twilight

And David smote them from the twilight even unto the evening of the next day: and there escaped not a man of them, save four hundred young men, which rode upon camels, and fled.

And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there.

Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life.

Let the stars of the twilight thereof be dark; let it look for light, but have none; neither let it see the dawning of the day:

The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth his face.

In the twilight, in the evening, in the black and dark night:

In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel.

And I did so as I was commanded: I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight.

And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes.

A great sign, day dark twilight round the world,

Let him be constant at the altar; in prayers let him be persistent day and night, especially at the obligatory times of night; at the first hour, at midnight, and at early twilight when the star of the dawn riseth. Then also in the morning, at the third, sixth, ninth [hours, and the] twelfth hour at the lamp [lighting]. If also at every hour he offer prayers without ceasing for the people and for himself, he doeth well. Let him abide in the house of the Church alone. If he have one or two likeminded with himself, it is good that he should be with them for united supplication in unison? For where two or three are gathered together in My Name, ye know that I have said unto you that I am in the midst of them. But if he cannot abide all night long, yet let him remain these hours that I have said. For then the angels visit the Church. Let him fast three days each [week] all the year. But for three weeks after his appointment let him maintain the fast according to the number of the eighteen Exalted Entrances by which the Only-begotten passed when He came to the passion. But on the first day of the week only let him feed on bread with oil and honey and salt, and all fruits of trees; but let him in no wise taste wine, except only the cup of the Offering. This let him use whether ill or well. For it is good that this be for the priests only. And so after these weeks all the year, let him fast three days each [week]; and for the rest of the time let him fast according to his strength. But in no wise let him eat meat, not because if he taste or eat [meat] he is to be blamed, but because when he loveth infirmity these strong meats are not fitting, and in order that he may watch. Let the Offering only be on Saturday, or on the first day of the week, and on a fast-day. On the eve let him instruct and teach these things in the manner of a mystery to those whom he hath tested as having ears to hear But if he be sick in body, let him quickly take care to heal himself, feeding on fish, and constantly [taking] a little wine of the Holy thing, that the Church may not also come to an end because he is lying sick; but [that] those who learn may receive joy. But when teaching in the Church, let him speak thus carefully, as a man who knoweth that he is speaking for a testimony the doctrine of all the ministry of the Father of all, that [doctrine] which is accurately written. Let him say all these things—all those which he accurately knoweth and remembereth of old. For if he knoweth what he saith, he may have hope that his hearers also [will] have known these things. And with all his labour, let him beseech the Lord, so that his word may bring forth the fruits of the Holy Spirit in them that hear. Let him do everything in order, and with knowledge. Let him dismiss the catechumens after he hath admonished them with meditations and admonitions of the Prophets and Apostles with instructive words, so that they may know Him whom they confess. But let him teach the faithful after the manner of a mystery, having first dismissed the catechumens; and after the instruction in the mysteries let him offer, so that knowing in what mystery they are taking part, they may offer with fear.

And thus did Simon get possession of Jerusalem, in the third year of the war, in the month Xanthicus [Nisan]; whereupon John, with his multitude of zealots, as being both prohibited from coming out of the temple, and having lost their power in the city, [for Simon and his party had plundered them of what they had,] were in despair of deliverance. Simon also made an assault upon the temple, with the assistance of the people, while the others stood upon the cloisters and the battlements, and defended themselves from their assaults. However, a considerable number of Simon's party fell, and many were carried off wounded; for the zealots threw their darts easily from a superior place, and seldom failed of hitting their enemies; but having the advantage of situation, and having withal erected four very large towers aforehand, that their darts might come from higher places, one at the north-east corner of the court, one above the Xystus, the third at another corner over against the lower city, and the last was erected above the top of the Pastophoria, where one of the priests stood of course, and gave a signal beforehand, with a trumpet at the beginning of every seventh day, in the evening twilight, as also at the evening when that day was finished, as giving notice to the people when they were to leave off work, and when they were to go to work again. These men also set their engines to cast darts and stones withal, upon those towers, with their archers and slingers. And now Simon made his assault upon the temple more faintly, by reason that the greatest part of his men grew weary of that work; yet did he not leave off his opposition, because his army was superior to the others, although the darts which were thrown by the engines were carried a great way, and slew many of those that fought for him.

Demai may be used to make an eruv, and to make an [alley] partnership, and they recite a blessing over it, and they make an invitation [to recite Birkat Hamazon] over it, and one may separate [tithes] from it even when one is naked, or when it is twilight [on the eve of Shabbat]. And if he took out second tithe from it before the first tithe, it doesn’t matter. The oil with which the weaver greases his fingers is liable to [the rules of] demai, but [the oil] which the wool-comber puts on the wool is exempt from [the rules of] demai.

An infant is circumcised on the eighth, ninth, tenth, eleventh, and twelfth [days], neither before nor later. How so? In the normal situation, on the eighth. If he is born at twilight, on the ninth; At twilight on the eve of Shabbat, on the tenth. If a festival follows Shabbat, on the eleventh. If the two days of Rosh Hashanah [follow Shabbat], on the twelfth. An infant who is sick is not circumcised until he recovers.

An infant is circumcised on the eighth, ninth, tenth, eleventh, and twelfth [days], neither before nor later. How so? In the normal situation, on the eighth. If he is born at twilight, on the ninth; At twilight on the eve of Shabbat, on the tenth. If a festival follows Shabbat, on the eleventh. If the two days of Rosh Hashanah [follow Shabbat], on the twelfth. An infant who is sick is not circumcised until he recovers.

If he slaughtered it for those who cannot eat it or for those who are not registered for it, for uncircumcised persons or for unclean persons, it is unfit. [If he slaughtered it] for those who can eat it and for those who cannot eat it, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised persons, for unclean and for clean persons, it is fit. If he slaughtered it before midday, it is disqualified, because it is said, “[and all of the assembled congregation of Israelites shall slaughter it] at twilight” (Exodus 12:6). If he slaughtered it before the [evening] tamid, it is fit, providing that a person stirs its blood until [that of] the tamid is sprinkled. [Nevertheless] if it was sprinkled [before the tamid], it is fit.

Rabbi Eliezer said: is it not logical: if slaughtering, which is [usually forbidden] as a labor, overrides Shabbat, shouldn’t these, which are [only forbidden] as mandated rest (shevut), override Shabbat? Rabbi Joshua said to him: let the festival prove this, for they permitted labor [on the festival] and forbade [activities forbidden because of] shevut. Rabbi Eliezer said to him: what is this, Joshua? What proof is a voluntary act in respect of a commandment! Rabbi Akiva answered and said: let sprinkling [purificatory waters] prove it, which is [performed] because it is a commandment and is [forbidden only] as a shevut, yet it does not override Shabbat; so you too, do not wonder at these, that though they are [required] on account of a commandment and are [forbidden only] as shevut, yet they do not override Shabbat. Rabbi Eliezer said to him: but in respect of that I am arguing: if slaughtering, which is a labor, overrides Shabbat, is it not logical that sprinkling, which is [only] a shevut, should override Shabbat! Rabbi Akiva said to him: or the opposite: if sprinkling, which is [forbidden] as a shevut, does not override Shabbat, then slaughtering, which is [normally forbidden] on account of labor, is it not logical that it should not override Shabbat. Rabbi Eliezer said to him: Akiva! You are uprooting what is written in the Torah, “at twilight, offer it at its set time” (Numbers 9:3), both on week-days and on Shabbat. He said to him: master, give me an appointed time for these as there is an appointed season for slaughtering! Rabbi Akiva stated a general rule: work which could be done on the eve of Shabbat does not override Shabbat; slaughtering, which could not be done on the eve of Shabbat, does override Shabbat.

Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of Moses], [7] the shamir, [8] the letters, [9] the writing, [10] and the tablets. And some say: also the demons, the grave of Moses, and the ram of Abraham, our father. And some say: and also tongs, made with tongs.

Just as a person who ate forbidden fat twice in one spell of unawareness is liable to only one hatat, so too, when the transgression is in doubt, he is liable to only one asham talui. If in the meantime he became aware [of the possible sin] he is liable to a separate asham talui for each act, just as he would [in similar circumstances] be liable to a separate hatat for each act. Just as one is liable to separate hatats if he ate, in one spell of unawareness, forbidden fat and blood and piggul and notar, so, too, when the transgression is in doubt, he is liable to an asham talui for each different act. [If both] forbidden fat and notar lay before a person and he ate one of them but does not know which; Or if his menstruant wife and his sister were with him in his house and he has sex unwittingly with one of them and does not know with which, Or if Shabbat and Yom Kippur [followed each other] and he did forbidden work at twilight and does not know on which day: Rabbi Eliezer declares him liable to a hatat; But Rabbi Joshua exempts him. Rabbi Yose said: they did not dispute about a person that did work at twilight, for he is certainly exempt, for I may assume that part of the work was done on the one day and part on the following day. About what did they dispute? About one who did work during the day itself but he did not know whether he did it on Shabbat or on Yom Kippur, or if he did work and did not know what manner of work he did: Rabbi Eliezer declares him liable to a hatat; But Rabbi Joshua exempts him. Rabbi Judah said: Rabbi Joshua exempts him even from an asham talui.

Just as a person who ate forbidden fat twice in one spell of unawareness is liable to only one hatat, so too, when the transgression is in doubt, he is liable to only one asham talui. If in the meantime he became aware [of the possible sin] he is liable to a separate asham talui for each act, just as he would [in similar circumstances] be liable to a separate hatat for each act. Just as one is liable to separate hatats if he ate, in one spell of unawareness, forbidden fat and blood and piggul and notar, so, too, when the transgression is in doubt, he is liable to an asham talui for each different act. [If both] forbidden fat and notar lay before a person and he ate one of them but does not know which; Or if his menstruant wife and his sister were with him in his house and he has sex unwittingly with one of them and does not know with which, Or if Shabbat and Yom Kippur [followed each other] and he did forbidden work at twilight and does not know on which day: Rabbi Eliezer declares him liable to a hatat; But Rabbi Joshua exempts him. Rabbi Yose said: they did not dispute about a person that did work at twilight, for he is certainly exempt, for I may assume that part of the work was done on the one day and part on the following day. About what did they dispute? About one who did work during the day itself but he did not know whether he did it on Shabbat or on Yom Kippur, or if he did work and did not know what manner of work he did: Rabbi Eliezer declares him liable to a hatat; But Rabbi Joshua exempts him. Rabbi Judah said: Rabbi Joshua exempts him even from an asham talui.

Those that are liable to hatats or to certain ashams and Yom Kippur passes over them, are still liable to bring them after Yom Kippur. Those that are liable to asham talui’s are exempt. He who has committed a doubtful sin on Yom Kippur, even at twilight, is exempt, because the whole of the day effects atonement.

Although though they said [that for a woman who has a regular period] it suffices to reckon her period of uncleanness from the time she observes a flow, she should nevertheless examine herself [regularly], except for a menstruant or one who is sitting over pure blood. She should also use testing-rags when she has marital intercourse except when she is sitting over pure blood or when she is a virgin whose blood is clean. And twice [daily] she should examine herself: in the morning and at the [evening] twilight, and also when she is about to have sexual relations. Priestly women are subject to an additional restriction [for they should examine themselves] when they are going to eat terumah. Rabbi Judah said: [these must examine themselves] also after they have concluded eating terumah.

If a woman observed [a discharge of blood] on the eleventh day at twilight, at the beginning of a menstruation period and at the end of a menstruation period, at the beginning of a zivah period and at the end of a zivah period; On the fortieth day after the birth of a male or on the eightieth day after the birth of a female, At twilight in all these cases, behold these women have made a mistake [in their reckoning]. Rabbi Joshua said: before you fix the situation for the women who lack intelligence, come and fix the situation for the wise ones.

If a woman observed [a discharge of blood] on the eleventh day at twilight, at the beginning of a menstruation period and at the end of a menstruation period, at the beginning of a zivah period and at the end of a zivah period; On the fortieth day after the birth of a male or on the eightieth day after the birth of a female, At twilight in all these cases, behold these women have made a mistake [in their reckoning]. Rabbi Joshua said: before you fix the situation for the women who lack intelligence, come and fix the situation for the wise ones.

If a menstruant examined herself on the seventh day in the morning and found herself to be clean, and at twilight she did not ascertain her separation [from impurity], and after some days she examined herself and found that she was unclean, she is in a presumptive state of cleanness. If she examined herself on the seventh day in the morning and found that she was unclean, and at twilight she did not ascertain her separation [impurity], and after a time she examined herself and found that she was clean, she is in a presumptive state of uncleanness. [But] she conveys uncleanness for twenty-four hours retrospectively or during the time between the last and the previous examination. But if she had a regular period, it suffices [to reckon her period of uncleanness from] the time she discovers the flow. Rabbi Judah says: Any woman who did not ascertain her separation [from impurity] is regarded as being in a presumptive state of uncleanness. But the sages say: even if she examined herself on the second day of her menstruation and found that she was clean, and at twilight she did not ascertain her separation, and after a time she examined herself and found that she was unclean, she is regarded as being in a presumptive state of cleanness.

If a menstruant examined herself on the seventh day in the morning and found herself to be clean, and at twilight she did not ascertain her separation [from impurity], and after some days she examined herself and found that she was unclean, she is in a presumptive state of cleanness. If she examined herself on the seventh day in the morning and found that she was unclean, and at twilight she did not ascertain her separation [impurity], and after a time she examined herself and found that she was clean, she is in a presumptive state of uncleanness. [But] she conveys uncleanness for twenty-four hours retrospectively or during the time between the last and the previous examination. But if she had a regular period, it suffices [to reckon her period of uncleanness from] the time she discovers the flow. Rabbi Judah says: Any woman who did not ascertain her separation [from impurity] is regarded as being in a presumptive state of uncleanness. But the sages say: even if she examined herself on the second day of her menstruation and found that she was clean, and at twilight she did not ascertain her separation, and after a time she examined herself and found that she was unclean, she is regarded as being in a presumptive state of cleanness.

If a menstruant examined herself on the seventh day in the morning and found herself to be clean, and at twilight she did not ascertain her separation [from impurity], and after some days she examined herself and found that she was unclean, she is in a presumptive state of cleanness. If she examined herself on the seventh day in the morning and found that she was unclean, and at twilight she did not ascertain her separation [impurity], and after a time she examined herself and found that she was clean, she is in a presumptive state of uncleanness. [But] she conveys uncleanness for twenty-four hours retrospectively or during the time between the last and the previous examination. But if she had a regular period, it suffices [to reckon her period of uncleanness from] the time she discovers the flow. Rabbi Judah says: Any woman who did not ascertain her separation [from impurity] is regarded as being in a presumptive state of uncleanness. But the sages say: even if she examined herself on the second day of her menstruation and found that she was clean, and at twilight she did not ascertain her separation, and after a time she examined herself and found that she was unclean, she is regarded as being in a presumptive state of cleanness.

If he saw one issue during the day and another at twilight, or one at twilight and the other the next day: If he knew that part of the issue occurred at day-time and part the next day, he is certain with regard to a sacrifice and uncleanness. But if it is in doubt whether part [of the issue] occurred at day-time and part on the next day he is certain with regard to uncleanness, but in one of doubt in with regard a sacrifice. If he had seen issues on two separate days at twilight, he is in doubt both with regard to defilement and with regard to a sacrifice. If [he had seen only] one issue at twilight, he is in doubt [also] with regard to [his] defilement.

If he saw one issue during the day and another at twilight, or one at twilight and the other the next day: If he knew that part of the issue occurred at day-time and part the next day, he is certain with regard to a sacrifice and uncleanness. But if it is in doubt whether part [of the issue] occurred at day-time and part on the next day he is certain with regard to uncleanness, but in one of doubt in with regard a sacrifice. If he had seen issues on two separate days at twilight, he is in doubt both with regard to defilement and with regard to a sacrifice. If [he had seen only] one issue at twilight, he is in doubt [also] with regard to [his] defilement.

If he saw one issue during the day and another at twilight, or one at twilight and the other the next day: If he knew that part of the issue occurred at day-time and part the next day, he is certain with regard to a sacrifice and uncleanness. But if it is in doubt whether part [of the issue] occurred at day-time and part on the next day he is certain with regard to uncleanness, but in one of doubt in with regard a sacrifice. If he had seen issues on two separate days at twilight, he is in doubt both with regard to defilement and with regard to a sacrifice. If [he had seen only] one issue at twilight, he is in doubt [also] with regard to [his] defilement.

If he saw one issue during the day and another at twilight, or one at twilight and the other the next day: If he knew that part of the issue occurred at day-time and part the next day, he is certain with regard to a sacrifice and uncleanness. But if it is in doubt whether part [of the issue] occurred at day-time and part on the next day he is certain with regard to uncleanness, but in one of doubt in with regard a sacrifice. If he had seen issues on two separate days at twilight, he is in doubt both with regard to defilement and with regard to a sacrifice. If [he had seen only] one issue at twilight, he is in doubt [also] with regard to [his] defilement.

MISHNAH: With demay, one may make eruv, participate, recite grace, and recite grace in a group. One may separate it while naked or at twilight. And if one lifted the Second Tithe before the First, it is also acceptable. The oil the weaver puts on his hands is obligated for demay, that which the carder puts on wool is free from demay.

Around twilight, that is what we have stated: “If it is doubtful whether it is night or not.”

MISHNAH: A baby is circumcised on the eighth day, the ninth, the tenth, the eleventh, the twelfth, no less and no more. In the normal case, on the eighth. If he was born at dusk, on the ninth. In the twilight Friday evening, on the tenth. If there is a holiday on Sunday, on the eleventh; the two days of the New Year on the twelfth. A sick baby one does not circumcise until he gets well.

HALAKHAH: It is possible that a child is circumcised on his first day. How is this possible? If she gave birth and then converted, he is circumcised on his first day. If she converted and then gave birth, he is circumcised on his eighth day. Jacob from Kefar-Naboraia asked Rebbi Ḥaggai, then if he was born during twilight, should he not be circumcised at twilight? He told him, if I and you were entering the same door, could we make it simultaneous?

HALAKHAH: It is possible that a child is circumcised on his first day. How is this possible? If she gave birth and then converted, he is circumcised on his first day. If she converted and then gave birth, he is circumcised on his eighth day. Jacob from Kefar-Naboraia asked Rebbi Ḥaggai, then if he was born during twilight, should he not be circumcised at twilight? He told him, if I and you were entering the same door, could we make it simultaneous?

Ulla bar Ismael said, what is his problem? Of an impure nazir. But for a pure nazir, even Rebbi Eliezer agrees if he has nothing to omit. Samuel bar Abba asked: May one day of his nezirut and one day of nezirut for his son be combined? Where do we hold? If his son was born today and tomorrow he enters, he has two days for his nezirut. If his son was born the next day and he enters the next day, he has two days for his son’s nezirut! Rebbi Mana said, explain it at twilight. Rebbi Abin said, even if you say in the middle of the day, did we not intend to say that the start of the day is counted for him, the end of the day is counted for his son?

If he ate a full olive sized piece but there is doubt whether he ate it on the Day of Atonement or before the Day of Atonement. The atonement atones for the doubt. Whether he ate it on the Day of Atonement or after the Day of Atonement. The colleagues say, atonement atones for the doubt. Rebbi Mattaniah said, the atonement atones only for doubt of the kinds of blood. A Mishnah supports the colleagues: “Sabbath and the Day of Atonement and he worked in twilight.” As you take it, if it was the Day of Atonement, it atoned. If it was weekday, it is permitted. But did we not state “he ate”? Rebbi Yose ben Rebbi Abun said, eating permitted [food].

But R. Meir answered him thus : Dost thou think that I agree with thy opinion of "twilight" ? I agree with R, Jose's opinion. For R. Jose said : The twilight is like a flicker of the eye ; the night comes on and the day passes without anyone being able to perceive it.

But R. Meir answered him thus : Dost thou think that I agree with thy opinion of "twilight" ? I agree with R, Jose's opinion. For R. Jose said : The twilight is like a flicker of the eye ; the night comes on and the day passes without anyone being able to perceive it.

How David rose at midnight ! He rose at eventide ; as it is written, "I arose early beneshef and cried" (Ps. cxix. 147). Whence is it learnt that neshef means evening ? Because it is written, "In the twilight [beneshef], in the evening of the day, in the blackness of night and the darkness" (Prov. vii. 9).

Come and hear: In the morning service, if one commences with "Who formest light" but concludes with "Who bringest on the evening twilight," he has not complied with the requirements of the law. If he opened with "[ Blessed] . . . Who at Thy word bringest on the evening twilight" and concluded with "Creator of the luminaries," he has so complied.

Come and hear: In the morning service, if one commences with "Who formest light" but concludes with "Who bringest on the evening twilight," he has not complied with the requirements of the law. If he opened with "[ Blessed] . . . Who at Thy word bringest on the evening twilight" and concluded with "Creator of the luminaries," he has so complied.

In the evening service, if he opened with "Who at Thy word bringest on the evening twilight" and concluded with "Creator of the luminaries," he has not so complied. If he opened with "Who formest light" and concluded with "Who bringest on the evening twilight," he has so complied.

In the evening service, if he opened with "Who at Thy word bringest on the evening twilight" and concluded with "Creator of the luminaries," he has not so complied. If he opened with "Who formest light" and concluded with "Who bringest on the evening twilight," he has so complied.

And why is it declared : The afternoon Tefillah [may be said] until the evening? Because the twilight continual offering could be brought until the evening. B. Judah says : Until the middle of the afternoon, because the twilight continual offering could be brought until the middle of the afternoon.

And why is it declared : The afternoon Tefillah [may be said] until the evening? Because the twilight continual offering could be brought until the evening. B. Judah says : Until the middle of the afternoon, because the twilight continual offering could be brought until the middle of the afternoon.

He said to him: The Sukkah is fit to be used at twilight [after the seventh day], for if he by chance has a meal at that time he would have to sit in it and eat therein, therefore it is set aside for its ritual purpose during twilight, and since it is set aside during twilight, it is also set aside for the whole of the eighth day. The etrog, however, which is not suitable during twilight, is not set aside for its ritual purpose during twilight, hence it is not set aside for the whole day.

He said to him: The Sukkah is fit to be used at twilight [after the seventh day], for if he by chance has a meal at that time he would have to sit in it and eat therein, therefore it is set aside for its ritual purpose during twilight, and since it is set aside during twilight, it is also set aside for the whole of the eighth day. The etrog, however, which is not suitable during twilight, is not set aside for its ritual purpose during twilight, hence it is not set aside for the whole day.

He said to him: The Sukkah is fit to be used at twilight [after the seventh day], for if he by chance has a meal at that time he would have to sit in it and eat therein, therefore it is set aside for its ritual purpose during twilight, and since it is set aside during twilight, it is also set aside for the whole of the eighth day. The etrog, however, which is not suitable during twilight, is not set aside for its ritual purpose during twilight, hence it is not set aside for the whole day.

He said to him: The Sukkah is fit to be used at twilight [after the seventh day], for if he by chance has a meal at that time he would have to sit in it and eat therein, therefore it is set aside for its ritual purpose during twilight, and since it is set aside during twilight, it is also set aside for the whole of the eighth day. The etrog, however, which is not suitable during twilight, is not set aside for its ritual purpose during twilight, hence it is not set aside for the whole day.

He said to him: The Sukkah is fit to be used at twilight [after the seventh day], for if he by chance has a meal at that time he would have to sit in it and eat therein, therefore it is set aside for its ritual purpose during twilight, and since it is set aside during twilight, it is also set aside for the whole of the eighth day. The etrog, however, which is not suitable during twilight, is not set aside for its ritual purpose during twilight, hence it is not set aside for the whole day.