midday

And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded.

And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.

At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.

And he read in the broad court before the holy porch from morning unto midday, before both men and women; and the multitude gave heed unto the law.

It is good to go morning, midday, and evening into the Lord's dwelling, for the glory of your creator.

Or eve or midday; but he sure shall come,

The stars at midday will to all appear

Shall be asunder rent and in midday

And, when Joseph drew near to that city, he sent twelve men before him to Pentephres, the priest of Heliopolis, saying: "I will come in to thee to-day, because it is the time of noon and of the midday meal, and there is great heat of the sun, and that I may cool myself under the roof of thine house."

HOW SATAN INTRODUCED DIVISIONS AND ENMITIES INTO THE CHURCH EVEN AS HE DID OF OLD IN THE CASE OF THE PEOPLE OF ISRAEL. Behold, then, see and understand the craft and deeds of Satan, the enemy of all good, how he caused divisions and unbelief and ungodliness in the midst of the people. [vi., 7.) The first division which he caused was with Simon in the city called Gitthae Now this man was a sorcerer, and by his own impure craft, he clothed himself with Satan as with a garment, and served him as a slave, performing all the evil of his will. And Philip the Apostle our brother wrought mighty works and great signs, and healed the sick in the city of Samaria by the grace of the Lord and the doctrine of the Holy Spirit. And when the men of Samaria saw all his deeds, they became strong in their faith, and believed in God, and were baptized into the name of Jesus Christ. And when Simon the sorcerer saw the signs and wonders which were not done by magic art, amazement seized him, and straightway he believed and was baptized, and after that he fasted and prayed. And when we heard this, we gave thanks to God for that the men of Samaria had believed by the preaching of Philip. And then we arose and came unto them, and taught them carefully the word of admonition; and on-all those who had received baptism we laid hands; and bestowed on them by prayer the gift of the Holy Spirit. And when Simon saw that when we laid on our hands the Holy Spirit descended on those who believed, he came to us, bringing bribes (and) saying, Give me also this authority, that when I lay on my hands the Holy Spirit may descend on them. For Satan desired to seduce those who desired to believe, even as he seduced Adam—and he ate of the tree, and (God) put him forth from the garden and brought on him the judgment of death. And in like manner he laid a snare for us that we might take bribes. And if we had taken (them) we should have been deprived of the Holy Spirit, which we had received without price, (and should have had) in exchange the wealth that waxeth old and perisheth. Then we feared and were troubled. And when I, Peter, saw this evil deed, I said unto Simon, Thy gold and thy silver be with thee unto perdition. Dost thou think that with gold thou mayest purchase the gift of God? For thy heart is not right before God. Turn from the evil of thy deeds, and pray to God that He pardon the sin on which thy heart hath thought, for I see that thou art as bitter gall in doing evil. ‘Then Simon feared exceedingly, and said unto us, Pray ye for me to the Lord that there come on me nothing of all this that ye have said unto me. [vi., 8.) Then we went forth to preach in all the world the word of life, but Satan sent after us false apostles, and he raised up also those that caused the preaching of the Gospel to cease, and that wrought lies and vanity. Then they set up one from among them whose name was Cleobius,t and they joined him with Simon, and these became disciples of him who was called Dositheus, and they removed him from his place. And moreover they took counsel with others, and made a place, and assembled together therein to do what was full of blasphemy. These were Cerinthus, Marcus, and Menander, and Basilides, and Saturnilus And again there are others who say that there are many gods, and others that (there are) three orders; (and others that they are gathered together and are at variance among themselves]; and there are some who worship many gods whom they know not, and some who teach, saying that marriage is not from God; and others who despise and abhor the union of the sexes; and others who commit fornication without shame; and others who deny () the law and their teacher is Nicolas.t: [vi., 9. Moreover (it was) I, Peter, to whom Simon came in Caesarea, the city of Cornelius, the faithful in Jesus Christ. But Simon took counsel to seduce the blessed and holy children, Zacchaeus, who was once a publican, and Barnabas, and Nicetas, and Aquila, the brother of Clement, who was ordained bishop in the city of Rome, (and) who was the disciple of Paul the righteous in the doctrine of the holy Gospel. And spake unto him before them thrice by the word of prophecy, and overcame him by the power of the Lord. Then he fled away, and went into Italy. And when he came to the city of Rome, he disturbed the Church, and destroyed the faith of many, and perverted the Gentiles, and turned them to himself; and taught them to use sorcery and (do) the work of accursed demons. And after this he went to the house of their gods at midday, and made an oration unto them looking up into the skies, and all the people did reverence unto him. Then he was carried up by the demons and flew up into the air. But I, Peter, stood, and prayed, and beheld him flying in the air; and he said, I will ascend into heaven, and he promised the people every (kind of) benefit. And they believed (him) and accounted him as a god. But I stretched forth my hands and prayed to God with all my heart to bring him down to earth, and to Break the power of the demons, who were seducing and destroying the people. And again I prayed to God not to kill him, but to break him as a potter’s vessel. Then I turned to Simon, and said unto him, If thou art a man of God and an apostle of Jesus Christ, and teachest His commandments and His truth, come not down; but if thou art a seducer and a destroyer, O Simon—I command you. demons that bear up Simon the Sorcerer, be ye far from him, and forsake him that he may fall down, and be made a mockery before those whom he hath seduced. And when I had spoken thus, the unclean spirits fled away and forsook Simon. Then he fell to the earth, and was bruised with a great [amazement]; and his limbs were broken. Then all the people cried out with a loud voice, and said, There is one Lord, the God of Peter, whom he hath preached to us in truth, And forthwith the people forsook Simon, and from that day the ungodliness and divisions amongst the Simonians were increased. Then Satan entered into the hearts of the false prophets who led men astray, [vi., 10] and caused them o utter words of blasphemy against God Almighty, (saying) that He is not the Father of our Lord Jesus Christ. Moreover, they said that He is not the Creator of the world, but that He is invisible and unknown and unnamed, and not begotten. And again, they said that it was not He who had sent down the Law and the prophets; and they believed not in the resurrection of the dead, and (said that) there shall be no retribution at the last day, and that the soul will return to its nature; and they take pleasure in (their) lusts, and turn to evil habits. And there are others who say that there are many gods, and say that there are three orders, and others that there are two orders. And others forbid to marry, and command to drink no wine, and count as impure and abhor marriage and the begetting of children, and the eating of fruits; and they make themselves out as pure, and receive an evil wisdom, and feign to be righteous and faithful. And there are some of them who command (men) not to eat flesh, and say of the beasts [that they have no reason or soul]; moreover they say that whosoever injureth a beast is as a murderer. And there are some who say that the flesh of a clean swine is not clean, but unclean, (and that) we ought to keep far from every such thing; but that men may eat of whatsoever was clean under the law. And there are some who practise circumcision, and shame openly teach lust, and do the pleasure of the flesh, and are completely given over to every deed of uncleanness. Now these are as instruments (whom) the devil hath led captive, and children of wrath.

And they went on till midday, and whilst they were going the present was passing on before them.

At the same time that these men made this speech to their disciples, a rumor was spread abroad that the king was dying, which made the young men set about the work with greater boldness; they therefore let themselves down from the top of the temple with thick cords, and this at midday, and while a great number of people were in the temple, and cut down that golden eagle with axes. This was presently told to the king's captain of the temple, who came running with a great body of soldiers, and caught about forty of the young men, and brought them to the king. And when he asked them, first of all, whether they had been so hardy as to cut down the golden eagle, they confessed they had done so; and when he asked them by whose command they had done it, they replied, at the command of the law of their country; and when he further asked them how they could be so joyful when they were to be put to death, they replied, because they should enjoy greater happiness after they were dead.

And God said unto Noah, “ Make for thyself an ark for the saving of the children of thy house, and build it [in the plain] below [this mountain], in the encampment of the children of Cain, and ye shall cut down the timber for the same [from the trees that are on] this mountain. And thus shall be the dimensions thereof. Its length shall be three hundred cubits according to thy cubit, its breadth shall be fifty cubits, and its height thirty cubits; and above it shall be finished off one cubit. And make three storeys in it: the lowermost shall be for wild animals and cattle, the middle one shall be for the birds and feathered fowl, and the topmost shall be for thee and the children of thy house. And make in it cisterns for water and cupboards for food. And make to thyself a striking board of eshkar‘a wood which will not rot, three cubits long and a cubit and a half in breadth; and there shall be a hammer of the same kind of wood, and with it thou shalt strike [the board] three times in the day. Once in the morning that the workmen may be gathered together for the work of the ark, and once at midday that they may eat food, and once at sunset so that they may cease from their labour. And when thou strikest the board, and men hear the sound of the blows, and say unto thee, ‘ What is this that thou doest?’, thou shalt say unto © them, ‘ God is going to make a flood of waters.’.”’ And Noah did as God commanded him. And there were born unto him three sons within the space of a hundred years, Shem, Ham, and Japhet, and they took unto them wives of the daughters of Methuselah.

The entrance of Noah into the Ark took place on the day of the eve of the Sabbath (Friday), on the seventeenth day of the blessed month of iyar (May). On the Friday, in the morning (i.e. the third hour) the beasts and the cattle went into the lowermost storey; and at midday all the feathered fowl and all the reptiles went into the middle storey; and at sunset Noah and his sons went into the Ark, on the east side of [the third storey], and his wife and the wives of his sons went to the west side. And the body of Adam was deposited in the middle of the Ark, wherein also all the mysteries of the Church were deposited. Thus women in church shall be on the west [side], and men on the east [side], so that the men may not see the faces of the women, and the women may not see the faces of the men. Thus also was it in the Ark; the women were on the west [side], and the men on the east [side], and the body of our father Adam was placed between [them] like a raised stand (or throne). And as quietness reigneth in the Church between men and women, so also peace reigned in the Ark between the wild beasts, and the feathered fowl, and the creeping things (or reptiles). And as kings, and judges, and rich men, and poor men, and governors, and sick men, and beggars, live in concord, that is to say, in a general bond of peace, so also was it in the Ark. For lions, and panthers, and savage beasts of prey lived in peace and harmony with the cattle; and the beasts that were fierce and strong lived in peace with those that were timid and weak; and the lion with the ox, and the wolf with the lamb, and the lion’s whelp with the calf, and the serpent with the dove, and the hawk with the sparrow.

The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour.

In a place where it is the custom to do work on the eve of Pesah until midday one may do work; where it is the custom not to do work, one may not do work. He who goes from a place where they work to a place where they do not work, or from a place where they do not work to a place where they do work, they place upon him the restrictions of the place from where he departed and the restrictions of the place to where he has gone. And a man must not act differently [from local custom] on account of the quarrels [which would ensue].

In a place where it is the custom to do work on the ninth of Av, one may do it; where it is the custom not to do work, one may not do it. And in all places students of sages desist [from work on that day]. Rabban Shimon ben Gamaliel said: a man should always make himself a student of sages. But the sages say: In Judea they used to do work on the eve of Pesah until midday, while in Galilee they did not work at all. [With regard to] the night: Beth Shammai forbid [work], but Bet Hillel permit it until sunrise.

Rabbi Meir says: any work which he began before the fourteenth, he may finish it on the fourteenth; but he may not begin [new work] on the fourteenth, even if he can finish it [on the same day]. The sages say: three craftsmen may work on the eve of Pesah until midday, and these are they: tailors, hairdressers, and laundrymen. Rabbi Yose bar Judah says: shoemakers too.

If he slaughtered it for those who cannot eat it or for those who are not registered for it, for uncircumcised persons or for unclean persons, it is unfit. [If he slaughtered it] for those who can eat it and for those who cannot eat it, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised persons, for unclean and for clean persons, it is fit. If he slaughtered it before midday, it is disqualified, because it is said, “[and all of the assembled congregation of Israelites shall slaughter it] at twilight” (Exodus 12:6). If he slaughtered it before the [evening] tamid, it is fit, providing that a person stirs its blood until [that of] the tamid is sprinkled. [Nevertheless] if it was sprinkled [before the tamid], it is fit.

He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world.

After the omer was offered they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce]; This was without the approval of the rabbis, the words of Rabbi Meir. Rabbi Judah says: it was with the approval of the rabbis. After the omer was offered the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yohanan ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: is it not so forbidden by the law of the Torah, for it is said, “Until this very day?” Why was it permitted for those that lived far away from midday? Because they know that the court would not be negligent with it.

After the omer was offered they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce]; This was without the approval of the rabbis, the words of Rabbi Meir. Rabbi Judah says: it was with the approval of the rabbis. After the omer was offered the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yohanan ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: is it not so forbidden by the law of the Torah, for it is said, “Until this very day?” Why was it permitted for those that lived far away from midday? Because they know that the court would not be negligent with it.

MISHNAH The morning Tefillah [may be said] until midday. R. Judah says: Until the fourth hour. The afternoon Tefillah [may be said] until the evening. R. Judah says : Until the middle of the afternoon.

As for the rest of the world, [they may say it] until midday. And not beyond that? For Rab Mari b. Rab Huna, the son of R. Jeremiah b. Abba, has said in the name of R. Johanan: If a man erred and omitted to say the Tefillah in the evening, he should say it twice in the morning; [if he omitted it] in the morning, he should say it twice in the afternoon.

One can therefore say the prayer all day long ! Up to midday one receives the reward of having said the Tefillah in its due time; but beyond that, one receives the reward of having said the Tefillah, but not the reward of having said it in its due time.

There is also a teaching in agreement with R. Joshua b. Levi : Why is it declaimed: The morning Tefillah [may be said] until midday ? Because the morning continual offering could be brought until midday. R. Judah says : Until the fourth hour, because the morning continual offering could be brought until the fourth hour.

There is also a teaching in agreement with R. Joshua b. Levi : Why is it declaimed: The morning Tefillah [may be said] until midday ? Because the morning continual offering could be brought until midday. R. Judah says : Until the fourth hour, because the morning continual offering could be brought until the fourth hour.

Thou sayest "the fourth hour"; but perhaps it means the sixth hour ! When the Bible states "In the heat of the day" (Gen. xviii. 1) it means the sixth hour. How, then, am I to understand "As the sun waxed hot, it melted" ? That refers to the fourth hour. In accordance with whose opinion is this? It can be neither R. Judah's nor the Rabbis'. If it were R. Judah's, up to [and including] the fourth hour is still morning ; and if it were the Rabbis', up to midday is still morning !

But when [is this assume the Temple to be] rebuilt? If you will say that it is rebuilt on the sixteenth [of Nissan], then obviously it is permitted to eat from the time that day dawned in the East? If, however, it is rebuilt on the fifteenth why should it not be permitted after midday, for we have learned, Those that lived at a distance were permitted [to eat of the new grain] from midday onward, because [they knew that] the court would not be negligent in the matter?

But when [is this assume the Temple to be] rebuilt? If you will say that it is rebuilt on the sixteenth [of Nissan], then obviously it is permitted to eat from the time that day dawned in the East? If, however, it is rebuilt on the fifteenth why should it not be permitted after midday, for we have learned, Those that lived at a distance were permitted [to eat of the new grain] from midday onward, because [they knew that] the court would not be negligent in the matter?

It is right to forbid all the other actions, because they give pleasure, but why should work be forbidden which causes pain? Said R. Ḥisda in the name of R. Jeremiah b. 'Abba: Scripture says (Joel, 1. 14): "Sanctify ye a fast, call a solemn assembly," which indicates that just as on days of a solemn assembly work is forbidden, so also on fast days. If this is the reason, then, just as on days of solemn assembly work must be stopped on the evening before, so it should be stopped on the evening before fast days! Said R. Zera, to me the matter was thus explained by R. Jeremiah b. 'Abba: Since Scripture says (ibidem): "Gather the elders," the fast must be similar to the gathering of the elders, hence just as the gathering of the elders takes place during the day, so the fast is obligatory only during the day. Said R. Shisha, son of R. 'Idi, this statement supports that of R. Huna, who said: The fast-meeting takes place in the morning. What do they do the whole day? Said 'Abbayi: From morning to midday they consider communal affairs, from midday to evening, one quarter of the day is spent in reading the portions from the Pentateuch and the Prophets and the other quarter in praying and asking for mercy, for it is said (Nehem., 9. 3): "And they stood up in their place, and read in the book of the law of the Lord their God a fourth part of the day; and another fourth part they confessed, and prostrated themselves before the Lord their God."

It is right to forbid all the other actions, because they give pleasure, but why should work be forbidden which causes pain? Said R. Ḥisda in the name of R. Jeremiah b. 'Abba: Scripture says (Joel, 1. 14): "Sanctify ye a fast, call a solemn assembly," which indicates that just as on days of a solemn assembly work is forbidden, so also on fast days. If this is the reason, then, just as on days of solemn assembly work must be stopped on the evening before, so it should be stopped on the evening before fast days! Said R. Zera, to me the matter was thus explained by R. Jeremiah b. 'Abba: Since Scripture says (ibidem): "Gather the elders," the fast must be similar to the gathering of the elders, hence just as the gathering of the elders takes place during the day, so the fast is obligatory only during the day. Said R. Shisha, son of R. 'Idi, this statement supports that of R. Huna, who said: The fast-meeting takes place in the morning. What do they do the whole day? Said 'Abbayi: From morning to midday they consider communal affairs, from midday to evening, one quarter of the day is spent in reading the portions from the Pentateuch and the Prophets and the other quarter in praying and asking for mercy, for it is said (Nehem., 9. 3): "And they stood up in their place, and read in the book of the law of the Lord their God a fourth part of the day; and another fourth part they confessed, and prostrated themselves before the Lord their God."

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].

What do we do? Abaye said: From the morning to midday we examine the affairs of the town; from midday to evening, for a quarter of the day we read the Torah portion and the haftarah, and for a quarter we ask for mercy as it says, “And they read in the scroll of the Torah of their Lord a fourth part of the day, and another part they confessed and prostrated themselves before the Lord their God” (Nehemiah 9:3).

What do we do? Abaye said: From the morning to midday we examine the affairs of the town; from midday to evening, for a quarter of the day we read the Torah portion and the haftarah, and for a quarter we ask for mercy as it says, “And they read in the scroll of the Torah of their Lord a fourth part of the day, and another part they confessed and prostrated themselves before the Lord their God” (Nehemiah 9:3).