glass

Hast thou with him spread out the sky, which is strong, and as a molten looking glass?

For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the LORD.

For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:

And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.

And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.

And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.

And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.

And the twelve gates were twelve pearls: every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

This is the way, beloved, in which we find our Saviour, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.” For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.” But concerning His Son the Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.” And again He saith to Him, “Sit Thou at my right hand, until I make Thine enemies Thy footstool.” But who are His enemies? All the wicked, and those who set themselves to oppose the will of God.

And when she made a present of a silver looking-glass to the jailor, was allowed to go into the room where Paul was; then she sat down at his feet, and heard from him the great things of God.

And the priests said to the tyrant: These men are magicians. And when he heard that, he burned with rage, and was filled with anger; and he ordered Philip, and Bartholomew, and Mariamne to be stripped, saying: Search them. Perhaps you will find their sorcery. And the executioners stripped them, and laid hold of Mariamne, and dragged her along, saying: Uncover her, that they may learn that it is a woman who follows them. And he ordered to bring clubs and strong cords; and after piercing Philip's ankles they brought hooks, and put the cords through his ankles, and hung him head downwards on a tree that was before the door of the temple; and they fixed pegs into the temple wall, and left him. And after binding Bartholomew hand and foot, they extended him naked on the wall; and when they had stripped Mariamne, the appearance of her body was changed, and became a glass chest filled with light, and they could not come near her.

Now on the Lord's day as Peter discoursed unto the brethren and exhorted them unto the faith of Christ, there being present many of the senate and many knights and rich women and matrons, and being confirmed in the faith, one woman that was there, exceeding rich, which was surnamed Chryse because every vessel of hers was of gold—for from her birth she never used a vessel of silver or glass, but golden ones only—said unto Peter: Peter, thou servant of God, he whom thou callest God appeared unto me in a dream and said: Chryse, carry thou unto Peter my minister ten thousand pieces of gold; for thou owest them to him. I have therefore brought them, fearing lest some harm should be done me by him that appeared unto me, which also departed unto heaven. And so saying, she laid down the money and departed. And Peter seeing it glorified the Lord, for that they that were in need should be refreshed. Certain, therefore, of them that were there said unto him: Peter, hast thou not done ill to receive the money of her? for she is ill spoken of throughout all Rome for fornication, and because she keepeth not to one husband, yea, she even hath to do with the young men of her house. Be not therefore a partner with the table of Chryse, but let that which came from her be returned unto her. But Peter hearing it laughed and said to the brethren: What this woman is in the rest of her way of life, I know not, but in that I have received this money, I did it not foolishly; for she did pay it as a debtor unto Christ, and giveth it unto the servants of Christ: for he himself hath provided for them.

Vessels of glass and pottery come into being by means of fire. But if glass vessels break they're remade, because they came into being by means of a breath, but if pottery vessels break they're destroyed, because they came into being without breath.

Vessels of glass and pottery come into being by means of fire. But if glass vessels break they're remade, because they came into being by means of a breath, but if pottery vessels break they're destroyed, because they came into being without breath.

AND I commanded that there should be taken from light and darkness, and I said: 'Be thick,' and it became thus and I spread it out with the light, and it became water, and I spread it out over the darkness, below the light, and then I made firm the waters, that is to say the bottomless, and I made foundation of light around the water, and created seven circles from inside, and imaged it (sc. the water) like crystal wet and dry, that is to say like glass, and the circumcession of the waters and the other elements, and I showed each one of them its road, and the seven stars each one of them in its heaven, that they go thus, and I saw that it was good.

The kings perish and the rulers vanish, and their glory and pride is as the shadow in a looking glass, but my Kingdom lasts forever and ever, and its glory and beauty is in the chariot of my Father".

About this time it was that Jonathan and his fellow legates came. They were sent, as we have said already, by Simon, and Ananus the high priest. And Jonathan contrived how he might catch me by treachery; for he durst not make any attempt upon me openly. So he wrote me the following epistle: "Jonathan and those that are with him, and are sent by the people of Jerusalem, to Josephus, send greeting. We are sent by the principal men of Jerusalem, who have heard that John of Gischala hath laid many snares for thee, to rebuke him, and to exhort him to be subject to thee hereafter. We are also desirous to consult with thee about our common concerns, and what is fit to be done. We therefore desire thee to come to us quickly, and to bring only a few men with thee; for this village will not contain a great number of soldiers." Thus it was that they wrote, as expecting one of these two things; either that I should come without armed men, and then they should have me wholly in their power; or, if I came with a great number, they should judge me to be a public enemy. Now it was a horseman who brought the letter, a man at other times bold, and one that had served in the army under the king. It was the second hour of the night that he came, when I was feasting with my friends, and the principal of the Galileans. This man, upon my servant's telling me that a certain horseman of the Jewish nation was come, was called in at my command, but did not so much as salute me at all, but held out a letter, and said, "This letter is sent thee by those that are come from Jerusalem; do thou write an answer to it quickly; for I am obliged to return to them very soon." Now my guests could not but wonder at the boldness of the soldier. But I desired him to sit down and sup with us; but when he refused so to do, I held the letter in my hands as I received it, and fell a talking with my guests about other matters. But a few hours afterwards, I got up, and when I had dismissed the rest to go to their beds, I bid only four of my intimate friends to stay, and ordered my servant to get some wine ready. I also opened the letter so, that nobody could perceive it; and understanding thereby presently the purportú of the writing, I sealed it up again, and appeared as if I had not yet read it, but only held it in my hands. I ordered twenty drachmae should be given the soldier for the charges of his journey; and when he took the money, and said that he thanked me for it, I perceived that he loved money, and that he was to be caught chiefly by that means; and I said to him, "If thou wilt but drink with us, thou shalt have a drachma for every glass thou drinkest." So he gladly embraced this proposal, and drank a great deal of wine, in order to get the more money, and was so drunk, that at last he could not keep the secrets he was intrusted with, but discovered them without my putting questions to him, viz. That a treacherous design was contrived against me, and that I was doomed to die by those that sent him. When I heard this, I wrote back this answer: "Josephus to Jonathan, and those that are with him, sendeth greeting. Upon the information that you are come in health into Galilee, I rejoice, and this especially because I can now resign the care of public affairs here into your hands, and return into my native country, which is what I have desired to do a great while; and I confess I ought not only to come to you as far as Xaloth, but farther, and this without your commands. But I desire you to excuse me, because I cannot do it now, since I watch the motions of Placidus, who hath a mind to go up into Galilee; and this I do here at Chabolo. Do you therefore, on the receipt of this epistle, come hither to me. Fare you well."

This Ptolemais is a maritime city of Galilee, built in the great plain. It is encompassed with mountains: that on the east side, sixty furlongs off, belongs to Galilee; but that on the south belongs to Carmel, which is distant from it a hundred and twenty furlongs; and that on the north is the highest of them all, and is called by the people of the country, The Ladder of the Tyrians, which is at the distance of a hundred furlongs. The very small river Belus runs by it, at the distance of two furlongs; near which there is Menmon's monument, and hath near it a place no larger than a hundred cubits, which deserves admiration; for the place is round and hollow, and affords such sand as glass is made of; which place, when it hath been emptied by the many ships there loaded, it is filled again by the winds, which bring into it, as it were on purpose, that sand which lay remote, and was no more than bare common sand, while this mine presently turns it into glassy sand. And what is to me still more wonderful, that glassy sand which is superfluous, and is once removed out of the place, becomes bare common sand again. And this is the nature of the place we are speaking of.

That it may appear more clearly, then, whether bodily matter can exist during intervals of time, and whether, as it did not exist before it was made, so it may again be resolved into non-existence, let us see, first of all, whether it is possible for any one to live without a body. For if one person can live without a body, all things also may dispense with them; seeing our former treatise has shown that all things tend towards one end. Now, if all things may exist without bodies, there will undoubtedly be no bodily substance, seeing there will be no use for it. But how shall we understand the words of the apostle in those passages, in which, discussing the resurrection of the dead, he says, “This corruptible must put on incorruption, and this mortal must put on immortality. When this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory! Where, O death, is thy victory? O death, thy sting has been swallowed up: the sting of death is sin, and the strength of sin is the law.” Some such meaning, then, as this seems to be suggested by the apostle. For can the expression which he employs, “this corruptible,” and “this mortal,” with the gesture, as it were, of one who touches or points out, apply to anything else than to bodily matter? This matter of the body, then, which is now corruptible shall put on incorruption when a perfect soul, and one furnished with the marks of incorruption, shall have begun to inhabit it. And do not be surprised if we speak of a perfect soul as the clothing of the body (which, on account of the Word of God and His wisdom, is now named incorruption), when Jesus Christ Himself, who is the Lord and Creator of the soul, is said to be the clothing of the saints, according to the language of the apostle, “Put ye on the Lord Jesus Christ.” As Christ, then, is the clothing of the soul, so for a kind of reason sufficiently intelligible is the soul said to be the clothing of the body, seeing it is an ornament to it, covering and concealing its mortal nature. The expression, then, “This corruptible must put on incorruption,” is as if the apostle had said, “This corruptible nature of the body must receive the clothing of incorruption—a soul possessing in itself incorruptibility,” because it has been clothed with Christ, who is the Wisdom and Word of God. But when this body, which at some future period we shall possess in a more glorious state, shall have become a partaker of life, it will then, in addition to being immortal, become also incorruptible. For whatever is mortal is necessarily also corruptible; but whatever is corruptible cannot also be said to be mortal. We say of a stone or a piece of wood that it is corruptible, but we do not say that it follows that it is also mortal. But as the body partakes of life, then because life may be, and is, separated from it, we consequently name it mortal, and according to another sense also we speak of it as corruptible. The holy apostle therefore, with remarkable insight, referring to the general first cause of bodily matter, of which [matter], whatever be the qualities with which it is endowed (now indeed carnal, but by and by more refined and pure, which are termed spiritual), the soul makes constant use, says, “This corruptible must put on incorruption.” And in the second place, looking to the special cause of the body, he says, “This mortal must put on immortality.” Now, what else will incorruption and immortality be, save the wisdom, and the word, and the righteousness of God, which mould, and clothe, and adorn the soul? And hence it happens that it is said, “The corruptible will put on incorruption, and the mortal immortality.” For although we may now make great proficiency, yet as we only know in part, and prophesy in part, and see through a glass, darkly, those very things which we seem to understand, this corruptible does not yet put on incorruption, nor is this mortal yet clothed with immortality; and as this training of ours in the body is protracted doubtless to a longer period, up to the time, viz., when those very bodies of ours with which we are enveloped may, on account of the word of God, and His wisdom and perfect righteousness, earn incorruptibility and immortality, therefore is it said, “This corruptible must put on incorruption, and this mortal must put on immortality.”

I think, indeed, that Jeremiah the prophet, also, understanding what was the nature of the wisdom of God in him, which was the same also which he had assumed for the salvation of the world, said, “The breath of our countenance is Christ the Lord, to whom we said, that under His shadow we shall live among the nations.” And inasmuch as the shadow of our body is inseparable from the body, and unavoidably performs and repeats its movements and gestures, I think that he, wishing to point out the work of Christ’s soul, and the movements inseparably belonging to it, and which accomplished everything according to His movements and will, called this the shadow of Christ the Lord, under which shadow we were to live among the nations. For in the mystery of this assumption the nations live, who, imitating it through faith, come to salvation. David also, when saying, “Be mindful of my reproach, O Lord, with which they reproached me in exchange for Thy Christ,” seems to me to indicate the same. And what else does Paul mean when he says, “Your life is hid with Christ in God;” and again in another passage, “Do you seek a proof of Christ, who speaketh in me?” And now he says that Christ was hid in God. The meaning of which expression, unless it be shown to be something such as we have pointed out above as intended by the prophet in the words “shadow of Christ,” exceeds, perhaps, the apprehension of the human mind. But we see also very many other statements in holy Scripture respecting the meaning of the word “shadow,” as that well-known one in the Gospel according to Luke, where Gabriel says to Mary, “The Spirit of the Lord shall come upon thee, and the power of the Highest shall overshadow thee.” And the apostle says with reference to the law, that they who have circumcision in the flesh, “serve for the similitude and shadow of heavenly things.” And elsewhere, “Is not our life upon the earth a shadow?” If, then, not only the law which is upon the earth is a shadow, but also all our life which is upon the earth is the same, and we live among the nations under the shadow of Christ, we must see whether the truth of all these shadows may not come to be known in that revelation, when no longer through a glass, and darkly, but face to face, all the saints shall deserve to behold the glory of God, and the causes and truth of things. And the pledge of this truth being already received through the Holy Spirit, the apostle said, “Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more.” The above, meanwhile, are the thoughts which have occurred to us, when treating of subjects of such difficulty as the incarnation and deity of Christ. If there be any one, indeed, who can discover something better, and who can establish his assertions by clearer proofs from holy Scriptures, let his opinion be received in preference to mine.

We are therefore to suppose that the saints will remain there until they recognise the twofold mode of government in those things which are performed in the air. And when I say “twofold mode,” I mean this: When we were upon earth, we saw either animals or trees, and beheld the differences among them, and also the very great diversity among men; but although we saw these things, we did not understand the reason of them; and this only was suggested to us from the visible diversity, that we should examine and inquire upon what principle these things were either created or diversely arranged. And a zeal or desire for knowledge of this kind being conceived by us on earth, the full understanding and comprehension of it will be granted after death, if indeed the result should follow according to our expectations. When, therefore, we shall have fully comprehended its nature, we shall understand in a twofold manner what we saw on earth. Some such view, then, must we hold regarding this abode in the air. I think, therefore, that all the saints who depart from this life will remain in some place situated on the earth, which holy Scripture calls paradise, as in some place of instruction, and, so to speak, class-room or school of souls, in which they are to be instructed regarding all the things which they had seen on earth, and are to receive also some information respecting things that are to follow in the future, as even when in this life they had obtained in some degree indications of future events, although “through a glass darkly,” all of which are revealed more clearly and distinctly to the saints in their proper time and place. If any one indeed be pure in heart, and holy in mind, and more practised in perception, he will, by making more rapid progress, quickly ascend to a place in the air, and reach the kingdom of heaven, through those mansions, so to speak, in the various places which the Greeks have termed spheres, i.e. globes, but which holy Scripture has called heavens; in each of which he will first see clearly what is done there, and in the second place, will discover the reason why things are so done: and thus he will in order pass through all gradations, following Him who hath passed into the heavens, Jesus the Son of God, who said, “I will that where I am, these may be also.” And of this diversity of places He speaks, when He says, “In my Father’s house are many mansions.” He Himself is everywhere, and passes swiftly through all things; nor are we any longer to understand Him as existing in those narrow limits in which He was once confined for our sakes, i.e. not in that circumscribed body which He occupied on earth, when dwelling among men, according to which He might be considered as enclosed in some one place.

Since we hold that the great God is in essence simple, invisible, and incorporeal, Himself pure intelligence, or something transcending intelligence and existence, we can never say that God is apprehended by any other means than through the intelligence which is formed in His image, though now, in the words of Paul, “we see in a glass obscurely, but then face to face.” And if we use the expression “face to face,” let no one pervert its meaning; but let it be explained by this passage, “Beholding with open face the glory of the Lord, we are changed into the same image, from glory to glory,” which shows that we do not use the word in this connection to mean the visible face, but take it figuratively, in the same way as we have shown that the eyes, the ears, and the other parts of the body are employed. And it is certain that a man—I mean a soul using a body, otherwise called “the inner man,” or simply “the soul”—would answer, not as Celsus makes us answer, but as the man of God himself teaches. It is certain also that a Christian will not make use of “the language of the flesh,” having learnt as he has “to mortify the deeds of the body” by the spirit, and “to bear about in his body the dying of Jesus;” and “mortify your members which are on the earth,” and with a true knowledge of these words, “My Spirit shall not always strive with man, for that he also is flesh,” and again, “They that are in the flesh cannot please God,” he strives in every way to live no longer according to the flesh, but only according to the Spirit.

Celsus has not explained how error accompanies the “becoming,” or product of generation; nor has he expressed himself with sufficient clearness to enable us to compare his ideas with ours, and to pass judgment on them. But the prophets, who have given some wise suggestions on the subject of things produced by generation, tell us that a sacrifice for sin was offered even for new-born infants, as not being free from sin. They say, “I was shapen in iniquity, and in sin did my mother conceive me;” also, “They are estranged from the womb;” which is followed by the singular expression, “They go astray as soon as they are born, speaking lies.” Besides, our wise men have such a contempt for all sensible objects, that sometimes they speak of all material things as vanity: thus, “For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope;” at other times as vanity of vanities, “Vanity of vanities, saith the Preacher, all is vanity.” Who has given so severe an estimate of the life of the human soul here on earth, as he who says: “Verily every man at his best estate is altogether vanity?” He does not hesitate at all as to the difference between the present life of the soul and that which it is to lead hereafter. He does not say, “Who knows if to die is not to live, and if to live is not death?” But he boldly proclaims the truth, and says, “Our soul is bowed down to the dust;” and, “Thou hast brought me into the dust of death;” and similarly, “Who will deliver me from the body of this death?” also, “Who will change the body of our humiliation.” It is a prophet also who says, “Thou hast brought us down in a place of affliction;” meaning by the “place of affliction” this earthly region, to which Adam, that is to say, man, came after he was driven out of paradise for sin. Observe also how well the different life of the soul here and hereafter has been recognised by him who says, “Now we see in a glass, obscurely, but then face to face;” and, “Whilst we are in our home in the body, we are away from our home in the Lord;” wherefore “we are well content to go from our home in the body, and to come to our home with the Lord.”

Then thou shalt take a square lantern, with panes of crystal glass, and thou shalt fit therein the candle lighted, to read by, to form the circle, or any other purpose for which thou shalt require it.

"And that mystery knoweth why the matter of glass hath arisen and why the matter of wax hath arisen.

Bone, is as much as is required for making a spoon. Rabbi Judah says: enough for making a tooth [of a key] with it; Glass, enough for scraping the end of a shuttle. A pebble or a stone, large enough to throw at a bird; Rabbi Elazar ben Yaakov says: large enough to throw at an animal.

All vessels which may be carried on Shabbat, their broken pieces may be carried with them, as long as they can perform something in the nature of work. [Thus]: the fragments of a kneading trough [can be used] to cover the mouth of a barrel, [and] the fragments of glass [can be used] to cover the mouth of a flask. Rabbi Judah says: as long as they can perform something in the nature of their own work; [Thus:] the fragments of a kneading trough, to pour into them a thick mixture; and [the fragments] of a glass, to pour into them oil.

All vessels which may be carried on Shabbat, their broken pieces may be carried with them, as long as they can perform something in the nature of work. [Thus]: the fragments of a kneading trough [can be used] to cover the mouth of a barrel, [and] the fragments of glass [can be used] to cover the mouth of a flask. Rabbi Judah says: as long as they can perform something in the nature of their own work; [Thus:] the fragments of a kneading trough, to pour into them a thick mixture; and [the fragments] of a glass, to pour into them oil.

1. If a man poured out water in the public domain, and another was injured thereby, he is liable for his injury. 2. If a man hid thorns or glass [in the public domain] or made his fence out of thorns, or if his fence fell into the public domain and others were thereby injured, he is obligated for their injury.

If he found scrolls he must read them once every thirty days, and if he does not know how to read he should unroll them. But he may not learn from them something he has not yet learned, nor may another read with him. If he found clothing he must shake it out once every thirty days, and spread it out for [the clothing’s] own good, but not for his own honor. [If he found] silver or copper vessels he must use them for their own good but not so as to wear them out. [If he found] vessels of gold or glass he may not touch them until Elijah comes. If he found a sack or a large basket or anything that is not generally carried about, he may not carry it.

Vessels of wood, vessels of leather, vessels of bone or vessels of glass: If they are simple they are clean If they form a receptacle they are unclean. If they were broken they become clean again. If one remade them into vessels they are susceptible to impurity henceforth. Earthen vessels and vessels of sodium carbonate are equal in respect of impurity: they contract and convey impurity through their air-space; they convey impurity through the outside but they do not become impure through their backs; and when broken they become clean.

A pit which has a place on which a pot may be set is unclean. And so also an oven of glass-blowers, if it has a place on which a pot may be set, it is unclean. The furnace of lime-burners, or of glaziers, or of potters is clean. A purna: If it has a frame is unclean. Rabbi Judah says: if it has coverings [for compartments.] Rabban Gamaliel says: if it has edges.

A helmet is susceptible to impurity but the cheek-pieces are clean, But if they have a receptacle for water they are susceptible to impurity. All weapons of war are susceptible to impurity: a javelin, a spear-head, metal boots, and a breastplate are susceptible to impurity. All women's ornaments are susceptible to impurity: a golden city (a tiara), a necklace, ear-rings, finger-rings, a ring whether it has a seal or does not have a seal, and nose-rings. If a necklace has metal beads on a thread of flax or wool and the thread broke, the beads are still susceptible to impurity, since each one is a vessel in itself. If the thread was of metal and the beads were of precious stones or pearls or glass, and the beads were broken while the thread alone remained, it is still susceptible to impurity. The remnant of a necklace [is susceptible] as long as there is enough for the neck of a little girl. Rabbi Eliezer says: even if only one ring remained it is unclean, since it also is hung around the neck.

Vessels of wood, leather, bone or glass: those that are flat are clean and those that form a receptacle are susceptible to impurity. If they are broken they become clean again. If one remade them into vessels they are susceptible to impurity henceforth. A chest, a box, a cupboard, a straw basket, a reed basket, or the tank of an Alexandrian ship, that have flat bottoms and can hold a minimum of forty se'ah in liquid measure which represent two kor in dry measure, are clean. All other vessels whether they can contain the minimum or cannot contain it, are susceptible to impurity, the words of Rabbi Meir. Rabbi Judah says: the tub of a wagon, the food chests of kings, the tanners trough, the tank of a small ship, and an ark, even though they are able to contain the minimum, are susceptible to impurity, since they are intended to be moved about with their contents. As to all other vessels, those that can contain the minimum are clean and those that cannot contain it are susceptible to impurity. There is no difference between Rabbi Meir and Rabbi Judah except a baking trough which belongs to a householder.

There are three different types of beds: One that is used for lying upon is susceptible to midras uncleanness; One used by glass makers is susceptible to corpse uncleanness; And one used by weavers is free from all uncleanness.

The cord of the balances of wool dealers or of glass-weighers is regarded as connected up to a length of two handbreadths. The shaft of a millstone chisel, up to a length of two handbreadths. The shaft of the battle-axe of the legions, up to a length of two handbreadths. The shaft of the goldsmiths’ hammer, up to a length of two handbreadths. And that of the blacksmiths' hammer, up to three handbreadths.

Glass vessels--those that are flat are pure and those that have receptacles are susceptible. After they are broken they become clean. If he again made vessels of them they become susceptible to uncleanness from that point and onward. A glass tray or a flat dish is pure. If it has a rim it is susceptible. The concave bottom of a glass bowl or plate which was adapted for use is pure. If it was polished or scraped with a file it becomes susceptible to uncleanness.

Glass vessels--those that are flat are pure and those that have receptacles are susceptible. After they are broken they become clean. If he again made vessels of them they become susceptible to uncleanness from that point and onward. A glass tray or a flat dish is pure. If it has a rim it is susceptible. The concave bottom of a glass bowl or plate which was adapted for use is pure. If it was polished or scraped with a file it becomes susceptible to uncleanness.

Glass vessels--those that are flat are pure and those that have receptacles are susceptible. After they are broken they become clean. If he again made vessels of them they become susceptible to uncleanness from that point and onward. A glass tray or a flat dish is pure. If it has a rim it is susceptible. The concave bottom of a glass bowl or plate which was adapted for use is pure. If it was polished or scraped with a file it becomes susceptible to uncleanness.

A mirror is pure. A tray that was made into a mirror remains susceptible, but if it was originally made to serve as a mirror it is pure. A large [glass] spoon that has been placed on a table is susceptible to uncleanness if it can hold anything whatsoever. But if it cannot do so: Rabbi Akiva says that it is susceptible, And Rabbi Yohanan ben Nuri says that it is pure.

A small flask whose neck was removed remains susceptible to uncleanness, But a large one whose neck was removed becomes pure. [A small flask] of spikenard oil whose neck was removed becomes pure, since it scratches the hand. Large flagons whose necks were removed remain susceptible to uncleanness, since they are adapted for the use of holding pickled foods. A glass funnel is clean. Rabbi Yose said: Happy are you Kelim; for you began with uncleanness, but you ended with cleanness.

In the case of vessels the following block: pitch and myrrh; In the case of glass vessels, whether inside or outside; On a table or on a board or on a couch; On those that are [usually] kept clean they block; On those that are allowed to remain dirty they do not block. They block in the case of beds belonging to householders, but they do not block on beds belonging to a poor person. They block on the saddle of a house-holder, but they do not block on the saddle of a dealer in water-skins. They block in the case of a pack-saddle. Rabban Shimon ben Gamaliel says: [only if the stain is as big] as an Italian issar.

One may make the benediction over a lantern even if it did not go out. A lamp in his bosom or in a lantern or in glass, if he sees the flame and does not use its light, or uses the light but does not see the flame, one never recites the benediction until one sees the flame and uses the light.

It was stated: “If he was used to golden vessels, one gives him silver vessels, silver vessels one gives him brass vessels, brass vessels one gives him glass vessels.” Rebbi Mana said, silver vessels and glass vessels of personal use. But was it not stated: If he was used to silk clothes, one gives him silk clothes. Here it is on his body, there it is not on his body.

It was stated: “If he was used to golden vessels, one gives him silver vessels, silver vessels one gives him brass vessels, brass vessels one gives him glass vessels.” Rebbi Mana said, silver vessels and glass vessels of personal use. But was it not stated: If he was used to silk clothes, one gives him silk clothes. Here it is on his body, there it is not on his body.

It was stated: “One does not carry to the mourner’s house in colored glass containers because he carries a false load.”

Rebbi Jacob bar Zabdi said before Rebbi Abbahu: Did not Rebbi Zeїra and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, say that they voted on the upper floor of the Libzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Julianus and his brother Pappos whom they gave water in a colored glass and they did not accept. He said, they do not intend to lead you to apostasy, they only want to collect annona. What means “in public”? The rabbis of Caesarea say ten, as it is written (Lev. 22:32): “I shall be sanctified in the midst of the Children of Israel.”

They saw the young Rebbi Abuna collecting donkey’s dung on the Sabbath. Rebbi Jonah and Rebbi Yose permitted baking for Ursicinus on the Sabbath. Rebbi Mana said, I asked before my father Rebbi Jonah, did not Rebbi Zeїra and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, say that they voted on the upper floor of the Libzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Julianus and his brother Pappos whom they gave water in a colored glass and they did not accept. He said, he does not intend to lead you to apostasy, he only wants to eat warm bread. What means “in public”? The rabbis of Caesarea say ten, as it is written (Lev. 22:32): “I shall be sanctified in the midst of the Children of Israel.”

Rebbi Zeˋirah in the name of Rav Jehudah; Rebbi Zeˋira in the name of Rav Ḥinena in the name of Rebbi Ḥanina: landings between pillars are judged as karmelit. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: The flowers of the pillars are considered karmelit. There it is necessary that they be higher than three [hand-breadths]; Ḥiyya the son of Rav: Anything which hinders access in the public domain is considered karmelit. The rabbis of Caesarea say, even thistles, even glass. This is necessary if they are not three [hand-breadths] high.

And about the rules for the land of Gentiles. But did not Rebbi Zeˋira bar Abinna say in the name of Rav Jeremiah: Joseph ben Yoezer from Ṣereda and Yose ben Joḥanan from Jerusalem decreed impurity of the land of Gentiles and of glass vessels; Rebbi Jonah said, Rebbi Jehudah ben Tabbai. Rebbi Yose said, Rebbi Jehudah ben Tabbai and Simeon ben Šetaḥ decreed impurity of metal vessels; Hillel and Shammai decreed about purity of hands. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: so practice had been in their hands but they forgot it. The secondary [authorities] came and agreed with the intent of the first ones. To teach you that everything for which the Court made a real effort will in the end be confirmed for them as it was said to Moses on Sinai. This comes as Rebbi Mana said, for it is not an empty matter for you, if it is an empty matter, it is from you since you do not exert yourselves for it. For it is your life. When is it your life? Any time you are exerting yourselves for it.

He who burns potter’s clay, softens glass, melts pitch, melts מוסרין. Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: One who melts down lead is liable because of cooking. One who roasts, or who fries, who preserves by cooking, or by smoking, all these because of cooking. If somebody cooked in the hot springs of Tiberias, what? Ḥizqiah said, it is forbidden; Rebbi Joḥanan said, it is permitted. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Ḥizqiah; for Ḥizqiah it was a problem: what if the Passover sacrifice was cooked in the hot springs of Tiberias? Two Amoraim, one said, it is forbidden; the other said, it is permitted. He who said, it is forbidden, do not eat from it raw, nor cooked in water. But he who said, it is permitted, but only roasted in fire, its head with its feet and its innards.

“And who tears down,” but only for a need. Rebbi Ḥama bar Uqba in the name of Rebbi Simeon ben Laqish: he who braids a palm-leaf basket is liable because of building. Rebbi Ila in the name of Rebbi Simeon ben Laqish: he who blows a glass vessel is liable because of building. The rabbis of Caesarea in the name of Rebbi Simeon ben Laqish: There are things which are close but far away; and there are things which are far away but close. He who braids a palm-leaf basket, and he who blows a glass vessel, and he who makes a vessel in a form, all are because of building. He who selects, who filters, and who sifts, all because of removing waste. Each of them is separately liable. And why was handing over not stated with them? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because of the disagreement of Rebbi Aqiba and the Sages. Rebbi Ḥizqiah, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: In addition, there is handing over. And why was it not stated with them? All categories of work involve one, and this one two. All categories of work have derivatives, but this has no derivative.

“And who tears down,” but only for a need. Rebbi Ḥama bar Uqba in the name of Rebbi Simeon ben Laqish: he who braids a palm-leaf basket is liable because of building. Rebbi Ila in the name of Rebbi Simeon ben Laqish: he who blows a glass vessel is liable because of building. The rabbis of Caesarea in the name of Rebbi Simeon ben Laqish: There are things which are close but far away; and there are things which are far away but close. He who braids a palm-leaf basket, and he who blows a glass vessel, and he who makes a vessel in a form, all are because of building. He who selects, who filters, and who sifts, all because of removing waste. Each of them is separately liable. And why was handing over not stated with them? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because of the disagreement of Rebbi Aqiba and the Sages. Rebbi Ḥizqiah, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: In addition, there is handing over. And why was it not stated with them? All categories of work involve one, and this one two. All categories of work have derivatives, but this has no derivative.

MISHNAH: Bone to fill a spoon; Rebbi Jehudah says to make a tooth of a key. Glass to scrape the head of the weaver’s beam. A pebble to throw at a bird; Rebbi Eliezer ben Jacob says, to throw at an animal.

“Glass to scrape the head of the weaver’s beam.” There it was stated, “of glass to pour oil into it.” And here, you are saying so? Rebbi Aḥa, Rebbi Maisha, Rebbi Cohen in the name of the rabbis of Caesarea: Here if it is thick, there if it is sharp. Some want to say, here about moving, there about bringing out.

“Glass to scrape the head of the weaver’s beam.” There it was stated, “of glass to pour oil into it.” And here, you are saying so? Rebbi Aḥa, Rebbi Maisha, Rebbi Cohen in the name of the rabbis of Caesarea: Here if it is thick, there if it is sharp. Some want to say, here about moving, there about bringing out.

MISHNAH: Of all implements which may be taken on the Sabbath their breakage also may be taken as long as they are for some use: pieces from a trough to cover the top of an amphora, and of glass to cover the mouth of a phial. Rebbi Jehudah says, only if they can be used similarly to their original use: pieces from a trough to pour pap into them, and of glass to pour olive oil into them.

MISHNAH: Of all implements which may be taken on the Sabbath their breakage also may be taken as long as they are for some use: pieces from a trough to cover the top of an amphora, and of glass to cover the mouth of a phial. Rebbi Jehudah says, only if they can be used similarly to their original use: pieces from a trough to pour pap into them, and of glass to pour olive oil into them.

HALAKHAH: “Glass to scrape the head of the weaver’s beam.” And here, you are saying so? Rebbi Aḥa, Rebbi Maisha, Rebbi Cohen in the name of the rabbis of Caesarea: Here if it is thick, there if it is sharp. Some want to say, here about moving, there about bringing out.

It was stated: “One may move mustard seed because it is pigeon feed, and rue because it is food for gazelles, and glass because it is food for ostriches. Rebbi Nathan said, then one should be able to move shoots since elephants eat them”.

It was stated: “The House of Shammai say, one does not burn pure meat with impure meat, but the House of Hillel permit.” In the opinion of Bar Qappara it is understandable. One burns what is disqualified by the Torah with what is disqualified as impure by the Torah. And it was necessary to let hear, impurity by their words with impurity by the Torah. In the opinion of Rebbi Joḥanan, if one burns disqualified by the Torah together with impurity by the Torah, so much more impurity by the Torah together with impurity by the Torah. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel. Rebbi Mana said before Rebbi Yose: The opinion of Rebbi Joḥanan is understandable, for Rebbi Joḥanan said, for six doubts one was permanently suspending, but in Usha they decided burning for them. Was Rebbi Ḥananiah, the executive officer of the Cohanim, not before Usha? Before Usha there was no burning for their words. He told him, explain it if it became impure in a glass vessel. He retorted, even if you are saying that it became impure in a glass vessel, did not Rebbi Zeˋira, Rebbi Abuna say in the name of Rebbi Jeremiah, Yose ben Yoˋezer from Sereda and Yose ben Joḥanan from Jerusalem decided impurity for Gentile land and glass ware. [Rebbi Jehuda said, Jehudah ben Tabbai and Simeon ben Šetah decided on metal vessels. Hillel and Shammai decided on purity of hands.] Rebbi Jeremiah was of the opinion that for Gentile land there is suspension and for glass ware there is suspension. Rebbi Yose was of the opinion that for Gentile lands there is suspension, for glassware burning. The following are the six doubts: “On the doubt of a bet happeras, on the doubt of Gentile land, on the doubt of clothing of the vulgar, on the doubt of spittle, on the doubt of human urine which is separate from animal urine, on certain touch which is a doubt of impurity on these one burns heave.

It was stated: “The House of Shammai say, one does not burn pure meat with impure meat, but the House of Hillel permit.” In the opinion of Bar Qappara it is understandable. One burns what is disqualified by the Torah with what is disqualified as impure by the Torah. And it was necessary to let hear, impurity by their words with impurity by the Torah. In the opinion of Rebbi Joḥanan, if one burns disqualified by the Torah together with impurity by the Torah, so much more impurity by the Torah together with impurity by the Torah. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel. Rebbi Mana said before Rebbi Yose: The opinion of Rebbi Joḥanan is understandable, for Rebbi Joḥanan said, for six doubts one was permanently suspending, but in Usha they decided burning for them. Was Rebbi Ḥananiah, the executive officer of the Cohanim, not before Usha? Before Usha there was no burning for their words. He told him, explain it if it became impure in a glass vessel. He retorted, even if you are saying that it became impure in a glass vessel, did not Rebbi Zeˋira, Rebbi Abuna say in the name of Rebbi Jeremiah, Yose ben Yoˋezer from Sereda and Yose ben Joḥanan from Jerusalem decided impurity for Gentile land and glass ware. [Rebbi Jehuda said, Jehudah ben Tabbai and Simeon ben Šetah decided on metal vessels. Hillel and Shammai decided on purity of hands.] Rebbi Jeremiah was of the opinion that for Gentile land there is suspension and for glass ware there is suspension. Rebbi Yose was of the opinion that for Gentile lands there is suspension, for glassware burning. The following are the six doubts: “On the doubt of a bet happeras, on the doubt of Gentile land, on the doubt of clothing of the vulgar, on the doubt of spittle, on the doubt of human urine which is separate from animal urine, on certain touch which is a doubt of impurity on these one burns heave.

It was stated: “The House of Shammai say, one does not burn pure meat with impure meat, but the House of Hillel permit.” In the opinion of Bar Qappara it is understandable. One burns what is disqualified by the Torah with what is disqualified as impure by the Torah. And it was necessary to let hear, impurity by their words with impurity by the Torah. In the opinion of Rebbi Joḥanan, if one burns disqualified by the Torah together with impurity by the Torah, so much more impurity by the Torah together with impurity by the Torah. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel. Rebbi Mana said before Rebbi Yose: The opinion of Rebbi Joḥanan is understandable, for Rebbi Joḥanan said, for six doubts one was permanently suspending, but in Usha they decided burning for them. Was Rebbi Ḥananiah, the executive officer of the Cohanim, not before Usha? Before Usha there was no burning for their words. He told him, explain it if it became impure in a glass vessel. He retorted, even if you are saying that it became impure in a glass vessel, did not Rebbi Zeˋira, Rebbi Abuna say in the name of Rebbi Jeremiah, Yose ben Yoˋezer from Sereda and Yose ben Joḥanan from Jerusalem decided impurity for Gentile land and glass ware. [Rebbi Jehuda said, Jehudah ben Tabbai and Simeon ben Šetah decided on metal vessels. Hillel and Shammai decided on purity of hands.] Rebbi Jeremiah was of the opinion that for Gentile land there is suspension and for glass ware there is suspension. Rebbi Yose was of the opinion that for Gentile lands there is suspension, for glassware burning. The following are the six doubts: “On the doubt of a bet happeras, on the doubt of Gentile land, on the doubt of clothing of the vulgar, on the doubt of spittle, on the doubt of human urine which is separate from animal urine, on certain touch which is a doubt of impurity on these one burns heave.

It was stated: “The House of Shammai say, one does not burn pure meat with impure meat, but the House of Hillel permit.” In the opinion of Bar Qappara it is understandable. One burns what is disqualified by the Torah with what is disqualified as impure by the Torah. And it was necessary to let hear, impurity by their words with impurity by the Torah. In the opinion of Rebbi Joḥanan, if one burns disqualified by the Torah together with impurity by the Torah, so much more impurity by the Torah together with impurity by the Torah. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel. Rebbi Mana said before Rebbi Yose: The opinion of Rebbi Joḥanan is understandable, for Rebbi Joḥanan said, for six doubts one was permanently suspending, but in Usha they decided burning for them. Was Rebbi Ḥananiah, the executive officer of the Cohanim, not before Usha? Before Usha there was no burning for their words. He told him, explain it if it became impure in a glass vessel. He retorted, even if you are saying that it became impure in a glass vessel, did not Rebbi Zeˋira, Rebbi Abuna say in the name of Rebbi Jeremiah, Yose ben Yoˋezer from Sereda and Yose ben Joḥanan from Jerusalem decided impurity for Gentile land and glass ware. [Rebbi Jehuda said, Jehudah ben Tabbai and Simeon ben Šetah decided on metal vessels. Hillel and Shammai decided on purity of hands.] Rebbi Jeremiah was of the opinion that for Gentile land there is suspension and for glass ware there is suspension. Rebbi Yose was of the opinion that for Gentile lands there is suspension, for glassware burning. The following are the six doubts: “On the doubt of a bet happeras, on the doubt of Gentile land, on the doubt of clothing of the vulgar, on the doubt of spittle, on the doubt of human urine which is separate from animal urine, on certain touch which is a doubt of impurity on these one burns heave.

HALAKHAH: It was stated, more than their diameter. The colleagues say, because no hand-breadth enters into a hand-breadth. Rebbi Abba bar Mamal objected, is not for glass vessels one hand-breadth equal to another hand-breadth? Rebbi Yose said, there it enters and leaves, here it enters and does not leave.

It was stated: “Rebbi Yose says, the basis was perforated down to the abyss. What is the reason? He turned it up, removed its stones, planted precious vine, and built a tower in its midst, this is the Temple, and a wine-press he excavated in it, this is the altar. And also an altar, that is the basis.” Rebbi Simeon says, it was work of Heaven. Since it was work of Heaven, maybe it was not beautiful like artist’s work? The verse says, the roundnesses of your hips are like hoops, formed by artist’s hands; they were more beautiful than those formed by artist’s hands. It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq said, a small opening was between the Temple Hall and the altar. Once in seventy years young priests climb down and bring it up in sanctity since it was congealed like fig cakes; they come and burn it in sanctity. Just as its pouring was in sanctity, so its burning was in sanctity.” Rebbi said, the Torah let you grasp an expression of love, an expression of fullness, and an expression of inebriation. Rebbi Judah bar Laqqara in the name of Rebbi Samuel bar Naḥman: Since the Temple was destroyed, congealing wine disappeared, and white glass disappeared. What is white glass? It was flexible.

It was stated: “Rebbi Yose says, the basis was perforated down to the abyss. What is the reason? He turned it up, removed its stones, planted precious vine, and built a tower in its midst, this is the Temple, and a wine-press he excavated in it, this is the altar. And also an altar, that is the basis.” Rebbi Simeon says, it was work of Heaven. Since it was work of Heaven, maybe it was not beautiful like artist’s work? The verse says, the roundnesses of your hips are like hoops, formed by artist’s hands; they were more beautiful than those formed by artist’s hands. It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq said, a small opening was between the Temple Hall and the altar. Once in seventy years young priests climb down and bring it up in sanctity since it was congealed like fig cakes; they come and burn it in sanctity. Just as its pouring was in sanctity, so its burning was in sanctity.” Rebbi said, the Torah let you grasp an expression of love, an expression of fullness, and an expression of inebriation. Rebbi Judah bar Laqqara in the name of Rebbi Samuel bar Naḥman: Since the Temple was destroyed, congealing wine disappeared, and white glass disappeared. What is white glass? It was flexible.

It was stated: If it was seen in a glass or in the water one may not testify about it. Rebbi Ḥiyya bar Abba said, if one saw it exiting from one cloud and entering another cloud one testifies about it. As the following. Rebbi Ḥanina went to Eintab to be counted and the air was cloudy. He said, now they will say, how bad is the air for this elder. The Holy, praise to Him, drilled for him like a sieve and it was seen through it. The elder Rebbi Ḥiyya went by the light of the old one four mil. Rebbi Abun threw pebbles on it and told it, do not frighten your master’s children; in the evening we need that you be seen on that side and you are seen from this side. Immediately it disappeared from before him.

Rebbi Meïr was sitting and preaching in the House of Study of Tiberias when his teacher Elisha passed by riding on a horse on the Sabbath. They came and told him, your teacher is outside. He stopped his sermon and went out to him. He asked him, what did you preach today? He told him, and the Eternal blessed the end etc. He asked him, what did you explain about this? He answered him, and the Eternal added double all that Job had owned; that he doubled his money. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the Eternal blessed the end of Job from his beginning, by the merit of commandments and good works which were in his hand from his beginning. He asked him, and what did you preach further? He told him, the end of a matter is better than the beginning. He asked him, what did you explain about this? For example, a man who had children in his youth but they died, and in his old age they lived; that is the end of a matter is better than the beginning. For example, a man who traded in his youth and lost, and in his old age and gained; that is the end of a matter is better than the beginning. For example, a man who studied Torah in his youth and forgot, in his old age he remembered; that is the end of a matter is better than the beginning. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the end of a matter is good from the beginning, in case it is good from the start, and this applies to me. My father Abuya was one of the leading Jerusalemites. On the day he came to circumcise me he invited all the leading Jerusalemites and sat them in one room, and Rebbi Eliezer and Rebbi Joshua in another room. After they ate and drank they started to clap with their hands and dance. Rebbi Eliezer and Rebbi Joshua said, while they are occupied in theirs let us be occupied with ours. They sat occupied with words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs. Fire descended from Heaven and surrounded them. Abuya told them, my teachers! Why do you come to burn down my house? They told him, Heaven forbid! But we were sitting reviewing the words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs, and the words were joyful as at their giving on Sinai. And was the main giving on Sinai not in fire? And the Mountain burns in the fire up to the heart of Heaven. My father Abuya told them, my teachers! If that is the power of Torah, if this son of mine survives I dedicate him to Torah. Because his intent was not for Heaven, it did not succeed with this man. He asked him, and what did you preach further? He told him, it cannot be valued by gold or glass. He asked him, what did you explain about this? He told him, the words of the Torah are as difficult to acquire as golden vessels, and as easy to lose as glass vessels. And like golden and glass vessels when they are broken he can make them vessels as before, also the student of the Sages who forgot his learning can learn it anew. He said to him, this is enough, Meïr, up to here is the Sabbath domain. He asked him, how do you know? He told him, from the horse’s hooves which I continuously counted for 2’000 cubits. He said to him, all that wisdom is in you and you do not repent? He told him, I cannot. He asked him, why? He told him, once I was passing by the Holiest of Holies riding on a horse on the Day of Atonement which fell on a Sabbath and I heard an unembodied voice coming from the Holiest of Holies, saying, return, erring children, except for Elisha ben Abuya who knew My power and rebelled against Me. And all that came to him because he was sitting memorizing in the valley of Genezareth and saw a man climbing to the top of a date palm taking the mother with the chicks and descending safely. The next day he saw another man climbing to the top of a date palm, taking the chicks and sending away the mother. When climbing down he was bitten by a snake, and he died. He said, it is written, sending away you shall send the mother, but the chicks you may take for yourself, so it will be good for you and prolong your days. Where is the good for this one? Where is the prolongation of days of this one? He did not know that Rebbi Jacob had explained it preceding him, so it will be good for you in the future world which is all good, and prolong your days, in the future which is all long. But some are saying, because he saw the tongue of Rebbi Jehudah the baker in the mouth of a dog, oozing blood. He said, is this the Torah and this is its reward? This is the tongue which was delivering the words of the Torah correctly; this is the tongue which occupied itself with Torah all its days; [is this the Torah and this is its reward?] It appears that there is no reward and no resurrection of the dead. But some are saying, when his mother was pregnant with him she passed by pagan temples and smelled of this kind. And this smell was bubbling in her body like the poison of a viper. Later Elisha fell sick. They came and informed Rebbi Meïr, your teacher is sick. He went to visit him and found him sick. He asked him, are you not repenting? He asked, and if one repents, is one accepted? He told him, is it not written, man shall repent up to extinction, one receives up to the extinction of the breath. At that moment Elisha cried, passed away, and died. Rebbi Meïr was happy internally and said, it seems that my teacher passed away repentant. After they buried him, fire descended from Heaven and burned his grave. They came and informed Rebbi Meïr, your teacher’s grave is on fire. He went to visit it and found it burning. What did he do? He took his kaftan and spread it over it. He said, stay for the night, etc. Stay for this world which compares to the night, and it will be in the morning, this is the Future World which is all morning, if the Good One will redeem, this is the Holy One, praise to Him, who is Good, as it is written, the Eternal is good to all, and His mercies are on all His creatures. And if He does not want to redeem you I shall redeem you, living is the Eternal, and it was extinguished. They asked Rebbi Meïr, if they ask you in that World, whom do you want to visit, your father or your teacher? He told them, I shall visit my teacher first and afterwards my father. They said, will they listen to you? He told them, did we not state, “one saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries”? One saves Elisha Aher by the merit of his Torah. Later his daughters went to take charity from Rebbi. Rebbi decided and said, nobody shall show him grace nor be friendly to his orphans. They told him, Rebbi. Do not look at his deeds, do look at his Torah. At this moment Rebbi cried and decided for them that they be provided for. He said, if this one who toiled in Torah not for Heaven’s sake, see what he produced; one who toils in the Torah for itself not so much more?

Rebbi Meïr was sitting and preaching in the House of Study of Tiberias when his teacher Elisha passed by riding on a horse on the Sabbath. They came and told him, your teacher is outside. He stopped his sermon and went out to him. He asked him, what did you preach today? He told him, and the Eternal blessed the end etc. He asked him, what did you explain about this? He answered him, and the Eternal added double all that Job had owned; that he doubled his money. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the Eternal blessed the end of Job from his beginning, by the merit of commandments and good works which were in his hand from his beginning. He asked him, and what did you preach further? He told him, the end of a matter is better than the beginning. He asked him, what did you explain about this? For example, a man who had children in his youth but they died, and in his old age they lived; that is the end of a matter is better than the beginning. For example, a man who traded in his youth and lost, and in his old age and gained; that is the end of a matter is better than the beginning. For example, a man who studied Torah in his youth and forgot, in his old age he remembered; that is the end of a matter is better than the beginning. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the end of a matter is good from the beginning, in case it is good from the start, and this applies to me. My father Abuya was one of the leading Jerusalemites. On the day he came to circumcise me he invited all the leading Jerusalemites and sat them in one room, and Rebbi Eliezer and Rebbi Joshua in another room. After they ate and drank they started to clap with their hands and dance. Rebbi Eliezer and Rebbi Joshua said, while they are occupied in theirs let us be occupied with ours. They sat occupied with words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs. Fire descended from Heaven and surrounded them. Abuya told them, my teachers! Why do you come to burn down my house? They told him, Heaven forbid! But we were sitting reviewing the words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs, and the words were joyful as at their giving on Sinai. And was the main giving on Sinai not in fire? And the Mountain burns in the fire up to the heart of Heaven. My father Abuya told them, my teachers! If that is the power of Torah, if this son of mine survives I dedicate him to Torah. Because his intent was not for Heaven, it did not succeed with this man. He asked him, and what did you preach further? He told him, it cannot be valued by gold or glass. He asked him, what did you explain about this? He told him, the words of the Torah are as difficult to acquire as golden vessels, and as easy to lose as glass vessels. And like golden and glass vessels when they are broken he can make them vessels as before, also the student of the Sages who forgot his learning can learn it anew. He said to him, this is enough, Meïr, up to here is the Sabbath domain. He asked him, how do you know? He told him, from the horse’s hooves which I continuously counted for 2’000 cubits. He said to him, all that wisdom is in you and you do not repent? He told him, I cannot. He asked him, why? He told him, once I was passing by the Holiest of Holies riding on a horse on the Day of Atonement which fell on a Sabbath and I heard an unembodied voice coming from the Holiest of Holies, saying, return, erring children, except for Elisha ben Abuya who knew My power and rebelled against Me. And all that came to him because he was sitting memorizing in the valley of Genezareth and saw a man climbing to the top of a date palm taking the mother with the chicks and descending safely. The next day he saw another man climbing to the top of a date palm, taking the chicks and sending away the mother. When climbing down he was bitten by a snake, and he died. He said, it is written, sending away you shall send the mother, but the chicks you may take for yourself, so it will be good for you and prolong your days. Where is the good for this one? Where is the prolongation of days of this one? He did not know that Rebbi Jacob had explained it preceding him, so it will be good for you in the future world which is all good, and prolong your days, in the future which is all long. But some are saying, because he saw the tongue of Rebbi Jehudah the baker in the mouth of a dog, oozing blood. He said, is this the Torah and this is its reward? This is the tongue which was delivering the words of the Torah correctly; this is the tongue which occupied itself with Torah all its days; [is this the Torah and this is its reward?] It appears that there is no reward and no resurrection of the dead. But some are saying, when his mother was pregnant with him she passed by pagan temples and smelled of this kind. And this smell was bubbling in her body like the poison of a viper. Later Elisha fell sick. They came and informed Rebbi Meïr, your teacher is sick. He went to visit him and found him sick. He asked him, are you not repenting? He asked, and if one repents, is one accepted? He told him, is it not written, man shall repent up to extinction, one receives up to the extinction of the breath. At that moment Elisha cried, passed away, and died. Rebbi Meïr was happy internally and said, it seems that my teacher passed away repentant. After they buried him, fire descended from Heaven and burned his grave. They came and informed Rebbi Meïr, your teacher’s grave is on fire. He went to visit it and found it burning. What did he do? He took his kaftan and spread it over it. He said, stay for the night, etc. Stay for this world which compares to the night, and it will be in the morning, this is the Future World which is all morning, if the Good One will redeem, this is the Holy One, praise to Him, who is Good, as it is written, the Eternal is good to all, and His mercies are on all His creatures. And if He does not want to redeem you I shall redeem you, living is the Eternal, and it was extinguished. They asked Rebbi Meïr, if they ask you in that World, whom do you want to visit, your father or your teacher? He told them, I shall visit my teacher first and afterwards my father. They said, will they listen to you? He told them, did we not state, “one saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries”? One saves Elisha Aher by the merit of his Torah. Later his daughters went to take charity from Rebbi. Rebbi decided and said, nobody shall show him grace nor be friendly to his orphans. They told him, Rebbi. Do not look at his deeds, do look at his Torah. At this moment Rebbi cried and decided for them that they be provided for. He said, if this one who toiled in Torah not for Heaven’s sake, see what he produced; one who toils in the Torah for itself not so much more?

Rebbi Meïr was sitting and preaching in the House of Study of Tiberias when his teacher Elisha passed by riding on a horse on the Sabbath. They came and told him, your teacher is outside. He stopped his sermon and went out to him. He asked him, what did you preach today? He told him, and the Eternal blessed the end etc. He asked him, what did you explain about this? He answered him, and the Eternal added double all that Job had owned; that he doubled his money. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the Eternal blessed the end of Job from his beginning, by the merit of commandments and good works which were in his hand from his beginning. He asked him, and what did you preach further? He told him, the end of a matter is better than the beginning. He asked him, what did you explain about this? For example, a man who had children in his youth but they died, and in his old age they lived; that is the end of a matter is better than the beginning. For example, a man who traded in his youth and lost, and in his old age and gained; that is the end of a matter is better than the beginning. For example, a man who studied Torah in his youth and forgot, in his old age he remembered; that is the end of a matter is better than the beginning. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the end of a matter is good from the beginning, in case it is good from the start, and this applies to me. My father Abuya was one of the leading Jerusalemites. On the day he came to circumcise me he invited all the leading Jerusalemites and sat them in one room, and Rebbi Eliezer and Rebbi Joshua in another room. After they ate and drank they started to clap with their hands and dance. Rebbi Eliezer and Rebbi Joshua said, while they are occupied in theirs let us be occupied with ours. They sat occupied with words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs. Fire descended from Heaven and surrounded them. Abuya told them, my teachers! Why do you come to burn down my house? They told him, Heaven forbid! But we were sitting reviewing the words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs, and the words were joyful as at their giving on Sinai. And was the main giving on Sinai not in fire? And the Mountain burns in the fire up to the heart of Heaven. My father Abuya told them, my teachers! If that is the power of Torah, if this son of mine survives I dedicate him to Torah. Because his intent was not for Heaven, it did not succeed with this man. He asked him, and what did you preach further? He told him, it cannot be valued by gold or glass. He asked him, what did you explain about this? He told him, the words of the Torah are as difficult to acquire as golden vessels, and as easy to lose as glass vessels. And like golden and glass vessels when they are broken he can make them vessels as before, also the student of the Sages who forgot his learning can learn it anew. He said to him, this is enough, Meïr, up to here is the Sabbath domain. He asked him, how do you know? He told him, from the horse’s hooves which I continuously counted for 2’000 cubits. He said to him, all that wisdom is in you and you do not repent? He told him, I cannot. He asked him, why? He told him, once I was passing by the Holiest of Holies riding on a horse on the Day of Atonement which fell on a Sabbath and I heard an unembodied voice coming from the Holiest of Holies, saying, return, erring children, except for Elisha ben Abuya who knew My power and rebelled against Me. And all that came to him because he was sitting memorizing in the valley of Genezareth and saw a man climbing to the top of a date palm taking the mother with the chicks and descending safely. The next day he saw another man climbing to the top of a date palm, taking the chicks and sending away the mother. When climbing down he was bitten by a snake, and he died. He said, it is written, sending away you shall send the mother, but the chicks you may take for yourself, so it will be good for you and prolong your days. Where is the good for this one? Where is the prolongation of days of this one? He did not know that Rebbi Jacob had explained it preceding him, so it will be good for you in the future world which is all good, and prolong your days, in the future which is all long. But some are saying, because he saw the tongue of Rebbi Jehudah the baker in the mouth of a dog, oozing blood. He said, is this the Torah and this is its reward? This is the tongue which was delivering the words of the Torah correctly; this is the tongue which occupied itself with Torah all its days; [is this the Torah and this is its reward?] It appears that there is no reward and no resurrection of the dead. But some are saying, when his mother was pregnant with him she passed by pagan temples and smelled of this kind. And this smell was bubbling in her body like the poison of a viper. Later Elisha fell sick. They came and informed Rebbi Meïr, your teacher is sick. He went to visit him and found him sick. He asked him, are you not repenting? He asked, and if one repents, is one accepted? He told him, is it not written, man shall repent up to extinction, one receives up to the extinction of the breath. At that moment Elisha cried, passed away, and died. Rebbi Meïr was happy internally and said, it seems that my teacher passed away repentant. After they buried him, fire descended from Heaven and burned his grave. They came and informed Rebbi Meïr, your teacher’s grave is on fire. He went to visit it and found it burning. What did he do? He took his kaftan and spread it over it. He said, stay for the night, etc. Stay for this world which compares to the night, and it will be in the morning, this is the Future World which is all morning, if the Good One will redeem, this is the Holy One, praise to Him, who is Good, as it is written, the Eternal is good to all, and His mercies are on all His creatures. And if He does not want to redeem you I shall redeem you, living is the Eternal, and it was extinguished. They asked Rebbi Meïr, if they ask you in that World, whom do you want to visit, your father or your teacher? He told them, I shall visit my teacher first and afterwards my father. They said, will they listen to you? He told them, did we not state, “one saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries”? One saves Elisha Aher by the merit of his Torah. Later his daughters went to take charity from Rebbi. Rebbi decided and said, nobody shall show him grace nor be friendly to his orphans. They told him, Rebbi. Do not look at his deeds, do look at his Torah. At this moment Rebbi cried and decided for them that they be provided for. He said, if this one who toiled in Torah not for Heaven’s sake, see what he produced; one who toils in the Torah for itself not so much more?

Simeon ben Sheṭaḥ decreed three things: That a person should use his wife’s ketubah in his business dealings. And that children have to go to school. Also, he decreed impurity for glass ware. But did not Rebbi Ze‘ira, Rebbi Abuna say in the name of Rav Jeremiah: Yose ben Yo‘ezer from Ṣereda and Yose ben Joḥanan from Jerusalem decreed impurity for Gentile lands and glass ware; Rebbi Yose said, Rebbi Jehudah bar Ṭabbai? Rebbi Jonah said, Jehudah bar Ṭabbai and Simeon ben Sheṭaḥ decreed on metal vessels; Hillel and Shammai decreed on the purity of hands. Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the Court insists on will come to be in the end just as Moses was told on Sinai; as Rebbi Mana said (Deut. 32:47): “For it is not an empty word, from you,” if it is empty it is from you because you do not exert yourself about it. “Because it is your life,” when is it your life? At the time that you exert yourself!

Simeon ben Sheṭaḥ decreed three things: That a person should use his wife’s ketubah in his business dealings. And that children have to go to school. Also, he decreed impurity for glass ware. But did not Rebbi Ze‘ira, Rebbi Abuna say in the name of Rav Jeremiah: Yose ben Yo‘ezer from Ṣereda and Yose ben Joḥanan from Jerusalem decreed impurity for Gentile lands and glass ware; Rebbi Yose said, Rebbi Jehudah bar Ṭabbai? Rebbi Jonah said, Jehudah bar Ṭabbai and Simeon ben Sheṭaḥ decreed on metal vessels; Hillel and Shammai decreed on the purity of hands. Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the Court insists on will come to be in the end just as Moses was told on Sinai; as Rebbi Mana said (Deut. 32:47): “For it is not an empty word, from you,” if it is empty it is from you because you do not exert yourself about it. “Because it is your life,” when is it your life? At the time that you exert yourself!

Rebbi Jehudah ben Rebbi Abun preached: The earlobe was pierced, lest a Cohen become disqualified. Rebbi Meïr says, he was pierced at his cartilage. Therefore, Rebbi Meïr says that a Cohen cannot be pierced lest he become blemished and be disqualified for service. Could not the cartilage be pierced less than the size of a vetch seed? Maybe it would result in the size of a vetch seed. Let it be the size of a vetch! The Torah said, “he shall return to his inheritance,” as he was. He cannot be pierced unless he had a wife and children. “By an awl”. Not only an awl, from where even a buck-thorn, even a thorn, even glass? The verse says, “he pierces”. This follows Rebbi Aqiba.

Following Rebbi Ismael? Rebbi Ismael stated: At three places teaching circumvents Scripture and at another place the interpretation.The Torah said, “in a scroll”, but practice said on anything separated from the ground. The Torah said, “in dust”, but practice said in anything on which plants grow. The Torah said, “with an awl”, but practice said, even a buck-thorn, even a thorn, even glass. And at one place the interpretation: Rebbi Ismael stated: “It shall be on the seventh day that he shave all his hair,” inclusion. “His head, his beard, and his eyebrows,” detail. Since it continues “and all his hair he shall shave,” it repeats inclusion. Inclusion, detail, and inclusion is judged only by what is similar to the detail. Since the detail is explained as place of bunching and exposed, it should refer only [hair growing] in bunches at exposed places. But practice is that he shaves to be like a gourd. “With an awl”, since an awl is made of metal, so anything made of metal. Rebbi Yose said, this is a large drill. Rebbi Yose ben Rebbi Jehudah says, that is the engraving-knife. “He shall bring him to the door.” I could think, even if it was lying flat. The verse says, “or to the door-post”. Since the door-post is upright, so also the door has to be upright: a shame to him and to his family.

New Paragraph. “If it stepped on a vessel and broke it.” Rebbi Jeremiah asked: If it stepped on a skin full of oil, he pays full damages for the skin and half damages for the oil. If there was a table lying there and glass on top of it. If it stepped on the table and by that the glass broke. He pays full damages fort the table and half damages for the glass. If there were two tables on top of one another. If it stepped on the upper one and the lower one was broken. He pays full damages fort the upper table and half damages for the lower. If the table was lying in the public domain, [the animal] stepped on it and it ricocheted, went and broke into a private domain. What do you follow, the stepping or its breaking? If you say, after stepping, he is free [from paying] for its stepping on it; if you say, after its breaking, then he is guilty for the breaking.

New Paragraph. “If it stepped on a vessel and broke it.” Rebbi Jeremiah asked: If it stepped on a skin full of oil, he pays full damages for the skin and half damages for the oil. If there was a table lying there and glass on top of it. If it stepped on the table and by that the glass broke. He pays full damages fort the table and half damages for the glass. If there were two tables on top of one another. If it stepped on the upper one and the lower one was broken. He pays full damages fort the upper table and half damages for the lower. If the table was lying in the public domain, [the animal] stepped on it and it ricocheted, went and broke into a private domain. What do you follow, the stepping or its breaking? If you say, after stepping, he is free [from paying] for its stepping on it; if you say, after its breaking, then he is guilty for the breaking.

New Paragraph. “If it stepped on a vessel and broke it.” Rebbi Jeremiah asked: If it stepped on a skin full of oil, he pays full damages for the skin and half damages for the oil. If there was a table lying there and glass on top of it. If it stepped on the table and by that the glass broke. He pays full damages fort the table and half damages for the glass. If there were two tables on top of one another. If it stepped on the upper one and the lower one was broken. He pays full damages fort the upper table and half damages for the lower. If the table was lying in the public domain, [the animal] stepped on it and it ricocheted, went and broke into a private domain. What do you follow, the stepping or its breaking? If you say, after stepping, he is free [from paying] for its stepping on it; if you say, after its breaking, then he is guilty for the breaking.

MISHNAH: He who pours out water in the public domain is liable for the damage if another person is hurt because of this. He who puts away a thorn, or glass, or who fences his fence with thorns, or [owns] a fence which collapsed into the public domain, is liable for the damage if other persons are hurt because of this.

“If somebody hides a thorn or [a piece of] glass in another person’s wall; if the owner of the wall then tears it down and a third person is hurt, he is liable. The pious people of earlier times used to take them out into their fields, lower than three handbreadths so that the plough would not lift them.”

MISHNAH: One who found book-scrolls reads in them once every thirty days; if he is illiterate, he rolls them up. But he should not study a new subject in them, nor should a second person read with him. One who found a garment shakes it out every thirty days; he spreads it out for its conservation, but not to show off. Silver and brass vessels he uses for their preservation, but not to rub off. Gold and glass vessels he should not touch until the prophet Elijah comes. If one found a sack or a chest or anything which he does not take up, he need not take it.

Rebbi Jacob bar Zavdi said, I asked before Rebbi Abbahu: Did not [Rebbi] Zeˋira and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yehoṣadaq, say that they voted on the upper floor of the Niṭzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder, he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Pappos and his brother Julianus to whom they gave water in a colored glass and they did not accept. He said, they do not intend to lead you to apostasy, they only want to collect annona. What means “in public”? The rabbis of Caesarea say ten, as it is written: I shall be sanctified in the midst of the Children of Israel.

“One builds in them neither an olive press nor a wine press, the words of Rebbi Nehemiah, but the Sages permit it. One does not braid ropes there, nor does one manufacture glass, in order not to attract visitors.”

If she checked and deposited it in a glass box, Rebbi Ḥiyya said, a stain; Rebbi said, an episode of bleeding. Rebbi Ḥiyya objected to Rebbi: Do you not give her the possibility of an explanation? Rebbi Abun bar Ḥiyya said, Rebbi’s reason is that a box is safe from crawling things, it is not safe from lice. Up to the size of a broken bean she explains it; if it is larger, by what can it be explained?

Who dreams of a cock may hope for a son, of cocks may hope for sons, of hens may hope for a beautiful rearing [of his children] and rejoicing. Who dreams of eggs, his petition remains in suspense ; if broken, his petition has been granted. Similarly is it with nuts and cucumbers and all glass vessels and all such breakable articles.

And R. Joseph taught: “Hidden”—this is the hilazon; “treasures” this is the tunny fish; “Sand” this is white glass. Zevulun then said: Master of the Universe, who will inform me? He replied: “There they shall offer sacrifices of righteousness” (ibid). This shall be your sign: Whoever takes from you without payment will not prosper in his business.

Acher asked this question of R. Meir, after he had gone forth into evil courses. What is the meaning of the passage, "Gold and glass cannot equal it: neither shall the exchange thereof be vessels of fine gold" (Job xxviii. 17). He said to him, These are the words of the Law, which are difficult to buy as vessels of gold and vessels of pure gold, and are easily lost as vessels of glass. He said to him, R. Akiba thy teacher did not say so, but he explained it as meaning that as vessels of gold and vessels of glass, although they are broken, may be mended, so a disciple of the wise, although he have sinned, may be mended. He said to him, Do thou also turn thyself back. He said to him, I have already heard from behind the curtain, "'Return, O backsliding children' (Jer. iii. 14), except Acher."

Acher asked this question of R. Meir, after he had gone forth into evil courses. What is the meaning of the passage, "Gold and glass cannot equal it: neither shall the exchange thereof be vessels of fine gold" (Job xxviii. 17). He said to him, These are the words of the Law, which are difficult to buy as vessels of gold and vessels of pure gold, and are easily lost as vessels of glass. He said to him, R. Akiba thy teacher did not say so, but he explained it as meaning that as vessels of gold and vessels of glass, although they are broken, may be mended, so a disciple of the wise, although he have sinned, may be mended. He said to him, Do thou also turn thyself back. He said to him, I have already heard from behind the curtain, "'Return, O backsliding children' (Jer. iii. 14), except Acher."

Acher asked this question of R. Meir, after he had gone forth into evil courses. What is the meaning of the passage, "Gold and glass cannot equal it: neither shall the exchange thereof be vessels of fine gold" (Job xxviii. 17). He said to him, These are the words of the Law, which are difficult to buy as vessels of gold and vessels of pure gold, and are easily lost as vessels of glass. He said to him, R. Akiba thy teacher did not say so, but he explained it as meaning that as vessels of gold and vessels of glass, although they are broken, may be mended, so a disciple of the wise, although he have sinned, may be mended. He said to him, Do thou also turn thyself back. He said to him, I have already heard from behind the curtain, "'Return, O backsliding children' (Jer. iii. 14), except Acher."