marble

Now I have prepared with all my might for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance.

Where were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds were of gold and silver, upon a pavement of red, and blue, and white, and black, marble.

Where were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds were of gold and silver, upon a pavement of red, and blue, and white, and black, marble.

His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.

The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble,

But a third time the angel came, and scourged him and compelled him to break up the foundation. And he dug, and found a box of marble inscribed upon the sides: therein was the revelation of Saint Paul, and his shoes wherein he walked when he taught the word of God. But he feared to open that box, and brought it to the judge; and the judge took it, sealed as it was with lead, and sent it to the emperor Theodosius, fearing that it might be somewhat strange; and the emperor when he received it, opened it and found the revelation of Saint Paul. A copy thereof he sent to Jerusalem and the original he kept with him.

And as Peter spake thus and embraced Marcellus, Peter turned himself unto the multitude that stood by him and saw there one that laughed (smiled), in whom was a very evil spirit. And Peter said unto him: Whosoever thou art that didst laugh, show thyself openly unto all that are present. And hearing this the young man ran into the court of the house and cried out with a loud voice and dashed himself against the wall and said: Peter, there is a great contention between Simon and the dog whom thou sentest; for Simon saith to the dog: Say that I am not here. Unto whom the dog saith more than thou didst charge him; and when he hath accomplished the mystery which thou didst command him, he shall die at thy feet. But Peter said: And thou also, devil, whosoever thou art, in the name of our Lord Jesus Christ, go out of that young man and hurt him not at all: show thyself unto all that stand here. When the young man heard it, he ran forth and caught hold on a great statue of marble which was set in the court of the house, and brake it in pieces with his feet. Now it was a statue of Caesar. Which Marcellus beholding smote his forehead and said unto Peter: A great crime hath been committed; for if this be made known unto Caesar by some busybody, he will afflict us with sore punishments. And Peter said to him: I see thee not the same that thou wast a little while ago, for thou saidst that thou wast ready to spend all thy substance to save thy soul. But if thou indeed repentest, believing in Christ with thy whole heart, take in thine hands of the water that runneth down, and pray to the Lord, and in his name sprinkle it upon the broken pieces of the statue and it shall be whole as it was before. And Marcellus, nothing doubting, but believing with his whole heart, before he took the water lifted up his hands and said: I believe in thee, O Lord Jesu Christ: for I am now proved by thine apostle Peter, whether I believe aright in thine holy name. Therefore I take water in mine hands, and in thy name do I sprinkle these stones that the statue may become whole as it was before. If, therefore, Lord, it be thy will that I continue in the body and suffer nothing at Caesar's hand, let this stone be whole as it was before. And he sprinkled the water upon the stones, and the statue became whole, whereat Peter exulted that Marcellus had not doubted in asking of the Lord, and Marcellus was exalted in spirit for that such a sign was first wrought by his hands; and he therefore believed with his whole heart in the name of Jesus Christ the Son of God, by whom all things impossible are made possible.

And when the multitude that stood by pronounced the Amen with a great sound, together with the Amen Peter gave up his spirit unto the Lord. And Marcellus not asking leave of any, for it was not possible, when he saw that Peter had given up the ghost, took him down from the cross with his own hands and washed him in milk and wine: and cut fine seven minae of mastic, and of myrrh and aloes and indian leaf other fifty, and perfumed (embalmed) his body and filled a coffin of marble of great price with Attic honey and laid it in his own tomb. But Peter by night appeared unto Marcellus and said: Marcellus, hast thou heard that the Lord saith: Let the dead be buried of their own dead? And when Marcellus said: Yea, Peter said to him: That, then, which thou hast spent on the dead, thou hast lost: for thou being alive hast like a dead man cared for the dead. And Marcellus awoke and told the brethren of the appearing of Peter: and he was with them that had been stablished in the faith of Christ by Peter, himself also being stablished yet more until the coming of Paul unto Rome.

And I Solomon took from the mine of that stone 200 shekels for the supports of the table of incense, which was similar in appearance. And I Solomon glorified the Lord God, and then closed round the treasure of that stone. And I ordered afresh the demons to cut marble for the construction of the house of God. And I Solomon prayed to the Lord, and asked the hound, saying: "By what angel art thou frustrated?" And the demon replied: "By the great Brieus."

Also of onyx stones, bdellium, pearls and marble did the children of Cush cast unto Moses upon the heap, also silver and gold in great abundance.

Now Absalom had erected for himself a marble pillar in the king's dale, two furlongs distant from Jerusalem, which he named Absalom's Hand, saying, that if his children were killed, his name would remain by that pillar; for he had three sons and one daughter, named Tamar, as we said before, who when she was married to David's grandson, Rehoboam, bare a son, Abijah by name, who succeeded his father in the kingdom; but of these we shall speak in a part of our history which will be more proper. After the death of Absalom, they returned every one to their own homes respectively.

About this time it was that he sent five hundred chosen men out of the guards of his body as auxiliaries to Cæsar, whom Aelius Gallus led to the Red Sea, and who were of great service to him there. When therefore his affairs were thus improved, and were again in a flourishing condition, he built himself a palace in the upper city, raising the rooms to a very great height, and adorning them with the most costly furniture of gold, and marble scats, and beds; and these were so large that they could contain very many companies of men. These apartments were also of distinct magnitudes, and had particular names given them; for one apartment was called Cæsar's, another Agrippa's. He also fell in love again, and married another wife, not suffering his reason to hinder him from living as he pleased. The occasion of this his marriage was as follows: There was one Simon, a citizen of Jerusalem, the son of one Boethus, a citizen of Alexandria, and a priest of great note there; this man had a daughter, who was esteemed the most beautiful woman of that time; and when the people of Jerusalem began to speak much in her commendation, it happened that Herod was much affected with what was said of her; and when he saw the damsel, he was smitten with her beauty, yet did he entirely reject the thoughts of using his authority to abuse her, as believing, what was the truth, that by so doing he should be stigmatized for violence and tyranny; so he thought it best to take the damsel to wife. And while Simon was of a dignity too inferior to be allied to him, but still too considerable to be despised, he governed his inclinations after the most prudent manner, by augmenting the dignity of the family, and making them more honorable; so he immediately deprived Jesus, the son of Phabet, of the high priesthood, and conferred that dignity on Simon, and so joined in affinity with him [by marrying his daughter].

And when Caesar had further bestowed upon him another additional country, he built there also a temple of white marble, hard by the fountains of Jordan: the place is called Panium, where is a top of a mountain that is raised to an immense height, and at its side, beneath, or at its bottom, a dark cave opens itself; within which there is a horrible precipice, that descends abruptly to a vast depth; it contains a mighty quantity of water, which is immovable; and when any body lets down any thing to measure the depth of the earth beneath the water, no length of cord is sufficient to reach it. Now the fountains of Jordan rise at the roots of this cavity outwardly; and, as some think, this is the utmost origin of Jordan: but we shall speak of that matter more accurately in our following history.

And as he transmitted to eternity his family and friends, so did he not neglect a memorial for himself, but built a fortress upon a mountain towards Arabia, and named it from himself, Herodium and he called that hill that was of the shape of a woman's breast, and was sixty furlongs distant from Jerusalem, by the same name. He also bestowed much curious art upon it, with great ambition, and built round towers all about the top of it, and filled up the remaining space with the most costly palaces round about, insomuch that not only the sight of the inner apartments was splendid, but great wealth was laid out on the outward walls, and partitions, and roofs also. Besides this, he brought a mighty quantity of water from a great distance, and at vast charges, and raised an ascent to it of two hundred steps of the whitest marble, for the hill was itself moderately high, and entirely factitious. He also built other palaces about the roots of the hill, sufficient to receive the furniture that was put into them, with his friends also, insomuch that, on account of its containing all necessaries, the fortress might seem to be a city, but, by the bounds it had, a palace only.

And when he had built so much, he showed the greatness of his soul to no small number of foreign cities. He built palaces for exercise at Tripoli, and Damascus, and Ptolemais; he built a wall about Byblus, as also large rooms, and cloisters, and temples, and market-places at Berytus and Tyre, with theatres at Sidon and Damascus. He also built aqueducts for those Laodiceans who lived by the sea-side; and for those of Ascalon he built baths and costly fountains, as also cloisters round a court, that were admirable both for their workmanship and largeness. Moreover, he dedicated groves and meadows to some people; nay, not a few cities there were who had lands of his donation, as if they were parts of his own kingdom. He also bestowed annual revenues, and those for ever also, on the settlements for exercises, and appointed for them, as well as for the people of Cos, that such rewards should never be wanting. He also gave corn to all such as wanted it, and conferred upon Rhodes large sums of money for building ships; and this he did in many places, and frequently also. And when Apollo's temple had been burnt down, he rebuilt it at his own charges, after a better manner than it was before. What need I speak of the presents he made to the Lycians and Samnians? or of his great liberality through all Ionia? and that according to every body's wants of them. And are not the Athenians, and Lacedemonians, and Nicopolitans, and that Pergamus which is in Mysia, full of donations that Herod presented them withal? And as for that large open place belonging to Antioch in Syria, did not he pave it with polished marble, though it were twenty furlongs long? and this when it was shunned by all men before, because it was full of dirt and filthiness, when he besides adorned the same place with a cloister of the same length.

Thus did Simon unexpectedly march into Idumea, without bloodshed, and made a sudden attack upon the city Hebron, and took it; wherein he got possession of a great deal of prey, and plundered it of a vast quantity of fruit. Now the people of the country say that it is an ancienter city, not only than any in that country, but than Memphis in Egypt, and accordingly its age is reckoned at two thousand and three hundred years. They also relate that it had been the habitation of Abram, the progenitor of the Jews, after he had removed out of Mesopotamia; and they say that his posterity descended from thence into Egypt, whose monuments are to this very time showed in that small city; the fabric of which monuments are of the most excellent marble, and wrought after the most elegant manner. There is also there showed, at the distance of six furlongs from the city, a very large turpentine tree and the report goes, that this tree has continued ever since the creation of the world. Thence did Simon make his progress over all Idumea, and did not only ravage the cities and villages, but lay waste the whole country; for, besides those that were completely armed, he had forty thousand men that followed him, insomuch that he had not provisions enough to suffice such a multitude. Now, besides this want of provisions that he was in, he was of a barbarous disposition, and bore great anger at this nation, by which means it came to pass that Idumea was greatly depopulated; and as one may see all the woods behind despoiled of their leaves by locusts, after they have been there, so was there nothing left behind Simon's army but a desert. Some places they burnt down, some they utterly demolished, and whatsoever grew in the country, they either trod it down or fed upon it, and by their marches they made the ground that was cultivated harder and more untractable than that which was barren. In short, there was no sign remaining of those places that had been laid waste, that ever they had had a being.

Now as these towers were so very tall, they appeared much taller by the place on which they stood; for that very old wall wherein they were was built on a high hill, and was itself a kind of elevation that was still thirty cubits taller; over which were the towers situated, and thereby were made much higher to appearance. The largeness also of the stones was wonderful; for they were not made of common small stones, nor of such large ones only as men could carry, but they were of white marble, cut out of the rock; each stone was twenty cubits in length, and ten in breadth, and five in depth. They were so exactly united to one another, that each tower looked like one entire rock of stone, so growing naturally, and afterward cut by the hand of the artificers into their present shape and corners; so little, or not at all, did their joints or connexion appear low as these towers were themselves on the north side of the wall, the king had a palace inwardly thereto adjoined, which exceeds all my ability to describe it; for it was so very curious as to want no cost nor skill in its construction, but was entirely walled about to the height of thirty cubits, and was adorned with towers at equal distances, and with large bed-chambers, that would contain beds for a hundred guests a-piece, in which the variety of the stones is not to be expressed; for a large quantity of those that were rare of that kind was collected together. Their roofs were also wonderful, both for the length of the beams, and the splendor of their ornaments. The number of the rooms was also very great, and the variety of the figures that were about them was prodigious; their furniture was complete, and the greatest part of the vessels that were put in them was of silver and gold. There were besides many porticoes, one beyond another, round about, and in each of those porticoes curious pillars; yet were all the courts that were exposed to the air every where green. There were, moreover, several groves of trees, and long walks through them, with deep canals, and cisterns, that in several parts were filled with brazen statues, through which the water ran out. There were withal many dove-courts of tame pigeons about the canals. But indeed it is not possible to give a complete description of these palaces; and the very remembrance of them is a torment to one, as putting one in mind what vastly rich buildings that fire which was kindled by the robbers hath consumed; for these were not burnt by the Romans, but by these internal plotters, as we have already related, in the beginning of their rebellion. That fire began at the tower of Antonia, and went on to the palaces, and consumed the upper parts of the three towers themselves.

Now for the works that were above these foundations, these were not unworthy of such foundations; for all the cloisters were double, and the pillars to them belonging were twenty-five cubits in height, and supported the cloisters. These pillars were of one entire stone each of them, and that stone was white marble; and the roofs were adorned with cedar, curiously graven. The natural magnificence, and excellent polish, and the harmony of the joints in these cloisters, afforded a prospect that was very remarkable; nor was it on the outside adorned with any work of the painter or engraver. The cloisters [of the outmost court] were in breadth thirty cubits, while the entire compass of it was by measure six furlongs, including the tower of Antonia; those entire courts that were exposed to the air were laid with stones of all sorts. When you go through these [first] cloisters, unto the second [court of the] temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that "no foreigner should go within that sanctuary" for that second [court of the] temple was called "the Sanctuary," and was ascended to by fourteen steps from the first court. This court was four-square, and had a wall about it peculiar to itself; the height of its buildings, although it were on the outside forty cubits, was hidden by the steps, and on the inside that height was but twenty-five cubits; for it being built over against a higher part of the hill with steps, it was no further to be entirely discerned within, being covered by the hill itself. Beyond these thirteen steps there was the distance of ten cubits; this was all plain; whence there were other steps, each of five cubits a-piece, that led to the gates, which gates on the north and south sides were eight, on each of those sides four, and of necessity two on the east. For since there was a partition built for the women on that side, as the proper place wherein they were to worship, there was a necessity for a second gate for them: this gate was cut out of its wall, over against the first gate. There was also on the other sides one southern and one northern gate, through which was a passage into the court of the women; for as to the other gates, the women were not allowed to pass through them; nor when they went through their own gate could they go beyond their own wall. This place was allotted to the women of our own country, and of other countries, provided they were of the same nation, and that equally. The western part of this court had no gate at all, but the wall was built entire on that side. But then the cloisters which were betwixt the gates extended from the wall inward, before the chambers; for they were supported by very fine and large pillars. These cloisters were single, and, excepting their magnitude, were no way inferior to those of the lower court.

There were thirteen tables in the Temple: Eight of marble in the place of slaughtering and on them they would rinse the entrails. And two to the west of the ramp [which ascends the altar], one of marble and one of silver; on that of marble they would place the limbs [of the offerings], and on that of silver the ministering vessels. And there were two tables in the Porch on the inside of the entrance to the Temple, one of marble and the other of gold; on that of marble they would place the showbread placed when it was brought in, and on that of gold [they would place the showbread] when it was taken out, because things sacred may be raised [in honor] but not lowered. And there was one [table] of gold on the inside of the Sanctuary on which the showbread lay continually.

There were thirteen tables in the Temple: Eight of marble in the place of slaughtering and on them they would rinse the entrails. And two to the west of the ramp [which ascends the altar], one of marble and one of silver; on that of marble they would place the limbs [of the offerings], and on that of silver the ministering vessels. And there were two tables in the Porch on the inside of the entrance to the Temple, one of marble and the other of gold; on that of marble they would place the showbread placed when it was brought in, and on that of gold [they would place the showbread] when it was taken out, because things sacred may be raised [in honor] but not lowered. And there was one [table] of gold on the inside of the Sanctuary on which the showbread lay continually.

There were thirteen tables in the Temple: Eight of marble in the place of slaughtering and on them they would rinse the entrails. And two to the west of the ramp [which ascends the altar], one of marble and one of silver; on that of marble they would place the limbs [of the offerings], and on that of silver the ministering vessels. And there were two tables in the Porch on the inside of the entrance to the Temple, one of marble and the other of gold; on that of marble they would place the showbread placed when it was brought in, and on that of gold [they would place the showbread] when it was taken out, because things sacred may be raised [in honor] but not lowered. And there was one [table] of gold on the inside of the Sanctuary on which the showbread lay continually.

There were thirteen tables in the Temple: Eight of marble in the place of slaughtering and on them they would rinse the entrails. And two to the west of the ramp [which ascends the altar], one of marble and one of silver; on that of marble they would place the limbs [of the offerings], and on that of silver the ministering vessels. And there were two tables in the Porch on the inside of the entrance to the Temple, one of marble and the other of gold; on that of marble they would place the showbread placed when it was brought in, and on that of gold [they would place the showbread] when it was taken out, because things sacred may be raised [in honor] but not lowered. And there was one [table] of gold on the inside of the Sanctuary on which the showbread lay continually.

There were thirteen tables in the Temple: Eight of marble in the place of slaughtering and on them they would rinse the entrails. And two to the west of the ramp [which ascends the altar], one of marble and one of silver; on that of marble they would place the limbs [of the offerings], and on that of silver the ministering vessels. And there were two tables in the Porch on the inside of the entrance to the Temple, one of marble and the other of gold; on that of marble they would place the showbread placed when it was brought in, and on that of gold [they would place the showbread] when it was taken out, because things sacred may be raised [in honor] but not lowered. And there was one [table] of gold on the inside of the Sanctuary on which the showbread lay continually.

[The priest] takes an earthenware bowl and pours half a log of water into it from the laver. Rabbi Judah says: a quarter [of a log]. Just as [Rabbi Judah] reduces the amount of writing, so he reduces the quantity of water. [Then the priest] enters the temple and turns to his right and there was a place there [on the floor] that was a cubit by a cubit, and a marble tablet, to which a ring was attached. When he would lift this up, he would take some dust from beneath it which he puts [into the bowl] so that it would be seen on top of the water; as it is said, “And of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water” (Numbers 5:17).

There were two tables inside the sanctuary, at the entrance of the Temple, the one of marble and the other of gold. On the table of marble they laid the showbread when it was brought in, and on the table of gold they laid the showbread when it was brought out, since we raise [the status] of what is holy and we don’t lower it down. And within [the sanctuary] there was a table of gold on which the showbread lay continually. Four priests entered: two bearing the two rows [of the showbread] in their hands and two bearing the two dishes [of frankincense] in their hands; And four went in before them, two to take away the two rows [of the showbread] and two to take away the two dishes [of frankincense]. Those who brought them in stood at the north side facing the south, and those who took them away stood at the south side facing the north. These withdrew [the old] and the others laid down [the new], the handbreadth of the one being by the side of the handbreadth of the other, as it is said, “Before me continually” (Exodus 25:30). Rabbi Yose says: even if these [first] took away [the old] and the others laid down [the new later on], this too fulfills the requirement of continually. They went out and laid [the old bread] on the table of gold that was in the sanctuary [at its entrance]. They then burned the dishes [of frankincense] and the loaves were distributed among the priests. If Yom Kippur fell on a Shabbat the cakes were distributed in the evening. If it fell on a Friday the he-goat of Yom Kippur was eaten in the evening. The Babylonian [priests] used to eat it raw for they were not fastidious.

There were two tables inside the sanctuary, at the entrance of the Temple, the one of marble and the other of gold. On the table of marble they laid the showbread when it was brought in, and on the table of gold they laid the showbread when it was brought out, since we raise [the status] of what is holy and we don’t lower it down. And within [the sanctuary] there was a table of gold on which the showbread lay continually. Four priests entered: two bearing the two rows [of the showbread] in their hands and two bearing the two dishes [of frankincense] in their hands; And four went in before them, two to take away the two rows [of the showbread] and two to take away the two dishes [of frankincense]. Those who brought them in stood at the north side facing the south, and those who took them away stood at the south side facing the north. These withdrew [the old] and the others laid down [the new], the handbreadth of the one being by the side of the handbreadth of the other, as it is said, “Before me continually” (Exodus 25:30). Rabbi Yose says: even if these [first] took away [the old] and the others laid down [the new later on], this too fulfills the requirement of continually. They went out and laid [the old bread] on the table of gold that was in the sanctuary [at its entrance]. They then burned the dishes [of frankincense] and the loaves were distributed among the priests. If Yom Kippur fell on a Shabbat the cakes were distributed in the evening. If it fell on a Friday the he-goat of Yom Kippur was eaten in the evening. The Babylonian [priests] used to eat it raw for they were not fastidious.

The priest who had won the right to slaughter the tamid takes it along with him to the slaughter house, and those who had won the right to bring the limbs up followed after him. The slaughter house was to the north of the altar, and on it were eight small pillars on top of which were blocks of cedar wood, in which were fixed hooks of iron, three rows in each, upon which they would hang [the tamid] and they would strip its hide on tables of marble that stood between the pillars.

He did not use to break the leg, but he made a hole in it at the [knee-] joint and suspended it from there. He then began to flay it until he came to the breast. When he came to the breast he cut off the head and gave it to the one who merited [bringing it onto the ramp]. He then cut off the legs [up to the knees] and gave them to the one who merited [bringing them onto the ramp]. He then finished the flaying. He tore out the heart and squeezed out the blood in it. He then cut off the forelegs and gave them to the one who merited [bringing them onto the ramp]. He then went back to the right leg and cut it off and gave it to the one who merited [to bring it onto the ramp], and the two testicles with it. He then tore it [the remaining carcass] open so that it was all exposed before him. He took the fat and put it on top of the place where the head had been severed. He took the innards and gave them to the one to who had merited washing them. The stomach was washed very thoroughly in the washing chamber, while the entrails were washed at least three times on marble tables which stood between the pillars.

There was a place there [in the fire chamber] one cubit square on which was a slab of marble. In this was fixed a ring and a chain on which the keys were hung. When closing time came, the priest would raise the slab by the ring and take the keys from the chain. Then the priest would lock up within while the Levite was sleeping outside. When he had finished locking up, he would replace the keys on the chain and the slab in its place and put his garment on it and sleep there. If one of them had a seminal emission, he would go out by the winding stair which went under the Birah, and which was lighted with lamps on both sides, until he reached the bathing place. Rabbi Eliezer ben Jacob says: he descended by the winding stair which went under the Hel and he went out by the Taddi gate.

On the floor beneath at that corner there was a place a cubit square on which was a marble slab with a ring fixed in it, and through this they used to go down to the pit to clean it out. There was an ascent on the south side of the altar, thirty-two cubits [long] by sixteen broad. It had a square window in its western side where disqualified sin-offerings of birds were placed.

There were rings to the north of the altar, six rows of four each. And some say, four rows of six each. Upon them they used to slaughter the sacrificial animals. The slaughter house was to the north of the altar, and on it were eight small pillars on top of which were blocks of cedar wood, in which were fixed hooks of iron, three rows in each, upon which they would hang [the sacrifice] and they would strip its hide on tables of marble that stood between the pillars.

If a table or a side-board was damaged or he covered them with marble but room was left for cups to be set, it is unclean. Rabbi Judah ruled: there must be room enough for pieces of food.

A thick woolen jacket or a thick wooden block does not bring uncleanness until they are one handbreadth high off the ground. If [garments] are folded one above the other they do not bring uncleanness until the uppermost is one handbreadth high off the ground. Tablets of wood [placed] one above the other do not bring uncleanness unless the uppermost is one handbreadth high off the ground; But if they were of marble, the uncleanness cleaves upwards and downwards.

A house, one of whose walls was covered with marble, with rock, with bricks or with earth, is pure. A house that did not have in it stones, wood or earth, and a nega appeared in it and afterwards stones, wood and earth were brought into it, it remains clean. So also a garment in which there was no woven part that was three fingerbreadths square and a nega appeared in it and afterwards there was woven into it a piece of cloth three fingerbreadths square, it remains clean. A house does is not susceptible to negaim uncleanness unless there are in it stones, wood and earth.

HALAKHAH: The Mishnah deals with a table of marble or one of parts screwed together that cannot become impure. What is the reason of the House of Shammai? That the fluids on the towel should not become impure from the pillow and in turn defile his hands.

It was stated: One may not use Sabbatical oil to caulk an oven or a hearth; one does not use it to rub on shoes and sandals. Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

MISHNAH: There were thirteen tables in the Temple. Eight marble ones in the slaughterhouse on which one was soaking the intestines. Two West of the ramp, one of marble and one of silver. On the marble one they put the limbs, on the silver one the vessels of service. And two in the vestibule inside, near the entrance to the Temple Hall, one of marble and one of gold. On the marble one they put the shew-bread when it was brought in, and on the golden one when it was brought out, for one increases in holiness and does not decrease. And a golden one inside on which the shew-bread was permanently.

MISHNAH: There were thirteen tables in the Temple. Eight marble ones in the slaughterhouse on which one was soaking the intestines. Two West of the ramp, one of marble and one of silver. On the marble one they put the limbs, on the silver one the vessels of service. And two in the vestibule inside, near the entrance to the Temple Hall, one of marble and one of gold. On the marble one they put the shew-bread when it was brought in, and on the golden one when it was brought out, for one increases in holiness and does not decrease. And a golden one inside on which the shew-bread was permanently.

MISHNAH: There were thirteen tables in the Temple. Eight marble ones in the slaughterhouse on which one was soaking the intestines. Two West of the ramp, one of marble and one of silver. On the marble one they put the limbs, on the silver one the vessels of service. And two in the vestibule inside, near the entrance to the Temple Hall, one of marble and one of gold. On the marble one they put the shew-bread when it was brought in, and on the golden one when it was brought out, for one increases in holiness and does not decrease. And a golden one inside on which the shew-bread was permanently.

MISHNAH: There were thirteen tables in the Temple. Eight marble ones in the slaughterhouse on which one was soaking the intestines. Two West of the ramp, one of marble and one of silver. On the marble one they put the limbs, on the silver one the vessels of service. And two in the vestibule inside, near the entrance to the Temple Hall, one of marble and one of gold. On the marble one they put the shew-bread when it was brought in, and on the golden one when it was brought out, for one increases in holiness and does not decrease. And a golden one inside on which the shew-bread was permanently.

MISHNAH: There were thirteen tables in the Temple. Eight marble ones in the slaughterhouse on which one was soaking the intestines. Two West of the ramp, one of marble and one of silver. On the marble one they put the limbs, on the silver one the vessels of service. And two in the vestibule inside, near the entrance to the Temple Hall, one of marble and one of gold. On the marble one they put the shew-bread when it was brought in, and on the golden one when it was brought out, for one increases in holiness and does not decrease. And a golden one inside on which the shew-bread was permanently.

Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba: It happened that seven Elders assembled in the valley of Rimmon. Who were they? Rebbi Meïr, and Rebbi Jehudah, and Rebbi Yose, and Rebbi Simeon, and Rebbi Neḥemiah, and Rebbi Eliezer ben Jacob, and Rebbi Joḥanan the Alexandrian. They said, how many distinctions have sancta compared to heave? Rebbi Meïr says, thirteen. Rebbi Yose says, twelve. Rebbi Meïr said, so I heard from Rebbi Aqiba, thirteen. Rebbi Joḥanan the Alexandrian said, I served Rebbi Aqiba standing more than you served sitting. They said, Rebbi Joḥanan the Alexandrian is a true Alexandrian. They rose kissing, and if any of them had no kaftan, his colleague cut half of his kaftan and gave it to him. And why did they do this? Because all of them were explaining the following verse, each one in seven ways: I shall sing to my beloved, my beloved’s song for his vineyard. They acclaimed the last one for the versions he found in it. They said, this was Rebbi Simeon ben Yoḥai. Why were they exerting themselves in this matter? They were explaining, saying, molten gods you shall not make for yourself. What is written next? The holiday of unleavened bread you shall observe. They said, anybody able to intercalate a year and he does not intercalate is as if he worshipped strange gods. When they were leaving they said, come and let us record our act. A rock of marble was there. Each of them took a nail and fixed it in it; it descended and sank in as in dough. Until now it is called the rock of nails.

MISHNAH: He brought a new earthenware bowl and filled it with half a log of water from the laver; Rebbi Jehudah says, a quarter [log]. (Just as he shortens the writing so he decreases the amount of water.) He entered the Temple building and turned right. There was a place there, one cubit square, where a handle was fastened to a marble plate. He lifted it, took dust from under it, and put it so that it was seen on the water, as it was said: “From the dust which will be on the ground of the Temple the Cohen shall take and put on the water.”

“Which corpse has decay? One who was buried naked in a marble coffin, or on a stone floor, or on a marble table. But if he was buried in a wooden casket or on a woooden plank; that is not decay but graves’ dust and needs somewhat more than a spoonful.” Rebbi Joḥanan said, if even the smallest attachment was buried with him, there is no decay. Rebbi Yasa in the name of Rebbi Joḥanan: Of two corpses which were buried together, each one becomes an attachment for the other. This is automatic; could one alone be an attachment to another? Abba bar Nathan objected: Think of it, that somebody brought half a spoonful from one and half a spoonful from the other! He was considering it when he was seen laughing; he was offended by him and he died. Rebbi Yose said, there this man is gone and we did hear nothing about it. What about it? There, neither of them will produce a spoonful of decayed matter, but here, each of them can generate a spoonful of decay.

“Which corpse has decay? One who was buried naked in a marble coffin, or on a stone floor, or on a marble table. But if he was buried in a wooden casket or on a woooden plank; that is not decay but graves’ dust and needs somewhat more than a spoonful.” Rebbi Joḥanan said, if even the smallest attachment was buried with him, there is no decay. Rebbi Yasa in the name of Rebbi Joḥanan: Of two corpses which were buried together, each one becomes an attachment for the other. This is automatic; could one alone be an attachment to another? Abba bar Nathan objected: Think of it, that somebody brought half a spoonful from one and half a spoonful from the other! He was considering it when he was seen laughing; he was offended by him and he died. Rebbi Yose said, there this man is gone and we did hear nothing about it. What about it? There, neither of them will produce a spoonful of decayed matter, but here, each of them can generate a spoonful of decay.

HALAKHAH: 8: “He who sells a field,” etc. Halakhah 9: “But he sold neither,” etc. Halakhah 10: “Neither the cistern,” etc. Halakhah 11: “If somebody dedicated a field to the Temple,” etc. In the House of Rebbi Yannai they said, poles for vines. The Elder Rebbi Ḥiyya asked, if there were split rings to select? Rebbi Isaac bar Tebelai asked, if there were marble plates for walls? Rebbi Yudan ben Rebbi Ismael asked: If there were split rods to frame windows?

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

HALAKHAH: “Not only this,” etc. It was stated: If somebody transports a coffin from one place to the other, the rules of collecting bones do not apply. Rebbi Aḥa said, this means in a marble coffin. But in a wooden coffin, the rules of collecting bones do apply. Rebbi Yose said, even for a wooden coffin the rules of collecting bones do not apply. What is “collecting bones”?

And like planted nails. Why does he not say, “like fixed nails and planted trees”? They chose and selected the iron and improved the planting of iron rods. Another explanation, and like planted nails. Just as this nail, once it has been fixed, if you then remove it from its place, its place remains visible; so everybody against whom the rabbis stretched out their hand, even if afterwards they took him back, in the end he will take what is coming to him from their hands. Another explanation, and like planted nails; it is written watches. Since there are 24 watches, there should be 24 nails. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥinena said seven, corresponding to your days are your steps. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put eleven on one [shoe] and thirteen on the other, for the number of watches. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Abba bar Zavda asked before Rebbi Zeˋira: may one put all of them on one boot? He told him, it is permitted. May one put all of them on one sandal? He told him, it is permitted. It was stated: One does not scrape old boots or sandals but one may anoint them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. They asked Rebbi, who told them, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. Rebbi Ḥiyya bar Ashi said, we used to sit before Rav and were anointing and rinsing, but not scraping. It was stated: A person should wear new boots and sandals only if he walked in them during daytime. How far should he walk? The people from the house of Bar Qappara said, from the House of Study of Bar Qappara to the House of Study of Rebbi Hoshaia. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store. It was stated: Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it. Another explanation, and like planted nails. If words about Torah are spelled out clearly by their authors, they are sweet to their listeners like well-ordered saplings. But if they come out confused, they are as bitter for their listeners as nails.

What did he build it from? Rabbah said: Of yellow and white marble. There are those who say: With yellow, blue and white marble. The building rose in tiers in order to provide a hold for the plaster. He intended at first to overlay it with gold, but the Rabbis told him, Leave it alone for it is more beautiful as it is, since it has the appearance of the waves of the sea.

What did he build it from? Rabbah said: Of yellow and white marble. There are those who say: With yellow, blue and white marble. The building rose in tiers in order to provide a hold for the plaster. He intended at first to overlay it with gold, but the Rabbis told him, Leave it alone for it is more beautiful as it is, since it has the appearance of the waves of the sea.

“On silver rods and pillars of marble; the couches were of gold and silver.” It has been taught: R. Judah said: For those who were worthy of silver, silver, and for those who were worthy of gold, gold. R. Nehemiah said to him: If that were so, he would have caused jealousy at the banquet! No; the couches themselves were of silver and their feet of gold

Green [bahat] and white marble. R. Assi said: [This means] stones that cause their owners hard labor; And so it says, “As the stones of a crown, which take many trials to dig up from the land” (Zechariah 9:6).

And shell [dar] and onyx marble [sohareth]. Rav said: This means rows [dari] upon rows. Shmuel says: There is a precious stone in the seaports called darah. He put it in the midst of the guests, and it lit up the place as at midday [Sahara] In the school of R. Ishmael it was taught: It means that he gave a remission of taxes [deror] to all merchants [sehorah].

Our Rabbis have taught, Four men went up into Paradise, and they were these, Ben Azzai, and Ben Zoma, Acher, and R. Akiba. R. Akiba said to them, When ye come near to the stones of pure marble, do not say, Water, water! for it is said, "He that speaketh falsehood shall not be established before mine eyes" (Ps. ci. 7). Ben Azzai gazed and died. Concerning him the Scripture says, "Precious in the sight of the Lord is the death of his saints" (Ps. cxvi. 15). Ben Zoma gazed and went mad, and concerning him the Scripture says, "Hast thou found honey? Eat so much as is sufficient for thee; lest thou be filled therewith and vomit it" (Prov. xxv. 16). Acher cut the plants. R. Akiba departed in peace.

There is a Baraitha, Be ye clean, lest ye touch the table or the lamp. And yet we have a Baraitha to this effect, viz., What is the reason that we are not taught this with reference to the lamp? It is because the table is called in Holy Writ perpetual, the lamp is not called in Holy Writ perpetual. And another says, Since Holy Writ says, "and the lamp over against the table" (Ex. xxvi. 35), it is as though it were called in Holy Writ perpetual. But another says, It was only to fix its place that it comes. But you may get it out for me in this way. For it is a vessel of wood which is made to rest; and every vessel of wood which is made to rest, is not liable to uncleanness. What is the reason then that it is liable to uncleanness? Because it is like a sack in this respect, and therefore can contract uncleanness. As a sack is moveable, whether empty or full, so also everything which is moveable whether empty or full is liable to cleansing. This also is moveable, whether empty or full. As is the teaching of Resh Lakish; for Resh Lakish said, What is the meaning of the passage, "upon the clean table?" (Lev. xxiv. 6) Undoubtedly it implies that it might be unclean. And why? It is a vessel of wood made to rest, and as such it does not receive uncleanness; but it informs us that they raise it up, and exhibit the shewbread on it to those who come up to the festival, and one says to them, Look at the love of God in giving you food. Its end was like its placing. For R. Joshua ben Levi said, A great miracle was wrought in the shewbread. As its placing was miraculous, so was its end; for it is said, "to put hot bread in the day that it was taken away" (1 Sam. xxi. 6). But you may get it out for me in this way. It is because it is overlaid. For lo, there is a canonical Mishnah, The table or the tripod table, which have had a piece broken off, or have been covered with marble, and there has been left on them a place to rest cups, may become unclean. R. Jehudah says, A place to rest cakes (Kelim, xxii. 1). And if thou sayest, It is a different matter with shittim wood, which is esteemed highly, and is not valueless, this is all right according to what Resh Lakish says. For he said, Their teaching only refers to tables made of woods that come from the province of the sea. But in the case of a vessel of Mismim it is not valueless. This is very good. But according to R. Jochanan who says, Even in the case of a vessel of Mismim also it is valueless, what is there to say? And if thou sayest, The one is the case of an overlaid article which stands, and the other, of an overlaid article which does not stand. Lo, Resh Lakish asks from R. Jochanan, Does the Mishnah treat of an overlaid article which stands, or of an overlaid article which does not stand? of one which has its extremities covered, or of one which has not its extremities covered? And he said to him, There is no difference in this respect between an overlaid article which stands and an overlaid article which does not stand. There is no difference in this respect between one which has its extremities covered, and one which has not its extremities covered. But it is the table itself which makes the difference.