openings

She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying,

And in that fourth portal from which the sun rises in the first month are twelve window-openings, from which proceed a flame when they are opened in their season.

And on the sixth day at the fourth hour there shall be a great voice in heaven, and the firmament of the heaven shall be cloven from the east unto the west, and the angels of the heavens shall be looking forth upon the earth by the openings of the heavens, and all these that are on the earth shall behold the host of the angels looking forth out of heaven. Then shall all men flee unto the monuments and hide themselves from the face of the righteous angels, and say: Would that the earth would open and swallow us up! And such things shall come to pass as never were since this world was created.

There are many openings for water at the base of the altar which are invisible to all except to those who are engaged in the ministration, so that all the blood of the sacrifices which is collected in great quantities is washed away in the twinkling of an eye.

Thou knowest the hidden openings (or, windows) which King Solomon made; but none of the priests may enter therein except thy father once each year in order to offer up sacrifice in the Holy of Holies on behalf of himself and on behalf of the people.

But it will not appear absurd if we employ another similitude to make the matter clearer. Our eyes frequently cannot look upon the nature of the light itself—that is, upon the substance of the sun; but when we behold his splendour or his rays pouring in, perhaps, through windows or some small openings to admit the light, we can reflect how great is the supply and source of the light of the body. So, in like manner, the works of Divine Providence and the plan of this whole world are a sort of rays, as it were, of the nature of God, in comparison with His real substance and being. As, therefore, our understanding is unable of itself to behold God Himself as He is, it knows the Father of the world from the beauty of His works and the comeliness of His creatures. God, therefore, is not to be thought of as being either a body or as existing in a body, but as an uncompounded intellectual nature, admitting within Himself no addition of any kind; so that He cannot be believed to have within Him a greater and a less, but is such that He is in all parts Μονάς, and, so to speak, Ἑνάς, and is the mind and source from which all intellectual nature or mind takes its beginning. But mind, for its movements or operations, needs no physical space, nor sensible magnitude, nor bodily shape, nor colour, nor any other of those adjuncts which are the properties of body or matter. Wherefore that simple and wholly intellectual nature can admit of no delay or hesitation in its movements or operations, lest the simplicity of the divine nature should appear to be circumscribed or in some degree hampered by such adjuncts, and lest that which is the beginning of all things should be found composite and differing, and that which ought to be free from all bodily intermixture, in virtue of being the one sole species of Deity, so to speak, should prove, instead of being one, to consist of many things. That mind, moreover, does not require space in order to carry on its movements agreeably to its nature, is certain from observation of our own mind. For if the mind abide within its own limits, and sustain no injury from any cause, it will never, from diversity of situation, be retarded in the discharge of its functions; nor, on the other hand, does it gain any addition or increase of mobility from the nature of particular places. And here, if any one were to object, for example, that among those who are at sea, and tossed by its waves, the mind is considerably less vigorous than it is wont to be on land, we are to believe that it is in this state, not from diversity of situation, but from the commotion or disturbance of the body to which the mind is joined or attached. For it seems to be contrary to nature, as it were, for a human body to live at sea; and for that reason it appears, by a sort of inequality of its own, to enter upon its mental operations in a slovenly and irregular manner, and to perform the acts of the intellect with a duller sense, in as great degree as those who on land are prostrated with fever; with respect to whom it is certain, that if the mind do not discharge its functions as well as before, in consequence of the attack of disease, the blame is to be laid not upon the place, but upon the bodily malady, by which the body, being disturbed and disordered, renders to the mind its customary services under by no means the well-known and natural conditions: for we human beings are animals composed of a union of body and soul, and in this way [only] was it possible for us to live upon the earth. But God, who is the beginning of all things, is not to be regarded as a composite being, lest perchance there should be found to exist elements prior to the beginning itself, out of which everything is composed, whatever that be which is called composite. Neither does the mind require bodily magnitude in order to perform any act or movement; as when the eye by gazing upon bodies of larger size is dilated, but is compressed and contracted in order to see smaller objects. The mind, indeed, requires magnitude of an intellectual kind, because it grows, not after the fashion of a body, but after that of intelligence. For the mind is not enlarged, together with the body, by means of corporal additions, up to the twentieth or thirtieth year of life; but the intellect is sharpened by exercises of learning, and the powers implanted within it for intelligent purposes are called forth; and it is rendered capable of greater intellectual efforts, not being increased by bodily additions, but carefully polished by learned exercises. But these it cannot receive immediately from boyhood, or from birth, because the framework of limbs which the mind employs as organs for exercising itself is weak and feeble; and it is unable to bear the weight of its own operations, or to exhibit a capacity for receiving training.

These things being done, let the magus of art assemble his disciples, exhort, confirm, and cheer them, lead them into the circle of art and station them therein towards the four quarters of the Universe, exhort them to fear nothing, and to abide in their assigned places. The associate to the East should have the quill pen, ink, and parchment [or] bright paper. Furthermore let each of the companions have a sword besides the sword of the art, which he must hold naked in his hand. Then let the magus quit the circle, and kindle the censers, and place thereon exorcised incense, as is said in the chapter of fumigations; and let him have the candle in his hand and kindle it, and then place it in the part prepared. Let him now enter within the circle and carefully close the openings left in the same, and let him again warn his disciples, and take the trumpet of art prepared as is said in the chapter concerning the same, and let him incense the circle towards the four quarters of the Universe.

The black (locks issuing) from the four (sides of the head) float down over the curved openings of the ears, so that he may not hear.

“And that light ascendeth unto the shore of the deep superior sea, for all good openings and dignities are disclosed in that opening.

“And between one column and another column are contained eighteen bases of columns (here is to be understood the name expounded through the seventy-two names or numbers; for either pertain unto Macroprosopus, and four times eighteen yieldeth seventy-two): and they shine forth with brilliancy in the openings carved out in that veil, and so on all four sides. (By the” openings carved out” is to be understood the exposition of the name, Tetragrammaton.)

“And between one column and another column are contained eighteen bases of columns (here is to be understood the name expounded through the seventy-two names or numbers; for either pertain unto Macroprosopus, and four times eighteen yieldeth seventy-two): and they shine forth with brilliancy in the openings carved out in that veil, and so on all four sides. (By the” openings carved out” is to be understood the exposition of the name, Tetragrammaton.)

And therefore is it written, Ps. xliv. 24: “Awake: wherefore sleepest Thou, O Tetragrammaton? Arise! forsake us not for ever.” “Awake and arise.” There are two inspections, two openings, two good things; there is mercy, there is also vengeance.

“Until they can make openings in the skull, and the fountains can flow down beneath the locks, those strong fountains flow forth in separate directions, and in separate ways.

THE Nose. From this nose, from the openings of the nostrils, the Spirit of Life rusheth forth upon Microprosopus.

And from that opening of the nose, from those openings of the nostrils, dependeth the letter He, in order to establish the other and inferior He.

From this opening of the ears depend other openings, (namely) the opening of the eye, the opening of the mouth, the opening of the nose.

From that voice which entereth into the opening of the ears, if it be necessary (a certain part) entereth into the openings of the eyes, and these pour forth tears.

And all the other openings are opened therein, until those words can issue forth from the opening of the mouth.

He then came to the small opening on the north. The great gate had two small openings, one on the north and one on the south. No one ever went in by the openings on the south, about which it is stated explicitly in Ezekiel, “And the Lord said to me, ‘This gate shall be closed, it shall not be opened, and no man shall enter by it, for the Lord God of Israel has entered by it” (Ezekiel 44:2). He took the key and opened the small opening and went in to the cell and from the cell to the Sanctuary, until he reached the great gate. When he reached the great gate he drew back the bolt and the latches and opened it. The slaughterer did not slaughter till he heard the sound of the great gate being opened.

He then came to the small opening on the north. The great gate had two small openings, one on the north and one on the south. No one ever went in by the openings on the south, about which it is stated explicitly in Ezekiel, “And the Lord said to me, ‘This gate shall be closed, it shall not be opened, and no man shall enter by it, for the Lord God of Israel has entered by it” (Ezekiel 44:2). He took the key and opened the small opening and went in to the cell and from the cell to the Sanctuary, until he reached the great gate. When he reached the great gate he drew back the bolt and the latches and opened it. The slaughterer did not slaughter till he heard the sound of the great gate being opened.

At the southwestern corner [of the foundation] there were two openings like two small nostrils through which the blood which was poured on the western side of the foundation and on the southern side flowed down till the two streams became mingled in the channel, through which they made their way out to the Kidron wadi.

There were thirty-eight cells there, fifteen on the north, fifteen on the south, and eight on the west. On the north and on the south there were five over five and five again over these; On the west there were three over three and two over these. Each had three openings, one to the cell on the right and one to the cell on the left and one to the cell above. In the [one at the] northeastern corner there were five openings, one to the cell on the right, one to the cell above, one to the mesibbah, one to the door, and one to the Hekhal.

There were thirty-eight cells there, fifteen on the north, fifteen on the south, and eight on the west. On the north and on the south there were five over five and five again over these; On the west there were three over three and two over these. Each had three openings, one to the cell on the right and one to the cell on the left and one to the cell above. In the [one at the] northeastern corner there were five openings, one to the cell on the right, one to the cell above, one to the mesibbah, one to the door, and one to the Hekhal.

For an olive-sized portion of a corpse, an opening [in the room in which it is found] of one handbreadth [square], and for a [whole] corpse, an opening of four handbreadths [square, is enough] to prevent the uncleanness from [spreading to the other] openings; But for allowing the uncleanness to go out, an opening of one handbreadth [square is enough]. [A portion] greater than the size of an olive is as a [whole] corpse. Rabbi Yose says: [only] the spine and the skull are as a [whole] corpse.

Rav Jehudah in the name of Rav: One whips only for 187 length by 135 width. But did we not state: In a chamber built flush with the wall of the Temple courtyard one eats most holy sacrifices, slaughters simple holy sacrifices, but an impure person who enters there cannot be punished. Explain it following the Tanna who stated: “Rebbi Yose said, these are the words of Rebbi Aqiba. But the Sages say, they classified the chambers and all chambers follow their openings.”

MISHNAH: But there are knots for which one is not liable as one is for a camel driver’s knot and a mariner’s knot. A woman may knot the openings of her garment, and the threads of the hair net, of the belt, and laces of shoe and sandal, wine and oil skins, and of a meat pot. Rebbi Eliezer ben Jacob said, one may tie in front of an animal that it should not leave; one may tie a pail to a belt but not to a rope, but Rebbi Jehudah permits it. Rebbi Jehudah stated a principle: One is never liable for a knot which is not permanent.

An alley which was broken at its side towards the entrance, the rabbis of Caesarea said, Rebbi Ḥiyya and Rebbi Yose. If four [hand-breadths] wide was standing it needs a beam, otherwise it does not need one. What is the difference between this and an alley which has two openings? If an alley has two openings, does he not put a beam over one of them and permits? Rav Naḥman bar Jacob said, if an alley has two openings, is it not usual that people enter by one and leave by the other? But is it usual that people enter by one and leave by the breach?

An alley which was broken at its side towards the entrance, the rabbis of Caesarea said, Rebbi Ḥiyya and Rebbi Yose. If four [hand-breadths] wide was standing it needs a beam, otherwise it does not need one. What is the difference between this and an alley which has two openings? If an alley has two openings, does he not put a beam over one of them and permits? Rav Naḥman bar Jacob said, if an alley has two openings, is it not usual that people enter by one and leave by the other? But is it usual that people enter by one and leave by the breach?

An alley which was broken at its side towards the entrance, the rabbis of Caesarea said, Rebbi Ḥiyya and Rebbi Yose. If four [hand-breadths] wide was standing it needs a beam, otherwise it does not need one. What is the difference between this and an alley which has two openings? If an alley has two openings, does he not put a beam over one of them and permits? Rav Naḥman bar Jacob said, if an alley has two openings, is it not usual that people enter by one and leave by the other? But is it usual that people enter by one and leave by the breach?

MISHNAH: If a caravan rested in an area of difficult access which they surrounded by the implements of animals one may move things inside on condition that the fence be ten hand-breadths high and the openings not be more than the built-up part. Any opening up to ten cubits is permitted since it is like a door; more than that is forbidden.

Thirteen things they changed for King Ptolemy. They wrote for him, “God created the beginning.” “I shall make man in stature and form.” “Male and his openings He created them.” “He finished on the Sixth and rested on the Seventh” “Now I shall descend.” “Sarah laughed in her surroundings, saying.” “For in their rage they slew a bull and in their will uprooted a trough.” “Moses took his wife and his sons and let them ride on people-carriers.” “The dwelling of the Children of Israel, which they dwelled in Egypt and other lands, was 430 years.” And the hare, “and the young of foot.” King Ptolemy’s mother was called “hare”. “Not one precious thing I took from them” “Which the Eternal, your God, distributed them to give light to all peoples under all the heavens.” “Which I did not command peoples to worship them.”

Do the Sages permit all kinds of vows? “Four kinds of vows did the Sages dissolve”! Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: Those do not need the permission of a Sage. Rav and Samuel both say that these need the permission of a Sage. Issy objected: Did we not find an opening for vows from there only? Samuel said to him, bind a rope on it. A Mishnah disagrees with Issy: “This one also can dissolve his vow without asking a Sage.” He explains it, that all vows need an opening from another place but these have their openings in themselves. Rebbi Ze‘ira said, that is, if they do not insist. But if they did insist they need the permission of a Sage. If one did insist but the other did not insist, since this one’s is invalid, the other one’s also should be invalid. A student of Rebbi Ḥiyya bar Julianus said [after] Rebbi Yudan: If one asked a tetradrachma, one was ready to give him three, and another one said a sheqel. (Does he insist?) Since he renounces one denar for this one he may renounce another one for the other one and give it to him for two.

If there were five openings one inside another, the measure of all of them is a drill hole. This supports what the builders say, viz., that a window open above a stone bench is made only to let light in. Since it cannot represent a right of possession, it cannot bring impurity.