services

These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behoves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things being piously done according to His good pleasure, may be acceptable unto Him. Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen.

_As in this world we have no abiding city, we ought to seek one to come._ He says to me, “You know that you who are the servants of God dwell in a strange land; for your city is far away from this one. If, then,” he continues, “you know your city in which you are to dwell, why do ye here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings? He who makes such preparations for this city cannot return again to his own. Oh foolish, and unstable, and miserable man! Dost thou not understand that all these things belong to another, and are under the power of another? for the lord of this city will say, ‘I do not wish thee to dwell in my city; but depart from this city, because thou obeyest not my laws.’ Thou, therefore, although having fields and houses, and many other things, when cast out by him, what wilt thou do with thy land, and house, and other possessions which thou hast gathered to thyself? For the lord of this country justly says to thee, ‘Either obey my laws or depart from my dominion.’ What, then, dost thou intend to do, having a law in thine own city, on account of thy lands, and the rest of thy possessions? Thou shalt altogether deny thy law, and walk according to the law of this city. See lest it be to thy hurt to deny thy law; for if thou shalt desire to return to thy city, thou wilt not be received, because thou hast denied the law of thy city, but wilt be excluded from it. Have a care, therefore: as one living in a foreign land, make no further preparations for thyself than such merely as may be sufficient; and be ready, when the master of this city shall come to cast thee out for disobeying his law, to leave his city, and to depart to thine own, and to obey thine own law without being exposed to annoyance, but in great joy. Have a care, then, ye who serve the Lord, and have Him in your heart, that ye work the works of God, remembering His commandments and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it. This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practise the expenditure of the heathen, for it is injurious to you who are the servants of God; but practise an expenditure of your own, in which ye can rejoice; and do not corrupt nor touch what is another’s, nor covet it, for it is an evil thing to covet the goods of other men; but work thine own work, and thou wilt be saved.”

I said to him, “Sir, I do not see the meaning of these similitudes, nor am I able to comprehend them, unless you explain them to me.” “I will explain them all to you,” he said, “and whatever I shall mention in the course of our conversations I will show you. [Keep the commandments of the Lord, and you will be approved, and inscribed amongst the number of those who observe His commands.] And if you do any good beyond what is commanded by God, you will gain for yourself more abundant glory, and will be more honoured by God than you would otherwise be. If, therefore, in keeping the commandments of God, you do, in addition, these services, you will have joy if you observe them according to my command.” I said to him, “Sir, whatsoever you enjoin upon me I will observe, for I know that you are with me.” “I will be with you,” he replied, “because you have such a desire for doing good; and I will be with all those,” he added, “who have such a desire. This fasting,” he continued, “is very good, provided the commandments of the Lord be observed. Thus, then, shall you observe the fasting which you intend to keep. First of all, be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows. Having fulfilled what is written, in the day on which you fast you will taste nothing but bread and water; and having reckoned up the price of the dishes of that day which you intended to have eaten, you will give it to a widow, or an orphan, or to some person in want, and thus you will exhibit humility of mind, so that he who has received benefit from your humility may fill his own soul, and pray for you to the Lord. If you observe fasting, as I have commanded you, your sacrifice will be acceptable to God, and this fasting will be written down; and the service thus performed is noble, and sacred, and acceptable to the Lord. These things, therefore, shall you thus observe with your children, and all your house, and in observing them you will be blessed; and as many as hear these words and observe them shall be blessed; and whatsoever they ask of the Lord they shall receive.”

And as soon as they came into the city, a certain Syrian, named Alexander, a magistrate, in the city, who had done many considerable services for the city during his magistracy, saw Thecla and fell in love with her, and endeavoured by many rich presents to engage Paul m his interest.

THEY brought before my face the elders and rulers of the stellar orders, and showed me two hundred angels, who rule the stars and their services to the heavens, and fly with their wings and come round all those who sail.

And I said: 'Wherefore do you wait, brethren, and do not serve before the Lord's face, and have not put your services before the Lord's face, lest you anger your Lord utterly?'

As I have already said Ptolemy picked out the best of these, the men who were in the prime of life and distinguished for their courage, and armed them, but the great mass of the others, those who were too old or too young for this purpose, and the women too, he reduced to slavery, not that he wished to do this of his own free will, but he was compelled by his soldiers who claimed them as a reward for the services which they had rendered in war.

And he said that he was anxious to make it five times the size, but he hesitated lest it should prove useless for the temple services.

Therefore he dispensed with the services of the sacred heralds and the sacrificing priests and the others who were accustomed to offer the prayers, and called upon one of our number, Eleazar, the oldest of the Jewish priests, to offer prayer instead.

And Sedrach says to the archangel Michael: Hearken to me, O powerful chief, and help me and be my envoy that God may have mercy on the world. And falling on their faces, they besought the Lord and said: O Lord, teach us how and by what sort of repentance and by what labour man shall be saved. God says: By repentances, by intercessions, by liturgies, by tears in streams, in hot groanings. Do you not know that my prophet David was saved by tears, and the rest were saved in one moment? You know, Sedrach, that there are nations which have not the law and which do the works of the law: for if they are unbaptized and my divine spirit come unto them and they turn to my baptism, I also receive them with my righteous ones into Abraham's bosom. And there are some who have been baptized with my baptism and who have shared in my divine part and become reprobate in complete reprobation and will not repent: and I suffer them with much compassion and much pity and wealth in order that they may repent, but they do the things which my divinity hates, and did not hearken to the wise man asking (them), saying, we by no means justify a sinner. Do you not most certainly know that it is written: And those who repent never see chastisement? And they did not hearken to the Apostles or to my word in the Gospels, and they grieve my angels, and verily they do not attend to my messenger in the assemblies (for communion) and in my services, and they do not stand in my holy churches, but they stand and do not fall down and worship in fear and trembling, but boast things which I do not accept, or my holy angels.

On the day when I planed the gods of my father Terah and the gods of Nahor his brother, when I was searching as to who the Mighty God in truth is — I, Abraham, at the time when it fell to my lot, when I fulfilled the services [the sacrifices] of my father Terah to his gods of wood and stone, gold and silver, brass and iron; having entered into their temple for service, I found the god whose name was Merumath (which was) hewn out of stone, fallen forward at the feet of the iron god Nahon.

I Solomon, on hearing this, sealed him, stretching out my hand against his chest. Whereon the demon leapt up, and threw himself down, and gave a groan, saying: "Woe is me! where am I come to? O traitor Ornias, I cannot see!" So I said to him: "I am Solomon. Tell me then how thou dost manage to see." And he answered me: "By means of my feelings." I then, Solomon, having heard his voice come up to me, asked him how he managed to speak. And he answered me: "I, O King Solomon, am wholly voice, for I have inherited the voices of many men. For in the case of all men who are called dumb, I it is who smashed their heads, when they were children and had reached their eighth day. Then when a child is crying in the night, I become a spirit, and glide by means of his voice. . . . In the crossways also I have many services to render, and my encounter is fraught with harm. For I grasp in all instant a man's head, and with my hands, as with a sword, I cut it off, and put it on to myself. And in this way, by means of the fire which is in me, through my neck it is swallowed up. I it is that sends grave mutilations and incurable on men's feet, and inflict sores."

Account these worthy to be esteemed your rulers and your kings, and bring them tribute as to kings; for by you they and their families ought to be maintained. As Samuel made constitutions for the people concerning a king, in the first book of Kings, and Moses did so concerning priests in Leviticus, so do we also make constitutions for you concerning bishops. For if there the multitude distributed the inferior services in proportion to so great a king, ought not therefore the bishop much more now to receive of you those things which are determined by God for the sustenance of himself and of the rest of the clergy belonging to him? But if we may add somewhat further, let the bishop receive more than the other received of old: for he only managed the affairs of the soldiery, being entrusted with war and peace for the preservation of men's bodies; but the other is entrusted with the exercise of the priestly office in relation to God, in order to preserve both body and soul from dangers. By how much, therefore, the soul is more valuable than the body, so much the priestly office is beyond the kingly. For it binds and looses those that are worthy of punishment or of remission. Wherefore you ought to love the bishop as your father, and fear him as your king, and honour him as your lord, bringing to him your fruits and the works of your hands, for a blessing upon you, giving to him your first-fruits, and your tithes, and your oblations, and your gifts, as to the priest of God; the first-fruits of your wheat, and wine, and oil, and autumnal fruits, and wool, and all things which the Lord God gives you. And your offering shall be accepted as a savour of a sweet smell to the Lord your God; and the Lord will bless the works of your hands, and will multiply the good things of the land. For a blessing is upon the head of him that gives.

But Antigonus, the son of Aristobulus, came at this time to Cæsar, and lamented his father's fate; and complained, that it was by Antipater's means that Aristobulus was taken off by poison, and his brother was beheaded by Scipio, and desired that he would take pity of him who had been ejected out of that principality which was due to him. He also accused Hyrcanus and Antipater as governing the nation by violence, and offering injuries to himself. Antipater was present, and made his defense as to the accusations that were laid against him. He demonstrated that Antigonus and his party were given to innovation, and were seditious persons. He also put Cæsar in mind what difficult services he had undergone when he assisted him in his wars, and discoursed about what he was a witness of himself. He added, that Aristobulus was justly carried away to Rome, as one that was an enemy to the Romans, and could never be brought to be a friend to them, and that his brother had no more than he deserved from Scipio, as being seized in committing robberies; and that this punishment was not inflicted on him in a way of violence or injustice by him that did it.

Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. And when Dolabella had received Hyrcanus's letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows:

Now here it was that, upon the many hardships which the Romans underwent, Pompey could not but admire not only at the other instances of the Jews' fortitude, but especially that they did not at all intermit their religious services, even when they were encompassed with darts on all sides; for, as if the city were in full peace, their daily sacrifices and purifications, and every branch of their religious worship, was still performed to God with the utmost exactness. Nor indeed when the temple was actually taken, and they were every day slain about the altar, did they leave off the instances of their Divine worship that were appointed by their law; for it was in the third month of the siege before the Romans could even with great difficulty overthrow one of the towers, and get into the temple. Now he that first of all ventured to get over the wall, was Faustus Cornelius the son of Sylla; and next after him were two centurions, Furius and Fabius; and every one of these was followed by a cohort of his own, who encompassed the Jews on all sides, and slew them, some of them as they were running for shelter to the temple, and others as they, for a while, fought in their own defense.

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

Here, if any one lay before us the passage where it is said, “Blessed are the pure in heart, for they shall see God,” from that very passage, in my opinion, will our position derive additional strength; for what else is seeing God in heart, but, according to our exposition as above, understanding and knowing Him with the mind? For the names of the organs of sense are frequently applied to the soul, so that it may be said to see with the eyes of the heart, i.e. to perform an intellectual act by means of the power of intelligence. So also it is said to hear with the ears when it perceives the deeper meaning of a statement. So also we say that it makes use of teeth, when it chews and eats the bread of life which cometh down from heaven. In like manner, also, it is said to employ the services of other members, which are transferred from their bodily appellations, and applied to the powers of the soul, according to the words of Solomon, “You will find a divine sense.” For he knew that there were within us two kinds of senses: the one mortal, corruptible, human; the other immortal and intellectual, which he now termed divine. By this divine sense, therefore, not of the eyes, but of a pure heart, which is the mind, God may be seen by those who are worthy. For you will certainly find in all the Scriptures, both old and new, the term “heart” repeatedly used instead of “mind,” i.e. intellectual power. In this manner, therefore, although far below the dignity of the subject, have we spoken of the nature of God, as those who understand it under the limitation of the human understanding. In the next place, let us see what is meant by the name of Christ.

With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, “The thought of a man will make confession to Thee, and the rest of the thought shall observe to Thee a festival day.” That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: “If the spirit of the ruler rise up against thee, leave not thy place; for soundness restrains great offences.” The Apostle Paul also will bear testimony to the same point in the words: “Casting down imaginations, and every high thing that exalteth itself against the knowledge of Christ.” That it is an effect due to God, nevertheless, is declared by David, when he says in the Psalms, “Blessed is the man whose help is in Thee, O Lord, Thy ascents (are) in his heart.” And the apostle says that “God put it into the heart of Titus.” That certain thoughts are suggested to men’s hearts either by good or evil angels, is shown both by the angel that accompanied Tobias, and by the language of the prophet, where he says, “And the angel who spoke in me answered.” The book of the Shepherd declares the same, saying that each individual is attended by two angels; that whenever good thoughts arise in our hearts, they are suggested by the good angel; but when of a contrary kind, they are the instigation of the evil angel. The same is declared by Barnabas in his epistle, where he says there are two ways, one of light and one of darkness, over which he asserts that certain angels are placed,—the angels of God over the way of light, the angels of Satan over the way of darkness. We are not, however, to imagine that any other result follows from what is suggested to our heart, whether good or bad, save a [mental] commotion only, and an incitement instigating us either to good or evil. For it is quite within our reach, when a malignant power has begun to incite us to evil, to cast away from us the wicked suggestions, and to resist the vile inducements, and to do nothing that is at all deserving of blame. And, on the other hand, it is possible, when a divine power calls us to better things, not to obey the call; our freedom of will being preserved to us in either case. We said, indeed, in the foregoing pages, that certain recollections of good or evil actions were suggested to us either by the act of divine providence or by the opposing powers, as is shown in the book of Esther, when Artaxerxes had not remembered the services of that just man Mordecai, but, when wearied out with his nightly vigils, had it put into his mind by God to require that the annals of his great deeds should be read to him; whereon, being reminded of the benefits received from Mordecai, he ordered his enemy Haman to be hanged, but splendid honours to be conferred on him, and impunity from the threatened danger to be granted to the whole of the holy nation. On the other hand, however, we must suppose that it was through the hostile influence of the devil that the suggestion was introduced into the minds of the high priests and the scribes which they made to Pilate, when they came and said, “Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.” The design of Judas, also, respecting the betrayal of our Lord and Saviour, did not originate in the wickedness of his mind alone. For Scripture testifies that the “devil had already put it into his heart to betray Him.” And therefore Solomon rightly commanded, saying, “Keep thy heart with all diligence.” And the Apostle Paul warns us: “Therefore we ought to give the more earnest heed to the things which we have heard, lest perhaps we should let them slip.” And when he says, “Neither give place to the devil,” he shows by that injunction that it is through certain acts, or a kind of mental slothfulness, that room is made for the devil, so that, if he once enter our heart, he will either gain possession of us, or at least will pollute the soul, if he has not obtained the entire mastery over it, by casting on us his fiery darts; and by these we are sometimes deeply wounded, and sometimes only set on fire. Seldom indeed, and only in a few instances, are these fiery darts quenched, so as not to find a place where they may wound, i.e. when one is covered by the strong and mighty shield of faith. The declaration, indeed, in the Epistle to the Ephesians, “We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places,” must be so understood as if “we” meant, “I Paul, and you Ephesians, and all who have not to wrestle against flesh and blood:” for such have to struggle against principalities and powers, against the rulers of the darkness of this world, not like the Corinthians, whose struggle was as yet against flesh and blood, and who had been overtaken by no temptation but such as is common to man.

This arrangement of things, then, which God afterwards appointed (for He had, from the very origin of the world, clearly perceived the reasons and causes affecting those who, either owing to mental deficiencies, deserved to enter into bodies, or those who were carried away by their desire for visible things, and those also who, either willingly or unwillingly, were compelled, [by Him who subjected the same in hope], to perform certain services to such as had fallen into that condition), not being understood by some, who failed to perceive that it was owing to preceding causes, originating in free-will, that this variety of arrangement had been instituted by God, they have concluded that all things in this world are directed either by fortuitous movements or by a necessary fate, and that nothing is within the power of our own will. And, therefore, also they were unable to show that the providence of God was beyond the reach of censure.

Then they placed him in the coffin: and no man except Rabbi Eleazar and Rabbi Abba did these services for him.

When is Neïlah? The rabbis of Caesarea say: Rav and Rebbi Yoḥanan disagree. Rav said, when the gates of Heaven are locked. And Rebbi Yoḥanan said, when the gates of the Temple are locked. Rebbi Yudan Antordaya said: A Mishnah supports Rebbi Yoḥanan (Taäniot 4:1): “On three occasions do the Cohanim lift their hands four times in one day, mornings, Musaph, Minḥah, and at the locking of the gates: on fastdays, at support services, and on Yom Kippur. May you say that the gates of heaven are locked while it is still daytime?

One who ate the heave of a Fellow has to pay the Fellow, one who ate the heave of a vulgar person has to pay the vulgar person. Does he then not deliver his pure food to a vulgar person? How does he do it, he gives both to a Cohen Fellow, takes the price of one of them and gives that to the vulgar Cohen. Rebbi Abun bar Ḥiyya said before Rebbi Simeon ben Laqish, this follows him who says, its separation sanctifies. But for him who says, the delivery sanctifies, does it not need acquisition in any case? He said to them, he operates through the services of a third person.

Rebbi Yose said, from that of Rebbi Eleazar one may deduce two [conclusions]. Since Rebbi Eleazar said, the Mishnah if he slaughtered it for those who eat it, but it was covered by those who eat it and those who cannot eat it. But it is disqualified if from the start he slaughtered for those who eat it and it was covered by those who eat it and those who cannot eat it. Then its disqualification is of others and you can pick out the disqualified from the qualified, and you are saying so? But it must be the following, “for its purpose and not for its purpose”, applies to all sacrifices; “for those who eat it and those who cannot eat it” applies only to the Pesaḥ. Rebbi Abin said, there are others. “For its purpose and not for its purpose”, applies to all services; “for those who eat it and those who cannot eat it” applies only to slaughtering.

There, we have stated: “These take away and those put down. And the hand of one is close to the hand of the other, for it is said, before Me always.” The Mishnah is Rebbi Meïr’s. But according to Rebbi Joḥanan does Rebbi Meïr agree that if they removed the old set in the morning and arranged the new set in the evening this is also “always”. “Rebbi Yose says, also these may remove and those put down; for this also is ‘always’.” Rebbi Joḥanan said, Rebbi Yose inferred this from the sitting of Aaron and his sons. As you are saying, at the sitting of Aaron and his sons it was necessary that the day deliver to the night and the night deliver to the day, so here it was necessary that the day deliver to the night and the night deliver to the day. Rebbi Ḥiyya bar Yose said, it was sufficient that the day deliver to the night. What does Rebbi Ḥiyya bar Joseph say about the sitting of Aaron and his sons?, Since if there, where it is written “always”, you are saying that it was sufficient that the day deliver to the night, here where it is not written “always” not so much more? You have to say that in Rebbi Joḥanan’s opinion there were seven erections and six dismantlings. In Rebbi Ḥiyya bar Joseph’s opinion here were fourteen erections and thirteen dismantlings. It was stated: “All seven days of initiation did Moses anoint the Tabernacle, erected and dismantled it, and performed in it the services. On the eighth day, he erected it and did not dismantle. Rebbi Yose ben Rebbi Jehudah said, on the eighth day also he erected, anointed, and dismantled.” Rebbi Zeˋira said, this implies that erection in the night is invalid for service during the day. You have to say that in Rebbi Joḥanan’s opinion following Rebbi Yose ben Rebbi Jehudah there were fourteen erections and thirteen dismantlings. In Rebbi Ḥiyya bar Joseph’s opinion following Rebbi Yose ben Rebbi Jehudah there were 21 erections and 20 dismantlings.

Rebbi Joḥanan said, the removal of ashes is the start of the service of the next day and one had to sanctify his hands and feet from the basin which was immersed in water. Rebbi Ḥiyya ben Joseph said, it was sufficient that the day deliver to the night. The colleagues in the name of Rebbi Joḥanan , after he lifted it he put it back down. A baraita disagrees with Rebbi Ḥiyya bar Joseph. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.”

Rebbi Joḥanan said, the removal of ashes is the start of the service of the next day and one had to sanctify his hands and feet from the basin which was immersed in water. Rebbi Ḥiyya ben Joseph said, it was sufficient that the day deliver to the night. The colleagues in the name of Rebbi Joḥanan , after he lifted it he put it back down. A baraita disagrees with Rebbi Ḥiyya bar Joseph. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.”

[Rebbi Ḥiyya bar Joseph explains the baraita: If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; for ancillary services. But to start service he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.]

[Rebbi Ḥiyya bar Joseph explains the baraita: If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; for ancillary services. But to start service he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.]

[Rebbi Ḥiyya bar Joseph explains the baraita: If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; for ancillary services. But to start service he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.]

Rebbi Joḥanan explains the baraita: If he sanctified his hands and feet during the day, he does (not) have to sanctify them for the night; whether to start service or for ancillary services; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands whether to start service or for ancillary services.

Rebbi Joḥanan explains the baraita: If he sanctified his hands and feet during the day, he does (not) have to sanctify them for the night; whether to start service or for ancillary services; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands whether to start service or for ancillary services.

It was stated: If he slaughtered outside he is liable, if he took the fistful inside he is not liable. If he collected coals and burned the incense when the blood was spilled, he has to bring another bull and enter with its blood. If the blood was spilled before he burned the incense, it is an invalid collection of coals and he has to start again collecting coals. If there was a doubt whether the blood was spilled before he burned the incense or after he burned the incense, you cannot bring another bull and enter with its blood since I am saying that the blood was spilled before he burned the incense and the collection of coals was invalid, and he has to start again collecting coals. You cannot do this since I am saying that the blood was spilled after he burned the incense and the collection of coals was valid, and he is liable because of unnecessary entry. The service has to stop. You find to say, the services of that day are annulled.

Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services are performed in white garments. Rebbi Mattanah said, the Mishnah implies this: “otherwise in his own white stole.” Rebbi Yose asked: Why? Even though they are outside? Is not slaughter only outside and is performed in golden garments? Rebbi Yasa in the name of Rebbi Joḥanan: If he wants, he performs in golden garments, if he wants, he performs in white garments. We find that slaughter, if he wants, he performs in golden garments, if he wants, he performs in white garments.

The bull, the ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. Rebbi Simeon ben Laqish said, the reason of this Tanna is to join purification sacrifice to purification sacrifice and elevation sacrifice to elevation sacrifice. But some want to say, the bull, the ram, the people’s ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. This Tanna distributes the services. What is the reason? He leaves and brings hiselevation sacrifice and the people’s elevation sacrifice. As mentioned in the matter. What is mentioned in the matter? His ram and the people’s ram. Rebbi Abun bar Ḥiyya said, what is the reason for the he-goat? Of the blood of the atoning purification sacrifice. The atoning purification sacrifice already preceded.

“If she brought”. Rebbi Samuel bar Rav Isaac said, not only if she brought but even if she could have brought. As it was stated: His wife ascends with him but does not descend with him; a widow and her children descend but do not ascend; workers ascend but do not descend. The daughter neither ascends nor descends. Rebbi Ḥiyya bar Jehudah said, because one cares for the slave girl. Rebbi Abun said, Because these labors are degrading, they are referred to as the slave girl’s. Rebbi Judah ben Rebbi Abun said, because usually a woman does not sit aimlessly in her house. Rav Huna said, even if she brought him 100 slave girls, he can force her to serve him with particular attention. What are services with particular attention? She rubs his body, washes his feet, and mixes him the cup. Why? Because she is obligated to do that, or because it is not appropriate to use a slave girl for these? If you say because it is not appropriate to use a slave girl for these, here she brought him slaves! It must be because she is obligated to do that. Rebbi Eudaimon in Sepphoris asked before Rebbi Mana: Is it not reasonable because she is obligated to do that? He said to him, that is what I am always thinking.

Rebbi Immi in the name of Rebbi Yose ben Ḥanina: Also she does not perform for them services of intimacy. What are services of intimacy? She rubs their bodies, washes their faces, or mixes their cup.

Rebbi Immi in the name of Rebbi Yose ben Ḥanina: Also she does not perform for them services of intimacy. What are services of intimacy? She rubs their bodies, washes their faces, or mixes their cup.

The bearers of the bier and they who relieve them, and they who relieve these latter — such as are before the bier and such as are behind it — they who are before it, whose services will be required, are exempt ; but they who are behind it, whose services may still be required, are under the obligation. But both are exempt from the Tefillah.

The bearers of the bier and they who relieve them, and they who relieve these latter — such as are before the bier and such as are behind it — they who are before it, whose services will be required, are exempt ; but they who are behind it, whose services may still be required, are under the obligation. But both are exempt from the Tefillah.

Hezekiah b. R. Parnak said in the name of R. Parnak in the name of R. Johanan : Why does the section of the woman suspected of adultery adjoin the section of the offerings and tithes ? To tell thee that whoever has offerings and tithes and does not hand them to the priest will in the end require the services of a priest in the matter of his wife; as it is said, "And every man's hallowed things shall be his" (Num. v. 10) and next to it is, "If any man's wife go aside" (ibid. v. 12). Not only that, but in the end he will be in need of the offerings and tithes ; as it is said, "And every man's hallowed things shall be his."

He recites before them twenty-four benedictions, namely, the eighteen that are read every day, to which he adds six more. You say six, are they not seven, as we read in the Mishnah: "The seventh he closes thus"? Said R. Naḥman b. Isaac: Do you know what "seventh" means? It means the seventh of the longer benedictions, as it is stated in a Baraita: The reader must prolong the benediction: "Redeemer of Israel" and, in closing it, he is to say: "He who answered Abraham our ancestor on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, redeemer of Israel"; the congregation responds: Amen! and the sexton of the synagogue says, "Blow, ye priests, blow! He who answered our fathers on the Red Sea, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, who rememberest things forgotten!" The congregation answers: Amen! and the sexton of the synagogue says, "Sound the alarm, ye sons of Aaron, sound!" The same order was observed in all other benedictions, namely, that in one case he would say "blow!" and in the other "sound the alarm!" However, the rule (of responding Amen) applies only to services in the country, but in the Sanctuary it was not so, because it was not customary to respond Amen in the Sanctuary. Whence do we know that they did not respond Amen in the Sanctuary? It is said (Nehem., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that after all the benedictions there was one doxology, Scripture therefore says: "exalted above all blessing," which means to say: Give praise after each blessing (benediction). What then was said in the Sanctuary? The reader said: "Blessed is the Lord, Our God, the God of Israel from everlasting to everlasting, blessed art Thou, O Lord, redeemer of Israel," to which the congregation responded: "Blessed be the Name of His glorious kingdom for ever and ever!" The sexton of the synagogue then said: "Blow, ye priests, blow!" whereupon the reader again said: "He who answered Abraham on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou who rememberest things forgotten," to which they responded: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then said: "Sound the alarm, ye sons of Aaron, sound!" The same procedure was observed in all other benedictions, namely, that in connection with the one he would say "blow!" and with the other, "sound the alarm!" until he had finished them all. This procedure was introduced also by R. Ḥalafta in Sepphoris and by R. Ḥanina b. Teradyon in Siknin, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple Mount.

On the first of Ṭebet there were no Ma'amad services at all, because on that day Hallel was recited and an additional offering as well as a wood-offering were brought.

On days when Hallel was to be recited, there was no Ma'amad, etc. Why should there be such a distinction between the one (the day with a Musaf offering) and the other (the day with a wood offering)? Answer: The Musaf offering is a biblical ordinance and therefore requires no additional protection by the Rabbis (hence it is enough when it is made to supersede the Ma'amad during Minḥah service only), but the wood offering is a rabbinical enactment and therefore must have special protection (hence the wood offering is made to supersede both the Minḥah and the Ne'ilah services of the Ma'amad).

On the first of Ṭebet there were no Ma'amad services, etc. Said Mar Ḳashshisha, son of R. Ḥisda, to R. 'Ashi:

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

I. (8) The rules concerning the dissolving of vows fly about in the air, and there is nothing upon which they can rest. The Halachoth concerning Sabbath, Chagigoth, and trespasses, behold, they are as mountains suspended by a hair, for lo! the Bible teaching is little and the Halachoth manifold. The legal decisions and the Temple services, the things clean and unclean, and cases of unlawful unions, have something on which they may rest, and these are the principal things of the Law.

Temple Services. But there is much in Holy Writ concerning them. It was only necessary with a view to the bringing of the blood. For there is a Baraitha, "and they shall present" (Lev. i. 5). This is the receiving of the blood. And the Merciful One expressed it by a word which denotes "bringing," as it is written, "And the priest shall present the whole and shall burn it upon the altar" (Lev. i. 13). But the Mishnah teacher said, This refers to the bringing of limbs to the steps, and the object of the passage is to shew that the bringing did not take it out of the genus receiving.