knocked

And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda.

Then went in Bagoas, and knocked at the door of the tent; for he thought that he had slept with Judith.

And Mary rejoiced and went away unto Elizabeth her kinswoman: and she knocked at the door. And Elizabeth when she heard it cast down the scarlet ( al. the wool) and ran to the door and opened it, and when she saw Mary she blessed her and said: Whence is this to me that the mother of my Lord should come unto me? for behold that which is in me leaped and blessed thee. And Mary forgat the mysteries which Gabriel the archangel had told her, and she looked up unto the heaven and said: Who am I, Lord, that all the generations of the earth do bless me?

“The day before that on which we were to fight, I saw in a vision that Pomponius the deacon came hither to the gate of the prison, and knocked vehemently. I went out to him, and opened the gate for him; and he was clothed in a richly ornamented white robe, and he had on manifold calliculæ. And he said to me, ‘Perpetua, we are waiting for you; come!’ And he held his hand to me, and we began to go through rough and winding places. Scarcely at length had we arrived breathless at the amphitheatre, when he led me into the middle of the arena, and said to me, ‘Do not fear, I am here with you, and I am labouring with you;’ and he departed. And I gazed upon an immense assembly in astonishment. And because I knew that I was given to the wild beasts, I marvelled that the wild beasts were not let loose upon me. Then there came forth against me a certain Egyptian, horrible in appearance, with his backers, to fight with me. And there came to me, as my helpers and encouragers, handsome youths; and I was stripped, and became a man. Then my helpers began to rub me with oil, as is the custom for contest; and I beheld that Egyptian on the other hand rolling in the dust. And a certain man came forth, of wondrous height, so that he even over-topped the top of the amphitheatre; and he wore a loose tunic and a purple robe between two bands over the middle of the breast; and he had on calliculæ of varied form, made of gold and silver; and he carried a rod, as if he were a trainer of gladiators, and a green branch upon which were apples of gold. And he called for silence, and said, ‘This Egyptian, if he should overcome this woman, shall kill her with the sword; and if she shall conquer him, she shall receive this branch.’ Then he departed. And we drew near to one another, and began to deal out blows. He sought to lay hold of my feet, while I struck at his face with my heels; and I was lifted up in the air, and began thus to thrust at him as if spurning the earth. But when I saw that there was some delay I joined my hands so as to twine my fingers with one another; and I took hold upon his head, and he fell on his face, and I trod upon his head. And the people began to shout, and my backers to exult. And I drew near to the trainer and took the branch; and he kissed me, and said to me, ‘Daughter, peace be with you:’ and I began to go gloriously to the Sanavivarian gate. Then I awoke, and perceived that I was not to fight with beasts, but against the devil. Still I knew that the victory was awaiting me. This, so far, I have completed several days before the exhibition; but what passed at the exhibition itself let who will write.”

And ye shall be like the wise virgins which watched and slept not, but went forth unto the lord into the bridechamber: but the foolish virgins were not able to watch, but slumbered. And we said unto him: Lord, who are the wise and who are the foolish? He said unto us: Five wise and five foolish; for these are they of whom the prophet hath spoken: Sons of God are they. Hear now their names. But we wept and were troubled for them that slumbered. He said unto us: The five wise are Faith and Love and Grace and Peace and Hope. Now they of the faithful which possess this (these) shall be guides unto them that have believed on me and on him that sent me. For I am the Lord and I am the bridegroom whom they have received, and they have entered in to the house of the bridegroom and are laid down with me in the bridal chamber rejoicing. But the five foolish, when they had slept and had awaked, came unto the door of the bridal chamber and knocked, for the doors were shut. Then did they weep and lament that no man opened unto them. We said unto him: Lord, and their wise sisters that were within in the bridegroom’s house, did they continue without opening unto them, and did they not sorrow for their sakes nor entreat the bridegroom to open unto them? He answered us, saying: They were not yet able to obtain favour for them. We said unto him: Lord, on what day shall they enter in for their sisters’ sake? Then said he unto us: He that is shut out, is shut out. And we said unto him: Lord, is this word determined. Who then are the foolish? He said unto us: Hear their names. They are Knowledge, Understanding (Perception), Obedience, Patience, and Compassion. These are they that slumbered in them that have believed and confessed me but have not fulfilled my commandments.

Once upon a time the Lady Mary had ordered the Lord Jesus to go and bring her water from the well. And when He had gone to get the water, the pitcher already full was knocked against something, and broken. And the Lord Jesus stretched out His handkerchief, and collected the water, and carried it to His mother; and she was astonished at it. And she hid and preserved in her heart all that she saw.

Then Lamech shot at Cain with his arrow and hit him in his side. And Lamech struck him with a stone from his sling, that fell upon his face, and knocked out both his eyes; then Cain fell at once and died.

Then Satan disguised himself as a beggar and knocked heavily at the door, saying to the door-keeper:

And he buffeted the face of one, and kicked another with his feet, and a third he knocked over and broke to pieces with stones, and he said unto them, "If ye are unable to deliver yourselves from him that buffeteth you, and ye cannot requite with injury him that injureth you, how can ye be called `gods'?

They kept silence, and they heard a voice; and their knees knocked one against the other with fear. What was that voice? The voice of the Higher Assembly, which had assembled above. (For out of Paradise came the souls of the just thither, that they might hearken, together with the Schechinah of the Presence Divine.)

There is one who is obligated for the act of his ox and exempt from his own act, and one who is exempt from the act of his ox and obligated on his own act. [If] his ox caused embarrassment [to another person], he is exempt; [If, however] he caused embarrassment [to another person] he is obligated. [If] his ox put out the eye of his slave or knocked out his [slave’s] tooth, he is exempt [from freeing the slave]; [If, however] he put out the eye of his slave or knocked out his tooth, he is obligated to free the slave. [If] his ox injured his father or mother he is obligated; [If, however] he injured his father or mother he is exempt. [If] his ox lit a heap of produce on fire on Shabbat, he is obligated; [If, however] he lit a heap of produce on Shabbat he is exempt, because he is liable for his life.

There is one who is obligated for the act of his ox and exempt from his own act, and one who is exempt from the act of his ox and obligated on his own act. [If] his ox caused embarrassment [to another person], he is exempt; [If, however] he caused embarrassment [to another person] he is obligated. [If] his ox put out the eye of his slave or knocked out his [slave’s] tooth, he is exempt [from freeing the slave]; [If, however] he put out the eye of his slave or knocked out his tooth, he is obligated to free the slave. [If] his ox injured his father or mother he is obligated; [If, however] he injured his father or mother he is exempt. [If] his ox lit a heap of produce on fire on Shabbat, he is obligated; [If, however] he lit a heap of produce on Shabbat he is exempt, because he is liable for his life.

“You stole my ox,” and he says, “I have not stolen it” “I adjure You,” and he responds, “Amen!” he is liable. “I have stolen it, but I have not killed it or sold it”, “I adjure you,” and he responds, “Amen!” he is exempt. “Your ox killed my ox,” and he says, “It did not kill [your ox]”, “I adjure you,” and he responds, “Amen!” he is liable. “Your ox killed my slave,” and he says, “It did not kill [your slave]”, “I adjure you,” and he responds, “Amen!” he is exempt. He said to him, “You injured me, or bruised me,” and the other says, “I have not injured you or bruised you,” “I adjure you,” and he responds, “Amen!” he is liable. His slave said to him, “You knocked out my tooth, or blinded my eye,” and he said, “I did not knock out [your tooth], or blind [your eye],’ “I adjure you,” and he responds, “Amen!” he is exempt. This is the principle: whenever he pays on his own admission, he is liable; and when he does not pay on his own admission, he is exempt.

The following [defects] render birds terefah: If the esophagus was pierced, If the windpipe was severed; If a weasel struck [the bird] on the head in such a place as would render it terefah. If the gizzard was pierced, If the intestines were pierced, If it fell into the fire and its innards were scorched: If they turned green, it is invalid, But if they remained red it is valid. If one trod upon it or knocked it against a wall or if an animal trampled upon it, and it still jerks its limbs, and it remained alive after this for twenty-four hours, and it was thereafter slaughtered, it is valid.

Rabbi Joshua said: if a menstruant sat in a bed with a clean woman, [even] the cap on her head contracts midras uncleanness. And if she sat in a boat, the vessels on the top of the mast [also] contract midras uncleanness. If there was [on the boat] a tub full of clothes: If their weight was heavy, they become unclean, But if their weight was light, they remain clean. If a zav knocked against a balcony and thereby caused a loaf of terumah to fall down, it remains clean.

If he knocked against a strong beam, a window-frame, water-pipe, a shelf, even though it was fixed with ropes, or an oven, a flour container, the lower mill-stone, the base of a hand-mill, or the se'ah measure of an olive-grinder, [the loaf remains clean]. Rabbi Yose adds: also [if he knocks] against the beam of the bath-keeper, it remains clean.

If he knocked against a door, doorbolt, lock, oar, mill basket, or against a weak tree, or weak branch of a strong tree, or against an Egyptian ladder unsecured by nails, or against a bridge, beam or door, not made secure with clay, they become unclean. [If he knocked] against a chest, box or cupboard, they become unclean. Rabbi Nehemiah and Rabbi Shimon declare them clean in these cases.

If he knocked against a door, doorbolt, lock, oar, mill basket, or against a weak tree, or weak branch of a strong tree, or against an Egyptian ladder unsecured by nails, or against a bridge, beam or door, not made secure with clay, they become unclean. [If he knocked] against a chest, box or cupboard, they become unclean. Rabbi Nehemiah and Rabbi Shimon declare them clean in these cases.

[The shell of] a roasted egg [is considered connected] until it is cracked. That of a hard-boiled egg [is considered connected] until it is entirely broken up. A marrow-bone serves as connected until it is wholly crushed. A pomegranate that has been divided into sections is connected until it has been knocked with a stick. Similarly, loose stitches of laundrymen or a garment that had been stitched together with threads of kilayim, are connected until one begins to loosen them.

R. Levi in the name of Bar Nazira: Thirty-six hours did Man enjoy the light that was created on the First Day of Creation, twelve on Friday, twelve in the night of Sabbath, and twelve during the day of Sabbath; in this light Adam saw from one end of the world to the other. In this unending light, the entire Creation started singing God’s praise as it is said (Job 37:2), “All under the heavens sing to Him, His light is on the corners of the world.” When the Sabbath ended, darkness came. Adam was afraid that this was what was said (Gen. 3:15): “You will crush its head and it will crush your heel;” certainly it will crush me, so he said (Ps.139:11), “But the darkness will crush me.” R. Levi said: At this moment the Holy One, praised be He, let him find two flintstones that he knocked against each other and made fire; that is what is said (Ps. 139:11), “Now the night is light for me,” and he praised the Creator of the illuminating fire. Samuel says: Therefore we give praise for the [man-made] fire at the end of Sabbath because that was the time of its first production.

HALAKHAH: “One who says, I seduced X’s daughter,” etc. Rebbi Isaac asked: Would he have to pay the slave’s value on his own testimony? What is his problem? Are the entire 30 [šeqel] a fine or is only the excess over his value a fine? If you say, the entire 30 [šeqel] are a fine, he does not pay. If you say, the excess over his value is a fine, he pays. There, we have stated: “‘Your ox killed my slave’! The other said, ‘he did not kill’. ‘I want you to swear’ and he said ‘Amen’, he is free.” Rebbi Ḥaggai said before Rebbi Yose, explain it if he killed a slave afflicted with boils. He said to him, what does it say afterwards? “‘Your ox killed my son’! The other said, ‘he did not kill’. ‘I want you to swear’ and he said ‘Amen’, he is obligated.” Why do you not explain it that he was afflicted with boils, then he would be free. Rebbi Ḥaggai said before Rebbi Yose, explain it following him who says “he shall pay the redemption of his person”, the one’s who caused the damage. He said to him, if following him who says “he shall pay the redemption of his person”, the one’s who caused the damage, everything is a fine. Can one say to him, be also in the clear with Heaven? Let us hear from the following: It happened that Rabban Gamliel knocked out his slave Tebi’s tooth. He came to Rebbi Joshua and said to him, I found a reason to free my slave Tebi. He said to him, what do you have in your hand? Fines can be imposed only by witnesses! Could they not say to him, do your duty before Heaven? That means one does not tell him, do your duty before Heaven! Rebbi Gamliel ben Avina asked before Rebbi Mana: Does Rabban Gamliel follow him who said, it is permitted to manumit? He said to him, the story in itself implies that it is forbidden to manumit since, otherwise, he could have freed him immediately!

MISHNAH: A person may be liable for the action of his bull but not liable for his own action, not liable for the action of his bull but liable for his own action: If his bull puts to shame, he is not liable; but if he put to shame, he is liable. If his bull blinded the eye of his slave or knocked out his tooth, he is not liable; but if he himself blinded the eye of his slave or knocked out his tooth, he is liable. If his bull injured his father or his mother, he is liable; but if he himself injured his father or his mother, he is not liable. If his bull set fire to a stack of sheaves on the Sabbath; he is liable, but if he set fire to a stack of sheaves on the Sabbath, he is not liable since he will be tried for a capital crime.

MISHNAH: A person may be liable for the action of his bull but not liable for his own action, not liable for the action of his bull but liable for his own action: If his bull puts to shame, he is not liable; but if he put to shame, he is liable. If his bull blinded the eye of his slave or knocked out his tooth, he is not liable; but if he himself blinded the eye of his slave or knocked out his tooth, he is liable. If his bull injured his father or his mother, he is liable; but if he himself injured his father or his mother, he is not liable. If his bull set fire to a stack of sheaves on the Sabbath; he is liable, but if he set fire to a stack of sheaves on the Sabbath, he is not liable since he will be tried for a capital crime.

HALAKHAH: “This is more severe regarding a human than an ox,” etc. “A person who hits his father or mother,” etc. It was stated: If the witnesses said, we testify that X blinded both of his eyes simultanously, or that he knocked out two of his teeth simultaneously, he does not have to pay anything. One after the other, he gains his freedom by the first and he pays him damages for the second. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that one estimates embarrassment for slaves. Rebbi La in the name of Rebbi Joḥanan: If a person dedicates his earnings, he dedicates everything. If he dedicates the earnings of his slave, he can take from there his upkeep and the remainder is dedicated. Here you say, the remainder is dedicated, but there you say, everything is holy. Rebbi Aḥa said, Jews are more obligated to support free people than slaves. But did not Rebbi Joḥanan say: If somebody cuts off the hands of somebody else’s slave, his master collects damages, suffering, medical costs, loss of earnings, and embarrassment, and that one should be supported by welfare. Rebbi Aḥa said, Jews are more obligated to support amputated slaves than unimpaired ones. But did not Rebbi Joḥanan also give to his slave when he ate meat? Give also to his slave when he drank wine? And recited for himself the verse: “Did not His maker make me in the womb”? They said, there a rule of law, here a rule of mercy.

MISHNAH: “You stole my ox,” but he says “I did not steal;” “I am asking you to swear” and he says “Amen”, he is liable. “I stole but I did not slaughter or sell it;” “I am asking you to swear” and he says “Amen”, he is not liable. “Your ox killed my ox,” but he says “he did not kill;” “I am asking you to swear” and he says “Amen,” he is liable. “Your ox killed my slave,” but he says “he did not kill;” “I am asking you to swear” and he says “Amen”, he is not liable. He said to him, “you hurt me and injured me,” but he says “I did not hurt you and I did not injure you;” “I am asking you to swear” and he says “Amen”, he is liable. His slave said to him, “you knocked out my tooth and blinded my eye,” but he says “I did not knock out your tooth or blind your eye;” “I am asking you to swear” and he says “Amen”, he is not liable. This is the principle, anybody who has to pay on his own admission is liable; but anybody who does not have to pay on his own admission is not liable.

Does one tell him, be in the clear with Heaven? Let us hear from the following: “It happened that Rabban Gamliel knocked out a tooth of his slave Tabi. He came to Rebbi Joshua and said to him, I found a reason to manumit my slave Tabi. He told him, you have nothing in your hand; fines only are imposed through witnesses and in court.” This implies that one does not tell him, be in the clear with Heaven. Rebbi Gamliel ben Rebbi Illai asked before Rebbi Mana, does Rabban Gamliel hold with him who says, one is permitted to manumit? He told him, in itself it says that it is forbidden to manumit, for otherwise he should have manumitted him immediately.

R. Joshua said, "It is better that I should rise and go myself to him." He went and knocked at his door, and said to him, "Let the sprinkler who is the son of a sprinkler sprinkle; for shall one who is not a sprinkler nor the son of a sprinkler say to a sprinkler who is the son of a sprinkler, 'Thy water is cave water and thy ashes the ashes of a stove'?" R. 'Akiba said to him, "R. Joshua, thou hast become reconciled ! Have we not done this only out of regard for thine honour? To-morrow thou and I will go early to the door of [Rabban Gamaliel's] house."

A Tanna taught: All of them were based on his name. “The son of Yair” means, the son who enlightened [he’ir] the eyes of Israel by his prayer. “The son of Shimei”, the son to whose prayer God hearkened [shama]. “The son of Kish” that he knocked [hikkish] at the gates of mercy and they were opened to him.

Rav Pappa said: One who threw a clod of dirt at a palm tree, and [the clod of dirt] knocked dates, and the dates fell and killed someone—[in this case] we have arrived at the disagreement between Rebi and the Sages! But this is obvious! Since you might have said that [the death in this instance is] like a case of secondary force, therefore this teaches you that this is not the case [and that this is a case where the death is a result of primary force, and therefore this case is parallel to the Mishnah].