performance

And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.

The fear of the Lord is all wisdom; and in all wisdom is the performance of the law, and the knowledge of his omnipotency.

John and Absolom, who were sent from you, delivered me the petition subscribed, and made request for the performance of the contents thereof.

And now, O lord the king, this is that which I require, and which I desire of thee, and this is the princely liberality proceeding from thyself: I desire therefore that thou make good the vow, the performance whereof with thine own mouth thou hast vowed to the King of heaven.

_As in summer living trees are distinguished from withered by fruit and living leaves, so in the world to come the just differ from the unjust in happiness._ He showed me again many trees, some budding, and others withered. And he said to me, “Do you see these trees?” “I see, sir,” I replied, “some putting forth buds, and others withered.” “Those,” he said, “which are budding are the righteous who are to live in the world to come; for the coming world is the summer of the righteous, but the winter of sinners. When, therefore, the mercy of the Lord shines forth, then shall they be made manifest who are the servants of God, and all men shall be made manifest. For as in summer the fruits of each individual tree appear, and it is ascertained of what sort they are, so also the fruits of the righteous shall be manifest, and all who have been fruitful in that world shall be made known. But the heathen and sinners, like the withered trees which you saw, will be found to be those who have been withered and unfruitful in that world, and shall be burnt as wood, and [so] made manifest, because their actions were evil during their lives. For the sinners shall be consumed because they sinned and did not repent, and the heathen shall be burned because they knew not Him who created them. Do you therefore bear fruit, that in that summer your fruit may be known. And refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord. How, then,” he continued, “can such a one ask and obtain anything from the Lord, if he serve Him not? They who serve Him shall obtain their requests, but they who serve Him not shall receive nothing. And in the performance even of a single action a man can serve the Lord; for his mind will not be perverted from the Lord, but he will serve Him, having a pure mind. If, therefore, you do these things, you shall be able to bear fruit for the life to come. And every one who will do these things shall bear fruit.”

For when men from pure motives plan some action in the interest of righteousness and the performance of noble deeds, Almighty God brings their efforts and purposes to a successful issue)--the king raised his head and looking up at me with a cheerful countenance asked, 'How many thousands do you think they will number?'

We have now finished the first part of this discourse concerning gifts, whatever they be, which God has bestowed upon men according to His own will; and how He rebuked the ways of those who either attempted to speak lies, or were moved by the spirit of the adversary; and that God often employed the wicked for prophecy and the performance of wonders. But now our discourse hastens as to the principal part, that is, the constitution of ecclesiastical affairs, that so, when you have learned this constitution from us, you who are ordained bishops by us at the command of Christ, may perform all things according to the commands delivered you, knowing that he that hears us hears Christ, and he that hears Christ hears His God and Father, to whom be glory forever. Amen.

Behold, what is written and the performance thereof shall take place if the God of Israel shall be unto him a helper, and if he hearkeneth to the word of his mother; and we will inform him about the path of doing good works.

Those who undertake to write histories, do not, I perceive, take that trouble on one and the same account, but for many reasons, and those such as are very different one from another. For some of them apply themselves to this part of learning to show their skill in composition, and that they may therein acquire a reputation for speaking finely: others of them there are, who write histories in order to gratify those that happen to be concerned in them, and on that account have spared no pains, but rather gone beyond their own abilities in the performance: but others there are, who, of necessity and by force, are driven to write history, because they are concerned in the facts, and so cannot excuse themselves from committing them to writing, for the advantage of posterity; nay, there are not a few who are induced to draw their historical facts out of darkness into light, and to produce them for the benefit of the public, on account of the great importance of the facts themselves with which they have been concerned. Now of these several reasons for writing history, I must profess the two last were my own reasons also; for since I was myself interested in that war which we Jews had with the Romans, and knew myself its particular actions, and what conclusion it had, I was forced to give the history of it, because I saw that others perverted the truth of those actions in their writings.

Now while the city of Kirjathjearim had the ark with them, the whole body of the people betook themselves all that time to offer prayers and sacrifices to God, and appeared greatly concerned and zealous about his worship. So Samuel the prophet, seeing how ready they were to do their duty, thought this a proper time to speak to them, while they were in this good disposition, about the recovery of their liberty, and of the blessings that accompanied the same. Accordingly he used such words to them as he thought were most likely to excite that inclination, and to persuade them to attempt it: "O you Israelites," said he, "to whom the Philistines are still grievous enemies, but to whom God begins to be gracious, it behooves you not only to be desirous of liberty, but to take the proper methods to obtain it. Nor are you to be contented with an inclination to get clear of your lords and masters, while you still do what will procure your continuance under them. Be righteous then, and cast wickedness out of your souls, and by your worship supplicate the Divine Majesty with all your hearts, and persevere in the honor you pay to him; for if you act thus, you will enjoy prosperity; you will be freed from your slavery, and will get the victory over your enemies: which blessings it is not possible you should attain, either by weapons of war, or by the strength of your bodies, or by the multitude of your assistants; for God has not promised to grant these blessings by those means, but by being good and righteous men; and if you will be such, I will be security to you for the performance of God's promises." When Samuel had said thus, the multitude applauded his discourse, and were pleased with his exhortation to them, and gave their consent to resign themselves up to do what was pleasing to God. So Samuel gathered them together to a certain city called Mizpeh, which, in the Hebrew tongue, signifies a watch-tower; there they drew water, and poured it out to God, and fasted all day, and betook themselves to their prayers.

About this time David was become the father of six sons, born of as many mothers. The eldest was by Ahinoam, and he was called Arenon; the second was Daniel, by his wife Abigail; the name of the third was Absalom, by Maacah, the daughter of Talmai, king of Geshur; the fourth he named Adonijah, by his wife Haggith; the fifth was Shephatiah, by Abital; the sixth he called Ithream, by Eglah. Now while this intestine war went on, and the subjects of the two kings came frequently to action and to fighting, it was Abner, the general of the host of Saul's son, who, by his prudence, and the great interest he had among the multitude, made them all continue with Ishbosheth; and indeed it was a considerable time that they continued of his party; but afterwards Abner was blamed, and an accusation was laid against him, that he went in unto Saul's concubine: her name was Rispah, the daughter of Aiah. So when he was complained of by Ishbosheth, he was very uneasy and angry at it, because he had not justice done him by Ishbosheth, to whom he had shown the greatest kindness; whereupon he threatened to transfer the kingdom to David, and demonstrate that he did not rule over the people beyond Jordan by his own abilities and wisdom, but by his warlike conduct and fidelity in leading his army. So he sent ambassadors to Hebron to David, and desired that he would give him security upon oath that he would esteem him his companion and his friend, upon condition that he should persuade the people to leave Saul's son, and choose him king of the whole country; and when David had made that league with Abner, for he was pleased with his message to him, he desired that he would give this as the first mark of performance of the present league, that he might have his wife Michal restored to him, as her whom he had purchased with great hazards, and with those six hundred heads of the Philistines which he had brought to Saul her father. So Abner took Michal from Phaltiel, who was then her husband, and sent her to David, Ishbosheth himself affording him his assistance, for David had written to him that of right he ought to have this his wife restored to him. Abner also called together the elders of the multitude, the commanders and captains of thousands, and spake thus to them: That he had formerly dissuaded them from their own resolution, when they were ready to forsake Ishbosheth, and to join themselves to David; that, however, he now gave them leave so to do, if they had a mind to it, for they knew that God had appointed David to be king of all the Hebrews by Samuel the prophet; and had foretold that he should punish the Philistines, and overcome them, and bring them under. Now when the elders and rulers heard this, and understood that Abner was come over to those sentiments about the public affairs which they were of before, they changed their measures, and came in to David. When these men had agreed to Abner's proposal, he called together the tribe of Benjamin, for all of that tribe were the guards of Ishbosheth's body, and he spake to them to the same purpose. And when he saw that they did not in the least oppose what he said, but resigned themselves up to his opinion, he took about twenty of his friends and came to David, in order to receive himself security upon oath from him; for we may justly esteem those things to be firmer which every one of us do by ourselves, than those which we do by another. He also gave him an account of what he had said to the rulers, and to the whole tribe of Benjamin; and when David had received him in a courteous manner, and had treated him with great hospitality for many days, Abner, when he was dismissed, desired him to bring the multitude with him, that he might deliver up the government to him, when David himself was present, and a spectator of what was done.

Now there was one of those Jews that had been carried captive who was cup-bearer to king Xerxes; his name was Nehemiah. As this man was walking before Susa, the metropolis of the Persians, he heard some strangers that were entering the city, after a long journey, speaking to one another in the Hebrew tongue; so he went to them, and asked them whence they came. And when their answer was, that they came from Judea, he began to inquire of them again in what state the multitude was, and in what condition Jerusalem was; and when they replied that they were in a bad state for that their walls were thrown down to the ground, and that the neighboring nations did a great deal of mischief to the Jews, while in the day time they overran the country, and pillaged it, and in the night did them mischief, insomuch that not a few were led away captive out of the country, and out of Jerusalem itself, and that the roads were in the day time found full of dead men. Hereupon Nehemiah shed tears, out of commiseration of the calamities of his countrymen; and, looking up to heaven, he said, "How long, O Lord, wilt thou overlook our nation, while it suffers so great miseries, and while we are made the prey and spoil of all men?" And while he staid at the gate, and lamented thus, one told him that the king was going to sit down to supper; so he made haste, and went as he was, without wishing himself, to minister to the king in his office of cup-bearer. But as the king was very pleasant after supper, and more cheerful than usual, he cast his eyes on Nehemiah, and seeing him look sad, he asked him why he was sad. Whereupon he prayed to God to give him favor, and afford him the power of persuading by his words, and said, "How can I, O king, appear otherwise than thus, and not be in trouble, while I hear that the walls of Jerusalem, the city where are the sepulchers of my fathers, are thrown down to the ground, and that its gates are consumed by fire? But do thou grant me the favor to go and build its wall, and to finish the building of the temple." Accordingly, the king gave him a signal that he freely granted him what he asked; and told him that he should carry an epistle to the governors, that they might pay him due honor, and afford him whatsoever assistance he wanted, and as he pleased. "Leave off thy sorrow then," said the king, "and be cheerful in the performance of thy office hereafter." So Nehemiah worshipped God, and gave the king thanks for his promise, and cleared up his sad and cloudy countenance, by the pleasure he had from the king's promises. Accordingly, the king called for him the next day, and gave him an epistle to be carried to Adeus, the governor of Syria, and Phoenicia, and Samaria; wherein he sent to him to pay due honor to Nehemiah, and to supply him with what he wanted for his building.

Now of the cisterns of gold there were two, whose sculpture was of scale-work, from its basis to its belt-like circle, with various sorts of stones enchased in the spiral circles. Next to which there was upon it a meander of a cubit in height; it was composed of stones of all sorts of colors. And next to this was the rod-work engraven; and next to that was a rhombus in a texture of net-work, drawn out to the brim of the basin, while small shields, made of stones, beautiful in their kind, and of four fingers' depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner. And this was the construction of the two cisterns of gold, each containing two firkins. But those which were of silver were much more bright and splendid than looking-glasses, and you might in them see the images that fell upon them more plainly than in the other. The king also ordered thirty vials; those of which the parts that were of gold, and filled up with precious stones, were shadowed over with the leaves of ivy and of vines, artificially engraven. And these were the vessels that were after an extraordinary manner brought to this perfection, partly by the skill of the workmen, who were admirable in such fine work, but much more by the diligence and generosity of the king, who not only supplied the artificers abundantly, and with great generosity, with what they wanted, but he forbade public audiences for the time, and came and stood by the workmen, and saw the whole operation. And this was the cause why the workmen were so accurate in their performance, because they had regard to the king, and to his great concern about the vessels, and so the more indefatigably kept close to the work.

Accordingly the king sent to Judas, and to those that were besieged with them, and promised to give them peace, and to permit them to make use of, and live according to, the laws of their fathers; and they gladly received his proposals; and when they had gained security upon oath for their performance, they went out of the temple. But when Antiochus came into it, and saw how strong the place was, he broke his oaths, and ordered his army that was there to pluck down the walls to the ground; and when he had so done, he returned to Antioch. He also carried with him Onias the high priest, who was also called Menelaus; for Lysias advised the king to slay Menelaus, if he would have the Jews be quiet, and cause him no further disturbance, for that this man was the origin of all the mischief the Jews had done them, by persuading his father to compel the Jews to leave the religion of their fathers. So the king sent Menelaus to Berea, a city of Syria, and there had him put to death, when he had been high priest ten years. He had been a wicked and an impious man; and, in order to get the government to himself, had compelled his nation to transgress their own laws. After the death of Menelaus, Alcimus, who was also called Jacimus, was made high priest. But when king Antiochus found that Philip had already possessed himself of the government, he made war against him, and subdued him, and took him, and slew him. Now as to Onias, the son of the high priest, who, as we before informed you, was left a child when his father died, when he saw that the king had slain his uncle Menelaus, and given the high priesthood to Alcimus, who was not of the high priest stock, but was induced by Lysias to translate that dignity from his family to another house, he fled to Ptolemy, king of Egypt; and when he found he was in great esteem with him, and with his wife Cleopatra, he desired and obtained a place in the Nomus of Heliopolis, wherein he built a temple like to that at Jerusalem; of which therefore we shall hereafter give an account, in a place more proper for it.

So Antiochus gave Jonathan leave to raise himself a numerous army out of Syria and Phoenicia and to make war against Demetrius's generals; whereupon he went in haste to the several cities which received him splendidly indeed, but put no forces into his hands. And when he was come from thence to Askelon, the inhabitants of Askelon came and brought him presents, and met him in a splendid manner. He exhorted them, and every one of the cities of Celesyria, to forsake Demetrius, and to join with Antiochus; and, in assisting him, to endeavor to punish Demetrius for what offenses he had been guilty of against themselves; and told them there were many reasons for that their procedure, if they had a mind so to do. And when he had persuaded those cities to promise their assistance to Antiochus, he came to Gaza, in order to induce them also to be friends to Antiochus; but he found the inhabitants of Gaza much more alienated from him than he expected, for they had shut their gates against him; and although they had deserted Demetrius, they had not resolved to join themselves to Antiochus. This provoked Jonathan to besiege them, and to harass their country; for as he set a part of his army round about Gaza itself, so with the rest he overran their land, and spoiled it, and burnt what was in it. When the people of Gaza saw themselves in this state of affliction, and that no assistance came to them from Demetrius, that what distressed them was at hand, but what should profit them was still at a great distance, and it was uncertain whether it would come at all or not, they thought it would be prudent conduct to leave off any longer continuance with them, and to cultivate friendship with the other; so they sent to Jonathan, and professed they would be his friends, and afford him assistance: for such is the temper of men, that before they have had the trial of great afflictions, they do not understand what is for their advantage; but when they find themselves under such afflictions, they then change their minds, and what it had been better for them to have done before they had been at all damaged, they choose to do, but not till after they have suffered such damages. However, he made a league of friendship with them, and took from them hostages for their performance of it, and sent these hostages to Jerusalem, while he went himself over all the country, as far as Damascus.

"Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers, they complaining that they are abused by certain informers, and under pretense of taxes which were not due, are hindered from sending them, which I command to be restored without any diminution or disturbance given to them. And if any of that sacred money in the cities be taken from their proper receivers, I further enjoin, that the same be exactly returned to the Jews in that place."

There was one Judas, the son of Saripheus, and Matthias, the son of Margalothus, two of the most eloquent men among the Jews, and the most celebrated interpreters of the Jewish laws, and men well beloved by the people, because of their education of their youth; for all those that were studious of virtue frequented their lectures every day. These men, when they found that the king's distemper was incurable, excited the young men that they would pull down all those works which the king had erected contrary to the law of their fathers, and thereby obtain the rewards which the law will confer on them for such actions of piety; for that it was truly on account of Herod's rashness in making such things as the law had forbidden, that his other misfortunes, and this distemper also, which was so unusual among mankind, and with which he was now afflicted, came upon him; for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. So these wise men persuaded [their scholars] to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; since that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward.

Upon this speech of Titus, the rest of the multitude were afrighted at so great a danger. But there was one, whose name was Sabinus, a soldier that served among the cohorts, and a Syrian by birth, who appeared to be of very great fortitude, both in the actions he had done, and the courage of his soul he had shown; although any body would have thought, before he came to his work, that he was of such a weak constitution of body, that he was not fit to be a soldier; for his color was black, his flesh was lean and thin, and lay close together; but there was a certain heroic soul that dwelt in this small body, which body was indeed much too narrow for that peculiar courage which was in him. Accordingly he was the first that rose up, when he thus spake: "I readily surrender up myself to thee, O Caesar; I first ascend the wall, and I heartily wish that my fortune may follow my courage and my resolution And if some ill fortune grudge me the success of my undertaking, take notice that my ill success will not be unexpected, but that I choose death voluntarily for thy sake." When he had said this, and had spread out his shield over his head with his left hand, and had, with his right hand, drawn his sword, he marched up to the wall, just about the sixth hour of the day. There followed him eleven others, and no more, that resolved to imitate his bravery; but still this was the principal person of them all, and went first, as excited by a divine fury. Now those that guarded the wall shot at them from thence, and cast innumerable darts upon them from every side; they also rolled very large stones upon them, which overthrew some of those eleven that were with him. But as for Sabinus himself, he met the darts that were cast at him and though he was overwhelmed with them, yet did he not leave off the violence of his attack before he had gotten up on the top of the wall, and had put the enemy to flight. For as the Jews were astonished at his great strength, and the bravery of his soul, and as, withal, they imagined more of them had got upon the wall than really had, they were put to flight. And now one cannot but complain here of fortune, as still envious at virtue, and always hindering the performance of glorious achievements: this was the case of the man before us, when he had just obtained his purpose; for he then stumbled at a certain large stone, and fell down upon it headlong, with a very great noise. Upon which the Jews turned back, and when they saw him to be alone, and fallen down also, they threw darts at him from every side. However, he got upon his knee, and covered himself with his shield, and at the first defended himself against them, and wounded many of those that came near him; but he was soon forced to relax his right hand, by the multitude of the wounds that had been given him, till at length he was quite covered over with darts before he gave up the ghost. He was one who deserved a better fate, by reason of his bravery; but, as might be expected, he fell under so vast an attempt. As for the rest of his partners, the Jews dashed three of them to pieces with stones, and slew them as they were gotten up to the top of the wall; the other eight being wounded, were pulled down, and carried back to the camp. These things were done upon the third day of the month Panemus [Tamuz].

There have been indeed some bad men, who have attempted to calumniate my history, and took it to be a kind of scholastic performance for the exercise of young men. A strange sort of accusation and calumny this! since every one that undertakes to deliver the history of actions truly ought to know them accurately himself in the first place, as either having been concerned in them himself, or been informed of them by such as knew them. Now both these methods of knowledge I may very properly pretend to in the composition of both my works; for, as I said, I have translated the Antiquities out of our sacred books; which I easily could do, since I was a priest by my birth, and have studied that philosophy which is contained in those writings: and for the History of the War, I wrote it as having been an actor myself in many of its transactions, an eye-witness in the greatest part of the rest, and was not unacquainted with any thing whatsoever that was either said or done in it. How impudent then must those deserve to be esteemed that undertake to contradict me about the true state of those affairs! who, although they pretend to have made use of both the emperors' own memoirs, yet could not they he acquainted with our affairs who fought against them.

He adds another Grecian fable, in order to reproach us. In reply to which, it would be enough to say, that they who presume to speak about Divine worship ought not to be ignorant of this plain truth, that it is a degree of less impurity to pass through temples, than to forge wicked calumnies of its priests. Now such men as he are more zealous to justify a sacrilegious king, than to write what is just and what is true about us, and about our temple; for when they are desirous of gratifying Antiochus, and of concealing that perfidiousness and sacrilege which he was guilty of, with regard to our nation, when he wanted money, they endeavor to disgrace us, and tell lies even relating to futurities. Apion becomes other men's prophet upon this occasion, and says that "Antiochus found in our temple a bed, and a man lying upon it, with a small table before him, full of dainties, from the [fishes of the] sea, and the fowls of the dry land; that this man was amazed at these dainties thus set before him; that he immediately adored the king, upon his coming in, as hoping that he would afford him all possible assistance; that he fell down upon his knees, and stretched out to him his right hand, and begged to be released; and that when the king bid him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in; and said that he was a Greek and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him; and that truly at the first such unexpected advantages seemed to him matter of great joy; that after a while, they brought a suspicion him, and at length astonishment, what their meaning should be; that at last he inquired of the servants that came to him and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit." Apion adds further, that, "the man said there were but a few days to come ere he was to be slain, and implored of Antiochus that, out of the reverence he bore to the Grecian gods, he would disappoint the snares the Jews laid for his blood, and would deliver him from the miseries with which he was encompassed." Now this is such a most tragical fable as is full of nothing but cruelty and impudence; yet does it not excuse Antiochus of his sacrilegious attempt, as those who write it in his vindication are willing to suppose; for he could not presume beforehand that he should meet with any such thing in coming to the temple, but must have found it unexpectedly. He was therefore still an impious person, that was given to unlawful pleasures, and had no regard to God in his actions. But [as for Apion], he hath done whatever his extravagant love of lying hath dictated to him, as it is most easy to discover by a consideration of his writings; for the difference of our laws is known not to regard the Grecians only, but they are principally opposite to the Egyptians, and to some other nations also for while it so falls out that men of all countries come sometimes and sojourn among us, how comes it about that we take an oath, and conspire only against the Grecians, and that by the effusion of their blood also? Or how is it possible that all the Jews should get together to these sacrifices, and the entrails of one man should be sufficient for so many thousands to taste of them, as Apion pretends? Or why did not the king carry this man, whosoever he was, and whatsoever was his name, [which is not set down in Apion's book,] with great pomp back into his own country? when he might thereby have been esteemed a religious person himself, and a mighty lover of the Greeks, and might thereby have procured himself great assistance from all men against that hatred the Jews bore to him. But I leave this matter; for the proper way of confuting fools is not to use bare words, but to appeal to the things themselves that make against them. Now, then, all such as ever saw the construction of our temple, of what nature it was, know well enough how the purity of it was never to be profaned; for it had four several courts encompassed with cloisters round about, every one of which had by our law a peculiar degree of separation from the rest. Into the first court every body was allowed to go, even foreigners, and none but women, during their courses, were prohibited to pass through it; all the Jews went into the second court, as well as their wives, when they were free from all uncleanness; into the third court went in the Jewish men, when they were clean and purified; into the fourth went the priests, having on their sacerdotal garments; but for the most sacred place, none went in but the high priests, clothed in their peculiar garments. Now there is so great caution used about these offices of religion, that the priests are appointed to go into the temple but at certain hours; for in the morning, at the opening of the inner temple, those that are to officiate receive the sacrifices, as they do again at noon, till the doors are shut. Lastly, it is not so much as lawful to carry any vessel into the holy house; nor is there any thing therein, but the altar [of incense], the table [of shew-bread], the censer, and the candlestick, which are all written in the law; for there is nothing further there, nor are there any mysteries performed that may not be spoken of; nor is there any feasting within the place. For what I have now said is publicly known, and supported by the testimony of the whole people, and their operations are very manifest; for although there be four courses of the priests, and every one of them have above five thousand men in them, yet do they officiate on certain days only; and when those days are over, other priests succeed in the performance of their sacrifices, and assemble together at mid-day, and receive the keys of the temple, and the vessels by tale, without any thing relating to food or drink being carried into the temple; nay, we are not allowed to offer such things at the altar, excepting what is prepared for the sacrifices.

Nevertheless it seems proper to inquire what is the reason why he who is regenerated by God unto salvation has to do both with Father and Son and Holy Spirit, and does not obtain salvation unless with the co-operation of the entire Trinity; and why it is impossible to become partaker of the Father or the Son without the Holy Spirit. And in discussing these subjects, it will undoubtedly be necessary to describe the special working of the Holy Spirit, and of the Father and the Son. I am of opinion, then, that the working of the Father and of the Son takes place as well in saints as in sinners, in rational beings and in dumb animals; nay, even in those things which are without life, and in all things universally which exist; but that the operation of the Holy Spirit does not take place at all in those things which are without life, or in those which, although living, are yet dumb; nay, is not found even in those who are endued indeed with reason, but are engaged in evil courses, and not at all converted to a better life. In those persons alone do I think that the operation of the Holy Spirit takes place, who are already turning to a better life, and walking along the way which leads to Jesus Christ, i.e. who are engaged in the performance of good actions, and who abide in God.

That there are certain sins, however, which do not proceed from the opposing powers, but take their beginnings from the natural movements of the body, is manifestly declared by the Apostle Paul in the passage: “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would.” If, then, the flesh lust against the Spirit, and the Spirit against the flesh, we have occasionally to wrestle against flesh and blood, i.e. as being men, and walking according to the flesh, and not capable of being tempted by greater than human temptations; since it is said of us, “There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able.” For as the presidents of the public games do not allow the competitors to enter the lists indiscriminately or fortuitously, but after a careful examination, pairing in a most impartial consideration either of size or age, this individual with that—boys, e.g., with boys, men with men, who are nearly related to each other either in age or strength; so also must we understand the procedure of divine providence, which arranges on most impartial principles all who descend into the struggles of this human life, according to the nature of each individual’s power, which is known only to Him who alone beholds the hearts of men: so that one individual fights against one temptation of the flesh, another against a second; one is exposed to its influence for so long a period of time, another only for so long; one is tempted by the flesh to this or that indulgence, another to one of a different kind; one has to resist this or that hostile power, another has to combat two or three at the same time; or at one time this hostile influence, at another that; at some particular date having to resist one enemy, and at another a different one; being, after the performance of certain acts, exposed to one set of enemies, after others to a second. And observe whether some such state of things be not indicated by the language of the apostle: “God is faithful, who will not suffer you to be tempted above what ye are able,” i.e. each one is tempted in proportion to the amount of his strength or power of resistance. Now, although we have said that it is by the just judgment of God that every one is tempted according to the amount of his strength, we are not therefore to suppose that he who is tempted ought by all means to prove victorious in the struggle; in like manner as he who contends in the lists, although paired with his adversary on a just principle of arrangement, will nevertheless not necessarily prove conqueror. But unless the powers of the combatants are equal, the prize of the victor will not be justly won; nor will blame justly attach to the vanquished, because He allows us indeed to be tempted, but not “beyond what we are able:” for it is in proportion to our strength that we are tempted; and it is not written that, in temptation, He will make also a way to escape so as that we should bear it, but a way to escape so as that we should be able to bear it. But it depends upon ourselves to use either with energy or feebleness this power which He has given us. For there is no doubt that under every temptation we have a power of endurance, if we employ properly the strength that is granted us. But it is not the same thing to possess the power of conquering and to be victorious, as the apostle himself has shown in very cautious language, saying, “God will make a way to escape, that you may be able to bear it,” not that you will bear it. For many do not sustain temptation, but are overcome by it. Now God enables us not to sustain [temptation], [otherwise there would appear to be no struggle], but to have the power of sustaining it. But this power which is given us to enable us to conquer may be used, according to our faculty of free-will, either in a diligent manner, and then we prove victorious, or in a slothful manner, and then we are defeated. For if such a power were wholly given us as that we must by all means prove victorious, and never be defeated, what further reason for a struggle could remain to him who cannot be overcome? Or what merit is there in a victory, where the power of successful resistance is taken away? But if the possibility of conquering be equally conferred on us all, and if it be in our own power how to use this possibility, i.e. either diligently or slothfully, then will the vanquished be justly censured, and the victor be deservedly lauded. Now from these points which we have discussed to the best of our power, it is, I think, clearly evident that there are certain transgressions which we by no means commit under the pressure of malignant powers; while there are others, again, to which we are incited by instigation on their part to excessive and immoderate indulgence. Whence it follows that we have to inquire how those opposing powers produce these incitements within us.

But since, if the usefulness of the legislation, and the sequence and beauty of the history, were universally evident of itself, we should not believe that any other thing could be understood in the Scriptures save what was obvious, the word of God has arranged that certain stumbling-blocks, as it were, and offences, and impossibilities, should be introduced into the midst of the law and the history, in order that we may not, through being drawn away in all directions by the merely attractive nature of the language, either altogether fall away from the [true] doctrines, as learning nothing worthy of God, or, by not departing from the letter, come to the knowledge of nothing more divine. And this also we must know, that the principal aim being to announce the “spiritual” connection in those things that are done, and that ought to be done, where the Word found that things done according to the history could be adapted to these mystical senses, He made use of them, concealing from the multitude the deeper meaning; but where, in the narrative of the development of super-sensual things, there did not follow the performance of those certain events, which was already indicated by the mystical meaning, the Scripture interwove in the history [the account of] some event that did not take place, sometimes what could not have happened; sometimes what could, but did not. And sometimes a few words are interpolated which are not true in their literal acceptation, and sometimes a larger number. And a similar practice also is to be noticed with regard to the legislation, in which is often to be found what is useful in itself, and appropriate to the times of the legislation; and sometimes also what does not appear to be of utility; and at other times impossibilities are recorded for the sake of the more skilful and inquisitive, in order that they may give themselves to the toil of investigating what is written, and thus attain to a becoming conviction of the manner in which a meaning worthy of God must be sought out in such subjects.

Exceedingly weak is his assertion, that “the disciples of Jesus wrote such accounts regarding him, by way of extenuating the charges that told against him: as if,” he says, “any one were to say that a certain person was a just man, and yet were to show that he was guilty of injustice; or that he was pious, and yet had committed murder; or that he was immortal, and yet was dead; subjoining to all these statements the remark that he had foretold all these things.” Now his illustrations are at once seen to be inappropriate; for there is no absurdity in Him who had resolved that He would become a living pattern to men, as to the manner in which they were to regulate their lives, showing also how they ought to die for the sake of their religion, apart altogether from the fact that His death on behalf of men was a benefit to the whole world, as we proved in the preceding book. He imagines, moreover, that the whole of the confession of the Saviour’s sufferings confirms his objection instead of weakening it. For he is not acquainted either with the philosophical remarks of Paul, or the statements of the prophets, on this subject. And it escaped him that certain heretics have declared that Jesus underwent His sufferings in appearance, not in reality. For had he known, he would not have said: “For ye do not even allege this, that he seemed to wicked men to suffer this punishment, though not undergoing it in reality; but, on the contrary, ye acknowledge that he openly suffered.” But we do not view His sufferings as having been merely in appearance, in order that His resurrection also may not be a false, but a real event. For he who really died, actually arose, if he did arise; whereas he who appeared only to have died, did not in reality arise. But since the resurrection of Jesus Christ is a subject of mockery to unbelievers, we shall quote the words of Plato, that Herus the son of Armenius rose from the funeral pile twelve days after he had been laid upon it, and gave an account of what he had seen in Hades; and as we are replying to unbelievers, it will not be altogether useless to refer in this place to what Heraclides relates respecting the woman who was deprived of life. And many persons are recorded to have risen from their tombs, not only on the day of their burial, but also on the day following. What wonder is it, then, if in the case of one who performed many marvellous things, both beyond the power of man and with such fulness of evidence, that he who could not deny their performance, endeavoured to calumniate them by comparing them to acts of sorcery, should have manifested also in His death some greater display of divine power, so that His soul, if it pleased, might leave its body, and having performed certain offices out of it, might return again at pleasure? And such a declaration is Jesus said to have made in the Gospel of John, when He said: “No man taketh my life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.” And perhaps it was on this account that He hastened His departure from the body, that He might preserve it, and that His legs might not be broken, as were those of the robbers who were crucified with Him. “For the soldiers broke the legs of the first, and of the other who was crucified with Him; but when they came to Jesus, and saw that He was dead, they brake not His legs.” We have accordingly answered the question, “How is it credible that Jesus could have predicted these things?” And with respect to this, “How could the dead man be immortal?” let him who wishes to understand know, that it is not the dead man who is immortal, but He who rose from the dead. So far, indeed, was the dead man from being immortal, that even the Jesus before His decease—the compound being, who was to suffer death—was not immortal. For no one is immortal who is destined to die; but he is immortal when he shall no longer be subject to death. But “Christ, being raised from the dead, dieth no more: death hath no more dominion over Him;” although those may be unwilling to admit this who cannot understand how such things should be said.

These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all.

These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all.

As was its performance on a weekday, so was its performance on Shabbat, except that they would gather them on the eve of Shabbat and place them in golden basins so that they would not become wilted. Rabbi Yohanan ben Beroka says: they used to bring palm branches and they would beat them on the ground at the sides of the altar, and that day was called “[the day of] the beating of the palm branches.”

As was its performance on a weekday, so was its performance on Shabbat, except that they would gather them on the eve of Shabbat and place them in golden basins so that they would not become wilted. Rabbi Yohanan ben Beroka says: they used to bring palm branches and they would beat them on the ground at the sides of the altar, and that day was called “[the day of] the beating of the palm branches.”

[This is the procedure in the performance of] the commandment of halitzah: He and his deceased brother’s wife come to the court, and they offer him appropriate advice, for it is said, “Then the elders of his city shall call him and speak to him” (Deut. 25:8). She then says: “My husband’s brother refuses to establish a name for his brother in Israel; he will not perform the duty of a levir (yavam)” (verse. Then he says: “I do not wish to marry her” (verse. [These sayings] were spoken in the holy tongue (Hebrew). “Then his brother’s widow shall go up to him in the presence of the elders, pull the sandal off his foot and spit in his face” (verse spit that the judges can see. “And make this declaration: Thus shall be done to the man who will not build up his brother’s house”. Thus far they used to dictate. When Rabbi Hyrkanus was under the terebinth at Kefar Etam he dictated the reading and completed the entire section, the practice was established to complete the entire section. “And he shall go in Israel by the name of ‘the family of the unsandaled one’” (verse. [The recitation of this verse] is a commandment [to be performed] by the judges and not by the disciples. Rabbi Judah says: it is a commandment incumbent upon all present to cry “[the man] that had his shoe pulled off, [the man] that had his shoe pulled off, [the man] that had his shoe pulled off.”

R, El'ai said to 'Ulla : When thou goest up there [to Palestine], make inquiries about the welfare of my brother, Rab Berona, in the presence of the whole college ; for he is a great man and rejoices in [the performance of] the commandments. On one occasion he united the Ge'ullah with the Tefillah, and laughter did not cease from his mouth all that day.

Are we not here dealing with one who is on his way to perform a religious duty, and even so, the All-merciful requires of him the reading [of the Shema']? In that case, the All-merciful should have written "when sitting and when walking." What means "when thou sittest and when thou walkest"? When sitting for thine own purpose and when walking for thine own purpose, thou art under the obligation [to read the Shema'] ; but when it is the performance of a religious duty, thou art exempt.

GEMARA Is the conclusion to be drawn [from the opening sentence of the Mishnah] that the performance of the commandments requires Kawwanah?

R. Joshua b. Karhah certainly said that the reading [of the yoke of heaven, i.e. "Hear O Israel"] is to precede the reading [of the yoke of the commandments, i.e. "And it shall come to pass"] ; but hast thou heard him say that the reading [of the Shema'] should precede the performance [of the duty of Tefillin] ?

In that case, the All-merciful should have written "when walking." What means "when thou walkest"? Deduce from this, [it means] when walking for thine own purpose thou art under the obligation [to read the Shema'] ; but when it is the performance of a religious duty, thou art exempt.

Who goes in to sleep upon his bed says from "Hear, O Israel" to "And it shall come to pass, if ye shall hearken diligently" ; then he says : "Blessed... Who makest the bands of sleep to fall upon mine eyes, and slumber upon mine eyelids, and givest light to the apple of the eye. May it be Thy will, O Lord my God, to suffer me to lie down in peace and place my portion in Thy Torah ; and do Thou accustom me to the performance of the commandments and not to transgression ; and bring me not into the power of sin, iniquity, temptation or contempt ; and let the good impulse have dominion over me but not the evil impulse ; and do Thou deliver me from evil occurrence and sore diseases ; and let not evil dreams and lustful thoughts trouble me; and let my bed be perfect before Thee, and give light to mine eyes lest I sleep the sleep of death. Blessed art Thou, O Lord, Who givest light to the whole world in Thy glory."

According to whom is that which has been taught: It is a mitzvah to tie [the components of] the lulav together, but if one did not tie them, it is [still] valid? If it is according to R. Judah, why is it valid if one does not tie them. and if it is according to the Sages, why is it ‘mitzvah'? It is in fact according to the Rabbis, but [it is a mitzvah] since it is written, "This is my God and I will adorn Him" (Exodus 15:2) be adorned before Him in [the due performance of] religious duties.

It has been taught: R. Hanania b. Akavya said: Scribes writing [Torah] scrolls, tefillin and mezuzot, their agents and their agents’ agents, and all who are engaged in holy work including sellers of blue [for tzitzit] are exempt from the obligation of prayer and tefillin and all the commandments mentioned in the Torah, to confirm the words of R. Yose the Galilean, for R. Yose the Galilean used to say: He who is occupied with the performance of a mitzvah is [at that time] exempt from other mitzvot

[Where the custom is] to bless, he should bless. Abaye said: This was taught only with regard to after [the Hallel], but before, it is a mitzvah to bless, for Rav Judah said in the name of Rav: For all commandments one blesses before (over) their performance. And from where do we know that the word "over" means before? R. Nahman b. Yitzchak said: As it is written, "Then Ahimaaz ran by the way of the plain and he overran (vayaavor) the Cushite" (II Samuel 18:23). Abaye said from the following: "And he himself passed over (avar) before them" (Genesis 33:3). And if you wish, from the following: "And their king passed on before them (vayaavor), and the Lord at their head" (Micah 2:13).

What does this teach us? It informs you how zealous they were in the performance of mitzvot.

Let us then see to what it is more comparable. We should deduce a thing whose performance is a matter of the whole day from a thing whose performance is a matter of the whole day, and let no proof be adduced from something whose performance is only for one moment. Or take it another way: We might deduce a thing which is a mitzvah for future generations from something whose mitzvah is for future generations, but we will not deduce a proof from the preparations which were not for future generations.

Let us then see to what it is more comparable. We should deduce a thing whose performance is a matter of the whole day from a thing whose performance is a matter of the whole day, and let no proof be adduced from something whose performance is only for one moment. Or take it another way: We might deduce a thing which is a mitzvah for future generations from something whose mitzvah is for future generations, but we will not deduce a proof from the preparations which were not for future generations.

Let us then see to what it is more comparable. We should deduce a thing whose performance is a matter of the whole day from a thing whose performance is a matter of the whole day, and let no proof be adduced from something whose performance is only for one moment. Or take it another way: We might deduce a thing which is a mitzvah for future generations from something whose mitzvah is for future generations, but we will not deduce a proof from the preparations which were not for future generations.

Rather, R. Zevid said in the name of Rava: In the case of the lulav, which has its Torah origin when performed in the provinces, we perform it for seven days in memory of the Temple; in the case of the rite of the aravah, which has no Torah origin for its performance in the Provinces, we do not perform it for seven days in commemoration of the Temple. Resh Lakish said:

1) As was its performance on a weekday, so was its performance on Shabbat, except that they would gather them on the eve of Shabbat and place them in golden basins so that they would not become wilted. 2) Rabbi Yohanan ben Beroka says: they used to bring palm branches and they would beat them on the ground at the sides of the altar, and that day was called “[the day of] the beating of the palm branches.” 3) Immediately after beating the willows (or palm branches) the children undo their lulavs and eat their etrogim.

1) As was its performance on a weekday, so was its performance on Shabbat, except that they would gather them on the eve of Shabbat and place them in golden basins so that they would not become wilted. 2) Rabbi Yohanan ben Beroka says: they used to bring palm branches and they would beat them on the ground at the sides of the altar, and that day was called “[the day of] the beating of the palm branches.” 3) Immediately after beating the willows (or palm branches) the children undo their lulavs and eat their etrogim.

As was its performance on a weekday. R. Huna said: What is the reason of R. Yohanan b. Beroka? As it is written, “Branches” which implies two, one for the lulav and one for the altar. But the Rabbis say: The word “branches” is written defectively (כפת).

What do they disagree about? One Master holds that it is set aside only for the performance of its commandment, while the other Master holds that that it is set aside for the whole day.

R. Huna had wine in a ruinous house and wanted to remove it. He therefore engaged R. Adda b. 'Ahabah in a learned discussion until the wine was removed. As soon as they left the house, it fell in. When R. Adda b. 'Ahabah noticed that he was used for such a purpose, he became angry, saying, "Is not this an instance with regard to which R. Jannai said, one should never stay in a place of danger and say, I shall be saved by a miracle, for it might be that no miracle will be performed for him, and even if one should be performed, such performance would be charged against his merits?" Said R. Hanan, where is the biblical verse to prove it? "I am not worthy of all the mercies, and of all the truth" (Gen., 32. 11).