procession

And in the day of the king’s birth every month they were brought by bitter constraint to eat of the sacrifices; and when the fast of Bacchus was kept, the Jews were compelled to go in procession to Bacchus, carrying ivy.

To the temple let its in procession go,

Accordingly, the horsemen who carried the epistles proceeded on the ways which they were to go with speed: but as for Mordecai, as soon as he had assumed the royal garment, and the crown of gold, and had put the chain about his neck, he went forth in a public procession; and when the Jews who were at Shushan saw him in so great honor with the king, they thought his good fortune was common to themselves also, and joy and a beam of salvation encompassed the Jews, both those that were in the cities, and those that were in the countries, upon the publication of the king's letters, insomuch that many even of other nations circumcised their foreskin for fear of the Jews, that they might procure safety to themselves thereby; for on the thirteenth day of the twelfth month, which according to the Hebrews is called Adar, but according to the Macedonians, Dystrus, those that carried the king's epistle gave them notice, that the same day wherein their danger was to have been, on that very day should they destroy their enemies. But now the rulers of the provinces, and the tyrants, and the kings, and the scribes, had the Jews in esteem; for the fear they were in of Mordecai forced them to act with discretion. Now when the royal decree was come to all the country that was subject to the king, it fell out that the Jews at Shushan slew five hundred of their enemies; and when the king had told Esther the number of those that were slain in that city, but did not well know what had been done in the provinces, he asked her whether she would have any thing further done against them, for that it should be done accordingly: upon which she desired that the Jews might be permitted to treat their remaining enemies in the same manner the next day; as also that they might hang the ten sons of Haman upon the gallows. So the king permitted the Jews so to do, as desirous not to contradict Esther. So they gathered themselves together again on the fourteenth day of the month Dystrus, and slew about three hundred of their enemies, but touched nothing of what riches they had. Now there were slain by the Jews that were in the country, and in the other cities, seventy-five thousand of their enemies, and these were slain on the thirteenth day of the month, and the next day they kept as a festival. In like manner the Jews that were in Shushan gathered themselves together, and feasted on the fourteenth day, and that which followed it; whence it is that even now all the Jews that are in the habitable earth keep these days festival, and send portions to one another. Mordecai also wrote to the Jews that lived in the kingdom of Artaxerxes to observe these days, and celebrate them as festivals, and to deliver them down to posterity, that this festival might continue for all time to come, and that it might never be buried in oblivion; for since they were about to be destroyed on these days by Haman, they would do a right thing, upon escaping the danger in them, and on them inflicting punishment on their enemies, to observe those days, and give thanks to God on them; for which cause the Jews still keep the forementioned days, and call them days of Phurim (or Purim.) And Mordecai became a great and illustrious person with the king, and assisted him in the government of the people. He also lived with the queen; so that the affairs of the Jews were, by their means, better than they could ever have hoped for. And this was the state of the Jews under the reign of Artaxerxes.

And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple. And when the Phoenicians and the Chaldeans that followed him thought they should have liberty to plunder the city, and torment the high priest to death, which the king's displeasure fairly promised them, the very reverse of it happened; for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, "I did not adore him, but that God who hath honored him with his high priesthood; for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the Divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind." And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest's direction, and magnificently treated both the high priest and the priests. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.

And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple. And when the Phoenicians and the Chaldeans that followed him thought they should have liberty to plunder the city, and torment the high priest to death, which the king's displeasure fairly promised them, the very reverse of it happened; for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, "I did not adore him, but that God who hath honored him with his high priesthood; for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the Divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind." And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest's direction, and magnificently treated both the high priest and the priests. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.

In a little time afterward came ambassadors again to him, Antipater from Hyrcanus, and Nicodemus from Aristobulus; which last also accused such as had taken bribes; first Gabinius, and then Scaurus,—the one three hundred talents, and the other four hundred; by which procedure he made these two his enemies, besides those he had before. And when Pompey had ordered those that had controversies one with another to come to him in the beginning of the spring, he brought his army out of their winter quarters, and marched into the country of Damascus; and as he went along he demolished the citadel that was at Apamia, which Antiochus Cyzicenus had built, and took cognizance of the country of Ptolemy Menneus, a wicked man, and not less so than Dionysius of Tripoli, who had been beheaded, who was also his relation by marriage; yet did he buy off the punishment of his crimes for a thousand talents, with which money Pompey paid the soldiers their wages. He also conquered the place called Lysias, of which Silas a Jew was tyrant. And when he had passed over the cities of Heliopolis and Chalcis, and got over the mountain which is on the limit of Celesyria, he came from Pella to Damascus; and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly' government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and [they complained], that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them. Hyrcanus complained, that although he were the elder brother, he was deprived of the prerogative of his birth by Aristobulus, and that he had but a small part of the country under him, Aristobulus having taken away the rest from him by force. He also accused him, that the incursions which had been made into their neighbors' countries, and the piracies that had been at sea, were owing to him; and that the nation would not have revolted, unless Aristobulus had been a man given to violence and disorder; and there were no fewer than a thousand Jews, of the best esteem among them, who confirmed this accusation; which confirmation was procured by Antipater. But Aristobulus alleged against him, that it was Hyrcanus's own temper, which was inactive, and on that account contemptible, which caused him to be deprived of the government; and that for himself, he was necessitated to take it upon him, for fear lest it should be transferred to others. And that as to his title [of king], it was no other than what his father had taken [before him]. He also called for witnesses of what he said some persons who were both young and insolent; whose purple garments, fine heads of hair, and other ornaments, were detested [by the court], and which they appeared in, not as though they were to plead their cause in a court of justice, but as if they were marching in a pompous procession.

After this was over, they prepared for his funeral, it being Archelaus's care that the procession to his father's sepulcher should be very sumptuous. Accordingly, he brought out all his ornaments to adorn the pomp of the funeral. The body was carried upon a golden bier, embroidered with very precious stones of great variety, and it was covered over with purple, as well as the body itself; he had a diadem upon his head, and above it a crown of gold: he also had a scepter in his right hand. About the bier were his sons and his numerous relations; next to these was the soldiery, distinguished according to their several countries and denominations; and they were put into the following order: First of all went his guards, then the band of Thracians, and after them the Germans; and next the band of Galatians, every one in their habiliments of war; and behind these marched the whole army in the same manner as they used to go out to war, and as they used to be put in array by their muster-masters and centurions; these were followed by five hundred of his domestics carrying spices. So they went eight furlongs to Herodium; for there by his own command he was to be buried. And thus did Herod end his life.

Celsus next, for form’s sake, and with great want of precision, speaks of “the dreams of the chief butler and chief baker, and of Pharaoh, and of the explanation of them, in consequence of which Joseph was taken out of prison in order to be entrusted by Pharaoh with the second place in Egypt.” What absurdity, then, did the history contain, looked at even in itself, that it should be adduced as matter of accusation by this Celsus, who gave the title of True Discourse to a treatise not containing doctrines, but full of charges against Jews and Christians? He adds: “He who had been sold behaved kindly to his brethren (who had sold him), when they were suffering from hunger, and had been sent with their asses to purchase [provisions];” although he has not related these occurrences [in his treatise]. But he does mention the circumstance of Joseph making himself known to his brethren, although I know not with what view, or what absurdity he can point out in such an occurrence; since it is impossible for Momus himself, we might say, to find any reasonable fault with events which, apart from their figurative meaning, present so much that is attractive. He relates, further, that “Joseph, who had been sold as a slave, was restored to liberty, and went up with a solemn procession to his father’s funeral,” and thinks that the narrative furnishes matter of accusation against us, as he makes the following remark: “By whom (Joseph, namely) the illustrious and divine nation of the Jews, after growing up in Egypt to be a multitude of people, was commanded to sojourn somewhere beyond the limits of the kingdom, and to pasture their flocks in districts of no repute.” Now the words, “that they were commanded to pasture their flocks in districts of no repute,” are an addition, proceeding from his own feelings of hatred; for he has not shown that Goshen, the district of Egypt, is a place of no repute. The exodus of the people from Egypt he calls a flight, not at all remembering what is written in the book of Exodus regarding the departure of the Hebrews from the land of Egypt. We have enumerated these instances to show that what, literally considered, might appear to furnish ground of accusation, Celsus has not succeeded in proving to be either objectionable or foolish, having utterly failed to establish the evil character, as he regards it, of our Scriptures.

Interpreting, moreover, the words of Homer, he adds: “The words of Zeus addressed to Hera are the words of God addressed to matter; and the words addressed to matter obscurely signify that the matter which at the beginning was in a state of discord [with God], was taken by Him, and bound together and arranged under laws, which may be analogically compared to chains; and that by way of chastising the demons who create disorder in it, he hurls them down headlong to this lower world.” These words of Homer, he alleges, were so understood by Pherecydes, when he said that beneath that region is the region of Tartarus, which is guarded by the Harpies and Tempest, daughters of Boreas, and to which Zeus banishes any one of the gods who becomes disorderly. With the same ideas also are closely connected the peplos of Athena, which is beheld by all in the procession of the Panathenæa. For it is manifest from this, he continues, that a motherless and unsullied demon has the mastery over the daring of the Giants. While accepting, moreover, the fictions of the Greeks, he continues to heap against us such accusations as the following, viz., that “the Son of God is punished by the devil, and teaches us that we also, when punished by him, ought to endure it. Now these statements are altogether ridiculous. For it is the devil, I think, who ought rather to be punished, and those human beings who are calumniated by him ought not to be threatened with chastisement.”

It is the same whether one [while impure] enters the Temple court or the addition to the Temple court, for additions are not made to the city [of Jerusalem], or to the Temple courts except by the king, prophet, Urim and Thummim, the Sanhedrin of seventy one, and with two [loaves] of thanksgiving, and with song. And the court walks in a procession, the two [loaves] of thanksgiving [being carried] after them, and all Israel [following] behind them. The inner one is eaten, and the outer one is burnt. And as to any addition that was made without all these he who enters it [while impure] is not liable.

If a person was looking out of a window and overshadowed a funeral procession: Bet Shammai says: he does not bring uncleanness. But Bet Hillel says: he does bring the uncleanness. They agree that if he was dressed in his clothes or if there were two persons, one above the other, they bring the uncleanness.

If a person was lying on the threshold and the funeral procession overshadowed him: Bet Shammai says: he does not bring the uncleanness. But Bet Hillel says: he does bring the uncleanness.

Rebbi Joḥanan said, to make a procession on the occasion. Rebbi said, could not the Cohen who was removing the ashes from the interior altar himself clean the candelabra? But to make a procession on the occasion. There, we have stated: “He deposits the flask on the second step and leaves;” “he takes the flask from the second step and leaves.” Rebbi Joḥanan said, why does he enter twice for incense? Only to make a procession on the occasion. Rebbi Simeon ben Laqish said, it is a biblical command: in the morning, in the morning, when he cleans the lights he shall burn the incense. What does Rebbi Joḥanan do with this? He could enter to clean and to burn incense.

Rebbi Joḥanan said, to make a procession on the occasion. Rebbi said, could not the Cohen who was removing the ashes from the interior altar himself clean the candelabra? But to make a procession on the occasion. There, we have stated: “He deposits the flask on the second step and leaves;” “he takes the flask from the second step and leaves.” Rebbi Joḥanan said, why does he enter twice for incense? Only to make a procession on the occasion. Rebbi Simeon ben Laqish said, it is a biblical command: in the morning, in the morning, when he cleans the lights he shall burn the incense. What does Rebbi Joḥanan do with this? He could enter to clean and to burn incense.

Rebbi Joḥanan said, to make a procession on the occasion. Rebbi said, could not the Cohen who was removing the ashes from the interior altar himself clean the candelabra? But to make a procession on the occasion. There, we have stated: “He deposits the flask on the second step and leaves;” “he takes the flask from the second step and leaves.” Rebbi Joḥanan said, why does he enter twice for incense? Only to make a procession on the occasion. Rebbi Simeon ben Laqish said, it is a biblical command: in the morning, in the morning, when he cleans the lights he shall burn the incense. What does Rebbi Joḥanan do with this? He could enter to clean and to burn incense.

Three could bring it up; why is a he-goat brought by eleven? Only to make a procession.

The rabbis of Caesarea say, why is a bull brought by 24? To make a procession on the occasion, under the heading, in God’s House we shall walk in excitement. Since one explains, they shall arrange, two; the sons of Aaron, two; the priests, two; from here that a private person’s bull should be brought by six.

Rebbi Ḥisqiah asked: But then the people in Babylonia proclaim about sheqalim on the start of the month. Was it not so that Israel should bring their sheqalim in time and it should be disbursed from the new contributions to the treasury on time on the First of Nisan? Rebbi Ulla asked before Rebbi Mana: Did we not state, “three times a year one disburses from the treasury, half a month before Passover, before Pentecost, before Tabernacles.” He told him, we may say, before Passover, from those near; before Pentecost, from those farther away, before Tabernacles, from those still farther away. He answered him, it was collected all at one time. And why did they say, “three times a year”? To make a procession of the occasion.

HALAKHAH: Rebbi Yose ben Ḥanina stated, to make a procession on the occasion. Yose ben Ḥanina in the name of Menaḥem from Yodfat: It is Rebbi Aqiba’s Yose ben Ḥanina, since Rebbi Aqiba said, the water libation is a word from the Torah.

When Rebbi Jehudah saw a funeral procession or the acclamation of a bride he looked at the students and said, deed precedes study.

“One may start a war of choice only by the court of 71 [judges]. Rebbi Jehudah says, as at the start: David ascended following Gad’s word, that is king and prophet. Solomon started to build the Temple of the Eternal, Israel’s God, on Mount Moriah where He had appeared to him, there are Urim and Tummim. To his father David, this is the Synhedrion, ask your father and he will tell you, your Elders and they will speak to you. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others.

“One may start a war of choice only by the court of 71 [judges]. Rebbi Jehudah says, as at the start: David ascended following Gad’s word, that is king and prophet. Solomon started to build the Temple of the Eternal, Israel’s God, on Mount Moriah where He had appeared to him, there are Urim and Tummim. To his father David, this is the Synhedrion, ask your father and he will tell you, your Elders and they will speak to you. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others.

Rav Huna bar Ḥiyya in the name of Rav quotes it from the words of the Torah. As all that I am showing you, the shape of the building and the shape … of all its vessels, so you shall execute. So you shall execute in all generations. Moses is king and prophet. Aaron represents Urim and Tummim. Assemble for me seventy men from the Elders of Israel, that is the Synhedrion; ask your father and he will tell you, etc. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others.

Rav Huna bar Ḥiyya in the name of Rav quotes it from the words of the Torah. As all that I am showing you, the shape of the building and the shape … of all its vessels, so you shall execute. So you shall execute in all generations. Moses is king and prophet. Aaron represents Urim and Tummim. Assemble for me seventy men from the Elders of Israel, that is the Synhedrion; ask your father and he will tell you, etc. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others.

HALAKHAH: “Whether one entered the courtyard,” etc. Rav said, at the start: David ascended following Gad’s word, that is King and Prophet. Solomon started to build the Temple of the Eternal in Jerusalem, these are Urim and Tummim. And his father David, this is the Synhedrion, ask your father and he will tell you. Song, after them went Hoshaia and the officers. Thanksgiving sacrifices, I put up two thanksgiving sacrifices. Rebbi Samuel bar Rebbi Yudan said, what is written, walking? No, being in procession.

Rav said, a pedestal is not annulled. Therefore its appurtenances are annulled. The opinions of Rav seem inconsistent. There Rav Sheshet said in the name of Rav, if the procession was using another way, and here he says so? There if he burned incense, here if he did not burn incense. And even if you are saying, in both cases if he burned incense, Rav follows his opinion since Rav said, if one casts a cup for idolatry it is immediately forbidden.

R. Abbahu said: What is its Scriptural proof? As it is said, “Order the festival procession with boughs, up to the horns of the altar” (Psalms 118:27). R. Abbahu said n the name of R. Elazar: Whoever takes the lulav with its binding and the hadas in its thickness is regarded by Scripture as though he had built an altar and offered on it a sacrifice. For it is said,

Did not the Baraita omit to mention the procession with the ark? No, this is no omission, because the Baraita meant to point out only things done privately, not such as are done in public.

How many are sufficient? R. Shmuel b. Inia said in the name of Rav: Twelve thousand and [in addition] six thousand trumpets, or, as according to another version, twelve thousand men of whom six thousand have trumpets. Ulla said: Enough to make a procession extending from the burying ground to the town gate.