seam

Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.

Besides these, the high priest put on a third garment, which was called the Ephod, which resembles the Epomis of the Greeks. Its make was after this manner: it was woven to the depth of a cubit, of several colors, with gold intermixed, and embroidered, but it left the middle of the breast uncovered: it was made with sleeves also; nor did it appear to be at all differently made from a short coat. But in the void place of this garment there was inserted a piece of the bigness of a span, embroidered with gold, and the other colors of the ephod, and was called Essen, [the breastplate,] which in the Greek language signifies the Oracle. This piece exactly filled up the void space in the ephod. It was united to it by golden rings at every corner, the like rings being annexed to the ephod, and a blue riband was made use of to tie them together by those rings; and that the space between the rings might not appear empty, they contrived to fill it up with stitches of blue ribands. There were also two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature of buttons, having each end running to the sardonyxes of gold, that they might be buttoned by them. On these were engraven the names of the sons of Jacob, in our own country letters, and in our own tongue, six on each of the stones, on either side; and the elder sons' names were on the right shoulder. Twelve stones also there were upon the breast-plate, extraordinary in largeness and beauty; and they were an ornament not to be purchased by men, because of their immense value. These stones, however, stood in three rows, by four in a row, and were inserted into the breastplate itself, and they were set in ouches of gold, that were themselves inserted in the breastplate, and were so made that they might not fall out. Now the first three stones were a sardonyx, a topaz, and an emerald. The second row contained a carbuncle, a jasper, and a sapphire. The first of the third row was a ligure, then an amethyst, and the third an agate, being the ninth of the whole number. The first of the fourth row was a chrysolite, the next was an onyx, and then a beryl, which was the last of all. Now the names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each stone having the honor of a name, in the order according to which they were born. And whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them with golden bands to the tops of the shoulders, whose extremity turned backwards, and went into the ring, on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place. There was also a girdle sewed to the breastplate, which was of the forementioned colors, with gold intermixed, which, when it had gone once round, was tied again upon the seam, and hung down. There were also golden loops that admitted its fringes at each extremity of the girdle, and included them entirely.

So when Varus, upon asking Antipater what he had to say for himself, found that he had nothing to say besides his appeal to God, and saw that there was no end of that, he bid them bring the potion before the court, that he might see what virtue still remained in it; and when it was brought, and one that was condemned to die had drank it by Varus's command, he died presently. Then Varus got up, and departed out of the court, and went away the day following to Antioch, where his usual residence was, because that was the palace of the Syrians; upon which Herod laid his son in bonds. But what were Varus's discourses to Herod was not known to the generality, and upon what words it was that he went away; though it was also generally supposed that whatsoever Herod did afterward about his son was done with his approbation. But when Herod had bound his son, he sent letters to Rome to Cæsar about him, and such messengers withal as should, by word of mouth, inform Cæsar of Antipater's wickedness. Now at this very time there was seized a letter of Antiphilus, written to Antipater out of Egypt [for he lived there]; and when it was opened by the king, it was found to contain what follows: "I have sent thee Acme's letter, and hazarded my own life; for thou knowest that I am in danger from two families, if I be discovered. I wish thee good success in thy affair." These were the contents of this letter; but the king made inquiry about the other letter also, for it did not appear; and Antiphilus's slave, who brought that letter which had been read, denied that he had received the other. But while the king was in doubt about it, one of Herod's friends seeing a seam upon the inner coat of the slave, and a doubling of the cloth, [for he had two coats on,] he guessed that the letter might be within that doubling; which accordingly proved to be true. So they took out the letter, and its contents were these: "Acme to Antipater. I have written such a letter to thy father as thou desiredst me. I have also taken a copy and sent it, as if it came from Salome, to my lady [Livia]; which, when thou readest, I know that Herod Will punish Salome, as plotting against him?' Now this pretended letter of Salome to her lady was composed by Antipater, in the name of Salome, as to its meaning, but in the words of Acme. The letter was this: 'Acme to king Herod. I have done my endeavor that nothing that is done against thee should be concealed from thee. So, upon my finding a letter of Salome written to my lady against thee, I have written out a copy, and sent it to thee; with hazard to myself, but for thy advantage.' The reason why she wrote it was this, that she had a mind to be married to Sylleus. Do thou therefore tear this letter in pieces, that I may not come into danger of my life." Now Acme had written to Antipater himself, and informed him, that, in compliance with his command, she had both herself written to Herod, as if Salome had laid a sudden plot entirely against him, and had herself sent a copy of an epistle, as coming from Salome to her lady. Now Acme was a Jew by birth, and a servant to Julia, Cæsar's wife; and did this out of her friendship for Antipater, as having been corrupted by him with a large present of money, to assist in his pernicious designs against his father and his aunt.

Now all those of the stock of the priests that could not minister by reason of some defect in their bodies, came within the partition, together with those that had no such imperfection, and had their share with them by reason of their stock, but still made use of none except their own private garments; for nobody but he that officiated had on his sacred garments; but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration. The high priest did also go up with them; not always indeed, but on the seventh days and new moons, and if any festivals belonging to our nation, which we celebrate every year, happened. When he officiated, he had on a pair of breeches that reached beneath his privy parts to his thighs, and had on an inner garment of linen, together with a blue garment, round, without seam, with fringe work, and reaching to the feet. There were also golden bells that hung upon the fringes, and pomegranates intermixed among them. The bells signified thunder, and the pomegranates lightning. But that girdle that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors we told you before the veils of the temple were embroidered also. The like embroidery was upon the ephod; but the quantity of gold therein was greater. Its figure was that of a stomacher for the breast. There were upon it two golden buttons like small shields, which buttoned the ephod to the garment; in these buttons were enclosed two very large and very excellent sardonyxes, having the names of the tribes of that nation engraved upon them: on the other part there hung twelve stones, three in a row one way, and four in the other; a sardius, a topaz, and an emerald; a carbuncle, a jasper, and a sapphire; an agate, an amethyst, and a ligure; an onyx, a beryl, and a chrysolite; upon every one of which was again engraved one of the forementioned names of the tribes. A mitre also of fine linen encompassed his head, which was tied by a blue ribbon, about which there was another golden crown, in which was engraven the sacred name [of God]: it consists of four vowels. However, the high priest did not wear these garments at other times, but a more plain habit; he only did it when he went into the most sacred part of the temple, which he did but once in a year, on that day when our custom is for all of us to keep a fast to God. And thus much concerning the city and the temple; but for the customs and laws hereto relating, we shall speak more accurately another time; for there remain a great many things thereto relating which have not been here touched upon.

And they (i.e. the Jews) wove a crown of spikes of thorn bushes, and set it upon His head. And they arrayed Him in royal apparel, not knowing what they were doing. And they bowed the knee, and made obeisance unto Him, and they spake with their mouths, without being compelled to do so, saying, ‘‘ Hail to Thee, King of the Jews.’’ Observe ye, O my brethren, that not even in His death did He lack the [sign of] royalty. And when the Jews and the soldiers who were the servants of Herod and Pilate were struggling together to rend the tunic of Christ, to divide it among them, they did so because they all eagerly desired the beauty of the sight thereof. And the centurion also who watched the Cross himself testified before all the crowd, saying, ‘‘ Verily, this man is the Son of God.” And this centurion said unto them, ‘‘ The orders which have been given to me do not permit me to rend the apparel of royalty, but cast lots for it [and we shall see] to whom it will come’”’; and when the Jews and the soldiers of the king had cast lots, the lot fell upon one of the soldiers of Pilate. Now the tunic of our Lord had no seam, but had been woven whole in one piece. And whensoever there was a lack of rain in the place where it had been deposited and taken care of, the people used to bring out the tunic, and as soon as they lifted it up towards heaven an abundance of rain fell. And also, whensoever the soldier who had received it lacked rain for his crop, he brought out the tunic, and it worked this miracle. Now the tunic was taken away by force from the man who got it by Pilate, who sent it to the Emperor Tiberius. To us this tunic indicateth the Orthodox Faith, which all the nations [joined] together are unable to cleave. Three valuable gifts, than which there is nothing more valuable, were given to the Jews in olden time, namely, royalty, priesthood, and prophecy: prophecy by the hand of Moses, priesthood by the hand of Aaron, and royalty by the hand of David. These three gifts which the generations and families of the children of Israel had enjoyed for [many] years were taken from them in one day; and they were stripped of all three of them, and became aliens to them, that is to say, prophecy by the Cross, priesthood by the rending of the tunic [of Christ], and royalty by the crown of thorns. Moreover, that spirit of compassion (or propitiation) which had dwelt in the Temple, in the Holy of Holies, forsook them and departed. And the curtain (or veil) of the sanctuary was cleft in twain. And the Passover fled from them, for they never celebrated another Passoverinit. And know, O my brethren, that when Pilate pressed them to go into the Judgment Hall, they said unto him, “ We are unable to go into the Preetorium, because up to now we have not eaten the Passover.”’

THREE years and three months after His baptism, Judas Iscariot the son of Simon betrayed his Lord to death. He was called Iscariot (Sekhariota) from the name of his town (Sekhariot), and he had the sixth place among the disciples before he betrayed our Lord. Our Lord was crucified at the third hour of Friday, the ninth of Nisan. Caiaphas, who condemned our Lord, is Josephus. The name of Bar- Abba was Jesus. The name of the soldier who pierced our Lord with the spear, and spat in His face, and smote Him on His cheek, was Longinus; it was he who lay upon a sick bed for thirty-eight years, and our Lord healed him, and said to him, ‘ Behold, thou art healed; sin no more, lest something worse than the first befall thee V The watchers at the grave were five, and these are their names: Issachar, Gad, Matthias, Barnabas and Simon; but others say they were fifteen, three centurions and their Roman and Jewish soldiers. Some men have a tradition that the stone which was laid upon the grave of our Lord was the stone which poured out water for the children of Israel in the wilderness. The grave in which our Redeemer was laid was prepared for Joshua the son of Nun, and was carefully guarded by the Divine will for the burial of our Lord. The purple which they put on our Lord mockingly, was given in a present to the Maccabees by the emperors of the Greeks; and they handed it over to the priests for dressing the temple. The priests took it and brought it to Pilate, testifying and saying, ‘ See the purple which He prepared when He thought to become king.’ The garment which the soldiers divided into four parts indicates the passibility of His body. The robe without seam at the upper end which was not rent, is the mystery of the Godhead which cannot admit suffering. As touching the blood and water which came forth from His side, John the son of Zebedee was deemed worthy to see that vivifying flow from the life-giving fountain. Mar John Chrysostom says: ‘ When His side was rent by the soldiers with the spear, there came forth immediately water and blood. The water is a type of baptism, and the blood is the mystery of His precious blood, for baptism was given first, and then the cup of redemption. But in the gospel it is written, “ There went forth blood and water.” ’ As to the tree upon which our Redeemer was crucified, some have said that He was crucified upon those bars with which they carried the ark of the covenant; and others that it was upon the wood of the tree on which Abraham offered up the ram as an offering instead of Isaac. His hands were nailed upon the wood of the fig-tree of which Adam ate, and behold, we have mentioned its history with that of Moses’ rod. The thirty pieces of silver (zuze) which Judas received, and for which he sold his Lord, were thirty pieces according to the weight of the sanctuary, and were equal to six hundred pieces according to the weight of our country, Terah made these pieces for Abraham his son; Abraham gave them to Isaac; Isaac bought a village with them; the owner of the village carried them to Pharaoh; Pharaoh sent them to Solomon the son of David for the building of his temple; and Solomon took them and placed them round about the door of the altar. When Nebuchadnezzar came and took captive the children of Israel, and went into Solomon’s temple and saw that these pieces were beautiful, he took them, and brought &them to Babylon with the captives of the children of Israel. There were some Persian youths there as hostages, and when Nebuchadnezzar came from Jerusalem, they sent to him everything that was meet for kings and rulers. And since gifts and presents had been sent by the Persians, he released their sons and gave them gifts and presents, among which were those pieces of silver about which we have spoken; and they carried them to their parents. When Christ was born and they saw the star, they arose and took those pieces of silver and gold and myrrh and frankincense, and set out on the journey; and they came to the neighbourhood of Edessa, and these kings fell asleep by the roadside. And they arose and left the pieces behind them, and did not remember them, but forgot that anything of theirs remained behind. And certain merchants came and found them, and took these pieces, and came to the neighbourhood of Edessa, and sat down by a well of water. On that very day an angel came to the shepherds, and gave them the garment without seam at the upper end, woven throughout. And he said to them, ‘ Take this garment, in which is the life of mankind.’ And the shepherds took the garment, and came to the well of water by the side of which were those merchants. They said to them, ‘ We have a garment without seam at the upper end; will ye buy it?’ The merchants said to them, ‘Bring it here.’ When they saw the garment, they marvelled and said to the shepherds: ‘ We have thirty pieces of silver which are meet for kings; take them and give us this garment.’ When the merchants had taken the garment, and had gone into the city of Edessa, Abgar the king sent to them and said, ‘ Have ye anything meet for kings, that I may buy it from you?’ The merchants said to him, ‘We have a garment without seam at the upper end.’ When the king saw the garment, he said to them, ‘Whence have ye this garment?'’ They said to him, ‘We came to a well by the gate of thy city, and we saw it in the hands of some shepherds, and we bought it from them for thirty pieces of stamped silver, which were also meet for kings like thyself.’ The king sent for the shepherds, and took the pieces from them, and sent them together with the garment to Christ for the good that He had done him in healing his sickness. When Christ saw the garment and the pieces, He kept the garment by Him, but He sent the pieces to the Jewish treasury. When Judas Iscariot came to the chief priests and said to them, ‘What will ye give me that I may deliver Him to you?’ the priests arose and brought those pieces, and gave them to Judas Iscariot; and when he repented, he returned them to the Jews, and went and hanged himself. And the priests took them and bought with them a field for a burial-place for strangers.

THREE years and three months after His baptism, Judas Iscariot the son of Simon betrayed his Lord to death. He was called Iscariot (Sekhariota) from the name of his town (Sekhariot), and he had the sixth place among the disciples before he betrayed our Lord. Our Lord was crucified at the third hour of Friday, the ninth of Nisan. Caiaphas, who condemned our Lord, is Josephus. The name of Bar- Abba was Jesus. The name of the soldier who pierced our Lord with the spear, and spat in His face, and smote Him on His cheek, was Longinus; it was he who lay upon a sick bed for thirty-eight years, and our Lord healed him, and said to him, ‘ Behold, thou art healed; sin no more, lest something worse than the first befall thee V The watchers at the grave were five, and these are their names: Issachar, Gad, Matthias, Barnabas and Simon; but others say they were fifteen, three centurions and their Roman and Jewish soldiers. Some men have a tradition that the stone which was laid upon the grave of our Lord was the stone which poured out water for the children of Israel in the wilderness. The grave in which our Redeemer was laid was prepared for Joshua the son of Nun, and was carefully guarded by the Divine will for the burial of our Lord. The purple which they put on our Lord mockingly, was given in a present to the Maccabees by the emperors of the Greeks; and they handed it over to the priests for dressing the temple. The priests took it and brought it to Pilate, testifying and saying, ‘ See the purple which He prepared when He thought to become king.’ The garment which the soldiers divided into four parts indicates the passibility of His body. The robe without seam at the upper end which was not rent, is the mystery of the Godhead which cannot admit suffering. As touching the blood and water which came forth from His side, John the son of Zebedee was deemed worthy to see that vivifying flow from the life-giving fountain. Mar John Chrysostom says: ‘ When His side was rent by the soldiers with the spear, there came forth immediately water and blood. The water is a type of baptism, and the blood is the mystery of His precious blood, for baptism was given first, and then the cup of redemption. But in the gospel it is written, “ There went forth blood and water.” ’ As to the tree upon which our Redeemer was crucified, some have said that He was crucified upon those bars with which they carried the ark of the covenant; and others that it was upon the wood of the tree on which Abraham offered up the ram as an offering instead of Isaac. His hands were nailed upon the wood of the fig-tree of which Adam ate, and behold, we have mentioned its history with that of Moses’ rod. The thirty pieces of silver (zuze) which Judas received, and for which he sold his Lord, were thirty pieces according to the weight of the sanctuary, and were equal to six hundred pieces according to the weight of our country, Terah made these pieces for Abraham his son; Abraham gave them to Isaac; Isaac bought a village with them; the owner of the village carried them to Pharaoh; Pharaoh sent them to Solomon the son of David for the building of his temple; and Solomon took them and placed them round about the door of the altar. When Nebuchadnezzar came and took captive the children of Israel, and went into Solomon’s temple and saw that these pieces were beautiful, he took them, and brought &them to Babylon with the captives of the children of Israel. There were some Persian youths there as hostages, and when Nebuchadnezzar came from Jerusalem, they sent to him everything that was meet for kings and rulers. And since gifts and presents had been sent by the Persians, he released their sons and gave them gifts and presents, among which were those pieces of silver about which we have spoken; and they carried them to their parents. When Christ was born and they saw the star, they arose and took those pieces of silver and gold and myrrh and frankincense, and set out on the journey; and they came to the neighbourhood of Edessa, and these kings fell asleep by the roadside. And they arose and left the pieces behind them, and did not remember them, but forgot that anything of theirs remained behind. And certain merchants came and found them, and took these pieces, and came to the neighbourhood of Edessa, and sat down by a well of water. On that very day an angel came to the shepherds, and gave them the garment without seam at the upper end, woven throughout. And he said to them, ‘ Take this garment, in which is the life of mankind.’ And the shepherds took the garment, and came to the well of water by the side of which were those merchants. They said to them, ‘ We have a garment without seam at the upper end; will ye buy it?’ The merchants said to them, ‘Bring it here.’ When they saw the garment, they marvelled and said to the shepherds: ‘ We have thirty pieces of silver which are meet for kings; take them and give us this garment.’ When the merchants had taken the garment, and had gone into the city of Edessa, Abgar the king sent to them and said, ‘ Have ye anything meet for kings, that I may buy it from you?’ The merchants said to him, ‘We have a garment without seam at the upper end.’ When the king saw the garment, he said to them, ‘Whence have ye this garment?'’ They said to him, ‘We came to a well by the gate of thy city, and we saw it in the hands of some shepherds, and we bought it from them for thirty pieces of stamped silver, which were also meet for kings like thyself.’ The king sent for the shepherds, and took the pieces from them, and sent them together with the garment to Christ for the good that He had done him in healing his sickness. When Christ saw the garment and the pieces, He kept the garment by Him, but He sent the pieces to the Jewish treasury. When Judas Iscariot came to the chief priests and said to them, ‘What will ye give me that I may deliver Him to you?’ the priests arose and brought those pieces, and gave them to Judas Iscariot; and when he repented, he returned them to the Jews, and went and hanged himself. And the priests took them and bought with them a field for a burial-place for strangers.

THREE years and three months after His baptism, Judas Iscariot the son of Simon betrayed his Lord to death. He was called Iscariot (Sekhariota) from the name of his town (Sekhariot), and he had the sixth place among the disciples before he betrayed our Lord. Our Lord was crucified at the third hour of Friday, the ninth of Nisan. Caiaphas, who condemned our Lord, is Josephus. The name of Bar- Abba was Jesus. The name of the soldier who pierced our Lord with the spear, and spat in His face, and smote Him on His cheek, was Longinus; it was he who lay upon a sick bed for thirty-eight years, and our Lord healed him, and said to him, ‘ Behold, thou art healed; sin no more, lest something worse than the first befall thee V The watchers at the grave were five, and these are their names: Issachar, Gad, Matthias, Barnabas and Simon; but others say they were fifteen, three centurions and their Roman and Jewish soldiers. Some men have a tradition that the stone which was laid upon the grave of our Lord was the stone which poured out water for the children of Israel in the wilderness. The grave in which our Redeemer was laid was prepared for Joshua the son of Nun, and was carefully guarded by the Divine will for the burial of our Lord. The purple which they put on our Lord mockingly, was given in a present to the Maccabees by the emperors of the Greeks; and they handed it over to the priests for dressing the temple. The priests took it and brought it to Pilate, testifying and saying, ‘ See the purple which He prepared when He thought to become king.’ The garment which the soldiers divided into four parts indicates the passibility of His body. The robe without seam at the upper end which was not rent, is the mystery of the Godhead which cannot admit suffering. As touching the blood and water which came forth from His side, John the son of Zebedee was deemed worthy to see that vivifying flow from the life-giving fountain. Mar John Chrysostom says: ‘ When His side was rent by the soldiers with the spear, there came forth immediately water and blood. The water is a type of baptism, and the blood is the mystery of His precious blood, for baptism was given first, and then the cup of redemption. But in the gospel it is written, “ There went forth blood and water.” ’ As to the tree upon which our Redeemer was crucified, some have said that He was crucified upon those bars with which they carried the ark of the covenant; and others that it was upon the wood of the tree on which Abraham offered up the ram as an offering instead of Isaac. His hands were nailed upon the wood of the fig-tree of which Adam ate, and behold, we have mentioned its history with that of Moses’ rod. The thirty pieces of silver (zuze) which Judas received, and for which he sold his Lord, were thirty pieces according to the weight of the sanctuary, and were equal to six hundred pieces according to the weight of our country, Terah made these pieces for Abraham his son; Abraham gave them to Isaac; Isaac bought a village with them; the owner of the village carried them to Pharaoh; Pharaoh sent them to Solomon the son of David for the building of his temple; and Solomon took them and placed them round about the door of the altar. When Nebuchadnezzar came and took captive the children of Israel, and went into Solomon’s temple and saw that these pieces were beautiful, he took them, and brought &them to Babylon with the captives of the children of Israel. There were some Persian youths there as hostages, and when Nebuchadnezzar came from Jerusalem, they sent to him everything that was meet for kings and rulers. And since gifts and presents had been sent by the Persians, he released their sons and gave them gifts and presents, among which were those pieces of silver about which we have spoken; and they carried them to their parents. When Christ was born and they saw the star, they arose and took those pieces of silver and gold and myrrh and frankincense, and set out on the journey; and they came to the neighbourhood of Edessa, and these kings fell asleep by the roadside. And they arose and left the pieces behind them, and did not remember them, but forgot that anything of theirs remained behind. And certain merchants came and found them, and took these pieces, and came to the neighbourhood of Edessa, and sat down by a well of water. On that very day an angel came to the shepherds, and gave them the garment without seam at the upper end, woven throughout. And he said to them, ‘ Take this garment, in which is the life of mankind.’ And the shepherds took the garment, and came to the well of water by the side of which were those merchants. They said to them, ‘ We have a garment without seam at the upper end; will ye buy it?’ The merchants said to them, ‘Bring it here.’ When they saw the garment, they marvelled and said to the shepherds: ‘ We have thirty pieces of silver which are meet for kings; take them and give us this garment.’ When the merchants had taken the garment, and had gone into the city of Edessa, Abgar the king sent to them and said, ‘ Have ye anything meet for kings, that I may buy it from you?’ The merchants said to him, ‘We have a garment without seam at the upper end.’ When the king saw the garment, he said to them, ‘Whence have ye this garment?'’ They said to him, ‘We came to a well by the gate of thy city, and we saw it in the hands of some shepherds, and we bought it from them for thirty pieces of stamped silver, which were also meet for kings like thyself.’ The king sent for the shepherds, and took the pieces from them, and sent them together with the garment to Christ for the good that He had done him in healing his sickness. When Christ saw the garment and the pieces, He kept the garment by Him, but He sent the pieces to the Jewish treasury. When Judas Iscariot came to the chief priests and said to them, ‘What will ye give me that I may deliver Him to you?’ the priests arose and brought those pieces, and gave them to Judas Iscariot; and when he repented, he returned them to the Jews, and went and hanged himself. And the priests took them and bought with them a field for a burial-place for strangers.

THREE years and three months after His baptism, Judas Iscariot the son of Simon betrayed his Lord to death. He was called Iscariot (Sekhariota) from the name of his town (Sekhariot), and he had the sixth place among the disciples before he betrayed our Lord. Our Lord was crucified at the third hour of Friday, the ninth of Nisan. Caiaphas, who condemned our Lord, is Josephus. The name of Bar- Abba was Jesus. The name of the soldier who pierced our Lord with the spear, and spat in His face, and smote Him on His cheek, was Longinus; it was he who lay upon a sick bed for thirty-eight years, and our Lord healed him, and said to him, ‘ Behold, thou art healed; sin no more, lest something worse than the first befall thee V The watchers at the grave were five, and these are their names: Issachar, Gad, Matthias, Barnabas and Simon; but others say they were fifteen, three centurions and their Roman and Jewish soldiers. Some men have a tradition that the stone which was laid upon the grave of our Lord was the stone which poured out water for the children of Israel in the wilderness. The grave in which our Redeemer was laid was prepared for Joshua the son of Nun, and was carefully guarded by the Divine will for the burial of our Lord. The purple which they put on our Lord mockingly, was given in a present to the Maccabees by the emperors of the Greeks; and they handed it over to the priests for dressing the temple. The priests took it and brought it to Pilate, testifying and saying, ‘ See the purple which He prepared when He thought to become king.’ The garment which the soldiers divided into four parts indicates the passibility of His body. The robe without seam at the upper end which was not rent, is the mystery of the Godhead which cannot admit suffering. As touching the blood and water which came forth from His side, John the son of Zebedee was deemed worthy to see that vivifying flow from the life-giving fountain. Mar John Chrysostom says: ‘ When His side was rent by the soldiers with the spear, there came forth immediately water and blood. The water is a type of baptism, and the blood is the mystery of His precious blood, for baptism was given first, and then the cup of redemption. But in the gospel it is written, “ There went forth blood and water.” ’ As to the tree upon which our Redeemer was crucified, some have said that He was crucified upon those bars with which they carried the ark of the covenant; and others that it was upon the wood of the tree on which Abraham offered up the ram as an offering instead of Isaac. His hands were nailed upon the wood of the fig-tree of which Adam ate, and behold, we have mentioned its history with that of Moses’ rod. The thirty pieces of silver (zuze) which Judas received, and for which he sold his Lord, were thirty pieces according to the weight of the sanctuary, and were equal to six hundred pieces according to the weight of our country, Terah made these pieces for Abraham his son; Abraham gave them to Isaac; Isaac bought a village with them; the owner of the village carried them to Pharaoh; Pharaoh sent them to Solomon the son of David for the building of his temple; and Solomon took them and placed them round about the door of the altar. When Nebuchadnezzar came and took captive the children of Israel, and went into Solomon’s temple and saw that these pieces were beautiful, he took them, and brought &them to Babylon with the captives of the children of Israel. There were some Persian youths there as hostages, and when Nebuchadnezzar came from Jerusalem, they sent to him everything that was meet for kings and rulers. And since gifts and presents had been sent by the Persians, he released their sons and gave them gifts and presents, among which were those pieces of silver about which we have spoken; and they carried them to their parents. When Christ was born and they saw the star, they arose and took those pieces of silver and gold and myrrh and frankincense, and set out on the journey; and they came to the neighbourhood of Edessa, and these kings fell asleep by the roadside. And they arose and left the pieces behind them, and did not remember them, but forgot that anything of theirs remained behind. And certain merchants came and found them, and took these pieces, and came to the neighbourhood of Edessa, and sat down by a well of water. On that very day an angel came to the shepherds, and gave them the garment without seam at the upper end, woven throughout. And he said to them, ‘ Take this garment, in which is the life of mankind.’ And the shepherds took the garment, and came to the well of water by the side of which were those merchants. They said to them, ‘ We have a garment without seam at the upper end; will ye buy it?’ The merchants said to them, ‘Bring it here.’ When they saw the garment, they marvelled and said to the shepherds: ‘ We have thirty pieces of silver which are meet for kings; take them and give us this garment.’ When the merchants had taken the garment, and had gone into the city of Edessa, Abgar the king sent to them and said, ‘ Have ye anything meet for kings, that I may buy it from you?’ The merchants said to him, ‘We have a garment without seam at the upper end.’ When the king saw the garment, he said to them, ‘Whence have ye this garment?'’ They said to him, ‘We came to a well by the gate of thy city, and we saw it in the hands of some shepherds, and we bought it from them for thirty pieces of stamped silver, which were also meet for kings like thyself.’ The king sent for the shepherds, and took the pieces from them, and sent them together with the garment to Christ for the good that He had done him in healing his sickness. When Christ saw the garment and the pieces, He kept the garment by Him, but He sent the pieces to the Jewish treasury. When Judas Iscariot came to the chief priests and said to them, ‘What will ye give me that I may deliver Him to you?’ the priests arose and brought those pieces, and gave them to Judas Iscariot; and when he repented, he returned them to the Jews, and went and hanged himself. And the priests took them and bought with them a field for a burial-place for strangers.

MISHNAH: One who takes out either with his right hand, or with his left hand, or in his bosom, or on his shoulder, is liable since this was the carrying of the Kehatites. On the back of his hand, on his foot, in his mouth, on his elbow, in his ear, or in his hair, or in his money belt whose opening is downward, between his belt and his garment, or in the seam of his garment, in his shoe, or in his sandal, he is not liable since he did not take out in the way of takers-out.

The rabbis of Caesarea asked, what means “one on the weave”? One on top of two, one on top of three. The rabbis here are saying, one on top of two. If there was one large toga, at the start until he weave two threads of it, and at the end the most minute amount. “One who weaves two threads on top of the back, on top of the seam, in the most minute amount is liable. To what may this be compared? To a small belt where he is liable if he wove two threads in the width of three spaces.” And with woolen warp it is as at the start, and this cloth even at the end it is weave, and this veil even at the end it is weave.

lt happened that Simeon ben Qimḥit went out to talk to (an Arab king) [the king on the eve of the Day of Atonement] and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. On that day their mother saw two of her sons as High Priests. Qimḥit had seven sons; all of them served as High Priests. They sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt. They said, all flours are flour but Qimḥit’s flour is fine flour. They recited about her: All the honor of the king’s daughter is inside; gold settings her garments

It happened that Simeon ben Qimḥit went out for a walk with an Arab king [on the evening before the Day of Atonement at sundown] and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. Their mother saw two of her sons as High Priests on the same day. Qimḥit had seven sons; all of them served as High Priests. The Sages sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt. They said, all flours are flour but Qimḥit’s flour is fine flour. They recited about her: All the honor of the king’s daughter is inside; gold settings her garments.

He who tears the seam or the inner seam or the shawl, it is no tear. From mending it is a tear. What is mending? Rebbi Aḥa said, any whose place is not recognizable.

He who tears the seam or the inner seam or the shawl, it is no tear. From mending it is a tear. What is mending? Rebbi Aḥa said, any whose place is not recognizable.

For no deceased one he rends the trim except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the trim is a frivolous tear. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things. Rebbi Joḥanan heard that Rebbi Ḥanina was weak. He was going up to visit him. On the road he heard that he had died. He descended from his donkey, took out the good Sabbath garment, and tore it. As we have stated there: “The High Priest rends his garment below, the common priest above.” Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! How about this? It is a stringency for the High Priest that he shall sever the seam completely.

For no deceased one he rends the trim except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the trim is a frivolous tear. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things. Rebbi Joḥanan heard that Rebbi Ḥanina was weak. He was going up to visit him. On the road he heard that he had died. He descended from his donkey, took out the good Sabbath garment, and tore it. As we have stated there: “The High Priest rends his garment below, the common priest above.” Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! How about this? It is a stringency for the High Priest that he shall sever the seam completely.

For no deceased one he rends the trim except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the trim is a frivolous tear. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things. Rebbi Joḥanan heard that Rebbi Ḥanina was weak. He was going up to visit him. On the road he heard that he had died. He descended from his donkey, took out the good Sabbath garment, and tore it. As we have stated there: “The High Priest rends his garment below, the common priest above.” Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! How about this? It is a stringency for the High Priest that he shall sever the seam completely.

“Proselytes,” meaning “everyone who separated himself from the impurities of the peoples of the earth to join them.” Freedmen, as in “and all the Gibeonites, etc.” Bastards. Rebbi Simeon said, it is written: “And the following came up from Salt Hill, Ploughing Hill”. From Salt Hill, that is Babylon. Ploughing Hill refers to silenced ones and foundlings. Kerub means the bastards; the young are those who go after their eyes; Addon, for they were saying, there is no judgment and no Master. Rebbi Ḥizqiah changed the wording: These are those who went after their eyes and said, there is no judgment and no judge. And Immer, who rebelled against God by their evil deeds. Rebbi Abbun in the name of Rebbi Phineas: They publicized themselves like the seam of a garment. Rebbi Levi in the name of Rebbi Simeon ben Laqish: They would have been worthy of being turned into a salt hill, but Divine justice was silent for them. Ploughing Hill.

Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up the mountain to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is a stringency for the High Priest that he shall sever the seam completely.

Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up the mountain to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is a stringency for the High Priest that he shall sever the seam completely.

Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up the mountain to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is a stringency for the High Priest that he shall sever the seam completely.

Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up the mountain to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is a stringency for the High Priest that he shall sever the seam completely.

Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up the mountain to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is a stringency for the High Priest that he shall sever the seam completely.

Between both of them it will never move from between them. If the one forcing the oath forces the oath lying, at the end it will come over him. If the one swearing swears lying, at the end it will come over him. What is the reason? I shall take it out, oracle of the Eternal Sabaot, and it will come into the house of the thief and the house of him who swears falsely in My Name, etc. Rebbi Samuel bar Naḥman said, destructive angels have no joints. What is the reason? From roving about the Earth and walking there. But here, it will destroy its wood and its stones. Come and see, things which the fire will not burn, a vain oath will destroy. Rebbi Jonah said, about falsehood. Rebbi Yose said, even on truth. Ḥaggai was preaching following Rebbi Yose. There was a case about a woman who went to knead dough with another and had two denarii bound into the seam of her head cover. These fell out and were rolled into a loaf. She went back to he house, wanted them and did not find them. She returned to her and said to her, give me the two denarii which fell from me in your house. She told her, I do not know. If she would know of it, she should bury her son. She buried him. When they returned from his grave, she heard a voice saying, if she had not known about them she would not have buried him. She said, if this woman knows about them, she should bury her other son. She buried him. They came to console her and cut one loaf and found two denarii rolled into the loaf. This says, whether innocent or guilty, never swear an oath.

The remainder of the text (to line three of the next paragraph) is missing in B without indication of a lacuna. It happened that Simeon ben Qimḥit went out for a walk with the king on the Day of Atonement at sundown and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. On that day their mother saw two of her sons as High Priests. Qimḥit had seven sons; all of them served as High Priests. They sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt. They said, all flours are flour but Qimḥit’s flour is fine flour. They recited about her the verse: All the honor of the king’s daughter is inside; gold settings her garments.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

Sheftiah said in the name of R. Yohanan: One who rolls up a Sefer Torah, he should make it close at a seam.