folded

Then she gave her maid a bottle of wine, and a cruse of oil, and filled a bag with parched corn, and lumps of figs, and with fine bread; so she folded all these things together, and laid them upon her.

And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried it off and laid it in a place in the south of the land.

And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried it off and laid it in a place in the south of the land.

And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.

“Then my brother said to me, ‘My dear sister, you are already in a position of great dignity, and are such that you may ask for a vision, and that it may be made known to you whether this is to result in a passion or an escape.’ And I, who knew that I was privileged to converse with the Lord, whose kindnesses I had found to be so great, boldly promised him, and said, ‘To-morrow I will tell you.’ And I asked, and this was what was shown me. I saw a golden ladder of marvellous height, reaching up even to heaven, and very narrow, so that persons could only ascend it one by one; and on the sides of the ladder was fixed every kind of iron weapon. There were there swords, lances, hooks, daggers; so that if any one went up carelessly, or not looking upwards, he would be torn to pieces and his flesh would cleave to the iron weapons. And under the ladder itself was crouching a dragon of wonderful size, who lay in wait for those who ascended, and frightened them from the ascent. And Saturus went up first, who had subsequently delivered himself up freely on our account, not having been present at the time that we were taken prisoners. And he attained the top of the ladder, and turned towards me, and said to me, ‘Perpetua, I am waiting for you; but be careful that the dragon do not bite you.’ And I said, ‘In the name of the Lord Jesus Christ, he shall not hurt me.’ And from under the ladder itself, as if in fear of me, he slowly lifted up his head; and as I trod upon the first step, I trod upon his head. And I went up, and I saw an immense extent of garden, and in the midst of the garden a white-haired man sitting in the dress of a shepherd, of a large stature, milking sheep; and standing around were many thousand white-robed ones. And he raised his head, and looked upon me, and said to me, ‘Thou art welcome, daughter.’ And he called me, and from the cheese as he was milking he gave me as it were a little cake, and I received it with folded hands; and I ate it, and all who stood around said Amen. And at the sound of their voices I was awakened, still tasting a sweetness which I cannot describe. And I immediately related this to my brother, and we understood that it was to be a passion, and we ceased henceforth to have any hope in this world.

Then he folded the two letters, and sealed them with the seal of his uncle Haiqar; they were nevertheless in the king's palace.

Then he folded the letter, and presented it on the morrow to Pharaoh.

The twelfth said: "I am called Saphathoraél, and I inspire partisanship in men, and delight in causing them to stumble. If any one will write on paper these names of angels, Iacô, Iealô, Iôelet, Sabaôth, Ithoth, Bae, and having folded it up, wear it round his neck or against his ear, I at once retreat and dissipate the drunken fit."

And I Solomon read this epistle; and I folded it up and gave it to my people, and said to them: "After seven days shalt thou remind me of this epistle. And Jerusalem was built, and the Temple was being completed. And there was a stone, the end stone of the corner lying there, great, chosen out, one which I desired lay in the head of the corner of the completion of the Temple. And all the workmen, and all the demons helping them came to the same place to bring up the stone and lay it on the pinnacle of the holy Temple, and were not strong enough to stir it, and lay it upon the corner allotted to it. For that stone was exceedingly great and useful for the corner of the Temple."

And behold the mountains burned with fire and the earth shook and the hills were removed and the mountains overthrown: the depths boiled, and all the habitable places were shaken: and the heavens were folded up and the clouds drew up water. And flames of fire shone forth and thunderings and lightnings were multiplied and winds and tempests made a roaring: the stars were gathered together and the angels ran before, until God established the law of an everlasting covenant with the children of Israel, and gave unto them an eternal commandment which should not pass away.

Let the young persons of the Church endeavour to minister diligently in all necessaries: mind your business with all becoming seriousness, that so you may always have sufficient to support yourselves and those that are needy, and not burden the Church of God. For we ourselves, besides our attention to the word of the Gospel, do not neglect our inferior employments. For some of us are fishermen, some tentmakers, some husbandmen, that so we may never be idle. So says Solomon somewhere: Go to the ant, you sluggard; consider her ways diligently, and become wiser than she. For she, having neither field, overseer, nor ruler, prepares her food in the summer, and lays up a great store in the harvest. Or else go to the bee, and learn how laborious she is, and her work how valuable it is, whose labours both kings and mean men make use of for their health. She is desirable and glorious, though she be weak in strength, yet by honouring wisdom she is improved, etc. How long will you lie on your bed, O sluggard? When will you wake out of your sleep? You sleep awhile, you lie down awhile, you slumber awhile, you fold your hands on your breast to sleep awhile. Then poverty comes on you like an evil traveller, and want as a swift racer. But if you are diligent, your harvest shall come as a fountain, and want shall fly from you as an evil renegade. And again: He that manages his own land shall be filled with bread. And elsewhere he says: The slothful has folded his own hands together, and has eaten his own flesh. And afterwards: The sluggard hides his hand; he will not be able to bring it to his mouth. And again: By slothfulness of the hands a floor will be brought low. Labour therefore continually; for the blot of the slothful is not to be healed. But if any one does not work, let not such a one eat among you. For the Lord our God hates the slothful. For no one of those who are dedicated to God ought to be idle.

[If he says,] “Until the summer,” or, “Until the summer shall be,” [he is forbidden] until people begin to bring [the figs] home in baskets. “Until the summer [harvest] is past,” [he is forbidden] until the knives are folded up [and put away]. [If he vows,] “Until the harvest,” [he is forbidden] until the people begin reaping the wheat harvest, but not the barley harvest. It all depends on the place where he vowed: if in hill-country, the hill-country [harvest]; if in the valley, the valley harvest.

All menahot prepared in a vessel must be broken into pieces. The minhah of an Israelite was folded into two and the two were folded into four, and it was severed [at each bend]. The minhah of priests was folded into two and the two were folded into four, but it was not severed. The minhah of the anointed high priest was not folded. Rabbi Shimon says: neither the minhah of the priests nor the minhah of the anointed high priest was broken in pieces, since the handful was not taken from them, and whenever the handful is not taken [from a minhah] it is not to be broken in pieces. The pieces were the size of an olive.

All menahot prepared in a vessel must be broken into pieces. The minhah of an Israelite was folded into two and the two were folded into four, and it was severed [at each bend]. The minhah of priests was folded into two and the two were folded into four, but it was not severed. The minhah of the anointed high priest was not folded. Rabbi Shimon says: neither the minhah of the priests nor the minhah of the anointed high priest was broken in pieces, since the handful was not taken from them, and whenever the handful is not taken [from a minhah] it is not to be broken in pieces. The pieces were the size of an olive.

All menahot prepared in a vessel must be broken into pieces. The minhah of an Israelite was folded into two and the two were folded into four, and it was severed [at each bend]. The minhah of priests was folded into two and the two were folded into four, but it was not severed. The minhah of the anointed high priest was not folded. Rabbi Shimon says: neither the minhah of the priests nor the minhah of the anointed high priest was broken in pieces, since the handful was not taken from them, and whenever the handful is not taken [from a minhah] it is not to be broken in pieces. The pieces were the size of an olive.

All menahot prepared in a vessel must be broken into pieces. The minhah of an Israelite was folded into two and the two were folded into four, and it was severed [at each bend]. The minhah of priests was folded into two and the two were folded into four, but it was not severed. The minhah of the anointed high priest was not folded. Rabbi Shimon says: neither the minhah of the priests nor the minhah of the anointed high priest was broken in pieces, since the handful was not taken from them, and whenever the handful is not taken [from a minhah] it is not to be broken in pieces. The pieces were the size of an olive.

All menahot prepared in a vessel must be broken into pieces. The minhah of an Israelite was folded into two and the two were folded into four, and it was severed [at each bend]. The minhah of priests was folded into two and the two were folded into four, but it was not severed. The minhah of the anointed high priest was not folded. Rabbi Shimon says: neither the minhah of the priests nor the minhah of the anointed high priest was broken in pieces, since the handful was not taken from them, and whenever the handful is not taken [from a minhah] it is not to be broken in pieces. The pieces were the size of an olive.

A thick woolen jacket or a thick wooden block does not bring uncleanness until they are one handbreadth high off the ground. If [garments] are folded one above the other they do not bring uncleanness until the uppermost is one handbreadth high off the ground. If a person were placed there [under the split in the portico]: Bet Shammai says: he does not bring the uncleanness. But Bet Hillel says: a person is hollow and his uppermost side brings the uncleanness.

A thick woolen jacket or a thick wooden block does not bring uncleanness until they are one handbreadth high off the ground. If [garments] are folded one above the other they do not bring uncleanness until the uppermost is one handbreadth high off the ground. Tablets of wood [placed] one above the other do not bring uncleanness unless the uppermost is one handbreadth high off the ground; But if they were of marble, the uncleanness cleaves upwards and downwards.

“ Early and late fruits are exempt. These are the early fruits, before one appoints a watchman.” But does this depend on the watchman? Rebbi Yose said, if they are not worth the attention of a watchman. “These are the late fruits, after they folded up the mats. Rebbi Illaï said in the name of Rebbi Eliezer, the early ones are obligated because of an assumption that they are being watched.” Rebbi Yose ben Ḥalaphta said, shitin in Sepphoris are obligated because of an assumption that they are watched.

There, we have stated: “A [cloth] less than three by three [fingerwidths] which he took to plug the bath or to pour a pot or to clean a millstone, whether it was prepared or not prepared can become impure, the words of Rebbi Eliezer. Rebbi Joshua says, (also a new rag) whether prepared or not prepared, is pure. Rebbi Aqiba says, prepared it may become impure, not prepared it is pure.” What is the difference between prepared and not prepared? Whether he made it ready in the house or threw it into the garbage. But did we not state: “Rebbi Eliezer says, also a new rag follows the same rule.” Nobody says “also”, “even”, unless he agree with the preceding; whether he prepared it to hang it up or did not prepare it to hang it up. This learns from the other and the other learns from this. This learns from the other; the words of Rebbi Eliezer if he folded it. And the other learns from this; if he did not prepare it to hang it up. But if he prepared it to hang it up it may become impure.

HALAKHAH: Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: Where do they differ? If he himself took them but if another took them they are disgusting. The words of the Sages, Rebbi Aḥa, Rebbi Naḥum in the name of Rav, he is never liable unless he take them with a grooming knife. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: The one who braids is liable because of building. This follows what Rebbi Joḥanan said in the name of Rebbi Banaya: At our place they call builder one who is plaiting. Rebbi Zeˋira said, would it not be reasonable that it should be because of weaving? The argument of Rebbi Zeˋira is inverted, for there said Rebbi Zeˋira, Rebbi Ḥiyya in the name of Rebbi Joḥanan, one who plaits three hairs of a human is liable because of weaving; Rebbi Zeˋira said, is it not spinning rather than weaving? And here he says so! There if they are few, here for many. That is what you say about a human, but for an animal it is pure, as it was stated: One who makes a belt under the heart, to beautify, or to fasten the bags, to hang it around an animal’s neck, is pure. That is, for simple ones. But if the are folded, whether for human or for animal they are impure. The one who applies kohl is liable because of writing; the one who puts on make-up is liable because of dyeing.

Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated: “If he rode on it, leaned on it, hung on it, used it to cross a river, folded the bridle on it, put his toga on it, it is disqualified.” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. Why did they not allow it to them by means of walls of people? It must follow Rebbi Immi. Even if you are saying following Rebbi Simon, just as they could not remember this so they did not remember that. Rebbi Abbin said, but it is impossible that in two Sabbatical periods there should be no 14 which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel.

Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated: “If he rode on it, leaned on it, hung on it, used it to cross a river, folded the bridle on it, put his toga on it, it is disqualified. [But if he tied it with the bridle, made it a shoe lest it slip, put his toga on it because of flies, it is qualified. This is the principle: Anything for its needs, it is qualified. For any other need, it is disqualified.]” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. Why did they not allow it to them by means of walls of people? It must follow Rebbi Immi. Even if you are saying following Rebbi Simon, just as they could not remember this so they did not remember that. Rebbi Abun said, but it is impossible that in two Sabbatical periods there should be no 14th which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel.

Rebbi Joḥanan said, from Gibbethon to Antipatris there were 60’000 villages. The smallest among them was Bet Shemesh, about which is written, He smote of the men of Bet Shemesh, for they looked at the Ark of the Eterna, etc. These were in one direction. If you execute this with reeds it will not carry it. Rebbi Ḥanina said, the Land of Israel folded its fist.

Rebbi Joḥanan said, from Gibbethon to Antipatris there were 60’000 villages. The smallest among them was Bet Shemesh, about which it is written, He smote of the men of Bet Shemesh, for they looked at the Ark ofthe Eternal, etc. These were in one direction. If you execute this with reeds it will not carry it. Rebbi Ḥanina said, the Land of Israel folded its fist.

MISHNAH: How does one flog him? One binds both his hands on both sides of a pillar. The beadle grabs his clothing. If it tore, it tore; if it unravelled, it unravelled, until he uncovers his heart. A stone is put behind him on which the beadle stands with a strip of calf’s leather in his hand, folded one into two and two into four, and two strips go up and down in it. The handle is one hand-breadth long; its width is one hand-breadth, and it reaches to his belly. He flogs him one third on his front and two thirds on his back. He flogs him neither standing nor sitting but bending down as it is written, the judge shall make him fall and flog him on his front etc. The person who flogs, flogs with one hand with full force. The reader reads if you will not observe to fulfill all the words of this Torah etc.; the Eternal will your flogging exemplary, etc. and returns to the beginning of the verse. If he died under his hand, he is not liable. If he added a single strip and he died, he is exiled because of him. If he dirtied himself whether by feces or by urine, he is no longer liable. Rebbi Jehudah says, a man by feces, a woman by urine.

In Droḳeret, a town of five hundred men, there died once three men in one day, wherefore R. Naḥman b. R. Ḥisda intended to decree a public fast. R. Naḥman b. Isaac, however, said to him: In accordance with whose view do you intend to do this? That of R. Meir, who said, if an ox that gores at long intervals (three times in three days) has to pay the full damage, all the more so one that gores at short intervals (three times in one day)? Said R. Naḥman b. R. Ḥisda to R. Naḥman b. Isaac: "Come and take a seat beside me," to which the latter replied: I hold to what is taught in a Baraita: R. Jose said: It is not the place that honors the man, but it is the man that honors the place, for thus we find that as long as the Shekinah was present on Sinai, the law was (Exod., 34. 3): "Neither let the flocks nor herds feed before that mount," but as soon as the Shekinah departed from there, the Torah prescribed (ib., 19.13): "When the ram's horn soundeth long, they shall come up to the mount." The same, we find, was the case with the tent of meeting, namely, when the tent was pitched, the order of the Torah was (Numbers, 5. 2): "They shall put out of the camp every leper, and every one that hath an issue," but as soon as the curtains were folded up (for removing the tent), those that had an issue as well as lepers were permitted to enter. "Then I shall come to your place," said Naḥman b. R. Ḥisda. R. Naḥman b. Isaac, however, replied, "It is proper that an eminent man who is the son of one less eminent, should go to one who is eminent and is the son of an eminent man, but it is not proper that a man of eminence who is the son of an eminent man should go to an eminent man who is the son of one less eminent."

All these garments had to be immersed. Said R. Zeriḳa in the name of R. Eleazar, this had to be done even though the garments had been folded up and lying in a chest.

Rava further said: At first I used to think that the curtain is an accessory of an accessory. When, however, I saw that it is folded over and a scroll is placed on it, I said that it is itself an accessory of holiness, and forbidden.