fragrance

And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever: and its fruit is beautiful, and its fruit resembles the dates of a palm.

And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever: and its fruit is beautiful, and its fruit resembles the dates of a palm.

And he said unto me: 'Enoch, why dost thou ask me regarding the fragrance of the tree, and why dost thou wish to learn the truth?'

Then shall they rejoice with joy and be glad, And into the holy place shall they enter; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived: And in their days shall no sorrow or plague Or torment or calamity touch them.'

And there I saw aromatic trees exhaling the fragrance of frankincense and myrrh, and the trees also were similar to the almond tree.

And I came to the Garden of Righteousness, and saw beyond those trees many large trees growing there and of goodly fragrance, large, very beautiful and glorious, and the tree of wisdom whereof they eat and know great wisdom.

That tree is in height like the fir, and its leaves are like (those of) the Carob tree: and its fruit is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar.

And of these kinds of wood lay upon the altar under the sacrifice, such as have been tested as to their appearance, and do not lay (thereon) any split or dark wood, (but) hard and clean, without fault, a sound and new growth; and do not lay (thereon) old wood, [for its fragrance is gone] for there is no longer fragrance in it as before.

And of these kinds of wood lay upon the altar under the sacrifice, such as have been tested as to their appearance, and do not lay (thereon) any split or dark wood, (but) hard and clean, without fault, a sound and new growth; and do not lay (thereon) old wood, [for its fragrance is gone] for there is no longer fragrance in it as before.

Besides these kinds of wood there is none other that thou shalt place (on the altar), for the fragrance is dispersed, and the smell of its fragrance goes not up to heaven.

Besides these kinds of wood there is none other that thou shalt place (on the altar), for the fragrance is dispersed, and the smell of its fragrance goes not up to heaven.

And there will be no respect of persons [and no consideration of persons] and no receiving at his hands of fruits and offerings and burnt-offerings and fat, nor the fragrance of sweet savour, so as to accept it: and so fare every man or woman in Israel who defiles the sanctuary.

And my Lord Jesus Christ our king said unto me: Let us go unto the holy mountain. And his disciples went with him, praying. And behold there were two men there, and we could not look upon their faces, for a light came from them, shining more than the sun, and their raiment also was shining, and cannot be described, and nothing is sufficient to be compared unto them in this world. And the sweetness of them . . . that no mouth is able to utter the beauty of their appearance, for their aspect was astonishing and wonderful. And, in a word, I cannot describe it: shineth in his aspect above crystal. Like the flower of roses is the appearance of the colour of his aspect and of his body . . . his head. And upon their shoulders and on their foreheads was a crown of nard woven of fair flowers. As the rainbow in the water, so was their hair. And such was the comeliness of their countenance, adorned with all manner of ornament. And when we saw them on a sudden, we marvelled. And I drew near unto the Lord (God) Jesus Christ and said unto him: O my Lord, who are these? And he said unto me: They are Moses and Elias. And I said unto him: <Where then are> Abraham and Isaac and Jacob and the rest of the righteous fathers? And he showed us a great garden, open, full of fair trees and blessed fruits, and of the odour of perfumes. The fragrance thereof was pleasant and came even unto us. And thereof . . . saw I much fruit. And my Lord and God Jesus Christ said unto me: Hast thou seen the companies of the fathers?

And thus the affair being made manifest, Plato the bishop, having heard of the presence of the holy Apostle Matthew, met him with all the clergy; and having fallen to the ground, they kissed his feet. And Matthew raised them, and went with them into the church, and the child Jesus was also with him. And Matthew, having come to the gate of the church, stood upon a certain lofty and immoveable stone; and when the whole city ran together, especially the brethren who had believed, began to say: Men and women who appear in our sight, heretofore believing in the universe, but now knowing Him who has upheld and made the universe; until now worshipping the Satyr, and mocked by ten thousand false gods, but now through Jesus Christ acknowledging the one and only God, Lord, Judge; who have laid aside the immeasurable greatness of evil, and put on love, which is of like nature with affectionateness, towards men; once strangers to Christ, but now confessing Him Lord and God; formerly without form, but now transformed through Christ;— behold, the staff which you see in my hand, which Jesus, in whom you have believed and will believe, gave me; perceive now what comes to pass through me, and acknowledge the riches of the greatness which He will this day make for you. For, behold, I shall plant this rod in this place, and it shall be a sign to your generations, and it shall become a tree, great and lofty and flourishing, and its fruit beautiful to the view and good to the sight; and the fragrance of perfumes shall come forth from it, and there shall be a vine twining round it, full of clusters; and from the top of it honey coming down, and every flying creature shall find covert in its branches; and a fountain of water shall come forth from the root of it, having swimming and creeping things, giving drink to all the country round about.

And as the apostle continued looking on the ground, one of the cup-bearers stretched forth his hand and gave him a buffet; and the apostle lifted up his eyes and looked upon him that smote him and said: My God will forgive thee in the life to come this iniquity, but in this world thou shalt show forth his wonders and even now shall I behold this hand that hath smitten me dragged by dogs. And having so said, he began to sing and to say this song: The damsel is the daughter of light, in whom consisteth and dwelleth the proud brightness of kings, and the sight of her is delightful, she shineth with beauty and cheer. Her garments are like the flowers of spring, and from them a waft of fragrance is borne; and in the crown of her head the king is established which with his immortal food (ambrosia) nourisheth them that are founded upon him; and in her head is set truth, and with her feet she showeth forth joy. And her mouth is opened, and it becometh her well: thirty and two are they that sing praises to her. Her tongue is like the curtain of the door, which waveth to and fro for them that enter in: her neck is set in the fashion of steps which the first maker hath wrought, and her two hands signify and show, proclaiming the dance of the happy ages, and her fingers point out the gates of the city. Her chamber is bright with light and breatheth forth the odour of balsam and all spices, and giveth out a sweet smell of myrrh and Indian leaf, and within are myrtles strown on the floor, and garlands of all manner of odorous flowers, and the door-posts are adorned with reeds.

But Mygdonia when she heard that gave herself up unto grief, groaning and lamenting and Charisius said again; Have I then so much wronged the gods that they have afflicted me with such a disease? what is my great offence that they have cast me into such humiliation? I beseech thee. Mygdonia strangle my soul no more with the pitiful sight of thee and thy mean appearance and afflict not mine heart with care for thee I am Charisius thine husband, whom all the nation honoureth and feareth. What must I do? I know not whither to turn. What am I to think? shall I keep silence and endure? yet who can be patient when men take his treasure? and who can endure to lose thy sweet ways? and what is there for me? the fragrance of thee is in my nostrils, and thy bright face is fixed in mine eyes. They are taking away my soul, and the fair body which I rejoiced to see they are destroying, and that sharpest of eyes they are blinding and cutting off my right hand: my joy is turning to grief and my life to death, and the light of it is being dyed with darkness. Let no man of you my kindred henceforth look on me; from you no help hath come to me, nor will I hereafter worship the gods of the east that have enwrapped me in such calamities, nor pray to them any more nor sacrifice to them, for I am bereaved of my spouse. And what else should I ask of them? for all my glory is taken away, yet am I a prince and next unto the king in power; but Mygdonia hath set me at nought, and taken away all these things.

Then the holy John said unto them: Go, and redeem to you the lands which ye have sold, for ye have lost the estates of heaven. Buy yourselves silken raiment, that for a time ye may shine like the rose which showeth its fragrance and redness and suddenly fadeth away. For ye sighed at beholding your servants and groaned that ye were become poor. Flourish, therefore, that ye may fade: be rich for the time, that ye may be beggars for ever. Is not the Lord's hand able to make riches overflowing and unsurpassably glorious? but he hath appointed a conflict for souls, that they may believe that they shall have eternal riches, who for his name's sake have refused temporal wealth. Indeed, our master told us concerning a certain rich man who feasted every day and shone with gold and purple, at whose door lay a beggar, Lazarus, who desired to receive even the crumbs that fell from his table, and no man gave unto him. And it came to pass that on one day they died, both of them, and that beggar was taken into the rest which is in Abraham's bosom, but the rich man was cast into flaming fire: out of which he lifted up his eyes and saw Lazarus, and prayed him to dip his finger in water and cool his mouth for he was tormented in the flames. And Abraham answered him and said: Remember, son, that thou receivedst good things in thy life, but this Lazarus likewise evil things. Wherefore rightly is he now comforted while thou art tormented, and besides all this, a great gulf is fixed between you and us, so that neither can they come thence hither, nor hither thence. But he answered: I have five brethren: I pray that some one may go to warn them, that they come not into this flame. And Abraham said to him: They have Moses and the prophets, let them hear them. To that he answered: Lord, unless one rise up again, they will not believe. Abraham said to him: If they believe not Moses and the prophets, neither will they believe, if one rise again. And these words our Lord and Master confirmed by examples of mighty works: for when they said to him: Who hath come hither from thence, that we may believe him? he answered: Bring hither the dead whom ye have. And when they had brought unto him a young man which was dead, he was waked up by him as one that sleepeth, and confirmed all his words. But wherefore should I speak of my Lord, when at this present there are those whom in his name and in your presence and sight I have raised from the dead: in whose name ye have seen palsied men healed, lepers cleansed, blind men enlightened, and many delivered from evil spirits? But the riches of these mighty works they cannot have who have desired to have earthly wealth. Finally, when ye yourselves went unto the sick and called upon the name of Jesus Christ, they were healed: ye did drive out devils and restore light to the blind. Behold, this grace is taken from you, and ye are become wretched, who were mighty and great. And where as there was such fear of you upon the devils that at your bidding they left the men whom they possessed, now ye will be in fear of the devils. For he that loveth money is the servant of Mammon: and Mammon is the name of a devil who is set over carnal gains, and is the master of them that love the world. But even the lovers of the world do not possess riches, but are possessed of them. For it is out of reason that for one belly there should be laid up so much food as would suffice a thousand, and for one body so many garments as would furnish clothing for a thousand men. In vain, therefore, is that stored up which cometh not into use, and for whom it is kept, no man knoweth, as the Holy Ghost saith by the prophet: In vain is every man troubled who heapeth up riches and knoweth not for whom he gathereth them. Naked did our birth from women bring us into this light, destitute of food and drink: naked will the earth receive us which brought us forth. We possess in common the riches of the heaven, the brightness of the sun is equal for the rich and the poor, and likewise the light of the moon and the stars, the softness of the air and the drops of rain, and the gate of the church and the fount of sanctification and the forgiveness of sins, and the sharing in the altar, and the eating of the body and drinking of the blood of Christ, and the anointing of the chrism, and the grace of the giver, and the visitation of the Lord, and the pardon of sin: in all these the dispensing of the Creator is equal, without respect of persons. Neither doth the rich man use these gifts after one manner and the poor after another. But wretched and unhappy is the man who would have something more than sufficeth him: for of this come heats of fevers rigours of cold, divers pains in all the members of the body, and he can neither be fed with food nor sated with drink, that covetousness may learn that money will not profit it, which being laid up bringeth to the keepers thereof anxiety by day and night, and suffereth them not even for an hour to be quiet and secure. For while they guard their houses against thieves, till their estate, ply the plough, pay taxes, build storehouses, strive for gain, try to baffle the attacks of the strong, and to strip the weak, exercise their wrath on whom they can, and hardly bear it from others, shrink not from playing at tables and from public shows, fear not to defile or to be defiled, suddenly do they depart out of this world, naked, bearing only their own sins with them, for which they shall suffer eternal punishment.

Whoever knows the truth is a free person, and the free person doesn't sin, because "whoever sins is the slave of sin." Truth is the Mother, but knowledge is the joining. Those who aren't given to sin are called "free" by the world. These who aren't given to sin are made proud by the knowledge of the truth. That's what makes them free and exalts them over everything. But "love builds up," and whoever has been made free through knowledge is a slave because of love for those who aren't yet able to attain [the] freedom of knowledge, [but] knowledge makes them able [to] become free. Love […] anything its own […] it […] its own. It never [says "…"] or "this is mine," [but "…] are yours." Spiritual love is wine with fragrance. All those who will anoint themselves with it enjoy it. While those who are anointed stay around, those who are nearby also enjoy it. If those who are anointed with ointment leave them and go, those who aren't anointed but are only nearby remain in their stench. The Samaritan didn't give anything to the wounded man except wine with oil. It wasn't anything but the ointment, and it healed the wounds, because "love covers a multitude of sins."

Do then the Father’s will, because you’re from him. For the Father is sweet, and goodness is in his will. He knows what’s yours, that you may find rest in them. For by the fruits they know what’s yours, because the children of the Father are his fragrance, since they’re from the grace of his expression. Because of this, the Father loves his fragrance, and reveals it in every place. And when it mixes with matter, it gives his fragrance to the light, and in tranquility he causes it to rise above every form and every sound. For it’s not the ears that smell the fragrance, but it’s the Spirit that smells, and draws the fragrance to itself, and sinks down into the Father’s fragrance. He shelters it, then, and takes it to the place from which it came, from the first fragrance which has grown cold. It’s something in a soul-endowed delusion, like cold water sunk into loose earth. Those who see it think that it’s just earth. Afterwards, it dissolves again. If a breath draws it, it becomes warm. So the fragrances which are cold are from the division. Because of this, faith came. It dissolved the division, and it brought the fullness that’s warm with love, so that the cold may not return, but rather the unitary thought of completion.

Do then the Father’s will, because you’re from him. For the Father is sweet, and goodness is in his will. He knows what’s yours, that you may find rest in them. For by the fruits they know what’s yours, because the children of the Father are his fragrance, since they’re from the grace of his expression. Because of this, the Father loves his fragrance, and reveals it in every place. And when it mixes with matter, it gives his fragrance to the light, and in tranquility he causes it to rise above every form and every sound. For it’s not the ears that smell the fragrance, but it’s the Spirit that smells, and draws the fragrance to itself, and sinks down into the Father’s fragrance. He shelters it, then, and takes it to the place from which it came, from the first fragrance which has grown cold. It’s something in a soul-endowed delusion, like cold water sunk into loose earth. Those who see it think that it’s just earth. Afterwards, it dissolves again. If a breath draws it, it becomes warm. So the fragrances which are cold are from the division. Because of this, faith came. It dissolved the division, and it brought the fullness that’s warm with love, so that the cold may not return, but rather the unitary thought of completion.

Do then the Father’s will, because you’re from him. For the Father is sweet, and goodness is in his will. He knows what’s yours, that you may find rest in them. For by the fruits they know what’s yours, because the children of the Father are his fragrance, since they’re from the grace of his expression. Because of this, the Father loves his fragrance, and reveals it in every place. And when it mixes with matter, it gives his fragrance to the light, and in tranquility he causes it to rise above every form and every sound. For it’s not the ears that smell the fragrance, but it’s the Spirit that smells, and draws the fragrance to itself, and sinks down into the Father’s fragrance. He shelters it, then, and takes it to the place from which it came, from the first fragrance which has grown cold. It’s something in a soul-endowed delusion, like cold water sunk into loose earth. Those who see it think that it’s just earth. Afterwards, it dissolves again. If a breath draws it, it becomes warm. So the fragrances which are cold are from the division. Because of this, faith came. It dissolved the division, and it brought the fullness that’s warm with love, so that the cold may not return, but rather the unitary thought of completion.

Do then the Father’s will, because you’re from him. For the Father is sweet, and goodness is in his will. He knows what’s yours, that you may find rest in them. For by the fruits they know what’s yours, because the children of the Father are his fragrance, since they’re from the grace of his expression. Because of this, the Father loves his fragrance, and reveals it in every place. And when it mixes with matter, it gives his fragrance to the light, and in tranquility he causes it to rise above every form and every sound. For it’s not the ears that smell the fragrance, but it’s the Spirit that smells, and draws the fragrance to itself, and sinks down into the Father’s fragrance. He shelters it, then, and takes it to the place from which it came, from the first fragrance which has grown cold. It’s something in a soul-endowed delusion, like cold water sunk into loose earth. Those who see it think that it’s just earth. Afterwards, it dissolves again. If a breath draws it, it becomes warm. So the fragrances which are cold are from the division. Because of this, faith came. It dissolved the division, and it brought the fullness that’s warm with love, so that the cold may not return, but rather the unitary thought of completion.

Do then the Father’s will, because you’re from him. For the Father is sweet, and goodness is in his will. He knows what’s yours, that you may find rest in them. For by the fruits they know what’s yours, because the children of the Father are his fragrance, since they’re from the grace of his expression. Because of this, the Father loves his fragrance, and reveals it in every place. And when it mixes with matter, it gives his fragrance to the light, and in tranquility he causes it to rise above every form and every sound. For it’s not the ears that smell the fragrance, but it’s the Spirit that smells, and draws the fragrance to itself, and sinks down into the Father’s fragrance. He shelters it, then, and takes it to the place from which it came, from the first fragrance which has grown cold. It’s something in a soul-endowed delusion, like cold water sunk into loose earth. Those who see it think that it’s just earth. Afterwards, it dissolves again. If a breath draws it, it becomes warm. So the fragrances which are cold are from the division. Because of this, faith came. It dissolved the division, and it brought the fullness that’s warm with love, so that the cold may not return, but rather the unitary thought of completion.

Do then the Father’s will, because you’re from him. For the Father is sweet, and goodness is in his will. He knows what’s yours, that you may find rest in them. For by the fruits they know what’s yours, because the children of the Father are his fragrance, since they’re from the grace of his expression. Because of this, the Father loves his fragrance, and reveals it in every place. And when it mixes with matter, it gives his fragrance to the light, and in tranquility he causes it to rise above every form and every sound. For it’s not the ears that smell the fragrance, but it’s the Spirit that smells, and draws the fragrance to itself, and sinks down into the Father’s fragrance. He shelters it, then, and takes it to the place from which it came, from the first fragrance which has grown cold. It’s something in a soul-endowed delusion, like cold water sunk into loose earth. Those who see it think that it’s just earth. Afterwards, it dissolves again. If a breath draws it, it becomes warm. So the fragrances which are cold are from the division. Because of this, faith came. It dissolved the division, and it brought the fullness that’s warm with love, so that the cold may not return, but rather the unitary thought of completion.

Do then the Father’s will, because you’re from him. For the Father is sweet, and goodness is in his will. He knows what’s yours, that you may find rest in them. For by the fruits they know what’s yours, because the children of the Father are his fragrance, since they’re from the grace of his expression. Because of this, the Father loves his fragrance, and reveals it in every place. And when it mixes with matter, it gives his fragrance to the light, and in tranquility he causes it to rise above every form and every sound. For it’s not the ears that smell the fragrance, but it’s the Spirit that smells, and draws the fragrance to itself, and sinks down into the Father’s fragrance. He shelters it, then, and takes it to the place from which it came, from the first fragrance which has grown cold. It’s something in a soul-endowed delusion, like cold water sunk into loose earth. Those who see it think that it’s just earth. Afterwards, it dissolves again. If a breath draws it, it becomes warm. So the fragrances which are cold are from the division. Because of this, faith came. It dissolved the division, and it brought the fullness that’s warm with love, so that the cold may not return, but rather the unitary thought of completion.

And in the midst of the trees that of life, in that place whereon the Lord rests, when he goes up into paradise; and this tree is of ineffable goodness and fragrance, and adorned more than every existing thing; and on all sides it is in form gold-looking and vermilion and fire-like and covers all, and it has produce from all fruits.

For winds shall go forth from before Me to bring every morning the fragrance of aromatic fruits, and at the close of the day clouds distilling the dew of health.

And, when much fragrance had come forth from the burning of the comb and filled the chamber, Asenath said to the divine angel: "Lord, I have seven virgins who were brought up with me from my youth and were born on one night with me, who wait upon me, and I love them all as my sisters.

And I was astonished at these words, and at the voice that spoke these things to me. And as I prayed, behold two trees sprang up out of the earth, fair and beautiful, laden with fragrant fruits. And the tree on this side bent down and received me on its top, and was lifted up exceedingly above the middle of the river, and the other tree met me and received me in its branches and bending down set me on the ground; and both trees were lifted up and set me away from the river on the other side. In that place I rested three days, and arising again I went forward, whither I knew not, and that place was filled with much fragrance, and there was no mountain on either hand, but the place was level and flowery, all crowned with garlands, and all the land beautiful.

THAT BISHOPS OUGHT TO RECEIVE IN LOVE AND MEEKNESS THE REPENTANCE OF THOSE WHO TURN. [ii., 15-] See then, my beloved brethren, the greatness of the mercy of the Lord our God, (who is) good and righteous and a lover of men, merciful and compassionate to those who turn to repentance. For He delighteth not in those that judge harshly and with deceitfulness of heart, without mercy; but (willeth) that one should convert and receive those that have sinned into the true religion, that they may be able to come to repentance. And if bishops do not teach, and act thus, God will require at their hands the sin of the people, even as Isaiah saith, “ Admonish my people, saith God: ye priests also speak unto the heart of Jerusalem.” The bishop ought to examine the people, and if there be any that have sinned, let him turn them to repentance, that they may gain for themselves a good reward. And if they teach not, and turn not the people to true godliness, they shall receive condemnation. Now let us receive with joy and love the repentance of those that turn to God; and against those that have sinned let us give judgment with compassion and mercy, as is fitting, towards the penitent. But if thou seest a man who committeth sin, and falleth into error, lift him up again from his fall; but if thou makest his way of life pleasant unto him, behold, then thou hast slain thy brother. But it is right that thou shouldest lift up again from his fall him that hath fallen, that he perish not; and that others, when they see him, may learn, and understand, and receive the word of admonition. It is not right for the bishop to be negligent as touching the sin of the people, nor, again, to disregard the desire of those who seek for repentance, lest by his slackness the flock of the Lord perish. For concerning them God spake by the mouth of Jeremiah the prophet, saying, “ Many shepherds have destroyed my vineyard, and defiled my portion, and have made my portion, which I love, a desert and a waste; and it hath become a desolation and a ruin: for my sake all the land hath perished and is destroyed.” [ii., 16.] Thou also, if thou seest one that sinneth, command the deacons to expel him and put him forth, and to admonish him and teach him, that others, when they see, may fear. And when he turneth, and cometh to repentance, let them ask, and entreat for him with God, and with the bishop, that he may teach him. For the Saviour prayed for sinners to His Father, even as it is written in the Gospel, “Father forgive them, for they do what they know not.” And then let them examine him that hath sinned, whether he forsaketh his evil way, and when he confesseth his sins, and turneth to repentance, let them suffer him to enter the Church, and bid him to fast according to the greatness of the sin he hath committeth, two weeks, or three weeks, or five weeks, or seven. It is right that thou shouldst teach the sinner, and instruct him, and admonish him, without anger or favour, that he may humble himself, and pray to God, and find compassion and mercy when he standeth before Him. For it is said, “If thou, O Lord, shouldest mark sin, O Lord, who should stand before thee? For forgiveness is from thee,” and mercy is in thy hand. Thus, then, do, and make a difference. For God said unto Cain, “Thou hast sinned: be silent then,” and lift not up thy hand. But it is right for the sinner to grieve and sorrow, and despise himself. Let us understand the word which God spake to Moses concerning Miriam, “If her father had spit in her face, should she not have been ashamed seven days? Let her remove outside the camp for seven days and then let her enter in. And Miriam removed outside the camp for seven days, and the people journeyed not until Miriam was purified. And after this they journeyed.” Let us do, then, thus unto those who desire repentance for their sins. Let us appoint for them a fixed time of years, according to the greatness of their sin, wherein they shall repent: and when they repent, let us receive them, even as fathers shew mercy towards their children. [ii., 17.] But if bishops, and others in authority, have on them any defilement or stain, and on account of them the people are put to shame; and (if) they judge not uprightly for the orphan, and the poor, and the widow, but show favour in judgment, that they may get gifts and bribes, such shall be reckoned with the hypocrites. Even as it is written in the Gospel saying, “Why beholdest thou the mote that is in thy neighbour’s eye, and seest not the beam that is in thine own eye? ’’? Let bishops and priests then give heed that there be not found with them deeds of this sort,- lest others be offended, when they see these evil doings. For the wicked seek occasions to destroy others and to scatter the Lord’s flock. For a little leaven leaveneth much meal. In like manner sin followeth after those that commit it, (and) thus destroyeth very many. As when a thief is found in a treasure-house and bringeth an evil name on his kinsfolk by the evil of his doings; and as when the stinking flesh of a corpse s cast into ointment, the odour of the fragrance thereof is tainted; and as when a king is evil and cruel (and) dispenseth not justice, so, too, are his Princes; and as when a scabby sheep feedeth with (other) sheep, they all become scabby, if it be not separated from them; and as, when a mad dog biteth all whom it meeteth, except it be killed, all those whom it biteth become mad together with it; in like manner if any man be a scorner, and a mocker, and contentious and a transgressor of the commandments which are in the law, let him be put forth from the Church, lest he corrupt the house of the Lord, and make (it) a den of robbers. It is not right that we should keep silent concerning sinners and wicked men, but we should admonish them, that they may forsake their doings, and put from them wicked deeds and habits. On the other hand, let us bid them fast and pray and give alms, that they may learn the fear of God. For He said unto the children of Israel, ‘Fear me, and keep my commandments.” The bishop ought to show anxious care concerning the sin of the people, and consider the life of each one of them, that he may be unto them a guide and a saviour unto works of righteousness, that they may be prepared for God, and be saved from the condemnation which shall fall on sinners at the day of judgment. But let such as are slothful hear what is said, “‘ Wherefore have ye kept silent concerning transgressors and gathered their fruits? ” (ii., 18.) ‘It is right that the bishop should feed the people in peace; those that have not sinned let him not suffer to fall: and those also that have sinned let him turn to repentance. Hear, O bishops, what the Lord saith unto you, ‘Despise not one of these little ones.” But they ought to forgive and pardon him that hath sinned. And when a sinner confesseth his sin, and crieth to the Lord from the depth of his heart, humbling himself with tears and sighs, the Holy Spirit will come and say unto him, The Lord pardon thee all thy sin. Know, then, O bishop, how much honour and glory God hath bestowed upon thee, and hath given thee authority to loose and to bind. Take heed to thyself, and guard the flock of Christ. Walk in the way of righteousness, whilst thou livest in this world, for thou shalt give account in the day of judgment. “For to whom much hath been committed, of him shall much be required.” For there is no man that liveth even one day without sin, except One, who for our sakes became man, God the Word. And for this reason hath been written the memorial of the righteous who gave good heed unto themselves. For it is said, “My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life.” “ And He answered the people and said unto them, “Behold, I judge between rams and sheep. Know, then, that ye have fed in a good pasture; and the rest of the pasture ye have trodden with your feet -.. my sheep have eaten.”‘ And again, “Now shall ye know that I am the Lord, and ye are my sheep, the sheep of my pasture: ye are my sheep and I am the Lord your God, saith the Lord.” ii., 19.) Hear, ye bishops, and hear, ye people, what God saith, Behold I judge between rams and he-goats.”! Moreover He saith, “I will give judgment against the shepherds of the sheep who have destroyed my flock by their slothfulness. And again He saith, “I will judge between bishop and bishop, between peoples and peoples, between ruler and rulers.” And my sheep are rational creatures, and are not without reason; and therefore let not the people say, We are sheep and not shepherds, what is this to us? As the sheep that followeth the good shepherd of the sheep, that he may save it from the ravening wolf that destroyeth (is preserved); in like manner the sheep that followeth the foolish and wicked shepherd of the sheep, the wolf will devour before his face. Wherefore it is right that we should keep far from evil and deceitful shepherds who spare not, nor save the flocks, but follow the good shepherds who spare and save their flocks. [ii., 20.] For the people love a good shepherd, and fear him as a father, and a lord, and as a priest, and as God’s high-priest, for he admonisheth them, and guideth them unto true godliness. For he that obeyeth him, has obeyed Christ, and heard His voice, but he that rejecteth him and heareth not his voice, hath rejected and transgressed against Christ, as he that obeyeth Christ, hath obeyed God. Moreover it is said, ‘He that heareth you, hath heard me, and he that rejecteth you, hath rejected me, and he that rejecteth me, hath rejected him that sent me.” In like manner it is right for the bishop to love the people as his children, for they are his sons; and to nurture them with admonition as a bird which broodeth over her eggs, and nurtureth her young ones until they fly. In like manner let him teach the people the word of God, and feed them with spiritual doctrine, and give what they need to all who desire to receive of him; and let him not be burdensome to them, but admonish them with words of wisdom, and put them in fear, lest they turn again unto sin. Rather let him bid them walk in the way of righteousness, and keep the faith; and let him feed the people in peace. Moreover let him raise the fallen, and strengthen the weak, and gather together the scattered, and heal the wounded in heart, and console the faint-hearted, and strengthen the lame with the word of admonition; and let him lighten the heavy burden of their sin, that they may get them a good hope. And as for them, let them learn the law of the Church, and turn to repentance. And if there be any man who is cast out through not understanding the words of the Scriptures, despise him not, nor suffer him to fall into sin, but help him, and heal him from the wound of sin, and turn him to thee, and restore him to the Christian flock. But whoso refuseth to turn again, he shall go forth from thy flock, and be made food for the birds of the heaven and the beasts of the field; and his portion shall be with them that say, Let us eat and drink: to-morrow we die; and that think not on their latter end. And if there be any man whom the bishop hath seen doing thus, he ought to say unto him, I will bear thy sin, and die in thy stead, even as Christ died for the sin of the world. Then let him toil and suffer with him, until he turn again unto repentance. For “the good shepherd giveth up his life for the sheep; but the hireling who is not the shepherd, whose own the sheep are not, seeth the wolf coming, and fleeth and leaveth his sheep, and the wolf catcheth them and scattereth them. Because he is a hireling, he careth not for the sheep.” It is right that we should know that God is merciful, and desireth not the death of a sinner, but his conversion and return to repentance. And if there be anyone that sinneth through understanding not the commandments which God hath ordained for repentance, but walketh in the deceit of his heart, and remembereth not his sin, and his evil which he hath done, remembering not the words of the Holy Scriptures which have proclaimed mercy to him, such a one shall perish and be without hope. But search thou out a good shepherd, and a meek and patient teacher and monitor, and one that is merciful and a peacemaker, who goeth about and feedeth his sheep, and seeketh that which is lost, like the Lord our God. For our Father who is in heaven sent His beloved Son our Saviour the Good Shepherd, our Teacher Jesus Christ, who left the ninety and nine in the wilderness, and went to seek one sheep that was lost. And when He found it He bore on His shoulder, and brought it to the flock with joy, because He had found that which was lost. Hear this, O bishop, guide them that have gone astray, and gather together them that have been scattered, and seek them that are lost, for thou hast authority to turn (to repentance), that thou mayest bind and loose. For our Saviour said to the man with the palsy, “I have forgiven thee thy sin; thy faith hath saved thee; go in peace.” For the peace which we have received is the Church of Christ, whereinto thou shouldst bring them that have repented of their sins, and are cleansed, and have done righteousness and goodness, and found the hope of life. The bishop ought to heal the sick who are diseased through deeds of sin; to visit them and to console them and to heal their wounds, for “not the whole, but the sick are they that need the physician. For the Son of man came to seek and to help that which was lost.” Since, then, thou art a physician in the Church of the Lord, impart healing to each one as it befitteth, and feed them with spiritual food, that they may be strong in the Holy Church. And feed the flock of Christ in humility and in love, and mild severity without anger, not exalting thyself in thy position of authority, for thou art the shepherd of the sheep of Christ’s flock; and thou shalt gather the lambs in thy bosom. [ii., 21.] Be, then, merciful and just, without guile, or revenge, or jealousy, or slandering, or calumny, or hatred, or partiality, or evil speaking, or haughtiness, or boasting. Despise not them that are under thee, nor hide from them the commandments of God, nor turn thyself away from their repentance, nor bring pretexts against them, nor drive them away from the Church. Be of understanding, then, in judgment, and receive not the witness of one man against any, but only the witness of three good and faithful men, to whom others bear witness that they are good and faithful, who cherish not hatred, nor revenge, nor jealousy. For there are some that speak falsely, that have two tongues, or three, who rejoice in evil-doing, haters of the brethren, who seek to scatter the flock of Christ. But if thou hearest their voice, and believest those that do thus, behold thou hast scattered thy flock without judgment, and given them over to evil and ravening wolves, that is (to) evil men. Or rather, they are not men, but evil beasts who are in the likeness of men, ungodly and unbelieving and apostates, who know not God. Such are liers in wait in the way, and like a wolf that seizeth and devoureth, they seize them that depart from the law of the Church; and when they see one that is lost, it seemeth a great thing for themselves. For their father, the devil, is a murderer. And those that go astray from the Church, and depart from the law, devils shall be their shepherds, and shall afflict them with torment and distress and sorrow of heart. And they shall follow the way of transgressors, and shall lose their reward, and shall depart farther and farther from God. And as for the bishop, if he judge not uprightly, his portion shall be with them. Thou oughtest not, then, to thrust away the sinner, nor to despise him that turneth; neither be thou lacking in mercy, that thou mayest heal the wound of sin, nor have thou fellowship with the man of blood. For concerning them the Scripture saith, ‘Their feet are swift to shed blood; shame and affliction are in their way, and they know not the way of peace; and there is no fear of God before their eyes.” The way of peace is our Saviour Jesus Christ, who hath taught us, saying, “Forgive, that he may forgive you; and give, (and) men shall give unto you;” that is to say, Forgive men their trespasses, that your heavenly Father may forgive you your trespasses. Moreover He hath taught us in the Prayer, saying, “Forgive us our trespasses and our iniquity as we also forgive him that hath trespassed against us.” But if ye cannot forgive the trespasses of him that hath trespassed against you, how shall ye find forgiveness for your trespasses? And if there be anyone that hath been thrust forth being innocent, and then returning hath asked for pardon, and (the bishop) receive him not, he is a murderer of his brother, and a shedder of blood like Cain, who shed the blood of Abel his brother; and his blood cried unto God. And if any bishop thrust forth (a man) being innocent, he is, like Cain, a murderer.

To explain the matter more fully, it will not appear absurd to make use of an illustration, although on a subject of so much difficulty it is not easy to obtain suitable illustrations. However, if we may speak without offence, the metal iron is capable of cold and heat. If, then, a mass of iron be kept constantly in the fire, receiving the heat through all its pores and veins, and the fire being continuous and the iron never removed from it, it become wholly converted into the latter; could we at all say of this, which is by nature a mass of iron, that when placed in the fire, and incessantly burning, it was at any time capable of admitting cold? On the contrary, because it is more consistent with truth, do we not rather say, what we often see happening in furnaces, that it has become wholly fire, seeing nothing but fire is visible in it? And if any one were to attempt to touch or handle it, he would experience the action not of iron, but of fire. In this way, then, that soul which, like an iron in the fire, has been perpetually placed in the Word, and perpetually in the Wisdom, and perpetually in God, is God in all that it does, feels, and understands, and therefore can be called neither convertible nor mutable, inasmuch as, being incessantly heated, it possessed immutability from its union with the Word of God. To all the saints, finally, some warmth from the Word of God must be supposed to have passed; and in this soul the divine fire itself must be believed to have rested, from which some warmth may have passed to others. Lastly, the expression, “God, thy God, anointed thee with the oil of gladness above thy fellows,” shows that that soul is anointed in one way with the oil of gladness, i.e. with the word of God and wisdom; and his fellows, i.e. the holy prophets and apostles, in another. For they are said to have “run in the odour of his ointments;” and that soul was the vessel which contained that very ointment of whose fragrance all the worthy prophets and apostles were made partakers. As, then, the substance of an ointment is one thing and its odour another, so also Christ is one thing and His fellows another. And as the vessel itself, which contains the substance of the ointment, can by no means admit any foul smell; whereas it is possible that those who enjoy its odour may, if they remove a little way from its fragrance, receive any foul odour which comes upon them: so, in the same way, was it impossible that Christ, being as it were the vessel itself, in which was the substance of the ointment, should receive an odour of an opposite kind, while they who are His “fellows” will be partakers and receivers of His odour, in proportion to their nearness to the vessel.

To explain the matter more fully, it will not appear absurd to make use of an illustration, although on a subject of so much difficulty it is not easy to obtain suitable illustrations. However, if we may speak without offence, the metal iron is capable of cold and heat. If, then, a mass of iron be kept constantly in the fire, receiving the heat through all its pores and veins, and the fire being continuous and the iron never removed from it, it become wholly converted into the latter; could we at all say of this, which is by nature a mass of iron, that when placed in the fire, and incessantly burning, it was at any time capable of admitting cold? On the contrary, because it is more consistent with truth, do we not rather say, what we often see happening in furnaces, that it has become wholly fire, seeing nothing but fire is visible in it? And if any one were to attempt to touch or handle it, he would experience the action not of iron, but of fire. In this way, then, that soul which, like an iron in the fire, has been perpetually placed in the Word, and perpetually in the Wisdom, and perpetually in God, is God in all that it does, feels, and understands, and therefore can be called neither convertible nor mutable, inasmuch as, being incessantly heated, it possessed immutability from its union with the Word of God. To all the saints, finally, some warmth from the Word of God must be supposed to have passed; and in this soul the divine fire itself must be believed to have rested, from which some warmth may have passed to others. Lastly, the expression, “God, thy God, anointed thee with the oil of gladness above thy fellows,” shows that that soul is anointed in one way with the oil of gladness, i.e. with the word of God and wisdom; and his fellows, i.e. the holy prophets and apostles, in another. For they are said to have “run in the odour of his ointments;” and that soul was the vessel which contained that very ointment of whose fragrance all the worthy prophets and apostles were made partakers. As, then, the substance of an ointment is one thing and its odour another, so also Christ is one thing and His fellows another. And as the vessel itself, which contains the substance of the ointment, can by no means admit any foul smell; whereas it is possible that those who enjoy its odour may, if they remove a little way from its fragrance, receive any foul odour which comes upon them: so, in the same way, was it impossible that Christ, being as it were the vessel itself, in which was the substance of the ointment, should receive an odour of an opposite kind, while they who are His “fellows” will be partakers and receivers of His odour, in proportion to their nearness to the vessel.

It is said in the “Book of Concealed Mystery”: That beard, the truth of all (truths), proceedeth from the place of the ears, and descendeth around the mouth of the Holy One; and descendeth and ascendeth, covering (the cheeks which it calleth) the places of copious fragrance; (it is) white with ornament: and it descendeth in the equilibrium (of balanced power), and furnisheth a covering even unto the midst of the breast.

The hairs which are classed in the sixth disposition ascend and come from beneath upwards unto the corner of the mouth, and cover the places of copious fragrance, even unto the upper corner of the mouth, and the hair descendeth at the corner of the opening, and across below the mouth.

In the seventh disposition the hair terminateth, and there are seen two apples in the places of copious fragrance, beautiful and joyful in aspect, because (in that aspect) is the universe maintained. And this is that which is said, Prov. xvi. 15: “In the light of the king's countenance is life.”

Nothing is seen of the whole countenance and of the places of fragrance, except those beautiful white apples which produce the life of the universe; and they radiate gladness upon Microprosopus.

THE hair is arranged in the sixth conformation, and ascendeth from below upwards, and toucheth the circles of most excellent fragrance, even unto the beginning of the mouth above; and the hair descendeth from the beginning (of the mouth above) unto the beginning of the opening of the mouth below. “Arise thou! Rabbi Yisa, and expound this conformation.”

THE seventh conformation is that wherein the hair is wanting, and there appear two apples in the circles of fragrance, fair and beautiful of aspect.

“And it is written: ‘In the light of the countenance of the King is life.’ ‘In the light of the countenance of the King.’ Those are the two apples of the circles of fragrance of which we have spoken.

THE thirteenth conformation. The hairs which are beneath the beard hang down on this side and on that in beautiful and excellent dignity, and form a covering even unto the chest, and nothing is seen of the countenance and of the places of fragrance save those two brilliant and beautiful apples.

Also we have learned that this beard departeth from His ears, and descendeth and ascendeth, and toucheth upon the places of fragrance.

What are the places of fragrance? Like as it is said, Cant. v. 13: “Like a bed (singular) of spices,” and not “beds” (plural).

The fourth conformation. The hair goeth forth and is disposed in order, and ascendeth, and is spread over His cheeks, which are the place of fragrance of the Ancient One.

“THE fourth conformation. This path of hairs is disposed, and ascendeth and descendeth in His cheeks into the place of fragrance.

“For it is written, Ps. civ. 1: ‘Thou art clothed with Honour and Majesty.’ (Otherwise: In the fourth conformation the hair goeth forth, and is disposed, and ascendeth and descendeth in the cheeks, in the places of fragrance. This conformation is elegant and beautiful in appearance, and it is the supernal glory. And this is the tradition: The supernal glory goeth forth, and is crowned, and floweth down in the beauty of the cheeks. And this glory is called the glory of the beard; and from it depend honour and glory, the vestments of adornment, those magnificent purple garments wherewith he is clothed. Concerning which it is written: ‘Thou art clothed with honour and majesty,’ which are the forms of clothing. In this form of man is he formed, rather than in any other form.)

They arose, and behold there was no place whence a fragrance went not forth.

His countenance is as two abodes of fragrance, and all that I have before said is His testimony.

But these places of fragrance are white and red; the testimony of Ab the Father, and Aima the Mother; the testimony of the inheritance which He hath taken by right and obtained.

IN those abodes (otherwise forms) of fragrance the beard beginneth to appear from the top of the ears, and it descendeth and ascendeth in the place of fragrance.

IN those abodes (otherwise forms) of fragrance the beard beginneth to appear from the top of the ears, and it descendeth and ascendeth in the place of fragrance.

And those six which depend hang in the locks which are beneath the abodes of fragrance, three on this side and three on that.

Rabbi Shimon ben Elazar says: [the cessation of observation of the] purity laws has removed taste and fragrance, [the cessation of observation of] the tithes has removed the fatness of grain. But the Sages say: licentiousness and sorcery destroyed everything.

Rabbi Judah said: Rabbi Ishmael put this question to Rabbi Joshua as they were walking on the way, “Why have they forbidden the cheese of non-Jews?” He replied, because they curdle it with the rennet of a nevelah (an animal that was not properly slaughtered.” He (Rabbi Ishmael) said: “but is not the rennet of a burnt-offering more strictly forbidden than the rennet of a nevelah? [and yet] it was said that a priest who is not fastidious may suck it out raw.” (Though the Sages disagreed with this opinion, and they said that no benefit may be derived from it, although one who consumed it did not trespass [temple property). Rabbi Joshua responded: “The reason then is because they curdle it with the rennet from calves sacrificed to idols.” He (Rabbi Ishmael) said to him: “if that be so, why do they not extend the prohibition to any benefit derived from it?” He (Rabbi Joshua) diverted him to another matter, saying: “Ishmael, how do you read for your [masc.] love is more delightful than wine” or “your [fem.] love etc. (Song of Songs 1:2” He replied: “your [fem.] love is better …” He said to him: this is not so, as it is proved by its fellow [-verse]: your ointments [masc.] have a goodly fragrance … [therefore do the maidens love you] (Song of Songs 1:3).”

The sacrifice is slaughtered for the sake of six things: For the sake of the sacrifice, For the sake of the sacrificer, For the sake of the [Divine] Name, For the sake of fire-offerings, For the sake of fragrance, For the sake of pleasing; And a hatat and an asham for the sake of sin. Rabbi Yose said: even if one did not have any of these purposes in his heart, it is valid, because it is a regulation of the court. Since the intention is determined only by the worshipper.

The following sacrifices were offered in the Tabernacle sacrifices consecrated for the Tabernacle: Public sacrifices were offered in the Tabernacle, and private sacrifices were offered at a bamah. If private sacrifices were consecrated for the Tabernacle, they must be offered in the Tabernacle; yet if one offered them at a bamah, he is not liable. What is the difference between the bamah of an individual and the bamah of the congregation? Laying [of hands], slaughtering in the north, sprinkling around [the altar], waving and presenting, (Rabbi Judah says: there were no meal-offerings at the bamah); priesthood, sacrificial vestments, ministering vessels, a sweet fragrance, a line of demarcation for [the sprinkling of] the blood, and the washing of hands and feet. But [the prohibitions of] time, remnant and defilement were the same in both.

What is the difference between mugmar and wine? Everybody smells mugmar, each person tastes wine. Rebbi Zeïra in the name of Rav Jeremiah: One has to recite the benediction for mugmar as soon as the smoke rises. Rav Jeremiah wanted to examine Rebbi Zeïra. He said to him, which benediction does one recite on perfumed oil? He said, “He Who gave pleasant fragrance in perfumed oil.” He said to him, “He Who gave pleasant fragrance in spice wood.” Isaac bar Abba from Meḥasiah and Rav Ḥananel were sitting. One said, “Praise to Him Who gave pleasant fragrance in spice wood.” The other one said, “Praise to Him Who gave pleasant fragrance in the plants of the earth.” He who said “in the plants of the earth” objected to him who said “in spice wood”: are they wood? He answered him, is it not written (Jos. 2:6) “She hid them in the hemp of wood”, are these wood? They went to the Yeshivah of Rav and heard Rav Huna in the name of Rav: “He Who gave pleasant fragrance in spice wood.” Ganiva said, he who uses oil for dirt does not have to recite a benediction. Rebbi Yudan said, even if he collects it into his hand. Rebbi Ḥelbo, Rav Huna in the name of Rav: He who sprinkles olentia in his house does not have to recite a benediction. Rav Ḥisda said, on everything he recites “He Who gave pleasant fragrance in spice wood” except for musk on which he recites “He who gave pleasant fragrance in all kinds of spices.”

What is the difference between mugmar and wine? Everybody smells mugmar, each person tastes wine. Rebbi Zeïra in the name of Rav Jeremiah: One has to recite the benediction for mugmar as soon as the smoke rises. Rav Jeremiah wanted to examine Rebbi Zeïra. He said to him, which benediction does one recite on perfumed oil? He said, “He Who gave pleasant fragrance in perfumed oil.” He said to him, “He Who gave pleasant fragrance in spice wood.” Isaac bar Abba from Meḥasiah and Rav Ḥananel were sitting. One said, “Praise to Him Who gave pleasant fragrance in spice wood.” The other one said, “Praise to Him Who gave pleasant fragrance in the plants of the earth.” He who said “in the plants of the earth” objected to him who said “in spice wood”: are they wood? He answered him, is it not written (Jos. 2:6) “She hid them in the hemp of wood”, are these wood? They went to the Yeshivah of Rav and heard Rav Huna in the name of Rav: “He Who gave pleasant fragrance in spice wood.” Ganiva said, he who uses oil for dirt does not have to recite a benediction. Rebbi Yudan said, even if he collects it into his hand. Rebbi Ḥelbo, Rav Huna in the name of Rav: He who sprinkles olentia in his house does not have to recite a benediction. Rav Ḥisda said, on everything he recites “He Who gave pleasant fragrance in spice wood” except for musk on which he recites “He who gave pleasant fragrance in all kinds of spices.”

What is the difference between mugmar and wine? Everybody smells mugmar, each person tastes wine. Rebbi Zeïra in the name of Rav Jeremiah: One has to recite the benediction for mugmar as soon as the smoke rises. Rav Jeremiah wanted to examine Rebbi Zeïra. He said to him, which benediction does one recite on perfumed oil? He said, “He Who gave pleasant fragrance in perfumed oil.” He said to him, “He Who gave pleasant fragrance in spice wood.” Isaac bar Abba from Meḥasiah and Rav Ḥananel were sitting. One said, “Praise to Him Who gave pleasant fragrance in spice wood.” The other one said, “Praise to Him Who gave pleasant fragrance in the plants of the earth.” He who said “in the plants of the earth” objected to him who said “in spice wood”: are they wood? He answered him, is it not written (Jos. 2:6) “She hid them in the hemp of wood”, are these wood? They went to the Yeshivah of Rav and heard Rav Huna in the name of Rav: “He Who gave pleasant fragrance in spice wood.” Ganiva said, he who uses oil for dirt does not have to recite a benediction. Rebbi Yudan said, even if he collects it into his hand. Rebbi Ḥelbo, Rav Huna in the name of Rav: He who sprinkles olentia in his house does not have to recite a benediction. Rav Ḥisda said, on everything he recites “He Who gave pleasant fragrance in spice wood” except for musk on which he recites “He who gave pleasant fragrance in all kinds of spices.”

What is the difference between mugmar and wine? Everybody smells mugmar, each person tastes wine. Rebbi Zeïra in the name of Rav Jeremiah: One has to recite the benediction for mugmar as soon as the smoke rises. Rav Jeremiah wanted to examine Rebbi Zeïra. He said to him, which benediction does one recite on perfumed oil? He said, “He Who gave pleasant fragrance in perfumed oil.” He said to him, “He Who gave pleasant fragrance in spice wood.” Isaac bar Abba from Meḥasiah and Rav Ḥananel were sitting. One said, “Praise to Him Who gave pleasant fragrance in spice wood.” The other one said, “Praise to Him Who gave pleasant fragrance in the plants of the earth.” He who said “in the plants of the earth” objected to him who said “in spice wood”: are they wood? He answered him, is it not written (Jos. 2:6) “She hid them in the hemp of wood”, are these wood? They went to the Yeshivah of Rav and heard Rav Huna in the name of Rav: “He Who gave pleasant fragrance in spice wood.” Ganiva said, he who uses oil for dirt does not have to recite a benediction. Rebbi Yudan said, even if he collects it into his hand. Rebbi Ḥelbo, Rav Huna in the name of Rav: He who sprinkles olentia in his house does not have to recite a benediction. Rav Ḥisda said, on everything he recites “He Who gave pleasant fragrance in spice wood” except for musk on which he recites “He who gave pleasant fragrance in all kinds of spices.”

What is the difference between mugmar and wine? Everybody smells mugmar, each person tastes wine. Rebbi Zeïra in the name of Rav Jeremiah: One has to recite the benediction for mugmar as soon as the smoke rises. Rav Jeremiah wanted to examine Rebbi Zeïra. He said to him, which benediction does one recite on perfumed oil? He said, “He Who gave pleasant fragrance in perfumed oil.” He said to him, “He Who gave pleasant fragrance in spice wood.” Isaac bar Abba from Meḥasiah and Rav Ḥananel were sitting. One said, “Praise to Him Who gave pleasant fragrance in spice wood.” The other one said, “Praise to Him Who gave pleasant fragrance in the plants of the earth.” He who said “in the plants of the earth” objected to him who said “in spice wood”: are they wood? He answered him, is it not written (Jos. 2:6) “She hid them in the hemp of wood”, are these wood? They went to the Yeshivah of Rav and heard Rav Huna in the name of Rav: “He Who gave pleasant fragrance in spice wood.” Ganiva said, he who uses oil for dirt does not have to recite a benediction. Rebbi Yudan said, even if he collects it into his hand. Rebbi Ḥelbo, Rav Huna in the name of Rav: He who sprinkles olentia in his house does not have to recite a benediction. Rav Ḥisda said, on everything he recites “He Who gave pleasant fragrance in spice wood” except for musk on which he recites “He who gave pleasant fragrance in all kinds of spices.”

What is the difference between mugmar and wine? Everybody smells mugmar, each person tastes wine. Rebbi Zeïra in the name of Rav Jeremiah: One has to recite the benediction for mugmar as soon as the smoke rises. Rav Jeremiah wanted to examine Rebbi Zeïra. He said to him, which benediction does one recite on perfumed oil? He said, “He Who gave pleasant fragrance in perfumed oil.” He said to him, “He Who gave pleasant fragrance in spice wood.” Isaac bar Abba from Meḥasiah and Rav Ḥananel were sitting. One said, “Praise to Him Who gave pleasant fragrance in spice wood.” The other one said, “Praise to Him Who gave pleasant fragrance in the plants of the earth.” He who said “in the plants of the earth” objected to him who said “in spice wood”: are they wood? He answered him, is it not written (Jos. 2:6) “She hid them in the hemp of wood”, are these wood? They went to the Yeshivah of Rav and heard Rav Huna in the name of Rav: “He Who gave pleasant fragrance in spice wood.” Ganiva said, he who uses oil for dirt does not have to recite a benediction. Rebbi Yudan said, even if he collects it into his hand. Rebbi Ḥelbo, Rav Huna in the name of Rav: He who sprinkles olentia in his house does not have to recite a benediction. Rav Ḥisda said, on everything he recites “He Who gave pleasant fragrance in spice wood” except for musk on which he recites “He who gave pleasant fragrance in all kinds of spices.”

What is the difference between mugmar and wine? Everybody smells mugmar, each person tastes wine. Rebbi Zeïra in the name of Rav Jeremiah: One has to recite the benediction for mugmar as soon as the smoke rises. Rav Jeremiah wanted to examine Rebbi Zeïra. He said to him, which benediction does one recite on perfumed oil? He said, “He Who gave pleasant fragrance in perfumed oil.” He said to him, “He Who gave pleasant fragrance in spice wood.” Isaac bar Abba from Meḥasiah and Rav Ḥananel were sitting. One said, “Praise to Him Who gave pleasant fragrance in spice wood.” The other one said, “Praise to Him Who gave pleasant fragrance in the plants of the earth.” He who said “in the plants of the earth” objected to him who said “in spice wood”: are they wood? He answered him, is it not written (Jos. 2:6) “She hid them in the hemp of wood”, are these wood? They went to the Yeshivah of Rav and heard Rav Huna in the name of Rav: “He Who gave pleasant fragrance in spice wood.” Ganiva said, he who uses oil for dirt does not have to recite a benediction. Rebbi Yudan said, even if he collects it into his hand. Rebbi Ḥelbo, Rav Huna in the name of Rav: He who sprinkles olentia in his house does not have to recite a benediction. Rav Ḥisda said, on everything he recites “He Who gave pleasant fragrance in spice wood” except for musk on which he recites “He who gave pleasant fragrance in all kinds of spices.”

Rebbi said to Rav Periri: Would you show me the bunch of grapes in your vineyard? He said to him, if you come out, I will show it. When he was still far away, he spied something like an ox. He said to him, does not the ox destroy the vineyard? He said to him, what you take for an ox is the bunch of grapes. He quoted for it (Cant. 1:12): “As long as the King was at his round table, my nard gave its fragrance;” the Temple is destroyed and you persist in your obstinacy? Immediately, they looked for it and it was never found again.

The preparation of the anointing oil. Take for yourself select spices, etc. and cassia 500, etc., altogether 1500 parts. And olive oil one hin, that is twelve log, in which the roots were cooked, the words of Rebbi Meןr. Rebbi Jehudah says, he cooked them in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: holy anointing oil, etc.

The preparation of the anointing oil. “Take for yourself select spices: Flowing myrrh 500, etc., and casia 500 in Temple sheqel, altogether 1500 parts. “And olive oil one hin,” that is twelve log, in which the roots were cooked, the words of Rebbi Meïr. Rebbi Jehudah says, they cooked in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: “Make it into holy anointing oil.” “That will be for Me for your generations.” It was stated, Rebbi Jehudah bar Ilaï says: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, “and olive oil one hin”. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabra and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing, for it is said: “Do anoint him, for this one is it,” this one needs anointing but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing, even for ten generations. Nevertheless, it is all there for the future, as it was said, “a holy anointing oil will this be for Me, for all your generations.”

Rab Mesharsheya said : Over the garden-narcissus the benediction is "...Who createst fragrant woods," but over the wild narcissus "...Who createst fragrant herbs." Rab Sheshet said : Over violets the benediction is "...Who createst fragrant herbs." Mar Zotra said : He who smells the citron or quince should say "Blessed be He Who setteth a beautiful fragrance in fruits."

Rab Zotra b. Tobiah also said in the name of Rab : The young men of Israel will in the future give forth a sweet fragrance like Lebanon ; as it is said, "His branches shall spread, and his beauty shall be as the olive-tree, and his fragrance as Lebanon" (Hosea xiv. 7).

Rab Zotra b. Tobiah also said in the name of Rab : The young men of Israel will in the future give forth a sweet fragrance like Lebanon ; as it is said, "His branches shall spread, and his beauty shall be as the olive-tree, and his fragrance as Lebanon" (Hosea xiv. 7).

Our Rabbis have taught: If they set before him oil and myrtle, Bet Shammai declare : He first says the benediction over the oil and then over the myrtle ; Bet Hillel declare : He first says the benediction over the myrtle and then over the oil. Rabban Gamaliel said : I will decide — Oil we use for its fragrance and for anointing, whereas we use the myrtle only for its fragrance and not for anointing. R. Johanan said : The Halakah is in accord with him who decided.

Our Rabbis have taught: If they set before him oil and myrtle, Bet Shammai declare : He first says the benediction over the oil and then over the myrtle ; Bet Hillel declare : He first says the benediction over the myrtle and then over the oil. Rabban Gamaliel said : I will decide — Oil we use for its fragrance and for anointing, whereas we use the myrtle only for its fragrance and not for anointing. R. Johanan said : The Halakah is in accord with him who decided.

Rabbah further stated: It is forbidden to smell a hadas [used] for the [fulfilment of the] commandment, but it is permitted to smell an etrog [used] for the [fulfilment of the] commandment. What is the reason? — The hadas since it is used for its smell, when he sets it aside [for the mitzvah] it is set aside from use for its fragrance. The etrog, however, since it is used as food, when he sets it aside [for the mitzvah] it is set aside [only] from [use as] food.