step

And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death.

If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands;

The fear of the Lord is the first step to be accepted [of him,] and wisdom obtaineth his love.

And the child became three years old, and Ioacim said: Call for the daughters of the Hebrews that are undefiled, and let them take every one a lamp, and let them be burning, that the child turn not backward and her heart be taken captive away from the temple of the Lord. And they did so until they were gone up into the temple of the Lord. And the priest received her and kissed her and blessed her and said: The Lord hath magnified thy name among all generations: in thee in the latter days shall the Lord make manifest his redemption unto the children of Israel. And he made her to sit upon the third step of the altar. And the Lord put grace upon her and she danced with her feet and all the house of Israel loved her.

Matthias in the Traditions, advising us: Wonder thou at the things that are before thee: making this the first step to further knowledge.

“Then my brother said to me, ‘My dear sister, you are already in a position of great dignity, and are such that you may ask for a vision, and that it may be made known to you whether this is to result in a passion or an escape.’ And I, who knew that I was privileged to converse with the Lord, whose kindnesses I had found to be so great, boldly promised him, and said, ‘To-morrow I will tell you.’ And I asked, and this was what was shown me. I saw a golden ladder of marvellous height, reaching up even to heaven, and very narrow, so that persons could only ascend it one by one; and on the sides of the ladder was fixed every kind of iron weapon. There were there swords, lances, hooks, daggers; so that if any one went up carelessly, or not looking upwards, he would be torn to pieces and his flesh would cleave to the iron weapons. And under the ladder itself was crouching a dragon of wonderful size, who lay in wait for those who ascended, and frightened them from the ascent. And Saturus went up first, who had subsequently delivered himself up freely on our account, not having been present at the time that we were taken prisoners. And he attained the top of the ladder, and turned towards me, and said to me, ‘Perpetua, I am waiting for you; but be careful that the dragon do not bite you.’ And I said, ‘In the name of the Lord Jesus Christ, he shall not hurt me.’ And from under the ladder itself, as if in fear of me, he slowly lifted up his head; and as I trod upon the first step, I trod upon his head. And I went up, and I saw an immense extent of garden, and in the midst of the garden a white-haired man sitting in the dress of a shepherd, of a large stature, milking sheep; and standing around were many thousand white-robed ones. And he raised his head, and looked upon me, and said to me, ‘Thou art welcome, daughter.’ And he called me, and from the cheese as he was milking he gave me as it were a little cake, and I received it with folded hands; and I ate it, and all who stood around said Amen. And at the sound of their voices I was awakened, still tasting a sweetness which I cannot describe. And I immediately related this to my brother, and we understood that it was to be a passion, and we ceased henceforth to have any hope in this world.

“Another day, while we were at dinner, we were suddenly taken away to be heard, and we arrived at the town-hall. At once the rumour spread through the neighbourhood of the public place, and an immense number of people were gathered together. We mount the platform. The rest were interrogated, and confessed. Then they came to me, and my father immediately appeared with my boy, and withdrew me from the step, and said in a supplicating tone, ‘Have pity on your babe.’ And Hilarianus the procurator, who had just received the power of life and death in the place of the proconsul Minucius Timinianus, who was deceased, said, ‘Spare the grey hairs of your father, spare the infancy of your boy, offer sacrifice for the well-being of the emperors.’ And I replied, ‘I will not do so.’ Hilarianus said, ‘Are you a Christian?’ And I replied, ‘I am a Christian.’ And as my father stood there to cast me down from the faith, he was ordered by Hilarianus to be thrown down, and was beaten with rods. And my father’s misfortune grieved me as if I myself had been beaten, I so grieved for his wretched old age. The procurator then delivers judgment on all of us, and condemns us to the wild beasts, and we went down cheerfully to the dungeon. Then, because my child had been used to receive suck from me, and to stay with me in the prison, I send Pomponius the deacon to my father to ask for the infant, but my father would not give it him. And even as God willed it, the child no long desired the breast, nor did my breast cause me uneasiness, lest I should be tormented by care for my babe and by the pain of my breasts at once.

The day of their victory shone forth, and they proceeded from the prison into the amphitheatre, as if to an assembly, joyous and of brilliant countenances; if perchance shrinking, it was with joy, and not with fear. Perpetua followed with placid look, and with step and gait as a matron of Christ, beloved of God; casting down the luster of her eyes from the gaze of all. Moreover, Felicitas, rejoicing that she had safely brought forth, so that she might fight with the wild beasts; from the blood and from the midwife to the gladiator, to wash after childbirth with a second baptism. And when they were brought to the gate, and were constrained to put on the clothing—the men, that of the priests of Saturn, and the women, that of those who were consecrated to Ceres—that noble-minded woman resisted even to the end with constancy. For she said, “We have come thus far of our own accord, for this reason, that our liberty might not be restrained. For this reason we have yielded our minds, that we might not do any such thing as this: we have agreed on this with you.” Injustice acknowledged the justice; the tribune yielded to their being brought as simply as they were. Perpetua sang psalms, already treading under foot the head of the Egyptian; Revocatus, and Saturninus, and Saturus uttered threatenings against the gazing people about this martyrdom. When they came within sight of Hilarianus, by gesture and nod, they began to say to Hilarianus, “Thou judgest us,” say they, “but God will judge thee.” At this the people, exasperated, demanded that they should be tormented with scourges as they passed along the rank of the venatores. And they indeed rejoiced that they should have incurred any one of their Lord’s passions.

PAUL TO SENECA, greeting. Though I am aware that Caesar, even if he sometimes lapses, is a lover of our wonders, you will suffer yourself to be, not wounded but admonished. For I think that you took a very serious step in bringing to his notice a matter alien to his religion and training. For since he is a worshipper of the gods of the nations, I do not see why you thought you would wish him to know this matter, unless I am to think that you did it out of excessive attachment to me. I beg you not to do so in future. For you must be careful not to offend the empress in your love for me: yet her anger will not hurt us if it lasts, nor do good if it does not [ this is nonsense ]. As a queen, she will not be angry: as a woman, she will be offended. Farewell.

And Mary was held in admiration by all the people of Israel; and when she was three years old, she walked with a step so mature, she spoke so perfectly, and spent her time so assiduously in the praises of God, that all were astonished at her, and wondered; and she was not reckoned a young infant, but as it were a grown-up person of thirty years old. She was so constant in prayer, and her appearance was so beautiful and glorious, that scarcely any one could look into her face. And she occupied herself constantly with her wool-work, so that she in her tender years could do all that old women were not able to do. And this was the order that she had set for herself: From the morning to the third hour she remained in prayer; from the third to the ninth she was occupied with her weaving; and from the ninth she again applied herself to prayer. She did not retire from praying until there appeared to her the angel of the Lord, from whose hand she used to receive food; and thus she became more and more perfect in the work of God. Then, when the older virgins rested from the praises of God, she did not rest at all; so that in the praises and vigils of God none were found before her, no one more learned in the wisdom of the law of God, more lowly in humility, more elegant in singing, more perfect in all virtue. She was indeed steadfast, immoveable, unchangeable, and daily advancing to perfection. No one saw her angry, nor heard her speaking evil. All her speech was so full of grace, that her God was acknowledged to be in her tongue. She was always engaged in prayer and in searching the law, and she was anxious lest by any word of hers she should sin with regard to her companions. Then she was afraid lest in her laughter, or the sound of her beautiful voice, she should commit any fault, or lest, being elated, she should display any wrong-doing or haughtiness to one of her equals. She blessed God without intermission; and lest perchance, even in her salutation, she might cease from praising God; if any one saluted her, she used to answer by way of salutation: Thanks be to God. And from her the custom first began of men saying, Thanks be to God, when they saluted each other. She refreshed herself only with the food which she daily received from the hand of the angel; but the food which she obtained from the priests she divided among the poor. The angels of God were often seen speaking with her, and they most diligently obeyed her. If any one who was unwell touched her, the same hour he went home cured.

Now it came to pass, when she was fourteen years old, and on this account there was occasion for the Pharisees' saying that it was now a custom that no woman of that age should abide in the temple of God, they fell upon the plan of sending a herald through all the tribes of Israel, that on the third day all should come together into the temple of the Lord. And when all the people had come together, Abiathar the high priest rose, and mounted on a higher step, that he might be seen and heard by all the people; and when great silence had been obtained, he said: Hear me, O sons of Israel, and receive my words into your ears. Ever since this temple was built by Solomon, there have been in it virgins, the daughters of kings and the daughters of prophets, and of high priests and priests; and they were great, and worthy of admiration. But when they came to the proper age they were given in marriage, and followed the course of their mothers before them, and were pleasing to God. But a new order of life has been found out by Mary alone, who promises that she will remain a virgin to God. Wherefore it seems to me, that through our inquiry and the answer of God we should try to ascertain to whose keeping she ought to be entrusted. Then these words found favour with all the synagogue. And the lot was cast by the priests upon the twelve tribes, and the lot fell upon the tribe of Judah. And the priest said: Tomorrow let every one who has no wife come, and bring his rod in his hand. Whence it happened that Joseph brought his rod along with the young men. And the rods having been handed over to the high priest, he offered a sacrifice to the Lord God, and inquired of the Lord. And the Lord said to him: Put all their rods into the holy of holies of God, and let them remain there, and order them to come to you on the morrow to get back their rods; and the man from the point of whose rod a dove shall come forth, and fly towards heaven, and in whose hand the rod, when given back, shall exhibit this sign, to him let Mary be delivered to be kept.

And lo! a ladder was set up on the earth, whose top reached unto heaven. And the top of the ladder was a face as of a man, hewn out of fire. Now it had twelve steps up to the top of the ladder, and upon each step up to the top were two human faces on the right and on the left—twenty-four faces seen to their breast, on the ladder. But the middle face was higher than them all, which I saw made of fire, to the shoulder and the arm, very terribly, more than the twenty-four faces. And as I looked, behold, the Angels of God ascending and descending thereon: but the Lord was set above it, and he called me, saying: Jacob, Jacob. And I said: Here am I, Lord; And he said to me: The land whereon thou sleepest I will give to thee and to thy seed after thee: and I will multiply thy seed as the stars of heaven and as the sand of the sea; through thy seed shall all the earth be blessed, and they that dwell thereon, unto the last times, the years of the end. My blessing wherewith I have blessed thee shall pour out from thee unto the last generation. All in the east and the west shall be full of thy seed.

And while they hesitated, there said Eliphaz, the King of Teman: "Come let us step near and see."

And after the seven days Elihu said to the kings: "Come let us step near and examine him accurately, whether he truly is Jobab or not?"

Who should not be altogether perplexed seeing himself thus lapse into misfortune and plagues? But let me step near him that I may find by what cause is he thus?"

But seeing me thus praised, Satan desired to tempt me and throw his dart at me from his station, but an angel of God came and said to me, Zosimus, behold Satan is coming to tempt you, but the Lord will fight for you, for the glory of your faith must bind Satan. And an angel of God appeared, crying and saying, Welcome, blessed one of Christ. Come and I shall lead you to the cave that is the dwelling-place of your body, for your cave shall be a testimony of the desert, a healing of the sick that come to it, a place of trial and touch-stone of demons. And laying hold of my hand he strengthened me, and led me for forty days to the cave where I had dwelt. And there was there a table of righteousness, and I spent the night with the angels of God. And I placed the tablets that were given me by the holy blessed ones on the step of the altar in my cave.

Concerning those who are persecuted for the Faith. And those who flee from city to city for the Faith and in remembrance of the word of our Lord: and they know that the spirit is willing but the flesh is weak, and they flee from place to place, and they patiently endure being spoiled of their goods that they might keep the name of Christ and not deny him; help them and give them all that they desire, and fulfil the commandment of God, our Lord. And all this we command you in common. And everyone shall stay in the Order which was given to him, and as shall not step out of the commandment which they ordained for him. And this commandment is not our own, but that of God the Father, for he said: He who heard you heard me, and he who heard me heard him who sent me. And he who rejected you rejected me, and he who rejected me rejected him who sent me. Do not those created things which have no soul keep the commandment which was given to them, day and night, sun and moon and stars and winds and changes of moons and weeks and hours and days ? and they perform the work which was ordained to them: as it was spoken at the beginning. And he said: He gave them commandment and they do not transgress. And concerning the sea he said: I have placed for it an ordinance, and I have placed against it a bar and a gate, and I said: Thus far come, and thou shalt not pass beyond. How much more ought ye not to be moved at all in that which is ordained to you according to the will of God. And there are some who make this as nothing, and confuse ordinations, and (yet) offices which have been assigned to each IS shall not be confused, and ye shall not seize for your own selves an ordination which was not given to you, and ye shall not pass beyond by force to possess that which is not yours, but belongs to others, over which ye have no authority. Because of this (offence) ye provoke God like the children of Kore and king 'Ozyan who grasped the priestly work without the will of God: the former indeed were burnt with fire, and of the latter his face was changed by leprosy. For they provoked God, Jesus Christ, who commanded that it should be thus, and they caused to be pained the heart of the Holy Spirit, and they rejected his testimony, and despised him, and they fear not his judgment which is prepared for them who do this thing, and the carelessness which they commit with regard to the Oblation, and the bread of the Blessing, whenever they are offered by those who are not worthy, who think to do the honourable work of the priesthood, which is in the likeness of the great Chief Priest, Christ; and there are some who make this (work) to be foolishness. And we indeed desired to teach them this, but henceforth we speak of Moses, the servant of God, with whom God spoke face to face, as one speaks with his neighbour; who said: I know thee above all men, with whom God spoke face to face, (not) with signs and miracles and visions and angels and interpretations — this in the day on which he commanded the holy Law. And he ordained this ordinance, and as was proper that they should fulfil it, concerning the ordination of the priesthood, and what was suitable for the priests, and what was suitable for the levites: and he separated each as was proper for him and as was right for his service; that which the chief priests were commanded to do and which was not proper to be done by the priests, and not by the decree of the law to be done; and that which the priests were commanded, the levites could not approach (to do); but each one should keep to the service of God which he received, and should not step out of it. And when anyone transgressed and stepped out of his service which he received, he should be condemned to death. And this is abundantly plain to us from what happened to Saol, when he thought to offer sacrifice of his own will, before that the prophet and chief priest Samuel came, and caused to come upon himself sin and a curse, for ever. The prophet was not afraid because of the anointing with which he anointed him to be king. And God has made known to us by the declaration of the great thing which happened to king 'Ozyan. Not long tarried the vengeance for the perverseness with which he acted, and made him an alien from his kingdom, because of the ordination of the priesthood to which he aspired.

Concerning those who are persecuted for the Faith. And those who flee from city to city for the Faith and in remembrance of the word of our Lord: and they know that the spirit is willing but the flesh is weak, and they flee from place to place, and they patiently endure being spoiled of their goods that they might keep the name of Christ and not deny him; help them and give them all that they desire, and fulfil the commandment of God, our Lord. And all this we command you in common. And everyone shall stay in the Order which was given to him, and as shall not step out of the commandment which they ordained for him. And this commandment is not our own, but that of God the Father, for he said: He who heard you heard me, and he who heard me heard him who sent me. And he who rejected you rejected me, and he who rejected me rejected him who sent me. Do not those created things which have no soul keep the commandment which was given to them, day and night, sun and moon and stars and winds and changes of moons and weeks and hours and days ? and they perform the work which was ordained to them: as it was spoken at the beginning. And he said: He gave them commandment and they do not transgress. And concerning the sea he said: I have placed for it an ordinance, and I have placed against it a bar and a gate, and I said: Thus far come, and thou shalt not pass beyond. How much more ought ye not to be moved at all in that which is ordained to you according to the will of God. And there are some who make this as nothing, and confuse ordinations, and (yet) offices which have been assigned to each IS shall not be confused, and ye shall not seize for your own selves an ordination which was not given to you, and ye shall not pass beyond by force to possess that which is not yours, but belongs to others, over which ye have no authority. Because of this (offence) ye provoke God like the children of Kore and king 'Ozyan who grasped the priestly work without the will of God: the former indeed were burnt with fire, and of the latter his face was changed by leprosy. For they provoked God, Jesus Christ, who commanded that it should be thus, and they caused to be pained the heart of the Holy Spirit, and they rejected his testimony, and despised him, and they fear not his judgment which is prepared for them who do this thing, and the carelessness which they commit with regard to the Oblation, and the bread of the Blessing, whenever they are offered by those who are not worthy, who think to do the honourable work of the priesthood, which is in the likeness of the great Chief Priest, Christ; and there are some who make this (work) to be foolishness. And we indeed desired to teach them this, but henceforth we speak of Moses, the servant of God, with whom God spoke face to face, as one speaks with his neighbour; who said: I know thee above all men, with whom God spoke face to face, (not) with signs and miracles and visions and angels and interpretations — this in the day on which he commanded the holy Law. And he ordained this ordinance, and as was proper that they should fulfil it, concerning the ordination of the priesthood, and what was suitable for the priests, and what was suitable for the levites: and he separated each as was proper for him and as was right for his service; that which the chief priests were commanded to do and which was not proper to be done by the priests, and not by the decree of the law to be done; and that which the priests were commanded, the levites could not approach (to do); but each one should keep to the service of God which he received, and should not step out of it. And when anyone transgressed and stepped out of his service which he received, he should be condemned to death. And this is abundantly plain to us from what happened to Saol, when he thought to offer sacrifice of his own will, before that the prophet and chief priest Samuel came, and caused to come upon himself sin and a curse, for ever. The prophet was not afraid because of the anointing with which he anointed him to be king. And God has made known to us by the declaration of the great thing which happened to king 'Ozyan. Not long tarried the vengeance for the perverseness with which he acted, and made him an alien from his kingdom, because of the ordination of the priesthood to which he aspired.

And it was their custom throughout the land of Egypt, that every man who came to speak to the king, if he was a prince or one that was estimable in the sight of the king, he ascended to the king's throne as far as the thirty-first step, and the king would descend to the thirty-sixth step, and speak with him.

And it was their custom throughout the land of Egypt, that every man who came to speak to the king, if he was a prince or one that was estimable in the sight of the king, he ascended to the king's throne as far as the thirty-first step, and the king would descend to the thirty-sixth step, and speak with him.

If he was one of the common people, he ascended to the third step, and the king would descend to the fourth and speak to him, and their custom was, moreover, that any man who understood to speak in all the seventy languages, he ascended the seventy steps, and went up and spoke till he reached the king.

And when Joseph came before the king he bowed down to the ground before the king, and he ascended to the third step, and the king sat upon the fourth step and spoke with Joseph.

And when Joseph came before the king he bowed down to the ground before the king, and he ascended to the third step, and the king sat upon the fourth step and spoke with Joseph.

And the king came forth and ascended the steps of the throne, and Joseph spoke unto the king in all languages, and Joseph went up to him and spoke unto the king until he arrived before the king in the seventieth step, and he sat before the king.

This house was a large and curious building, and was supported by many pillars, which Solomon built to contain a multitude for hearing causes, and taking cognizance of suits. It was sufficiently capacious to contain a great body of men, who would come together to have their causes determined. It was a hundred cubits long, and fifty broad, and thirty high, supported by quadrangular pillars, which were all of cedar; but its roof was according to the Corinthian order, with folding doors, and their adjoining pillars of equal magnitude, each fluted with three cavities; which building as at once firm, and very ornamental. There was also another house so ordered, that its entire breadth was placed in the middle; it was quadrangular, and its breadth was thirty cubits, having a temple over against it, raised upon massy pillars; in which temple there was a large and very glorious room, wherein the king sat in judgment. To this was joined another house that was built for his queen. There were other smaller edifices for diet, and for sleep, after public matters were over; and these were all floored with boards of cedar. Some of these Solomon built with stones of ten cubits, and wainscoted the walls with other stones that were sawed, and were of great value, such as are dug out of the earth for the ornaments of temples, and to make fine prospects in royal palaces, and which make the mines whence they are dug famous. Now the contexture of the curious workmanship of these stones was in three rows, but the fourth row would make one admire its sculptures, whereby were represented trees, and all sorts of plants; with the shades that arose from their branches, and leaves that hung down from them. Those trees and plants covered the stone that was beneath them, and their leaves were wrought so prodigious thin and subtile, that you would think they were in motion; but the other part up to the roof, was plastered over, and, as it were, embroidered with colors and pictures. He, moreover, built other edifices for pleasure; as also very long cloisters, and those situate in an agreeable place of the palace; and among them a most glorious dining room, for feastings and compotations, and full of gold, and such other furniture as so fine a room ought to have for the conveniency of the guests, and where all the vessels were made of gold. Now it is very hard to reckon up the magnitude and the variety of the royal apartments; how many rooms there were of the largest sort, how many of a bigness inferior to those, and how many that were subterraneous and invisible; the curiosity of those that enjoyed the fresh air; and the groves for the most delightful prospect, for the avoiding the heat, and covering of their bodies. And, to say all in brief, Solomon made the whole building entirely of white stone, and cedar wood, and gold, and silver. He also adorned the roofs and walls with stones set in gold, and beautified them thereby in the same manner as he had beautified the temple of God with the like stones. He also made himself a throne of prodigious bigness, of ivory, constructed as a seat of justice, and having six steps to it; on every one of which stood, on each end of the step two lions, two other lions standing above also; but at the sitting place of the throne hands came out and received the king; and when he sat backward, he rested on half a bullock, that looked towards his back; but still all was fastened together with gold.

But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; for they esteemed this man's marriage a step to such as should be desirous of transgressing about the marriage of [strange] wives, and that this would be the beginning of a mutual society with foreigners, although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar, the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. And then Sanballat promised him not only to preserve to him the honor of his priesthood, but to procure for him the power and dignity of a high priest, and would make him governor of all the places he himself now ruled, if he would keep his daughter for his wife. He also told him further, that he would build him a temple like that at Jerusalem, upon Mount Gerizzini, which is the highest of all the mountains that are in Samaria; and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law.

Now Archelaus paid him so much respect, as to continue his mourning till the seventh day; for so many days are appointed for it by the law of our fathers. And when he had given a treat to the multitude, and left off his motoring, he went up into the temple; he had also acclamations and praises given him, which way soever he went, every one striving with the rest who should appear to use the loudest acclamations. So he ascended a high elevation made for him, and took his seat, in a throne made of gold, and spake kindly to the multitude, and declared with what joy he received their acclamations, and the marks of the good-will they showed to him; and returned them thanks that they did not remember the injuries his father had done them to his disadvantage; and promised them he would endeavor not to be behindhand with them in rewarding their alacrity in his service, after a suitable manner; but that he should abstain at present from the name of king, and that he should have the honor of that dignity, if Cæsar should confirm and settle that testament which his father had made; and that it was on this account, that when the army would have put the diadem on him at Jericho, he would not accept of that honor, which is usually so much desired, because it was not yet evident that he who was to be principally concerned in bestowing it would give it him; although, by his acceptance of the government, he should not want the ability of rewarding their kindness to him and that it should be his endeavor, as to all things wherein they were concerned, to prove in every respect better than his father. Whereupon the multitude, as it is usual with them, supposed that the first days of those that enter upon such governments declare the intentions of those that accept them; and so by how much Archelaus spake the more gently and civilly to them, by so much did they more highly commend him, and made application to him for the grant of what they desired. Some made a clamor that he would ease them of some of their annual payments; but others desired him to release those that were put into prison by Herod, who were many, and had been put there at several times; others of them required that he would take away those taxes which had been severely laid upon what was publicly sold and bought. So Archelaus contradicted them in nothing, since he pretended to do all things so as to get the good-will of the multitude to him, as looking upon that good-will to be a great step towards his preservation of the government. Hereupon he went and offered sacrifice to God, and then betook himself to feast with his friends.

By these methods Herod was inflamed, and as much as his natural affection to the young men did every day diminish, so much did it increase towards Antipater. The courtiers also inclined to the same conduct, some of their own accord, and others by the king's injunction, as particularly did Ptolemy, the king's dearest friend, as also the king's brethren, and all his children; for Antipater was all in all; and what was the bitterest part of all to Alexander, Antipater's mother was also all in all; she was one that gave counsel against them, and was more harsh than a step-mother, and one that hated the queen's sons more than is usual to hate sons-in-law. All men did therefore already pay their respects to Antipater, in hopes of advantage; and it was the king's command which alienated every body [from the brethren], he having given this charge to his most intimate friends, that they should not come near, nor pay any regard, to Alexander, or to his friends. Herod was also become terrible, not only to his domestics about the court, but to his friends abroad; for Caesar had given such a privilege to no other king as he had given to him, which was this,--that he might fetch back any one that fled from him, even out of a city that was not under his own jurisdiction. Now the young men were not acquainted with the calumnies raised against them; for which reason they could not guard themselves against them, but fell under them; for their father did not make any public complaints against either of them; though in a little time they perceived how things were by his coldness to them, and by the great uneasiness he showed upon any thing that troubled him. Antipater had also made their uncle Pheroras to be their enemy, as well as their aunt Salome, while he was always talking with her, as with a wife, and irritating her against them. Moreover, Alexander's wife, Glaphyra, augmented this hatred against them, by deriving her nobility and genealogy [from great persons], and pretending that she was a lady superior to all others in that kingdom, as being derived by her father's side from Temenus, and by her mother's side from Darius, the son of Hystaspes. She also frequently reproached Herod's sister and wives with the ignobility of their descent; and that they were every one chosen by him for their beauty, but not for their family. Now those wives of his were not a few; it being of old permitted to the Jews to marry many wives, and this king delighting in many; all which hated Alexander, on account of Glaphyra's boasting and reproaches.

When, then, the saints shall have reached the celestial abodes, they will clearly see the nature of the stars one by one, and will understand whether they are endued with life, or their condition, whatever it is. And they will comprehend also the other reasons for the works of God, which He Himself will reveal to them. For He will show to them, as to children, the causes of things and the power of His creation, and will explain why that star was placed in that particular quarter of the sky, and why it was separated from another by so great an intervening space; what, e.g., would have been the consequence if it had been nearer or more remote; or if that star had been larger than this, how the totality of things would not have remained the same, but all would have been transformed into a different condition of being. And so, when they have finished all those matters which are connected with the stars, and with the heavenly revolutions, they will come to those which are not seen, or to those whose names only we have heard, and to things which are invisible, which the Apostle Paul has informed us are numerous, although what they are, or what difference may exist among them, we cannot even conjecture by our feeble intellect. And thus the rational nature, growing by each individual step, not as it grew in this life in flesh, and body, and soul, but enlarged in understanding and in power of perception, is raised as a mind already perfect to perfect knowledge, no longer at all impeded by those carnal senses, but increased in intellectual growth; and ever gazing purely, and, so to speak, face to face, on the causes of things, it attains perfection, firstly, viz. that by which it ascends to [the truth], and secondly, that by which it abides in it, having problems and the understanding of things, and the causes of events, as the food on which it may feast. For as in this life our bodies grow physically to what they are, through a sufficiency of food in early life supplying the means of increase, but after the due height has been attained we use food no longer to grow, but to live, and to be preserved in life by it; so also I think that the mind, when it has attained perfection, eats and avails itself of suitable and appropriate food in such a degree, that nothing ought to be either deficient or superfluous. And in all things this food is to be understood as the contemplation and understanding of God, which is of a measure appropriate and suitable to this nature, which was made and created; and this measure it is proper should be observed by every one of those who are beginning to see God, i.e. to understand Him through purity of heart.

One may oil and [lightly] massage [the body] but not step on [the body] or scrape [the skin]. One may not go down to a piloma, And one may not drink an epiktvizin [to induce vomiting]; And one may not straighten an infant[‘s limbs]. And one may not set a broken bone. If one's hand or foot is dislocated, he must not agitate it violently in cold water but he may bathe it in the usual way, and if it heals, it heals.

Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”

These are the relatives [that are not qualified to be witnesses or judges]: A suitor’s father, brother, father’s brother, mother’s brother, sister’s husband, father’s sister’s husband, mother’s sister’s husband, mother’s husband, father-in-law, or wife’s sister’s husband them and their sons and their sons-in-law; also the suitor’s step-son only [but not the stepsons’ sons]. Rabbi Yose said, “Such was the mishnah of Rabbi Akiva, but the first mishnah taught: ‘a suitor’s uncle, or his uncle’s son, and all that are qualified to be his heir. Moreover all that were kinsmen at the time [are disqualified]; but kinsmen that have ceased to be kinsmen become qualified.” Rabbi Judah says: “If a man’s daughter died and left children, her husband still counts as a kinsman.”

The one who had been chosen for clearing the ashes from the inner altar went in carrying the teni which he set down in front of it, and he scooped up the ash in his fists and put it into it, and in the end he swept up what was left into it, and then he left it there and went out. The one who had been chosen to clear the ashes from the menorah went in. If he found the two eastern lights burning, he cleared the ash from the rest and left these two burning. If he found that these two had gone out, he cleared away their ash and kindled them from those which were still lit and then he cleared the ash from the rest. There was a stone in front of the candlestick with three steps on which the priest stood in order to trim the lights. He left the kuz on the second step and went out.

They began to ascend the steps of the Sanctuary. Those who had won the right to clear the ashes from the inner altar and from the candlestick went in front. The one who won the right to clear the inner altar went in and took the teni and bowed down and went out again. The one who had been chosen to clear the candlestick went in, and if he found the two eastern lights still burning he cleared out the eastern one and left the western one burning, since from it he lit the candlestick for the evening. If he found that this one had gone out, he cleared the ash away and lit it from the altar of burnt-offering. He then took the kuz from the second step and bowed down and went out.

Within it was the Soreg, ten handbreadths high. There were thirteen breaches in it, which had been originally made by the kings of Greece, and when they repaired them they enacted that thirteen prostrations should be made facing them. Within this was the Hel, which was ten cubits [broad]. There were twelve steps there. The height of each step was half a cubit and its tread was half a cubit. All the steps in the Temple were half a cubit high with a tread of half a cubit, except those of the Porch. All the doorways in the Temple were twenty cubits high and ten cubits broad except those of the Porch. All the doorways there had doors in them except those of the Porch. All the gates there had lintels except that of Taddi which had two stones inclined to one another. All the original gates were changed for gates of gold except the gates of Nicanor, because a miracle happened with them. Some say: because their copper gleamed like gold.

There were chambers underneath the Court of Israel which opened into the Court of Women, where the Levites used to keep lyres and lutes and cymbals and all kinds of musical instruments. The Court of Israel was a hundred and thirty-five cubits in length by eleven in breadth. Similarly the Court of the Priests was a hundred and thirty-five cubits in length by eleven in breadth. And a row of mosaic stones separated the Court of Israel from the Court of the Priests. Rabbi Eliezer ben Jacob says: there was a step a cubit high on which a platform was placed, and it had three steps each of half a cubit in height. In this way the Court of the Priests was made two and a half cubits higher than that of Israel. The whole of the Court was a hundred and eighty-seven cubits in length by a hundred and thirty-five in breadth. And thirteen prostrations were made there. Abba Yose ben Hanan says: they were made facing the thirteen gates. On the south beginning from the west there were the upper gate, the gate of burning, the gate of the firstborn, and the water gate. And why was it called the water gate? Because they brought in through it the pitcher of water for libation on the festival. Rabbi Eliezer ben Jacob says: in it the water welled up, and in the time to come from there it will come out from under the threshold of the Temple. Corresponding to them in the north beginning in the west were the gate of Yehoniah, the gate of the offering, the women's gate, the gate of song. Why was it called the gate of Yehoniah? Because Yehoniah went forth into captivity through it. On the east was the gate of Nicanor; it had two doors, one on its right and one on its left. There were further two gates in the west which had no special name.

The laver was between the porch and the altar, a little to the south. Between the porch and the altar there were twenty-two cubits. There were twelve steps there, each step being half a cubit high and a cubit broad. There was a cubit, a cubit and a level space of three cubits, then a cubit, a cubit and a level space of three cubits, then at the top a cubit, a cubit and a level space of four cubits. Rabbi Judah says that at the top there was a cubit, a cubit and a level space of five cubits.

If he immersed a bed in it, even though its legs sink into the thick mud, it still becomes clean because the water touched them before [the mud]. The water of a mikveh which is shallow, one may press down even bundles of sticks, even bundles of reeds, so that the level of the water may rise, and then go down and immerse oneself. If an [unclean] needle is placed on the step [leading down to a mikveh] in a cavern, and the water is put in motion, once a wave has passed over it, [the needle] becomes clean.

Cahana was very young when he came up here. A person in rags saw him and asked him, what is new in Heaven? He answered: The judgment over this man has been sealed. This happened to him and he was stricken. Another one in rags saw him and asked, what is new in Heaven? He answered: The judgment over this man has been sealed. This happened to him. He said: Did I not go up to gain merit, but I am sinning! Did I come up to kill the people of the Land of Israel? I shall go and step down the way I came up. He came to Rebbi Yoḥanan and said to him: A man whose mother wishes him well and whose step mother honors him, should he go there? He said to him, he should go there where he is honored. Cahana descended the way he came up. They came and told Rebbi Yoḥanan that Cahana had descended to Babylonia. He said, how could he go without asking permission? They told him: that question, that he asked of you, was his request for permission.

Cahana was very young when he came up here. A person in rags saw him and asked him, what is new in Heaven? He answered: The judgment over this man has been sealed. This happened to him and he was stricken. Another one in rags saw him and asked, what is new in Heaven? He answered: The judgment over this man has been sealed. This happened to him. He said: Did I not go up to gain merit, but I am sinning! Did I come up to kill the people of the Land of Israel? I shall go and step down the way I came up. He came to Rebbi Yoḥanan and said to him: A man whose mother wishes him well and whose step mother honors him, should he go there? He said to him, he should go there where he is honored. Cahana descended the way he came up. They came and told Rebbi Yoḥanan that Cahana had descended to Babylonia. He said, how could he go without asking permission? They told him: that question, that he asked of you, was his request for permission.

It was stated: One may step to one side because of obstacles on the road. And when one sinks, even into a field full of saffron. Rebbi Abbahu said: It happened that Rabban Gamliel and Rebbi Joshua were on the road and stepped on the side because of obstacles on the road when they saw Rebbi Yehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Yehudah ben Pappos, all whose deeds are done for Heaven’s sake. He said to him: Did we not formulate “In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.” He answered him: Did we not also formulate, “In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him.” Rebbi Zeïra said, but only if he does not shame others.

Rebbi Yose ben Ḥanina kissed the cliffs of Acco and said, up to here is the Land of Israel. Rebbi Zeїra crossed the Jordan in his clothing. Rebbi Ḥiyya bar Abba rolled himself in the step of Tiberias. The elder Rebbi Ḥiyya weighed rocks. Rebbi Ḥananiah weighed earth lumps to fulfill what was said (Ps. 102:19): “For Your servants desired its stones and they loved its dust.”

MISHNAH: If somebody stores arum in the Sabbatical year, Rebbi Meїr says it should not be less than two seah and [in a hole] three hand-breadths deep, with a hand-breadth of earth on top. But the Sages say, it should not be less than four qab, one hand-breadth deep, with a hand-breadth of earth on top, and should be stored where people step on it. Arum after the Sabbatical. Rebbi Eliezer says, if the poor collected the leaves, they collected; otherwise, he should settle with the poor. Rebbi Joshua says, if the poor collected the leaves, they collected; otherwise, the poor have nothing to settle with him. Arum of the year before the Sabbatical entering the Sabbatical, as well as summer onions and madder growing on choice land, the House of Shammai say, one takes them out with wooden shovels but the House of Hillel say with iron spades. They agree that one takes out madder growing on slopes with iron spades. When may a person buy arum after the end of the Sabbatical? Rebbi Jehudah says, immediately. But the Sages say, after the new [crop] is dominant.

It was stated: One may not use Sabbatical oil to caulk an oven or a hearth; one does not use it to rub on shoes and sandals. Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

A baraita supports one and a baraita supports the other. A baraita supports Rav Huna: If he was standing in the public domain and threw over karmelit into a stable or corral, he is liable; but if he carried it he is not liable. A baraita supports Rebbi Jehudah: “If one carries out foodstuffs and puts them on the threshold; whether he or another person then carries it out, he is not liable since the work was not performed in one step.” Therefore if the work was completed in one step he would be liable. Ben Azzai said, even if be completed the work at one time he would not be liable. But did we not state: “Rebbi Meïr says, if it was Sabbath and he carried it out. They told him, it is not the category.” Because this one is liable because of walking and that one is liable because of putting down. In the opinion of Rav Huna one is not following Ben Azzai. In the opinion of Rav Jehudah one follows neither Ben Azzai nor the Sages. Rebbi Ḥinena said, who is :they said to him”? The Sages who follow Ben Azzai.

A baraita supports one and a baraita supports the other. A baraita supports Rav Huna: If he was standing in the public domain and threw over karmelit into a stable or corral, he is liable; but if he carried it he is not liable. A baraita supports Rebbi Jehudah: “If one carries out foodstuffs and puts them on the threshold; whether he or another person then carries it out, he is not liable since the work was not performed in one step.” Therefore if the work was completed in one step he would be liable. Ben Azzai said, even if be completed the work at one time he would not be liable. But did we not state: “Rebbi Meïr says, if it was Sabbath and he carried it out. They told him, it is not the category.” Because this one is liable because of walking and that one is liable because of putting down. In the opinion of Rav Huna one is not following Ben Azzai. In the opinion of Rav Jehudah one follows neither Ben Azzai nor the Sages. Rebbi Ḥinena said, who is :they said to him”? The Sages who follow Ben Azzai.

Rav Joseph said, in fact we have stated all of these. The sea as we have stated there: “One who in the sea throws four cubits is not liable.” Not only in the sea four cubits, but even if he throws the entire length of the sea he is not liable, for the entire sea is called karmelit. A valley as we have stated: “A valley during the dry season is private domain for the Sabbath but public domain for impurity. During the rainy season it is (private) [public] domain for both.” If you say private domain for both it should not need surrounding by animals’ gear, but we have stated: “If they surrounded it by animals’ gear one carries in the interior.” A platform, as we have stated: “And similarly one carries under open bridges on the Sabbath, the words of Rebbi Jehudah; but the rabbis forbid.” A threshold, as we have stated: “If one carries out foodstuffs and puts them on the threshold; whether he or another person then carries it out, he is not liable since the work was not performed in one step.” Therefore if the work was completed in one step he would be liable. Ben Azzai said, even if he completed the work at one time he would not be liable. Karmelit. Rebbi Ḥiyya stated: karmel “soft full”, neither moist nor dry but average. And here it is neither public nor private domain but karmelit. What is karmelit? Rebbi Yasa in the name of Rebbi Joḥanan, for example the store of Bar Justinus. A multi-party courtyard and dead-end streets: if there is an eruv they are permitted, but if no eruv was made they are forbidden.

Rav Joseph said, in fact we have stated all of these. The sea as we have stated there: “One who in the sea throws four cubits is not liable.” Not only in the sea four cubits, but even if he throws the entire length of the sea he is not liable, for the entire sea is called karmelit. A valley as we have stated: “A valley during the dry season is private domain for the Sabbath but public domain for impurity. During the rainy season it is (private) [public] domain for both.” If you say private domain for both it should not need surrounding by animals’ gear, but we have stated: “If they surrounded it by animals’ gear one carries in the interior.” A platform, as we have stated: “And similarly one carries under open bridges on the Sabbath, the words of Rebbi Jehudah; but the rabbis forbid.” A threshold, as we have stated: “If one carries out foodstuffs and puts them on the threshold; whether he or another person then carries it out, he is not liable since the work was not performed in one step.” Therefore if the work was completed in one step he would be liable. Ben Azzai said, even if he completed the work at one time he would not be liable. Karmelit. Rebbi Ḥiyya stated: karmel “soft full”, neither moist nor dry but average. And here it is neither public nor private domain but karmelit. What is karmelit? Rebbi Yasa in the name of Rebbi Joḥanan, for example the store of Bar Justinus. A multi-party courtyard and dead-end streets: if there is an eruv they are permitted, but if no eruv was made they are forbidden.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: בִּירית is any single one, כְּבָלִים any ones connected by a chain. (Rebbi) Jehudah says, בִּירית is a step-chain, as Rav Jehudah said, we are offering a sacrifice to the Eternal, everybody what he found of gold items, אֶצְעָדָ֣ה וְצָמִ֔יד טַבַּעַ֭ת עָגִ֣יל וְכוּמָ֑ז, to atone for our persons before the Eternal. אֶצְעָדָ֣ה is an anklet, צָמִ֔יד are bracelets, as you are saying, and the bracelets on her arms. טַבַּעַ֭ת rings. עָגִ֣יל earrings, as you are saying, earrings on your ears. וְכוּמָ֑ז some are saying this is the form of a womb, but some are saying the form of breasts.

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

HALAKHAH: Some Tannaim state, membranes over the eyes and cataracts were disqualifying for it. Some Tannaim state, membranes over the eyes and cataracts were not disqualifying for it. He who said, membranes over the eyes and cataracts were disqualifying for it, is understandable, since it is written, a perfect lamb. He who said, membranes over the eyes and cataracts were not disqualifying for it, how does he confirm a perfect lamb? Even for offerings of the descendants of Noah it is impossible! Did not Rebbi Yasa say that Rebbi Eleazar made it clear to the colleagues, from all living, from all flesh, that they were complete in their limbs. There, some of them were for the altar, here nothing is for the altar. (Rebbi Ḥuna in the name of Rebbi Joḥanan, since you say, purgation is written there as for sacrifices, but here the altar has no part) But is was stated thus: Our forefathers in Egypt had three altars, the lintel and two door-posts. Some Tannaim state, four: the door-step, and the lintel, and two door-posts. Some Tannaim state, סַף is a vessel. Some Tannaim state, סַף is the door-step. He who said, סַף is a vessel, the cups, and the pruning knives, and the vessels for pouring. He who said, סַף is the door-step, when they used My door-step and their door-step. He who said, סַף is a vessel, is understandable; from the blood in the סַף. He who said, סַף is the door-step, how does he confirm that סַף may mean a vessel? He brings a cup as סַף, puts it down on the door-step, dunks and sprinkles.

HALAKHAH: Some Tannaim state, membranes over the eyes and cataracts were disqualifying for it. Some Tannaim state, membranes over the eyes and cataracts were not disqualifying for it. He who said, membranes over the eyes and cataracts were disqualifying for it, is understandable, since it is written, a perfect lamb. He who said, membranes over the eyes and cataracts were not disqualifying for it, how does he confirm a perfect lamb? Even for offerings of the descendants of Noah it is impossible! Did not Rebbi Yasa say that Rebbi Eleazar made it clear to the colleagues, from all living, from all flesh, that they were complete in their limbs. There, some of them were for the altar, here nothing is for the altar. (Rebbi Ḥuna in the name of Rebbi Joḥanan, since you say, purgation is written there as for sacrifices, but here the altar has no part) But is was stated thus: Our forefathers in Egypt had three altars, the lintel and two door-posts. Some Tannaim state, four: the door-step, and the lintel, and two door-posts. Some Tannaim state, סַף is a vessel. Some Tannaim state, סַף is the door-step. He who said, סַף is a vessel, the cups, and the pruning knives, and the vessels for pouring. He who said, סַף is the door-step, when they used My door-step and their door-step. He who said, סַף is a vessel, is understandable; from the blood in the סַף. He who said, סַף is the door-step, how does he confirm that סַף may mean a vessel? He brings a cup as סַף, puts it down on the door-step, dunks and sprinkles.

HALAKHAH: Some Tannaim state, membranes over the eyes and cataracts were disqualifying for it. Some Tannaim state, membranes over the eyes and cataracts were not disqualifying for it. He who said, membranes over the eyes and cataracts were disqualifying for it, is understandable, since it is written, a perfect lamb. He who said, membranes over the eyes and cataracts were not disqualifying for it, how does he confirm a perfect lamb? Even for offerings of the descendants of Noah it is impossible! Did not Rebbi Yasa say that Rebbi Eleazar made it clear to the colleagues, from all living, from all flesh, that they were complete in their limbs. There, some of them were for the altar, here nothing is for the altar. (Rebbi Ḥuna in the name of Rebbi Joḥanan, since you say, purgation is written there as for sacrifices, but here the altar has no part) But is was stated thus: Our forefathers in Egypt had three altars, the lintel and two door-posts. Some Tannaim state, four: the door-step, and the lintel, and two door-posts. Some Tannaim state, סַף is a vessel. Some Tannaim state, סַף is the door-step. He who said, סַף is a vessel, the cups, and the pruning knives, and the vessels for pouring. He who said, סַף is the door-step, when they used My door-step and their door-step. He who said, סַף is a vessel, is understandable; from the blood in the סַף. He who said, סַף is the door-step, how does he confirm that סַף may mean a vessel? He brings a cup as סַף, puts it down on the door-step, dunks and sprinkles.

HALAKHAH: Some Tannaim state, membranes over the eyes and cataracts were disqualifying for it. Some Tannaim state, membranes over the eyes and cataracts were not disqualifying for it. He who said, membranes over the eyes and cataracts were disqualifying for it, is understandable, since it is written, a perfect lamb. He who said, membranes over the eyes and cataracts were not disqualifying for it, how does he confirm a perfect lamb? Even for offerings of the descendants of Noah it is impossible! Did not Rebbi Yasa say that Rebbi Eleazar made it clear to the colleagues, from all living, from all flesh, that they were complete in their limbs. There, some of them were for the altar, here nothing is for the altar. (Rebbi Ḥuna in the name of Rebbi Joḥanan, since you say, purgation is written there as for sacrifices, but here the altar has no part) But is was stated thus: Our forefathers in Egypt had three altars, the lintel and two door-posts. Some Tannaim state, four: the door-step, and the lintel, and two door-posts. Some Tannaim state, סַף is a vessel. Some Tannaim state, סַף is the door-step. He who said, סַף is a vessel, the cups, and the pruning knives, and the vessels for pouring. He who said, סַף is the door-step, when they used My door-step and their door-step. He who said, סַף is a vessel, is understandable; from the blood in the סַף. He who said, סַף is the door-step, how does he confirm that סַף may mean a vessel? He brings a cup as סַף, puts it down on the door-step, dunks and sprinkles.

HALAKHAH: Some Tannaim state, membranes over the eyes and cataracts were disqualifying for it. Some Tannaim state, membranes over the eyes and cataracts were not disqualifying for it. He who said, membranes over the eyes and cataracts were disqualifying for it, is understandable, since it is written, a perfect lamb. He who said, membranes over the eyes and cataracts were not disqualifying for it, how does he confirm a perfect lamb? Even for offerings of the descendants of Noah it is impossible! Did not Rebbi Yasa say that Rebbi Eleazar made it clear to the colleagues, from all living, from all flesh, that they were complete in their limbs. There, some of them were for the altar, here nothing is for the altar. (Rebbi Ḥuna in the name of Rebbi Joḥanan, since you say, purgation is written there as for sacrifices, but here the altar has no part) But is was stated thus: Our forefathers in Egypt had three altars, the lintel and two door-posts. Some Tannaim state, four: the door-step, and the lintel, and two door-posts. Some Tannaim state, סַף is a vessel. Some Tannaim state, סַף is the door-step. He who said, סַף is a vessel, the cups, and the pruning knives, and the vessels for pouring. He who said, סַף is the door-step, when they used My door-step and their door-step. He who said, סַף is a vessel, is understandable; from the blood in the סַף. He who said, סַף is the door-step, how does he confirm that סַף may mean a vessel? He brings a cup as סַף, puts it down on the door-step, dunks and sprinkles.

HALAKHAH: Some Tannaim state, membranes over the eyes and cataracts were disqualifying for it. Some Tannaim state, membranes over the eyes and cataracts were not disqualifying for it. He who said, membranes over the eyes and cataracts were disqualifying for it, is understandable, since it is written, a perfect lamb. He who said, membranes over the eyes and cataracts were not disqualifying for it, how does he confirm a perfect lamb? Even for offerings of the descendants of Noah it is impossible! Did not Rebbi Yasa say that Rebbi Eleazar made it clear to the colleagues, from all living, from all flesh, that they were complete in their limbs. There, some of them were for the altar, here nothing is for the altar. (Rebbi Ḥuna in the name of Rebbi Joḥanan, since you say, purgation is written there as for sacrifices, but here the altar has no part) But is was stated thus: Our forefathers in Egypt had three altars, the lintel and two door-posts. Some Tannaim state, four: the door-step, and the lintel, and two door-posts. Some Tannaim state, סַף is a vessel. Some Tannaim state, סַף is the door-step. He who said, סַף is a vessel, the cups, and the pruning knives, and the vessels for pouring. He who said, סַף is the door-step, when they used My door-step and their door-step. He who said, סַף is a vessel, is understandable; from the blood in the סַף. He who said, סַף is the door-step, how does he confirm that סַף may mean a vessel? He brings a cup as סַף, puts it down on the door-step, dunks and sprinkles.

HALAKHAH: Some Tannaim state, membranes over the eyes and cataracts were disqualifying for it. Some Tannaim state, membranes over the eyes and cataracts were not disqualifying for it. He who said, membranes over the eyes and cataracts were disqualifying for it, is understandable, since it is written, a perfect lamb. He who said, membranes over the eyes and cataracts were not disqualifying for it, how does he confirm a perfect lamb? Even for offerings of the descendants of Noah it is impossible! Did not Rebbi Yasa say that Rebbi Eleazar made it clear to the colleagues, from all living, from all flesh, that they were complete in their limbs. There, some of them were for the altar, here nothing is for the altar. (Rebbi Ḥuna in the name of Rebbi Joḥanan, since you say, purgation is written there as for sacrifices, but here the altar has no part) But is was stated thus: Our forefathers in Egypt had three altars, the lintel and two door-posts. Some Tannaim state, four: the door-step, and the lintel, and two door-posts. Some Tannaim state, סַף is a vessel. Some Tannaim state, סַף is the door-step. He who said, סַף is a vessel, the cups, and the pruning knives, and the vessels for pouring. He who said, סַף is the door-step, when they used My door-step and their door-step. He who said, סַף is a vessel, is understandable; from the blood in the סַף. He who said, סַף is the door-step, how does he confirm that סַף may mean a vessel? He brings a cup as סַף, puts it down on the door-step, dunks and sprinkles.

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

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

MISHNAH: Two Cohanim were standing in the upper gate which leads from the courtyard of Israel to the courtyard of women with two trumpets in their hands. At the rooster’s call they blew straight, modulated, and straight. When they arrived at the tenth step they blew straight, modulated, and straight. When they arrived in the courtyard they blew straight, modulated, and straight. They continued blowing until they arrived at the gate which was the exit to the East. When they arrived at the gate which was the exit to the East they turned their faces to the West and said, our forefathers who were at this place, their backs to the Eternal’s Temple and their faces to the East,prostrating themselves eastwards to the sun, but we, to Yah are our eyes. Rebbi Jehudah says, they were repeating and saying, “we are to Yah; and to Yah are our eyes.”

HALAKHAH: It was stated: No less than seven and no more than sixteen. This Tanna considers blowing straight, modulated, and straight as one unit; the other Tanna considers each single one of them as a unit. You find to say, three for each tribe; Rebbi Jehudah says, three for each standard. But it was stated, and nine at the tenth step. That is another one. He who has “three on top of the altar” does not have “at the tenth step;” he who has “at the tenth step” does not have “three on top of the altar”. Rebbi Ze`ira said, this implies that they only blew the trumpet at the water libation. If you are saying, for the drawings, one should state, three for drawing water today, and three for drawing water for tomorrow. Are these it? Are there not others, nine for musaf on the Sabbath, nine for the musaf on a New Moon, and nine for the musaf of the New Year’s day holiday? But it must follow him who said, they shall blow, in the course of the musaf sacrifices. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Even following him who said they shall blow, in the course of the musaf sacrifices, they were adding modulated sounds, they were not adding straight tones.

HALAKHAH: It was stated: No less than seven and no more than sixteen. This Tanna considers blowing straight, modulated, and straight as one unit; the other Tanna considers each single one of them as a unit. You find to say, three for each tribe; Rebbi Jehudah says, three for each standard. But it was stated, and nine at the tenth step. That is another one. He who has “three on top of the altar” does not have “at the tenth step;” he who has “at the tenth step” does not have “three on top of the altar”. Rebbi Ze`ira said, this implies that they only blew the trumpet at the water libation. If you are saying, for the drawings, one should state, three for drawing water today, and three for drawing water for tomorrow. Are these it? Are there not others, nine for musaf on the Sabbath, nine for the musaf on a New Moon, and nine for the musaf of the New Year’s day holiday? But it must follow him who said, they shall blow, in the course of the musaf sacrifices. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Even following him who said they shall blow, in the course of the musaf sacrifices, they were adding modulated sounds, they were not adding straight tones.

HALAKHAH: It was stated: No less than seven and no more than sixteen. This Tanna considers blowing straight, modulated, and straight as one unit; the other Tanna considers each single one of them as a unit. You find to say, three for each tribe; Rebbi Jehudah says, three for each standard. But it was stated, and nine at the tenth step. That is another one. He who has “three on top of the altar” does not have “at the tenth step;” he who has “at the tenth step” does not have “three on top of the altar”. Rebbi Ze`ira said, this implies that they only blew the trumpet at the water libation. If you are saying, for the drawings, one should state, three for drawing water today, and three for drawing water for tomorrow. Are these it? Are there not others, nine for musaf on the Sabbath, nine for the musaf on a New Moon, and nine for the musaf of the New Year’s day holiday? But it must follow him who said, they shall blow, in the course of the musaf sacrifices. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Even following him who said they shall blow, in the course of the musaf sacrifices, they were adding modulated sounds, they were not adding straight tones.

It was stated: One does not climb on a tree whether moist or dried-up. One understands moist; dried-up? So we are saying, it is forbidden to step on a twig on the Sabbath? Or does it follow Rebbi Meïr, as Rebbi Meïr said, “a dried-up vine is forbidden but does not sanctify”? It is everybody’s opinion; they forbade the dried-up tree because of a moist tree. Rav Ḥiyya bar Ashi came running before Rav. He asked him, how did you come? He told him, [by] the warped date palm. He said to him, who permitted you?

HALAKHAH: “A qônām that I shall not enjoy from the descendants of Noah; he is permitted Jews and forbidden Gentiles. That I shall not enjoy from the descendants of Abraham; he is forbidden Jews and permitted Gentiles,” etc. Is Ismael not part of Abraham’s seed? “ For in Isaac will be called your seed.” And is not Esaw part of Isaac’s seed? Rebbi Yudan bar Shalom said, “in Isaac,” in part of Isaac. Rebbi Huna said, “ב” are two, the son who will be inheriting two worlds, this world and the world to come. Rebbi Gershom in the name of Rebbi Aḥa, “ a star did step out from Jacob,” from whom did a star step out and will appear in the future? From Jacob! Rebbi Aḥa in the name of Rebbi Ḥuna: In the future world, evil Esaw will put on his prayer shawl and sit with the Just in Paradise, but the Holy One, Praise to Him, draws him away. Why? “ If you climb as high as an eagle or if you would make your nest between stars, from there I would take you down, says the Lord.” But “stars” are only the Just. As you say, “those who justify the many are like stars, eternally.”

HALAKHAH: “A qônām that I shall not enjoy from the descendants of Noah; he is permitted Jews and forbidden Gentiles. That I shall not enjoy from the descendants of Abraham; he is forbidden Jews and permitted Gentiles,” etc. Is Ismael not part of Abraham’s seed? “ For in Isaac will be called your seed.” And is not Esaw part of Isaac’s seed? Rebbi Yudan bar Shalom said, “in Isaac,” in part of Isaac. Rebbi Huna said, “ב” are two, the son who will be inheriting two worlds, this world and the world to come. Rebbi Gershom in the name of Rebbi Aḥa, “ a star did step out from Jacob,” from whom did a star step out and will appear in the future? From Jacob! Rebbi Aḥa in the name of Rebbi Ḥuna: In the future world, evil Esaw will put on his prayer shawl and sit with the Just in Paradise, but the Holy One, Praise to Him, draws him away. Why? “ If you climb as high as an eagle or if you would make your nest between stars, from there I would take you down, says the Lord.” But “stars” are only the Just. As you say, “those who justify the many are like stars, eternally.”

Rebbi Aqiba said, the start of my practice before the Sages was the following. Once I was on the road when I found a corpse of obligation; I carried it about four mil to a cemetery and buried it. When I came to Rebbi Eliezer and Rebbi Joshua and told them, they said to me that every step that you walked is counted against you as if you were shedding blood. I said, if I became guilty when I intended to acquire merit, how much worse is it if I do not intend to acquire merit. From that time on I did not interrupt practicing before Sages. He used to say, anybody who did not practice before Sages deserves the death penalty.

If it was filling the entire public domain, if he took it from here and put it down there he would create a “pit”. But could he take a stick and break it or step over it and if it broke, it broke? Let us hear from the following: If a bull mounted another and the [latter’s] owner came to draw away his own, or [the bull] slipped away, and [the attacker] fell down and died, he is free from payment. If he pushed [the attacker] which then fell down and died, he must pay. Could he not tell him, if you had not interferred, I would have paid your damages? But he could have answered, If I had not interferred, you would have paid me half the damage! Think of it, if it was notorious? It is not in your power to drag me through the courts.

Somebody put down an amphora in the public domain and then another person came and put another one close to the first. If the first person comes to take his own and would move [the second] and put it down at another place, he would create a “pit”. But could he take a stick and break it or step over it and if it broke, it broke? Let us hear from the following: If a bull came to mount another and the [latter’s] owner came to draw away his own, if he drew him away before it could mount, and [the attacker] fell down and died, he is free from payment. If he pushed [the attacker] which then fell down and died, he must pay. Rebbi Yose said, we can hear from this that if one saw a flood threatening in his irrigation canal, before the flood reached his field he is permitted to divert the water to another place; after the flood reached his field he is not permitted to divert it to another place. If the chrysargyros was imposed, before [the collector of] chrysargyros arrived, one is permitted to say, X is following my profession, Y is following my professon. Once the [the collector of] chrysarguros arrived, it is forbidden. It is permitted to bribe the quartermaster before the Roman [soldiers] arrive; after the Roman [soldiers] arrive it is forbidden.

HALAKHAH: “Two potters were walking one behind the other,” etc. Rebbi Joḥanan asked: Does one give time to the first to get up? Rebbi Yose said, it is obvious for Rebbi Joḥanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards, does one give time to the second to stand up? Let us hear from the following: “Potters were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels. But if they (damaged) [warned] one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable.” Some Tannaïm state, none are liable. Rebbi La said, he who says ‘liable’, if their owner let them lie down. He who says ‘not liable’, if they fell, since animals are not responsible for accidents. “If the feet of a donkey were bad, one is not allowed to step over him. [ ]” What does it mean, ‘to step over him?’ They step on his body and pass by. “If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves.” “The person entering the bath house gives precedence to the person leaving; the person leaving the toilet gives precedence to the person entering.”

HALAKHAH: “Two potters were walking one behind the other,” etc. Rebbi Joḥanan asked: Does one give time to the first to get up? Rebbi Yose said, it is obvious for Rebbi Joḥanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards, does one give time to the second to stand up? Let us hear from the following: “Potters were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels. But if they (damaged) [warned] one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable.” Some Tannaïm state, none are liable. Rebbi La said, he who says ‘liable’, if their owner let them lie down. He who says ‘not liable’, if they fell, since animals are not responsible for accidents. “If the feet of a donkey were bad, one is not allowed to step over him. [ ]” What does it mean, ‘to step over him?’ They step on his body and pass by. “If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves.” “The person entering the bath house gives precedence to the person leaving; the person leaving the toilet gives precedence to the person entering.”

HALAKHAH: “Two potters were walking one behind the other,” etc. Rebbi Joḥanan asked: Does one give time to the first to get up? Rebbi Yose said, it is obvious for Rebbi Joḥanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards, does one give time to the second to stand up? Let us hear from the following: “Potters were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels. But if they (damaged) [warned] one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable.” Some Tannaïm state, none are liable. Rebbi La said, he who says ‘liable’, if their owner let them lie down. He who says ‘not liable’, if they fell, since animals are not responsible for accidents. “If the feet of a donkey were bad, one is not allowed to step over him. [ ]” What does it mean, ‘to step over him?’ They step on his body and pass by. “If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves.” “The person entering the bath house gives precedence to the person leaving; the person leaving the toilet gives precedence to the person entering.”

Rebbi Tanḥum from Kefar Gun in the name of Rebbi Eleazar ben Rebbi Yose: Four. One collects grasses from everywhere on condition that one not uproot. And one relieves himself behind a wall. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanḥum: Up to a place where he lets wind and is not heard. And one grazes in forests, even the tribe of Jehudah in the tribe of Naftali, and one gives Naftali an entire region South of the lake, as it is said, “lake and South of it he inherits,” the words of Rebbi Yose the Galilean. Rebbi Aqiba says, “lake” is Lake Samokhonites, “and South” is Lake Tiberias. And one may step to one side. Rav Jehudah in the name of Rav: Even into a field full of saffron. How? Does one have to pay or not? Since Rav Jehudah said, even into a field full of saffron, that means, one pays. Rebbi La said, since Rav Jehudah said, even into a field full of saffron, that means, one does not pay. But one cannot deviate more than necessary. Let us hear from the following: Rabban Gamliel and Rebbi Joshua were on the road [and stepped aside because of obstacles on the road] when they saw Jehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Jehudah ben Pappos, all whose deeds are done for Heaven’s sake.

HALAKHAH: “If somebody has a cistern,” etc. It was stated: The outer one cannot sow on the path for the other can tell him, I would walk on slippery ground. The inner one cannot sow on the path for the other can tell him, you would take care of yours and step on mine.

And like planted nails. Why does he not say, “like fixed nails and planted trees”? They chose and selected the iron and improved the planting of iron rods. Another explanation, and like planted nails. Just as this nail, once it has been fixed, if you then remove it from its place, its place remains visible; so everybody against whom the rabbis stretched out their hand, even if afterwards they took him back, in the end he will take what is coming to him from their hands. Another explanation, and like planted nails; it is written watches. Since there are 24 watches, there should be 24 nails. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥinena said seven, corresponding to your days are your steps. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put eleven on one [shoe] and thirteen on the other, for the number of watches. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Abba bar Zavda asked before Rebbi Zeˋira: may one put all of them on one boot? He told him, it is permitted. May one put all of them on one sandal? He told him, it is permitted. It was stated: One does not scrape old boots or sandals but one may anoint them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. They asked Rebbi, who told them, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. Rebbi Ḥiyya bar Ashi said, we used to sit before Rav and were anointing and rinsing, but not scraping. It was stated: A person should wear new boots and sandals only if he walked in them during daytime. How far should he walk? The people from the house of Bar Qappara said, from the House of Study of Bar Qappara to the House of Study of Rebbi Hoshaia. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store. It was stated: Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it. Another explanation, and like planted nails. If words about Torah are spelled out clearly by their authors, they are sweet to their listeners like well-ordered saplings. But if they come out confused, they are as bitter for their listeners as nails.

Aḥitophel was a man great in Torah. It is written: David again assembled all young men in Israel, 30’000. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana: Ninety thousand Elders did David ordain on one day, but he did not ordain Aḥitophel with them. That is what is written: David again assembled all young men in Israel, 30’000. He added, 30’000. Again, 30’000, and the simple sense of the verse, 30’000; together 90’000. You find that at the moment when David came to carry the Ark of the Eternal’s Covenant, he did not carry it following the Torah. They moved the Ark of God’s Covenant on a new car, etc. The Ark lifted the Cohanim up and tore them down to the ground; lifted the Cohanim up and tore them down to the ground. David sent and brought Aḥitophel. He told him, can you not tell me why the Ark lifted the Cohanim up and tore them down to the ground, lifted the Cohanim up and tore them down to the ground? He answered, send and ask all the wise men whom you ordained. David said, any man who knows how to put this in order but does not put it in order should end up strangled. He said something in front of it and it was steadied. That is what is written: It was when the carriers of the Eternal’s Ark took six steps that he sacrificed a bull and a fattened calf. Rebbi Ḥanina and Rebbi Mana, one said, for every step a bull and a fattened calf and at the end seven oxen and seven rams; but the other said, for every step seven oxen and seven rams and at the end a bull and a fattened calf. The Holy One, praise to Him, said to Aḥitophel: Something which the schoolchildren say every day in assembly you did not say to him: to the Bene Qehat he did not give; for the service of the holy [vessels] is on them, they should carry on the shoulder. But so you told him. Similarly you find that when David started to excavate the foundations of the Temple, he dug down fifteen hundred cubits and did not find the abyss. At the end he found a clay pot and wanted to lift it. It told him, you cannot lift me. We asked, why? It answered, because I am here suppressing the abyss. He asked it, since when are you here? It answered, from the Moment that the Merciful spoke on Sinai: I am the Eternal, your God, the earth trembled and sank down, and I was put here to suppress the abyss. Nevertheless, he did not listen to it; when he lifted it the abyss rose and threatened to flood the world. Aḥitophel was standing there. He said, now David will be strangled and I shall rule. David said, any Sage who knows how to put this in order but does not put it in order should end up strangled. He said what he said and it was steady. David started to sing a song of ascent, a song for a rise of 100 [cubits]. For each hundred cubits he composed a song. Nevertheless, he ended up strangled. Rebbi Yose said, that is what the proverb says, a person has to worry about the curse of a rabbi, even if it is for nothing. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: The scroll which Samuel handed over to David, Aḥitophel composed it by the Holy Spirit. What did Aḥitophel do? If anybody asked for his counsel in anything and he gave his advice, he said go and do such and such, and if you do not believe me ask the Urim and Tummim. He went, asked, and found it correct. That is what is written: The counsel of Aḥitophel which he gave in those days, etc. Man is read but not written; the verses could not call him “a man.”

Aḥitophel was a man great in Torah. It is written: David again assembled all young men in Israel, 30’000. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana: Ninety thousand Elders did David ordain on one day, but he did not ordain Aḥitophel with them. That is what is written: David again assembled all young men in Israel, 30’000. He added, 30’000. Again, 30’000, and the simple sense of the verse, 30’000; together 90’000. You find that at the moment when David came to carry the Ark of the Eternal’s Covenant, he did not carry it following the Torah. They moved the Ark of God’s Covenant on a new car, etc. The Ark lifted the Cohanim up and tore them down to the ground; lifted the Cohanim up and tore them down to the ground. David sent and brought Aḥitophel. He told him, can you not tell me why the Ark lifted the Cohanim up and tore them down to the ground, lifted the Cohanim up and tore them down to the ground? He answered, send and ask all the wise men whom you ordained. David said, any man who knows how to put this in order but does not put it in order should end up strangled. He said something in front of it and it was steadied. That is what is written: It was when the carriers of the Eternal’s Ark took six steps that he sacrificed a bull and a fattened calf. Rebbi Ḥanina and Rebbi Mana, one said, for every step a bull and a fattened calf and at the end seven oxen and seven rams; but the other said, for every step seven oxen and seven rams and at the end a bull and a fattened calf. The Holy One, praise to Him, said to Aḥitophel: Something which the schoolchildren say every day in assembly you did not say to him: to the Bene Qehat he did not give; for the service of the holy [vessels] is on them, they should carry on the shoulder. But so you told him. Similarly you find that when David started to excavate the foundations of the Temple, he dug down fifteen hundred cubits and did not find the abyss. At the end he found a clay pot and wanted to lift it. It told him, you cannot lift me. We asked, why? It answered, because I am here suppressing the abyss. He asked it, since when are you here? It answered, from the Moment that the Merciful spoke on Sinai: I am the Eternal, your God, the earth trembled and sank down, and I was put here to suppress the abyss. Nevertheless, he did not listen to it; when he lifted it the abyss rose and threatened to flood the world. Aḥitophel was standing there. He said, now David will be strangled and I shall rule. David said, any Sage who knows how to put this in order but does not put it in order should end up strangled. He said what he said and it was steady. David started to sing a song of ascent, a song for a rise of 100 [cubits]. For each hundred cubits he composed a song. Nevertheless, he ended up strangled. Rebbi Yose said, that is what the proverb says, a person has to worry about the curse of a rabbi, even if it is for nothing. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: The scroll which Samuel handed over to David, Aḥitophel composed it by the Holy Spirit. What did Aḥitophel do? If anybody asked for his counsel in anything and he gave his advice, he said go and do such and such, and if you do not believe me ask the Urim and Tummim. He went, asked, and found it correct. That is what is written: The counsel of Aḥitophel which he gave in those days, etc. Man is read but not written; the verses could not call him “a man.”

An idol which was broken, Rebbi Joḥanan said it is forbidden, Rebbi Simeon ben Laqish said it is permitted. Where do we hold? If in the future he would return it to its vessel, everybody agrees it is forbidden. If in the future he will not return it to its vessel, everybody agrees that it is permitted. But we hold if it is not indicated. Rebbi Joḥanan said, not indicated is as if he would return it to its vessel; Rebbi Simeon ben Laqish said, not indicated is as if he would not return it to its vessel. Rebbi Yudan the father of Rebbi Mattaniah said, if they were lying on their spot it is if he would return it to its vessel. Rebbi Simeon ben Laqish objected to Rebbi [Joḥanan]: Is it not written, therefore the priests of Dagon and all visitors to Dagon’s temple will not step on Dagon’s threshold? He told him, this teaches that they honored the threshold more than Dagon. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, the peoples of the world made one threshold; Israel made many thresholds; what is the reason? I shall visit on [any] who skips over the threshold [on that day].

There is another teaching : If a man was standing in the Tefillah and saw some excrement opposite him, he should step forward until he has left it behind him a distance of four cubits. There is, however, a teaching [that in these circumstances he should step] sideways! There is no contradiction; [he should step forward] when that is possible, and [sideways] when he cannot do the other.

There is another teaching : If a man was standing in the Tefillah and saw some excrement opposite him, he should step forward until he has left it behind him a distance of four cubits. There is, however, a teaching [that in these circumstances he should step] sideways! There is no contradiction; [he should step forward] when that is possible, and [sideways] when he cannot do the other.

There is another teaching : If a man was standing in the Tefillah and saw some excrement opposite him, he should step forward until he has left it behind him a distance of four cubits. There is, however, a teaching [that in these circumstances he should step] sideways! There is no contradiction; [he should step forward] when that is possible, and [sideways] when he cannot do the other.

He went and found a Tanna teaching the following in the presence of Rab Judah : If one was standing in the Tefillah and broke wind, he should wait until the odour passes off and then resume the prayer [from where he interrupted it] ; another version is : If he was standing in the Tefillah and felt the need to break wind, he should step back four cubits and having relieved himself, wait until the odour passes off and then resume his prayer, saying, "Lord of the universe ! Thou hast created us with many orifices and vessels. Revealed and known to Thee is our shame and confusion in our lifetime, and in our end we are but worm and vermin"; he then resumes at the place where he interrupted.

There is a teaching: R. Judah said: It was the practice of R. 'Akiba, when he said the Tefillah with the Congregation, to shorten [the time in which he said it] and step back, so as to avoid troubling the Congregation; but when he said the Tefillah alone, a man might leave him in one corner and find him in another corner. And why so? Because of his bowings and genuflections.

Against this is quoted : He who prays [the Tefillah] and sees a highway robber or waggon coming towards him should not interrupt but shorten it and step back !

MISHNAH He who says in his Tefillah "The good bless Thee" behold this is the way of error. If a man step before the Ark and make a mistake [in the Tefillah], another replaces him ; and at such a time, one may not decline. From where does the latter begin? From the commencement of the benediction where the other erred.

GEMARA Our Rabbis have taught : [If one is invited] to step before the Ark, he should first decline; should he not do so, he is like cooking without salt. But if he decline unduly, he is like cooking spoilt by over-salting. How should he act ? The first time [of asking] he declines ; the second time he wavers ; the third time he stretches his legs and descends [before the Ark].

3) Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki’ah [drawn-out blast], a teru’ah [staccato note] and again a teki’ah. When they reached the tenth step they sounded a teki’ah, a teru’ah and again a teki’ah. ... When they reached the Court [of the Women] they sounded a teki’ah, a teru’ah and again a teki’ah.

Two priests stood by the upper gate which leads down etc. R. Jeremiah asked: [What is meant by] “the tenth step”? Does it mean that they descended five [of the fifteen] and stood upon the remaining ten, or rather that they descended ten and stood upon the five? The question stands.

On the eve of Shabbat during the intermediate days of the festival etc. But [the sounding of the shofar] on the tenth step is not mentioned. Who is in agreement with our Mishnah? It is in agreement with that of R. Eliezer b. Jacob, for it has been taught: Three blasts on the tenth step. R. Eliezer b. Jacob ruled, Three at the altar.

On the eve of Shabbat during the intermediate days of the festival etc. But [the sounding of the shofar] on the tenth step is not mentioned. Who is in agreement with our Mishnah? It is in agreement with that of R. Eliezer b. Jacob, for it has been taught: Three blasts on the tenth step. R. Eliezer b. Jacob ruled, Three at the altar.

He who says three on the tenth step omits the three at the altar; and he who says three at the altar omits the three on the tenth step.

He who says three on the tenth step omits the three at the altar; and he who says three at the altar omits the three on the tenth step.

What is the reasoning of R. Eliezer b. Jacob? Since one sounded the shofar for the opening of the gates, why should one sound it on the tenth step? Is it not a gate! Therefore on the altar is preferable. The rabbis hold that since one sounded the shofar for the Water-Drawing, why should one sound it at the altar? Therefore, it is preferable on the tenth step.

What is the reasoning of R. Eliezer b. Jacob? Since one sounded the shofar for the opening of the gates, why should one sound it on the tenth step? Is it not a gate! Therefore on the altar is preferable. The rabbis hold that since one sounded the shofar for the Water-Drawing, why should one sound it at the altar? Therefore, it is preferable on the tenth step.

We read in a Baraita: Joseph instructed his brethren, do not march in wide (hasty) steps, and bring the sun into town. "Do not march in wide (hasty) steps," because it was said a wide step takes away one five-hundredth of one's eye-sight, and "bring the sun into town," because it was said by R. Judah in the name of Rab, one should always enter (town) in day-time and leave it in day-time, for it is said (Gen., 44. 3): "As soon as the morning was light, the men were sent away."

After he had trimmed his hair he put the garments on him, and said to him, Mount and ride. He replied: I am not able, as I am weak from the days of fasting. So Haman stooped down and he mounted [on his back]. When he was up he kicked him. He said to him: Is it not written in your books, “Rejoice not when your enemy fails” (Proverbs 24:17)? He replied: That refers to an Israelite, but in regard to you it is written, “And you shall step on their high places” (Deuteronomy 33:29).

Rav Bibi says in the name of Rav Assi from where is it derived that Maaser Sheni may be redeemed even one step outside of the wall? That the Torah says (Deutermony 14,24) "For you may not proceed to carry (שאת) it" But that is needed to teach us the ruling of Rebbi Elezar!