hyssop

And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.

Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop:

As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water:

And he shall take to cleanse the house two birds, and cedar wood, and scarlet, and hyssop:

And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times:

And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar wood, and with the hyssop, and with the scarlet:

And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.

And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:

And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes.

Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.

Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.

For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

But what shall we say concerning David, to whom such testimony was borne, and of whom God said, “I have found a man after mine own heart, David the son of Jesse; and in everlasting mercy have I anointed him?” Yet this very man saith to God, “Have mercy on me, O Lord, according to Thy great mercy; and according to the multitude of Thy compassions, blot out my transgression. Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge mine iniquity, and my sin is ever before me. Against Thee only have I sinned, and done that which is evil in Thy sight; that Thou mayest be justified in Thy sayings, and mayest overcome when Thou art judged. For, behold, I was conceived in transgressions, and in sins did my mother conceive me. For, behold, Thou hast loved truth; the secret and hidden things of wisdom hast Thou shown me. Thou shalt sprinkle me with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be whiter than snow. Thou shalt make me to hear joy and gladness; my bones, which have been humbled, shall exult. Turn away Thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and establish me by Thy governing Spirit. I will teach transgressors Thy ways, and the ungodly shall be converted unto Thee. Deliver me from blood-guiltiness, O God, the God of my salvation: my tongue shall exult in Thy righteousness. O Lord, Thou shalt open my mouth, and my lips shall show forth Thy praise. For if Thou hadst desired sacrifice, I would have given it; Thou wilt not delight in burnt-offerings. The sacrifice [acceptable] to God is a bruised spirit; a broken and a contrite heart God will not despise.”

Now what do you suppose this to be a type of, that a command was given to Israel, that men of the greatest wickedness should offer a heifer, and slay and burn it, and that then boys should take the ashes, and put these into vessels, and bind round a stick purple wool along with hyssop, and that thus the boys should sprinkle the people, one by one, in order that they might be purified from their sins? Consider how He speaks to you with simplicity. The calf is Jesus: the sinful men offering it are those who led Him to the slaughter. But now the men are no longer guilty, are no longer regarded as sinners. And the boys that sprinkle are those that have proclaimed to us the remission of sins and purification of heart. To these He gave authority to preach the gospel, being twelve in number, corresponding to the twelve tribes of Israel. But why are there three boys that sprinkle? To correspond to Abraham, and Isaac, and Jacob, because these were great with God. And why was the wool [placed] upon the wood? Because by wood Jesus holds His kingdom, so that [through the cross] those believing on Him shall live for ever. But why was hyssop joined with the wool? Because in His kingdom the days will be evil and polluted in which we shall be saved, [and] because he who suffers in body is cured through the cleansing efficacy of hyssop. And on this account the things which stand thus are clear to us, but obscure to them, because they did not hear the voice of the Lord.

Now what do you suppose this to be a type of, that a command was given to Israel, that men of the greatest wickedness should offer a heifer, and slay and burn it, and that then boys should take the ashes, and put these into vessels, and bind round a stick purple wool along with hyssop, and that thus the boys should sprinkle the people, one by one, in order that they might be purified from their sins? Consider how He speaks to you with simplicity. The calf is Jesus: the sinful men offering it are those who led Him to the slaughter. But now the men are no longer guilty, are no longer regarded as sinners. And the boys that sprinkle are those that have proclaimed to us the remission of sins and purification of heart. To these He gave authority to preach the gospel, being twelve in number, corresponding to the twelve tribes of Israel. But why are there three boys that sprinkle? To correspond to Abraham, and Isaac, and Jacob, because these were great with God. And why was the wool [placed] upon the wood? Because by wood Jesus holds His kingdom, so that [through the cross] those believing on Him shall live for ever. But why was hyssop joined with the wool? Because in His kingdom the days will be evil and polluted in which we shall be saved, [and] because he who suffers in body is cured through the cleansing efficacy of hyssop. And on this account the things which stand thus are clear to us, but obscure to them, because they did not hear the voice of the Lord.

Now what do you suppose this to be a type of, that a command was given to Israel, that men of the greatest wickedness should offer a heifer, and slay and burn it, and that then boys should take the ashes, and put these into vessels, and bind round a stick purple wool along with hyssop, and that thus the boys should sprinkle the people, one by one, in order that they might be purified from their sins? Consider how He speaks to you with simplicity. The calf is Jesus: the sinful men offering it are those who led Him to the slaughter. But now the men are no longer guilty, are no longer regarded as sinners. And the boys that sprinkle are those that have proclaimed to us the remission of sins and purification of heart. To these He gave authority to preach the gospel, being twelve in number, corresponding to the twelve tribes of Israel. But why are there three boys that sprinkle? To correspond to Abraham, and Isaac, and Jacob, because these were great with God. And why was the wool [placed] upon the wood? Because by wood Jesus holds His kingdom, so that [through the cross] those believing on Him shall live for ever. But why was hyssop joined with the wool? Because in His kingdom the days will be evil and polluted in which we shall be saved, [and] because he who suffers in body is cured through the cleansing efficacy of hyssop. And on this account the things which stand thus are clear to us, but obscure to them, because they did not hear the voice of the Lord.

And again I said: Lord, and after that what will You do? And I heard a voice saying to me: Hear, righteous John. Then shall I uncover the four parts of the east, and there shall come forth four great winds, and they shall sweep all the face of the earth from the one end of the earth to the other; and the Lord shall sweep sin from off the earth, and the earth shall be made white like snow, and it shall become as a leaf of paper, without cave, or mountain, or hill, or rock; but the face of the earth from the rising even to the setting of the sun shall be like a table, and white as snow; and the reins of the earth shall be consumed by fire, and it shall cry unto me, saying, I am a virgin before you, O Lord, and there is no sin in me; as the prophet David said aforetime, You shall sprinkle me with hyssop, and I shall be made pure; You shall wash me, and I shall be made whiter than snow. And again he said: Every chasm shall be filled up, and every mountain and hill brought low, and the crooked places shall be made straight, and the rough ways into smooth; and all flesh shall see the salvation of God.

And if there be leprosy in your land, and it so be that the leper is cleansed, let them take for the Lord two live young birds, and wood of cedar and hyssop and scarlet; and he shall come to the priest, and he shall kill one, and keep the other. And he shall order the leper according to all that I have commanded in my law.

But when God had signified, that with one plague he would compel the Egyptians to let Hebrews go, he commanded Moses to tell the people that they should have a sacrifice ready, and they should prepare themselves on the tenth day of the month Xanthicus, against the fourteenth, [which month is called by the Egyptians Pharmuth, Nisan by the Hebrews; but the Macedonians call it Xanthicus,] and that he should carry the Hebrews with all they had. Accordingly, he having got the Hebrews ready for their departure, and having sorted the people into tribes, he kept them together in one place: but when the fourteenth day was come, and all were ready to depart they offered the sacrifice, and purified their houses with the blood, using bunches of hyssop for that purpose; and when they had supped, they burnt the remainder of the flesh, as just ready to depart. Whence it is that we do still offer this sacrifice in like manner to this day, and call this festival Pascha which signifies the feast of the passover; because on that day God passed us over, and sent the plague upon the Egyptians; for the destruction of the first-born came upon the Egyptians that night, so that many of the Egyptians who lived near the king's palace, persuaded Pharaoh to let the Hebrews go. Accordingly he called for Moses, and bid them be gone; as supposing, that if once the Hebrews were gone out of the country, Egypt should be freed from its miseries. They also honored the Hebrews with gifts; some, in order to get them to depart quickly, and others on account of their neighborhood, and the friendship they had with them.

Then it was that Miriam, the sister of Moses, came to her end, having completed her fortieth year since she left Egypt, on the first day of the lunar month Xanthicus. They then made a public funeral for her, at a great expense. She was buried upon a certain mountain, which they call Sin: and when they had mourned for her thirty days, Moses purified the people after this manner: He brought a heifer that had never been used to the plough or to husbandry, that was complete in all its parts, and entirely of a red color, at a little distance from the camp, into a place perfectly clean. This heifer was slain by the high priest, and her blood sprinkled with his finger seven times before the tabernacle of God; after this, the entire heifer was burnt in that state, together with its skin and entrails; and they threw cedar-wood, and hyssop, and scarlet wool, into the midst of the fire; then a clean man gathered all her ashes together, and laid them in a place perfectly clean. When therefore any persons were defiled by a dead body, they put a little of these ashes into spring water, with hyssop, and, dipping part of these ashes in it, they sprinkled them with it, both on the third day, and on the seventh, and after that they were clean. This he enjoined them to do also when the tribes should come into their own land.

Then it was that Miriam, the sister of Moses, came to her end, having completed her fortieth year since she left Egypt, on the first day of the lunar month Xanthicus. They then made a public funeral for her, at a great expense. She was buried upon a certain mountain, which they call Sin: and when they had mourned for her thirty days, Moses purified the people after this manner: He brought a heifer that had never been used to the plough or to husbandry, that was complete in all its parts, and entirely of a red color, at a little distance from the camp, into a place perfectly clean. This heifer was slain by the high priest, and her blood sprinkled with his finger seven times before the tabernacle of God; after this, the entire heifer was burnt in that state, together with its skin and entrails; and they threw cedar-wood, and hyssop, and scarlet wool, into the midst of the fire; then a clean man gathered all her ashes together, and laid them in a place perfectly clean. When therefore any persons were defiled by a dead body, they put a little of these ashes into spring water, with hyssop, and, dipping part of these ashes in it, they sprinkled them with it, both on the third day, and on the seventh, and after that they were clean. This he enjoined them to do also when the tribes should come into their own land.

Now the sagacity and wisdom which God had bestowed on Solomon was so great, that he exceeded the ancients; insomuch that he was no way inferior to the Egyptians, who are said to have been beyond all men in understanding; nay, indeed, it is evident that their sagacity was very much inferior to that of the king's. He also excelled and distinguished himself in wisdom above those who were most eminent among the Hebrews at that time for shrewdness; those I mean were Ethan, and Heman, and Chalcol, and Darda, the sons of Mahol. He also composed books of odes and songs a thousand and five, of parables and similitudes three thousand; for he spake a parable upon every sort of tree, from the hyssop to the cedar; and in like manner also about beasts, about all sorts of living creatures, whether upon the earth, or in the seas, or in the air; for he was not unacquainted with any of their natures, nor omitted inquiries about them, but described them all like a philosopher, and demonstrated his exquisite knowledge of their several properties. God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return; and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: He put a ring that had a Foot of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man; and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon's abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters.

There was a certain woman that dwelt beyond Jordan, her name was Mary; her father was Eleazar, of the village Bethezob, which signifies the house of Hyssop. She was eminent for her family and her wealth, and had fled away to Jerusalem with the rest of the multitude, and was with them besieged therein at this time. The other effects of this woman had been already seized upon, such I mean as she had brought with her out of Perea, and removed to the city. What she had treasured up besides, as also what food she had contrived to save, had been also carried off by the rapacious guards, who came every day running into her house for that purpose. This put the poor woman into a very great passion, and by the frequent reproaches and imprecations she cast at these rapacious villains, she had provoked them to anger against her; but none of them, either out of the indignation she had raised against herself, or out of commiseration of her case, would take away her life; and if she found any food, she perceived her labors were for others, and not for herself; and it was now become impossible for her any way to find any more food, while the famine pierced through her very bowels and marrow, when also her passion was fired to a degree beyond the famine itself; nor did she consult with any thing but with her passion and the necessity she was in. She then attempted a most unnatural thing; and snatching up her son, who was a child sucking at her breast, she said, "O thou miserable infant! for whom shall I preserve thee in this war, this famine, and this sedition? As to the war with the Romans, if they preserve our lives, we must be slaves. This famine also will destroy us, even before that slavery comes upon us. Yet are these seditious rogues more terrible than both the other. Come on; be thou my food, and be thou a fury to these seditious varlets, and a by-word to the world, which is all that is now wanting to complete the calamities of us Jews." As soon as she had said this, she slew her son, and then roasted him, and eat the one half of him, and kept the other half by her concealed. Upon this the seditious came in presently, and smelling the horrid scent of this food, they threatened her that they would cut her throat immediately if she did not show them what food she had gotten ready. She replied that she had saved a very fine portion of it for them, and withal uncovered what was left of her son. Hereupon they were seized with a horror and amazement of mind, and stood astonished at the sight, when she said to them, "This is mine own son, and what hath been done was mine own doing! Come, eat of this food; for I have eaten of it myself! Do not you pretend to be either more tender than a woman, or more compassionate than a mother; but if you be so scrupulous, and do abominate this my sacrifice, as I have eaten the one half, let the rest be reserved for me also." After which those men went out trembling, being never so much affrighted at any thing as they were at this, and with some difficulty they left the rest of that meat to the mother. Upon which the whole city was full of this horrid action immediately; and while every body laid this miserable case before their own eyes, they trembled, as if this unheard of action had been done by themselves. So those that were thus distressed by the famine were very desirous to die, and those already dead were esteemed happy, because they had not lived long enough either to hear or to see such miseries.

But that the object of Christianity is that we should become wise, can be proved not only from the ancient Jewish writings, which we also use, but especially from those which were composed after the time of Jesus, and which are believed among the churches to be divine. Now, in the fiftieth Psalm, David is described as saying in his prayer to God these words: “The unseen and secret things of Thy wisdom Thou hast manifested to me.” Solomon, too, because he asked for wisdom, received it; and if any one were to peruse the Psalms, he would find the book filled with many maxims of wisdom; and the evidences of his wisdom may be seen in his treatises, which contain a great amount of wisdom expressed in few words, and in which you will find many laudations of wisdom, and encouragements towards obtaining it. So wise, moreover, was Solomon, that “the queen of Sheba, having heard his name, and the name of the Lord, came to try him with difficult questions, and spake to him all things, whatsoever were in her heart; and Solomon answered her all her questions. There was no question omitted by the king which he did not answer her. And the queen of Sheba saw all the wisdom of Solomon, and the possessions which he had, and there was no more spirit in her. And she said to the king, The report is true which I heard in mine own land regarding thee and thy wisdom; and I believed not them who told me, until I had come, and mine eyes have seen it. And, lo, they did not tell me the half. Thou hast added wisdom and possessions above all the report which I heard.” It is recorded also of him, that “God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea-shore. And the wisdom that was in Solomon greatly excelled the wisdom of all the ancients, and of all the wise men of Egypt; and he was wiser than all men, even than Gethan the Ezrahite, and Emad, and Chalcadi, and Aradab, the sons of Madi. And he was famous among all the nations round about. And Solomon spake three thousand proverbs, and his songs were five thousand. And he spake of trees, from the cedar that is in Lebanon even to the hyssop which springeth out of the wall; and also of fishes and of beasts. And all nations came to hear the wisdom of Solomon, and from all the kings of the earth who had heard of the fame of his wisdom.”

If thou wishest to perform the experiment of seeking favour and influence, observe in what manner the Experiment is to be carried out, and if it be dependent upon the day and the hour, perform it in the day and the hour required, as thou wilt find it in the chapter concerning the hours; and if the experiment be one that requireth writing, thou shalt write as it is said in the chapter concerning the same; and if it be with penal bonds, pacts, and fumigations, then thou shalt cense with a fit perfume as is said in the chapter concerning suffumigations; and if it be necessary to sprinkle it with water and hyssop, then let it be as in the chapter concerning the same; similarly if such experiment require characters, names, or the like, let such names be written as the chapter concerning the writing of characters, and place the same in a clean place as hath been said. Then thou shalt repeat over it the following oration:— THE ORATION. O ADONAI, most holy, most righteous, and most almighty God, who hast made all things through thy mercy and righteousness wherewith thou art filled, grant unto us that we may be found worthy that this experiment may be found consecrated and perfect, so that the light may issue from thy most holy seat, O ADONAI, which may obtain for us favor and influence. Amen. This being said, thou shalt place it in clean silk, and bury it for a day and a night at the junction of four cross-roads; and whensoever thou wishest to obtain any grace or favor from any, take it, having first properly consecrated it according to the rule and place it in thy right hand, and seek thou what thou wilt it shall not be denied thee. But if thou doest not the Experiment carefully and rightly, assuredly thou shalt not succeed in any manner. For obtaining grace and influence write down the following words:

This having been done thrice with a devout, pure, and contrite heart, in a place withdrawn from men, cleansed, and pure, where thou canst not be seen, taking the water and the hyssop, thou shalt say:—

Purify me, O Lord, with hyssop, and I shall be pure; wash me and I shall be whiter than snow.

MORBALIA, MUSALIA, DAPHALIA, ONOMALIA, LITARISIA, GOLDAFARIA, DEDULSARIA, GEHUCULARIA, GEMINARIA, GEGROFARIA, CEDACH, GITACH, GODICH, ROGIL, MUSIL, GRASSIL, TANCRI, PUERI, GODU, AUGNOT, ASCHAROT, TZABAOTH, ADONAI, AGLA, ON, EL, TETRAGRAMMATON, SEDIM, ANESERON, EL, ANAPHAXETON, SIGILATON, PRIMEUMATON. All the which names thou shalt repeat twice or thrice, until thou art completely washed and clean, and when thou art perfectly pure thou shalt quit the bath, and sprinkle thyself with exorcised water, in the manner described later on, and thou shalt say:— Purge me, O Lord, with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.

After this perfume the vestments with the perfumes and suffumigations of the Art, and sprinkle them with the water and hyssop of the Art. But when the master and his disciples shall commence to robe themselves after the first Psalm, and before continuing with the others, he should pronounce these words:— ANCOR, AMATOR, AMIDES, THEODONIAS, PANCOR, PLAGOR, ANITOR; through the merits of these holy angels will I robe and indue myself with the vestments of power, through which may I conduct unto the desired end those things which I ardently wish, through thee, O most holy ADONAI, whose kingdom and empire endureth for ever. Amen.

OF PLACES WHEREIN WE MAY CONVENIENTLY EXECUTE THE EXPERIMENTS AND OPERATIONS OF THE ART The places best fitted for exercising and accomplishing magical arts and operations are those which are concealed, removed, and separated from the habitations of men. Wherefore desolate and uninhabited regions are most appropriate, such as the borders of lakes, forests, dark and obscure places, old and deserted houses, whither rarely and scarce ever men do come, mountains, caves, caverns, grottos, gardens, orchards; but best of all are cross-roads, and where four roads meet, during the depth and silence of night. But if thou canst not conveniently go unto any of these places, thy house, and even thine own chamber, or, indeed, any place, provided it hath been purified and consecrated with the necessary ceremonies, will be found fit and convenient for the convocation and assembling of the spirits. These arts or operations should be carried out at the prescribed time, but if there be no time specially appointed it will be always better to perform them at night, which is the most fit and proper time for the operations of necromancy; this is also a symbol that it is just and right to hide them from the sight of the foolish, the ignorant, and the profane. But when thou shalt have selected a place fitting, thou mayest perform thine experiments by day or by night. It should be spacious, clear, and bounded on all sides by hedges, shrubs, trees, or walls. Thou shalt thyself cleanse it thoroughly and render it neat and pure, and while doing this thou shalt recite Psalms: (Ps2=KJV2) Quare fremuerunt gentes (Why do the heathen rage....) (Ps66=KJV67) Deus misereatur nostri (God be merciful unto us....) (Ps53=KJV54) Deus in nomine tuo salvum (Save me, O God, by thy name....) After this thou shalt perfume it with the odours and suffumigations of the art, and shalt sprinkle it with the water and the hyssop; and after this thou mayest in this place make all the necessary preparations for an operation. But when, later on, thou shalt go unto this place, to complete and accomplish the operation, thou shalt repeat on the way thither the following prayer in a low and distinct voice:—

THE PRAYER. LAZAY, SIMAY, NONZAY, ORION, NAZARION most powerful, OCCIDAMON most strong, SEDON most mighty, YOD HE VAU HE, IAH, AGLA, assist me an unworthy sinner who have had the boldness to pronounce these holy names which no man should name and invoke save in very great danger. Therefore have I recourse unto these most holy names, being in great peril both of soul and of body. Pardon me if I have sinned in any manner, for I trust in thy protection alone, especially on this journey. Let the master as he goeth sprinkle the path with the water and hyssop of the art, while each of his disciples shall repeat in a low voice the prayer which we have enjoined for the days of fasting and preparation.

OF THE WATER, AND OF THE HYSSOP If it be necessary to sprinkle with water anything required in the art it should be done with a sprinkler.

The children of Israel marched through the wilderness three days, and came to the place called Murrath (Marah) from the bitterness of its waters; and the people were unable to drink that water. And they lifted up their voice and murmured against Moses, saying, ‘What shall we drink?’ Moses prayed before God, and took absinth-wood \ which is bitter in its nature, and threw it into the water, and it was made sweet. There did the Lord teach them laws and judgments, And they set out from thence, and on the fifteenth of the second month, which is lyar, came to a place in which there were twelve wells and seventy palm-trees. Dad-tsho' says in his exposition of Paradise that the sorcerers Jannes and Jambres, who once opposed Moses, lived there. There was a well in that place, and over it was a bucket and brass chain; and devils dwelt there, because that place resembled Paradise. The blessed Makaris (Macarius) visited that spot, but was unable to live there because of the wickedness of those demons; but that they might not boast over the human race, as if forsooth no one was able to live there, God commanded two anchorites, whose names no man knoweth, and they dwelt there until they died. When the children of Israel saw that wilderness, they murmured against Moses, saying, ‘ It were better for us to have died in Egypt, being satisfied with bread, than to come forth into this arid desert for this people to perish by hunger.’ And God said to Moses, ‘ Behold, I will bring manna down from heaven for you; a cloud shall shade you by day from the heat of the sun, and a pillar of fire shall give light before you by night.’ God said to Moses, ‘ Go up into this mountain, thou, and Aaron thy brother, and Nadab, and seventy chosen elders of the children of Israel, and let them worship from afar; and let Moses come near to Me by himself.’ And they did as the Lord commanded them, and Moses drew near by himself, and the rest of the elders remained below at the foot of the mountain; and God gave him commandments. And Moses made known to the people the words of the Lord; and all the people answered with one voice and said, ‘ Everything that the Lord commands us we will do.’ Moses took blood with a hyssop, and sprinkled it upon the people, saying to them, ‘ This is the blood of the covenant,’ and so forth. And God said to Moses, ‘ Say unto the children of Israel that they set apart for Me gold and silver and brass and purple,’ and the rest of the things which are mentioned in the Torah, ‘and let them make a tabernacle for Me.’ God also shewed the construction thereof to Moses, saying, ‘ Let Aaron and his sons be priests to Me, and let them serve My altar and sanctuary.’ God wrote ten commandments on two tables of stone, and these are they. Thou shalt not make to thyself an image or a likeness; thou shalt not falsify thy oaths; keep the day of the Sabbath; honour thy father and thy mother; thou shalt not do murder; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet thy neighbour’s or brother’s house; thou shalt not covet the wife of thy kinsman or neighbour, nor his servants, nor his handmaidens. When the children of Israel saw that Moses tarried on the mountain, they gathered together to Aaron and said to him, ‘ Arise, make us a god to go before us, for we know not what has become of thy brother Moses.’ Aaron said to them, ‘ Bring me the earrings that are in the ears of your wives and children.’ When they had brought them to him, he cast a calf from them, and said to the people, ‘ This is thy god, O Israel, who brought thee out of Egypt and they built an altar, and the children of Israel offered up sacrifice upon it. God said to Moses, ‘ Get thee down [VI to the people, for they have become corrupt.’ And Moses returned to the people, and in his hands were the two tablets of stone, upon which the ten commandments were written by the finger of God. When Moses saw that the people had erred, he was angry and smote the tablets upon the side of the mountain and brake them. And Moses brought the calf, and filed it with a file, and threw it into the fire, and cast its ashes into water; and he commanded the children of Israel to drink of that water. And Moses reproached Aaron for his deeds, but Aaron said, ‘ Thou knowest that the people is stiffnecked.’ Then Moses said to the children of Levi, ‘ The Lord commands you that each man should slay his brother and his neighbour of those who have wrought iniquity;’ and there were slain on that day three thousand men. And Moses went up to the mountain a second time, and there were with him two tables of stone instead of those which he brake. He remained on the mountain and fasted another forty days, praying and supplicating God to pardon the iniquity of the people. When he came down from the mountain with the other two tablets upon which the commandments were written, the skin of his face shone, and the children of Israel were unable to look upon his countenance by reason of the radiance and light with which it was suffused; and they were afraid of him. When he came to the people, he covered his face with a napkin; and when he spake with God, he uncovered his face. And Moses said to Hur, the son of his father-in-law Reuel the Midianite, ‘ We will go to the land which God promised to give us; come with us, and we will do thee good but he would not, and returned to Midian. So the children of Israel went along the road to prepare a dwelling-place for themselves; and they lifted up their voice with a cry; and God heard and was angry, and fire went round about them and burnt up the parts round about their camps. They said to Moses, ‘Our soul languishes in this wilderness, and we remember the meats of Egypt; the fishes and the cucumbers and the melons and the onions and the leeks and the garlic; and now we have nought save this manna which is before us.’ Now the appearance of manna was like that of coriander seed, and they ground it, and made flat cakes of it; and its taste was like bread with oil in it. And the Lord heard the voice of the people weeping each one at the door of his tent, and it was grievous to Him. Moses prayed before the Lord and said, ‘ Why have I not found favour before Thee? and why hast Thou cast the weight of this people upon me? Did I beget them? Either slay me or let me find favour in Thy sight.’ God said to Moses, ‘ Choose from the elders of the children of Israel seventy men, and gather them together to the tabernacle, and I will come down and speak with thee. And I will take of the spirit and power which is with thee and will lay it upon them, and they shall bear the burden of the people with thee, and thou shalt not bear it by thyself alone; ’ and Moses told them. Moses gathered together seventy elders from the children of Israel, and the Lord came down in a cloud, and spake with them; and he took of the spirit and power which was with Moses and laid it upon them, and they prophesied. But two elders of the seventy whose names were written down remained in the camp and did not come; the name of the one was Eldad, and that of the other Medad; and they also prophesied in the tabernacle. A young man came and told Moses, and Joshua the son of Nun, the disciple of Moses, said to him, ‘ My lord, restrain them.’ Moses said, ‘ Be not jealous; would that all the children of Israel were prophets; for the Spirit of God hath come upon them.

They said an important general principle with regard to the sabbatical year: Anything that is usually designated as food for humans, one may not make a poultice of it for a person. And there is no need to say [that he may not make a poultice of it] for a beast. Anything that is not usually designated as for food for humans may be used as a poultice for a person, but not for cattle. And anything not usually designated either for humans or for animals, but now he thought to use it as food for either a person or an animal, we impose upon it the stringent laws applying both to people and beasts. If he thought to use it as wood [for a fire], behold it is treated as wood [and the laws of sheviit do not apply]; for example, savory, hyssop, or thyme.

A vine which was planted in a courtyard: one may take a whole cluster [and eat it without tithing]. Similarly with a pomegranate, or a melon, the words of Rabbi Tarfon. Rabbi Akiva says: he can pick single berries from the cluster, or split the pomegranate into slices, or cut slices of melon [and eat without tithing]. Coriander which was sown in a courtyard: one may pluck leaf by leaf and eat [without tithing], but if he ate them together he is liable [for tithes]. Savory and hyssop, and thyme which are in the courtyard, if they are kept watch over, they are liable for tithe.

They do not eat Greek hyssop on Shabbat, because it is not the food of healthy people. But he may eat yo’ezer and drink abuv ro’eh. A man may eat any kind of food as medicine, and drink any liquid, except water of palm trees and a potion of roots, because they are for jaundice. But he may drink water of palm trees for his thirst and rub himself with oil of roots for a non-medical purpose.

What is the difference between the pesah [which was offered] in Egypt and the pesah of [subsequent] generations? The pesah in Egypt was taken on the tenth [of Nisan], And it required sprinkling with a bunch of hyssop on the lintel and on the two door-posts, And it was eaten in haste on one night, whereas the pesah of [subsequent] generations is kept the whole seven [days].

How would they purify a metzora? A new earthenware flask and a quarter of a log of living water was put in it. Two undomesticated birds are also brought. One of these was slaughtered over the earthenware vessel and over the living water. A hole was dug and it was buried in his presence. Cedarwood, hyssop and scarlet wool were taken and bound together with the remaining ends of the strip of wool. Near to these were brought the tips of the wings and the tip of the tail of the second bird. All were dipped together, and sprinkled upon the back of the metzora's hand seven times. Some say that the sprinkling was done upon his forehead. In the same manner one would sprinkle on the lintel of a house from the outside.

The mitzvah of the cedarwood is for it to be one cubit in length, and in thickness a quarter of that of the leg of a bed, when one leg is divided into two halves and these two into four. The mitzvah of the hyssop is that it should be neither ezovyon (lavendula) nor blue hyssop nor Roman hyssop nor wild hyssop nor any kind of hyssop that has an accompanying name.

The mitzvah of the cedarwood is for it to be one cubit in length, and in thickness a quarter of that of the leg of a bed, when one leg is divided into two halves and these two into four. The mitzvah of the hyssop is that it should be neither ezovyon (lavendula) nor blue hyssop nor Roman hyssop nor wild hyssop nor any kind of hyssop that has an accompanying name.

The mitzvah of the cedarwood is for it to be one cubit in length, and in thickness a quarter of that of the leg of a bed, when one leg is divided into two halves and these two into four. The mitzvah of the hyssop is that it should be neither ezovyon (lavendula) nor blue hyssop nor Roman hyssop nor wild hyssop nor any kind of hyssop that has an accompanying name.

The mitzvah of the cedarwood is for it to be one cubit in length, and in thickness a quarter of that of the leg of a bed, when one leg is divided into two halves and these two into four. The mitzvah of the hyssop is that it should be neither ezovyon (lavendula) nor blue hyssop nor Roman hyssop nor wild hyssop nor any kind of hyssop that has an accompanying name.

The mitzvah of the cedarwood is for it to be one cubit in length, and in thickness a quarter of that of the leg of a bed, when one leg is divided into two halves and these two into four. The mitzvah of the hyssop is that it should be neither ezovyon (lavendula) nor blue hyssop nor Roman hyssop nor wild hyssop nor any kind of hyssop that has an accompanying name.

It burst and he stood outside its pit and he took the cedar wood, hyssop and scarlet wool. He said to them, "Is this cedarwood? Is this cedarwood?" "Is this hyssop? Is this hyssop?" "Is this scarlet wool? Is this scarlet wool?" Three times he repeated each question and they answered him "Yes, yes" three times to each question.

It burst and he stood outside its pit and he took the cedar wood, hyssop and scarlet wool. He said to them, "Is this cedarwood? Is this cedarwood?" "Is this hyssop? Is this hyssop?" "Is this scarlet wool? Is this scarlet wool?" Three times he repeated each question and they answered him "Yes, yes" three times to each question.

It burst and he stood outside its pit and he took the cedar wood, hyssop and scarlet wool. He said to them, "Is this cedarwood? Is this cedarwood?" "Is this hyssop? Is this hyssop?" "Is this scarlet wool? Is this scarlet wool?" Three times he repeated each question and they answered him "Yes, yes" three times to each question.

All that require immersion in water, whether according to the words of the Torah or according to the words of the scribes, defile hatat waters, hatat ashes, and the one who sprinkled the hatat waters, either through contact or through carrying. And [they defile] hyssop that has been rendered susceptible to uncleanness, and water that had not yet been prepared, and an empty vessel that is clean for the hatat through contact and carrying, the words of Rabbi Meir. But the sages say: only by contact but not by carrying.

Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.

Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.

Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.

Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.

Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.

Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.

The hyssop that was used for sprinkling [the hatat waters] is also fit for cleansing the metzora. If it was gathered for firewood, and liquid fell upon it, it may be dried and it becomes fit. If it was gathered for food, and liquid fell upon it, even though it was dried, it is invalid. If it was gathered for [the sprinkling of the waters of] the hatat, it is subject to the same law as if it were gathered for food, the words of Rabbi Meir. Rabbi Judah, Rabbi Yose and Rabbi Shimon ruled: as if it were gathered for firewood.

The mitzvah of the hyssop: it should have three stalks bearing three buds. Rabbi Judah says: each stalk should have three buds. Hyssop that consists of a growth of three stalks should be cut apart and then bound together. If the stalks were cut apart but were not bound together, or if they were bound together but were not cut apart, or if they were neither cut apart nor bound together, they are nevertheless valid. Rabbi Yose says: the mitzvah of the hyssop is that it should have three stalks, and on them three buds, but its remnants need only have two, while its stumps may be of the smallest size.

The mitzvah of the hyssop: it should have three stalks bearing three buds. Rabbi Judah says: each stalk should have three buds. Hyssop that consists of a growth of three stalks should be cut apart and then bound together. If the stalks were cut apart but were not bound together, or if they were bound together but were not cut apart, or if they were neither cut apart nor bound together, they are nevertheless valid. Rabbi Yose says: the mitzvah of the hyssop is that it should have three stalks, and on them three buds, but its remnants need only have two, while its stumps may be of the smallest size.

The mitzvah of the hyssop: it should have three stalks bearing three buds. Rabbi Judah says: each stalk should have three buds. Hyssop that consists of a growth of three stalks should be cut apart and then bound together. If the stalks were cut apart but were not bound together, or if they were bound together but were not cut apart, or if they were neither cut apart nor bound together, they are nevertheless valid. Rabbi Yose says: the mitzvah of the hyssop is that it should have three stalks, and on them three buds, but its remnants need only have two, while its stumps may be of the smallest size.

Hyssop that is too short may be lengthened with a thread and a spindle-reed. He then dips it and brings it up again. He grasps the hyssop itself and sprinkles with it. Rabbi Judah and Rabbi Shimon say: just as the sprinkling must be done with the hyssop itself so to must the dipping be done with the hyssop itself.

Hyssop that is too short may be lengthened with a thread and a spindle-reed. He then dips it and brings it up again. He grasps the hyssop itself and sprinkles with it. Rabbi Judah and Rabbi Shimon say: just as the sprinkling must be done with the hyssop itself so to must the dipping be done with the hyssop itself.

Hyssop that is too short may be lengthened with a thread and a spindle-reed. He then dips it and brings it up again. He grasps the hyssop itself and sprinkles with it. Rabbi Judah and Rabbi Shimon say: just as the sprinkling must be done with the hyssop itself so to must the dipping be done with the hyssop itself.

Hyssop that is too short may be lengthened with a thread and a spindle-reed. He then dips it and brings it up again. He grasps the hyssop itself and sprinkles with it. Rabbi Judah and Rabbi Shimon say: just as the sprinkling must be done with the hyssop itself so to must the dipping be done with the hyssop itself.

If a person sprinkled and it is doubtful whether the water came from the thread or the spindle-reed or the buds, the sprinkling is invalid. If he sprinkled upon two vessels and it is doubtful whether he sprinkled on both or whether some water from the one dripped on to the other, it is invalid. If a needle was on a piece of earthenware and one sprinkled upon it, and it is doubtful whether he sprinkled on the needle or whether some water dripped on it from the earthenware, his sprinkling is invalid. A flask with a narrow mouth, one may dip in and draw out in the usual way. Rabbi Judah says: this may be done only for the first sprinkling. Hatat waters which were diminished, one may dip only the tips of the buds and sprinkle, provided the hyssop does not absorb [any of the moisture on the sides of the flask]. If one intended to sprinkle in front of him and he sprinkled behind him, or behind him and he sprinkled in front of him, his sprinkling is invalid. If he intended to sprinkle in front of him and he sprinkled to the sides in front of him, his sprinkling is valid. It is permitted to sprinkle upon a person with his knowledge or without his knowledge. It is permitted to sprinkle upon a person and vessels even though there are a hundred of them.

If he intended to sprinkle upon a thing that is susceptible to uncleanness and he sprinkled upon something that is not susceptible to uncleanness, if any of the water still remained on the hyssop he should not sprinkle with it again. [If he intended to sprinkle] upon a thing that is not susceptible to uncleanness and he sprinkled on that which is susceptible to uncleanness, even though there was still some water on the hyssop, he can sprinkle with it again. [If he intended to sprinkle] upon a man and he sprinkled upon a beast, if any of the water remained on the hyssop he should not sprinkle with it again; But [if he intended to sprinkle] upon a beast and he sprinkled upon a man, even though there was still some water on the hyssop, he can sprinkle with it again. The water that drips off is valid, and therefore it conveys uncleanness as the usual hatat waters.

If he intended to sprinkle upon a thing that is susceptible to uncleanness and he sprinkled upon something that is not susceptible to uncleanness, if any of the water still remained on the hyssop he should not sprinkle with it again. [If he intended to sprinkle] upon a thing that is not susceptible to uncleanness and he sprinkled on that which is susceptible to uncleanness, even though there was still some water on the hyssop, he can sprinkle with it again. [If he intended to sprinkle] upon a man and he sprinkled upon a beast, if any of the water remained on the hyssop he should not sprinkle with it again; But [if he intended to sprinkle] upon a beast and he sprinkled upon a man, even though there was still some water on the hyssop, he can sprinkle with it again. The water that drips off is valid, and therefore it conveys uncleanness as the usual hatat waters.

If he intended to sprinkle upon a thing that is susceptible to uncleanness and he sprinkled upon something that is not susceptible to uncleanness, if any of the water still remained on the hyssop he should not sprinkle with it again. [If he intended to sprinkle] upon a thing that is not susceptible to uncleanness and he sprinkled on that which is susceptible to uncleanness, even though there was still some water on the hyssop, he can sprinkle with it again. [If he intended to sprinkle] upon a man and he sprinkled upon a beast, if any of the water remained on the hyssop he should not sprinkle with it again; But [if he intended to sprinkle] upon a beast and he sprinkled upon a man, even though there was still some water on the hyssop, he can sprinkle with it again. The water that drips off is valid, and therefore it conveys uncleanness as the usual hatat waters.

If he intended to sprinkle upon a thing that is susceptible to uncleanness and he sprinkled upon something that is not susceptible to uncleanness, if any of the water still remained on the hyssop he should not sprinkle with it again. [If he intended to sprinkle] upon a thing that is not susceptible to uncleanness and he sprinkled on that which is susceptible to uncleanness, even though there was still some water on the hyssop, he can sprinkle with it again. [If he intended to sprinkle] upon a man and he sprinkled upon a beast, if any of the water remained on the hyssop he should not sprinkle with it again; But [if he intended to sprinkle] upon a beast and he sprinkled upon a man, even though there was still some water on the hyssop, he can sprinkle with it again. The water that drips off is valid, and therefore it conveys uncleanness as the usual hatat waters.

A clean person may hold in the corner of his garment an unclean axe and sprinkle upon it; And even though there is on it enough water for a sprinkling he remains clean. How much water is necessary for sprinkling? Sufficient for the tops of the buds to be dipped and for the sprinkling to be performed. Rabbi Judah ruled: they are regarded as though they were on a hyssop of brass.

One who sprinkles with unclean hyssop: if [the hyssop] was the amount of an egg the water becomes invalid, and the sprinkling is invalid. If it was less than the amount of an egg, the water remains valid but the sprinkling is invalid. It also defiles other hyssop, and that other hyssop to other, even if they be a hundred.

One who sprinkles with unclean hyssop: if [the hyssop] was the amount of an egg the water becomes invalid, and the sprinkling is invalid. If it was less than the amount of an egg, the water remains valid but the sprinkling is invalid. It also defiles other hyssop, and that other hyssop to other, even if they be a hundred.

One who sprinkles with unclean hyssop: if [the hyssop] was the amount of an egg the water becomes invalid, and the sprinkling is invalid. If it was less than the amount of an egg, the water remains valid but the sprinkling is invalid. It also defiles other hyssop, and that other hyssop to other, even if they be a hundred.

One who sprinkles with unclean hyssop: if [the hyssop] was the amount of an egg the water becomes invalid, and the sprinkling is invalid. If it was less than the amount of an egg, the water remains valid but the sprinkling is invalid. It also defiles other hyssop, and that other hyssop to other, even if they be a hundred.

If he dipped the hyssop during the day and he sprinkled during the day, it is valid. If he dipped it during the day and sprinkled at night, or dipped at night and sprinkled on the following day, it is invalid. But he himself may immerse at night and then sprinkle on the following day, for sprinkling is not allowed until the sun is risen. And if any of these was done as early as the rise of dawn it is valid.

All kinds of pits can be defiled and defile but do not join together. The pits of fresh dates, even when detached [from the edible part], do join together; but those of dried dates do not join together. Accordingly, the stems of dried dates do join together, but that of fresh dates do not join together. If only part of a pit is detached, then only that part near the edible portion joins together. [Similarly] with a bone on which there is flesh, only that part that is close to the edible part joins together. [If a bone] has flesh only upon one of its sides: Rabbi Ishmael says: we take it as though [the flesh] encompasses it like a ring; But the sages say: [only] that part close to the edible part is included [as is the case] for example with savory, hyssop and thyme.

Rav Huna said, three who ate each one by himself and then came together do “invite”. Rav Ḥisda said, only if they came from three groups. According to the opinion of Rebbi Zeïra and his group, only if all three ate together. Rebbi Jonah on that of Rav Huna: If he dipped three stalks of hyssop each one by himself and then took them together, he may sprinkle with it. Rav Ḥisda said, only if they came from three bundles. According to the opinion of Rebbi Zeïra and his group, only if all three were dipped together. If you want to say that we do not infer rules of hyssop from rules of benedictions, do we not see the rabbis deal with sukkah and learn from pourable mud?. As we have stated (Mishnah Sukkah 1:10): “If the roofing was three hand-breadths away from the walls it is invalid.” Hence less than that is acceptable. May one sleep under that? Rebbi Isaac ben Elyashib answered, pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it.

Rav Huna said, three who ate each one by himself and then came together do “invite”. Rav Ḥisda said, only if they came from three groups. According to the opinion of Rebbi Zeïra and his group, only if all three ate together. Rebbi Jonah on that of Rav Huna: If he dipped three stalks of hyssop each one by himself and then took them together, he may sprinkle with it. Rav Ḥisda said, only if they came from three bundles. According to the opinion of Rebbi Zeïra and his group, only if all three were dipped together. If you want to say that we do not infer rules of hyssop from rules of benedictions, do we not see the rabbis deal with sukkah and learn from pourable mud?. As we have stated (Mishnah Sukkah 1:10): “If the roofing was three hand-breadths away from the walls it is invalid.” Hence less than that is acceptable. May one sleep under that? Rebbi Isaac ben Elyashib answered, pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it.

Ulla bar Ismael in the name of Rebbi Joḥanan: Rebbi and Rebbi Yose ben Rebbi Jehudah entered to eat of late fruits; the watchman shouted at them, and Rebbi Yose ben Rebbi Jehudah stopped. Rebbi told him: eat, because the owners already gave up their expectations for them! Rebbi Joḥanan asked: He shouted, and you say so? Rebbi Jonah said, he objects rightfully. But does not a Mishnah disagree: “ Calamint, hyssop, and thyme in the courtyard are obligated if they are tended.” Hence, in the garden they are free even if they are watched. There, he may say, the entire world is before you, but here, there is one basketful and I am watching it for my employer.

Did not Rebbi Yose ben Ḥanina say: Endives are important enough in the Sabbatical to become susceptible to impurity of food? The reason was spelled out: This is, before Rebbi permitted the importation of vegetables from outside the Land into the Land. But after Rebbi permitted the importation of vegetables from outside the Land into the Land, there is no difference between the Sabbatical and the other years of the sabbatical cycle. Then they should not be important unless somebody thinks about them! Do we find anything on which from the start the sanctity of the Sabbatical (falls) [does not fall] but in the end the sanctity of the Sabbatical (does not fall) [may fall] on them? They objected: “The sanctity of the Sabbatical does not fall on calamint, hyssop, and thyme if one collected them as wood. If he considered them as food, the sanctity of the Sabbatical falls on them.” Rebbi Ḥananiah said, if he collected them first as food, the sanctity of the Sabbatical falls on them immediately.

Calamint is ṣatra, hyssop is esoba, thyme is qornita. What are ḥalbiẓin? Eggs of milk bud.

It was stated: “And all those which remained from the sixth year into the Sabbatical belong to the sixth except for nasturtium which is like a vegetable.” Rebbi Abbahu in the name of Rebbi Joḥanan: There is no [rule that] “from the sixth year into the Sabbatical they belong to the sixth” but [they belong] to the Sabbatical. But did we not state: “Calamint, hyssop, and thyme he brought to the courtyard, (but) if it was from the second year into the third they belong to the third; from the sixth year into the Sabbatical they belong to the sixth?” Here, you count the past [year], there the coming! Rebbi Yose said, in the third and sixth years, even though there is no second tithe, there are tithes; in the Sabbatical there is no tithe whatsoever. But did not Rebbi Abbahu say in the name of Rebbi Joḥanan: There is no “from the sixth year into the Sabbatical they belong to the sixth” but they belong to the Sabbatical? There it is in the possession of the landowners, here it is in the possession of the poor. He prefers one which is certain to two which are possible.

MISHNAH: They established a comprehensive principle for the Sabbatical: Nothing that is exclusively food for humans may be used for a wound dressing for humans or, it goes without saying, for animals. Anything that is not exclusively food for humans may be used for a wound dressing for humans but not for animals. Anything that is not exclusively food, for humans or for animals, if intended as food for humans or animals one puts on it all restrictions regarding humans or animals; if intended as wood then it is wood. Examples are calamint, hyssop, and thyme.

Why did we not state “calamint, hyssop, and thyme” with them? That you should not say, these if guarded in the courtyard are obligated, those if guarded in the courtyard are free. But these and those if guarded in the courtyard are obligated; these if guarded in the garden plot are obligated, those if they are guarded in the garden plot are free. But these and those if guarded in the garden plot are free! Why did we state only these? That you should not say that since most of these kinds come from forbidden growth they all should be forbidden; therefore it is necessary to say they are permitted.

MISHNAH: From a fig tree standing in a courtyard, one may eat one by one and if he took them together he is obligated. Rebbi Simeon says, one in his right hand, one in his left hand, and one in his mouth. If he climbed to the top of the tree he may fill the fold of his toga and eat. From a vine planted in a courtyard one may take an entire bunch; the same holds for a pomegranate and a watermelon, the words of Rebbi Ṭarphon. Rebbi Aqiba says, he takes single grape berries, single seeds of a pomegranate, and picks from the watermelon. Of coriander sown in the courtyard he snips off leaf by leaf and eats; when he takes them together they are obligated. Calamint, hyssop, and thyme in the courtyard are obligated if they are guarded. If a fig tree was standing in a courtyard but its crown was hanging over a vegetable garden, one eats as usual and is free. If it was standing in a vegetable garden but its crown was hanging over a courtyard, one eats one by one and if he takes them together he is obligated. If it was standing in the Land and hanging over outside the Land or standing outside the Land and hanging over the Land, everything is determined by the stem. For houses of walled cities, everything is determined by the stem. For cities of refuge, all goes by the crown, for Jerusalem all goes by the crown.

“Bast to make a hanger for a small or large sieve.” This you are saying about the inner part. But for the outer parts to make two loops for a small or large sieve. It was stated: “Palm fiber to make a handle for an Egyptian basket.” This you are saying for soft ones, but for hard ones to make a border. If one took out a willow container he is liable. Palm leaves two. Vine shoots, for planting two, as animal feed a goat’s mouthful, as wood according to the measure of wood. One who brings out two hairs from a horse’s tail or a cow’s tail is liable because one uses them to make snares. Bristles from pig, there are Tannaim who state, two, and there are Tannaim who state, one. He who says two, of soft ones, but he who says one, of hard ones. Kernels, for planting, two, as animal feed a pig’s mouthful. What is its mouthful? One. Others say, the number five. If one took out calamint, hyssop, or thyme, if as human food, in the volume of a dried fig, if an animal feed a goat’s mouthful, as wood according to the measure of wood, if for sprinkling according to the measure of sprinkling.

MISHNAH: One may not eat Greek hyssop on the Sabbath because it is not food of healthy people, but one may eat true maiden hair and drink shepherd’s flute. Any food may a person eat as medicine and any drink may he drink except piercing water and a cup of roots because these are for hepatitis. But one may drink piercing water for his thirst and rub oil of roots not for healing.

What are remains of an eruv? Similar to what Rebbi Yose said in the name of Rebbi Hoshaia: A hyssop with which he sprinkled once is qualified; more that that are remains. And here it is the same.

MISHNAH: What is the difference between Passover in Egypt and the Passover of generations? The Pesaḥ in Egypt was bought on the Tenth, and needed sprinkling with a bunch of hyssop on the lintel and two door-posts, and was eaten in a hurry, during one night. But Passover of generations is all of seven [days].

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

There, we have stated: “A hyssop which was used to sprinkle is acceptable [to be used] to purify the sufferer from skin disease.” Rebbi Immi in the name of Rebbi Eleazar: That [was stated] to exclude the opinion of Rebbi Eliezer, as it was stated: If he sprinkled with it for purifying, it is disqualified for the sufferer from skin disease. If he sprinkled with it for the sufferer from skin disease, it is disqualified for purifying. Rebbi Yose said, would that not be an argument de minore ad majus? Since for the sufferer from skin disease, for whose ceremony use does not disable, if he sprinkled with it for purifying, it is disqualified for the sufferer from skin disease; purifying, for whose ceremony use does disable, if he sprinkled with it for purifying, is it not logical that it should be disqualified for purifying?

What is the reason of R. Judah? He deduces the word ‘take’ from the word ‘take’ mentioned in connection with the bundle of hyssop. It is written there, "And you shall take a bundle of hyssop," (Exodus 12:22) and it is written here, "And you shall take you on the first day" (Leviticus 23:40). Just as there it was taken in a ‘bundle, so here also it must be taken in a bundle. And the rabbis? They do not deduce ‘take’ from ‘take’.

What is the reason of R. Judah? He deduces the word ‘take’ from the word ‘take’ mentioned in connection with the bundle of hyssop. It is written there, "And you shall take a bundle of hyssop," (Exodus 12:22) and it is written here, "And you shall take you on the first day" (Leviticus 23:40). Just as there it was taken in a ‘bundle, so here also it must be taken in a bundle. And the rabbis? They do not deduce ‘take’ from ‘take’.

It was objected: Hyssop but not Greek hyssop, or blue hyssop, or wild hyssop, or Roman hyssop or any kind of hyssop which has an accompanying name?

It was objected: Hyssop but not Greek hyssop, or blue hyssop, or wild hyssop, or Roman hyssop or any kind of hyssop which has an accompanying name?

It was objected: Hyssop but not Greek hyssop, or blue hyssop, or wild hyssop, or Roman hyssop or any kind of hyssop which has an accompanying name?

It was objected: Hyssop but not Greek hyssop, or blue hyssop, or wild hyssop, or Roman hyssop or any kind of hyssop which has an accompanying name?

It was objected: Hyssop but not Greek hyssop, or blue hyssop, or wild hyssop, or Roman hyssop or any kind of hyssop which has an accompanying name?

It was objected: Hyssop but not Greek hyssop, or blue hyssop, or wild hyssop, or Roman hyssop or any kind of hyssop which has an accompanying name?