain of fifty," but captain of fifths. This is he who knows how to handle matters in the five sections of the Law. There is another explanation of "Captain of fifty" according to R. Abohu; for R. Abohu says, Hence we learn that an interpreter is not appointed over the congregation, who is less than fifty years old. "And the man of influence"—this is he on whose account his generation has influence above in the courts of heaven, e.g., R. Chănina ben Dosa, or below on earth, e.g., R. Abohu in the household of Caesar. "The counsellor"—one who knows how to intercalate years and to fix months. "And the wise"—this is the disciple who makes his teachers wise. "Artificers"—at the time that he is unfolding the words of the Law, all are made like deaf men. "And instructed"—this is he who draws instruction from the heart of a matter. "Whisperer"—this is he to whom it is fitting to impart the words of the Law, which is given in a whisper. "And I will give children to be their princes." What is the meaning of the words, "And I will give children to be their princes"? R. El'azar said, These are the children of men who are empty of good works. "And suckers out shall rule over them." R. Papa bar Jacob said, Foxes, sons of foxes. And he was not satisfied, until he had said to them, "The child shall behave himself proudly against the elder, and the base against the honourable" (Is. iii. 5). These are the children of men who are empty of good works. They shall behave themselves proudly against him who is filled with good works as a pomegranate. "And the base against the honourable." Let him come, to whom heavy sins are like light, and behave himself proudly against him to whom light are like heavy.

There is a Baraitha, Be ye clean, lest ye touch the table or the lamp. And yet we have a Baraitha to this effect, viz., What is the reason that we are not taught this with reference to the lamp? It is because the table is called in Holy Writ perpetual, the lamp is not called in Holy Writ perpetual. And another says, Since Holy Writ says, "and the lamp over against the table" (Ex. xxvi. 35), it is as though it were called in Holy Writ perpetual. But another says, It was only to fix its place that it comes. But you may get it out for me in this way. For it is a vessel of wood which is made to rest; and every vessel of wood which is made to rest, is not liable to uncleanness. What is the reason then that it is liable to uncleanness? Because it is like a sack in this respect, and therefore can contract uncleanness. As a sack is moveable, whether empty or full, so also everything which is moveable whether empty or full is liable to cleansing. This also is moveable, whether empty or full. As is the teaching of Resh Lakish; for Resh Lakish said, What is the meaning of the passage, "upon the clean table?" (Lev. xxiv. 6) Undoubtedly it implies that it might be unclean. And why? It is a vessel of wood made to rest, and as such it does not receive uncleanness; but it informs us that they raise it up, and exhibit the shewbread on it to those who come up to the festival, and one says to them, Look at the love of God in giving you food. Its end was like its placing. For R. Joshua ben Levi said, A great miracle was wrought in the shewbread. As its placing was miraculous, so was its end; for it is said, "to put hot bread in the day that it was taken away" (1 Sam. xxi. 6). But you may get it out for me in this way. It is because it is overlaid. For lo, there is a canonical Mishnah, The table or the tripod table, which have had a piece broken off, or have been covered with marble, and there has been left on them a place to rest cups, may become unclean. R. Jehudah says, A place to rest cakes (Kelim, xxii. 1). And if thou sayest, It is a different matter with shittim wood, which is esteemed highly, and is not valueless, this is all right according to what Resh Lakish says. For he said, Their teaching only refers to tables made of woods that come from the province of the sea. But in the case of a vessel of Mismim it is not valueless. This is very good. But according to R. Jochanan who says, Even in the case of a vessel of Mismim also it is valueless, what is there to say? And if thou sayest, The one is the case of an overlaid article which stands, and the other, of an overlaid article which does not stand. Lo, Resh Lakish asks from R. Jochanan, Does the Mishnah treat of an overlaid article which stands, or of an overlaid article which does not stand? of one which has its extremities covered, or of one which has not its extremities covered? And he said to him, There is no difference in this respect between an overlaid article which stands and an overlaid article which does not stand. There is no difference in this respect between one which has its extremities covered, and one which has not its extremities covered. But it is the table itself which makes the difference.