lintel

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.

For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.

And for the entering of the oracle he made doors of olive tree: the lintel and side posts were a fifth part of the wall.

I saw the LORD standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.

We read that a lintel of the temple of immense size was broken and divided.

We read, not that the veil of the temple was rent, but that a lintel of the temple of wondrous size fell.

It was obvious that no expense had been spared on the door and the fastenings, which connected it with the door-posts, and the stability of the lintel.

Concerning the times at which it is seemly to pray, and to hear instruction; and the sealing the forehead with the sign of the Cross. All believing men and women, having risen at dawn, before they do any work, should wash their hands and pray to God; and then turn to their works: and if they tell them where is the word of instruction, everyone shall choose to go thither to the place of instruction: and he shall know this in his heart, and consider all which he heard, that God speaks by the mouth of him who instructs, and it is he who dwells in the church, and he shall cause to pass away from him all wickedness in the day; and it shall be reckoned great loss to him who fears God, if he goes not to where is the place of instruction, and especially for him who can read. And if there is an instructor he shall not defer (from going) to the church and the place where is the instruction. Then indeed to him who speaks shall be given the word which he speaks. This is profit for everyone, (viz.) what he shall hear; and thou shalt hear that which thou thought not there, and thou shalt profit by that which the Holy Spirit gave to thee by him who instructs: and thus thy faith shall become firm because of what thou hearest And further, they shall tell thee in that place what it is proper for thee to do in thy house: and therefore all men shall hasten to go to the church and to the place wherein the Holy Spirit rises (like the sun). And if there is a day on which there is no instruction, every one shall stay in his house, and shall take the holy Scripture and read as well as he can, for it is good And if thou wast in thy house, pray at the third hour and glorify God: and if thou wast in another place, and if that hour has come to thee, pray in thy heart to God; because in that hour they stripped Jesus Christ and nailed him upon the wood of the cross: and therefore the ancient law commanded to give the bread which they offer at the third hour, as a type of the Body of Christ and his precious Blood; and they sacrificed the lamb which was a type of the perfect Lamb, for Christ is the Shepherd, and he is the Bread which came down from the heavens. And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross, and the day was divided and darkness came: and they shall pray at that hour a strong prayer; and they shall be like the word which our Lord Christ prayed, and made all the world darkness: and the catechumens shall make a great prayer. And at the ninth hour they shall be long in prayer, and a prayer with glorifying, that ye may join in glorifying with the soul of the righteous ones, glorifying the living God who faileth not, who remembered his righteous ones, and sent to them his Son, that is, his Word to enlighten them: because in that hour the side of Christ was pierced, and the blood and water flowed out: and then the rest of the day shone when the evening came. And therefore thou also as thou makest beginning of another day, as a likeness of the Resurrection, pray before thou restest thy body in thy bed. And at midnight having risen from thy bed, and having washed thy hand with water, pray. And if thou hast a wife, both of you pray. And if she has not yet become a believer, go aside from her and pray alone. and return again into thy bed. Because thou art bound by marriage thou shalt not leave off praying; because ye are clean, and it is not for you (to be as) unclean. Those who have been baptised require not to be washed again, because they are clean. And if thou breathedst into thy hands and sealest thee with thy spittle which goes forth from thy mouth, thou wilt be clean all over. This is from the Holy Spirit, and the drop of the water of baptism ascends from the out-gushing which is the heart of the Faithful, and purifies the believers. At this hour, therefore, they shall pray carefully, because the presbyters who handed down to us thus instructed us, that at this hour all creation prays to God. The stars and the plants stand up, and the waters stand up at that hour, and all the hosts of the heavens, the angels, ministering at that hour, with the soul of the righteous, glorify God. And therefore it is seemly for all who believe to be careful to pray at that hour. To this our Lord also is being witness, thus saying: Behold there was a cry (at) midnight, saying. Behold, the bridegroom has come, rise, go forth to meet him. And he repeated it, saying: Watch, because ye know not in what hour your Lord will come. And at the time of the cock-crow, having risen, likewise pray; because at this hour, cock-crow, the children of Esrael denied our Lord Jesus Christ, in whom by faith we know how to trust as the eternal light, and while we hope for the resurrection of the dead. All of you of the Faithful therefore doing all this, and looking forward and reminding one another, teach ye this wisdom to the catechumens, having first built up (their faith); and ye shall not go astray or be lost while ye always remember Christ And always be careful to seal thy forehead, for this sign then of the Passion is manifest against Satan, and signifies that thou makest it in faith. Not for men alone is it made manifest, but know thou that thou puttest on a breastplate of righteousness, and the adversary sees what is in the heart, the rational strength of the inner man, for he was sealed inwardly and outwardly with the seal of the Word. He trembles and flees away in haste (chased) by the Holy Spirit, who indeed is in the man that makes within him an abiding place. This is that which Muse before taught us of the lamb of the Pascha (Fasika) which was slain, and he commanded to smear the blood on the lintel of the door and the door-posts. And the smearing declared therefore the faith which now we have, which dwells in us, which He gave us in the pure and perfect Lamb. And for this cause, if we have our foreheads thus sealed with the hand, then we shall be safe from those who wish to kill us. And this if ye learn with thanksgiving and with right faith ye will be indeed strengthened, and He will give you eternal life. This is the ordinance for you that ye may keep it, ye who have sense, if ye heard and kept all, He who keeps the teaching of the Apostles will not be hindered by any heretics. Those are the perverse who went astray and corrupted the teaching of the Apostles. And if men come to them they teach them in this manner: and these heretics increased, and of course they who listened to them are not willing to learn the commandment of the Apostles, but do only their own will, that which they chose, and that: which sufficed for them as suiting their heart. And if there is any doctrine that we have diminished, brethren, God will reveal (it) to those who are worthy, while he steers the holy Church into quiet and a harbour.

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].

If it was standing upright in the doorway and there was not a space of one handbreadth between it and the lintel: If there is uncleanness within it, the house remains clean. But if there is uncleanness in the house, what is within [the hive] becomes unclean, for the manner of the uncleanness is to go out and not to go in.

[In the case where the pot was] placed on the side of the threshold [of the house] such that if it was raised it would touch the lintel over a [space of a square] handbreadth: If there is uncleanness below, within or above [the pot], the uncleanness cleaves upwards and downwards. [In the case] where it was one handbreadth high off the ground: If there is uncleanness below it or in the house, what is below it and in the house becomes unclean. If the uncleanness is within or above [the pot], everything becomes unclean. [In the case where the pot] if raised would not touch the lintel over a [space of a square] handbreadth, or is joined to the lintel, if there is uncleanness below it, nothing is unclean except what is below [the pot].

[In the case where the pot was] placed on the side of the threshold [of the house] such that if it was raised it would touch the lintel over a [space of a square] handbreadth: If there is uncleanness below, within or above [the pot], the uncleanness cleaves upwards and downwards. [In the case] where it was one handbreadth high off the ground: If there is uncleanness below it or in the house, what is below it and in the house becomes unclean. If the uncleanness is within or above [the pot], everything becomes unclean. [In the case where the pot] if raised would not touch the lintel over a [space of a square] handbreadth, or is joined to the lintel, if there is uncleanness below it, nothing is unclean except what is below [the pot].

[In the case where the pot was] placed on the side of the threshold [of the house] such that if it was raised it would touch the lintel over a [space of a square] handbreadth: If there is uncleanness below, within or above [the pot], the uncleanness cleaves upwards and downwards. [In the case] where it was one handbreadth high off the ground: If there is uncleanness below it or in the house, what is below it and in the house becomes unclean. If the uncleanness is within or above [the pot], everything becomes unclean. [In the case where the pot] if raised would not touch the lintel over a [space of a square] handbreadth, or is joined to the lintel, if there is uncleanness below it, nothing is unclean except what is below [the pot].

A dog which had eaten the flesh of a corpse and then died and was lying over the threshold: Rabbi Meir says: if its neck has a thickness of one handbreadth it can bring the uncleanness, but if not, it does not bring the uncleanness. Rabbi Yose says: we [examine to] see where the uncleanness is. If it is beneath the lintel and inwards, the house becomes unclean; if from the lintel and outwards, the house remains clean. Rabbi Eliezer says: if its mouth [points] inwards, the house remains clean; if its mouth [points] outwards, the house becomes unclean, since the uncleanness goes out through its hind. Rabbi Judah ben Batera says: in either case the house becomes unclean. How long can [the uncleanness] remain in its entrails? Three whole days. [If in the entrails] of fishes or birds, as long as [it takes for the uncleanness] to fall in the fire and be consumed, the words of Rabbi Shimon. Rabbi Judah ben Batera says: in the case of fishes or birds, twenty-four hours.

A dog which had eaten the flesh of a corpse and then died and was lying over the threshold: Rabbi Meir says: if its neck has a thickness of one handbreadth it can bring the uncleanness, but if not, it does not bring the uncleanness. Rabbi Yose says: we [examine to] see where the uncleanness is. If it is beneath the lintel and inwards, the house becomes unclean; if from the lintel and outwards, the house remains clean. Rabbi Eliezer says: if its mouth [points] inwards, the house remains clean; if its mouth [points] outwards, the house becomes unclean, since the uncleanness goes out through its hind. Rabbi Judah ben Batera says: in either case the house becomes unclean. How long can [the uncleanness] remain in its entrails? Three whole days. [If in the entrails] of fishes or birds, as long as [it takes for the uncleanness] to fall in the fire and be consumed, the words of Rabbi Shimon. Rabbi Judah ben Batera says: in the case of fishes or birds, twenty-four hours.

If an olive-sized portion of a corpse is stuck to the threshold: Rabbi Eliezer declares the house unclean. Rabbi Joshua declares it clean. If it was placed beneath the threshold, the [case] is judged by the half [in which the uncleanness is found]. If it is stuck to the lintel, the house becomes unclean. Rabbi Yose declares it clean. If it was in the house, a person touching the lintel becomes unclean. [As for] a person touching the threshold: Rabbi Eliezer declares him unclean. Rabbi Joshua says: [if he touches it at a point] below a handbreadth [from the surface] he remains clean; above that handbreadth he becomes unclean.

If an olive-sized portion of a corpse is stuck to the threshold: Rabbi Eliezer declares the house unclean. Rabbi Joshua declares it clean. If it was placed beneath the threshold, the [case] is judged by the half [in which the uncleanness is found]. If it is stuck to the lintel, the house becomes unclean. Rabbi Yose declares it clean. If it was in the house, a person touching the lintel becomes unclean. [As for] a person touching the threshold: Rabbi Eliezer declares him unclean. Rabbi Joshua says: [if he touches it at a point] below a handbreadth [from the surface] he remains clean; above that handbreadth he becomes unclean.

[And how much] wood [must be in the wall for it to susceptible]? Enough to be set under the lintel. Rabbi Judah says: it must suffice to make the support at the back of the lintel. [And how much] earth [must be in the wall for it to susceptible]? Such as would suffice to fill up the space between one row of stones and another. The walls of a cattle-trough or the walls of a partition are not susceptible to the uncleanness of negaim. A house in Jerusalem or in any place outside the land of Israel is not susceptible to the uncleanness of negaim.

[And how much] wood [must be in the wall for it to susceptible]? Enough to be set under the lintel. Rabbi Judah says: it must suffice to make the support at the back of the lintel. [And how much] earth [must be in the wall for it to susceptible]? Such as would suffice to fill up the space between one row of stones and another. The walls of a cattle-trough or the walls of a partition are not susceptible to the uncleanness of negaim. A house in Jerusalem or in any place outside the land of Israel is not susceptible to the uncleanness of negaim.

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.

Rebbi Yasa, Rebbi Ḥelbo. Rebbi Berekhiah, Rebbi Ḥelbo comes to it in the name of Rebbi Eudaimon from Ḥaifa: A person has to turn his face to the wall in order to pray. What is the reason? (Is. 38:2) “Hezekiah turned his face to the wall.” Which wall did he lift his eyes to? Rebbi Joshua ben Levi said, he lifted his eyes to Raḥab’s wall, (Jos. 2:15) “For her house was on the wall of the fortification.” He said before Him: Master of the world, Raḥab the inn-keeper saved two souls for You, and see how many souls You saved for her. [That is what is written (Jos.6:23): “The youths came, etc.” Rebbi Simeon bar Yoḥai said, even if her family was 200 persons strong and they furthermore were related to another 200 families, all of these were saved by her merit.] My forefathers who brought to You all these proselytes, so much more. Rebbi Ḥananiah bar Pappus said, he lifted his eyes to the wall of the Temple. (Ez. 43:8) “When they put their lintel next to My lintel, their doorposts next to My doorpost, with the wall between Me and them.” They were important people, they could not go and pray in the Temple every time, so they prayed in their house and the Holy One, praise to Him, considers it as if they had prayed in the Temple. My fathers who built for You all this glory, so much more. Rebbi Samuel bar Naḥman said, he lifted his eyes to the wall of the woman from Sunem, as it was said (2Kings 4:10): “Let us make a small upper storey on the wall”. He said before Him: Master of the world, the woman from Sunem made one wall for Elisha and You revived her son. My forefathers who built for You all this glory, so much more that You should give me my life. The rabbis say, he lifted his eyes to the walls of his heart. (Jer. 4:19) “My innards, my innards I make tremble, the walls of my heart are in uproar.” He said before Him: Master of the world, I checked all my 248 limbs that You gave me and I did not find one of them I offended You with; so much more that You should give me my life.

Rebbi Yasa, Rebbi Ḥelbo. Rebbi Berekhiah, Rebbi Ḥelbo comes to it in the name of Rebbi Eudaimon from Ḥaifa: A person has to turn his face to the wall in order to pray. What is the reason? (Is. 38:2) “Hezekiah turned his face to the wall.” Which wall did he lift his eyes to? Rebbi Joshua ben Levi said, he lifted his eyes to Raḥab’s wall, (Jos. 2:15) “For her house was on the wall of the fortification.” He said before Him: Master of the world, Raḥab the inn-keeper saved two souls for You, and see how many souls You saved for her. [That is what is written (Jos.6:23): “The youths came, etc.” Rebbi Simeon bar Yoḥai said, even if her family was 200 persons strong and they furthermore were related to another 200 families, all of these were saved by her merit.] My forefathers who brought to You all these proselytes, so much more. Rebbi Ḥananiah bar Pappus said, he lifted his eyes to the wall of the Temple. (Ez. 43:8) “When they put their lintel next to My lintel, their doorposts next to My doorpost, with the wall between Me and them.” They were important people, they could not go and pray in the Temple every time, so they prayed in their house and the Holy One, praise to Him, considers it as if they had prayed in the Temple. My fathers who built for You all this glory, so much more. Rebbi Samuel bar Naḥman said, he lifted his eyes to the wall of the woman from Sunem, as it was said (2Kings 4:10): “Let us make a small upper storey on the wall”. He said before Him: Master of the world, the woman from Sunem made one wall for Elisha and You revived her son. My forefathers who built for You all this glory, so much more that You should give me my life. The rabbis say, he lifted his eyes to the walls of his heart. (Jer. 4:19) “My innards, my innards I make tremble, the walls of my heart are in uproar.” He said before Him: Master of the world, I checked all my 248 limbs that You gave me and I did not find one of them I offended You with; so much more that You should give me my life.

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan, from where do you augment? From the lintel 2’000 cubits. Rebbi Yose said to Rebbi Yasa bar Aḥa: It seems reasonable only from the superstructure. But in front of the town it is unlimited. He said, this also is my opinion. He said to him, what did you see to say “the superstructure”? Or should we say these in the back of the superstructure? Rav Naḥman said, at the end of the country. The word of Rebbi Simeon implies this, since “Rebbi Simeon ben Yoḥai said, I can cause that one may walk from Tyre to Sidon, from Tiberias to Sepphoris, by caves and by barns.”

HALAKHAH: Paragraph. Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does not follow Rebbi Jehudah. Rebbi Abba bar Pappai asked: How did Rebbi Meïr treat the wall, as hollowed out or as pierced? If you say as hollowed out, even higher than ten [hand-breadths] it should be permitted. If you say as pierced, even below ten [hand-breadths] it should be prohibited. “ The door of garden plots which have a gatekeeper’s lodge, from the inside he opens and locks from the inside; from the outside he opens and locks from the outside; from both sides he opens and locks from both sides; from neither side he takes the key, opens and locks, and returns it to its place. When has this been said? If the lock is higher than ten hand-breadths. But if the lock is lower than ten hand-breadths he takes the key from the threshold, opens and locks, and returns it to its place, the words of Rebbi Meïr. But the Sages are saying, even if the lock is higher than ten hand-breadths he brings the key on Friday, opens, enters, and moves it inside the house, locks, and puts it into a hole above the lintel. If the hole was four hand-breadths wide it is forbidden, for one does not use one domain from another domain through a third domain.” This implies that Rebbi Jehudah treats it as hollowed out. One understands that from the inside it needs a gatekeeper’s lodge. Why does it need a gatekeper’s lodge from the outside? Does it not turn out that two domains use one domain?

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].

HALAKHAH: Some Tannaim state, membranes over the eyes and cataracts were disqualifying for it. Some Tannaim state, membranes over the eyes and cataracts were not disqualifying for it. He who said, membranes over the eyes and cataracts were disqualifying for it, is understandable, since it is written, a perfect lamb. He who said, membranes over the eyes and cataracts were not disqualifying for it, how does he confirm a perfect lamb? Even for offerings of the descendants of Noah it is impossible! Did not Rebbi Yasa say that Rebbi Eleazar made it clear to the colleagues, from all living, from all flesh, that they were complete in their limbs. There, some of them were for the altar, here nothing is for the altar. (Rebbi Ḥuna in the name of Rebbi Joḥanan, since you say, purgation is written there as for sacrifices, but here the altar has no part) But is was stated thus: Our forefathers in Egypt had three altars, the lintel and two door-posts. Some Tannaim state, four: the door-step, and the lintel, and two door-posts. Some Tannaim state, סַף is a vessel. Some Tannaim state, סַף is the door-step. He who said, סַף is a vessel, the cups, and the pruning knives, and the vessels for pouring. He who said, סַף is the door-step, when they used My door-step and their door-step. He who said, סַף is a vessel, is understandable; from the blood in the סַף. He who said, סַף is the door-step, how does he confirm that סַף may mean a vessel? He brings a cup as סַף, puts it down on the door-step, dunks and sprinkles.

HALAKHAH: Some Tannaim state, membranes over the eyes and cataracts were disqualifying for it. Some Tannaim state, membranes over the eyes and cataracts were not disqualifying for it. He who said, membranes over the eyes and cataracts were disqualifying for it, is understandable, since it is written, a perfect lamb. He who said, membranes over the eyes and cataracts were not disqualifying for it, how does he confirm a perfect lamb? Even for offerings of the descendants of Noah it is impossible! Did not Rebbi Yasa say that Rebbi Eleazar made it clear to the colleagues, from all living, from all flesh, that they were complete in their limbs. There, some of them were for the altar, here nothing is for the altar. (Rebbi Ḥuna in the name of Rebbi Joḥanan, since you say, purgation is written there as for sacrifices, but here the altar has no part) But is was stated thus: Our forefathers in Egypt had three altars, the lintel and two door-posts. Some Tannaim state, four: the door-step, and the lintel, and two door-posts. Some Tannaim state, סַף is a vessel. Some Tannaim state, סַף is the door-step. He who said, סַף is a vessel, the cups, and the pruning knives, and the vessels for pouring. He who said, סַף is the door-step, when they used My door-step and their door-step. He who said, סַף is a vessel, is understandable; from the blood in the סַף. He who said, סַף is the door-step, how does he confirm that סַף may mean a vessel? He brings a cup as סַף, puts it down on the door-step, dunks and sprinkles.

Rebbi Ḥinena bar Pappus said, he lifted his eyes to the wall of the Temple. When they put their lintel next to My lintel, their doorposts next to My doorpost, with the wall between Me and them. They were important people; they could not go and pray in the Temple every time, so they prayed in their house and the Holy One, praise to Him, considers it as if they had prayed in the Temple. My forefathers who built for You all this glory, so much more that You should spare my life.

Rebbi Ḥinena bar Pappus said, he lifted his eyes to the wall of the Temple. When they put their lintel next to My lintel, their doorposts next to My doorpost, with the wall between Me and them. They were important people; they could not go and pray in the Temple every time, so they prayed in their house and the Holy One, praise to Him, considers it as if they had prayed in the Temple. My forefathers who built for You all this glory, so much more that You should spare my life.

It is written The rage of the Eternal was kindled against Israel. The Eternal said to Moses: Take all the heads of the people and hang them for the Eternal before the sun. What he told him was, install their heads as judges over them and let them execute the sinners at daytime. That is what is written: Moses told the judges of Israel: each one should kill his men who cling to the Baˋal Peˋor. How many were the judges of Israel? 78’600. Heads of thousands, 600. Heads of hundreds, 6'000. Heads of fifties, 12’000. heads of tens, 60’000. It turns out that the judges of Israel were 78’600. He told them, each of you should execute two. It turns out that the number of the killed was 157’200. Behold, a man from the Children of Israel came and introduced to his brothers the Midianite woman, to the eyes of Moses. What means to the eyes of Moses? Like a man who says, that is in your eyes, Moses. He told him, is not Ẓippora a Midianite, and are not her hooves split? This one is pure, that one is impure? There, Phineas was present. He said, is there nobody who would kill him or be killed? Where are the lions? A lion whelp is Jehudah; Dan is a lion whelp; Benjamin a rapacious wolf. When Phineas saw that nobody of Israel did anything, he immediately rose from his court, took the spear in his hand, and put its iron under his belt. He was leaning on its wood until he arrived at his door. When he arrived at his door, they asked him, where to, Phineas? He said to them, do you not agree that everywhere the tribe of Levi is with the tribe of Simeon? They said, let him, maybe the Pharisees permitted the matter. When he entered, the Holy One, praise to Him, performed six wonders for him. The first miracle: usually they would separate, but the angel glued the one to the other. The second miracle: He directed the spear into her belly to that his penis should be seen inside her belly because of the fault-finders, lest they say that he muscled himself in with them and satisfied himself. The third miracle: the angel closed their mouths, so they could not cry. The fourth miracle: they did not slip from the weapon but stayed in place. The fifth miracle: The angel lifted the lintel so that both of them were carried out between his shoulders. The sixth miracle: When the plague started to destroy the people, what did he do? He threw them on the ground and prayed. That is what is written: Phineas stood and prayed; the plague was arrested.

“Immediately, they are impure.” They said immediately for wiping, not for examination. Rav Huna said, that she should wipe the face of the house from the outside, but not what is in the rooms nor in the crevices. They asked before Rav Naḥman bar Jacob: Should she not examine it immediately? Rebbi Abba said, if you say that she should examine it immediately, you abolish immediacy. Rebbi Yose ben Rebbi Abun said, if you say that she should examine it immediately, is that not checking, to be reduced from 24 hours, as we have stated: Checking reduces from 24 hours? Rebbi Yose ben Rebbi Abun said, as an example, if the beadle and a witness were standing at the lintel. When the beadle comes out and the witness enters, that is “immediately”.