parched

And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.

And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day.

And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left.

And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run to the camp of thy brethren;

Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and an hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses.

Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,

Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,

And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes.

For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.

Then she gave her maid a bottle of wine, and a cruse of oil, and filled a bag with parched corn, and lumps of figs, and with fine bread; so she folded all these things together, and laid them upon her.

“After a few days, whilst we were all praying, on a sudden, in the middle of our prayer, there came to me a word, and I named Dinocrates; and I was amazed that that name had never come into my mind until then, and I was grieved as I remembered his misfortune. And I felt myself immediately to be worthy, and to be called on to ask on his behalf. And for him I began earnestly to make supplication, and to cry with groaning to the Lord. Without delay, on that very night, this was shown to me in a vision. I saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid colour, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age who died miserably with disease—his face being so eaten out with cancer, that his death caused repugnance to all men. For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other. And moreover, in the same place where Dinocrates was, there was a pool full of water, having its brink higher than was the stature of the boy; and Dinocrates raised himself up as if to drink. And I was grieved that, although that pool held water, still, on account of the height to its brink, he could not drink. And I was aroused, and knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then was the birth-day of Geta Cæsar, and I made my prayer for my brother day and night, groaning and weeping that he might be granted to me.

AND on the morning of the forty-third day, they came out of the cave, sorrowful and weeping. Their bodies were lean, and they were parched from hunger and thirst, from fasting and praying, and from their heavy sorrow on account of their transgression.

"But now, O God, I am dead; my flesh is parched with thirst. Give me of the Water of Life that I may drink of it and live.

Now it is sweeter than honey, and quencheth the thirst more than wine, and it satisfieth and maketh wisdom to bubble up, and it stimulateth the understanding, and maketh a man to pour forth words like a drunken man, and maketh the unsteady man like one who flieth, and maketh a man as hot as he that carrieth a heavy load on a difficult road in a parched land that is burnt up by a blazing sun.

Even as Isaiah, the man of keen words among the Prophets, saith, "He was a humble man, and His appearance was rejected, like a root He hid Himself in parched ground, He came in the flesh, a being of the earth, [though He was] the Sustainer of the universe and the Saviour of the universe."

And we spake like a child before Him: and He is like a root in parched ground, He hath no beauty and no form; and His form is more rejected and abased than [that of] any man.

When the Hebrews had obtained such a wonderful deliverance, the country was a great trouble to them, for it was entirely a desert, and without sustenance for them; and also had exceeding little water, so that it not only was not at all sufficient for the men, but not enough to feed any of the cattle, for it was parched up, and had no moisture that might afford nutriment to the vegetables; so they were forced to travel over this country, as having no other country but this to travel in. They had indeed carried water along with them from the land over which they had traveled before, as their conductor had bidden them; but when that was spent, they were obliged to draw water out of wells, with pain, by reason of the hardness of the soil. Moreover, what water they found was bitter, and not fit for drinking, and this in small quantities also; and as they thus traveled, they came late in the evening to a place called Marah, which had that name from the badness of its water, for Mar denotes bitterness. Thither they came afflicted both by the tediousness of their journey, and by their want of food, for it entirely failed them at that time. Now here was a well, which made them choose to stay in the place, which, although it were not sufficient to satisfy so great an army, did yet afford them some comfort, as found in such desert places; for they heard from those who had been to search, that there was nothing to be found, if they traveled on farther. Yet was this water bitter, and not fit for men to drink; and not only so, but it was intolerable even to the cattle themselves.

And now removing from thence they came to Elim; which place looked well at a distance, for there was a grove of palm-trees; but when they came near to it, it appeared to be a bad place, for the palm-trees were no more than seventy; and they were ill-grown and creeping trees, by the want of water, for the country about was all parched, and no moisture sufficient to water them, and make them hopeful and useful, was derived to them from the fountains, which were in number twelve: they were rather a few moist places than springs, which not breaking out of the ground, nor running over, could not sufficiently water the trees. And when they dug into the sand, they met with no water; and if they took a few drops of it into their hands, they found it to be useless, on account of its mud. The trees were too weak to bear fruit, for want of being sufficiently cherished and enlivened by the water. So they laid the blame on their conductor, and made heavy complaints against him; and said that this their miserable state, and the experience they had of adversity, were owing to him; for that they had then journeyed an entire thirty days, and had spent all the provisions they had brought with them; and meeting with no relief, they were in a very desponding condition. And by fixing their attention upon nothing but their present misfortunes, they were hindered from remembering what deliverances they had received from God, and those by the virtue and wisdom of Moses also; so they were very angry at their conductor, and were zealous in their attempt to stone him, as the direct occasion of their present miseries.

This Zaradosht is Baruch the scribe. When he was sitting by the fountain of water called Glosha of Horin, where the royal bath had been erected, he said to his disciples, the king Gushnasaph and Sasan and Mahimad, ‘ Hear, my beloved children, for I will reveal to you a mystery concerning the great King who is about to rise upon the world. At the end of time, and at the final dissolution, a child shall be conceived in the womb of a virgin, and shall be formed in her members, without any man approaching her. And he shall be like a tree with beautiful foliage and laden with fruit, standing in a parched land; and the inhabitants of that land shall be gathered together to uproot it from the earth, but shall not be able. Then they will take him and crucify him upon a tree, and heaven and earth shall sit in mourning for his sake; and all the families of the nations shall be in grief for him. He will begin to go down to the depths of the earth, and from the depth he will be exalted to the height; then he will come with the armies of light, and be borne aloft upon white clouds; for he is a child conceived by the Word which establishes natures.’ Gushnasaph says to him, ‘ Whence has this one, of whom thou sayest these things, his power? Is he greater than thou, or art thou greater than he?’ Zaradosht says to him, ‘He shall descend from my family; I am he, and he is I; he is in me, and I am in him. When the beginning of his coming appears, mighty signs will be seen in heaven, and his light shall surpass that of the sun. But ye, sons of the seed of life, who have come forth from the treasuries of life and light and spirit, and have been sown in the land of fire and water, for you it is meet to watch and take heed to these things which I have spoken to you, that ye await his coming; for you will be the first to perceive the coming of that great king, whom the prisoners await to be set free. Now, my sons, guard this secret which I have revealed to you, and let it be kept in the treasure-houses of your souls. And when that star rises of which I have spoken, let ambassadors bearing offerings be sent by you, and let them offer worship to him. Watch, and take heed, and despise him not, that he destroy you not with the sword; for he is the king of kings, and all kings receive their crowns from him. He and I are one.’ These are the things which were spoken by this second Balaam, and God, according to His custom, compelled him to interpret these things; or he sprang from a people who were acquainted with the prophecies concerning our Lord Jesus Christ, and declared them aforetime.

"'3. For my days are vanished as smoke and my bones are parched as stone.

"'7. They have refreshed parched lips; they whose power was taken away, have gotten joy of heart and they have laid hold of souls, having poured in the breath, so that they should not die.

"And again as thy power hath spoken: 'They have refreshed parched lips,'--that is: Gabriēl and Michaēl have not taken for themselves from the lights of Pistis Sophia, which they had spoiled from the emanations of Self-willed, but they have poured them into Pistis Sophia.

A merchant may buy from five threshing floors and put the produce into a storage chamber, or from five wine-presses and put into one jug, as long as he doesn’t intend to mix them [for purposes of fraud]. Rabbi Judah says: “A storekeeper should not distribute parched corn or nuts to children, for that accustoms them to come [only] to him.” But the Sages permit. And he may not lower the price. But the Sages says: “Let him be remembered for good [if he lowers the price].” He may not sift crushed beans, according to Abba Shaul. But the Sages permit. But they agree that he should not sift them [only] at the entry of the storage chamber, since he would be a deceiver of the eye. He should not beautify what he sells, whether humans, cattle or utensils.

They reaped it, put it into the baskets, and brought it to the Temple courtyard; Then they would parch it with fire in order to fulfill the mitzvah that it should be parched [with fire], the words of Rabbi Meir. But the sages say: they beat it with reeds or stems of plants that the grains should not be crushed, and then they put it into a pipe that was perforated so that the fire might take hold of all of it. They spread it out in the Temple courtyard so that the wind might blow over it. Then they put it into a gristmill and took out of it a tenth [of an ephah of flour] which was sifted through thirteen sieves. What was left over was redeemed and might be eaten by any one; It was liable for hallah but exempt from tithes. Rabbi Akiba made it liable both to hallah and to tithes. He then came to the tenth, put in its oil and its frankincense, poured in the oil, mixed it, waved it, brought it near [to the altar], took from it the handful and burnt it; and the remainder was eaten by the priests.

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.

Within what time must he eat them [for him to be liable]? [The time he would need] if he ate a similar amount of parched grains of corn, the words of Rabbi Meir. But the rabbis say: he must take from the beginning to the end [of his eating] no more time than is required for the eating of a peras (a half a loaf of bread) [to be liable]. If one eats unclean food or drinks unclean drinks, or if he drinks a quarter [of a log] of wine and then enters the Temple [he is liable if it takes less time] than it takes to eat a peras. Rabbi Eliezer says: if the drinking was interrupted or if he diluted it, he is exempt.

Is one guilty because of new grain when it is roasted? Rebbi Zeïra said, it is written (Lev. 23:14): “Bread, parched or fresh grain you should not eat.” Anything for whose bread you would be guilty because of new grain you are guilty for parched grain because of new grain; but anything for whose bread you would not be guilty because of new grain you are not guilty for parched grain because of new grain.

Is one guilty because of new grain when it is roasted? Rebbi Zeïra said, it is written (Lev. 23:14): “Bread, parched or fresh grain you should not eat.” Anything for whose bread you would be guilty because of new grain you are guilty for parched grain because of new grain; but anything for whose bread you would not be guilty because of new grain you are not guilty for parched grain because of new grain.

Is one guilty because of new grain when it is roasted? Rebbi Zeïra said, it is written (Lev. 23:14): “Bread, parched or fresh grain you should not eat.” Anything for whose bread you would be guilty because of new grain you are guilty for parched grain because of new grain; but anything for whose bread you would not be guilty because of new grain you are not guilty for parched grain because of new grain.

Is one guilty for bread from it because of new grain? Rebbi Yudan said, it is written (Lev. 23:14): “Bread, parched or fresh grain you should not eat.” Anything for whose parched grain you would be guilty because of new grain you are guilty for bread because of new grain; but anything for whose parched grain you would not be guilty because of new grain you are not guilty for bread because of new grain.

Is one guilty for bread from it because of new grain? Rebbi Yudan said, it is written (Lev. 23:14): “Bread, parched or fresh grain you should not eat.” Anything for whose parched grain you would be guilty because of new grain you are guilty for bread because of new grain; but anything for whose parched grain you would not be guilty because of new grain you are not guilty for bread because of new grain.

Is one guilty for bread from it because of new grain? Rebbi Yudan said, it is written (Lev. 23:14): “Bread, parched or fresh grain you should not eat.” Anything for whose parched grain you would be guilty because of new grain you are guilty for bread because of new grain; but anything for whose parched grain you would not be guilty because of new grain you are not guilty for bread because of new grain.

But is it not written (Lev. 7:23): “Any fat of cattle, sheep, or goats you shall not eat”? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written (Lev. 7:24): “But fat of a carcass and fat of a torn animal”. But is it not written (Deut. 12:16): “Only the blood”? There is a difference, for it is written: “You shall pour it on the ground like water.” Since water is permitted for use, so blood is permitted for use. But is it not written (Gen. 32:33): “Therefore, the Children of Israel do not eat the sinew of the schiatic muscle”? Rebbi Abbahu said, I explained it by the sinew of a carcass or a torn animal. But is it not written (Lev. 23:14): “Bread, parched or fresh grains you shall not eat”? Rebbi Abba Mari the brother of Rebbi Yose said there is a difference since the verse fixed a time for it. But is it not written (Lev. 11:42): “Do not eat them for they are abominations”? Rebbi Mana said, that excludes their prohibition of usufruct.

But is it not written: Any fat of cattle, sheep, or goats you shall not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: But fat of a carcass and fat of a torn animal may be used for any work, only it may not be eaten. But is it not written: Only the blood you may not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: You shall pour it on the ground like water. Since water is permitted for use, so blood shall be permitted for use. But is it not written: Therefore, the Children of Israel do not eat the sinew of the sciatic nerve? Rebbi Abbahu said, I explained it by the sinew of a carcass. But is it not written: Bread, parched or fresh grains you shall not eat until this very day? Rebbi Abba Mari, the brother of Rebbi Yose, said there is a difference since the verse fixed a time for it. But is it not written: Do not eat them for they are abominations? Rebbi [Mana] said, that excludes their prohibition of usufruct.

And the place for laying hold etc. What is the place for laying hold? R. Jehudah said that R. Samuel said, The part by which he reaches it, and accordingly He says, "And he reached her parched corn" (Ruth ii. 14). R. Asi said that R. Jochanan said, The part of the dish of which fastidious persons lay hold. R. Baybi, who stood before R. Nachman, taught, No vessels have outsides or inside whether for holy things of the sanctuary or holy things of the province. He said to him, Holy things of the province, what are they? the heave-offering? But lo, there is a canonical Mishnah, viz., The outsides and inside and the place for laying hold are reckoned as distinct for the heave-offering (Chag. 20b, ii. 1). R. Baybi replied, Perhaps it refers to ordinary things which are treated with observance of the laws of purification belonging to hallowed things.