sixteenth

The fifteenth to Bilgah, the sixteenth to Immer,

The sixteenth to Hananiah, he, his sons, and his brethren, were twelve:

Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of the LORD: so they sanctified the house of the LORD in eight days; and in the sixteenth day of the first month they made an end.

And behold the names of those angels and these are their names: the first of them is Samjâzâ, the second Artâqîfâ, and the third Armên, the fourth Kôkabêl, the fifth Tûrâêl, the sixth Rûmjâl, the seventh Dânjâl, the eighth Nêqâêl, the ninth Barâqêl, the tenth Azâzêl, the eleventh Armârôs, the twelfth Batarjâl, the thirteenth Busasêjal, the fourteenth Hanânêl, the fifteenth Tûrêl, and the sixteenth Sîmâpêsîêl, the seventeenth Jetrêl, the eighteenth Tûmâêl, the nineteenth Tûrêl, the twentieth Rumâêl, the twenty-first Azâzêl.

And it came to pass in the first year of the exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying: 'Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them.'

And he entered in the sixth (year) thereof, in the second month, on the new moon of the second month, till the sixteenth; and he entered, and all that we brought to him, into the ark, and the Lord closed it from without on the seventeenth evening.

And on the sixteenth the Lord appeared unto him, and said unto him, 'Jacob, Jacob'; and he said, 'Here am I.' And He said unto him: 'I am the God of thy fathers, the God of Abraham and Isaac; fear not to go down into Egypt, for I will there make of thee a great nation

And Israel rose up from the Well of the Oath on the sixteenth of this third month, and he went to the land of Egypt.

And on the fourteenth day and on the fifteenth and on the sixteenth and on the seventeenth and on the eighteenth the prince Mastema was bound and imprisoned behind the children of Israel that he might not accuse them.

And Saint Matthew finished his course in the country of the man-eaters, in the city of Myrna, on the sixteenth of the month of November, our Lord Jesus Christ reigning, to whom be glory and strength, now and ever, and to ages of ages. Amen.

The sixteenth said: "I am called Atrax. I inflict upon men fevers, irremediable and harmful. If you would imprison me, chop up coriander and smear it on the lips, reciting the following charm: 'The fever which is from dirt. I exorcise thee by the throne of the most high God, retreat from dirt and retreat from the creature fashioned by God.' And at once I retreat."

In the sixteenth year of the reign of Moses over Cush, Baal Chanan the son of Achbor reigned in the land of Edom over all the children of Edom for thirty-eight years.

In the month of Xanthicus, which is by us called Nisan, and is the beginning of our year, on the fourteenth day of the lunar month, when the sun is in Aries, [for in this month it was that we were delivered from bondage under the Egyptians,] the law ordained that we should every year slay that sacrifice which I before told you we slew when we came out of Egypt, and which was called the Passover; and so we do celebrate this passover in companies, leaving nothing of what we sacrifice till the day following. The feast of unleavened bread succeeds that of the passover, and falls on the fifteenth day of the month, and continues seven days, wherein they feed on unleavened bread; on every one of which days two bulls are killed, and one ram, and seven lambs. Now these lambs are entirely burnt, besides the kid of the goats which is added to all the rest, for sins; for it is intended as a feast for the priest on every one of those days. But on the second day of unleavened bread, which is the sixteenth day of the month, they first partake of the fruits of the earth, for before that day they do not touch them. And while they suppose it proper to honor God, from whom they obtain this plentiful provision, in the first place, they offer the first-fruits of their barley, and that in the manner following: They take a handful of the ears, and dry them, then beat them small, and purge the barley from the bran; they then bring one tenth deal to the altar, to God; and, casting one handful of it upon the fire, they leave the rest for the use of the priest. And after this it is that they may publicly or privately reap their harvest. They also at this participation of the first-fruits of the earth, sacrifice a lamb, as a burnt-offering to God.

Now it happened that in the reign of Antiochus the Great, who ruled over all Asia, that the Jews, as well as the inhabitants of Celesyria, suffered greatly, and their land was sorely harassed; for while he was at war with Ptolemy Philopater, and with his son, who was called Epiphanes, it fell out that these nations were equally sufferers, both when he was beaten, and when he beat the others: so that they were very like to a ship in a storm, which is tossed by the waves on both sides; and just thus were they in their situation in the middle between Antiochus's prosperity and its change to adversity. But at length, when Antiochus had beaten Ptolemy, he seized upon Judea; and when Philopater was dead, his son sent out a great army under Scopas, the general of his forces, against the inhabitants of Celesyria, who took many of their cities, and in particular our nation; which when he fell upon them, went over to him. Yet was it not long afterward when Antiochus overcame Scopas, in a battle fought at the fountains of Jordan, and destroyed a great part of his army. But afterward, when Antiochus subdued those cities of Celesyria which Scopas had gotten into his possession, and Samaria with them, the Jews, of their own accord, went over to him, and received him into the city [Jerusalem], and gave plentiful provision to all his army, and to his elephants, and readily assisted him when he besieged the garrison which was in the citadel of Jerusalem. Wherefore Antiochus thought it but just to requite the Jews' diligence and zeal in his service. So he wrote to the generals of his armies, and to his friends, and gave testimony to the good behavior of the Jews towards him, and informed them what rewards he had resolved to bestow on them for that their behavior. I will set down presently the epistles themselves which he wrote to the generals concerning them, but will first produce the testimony of Polybius of Megalopolis; for thus does he speak, in the sixteenth book of his history: "Now Scopas, the general of Ptolemy's army, went in haste to the superior parts of the country, and in the winter time overthrew the nation of the Jews?" He also saith, in the same book, that "when Seopas was conquered by Antiochus, Antiochus received Batanea, and Samaria, and Abila, and Gadara; and that, a while afterwards, there came in to him those Jews that inhabited near that temple which was called Jerusalem; concerning which, although I have more to say, and particularly concerning the presence of God about that temple, yet do I put off that history till another opportunity." This it is which Polybius relates. But we will return to the series of the history, when we have first produced the epistles of king Antiochus. King Antiochus To Ptolemy, Sendeth Greeting. "Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel, we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of silver, and [six] sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat, and three hundred and seventy-five medimni of salt. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperheretus. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them."

This happened upon the sixteenth day of the month Artemisius [Jyar]. Now, on the next day, the multitude, who were in a great agony, ran together to the Upper Market-place, and made the loudest lamentations for those that had perished; and the greatest part of the cries were such as reflected on Florus; at which the men of power were affrighted, together with the high priests, and rent their garments, and fell down before each of them, and besought them to leave off, and not to provoke Florus to some incurable procedure, besides what they had already suffered. Accordingly, the multitude complied immediately, out of reverence to those that had desired it of them, and out of the hope they had that Florus would do them no more injuries.

Should it then happen that thou hast undertaken any secret operation for conversing with or conjuring spirits, in which the day and the hour are not marked, thou shalt put it in execution on the days and hours of Mercury, at the sixteenth or twenty-third hour, but it will be still better at the eighth, which is the third of the same night, which is called and means before the morning, for then thou shalt be able to put in practice all the arts and operations which should be performed, according as it shall please thee by day or by night, provided that they have been prepared at the hours suitable to them, as hath been already said. But when neither hour nor time of operation or invocation is specified, it is then much better to perform these experiments at night, seeing that it is more easy to the spirits to appear in the peaceful silence of night than during the day. And thou shouldst inviolably observe, that wishing to invoke the spirits, either by day or by night, it is necessary that it should be done in a place hidden, removed, secret, convenient, and proper for such art, where no man frequenteth or inhabiteth, as we shall relate more fully in its place.

Zepar. —The Sixteenth Spirit is Zepar. He is a Great Duke, and appeareth in Red Apparel and Armour, like a Soldier. His office is to cause Women to love Men, and to bring them together in love. He also maketh them barren. He governeth 26 Legions of Inferior Spirits, and his Seal is this, which he obeyeth when he seeth it.

From Shabor to this fifteenth year of Chosrau the son of Hormizd, in which he destroyed Dara, is three hundred and six years. The sum of all the years from Adam to this fifteenth year of Chosrau the conqueror, which is the nine hundred and sixteenth year of the Greeks, is years. From Adam to the Crucifixion is years. The whole of the Jewish economy therefore, from the time they went out of Egypt until Jerusalem was destroyed by Titus, was years. From Abraham to this year is years.

Unclean fish which was pickled with clean fish: If the jug contains two seahs and the unclean fish weighs ten zuz in Judean measure, which is five selas in Galilean measure, the brine is forbidden. Rabbi Judah says: it needs be a quarter [of a log] in two seahs. Rabbi Yose says: one-sixteenth of it.

A pesah which went out [beyond the walls of Jerusalem] or was defiled must be burned immediately. If its owners were defiled or they died, its form must change and [then] it is burned on the sixteenth [of Nisan]. Rabbi Yohanan ben Berokah says: this too must be burned immediately, because there are none to eat it.

The bones, and the sinews, and the “remainder” [of the pesah] are burned on the sixteenth. If the sixteenth falls on Shabbat, they are burned on the seventeenth, because they do not override either Shabbat or the festival.

The bones, and the sinews, and the “remainder” [of the pesah] are burned on the sixteenth. If the sixteenth falls on Shabbat, they are burned on the seventeenth, because they do not override either Shabbat or the festival.

MISHNAH: If an impure fish was preserved with a pure fish, if in any keg containing two seah the impure fish weighed ten zuz in Judea which are five tetradrachmas in Galilee, the sauce is forbidden. Rebbi Jehudah says, a quarter [log] in two seah. Rebbi Yose said, one sixteenth of it. Impure locusts preserved with pure locusts do not forbid the fluid exuding from the latter. Rebbi Ẓadoq testified that the fluid exuding from impure locusts is pure.

Rebbi Joḥanan agrees that it is forbidden. How is it forbidden? Rebbi Jeremiah said, it is forbidden from the Torah. Rebbi Jonah and Rebbi Yose both say, it is forbidden from their words. Rebbi Yose said, the words of the rabbis support us, we have stated there: “One may not bring cereal offerings, first fruits, and cereal offerings accompanying animal sacrifices before the ‘omer and if he brought they are invalid.” And Rebbi Joshua the Southerner, Rebbi Jonah, Rebbi Immi said in the name of Rebbi Joḥanan, they taught that only for the thirteenth, fourteenth, and fifteenth. Therefore, on the sixteenth if he transgressed and brought, it is acceptable. If you would say it is forbidden from the Torah there should be no difference; whether he brought on the thirteenth, fourteenth, fifteenth, or sixteenth, if he transgressed and brought, it should be invalid. In addition from the following, as Rebbi Zeïra said: Since Rav grew up with the opinions of the sons of the elder Rebbi Ḥiyya, he holds with them. If you say that it is forbidden from the Torah, he would follow Rebbi Joḥanan!

Rebbi Joḥanan agrees that it is forbidden. How is it forbidden? Rebbi Jeremiah said, it is forbidden from the Torah. Rebbi Jonah and Rebbi Yose both say, it is forbidden from their words. Rebbi Yose said, the words of the rabbis support us, we have stated there: “One may not bring cereal offerings, first fruits, and cereal offerings accompanying animal sacrifices before the ‘omer and if he brought they are invalid.” And Rebbi Joshua the Southerner, Rebbi Jonah, Rebbi Immi said in the name of Rebbi Joḥanan, they taught that only for the thirteenth, fourteenth, and fifteenth. Therefore, on the sixteenth if he transgressed and brought, it is acceptable. If you would say it is forbidden from the Torah there should be no difference; whether he brought on the thirteenth, fourteenth, fifteenth, or sixteenth, if he transgressed and brought, it should be invalid. In addition from the following, as Rebbi Zeïra said: Since Rav grew up with the opinions of the sons of the elder Rebbi Ḥiyya, he holds with them. If you say that it is forbidden from the Torah, he would follow Rebbi Joḥanan!

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

HALAKHAH: What is “on Pesaḥ”? On the Fourteenth. Rebbi Joḥanan said, from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim. Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Rebbi Ze`ira said before Rebbi Yasa: The opinion of Rebbi Joḥanan is understandable. In the opinion of Rebbi Simeon ben Laqish, where enter Rebbi Eliezer and Rebbi Joshua in the discussion? He told him, there are [different] Tannaim. Rebbi Yasa in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together].

Rebbi Yasa asked: Why does Rebbi Yose say, this is not the implication? Rebbi Yasa had heard that Rebbi Joḥanan said, “from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim,” and he had heard that Bar Qappara said, “original impurity is a word from the Torah, derivative impurity is of their words.” But he had not heard that Rebbi Joḥanan had said, “both these and those are words of the Torah.” Therefore, he was asking: Just as it is permitted to burn what is (rabbinically) [biblically] forbidden with what is biblically impure, since one burns what is (rabbinically) [biblically] impure with what is biblically impure, so it should be permitted to burn what is (biblically) [rabbinically] forbidden with what is biblically impure since one burns what is (biblically) [rabbinically] impure with what is biblically impure. But there must be a difference between prohibition and impurity. And Rebbi Yasa said in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together]. Just as you did not make a difference for us between biblical prohibition and biblical impurity since one burns what is biblically impure with what is biblically impure, so you should not make a difference for us between what is rabbinically forbidden with what is biblically impure since one burns what is rabbinically impure with what is biblically impure. But it must be that both these and those are words of the Torah. There came Rebbi Ḥiyya bar Abba from Tyre and said in the name of Rebbi Joḥanan: both these and those are words of the Torah, and I said, it is correct. There (rabbinic) [biblical] impurity with biblical impurity but here biblical disqualification with biblical impurity. Therefore Rebbi Yose said, this is not the implication. The position of Rebbi Joḥanan is difficult for Rebbi Meïr; therefore Rebbi Yose said, this is not the implication. Bar Qappara must argue like Rebbi Simeon ben Laqish, as Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Then the opinion of Bar Qappara is difficult for Rebbi Yose based on what Rebbi Meïr said, “from their words we learned.” Rebbi Abbin said, Rebbi Meïr is consistent since Rebbi Meïr is restrictive in their words as in words of the Torah. Where do we find that Rebbi Meïr is restrictive in their words as in words of the Torah? Rebbi Ḥinena said, as we have stated there: “A woman who sees a stain is out of order and worries because of flux[, the words of Rebbi Meïr. But the Sages say, nothing in stains implies flux].”

HALAKHAH: A bone with no meat on it, Rebbi Joḥanan said, one is forbidden to break it; Rebbi Simeon ben Laqish said, one is permitted to break it. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Did we not state, “the bones, the sinews, and leftovers are to be burned on the Sixteenth”? Could he not chop? Because of the marrow in a marrow-bone. Could one not strip off all meat from the bone and profit from the bone? They wanted to say that one may not strip off from the disqualified. Rebbi Eleazar said, and even if you say that one may strip, he explains it following Rebbi Jacob, since Rebbi Jacob said, the prohibition of breaking a bone applies if at the start it was qualified and then became impure. Rebbi Immi in the name of Rebbi Eleazar: why did they say, “the bones, the sinews, and leftovers are to be burned on the Sixteenth”? Because he who burns causes breaking. Samuel said, one may subscribe to the brain in the head but one may not subscribe to the marrow in a marrow bone. One may subscribe to the brain in the head because one can take it out through the ear. But one may not subscribe to the marrow in a marrow bone since one could only extricate it by breaking. Rebbi Joḥanan said, one may subscribe to the marrow in a marrow bone. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, one may not subscribe to the marrow in a marrow bone, but if he subscribed, he subscribed. In Rebbi Joḥanan’s opinion, could he not burn and subscribe? Because of the loss of sancta. In Samuel’s opinion, could he not burn and subscribe? Samuel thinks like Rebbi Jacob, as Rebbi Jacob said, the prohibition of breaking a bone applies if at the start it was qualified and then became impure.

HALAKHAH: A bone with no meat on it, Rebbi Joḥanan said, one is forbidden to break it; Rebbi Simeon ben Laqish said, one is permitted to break it. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Did we not state, “the bones, the sinews, and leftovers are to be burned on the Sixteenth”? Could he not chop? Because of the marrow in a marrow-bone. Could one not strip off all meat from the bone and profit from the bone? They wanted to say that one may not strip off from the disqualified. Rebbi Eleazar said, and even if you say that one may strip, he explains it following Rebbi Jacob, since Rebbi Jacob said, the prohibition of breaking a bone applies if at the start it was qualified and then became impure. Rebbi Immi in the name of Rebbi Eleazar: why did they say, “the bones, the sinews, and leftovers are to be burned on the Sixteenth”? Because he who burns causes breaking. Samuel said, one may subscribe to the brain in the head but one may not subscribe to the marrow in a marrow bone. One may subscribe to the brain in the head because one can take it out through the ear. But one may not subscribe to the marrow in a marrow bone since one could only extricate it by breaking. Rebbi Joḥanan said, one may subscribe to the marrow in a marrow bone. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, one may not subscribe to the marrow in a marrow bone, but if he subscribed, he subscribed. In Rebbi Joḥanan’s opinion, could he not burn and subscribe? Because of the loss of sancta. In Samuel’s opinion, could he not burn and subscribe? Samuel thinks like Rebbi Jacob, as Rebbi Jacob said, the prohibition of breaking a bone applies if at the start it was qualified and then became impure.

Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Did we not state, “the bones, the sinews, and leftovers are to be burned on the Sixteenth”? Could he not chop? Because of the marrow. Could one not strip off all meat from the bone and cut? Not to break under the flesh.

If he dedicated his Pesaḥ, but it became lost, and he dedicated another in its stead. Before he could sacrifice the second, the first was found, and now both are at his disposal. There are Tannaim who state, it is meritorious to sacrifice the first; there are Tannaim who state, it is meritorious to sacrifice the second. Samuel stated as follows: He selects the better of the two, and the other one shall graze until it becomes unusable, then be sold, and he shall bring for its value well-being offerings on the Sixteenth. Rebbi Eleazar says, itself shall be brought as well-being offering on the Sixteenth. Rebbi comes with Rebbi Eleazar, and Samuel stated according to his system, as it was stated: “Rebbi says, no purification offering {dies} but one which was found after that the owner had been atoned, no money is thrown into the Dead Sea except which was found after the owner had been atoned.”

If he dedicated his Pesaḥ, but it became lost, and he dedicated another in its stead. Before he could sacrifice the second, the first was found, and now both are at his disposal. There are Tannaim who state, it is meritorious to sacrifice the first; there are Tannaim who state, it is meritorious to sacrifice the second. Samuel stated as follows: He selects the better of the two, and the other one shall graze until it becomes unusable, then be sold, and he shall bring for its value well-being offerings on the Sixteenth. Rebbi Eleazar says, itself shall be brought as well-being offering on the Sixteenth. Rebbi comes with Rebbi Eleazar, and Samuel stated according to his system, as it was stated: “Rebbi says, no purification offering {dies} but one which was found after that the owner had been atoned, no money is thrown into the Dead Sea except which was found after the owner had been atoned.”

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, vituperated, and blasphemed and said, when I shall return in peace I shall destroy this tower. One of the dynasty of the Hasmoneans went out against him, killed his soldiers until he came to his car. When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hung it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden. [And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed.]

HALAKHAH: “The scroll is read,” etc. Rebbi Ila, Simeon bar Abba in the name of Rebbi Joḥanan: To confirm these Purim days in their times. Why does the verse say, in their times? Rebbi Jonah and Rebbi Yose. Rebbi Jonah says, to give them other times. Rebbi Yose says, times which the Sages fixed for them. And those are these: the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth. Or maybe only the Sixteenth and the Seventeenth? Rebbi Abbahu in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass. Maybe it is only the Ninth and the Tenth? Samuel bar Naḥman in the name of Rebbi Jonathan: It is not written “days” but like the days, pair days with days, the Eleventh and Twelfth corresponding to Fourteenth and Fifteenth. Or the Twelfth and Thirteenth corresponding to Fourteenth and Fifteenth? Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. Then one should not read on this day. One reads before and after, on the day one should not read? Or only the Ninth and the Tenth? Like the days, days close to the days. But if days close to the days, {maybe} only Sixteenth and Seventeenth? You cannot, for Rebbi Abbahu said in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. [Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass.]

HALAKHAH: “The scroll is read,” etc. Rebbi Ila, Simeon bar Abba in the name of Rebbi Joḥanan: To confirm these Purim days in their times. Why does the verse say, in their times? Rebbi Jonah and Rebbi Yose. Rebbi Jonah says, to give them other times. Rebbi Yose says, times which the Sages fixed for them. And those are these: the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth. Or maybe only the Sixteenth and the Seventeenth? Rebbi Abbahu in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass. Maybe it is only the Ninth and the Tenth? Samuel bar Naḥman in the name of Rebbi Jonathan: It is not written “days” but like the days, pair days with days, the Eleventh and Twelfth corresponding to Fourteenth and Fifteenth. Or the Twelfth and Thirteenth corresponding to Fourteenth and Fifteenth? Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. Then one should not read on this day. One reads before and after, on the day one should not read? Or only the Ninth and the Tenth? Like the days, days close to the days. But if days close to the days, {maybe} only Sixteenth and Seventeenth? You cannot, for Rebbi Abbahu said in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. [Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass.]

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

It is written: “With all his heart he prepared himself to seek God, his fathers’ [God], etc.” Rebbi Simon bar Zavdi and Rebbi Samuel bar Naḥman. One of them said, with all he did to purity the Temple, he did not fully establish the purity of the Temple. The other said, with all the good works he did, he did not fully do his duty for the purity of the Temple. It is written: “They started on the first of the first month.” And it is written: “On the sixteenth of the month they finished. Could they not have eliminated all idolatry from there in one day? Rebbi Idi said, because of Chaldean idols which were engraved.

It is written: “The King said, I shall give.” “The King took the two sons of Riṣpah bat Ayah whom she had born to Saul, Admoni and Mephiboshet,” etc. “Michal, Saul’s daughter, did not have a child until the day of her death,” and you say so? Say now that they were sons of Merab but Michal raised them, so they were named after her. “He gave them into the hand of the Gibeonites who hanged them on the mountain before the Eternal; all seven fell together.” Defective without י. That refers to Mephiboshet ben Jonathan ben Saul, who was great in the Torah and David intended to save him from their hand. David said, I let them pass by the altar and anyone received by the altar will be mine. He let each pass by the altar, prayed for him, and the altar moved and received him. This is what is written: “I shall call to the Most High God, to the Power Who has the ultimate decision about me!” For the Holy One, praise to Him, agreed with David. “ They were killed on the first days of harvest;” it is written “the barley harvest.” “Riṣpah bat Ayah took a sack and laid it out on the rock.” What means: “On the rock”? Rebbi Hoshaia said, she was reciting: “The rock, perfect is His action.” Rebbi Abba bar Zamina in the name of Rebbi Hoshaia: Sanctification of the Name is greater than desecration of the Name. Referring to desecration of the Name it is written: “Do not leave his corpse on the gallows overnight.” But referring to sanctification of the Name it is written: “From the start of harvest until water was poured on them.” This teaches that they were hanging from the sixteenth of Nisan to the seventeenth of Marḥeshwan. The passers-by were saying: How did these people sin that the rules of justice were changed for them? They were answered: Because these had attacked attached proselytes. They would say that even for those who did not convert for the sake of Heaven, the Eternal avenged their blood; if one would convert for the sake of Heaven not so much more? There is no Power like your God and no people like your people. Many converts were converted at that time; that is what is written: “Solomon counted all proselytes and appointed from them 70’000 carriers and 80’000 hewers of stone in the mountains.”

It is written: With all his heart he prepared himself to seek God, to act, and to teach law and justice in Israel. Rebbi Simon bar Zavdi and Rebbi Samuel bar Naḥman. One said, with all he did for the purity of the Temple, he did not fully establish the purity of the Temple. One said, with all the good works he did, he did not fully do his duty for the purity of the Temple. It is written: They started on the first of the first month, and on the eighth day they entered the Eternal’s Hall and sanctified the Eternal’s House for three days; on the sixteenth of the month they finished. Could they not have eliminated all idolatry from there in one day? Rebbi Idi said, because of Chaldean idols which were engraved in vermilion.

HALAKHAH: It was stated: Rebbi Eliezer ben Jacob said, this is worse for the desecrator than for the blasphemer and worse for the blasphemer than the desecrator. About the blasphemer it is written: Do not leave his corpse on the gallows overnight. But about the desecrator it is written: Riṣpa bat Aya took sackcloth and spread it on the rock from the start of harvest until waterwas poured on them. This teaches that they were hanging from the sixteenth of Nisan to the seventeenth of Marḥeshwan.

The king said, I shall give. The king took the two sons of Riṣpah bat Ayah. Michal, Saul’s daughter, did not have a child, and you say so? Say now that they were sons of Merab but Michal raised them, so they were named after her. The king gave them into the hand of the Gibeonites who hanged them on the mountain before the Eternal. All seven is written defective of one letter. That refers to Mephiboshet, for whom David prayed and whom the altar received. He told them, I let them pass by the altar and anyone whom the altar receives will be his, because of Mephiboshet who was great in Torah. He let him pass by the altar, which received him. Rebbi Avin said, I shall call to the Most High God, to the Power Who has the ultimate decision over me. For the Holy One, praise to Him, agreed with David. They were killed on the day of harvest …at the start of the barley harvest. Riṣpah bat Ayah took a garment and laid it out on the rock. What means on the rock? Rebbi Hoshaia said, she was reciting: The rock, perfect is His action. Rebbi Abba bar Zamina in the name of Rebbi Hoshaia: Sanctification of the Name is greater than desecration of the Name. Referring to sanctification of the Name it is written: Do not leave his corpse overnight. But referring to desecration of the Name it is written that they were left hanging until water was poured on them. This teaches that they were hanging from the sixteenth of Nisan to the seventeenth of Marḥeshwan. The passers-by were saying: How did these people sin that the rules of justice were changed for them? They were answered: Because these had attacked cursed proselytes. Is that not an argument de minore ad majus? Since even for those who did not convert for the sake of Heaven, the Eternal avenged their blood; if one would convert for the sake of Heaven not so much more? Many converts were converted at that time; that is what is written: Solomon counted all proselytes … and appointed from them 70’000 carriers, etc.

R. Tanhum said in the name of R. Assi, in the name of R. Joshua b. Levi : If a man erred and omitted the reference to the New Moon in the sixteenth benediction, he must repeat it. If he reminded himself thereof in the seventeenth benediction, he goes back to the sixteenth ; if in the eighteenth, he goes back to the sixteenth. If he had concluded the Tefillah, he must recommence it.

R. Tanhum said in the name of R. Assi, in the name of R. Joshua b. Levi : If a man erred and omitted the reference to the New Moon in the sixteenth benediction, he must repeat it. If he reminded himself thereof in the seventeenth benediction, he goes back to the sixteenth ; if in the eighteenth, he goes back to the sixteenth. If he had concluded the Tefillah, he must recommence it.

R. Tanhum said in the name of R. Assi, in the name of R. Joshua b. Levi : If a man erred and omitted the reference to the New Moon in the sixteenth benediction, he must repeat it. If he reminded himself thereof in the seventeenth benediction, he goes back to the sixteenth ; if in the eighteenth, he goes back to the sixteenth. If he had concluded the Tefillah, he must recommence it.

Rab Pappa the son of Rab Aha b. Adda said : The statement "If he had concluded the Tefillah, he must recommence it" only applies should he have moved his feet ; but if he has not done so, he returns to the sixteenth benediction.

Rab Nahman b. Isaac said : The statement that if he had moved his feet he must recommence the Tefillah applies only to one who is not accustomed to offer personal supplications at its conclusion ; but if that be his practice, he returns to the sixteenth benediction.

Another version is : Rab Nahman b. Isaac said : The statement that if he had not moved his feet, he returns to the sixteenth benediction applies only to one who is accustomed to offer personal supplication at the conclusion of the Tefillah ; but if that be not his practice, he goes back to its commencement.

But when [is this assume the Temple to be] rebuilt? If you will say that it is rebuilt on the sixteenth [of Nissan], then obviously it is permitted to eat from the time that day dawned in the East? If, however, it is rebuilt on the fifteenth why should it not be permitted after midday, for we have learned, Those that lived at a distance were permitted [to eat of the new grain] from midday onward, because [they knew that] the court would not be negligent in the matter?

And He causeth to come down for you, etc. (Joel 2.23): Said R. Naḥman to R. Isaac: The former rain does not fall in Nisan, but in Marḥeshwan! For a Baraita reads (Sifrē, Deut., §42): The former rain falls in Marḥeshwan and the latter rain in Nisan! "Thus said R. Johanan," replied R. Isaac, "this verse (Joel, 2.23) has proven true (only) in the days of Joel the son of Petuel, for it is written (Joel, 1.4): 'That which the palmerworm hath left hath the locust eaten,' etc. Now there is a tradition that in that year Adar had passed without rainfall, and the first rain did not appear until the first of Nisan. The Prophet then said to the Israelites: Go out and sow! But they replied: Should one who has a Ḳab of wheat or two Ḳabs of barley, eat it and live, or sow it and die? The prophet said: Nevertheless go out and sow! They then went out and sowed. Thereupon a miracle happened, that all the grain which was hidden (by mice) in the walls and in crevices (by ants) and in the holes of ants, appeared before their eyes. Again they went out and sowed on the second, third, and fourth (of Nisan); on the fifth there was the second rainfall and on the sixteenth they offered the 'Omer. Thus, produce that used to ripen in six months ripened in eleven days, and the 'Omer which was usually offered from the crop that grew six months was now offered from one that grew in eleven days! With reference to that generation the Psalmist says (Ps., 126.5-6): 'They that sow in tears shall reap in joy. Though he goeth on his way weeping, bearing forth the seed; he shall come again with joy, bringing his sheaves with him.'"

But why not say that the sixteenth and seventeenth are meant? It is written, “And it shall not pass” (Esther 9:27).

But say the twelfth and thirteenth? R. Shmuel b. Yitzchak said: The thirteenth was a time of assembly for all, and does not require special indication. But say the sixteenth and the seventeenth? It is written, “And it shall not pass.”