shelter

They are wet with the showers of the mountains, and embrace the rock for want of a shelter.

For thou hast been a shelter for me, and a strong tower from the enemy.

He shall set his children under her shelter, and shall lodge under her branches.

And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with growing heat, and so you cannot tread on the earth, or on a rock by reason of its heat.

“And once again I [appeal to] you, because I’m revealed to you building a house very valuable to you when you take shelter under it, just as it will be able to support your neighbors’ house when it threatens to fall. Truly I tell you, woe to those for whom I was sent down to this place! Blessed will be those who go up to the Father. Again I warn you, you who are. Be like those who are not so that you may be with those who are not.

"What is this overhanging ledge of rock to shelter us, compared with the mercy of the Lord that overshadowed us?

More than shelter was He to me, and more than foundation.

The hills fled at their entrance. The woods gave them shelter as they passed by;

Shall be a shelter, as on all sides round

And no more henceforth shalt thou be called Asenath, but thy name shall be 'City of Refuge,' for that in thee many nations shall seek refuge and they shall lodge under thy wings, and many nations shall find shelter by thy means, and upon thy walls they who cleave unto God Most High through penitence shall be kept secure; for that Penitence is daughter of the Most High, and she herself entreateth God Most High for thee every hour and for all that repent, since he is father of Penitence, and she herself is the completion and overseer of all virgins, loving you exceedingly and beseeching the Most High for you every hour, and for all who repent she will provide a place of rest in the heavens, and she reneweth everyone who hath repented.

THAT BISHOPS OUGHT TO SHOW CARE FOR WIDOWS AND ORPHANS. [iv., 2.] Ye bishops, provide for the sustenance of the destitute and supply their needs, and give to the orphans' as an inheritance the substance of their fathers; and to the widows also the substance of their husbands; and for the youths and virgins provide marriages, as is fitting; and to them that do service give their reward; and provide shelter for the poor, and satisfy the hungry; and give drink to the thirsty, and clothe the naked, and visit the sick, and help the prisoners. Think on this, and do thus for the orphans and widows by day and night. [iv., 3.] For he that can do thus, blessed is he. Behold then he hath saved himself, for he hath received the widow, and the orphan, and the stranger. Wherefore our Lord saith, “It is better to give than to receive.” But those that oppress the poor shall be condemned for what they have done, in the presence of God at the last day. But he that bestoweth of the alms which he hath received, and giveth to the orphan ar to the aged or to the sick, or the poor man that hath children—him that doeth thus, blame not, but commend, for he is an altar of God. It is right also that he pray at all times without slothfulness for those that have given him alms. [iv., 4.] But he that receiveth alms while he hath (sufficient—with him God will reckon, for he hath snatched away the bread of the poor, and hath not done good to himself nor to others. And he also that hath wealth, and giveth not to the destitute, is like unto the rich man who gathered together, and filled his barns in vain, and he shall be destroyed from before God, for his wealth shall not profit him in the fire of the anger of God. But he that doeth thus, believeth not in God, but worshippeth his wealth and trusteth therein, and desireth not truth, but accepteth persons, and hath no mercy, and setteth not the fear of God before his eyes: love is not in him; (he is) his own enemy, and hath no friend. And as for him that doeth thus, his wealth shall perish, and a foreign enemy shall devour it, either while he liveth, or after he is dead. For it is said, ‘‘He that gathereth his riches by evil-doing, his riches shall be taken from him.”

OF THE MARTYRS WHO ARE BROUGHT TO TRIAL AND AFFLICTED WITH SORE PUNISHMENT. [OF THE FEASTS OF THE PASSOVER.]! [v., 1.] If there be any Christian who hath been brought before the judgment-seat of the ungodly, whether for execution, or banishment, or imprisonment, or that he may be given to the wild beasts for the name of our Lord Jesus Christ and for the true faith and the love of God, turn not your face from them, but send them sustenance of your substance and of the sweat of your brow; and give sustenance besides to the soldiers who guard them, that they may not afflict them with sore torment. And spurn not a Christian your brother whom they have dragged before the judgment-seat for the name of the Lord our God. He is a holy martyr, the brother of our Lord, and the son of the Most High, and the habitation of the Holy Spirit. He is a faithful (witness) who hath kept the commandment of the Gospel and inherited the crown of life, and is a martyr for the sake of the sufferings of our Lord Jesus Christ, and the fellowship of His precious blood. Wherefore, ye faithful, with your labour and with your substance do service to the saints, and let such as have no money fast for their sakes, and let such as have give a portion of their substance to the saints. And if there be anyone who giveth all his substance as a ransom for them to save them, he is blessed and a friend of Christ. If there be anyone who giveth his substance to the poor, he is elect and holy; much more then he who freely giveth his substance for the martyrs’ sake. He is one that hath fulfilled the will of God, and hath imitated the saints who confessed our Lord before Gentiles and kings and the people of Israel. For it is said, “ Whosoever shall confess me in the presence of men, him will I also confess in the presence of my Father who is in heaven.” Christ, then, shall bear witness before the Father to those who do thus. And as for you, it is not right that ye should be negligent and ashamed to go to the prison and visit the prisoners. Help them rather, and comfort them, and if ye do this, ye shall be reckoned with the martyrs. For as for them their witness is written, because they have suffered and been afflicted: and ye also have been reckoned with them, because ye have done them service with a ready heart and a good ministry without sloth. And of these our Lord saith, “Come unto me, ye blessed of my Father, inherit the Kingdom prepared for you before the world (was): for IT was hungry, and ye gave me meat: I was thirsty, and ye gave me to drink: I was a stranger, and ye received me: I was naked, and ye clothed me: I was sick, and ye visited me; I was in prison, and ye spake unto me. And then shall the righteous answer and say, Lord, when saw we thee hungry, and gave thee meat or thirsty, and gave thee to drink and when saw we thee a stranger, and received thee or naked, and clothed thee or sick, (and) visited thee or in prison, and spake unto thee? And the King shall answer and say unto them, Verily I say unto you, whatsoever ye did unto one of these little ones, ye did unto me. And then he shall say to those on his left hand, Depart, ye cursed, into the eternal fire prepared for Satan and for his angels: for I was hungry, and ye gave me no meat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye received me not: I was naked, and ye clothed me not: I was sick, and ye visited me not: I was in prison, and ye spake not unto me. Then shall those on the left hand answer, saying, Lord, when saw we thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? And then shall the King answer them, saying, Verily I say unto you, whatsoever ye did not to one of these little ones, ve did not to me. And these shall go away into eternal condemnation, but the righteous into eternal life.” [v., 2.] If there be anyone who saith, I am a Christian; and doeth evil, committeth fornication, and is impure; and they pass on him the sentence of death, from such a man keep far away. Christians ought not to transgress the law or break (it) by evil doing, but rather (ought) to turn aside from the ungodly and unbelieving and have no fellowship with them. But as for those whom the ungodly have imprisoned, or banished, or bound, or delivered up to death for Christ’s name’s sake, take heed to save your brethren and your fellow-members from the hands of the ungodly. And if there be a Christian who hath toiled for their sakes, blessed is he, for he shall be reckoned with the martyrs, because he hath suffered for Christ’s sake. And on us too in like manner came suffering and affliction from Caiaphas, and those with Alexander, and Annas the high-priest, and afterwards we went out from them rejoicing that we were worthy to endure the sufferings of Christ. In like manner do ye also endure patiently and rejoice concerning suffering, that ye may be blessed in that day. [v., 3.] But as for those who are persecuted for the sake of the faith, and go forth from city to city for the sake of the commandment of the Gospel of our Lord, receive them and give them rest and shelter with you as martyrs, rejoicing that ye are companions with them. Understand then that they are blessed of the Lord. For our Lord saith, “Blessed are ye when they revile you, and mock you, and speak all (manner of) evil against you falsely for my sake. Rejoice and be glad, for your reward is great in heaven for so persecuted they the prophets who were before you.” And again He saith, “If they have persecuted me, they will persecute you also.” And again He saith, “If they persecute you in this city, flee ye to the next. And, “In this world ye shall be sad and troubled,” for, “they shall deliver you up to the synagogue and their judges shall scourge you, and they shall bring you before rulers and Kings for my sake for a testimony ’’; and, “He who patiently endureth to the end, shall be saved.’’! He who is persecuted for Christ’s name’s sake, and by patient endurance becometh a martyr is in truth a man of God. [v., 4.] But he who consorteth with the ungodly, and hath denied Christ lest the unbelievers should hate him and loveth himself more than his Lord, in whose hand his breath is, is hated and despised and tormented of God, because he hath preferred the love of man, and hath become a hater of God, and taken part with the accursed, and not with the Saints. Instead of the Kingdom prepared for the blessed he hath chosen for himself the eternal fire of Gehenna prepared for Satan and his angels. And concerning such a one our Lord answered, and said, “ Whosoever denieth me in the presence of men, him will I also deny in the presence of my Father who is in heaven.” And again, He hath commanded, saying, “He that loveth father or mother more than me is not worthy of me: and he that loveth his son or his daughter more than me is not worthy of me: and he that taketh not up his cross, and followeth not after me, is not worthy of me. He that findeth his life, let him lose it, and he that loseth his life for my sake shall find it. What doth it profit a man if he have gained the whole world and lost his life and what would he not give as a ransom for his life?” And again He saith, “ Fear not them that kill your bodies, but are not able to kill your souls; but fear him who is able to destroy soul and body in Gehenna.”! [v., 5-] For it is right that he who hath learned a craft should teach others, and if he teach not others he is not perfect as his master. Jesus Christ is our Saviour and our Master. How then shall we not love doctrine and admonition? For our Lord hated haughtiness, and pride, and luxury, and riches, and covetousness, and revenge; and moreover He lightly esteemed ” sister and mother for love of His Father and love of man. And again, He patiently endured suffering, and stripes, and reproach, and reviling, and mockery, and yet more He was wounded on the Cross to save all those who believe in Him. And if He patiently endured all this, and disdained not to be crucified on the Cross and patiently endured the sufferings of death, how then shall not we endure the sufferings of our Saviour? But if he suffered willingly for our sakes, yet we do not (suffer) for His sake, but rather hope for His mercy. But there is nothing which He desireth to receive from us, but only a belief in the right faith. v., 6.) Wherefore let us lightly esteem our parents, and our kinsfolk, and our friends, and our wives, and our children, and all the good things of this world. And if we love these, we shall not keep this commandment. However let us take heed that we enter not into temptation; and when we are called to (bear) witness, let us hold fast our faith in the precious name of our Saviour. Let us rejoice and patiently. endure, when we are persecuted, that we may inherit life eternal. Let us, then, not love honour and praise as the people of the Jews who rejected the miracles of Christ, and believed not on Him, because they feared the chief priests; but preferred praise from men, and not Nile from God. But we have believed in the right faith, that we may instruct the new (converts) who have received baptism, and may confirm the hearts of the catechumens. But if we keep the faith in our hearts, and speak not out boldly unto men through fear of condemnation and affliction, we shall forfeit life eternal; and (shall become) moreover a stumbling-block to others (and) a snare to many. And if we act thus we shall be requited with a twofold penalty. Let us take heed, then, lest we fall into affliction, and pray lest we enter into temptation. For the spirit is willing but the flesh is weak. Let us be wise, then, lest we fall away from this right faith through fear of the ungodly and unbelievers, for our years are but few. And if there be any one that abandons his hope in Jesus Christ, the Son of God, all his life long he shall be afflicted with suffering that hath no remedy, and with wrath that weakeneth the limbs and breaketh the bones, and hereafter he shall lose life eternal, and be punished in the fire of Gehenna, and in weeping and gnashing of teeth. But he who hath suffered for the Lord, and hath been a martyr, shall rejoice in God, because he hath chosen for himself the crown of the Kingdom, and his departure from this world hath been perfect in the right faith. And if a catechumen suffer and patiently endure affliction and die for Christ’s sake, his sufferings shall be to him instead of baptism, and he shall win-a good hope and life eternal. And others too who have fought a good fight, and died for Christ’s name's sake in the right faith, shall rejoice and be glad, for they have kept the admonition of their master. For He saith, “Be ye worthy as your master (is worthy).”! Our Lord Jesus Christ suffered for our sakes and patiently endured reviling and mockery, and bore the spitting of the unclean, reproach, and reviling and blows; and after this they scourged Him, and pierced Him on the Cross, and gave Him vinegar to drink (mingled) with gall, and when He had accomplished all that was written He said unto God, “ Father, behold into thy hand, I commend my soul.” And he who desireth to be a disciple, let him patiently endure sufferings and affliction, and bear stripes with a brave heart and (with) love. And if he be cast into the fire, there shall be nothing that shall touch him, even as the Three Children were saved from the furnace of fire. And everyone who hath suffered for His sake shall receive a reward, because he hath believed in one God, the Father, and Jesus Christ, the great High-priest, our teacher and the guide of our souls, and the Giver of our life; to Him be glory for ever and ever. Amen. [v., 7.] He then is the Lord God Almighty, our Saviour Jesus Christ, who shall confirm us in His faith, and raise us up with those that have fallen asleep, and who) fulfilled His will perfectly without omission. And if we be drowned in the sea, or (if) beasts and birds devour our flesh, (yet) not one hair of our heads shall perish, for the world and all that is therein are holden in His hand. Wherefore He hath taught us, saying, “By your patience, ye shall possess your souls. For at the last day every creature shall rise again, righteous men and sinners. And concerning the resurrection of the dead, and the reward of the martyrs Gabriel said unto Daniel, ‘Many of those who have fallen asleep shall rise from the dust, some shall rise to life eternal, and some shall rise in shame and contempt; but the righteous shall shine as the sun and as the bright stars.” Behold the holy Gabriel foretold and said, And the saints shall shine as the bright stars. And again he bare witness concerning them that they knew the truth and understood His holy name. For he did not say this concerning the resurrection from the dead of the martyrs alone, but concerning the resurrection of all men, whether righteous or sinners, that they may be recompensed each one according to his deeds. For the Jews say, There is no resurrection of the dead. Behold our bones are dust and our flesh dried up.’’? And to those who think this our Lord answereth, saying, Behold I will open your graves, and bring you forth therefrom, and I will put my spirit upon you, and ye shall live. Now ye shall know that I am the Lord, (even I) who speak ” and perform.” And moreover Isaiah saith, ‘‘The dead shall arise, and those that are in the graves shall live, and those that (rest) in the earth shall rejoice, for the dew that is from thee is their‘life.” He hath told us much concerning the resurrection from the dead, and (their) abode in life eternal, which is full of grace and truth, which He hath prepared for those that love Him; and (concerning) the judgment of the ungodly, their fall, shame and misery; the fire that never shall be quenched, ant the worm that sleepeth not shall come upon them. But God desireth not the death of a sinner, but rather that he should be converted and live. Behold He hath told us that Enoch and Elijah did not taste of death, and hath revealed unto us that the dead shall rise in His time. Elijah raised the widow’s son, and Elisha raised (the son of) the Shunammite. Behold we understand that the death of the righteous is not a judgment of those saints who receive it with joy. In like manner Jesus Christ the Lord of the Apostles and the Life of the faithful shall raise the dead. And so let us also toil in this world, and after a brief while we shall enter into rest, and the race of Adam shall be renewed, and shall rise with him to life eternal. It is said, “All the dead shall hear his voice, and those that hear shall live. Wherefore we believe in the resurrection of the dead and the second coming of Christ. And moreover He who raised Lazarus from the grave on the fourth day raised from the dead both the daughter of Jairus and the widow’s son. And He Himself too rose from the dead on the third day by the will of His Father, and became.the Word of life. And He also it is who brought forth Jonah alive and unhurt from the whale’s belly on the third day, and saved the Three Children from the furnace of fire in the land of Babylon, and Daniel from the mouth of the lions. He, then, who hath authority and might will raise the dead at the last day. But if the ungodly who believe not the Holy Scriptures mock at us, behold the Sibyl their own prophetess maketh glad their hearts, and saith thus unto them, “When the flesh hath decayed, and is become dust, the fire shall consume it by the commandment of God, who waxeth not old and decayeth not; (and) God shall raise up again the bones which were burned in the fire and became ashes. Then shall God pronounce the sentence of judgment upon all the world. Such as have done evil shall descend to the depths of the earth, and those that have kept his commandment shall have eternal life, and God will give unto them the spirit of life; and those that are saved shall look one upon another.” And if they believe not in the resurrection, let them not refuse belief in () another creature. Behold that bird whose name is the phoenix will cause the ungodly to understand, who themselves say that it is alone of its kind. Of this bird they say that it lives for five hundred years, and then goes down to Egypt and brings with it cinnamon, and cassia, and aloe-wood.” And it alights on the image of the idol whose name is Ion, and looks towards the east, and worships the Sun, and then is consumed and turned to ashes. Then there comes forth from the ashes a small worm and it becomes a young phoenix, and, when it is grown, it returns to the land of Arabia.“ If then they know of the resurrection “ of this bird, how can they question with us of that which we say and believe? Cannot He who created man out of nothing raise the dead by His great power? Wherefore it is right that we should patiently endure the various sufferings and afflictions that come upon us. But if we believe not in the resurrection of the dead, our suffering and our affliction is in vain. We believe in what Moses saith, “In the beginning God made the heaven and the earth.” There was not one thing that He needed, (and) knowing that all things are created by His Word, it was His pleasure that there should be heaven and earth, and light and darkness, and night, (and) day, and the stars, and birds, and whales, and beasts, and creeping things, and trees, and herbs. Thus He raised them up by His will, and needed no other helper. He it is who is able by His power to renew the world again and to raise the dead. Man, however, was not created first, but He created him from the four elements, and gave him a soul. And in like manner He will give back to this (soul) the body of flesh that is dissolved. For the resurrection is for those that have fallen asleep and not for those that have not been created. For He created (it) from what was fleshless, and put within it many marvels. And again He will raise up and save those that have fallen asleep, as He created flesh out of seed in the womb. As Jeremiah the prophet saith, “Before I created thee in the womb, I knew thee.” And again it is said, “I am the Lord who created the heavens, and laid the foundations of the earth, and I create the soul in man.” Even as the Scripture saith concerning this, God the Father said to his only-begotten Son Jesus Christ, “Let us make man in our image and in our likeness. And then God created them male and female.”! And furthermore the holy victor Job saith thus—he of whom the Scripture saith that ‘‘he will rise with those whom the Lord raises.” ‘Thou hast milked me like milk, and curdled me like cheese; thou hast clothed me with flesh and skin, and hast bound my bones with sinews; and thou hast shown me compassion and mercy, and thy visitation hath preserved my spirit. I know this that is with thee, that thou canst do all things and that there is nothing that is impossible with thee.” And again, David, the lover of God, saith, ‘Thy hands have made me and fashioned me; give me understanding, and I will learn thy commandment.” And elsewhere he saith, ‘‘Thou hast created me and laid thy hand upon me. Marvellous is thy work, and (that) my soul knoweth right well. And my bones were not hidden from thee, which thou didst make in secret, nor my substance, (which was) beneath the earth. And that which I have done, thine eyes have seen, and all is written in thy book. Isaiah also saith, “We are the clay and thou hast created us." If, then, men are God’s creation, made by Christ, they shall be raised with Christ, and those that have done His will shall receive honour and the crown of life. Thus the ungodly and unbelieving, who have not received baptism and believe not in the resurrection, shall be condemned to eternal punishment, but those that have done good shall shine like the stars of light. For David saith, ‘The Lord is faithful in all his words and righteous in all his works.” He who created for Himself a body of a virgin (and) who is the Creator of the whole world is the only one who hath risen from the dead, and moreover He will make all the dead to rise. He who maketh the grain of wheat to shoot from the earth, and multiplieth its fruit; “and (who) is able to make shoot forth again the tree that is hewn down, and to multiply its branches; and (who) made Aaron’s dry rod to blossom, is able also in like manner to raise us up with Him in the glory wherewith He ascended. He who made straight the feet of the lame, and cured the palsied, and healed the man whose hand was withered; He who spat on the ground and made clay and anointed the eyes of the man who was born blind; He who healed the wasted limbs, shall He not be able to raise us up also? He who satisfied the souls of five thousand men with five barley loaves and two fishes —and they took up of what was left twelve baskets full —and (who) made water wine; who sent Peter, and he took a penny from the fish’s mouth. He it is who will raise the dead. Behold we are His witnesses concerning everything which the prophets proclaimed concerning Him. We, His companions, ate and drank with Him, and saw His miracles and His life. And again, we saw His sufferings, and His agony, and His death, and His resurrection. And we heard His words, and were His friends, and abode with Him forty days. And after He rose from the dead He charged us to publish the preaching of the holy Gospel in all the world, and commanded us to baptize into the name of the Father, and of the Son, and of the Holy Spirit, who is the Paraclete, the Spirit of truth, And when He had given this charge, He, in the flesh that He took of us, ascended into heaven to the Father who had sent Him. If ye thus believe, blessed are ye, but if ye believe not, ye are far from Him because ye have not kept His commandment.

To thee, O Lord, did we confide; we said thou art our God, for thou wast our shelter and strong tower against our enemies.

And if a man hath dug a well or hath built a tower (or, shelter), he shall not leave the well without a cover nor the tower without a roof.

Now the Jews that were enclosed within the walls of the city fought against Herod with great alacrity and zeal [for the whole nation was gathered together]; they also gave out many prophecies about the temple, and many things agreeable to the people, as if God would deliver them out of the dangers they were in; they had also carried off what was out of the city, that they might not leave any thing to afford sustenance either for men or for beasts; and by private robberies they made the want of necessaries greater. When Herod understood this, he opposed ambushes in the fittest places against their private robberies, and he sent legions of armed men to bring its provisions, and that from remote places, so that in a little time they had great plenty of provisions. Now the three bulwarks were easily erected, because so many hands were continually at work upon it; for it was summer time, and there was nothing to hinder them in raising their works, neither from the air nor from the workmen; so they brought their engines to bear, and shook the walls of the city, and tried all manner of ways to get it; yet did not those within discover any fear, but they also contrived not a few engines to oppose their engines withal. They also sallied out, and burnt not only those engines that were not yet perfected, but those that were; and when they came hand to hand, their attempts were not less bold than those of the Romans, though they were behind them in skill. They also erected new works when the former were ruined, and making mines underground, they met each other, and fought there; and making use of brutish courage rather than of prudent valor, they persisted in this war to the very last; and this they did while a mighty army lay round about them, and while they were distressed by famine and the want of necessaries, for this happened to be a Sabbatic year. The first that scaled the walls were twenty chosen men, the next were Sosius's centurions; for the first wall was taken in forty days, and the second in fifteen more, when some of the cloisters that were about the temple were burnt, which Herod gave out to have been burnt by Antigonus, in order to expose him to the hatred of the Jews. And when the outer court of the temple and the lower city were taken, the Jews fled into the inner court of the temple, and into the upper city; but now fearing lest the Romans should hinder them from offering their daily sacrifices to God, they sent an embassage, and desired that they would only permit them to bring in beasts for sacrifices, which Herod granted, hoping they were going to yield; but when he saw that they did nothing of what he supposed, but bitterly opposed him, in order to preserve the kingdom to Antigonus, he made an assault upon the city, and took it by storm; and now all parts were full of those that were slain, by the rage of the Romans at the long duration of the siege, and by the zeal of the Jews that were on Herod's side, who were not willing to leave one of their adversaries alive; so they were murdered continually in the narrow streets and in the houses by crowds, and as they were flying to the temple for shelter, and there was no pity taken of either infants or the aged, nor did they spare so much as the weaker sex; nay, although the king sent about, and besought them to spare the people, yet nobody restrained their hand from slaughter, but, as if they were a company of madmen, they fell upon persons of all ages, without distinction; and then Antigonus, without regard to either his past or present circumstances, came down from the citadel, and fell down at the feet of Sosius, who took no pity of him, in the change of his fortune, but insulted him beyond measure, and called him Antigone [i.e. a woman, and not a man;] yet did he not treat him as if he were a woman, by letting him go at liberty, but put him into bonds, and kept him in close custody.

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.

"'12. May the rulers of the lower darkness rule over his emanations, and let no one give them shelter in his region; and let no one hearken to the power of his emanations in the chaos.

Rebbi Simeon ben Laqish said: In a scroll of the pious they found written: If you abandon me for one day, I shall abandon you for two days. An example of two people who went, one from Tiberias and one from Sepphoris, and met at a certain shelter. As soon as they parted and each one went one mil, they were separated two mil. Or a woman who sat and waited for a man. All the time that he intended to marry her, she sat and waited for him. When he put her out of his mind, she went and married another.

Rebbi Joḥanan said, it seems that Rebbi Jehudah changed his opinion. There he says, in both cases he takes them, deposits them on the fence and the poor comes and takes what is his; but here he says so! Because he squeezees them, they will produce more the next year. I should say also here, because he fertilizes it, it will produce more the next year. He said to him, it happens frequently that he will sow vegetables and shelter them from the poor.

MISHNAH: One dirties saplings, ties them, clips them, builds them shelter, and waters them until the New Year. Rebbi Eleazar ben Rebbi Ẓadoq says, one may water the leaves in the Sabbatical year but not the stem. One rubs unripe figs and pricks them until the New Year. One may not rub or prick unripe figs entering the Sabbatical year, or those of the Sabbatical year leaving it. Rebbi Jehudah says, at a place where people usually rub them, one may not rub them because that is agricultural work, but in a place where one does not usually rub, he may do so. Rebbi Simeon permits it for a tree since one may work a tree.

Rebbi Yose said that Rebbi Abuna asked: What is the difference between dirtying and making a shelter? Dirtying is like appointing a watchman, a shelter creates shadow [for the plant] and it grows because of that.

Rebbi Yose said that Rebbi Abuna asked: What is the difference between dirtying and making a shelter? Dirtying is like appointing a watchman, a shelter creates shadow [for the plant] and it grows because of that.

One does not recite a verse over a wound on the Sabbath; the one which one recites about mandrakes is forbidden. Come and recite this verse for my son who is afraid, put on him a scroll, put on him phylacteries, so he will go to sleep, is forbidden. But did we not state, they used to recite the Song of the Afflicted in Jerusalem? Rebbi Yudan said, one means after he was hurt, the other before he was hurt. What is the Song of the Afflicted? Eternal, how many are my oppressors, and the entire Psalm. Sitting in the shelter of the Most High up to: Truly, You, Eternal, are my refuge, the Most High you put as your help.

One does not recite a verse over a wound quoting the Name; the one which one recites about mandrakes is forbidden. Come and recite this verse for my son who is afraid, put on him a scroll, put on him phylacteries, so he will go to sleep, is forbidden. But did we not state, they used to recite the Song of the Afflicted in Jerusalem? Rebbi Yudan said, one means before he was hurt, the other after he was hurt. What is the Song of the Afflicted? How many are my oppressors, and the entire Psalm. Sitting in the shelter of the Most High up to: Truly, You, Eternal, are my refuge.

Rebbi Abba in the name of Rav Jehudah: They did not sanctify under the wing in Jerusalem. Rebbi Jeremiah in the name of Rav Samuel bar Rav Isaac: That the sufferers from skin disease might find shelter in summer from the sun and in the rainy season from rain. Did they similarly not sanctify under the wing of the Temple Mount, that sufferers from gonorrhea and flux might find shelter in summer from the sun and in the rainy season from rain? The sufferer from skin disease has no place to find shelter; the sufferer from gonorrhea finds shelter in all of Jerusalem. Rebbi Joḥanan bar Marius in the name of Rebbi Phineas: Since we see that the rabbis take off their sandals under the wing of the Temple Mount, this implies that they did not sanctify under the wing of the Temple Mount. Rav asked the Elder Rebbi Ḥiyya: What is the status of roofs in Jerusalem? He told him, since one uses as proverb: the Pesaḥ in an olive-sized bit and Hallel breaks the roof, this implies that the roofs of Jerusalem are sanctified. Rebbi Jeremiah, Rebbi Miasha, Rebbi Samuel bar Rav Isaac in the name of Rav: The roofs of Jerusalem are profane. But did we not state, “From the wing and inside it is like inside; from the wing and outside it is like outside”? Explain it that the Mishnah speaks about a roof surrounded by buildings forming a courtyard. But did we not state, “windows and the thickness of the wall are like inside”? Explain it again that the Mishnah speaks about a roof surrounded by buildings forming a courtyard. This parallels what Rebbi Aḥa said in the name of Rebbi Ḥinena: glacis and wall mourned, the wall and the ante-wall. If they sanctified the thickness of the wall, not so much more the window? Rebbi Aḥa said, it is necessary for the window on top of the wing. Even though you are saying that they did not sanctify under the wing of Jerusalem, they sanctified the window over the wing.

Rebbi Abba in the name of Rav Jehudah: They did not sanctify under the wing in Jerusalem. Rebbi Jeremiah in the name of Rav Samuel bar Rav Isaac: That the sufferers from skin disease might find shelter in summer from the sun and in the rainy season from rain. Did they similarly not sanctify under the wing of the Temple Mount, that sufferers from gonorrhea and flux might find shelter in summer from the sun and in the rainy season from rain? The sufferer from skin disease has no place to find shelter; the sufferer from gonorrhea finds shelter in all of Jerusalem. Rebbi Joḥanan bar Marius in the name of Rebbi Phineas: Since we see that the rabbis take off their sandals under the wing of the Temple Mount, this implies that they did not sanctify under the wing of the Temple Mount. Rav asked the Elder Rebbi Ḥiyya: What is the status of roofs in Jerusalem? He told him, since one uses as proverb: the Pesaḥ in an olive-sized bit and Hallel breaks the roof, this implies that the roofs of Jerusalem are sanctified. Rebbi Jeremiah, Rebbi Miasha, Rebbi Samuel bar Rav Isaac in the name of Rav: The roofs of Jerusalem are profane. But did we not state, “From the wing and inside it is like inside; from the wing and outside it is like outside”? Explain it that the Mishnah speaks about a roof surrounded by buildings forming a courtyard. But did we not state, “windows and the thickness of the wall are like inside”? Explain it again that the Mishnah speaks about a roof surrounded by buildings forming a courtyard. This parallels what Rebbi Aḥa said in the name of Rebbi Ḥinena: glacis and wall mourned, the wall and the ante-wall. If they sanctified the thickness of the wall, not so much more the window? Rebbi Aḥa said, it is necessary for the window on top of the wing. Even though you are saying that they did not sanctify under the wing of Jerusalem, they sanctified the window over the wing.

Rebbi Abba in the name of Rav Jehudah: They did not sanctify under the wing in Jerusalem. Rebbi Jeremiah in the name of Rav Samuel bar Rav Isaac: That the sufferers from skin disease might find shelter in summer from the sun and in the rainy season from rain. Did they similarly not sanctify under the wing of the Temple Mount, that sufferers from gonorrhea and flux might find shelter in summer from the sun and in the rainy season from rain? The sufferer from skin disease has no place to find shelter; the sufferer from gonorrhea finds shelter in all of Jerusalem. Rebbi Joḥanan bar Marius in the name of Rebbi Phineas: Since we see that the rabbis take off their sandals under the wing of the Temple Mount, this implies that they did not sanctify under the wing of the Temple Mount. Rav asked the Elder Rebbi Ḥiyya: What is the status of roofs in Jerusalem? He told him, since one uses as proverb: the Pesaḥ in an olive-sized bit and Hallel breaks the roof, this implies that the roofs of Jerusalem are sanctified. Rebbi Jeremiah, Rebbi Miasha, Rebbi Samuel bar Rav Isaac in the name of Rav: The roofs of Jerusalem are profane. But did we not state, “From the wing and inside it is like inside; from the wing and outside it is like outside”? Explain it that the Mishnah speaks about a roof surrounded by buildings forming a courtyard. But did we not state, “windows and the thickness of the wall are like inside”? Explain it again that the Mishnah speaks about a roof surrounded by buildings forming a courtyard. This parallels what Rebbi Aḥa said in the name of Rebbi Ḥinena: glacis and wall mourned, the wall and the ante-wall. If they sanctified the thickness of the wall, not so much more the window? Rebbi Aḥa said, it is necessary for the window on top of the wing. Even though you are saying that they did not sanctify under the wing of Jerusalem, they sanctified the window over the wing.

Rebbi Abba in the name of Rav Jehudah: They did not sanctify under the wing in Jerusalem. Rebbi Jeremiah in the name of Rav Samuel bar Rav Isaac: That the sufferers from skin disease might find shelter in summer from the sun and in the rainy season from rain. Did they similarly not sanctify under the wing of the Temple Mount, that sufferers from gonorrhea and flux might find shelter in summer from the sun and in the rainy season from rain? The sufferer from skin disease has no place to find shelter; the sufferer from gonorrhea finds shelter in all of Jerusalem. Rebbi Joḥanan bar Marius in the name of Rebbi Phineas: Since we see that the rabbis take off their sandals under the wing of the Temple Mount, this implies that they did not sanctify under the wing of the Temple Mount. Rav asked the Elder Rebbi Ḥiyya: What is the status of roofs in Jerusalem? He told him, since one uses as proverb: the Pesaḥ in an olive-sized bit and Hallel breaks the roof, this implies that the roofs of Jerusalem are sanctified. Rebbi Jeremiah, Rebbi Miasha, Rebbi Samuel bar Rav Isaac in the name of Rav: The roofs of Jerusalem are profane. But did we not state, “From the wing and inside it is like inside; from the wing and outside it is like outside”? Explain it that the Mishnah speaks about a roof surrounded by buildings forming a courtyard. But did we not state, “windows and the thickness of the wall are like inside”? Explain it again that the Mishnah speaks about a roof surrounded by buildings forming a courtyard. This parallels what Rebbi Aḥa said in the name of Rebbi Ḥinena: glacis and wall mourned, the wall and the ante-wall. If they sanctified the thickness of the wall, not so much more the window? Rebbi Aḥa said, it is necessary for the window on top of the wing. Even though you are saying that they did not sanctify under the wing of Jerusalem, they sanctified the window over the wing.

Why did Rebbi Joḥanan insist to require that traditions should be reported in his name? For also David begged for divine mercy in this respect, as it says, may I dwell in Your tent forever, I shall seek shelter under the cover of Your wings, Selah. Could David think of living forever? Rather, David said before the Holy One, praise to Him: Master of the World, may I have the merit that my words will be mentioned in synagogues and houses of study. What good does that do to him? Simeon, the son of the Nazir said in the name of Rebbi Isaac If a Sage’s pronouncement in matters of practice is mentioned in this world, the latter’s lips whisper with him in the grave for it is said, dripping from the lips of the sleeping ones. Like that softened bunch of grapes, if a person puts his finger on it immediately it drips, so also the lips of the just drip, for if one mentions their pronouncements in matters of practice the latter’s lips whisper in the grave. What good does that do to them? The son of the Nazir says, like one who drinks spiced wine; Rebbi Isaac said, like one who drinks old wine, even though he cannot taste it.

Rebbi Simeon says four, but the rabbis say three. What is the rabbis’ reason? סֻכּוֹת סֻכּוֹת סֻכּוֹת, these are three. One for the top, and two for the bottom, and the third from their words. What is Rebbi Simeon’s reason? סוּכּוֹת סֻכּוֹת סֻכּוֹת plene, these are four. One for the top, and three for the bottom, and the fourth from their words. Rebbi Ḥiyya bar Ada said, two Amoraim. One explained the rabbis’ reason, the other explained Rebbi Simeon’s reason. What is the rabbis’ reason? A sukkah shall be for shade during daytime against dryness, that is one for the top. [סוּכּוֹת סוּכּוֹת [סוּכּוֹת, these are three. What is Rebbi Simeon’s reason? A sukkah shall be for shade during daytime against dryness, that is one for the top. סוּכּוֹת סֻכּוֹת סֻכּוֹת plene, these are four. The rabbis of Caesarea understand the reason of Rebbi Simeon and the rabbis’ reason from this verse: a sukkah shall be for shade during daytime against dryness, that is one. For shelter and hiding, that is two. From stream and rain. The rabbis consider from stream and rain as one, Rebbi Simeon considers from stream and rain as two.

MISHNAH: One blows the shofar because of any danger which menaces the public except an overabundance of rain. It happened that they said to Onias the circle-drawer, pray for rain. He said to them, go and shelter the Passover ovens so they should not get softened. He prayed but no rain fell. What did he do? He drew a circle, stood inside it, and said: Master of the World! Your children trusted me since I am like a familiar before You. I am swearing by Your great Name that I shall not move from here until You show mercy for Your children. Rain started to drip. He said, that is not what I was asking for, but rain {to fill} cistern, ditches, and caves. It rained in a raging storm. He said, that is not what I was asking for, but rain of goodwill, blessing, and donation. It rained normally until Israel moved from Jerusalem to the Temple Mount because of the rain. They came and said to him, just as you prayed for them to come, so pray to remove them. He told them, go and check whether the losers’ stone was wiped away.

“It happened that they said to Onias the circle-drawer, pray for rain. He said to them, go and shelter the Passover ovens so they should not get softened.” This implies that it was close to Passover. It also was stated thus: “On the twentieth all the people fasted for rain and it fell on them.”

Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: The world only continues to exist by the sacrifices. There, we stated: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love” All three are in one verse: I shall put My word in your mouth, that is Torah. By the shadow of My hands I shall cover you, these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written, how precious is Your grace, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth, these are the sacrifices, and to say to Zion, you are My people, these are Israel. Rebbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, and to say to Zion, you are My people. There, we stated: “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rebbi Mana said, and all are in one verse, judge truth and law of peace in your gates.

There, we stated: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love” All three are in one verse: I shall put My word in your mouth, that is Torah. By the shadow of My hands I shall cover you, these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written, how precious is Your grace, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth, these are the sacrifices, and to say to Zion, you are My people. Rebbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, and to say to Zion, you are My people. There, we stated: “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rebbi Mana said, and all are in one verse, judge truth and law of peace in your gates.

Oxen are different, since they provide shelter for shepherds in summer from the sun, and in the rainy season from the rain. If so, should not a bed [also be so regarded] since it provides shelter to the shoes and sandals under it?

Oxen are different, since they provide shelter for shepherds in summer from the sun, and in the rainy season from the rain. If so, should not a bed [also be so regarded] since it provides shelter to the shoes and sandals under it?

The fact is, said Rava, that oxen are different since they naturally shelter their entrails, as it is written (Job 10), "You have clothed me with skin and flesh, and covered me with bones and sinews."