uphold

Restore unto me the joy of thy salvation; and uphold me with thy free spirit.

Behold, God is mine helper: the Lord is with them that uphold my soul.

Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.

A man’s pride shall bring him low: but honour shall uphold the humble in spirit.

Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.

Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.

And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.

Thus saith the LORD; They also that uphold Egypt shall fall; and the pride of her power shall come down: from the tower of Syene shall they fall in it by the sword, saith the Lord GOD.

But if any one returns, and shows forth the fruit of repentance, then do you receive him to prayer, as the lost son, the prodigal, who had consumed his father's substance with harlots, who fed swine, and desired to be fed with husks, and could not obtain it. This son, when he repented, and returned to his father, and said, I have sinned against Heaven, and before you, and am no more worthy to be called your son; the father, full of affection to his child, received him with music, and restored him his old robe, and ring, and shoes, and slew the fatted calf, and made merry with his friends. Therefore, O bishop, act in the same manner. And as you receive an heathen after you have instructed and baptized him, so do you let all join in prayers for this man, and restore him by imposition of hands to his ancient place among the flock, as one purified by repentance; and that imposition of hands shall be to him instead of baptism: for by the laying on of our hands the Holy Ghost was given to believers. And in case some one of those brethren who had stood immoveable accuse you, because you are reconciled to him, say to him: You are always with me, and all that I have is yours. It was meet to make merry and be glad: for this your brother was dead, and is alive again; he was lost, and is found. For that God does not only receive the penitent, but restores them to their former dignity, holy David is a sufficient witness, who, after his sin in the matter of Uriah, prayed to God, and said: Restore unto me the joy of Your salvation, and uphold me with Your free Spirit. And again: Turn Your face from my sins, and blot out all mine offenses. Create in me a clean heart, O God, and renew a right spirit in my inward parts. Cast me not away from Your presence, and take not Your Holy Spirit from me. Therefore, as a compassionate physician, heal all that have sinned, making use of saving methods of cure; not only cutting and searing, or using corrosives, but binding up, and putting in tents, and using gentle healing medicines, and sprinkling comfortable words. If it be an hollow wound, or great gash, nourish it with a suitable plaister, that it may be filled up, and become even with the rest of the whole flesh. If it be foul, cleanse it with corrosive powder, that is, with the words of reproof. If it have proud flesh, eat it down with a sharp plaister — the threats of judgment. If it spreads further, sear it, and cut off the putrid flesh, mortifying him with fastings. But if, after all that you have done, you perceive that from the feet to the head there is no room for a fomentation, or oil, or bandage, but that the malady spreads and prevents all cure, as a gangrene which corrupts the entire member; then, with a great deal of consideration, and the advice of other skilful physicians, cut off the putrefied member, that the whole body of the Church be not corrupted. Be not therefore ready and hasty to cut off, nor do you easily have recourse to the saw, with its many teeth; but first use a lancet to lay open the wound, that the inward cause whence the pain is derived being drawn out, may keep the body free from pain. But if you see any one past repentance, and he has become insensible, then cut off the incurable from the Church with sorrow and lamentation. For: Take out from among yourselves that wicked person. And: You shall make the children of Israel to fear. And again: You shall not accept the persons of the rich in judgment. And: You shall not pity a poor man in his cause: for the judgment is the Lord's.

But as those who uphold this heresy are sometimes accustomed to mislead the hearts of the simple by certain deceptive sophisms, I do not consider it improper to bring forward the assertions which they are in the habit of making, and to refute their deceit and falsehood. The following, then, are their declarations. It is written, that “no man hath seen God at any time.” But that God whom Moses preaches was both seen by Moses himself, and by his fathers before him; whereas He who is announced by the Saviour has never been seen at all by any one. Let us therefore ask them and ourselves whether they maintain that he whom they acknowledge to be God, and allege to be a different God from the Creator, is visible or invisible. And if they shall say that he is visible, besides being proved to go against the declaration of Scripture, which says of the Saviour, “He is the image of the invisible God, the first-born of every creature,” they will fall also into the absurdity of asserting that God is corporeal. For nothing can be seen except by help of form, and size, and colour, which are special properties of bodies. And if God is declared to be a body, then He will also be found to be material, since every body is composed of matter. But if He be composed of matter, and matter is undoubtedly corruptible, then, according to them, God is liable to corruption! We shall put to them a second question. Is matter made, or is it uncreated, i.e. not made? And if they shall answer that it is not made, i.e. uncreated, we shall ask them if one portion of matter is God, and the other part the world? But if they shall say of matter that it is made, it will undoubtedly follow that they confess Him whom they declare to be God to have been made!—a result which certainly neither their reason nor ours can admit. But they will say, God is invisible. And what will you do? If you say that He is invisible by nature, then neither ought He to be visible to the Saviour. Whereas, on the contrary, God, the Father of Christ, is said to be seen, because “he who sees the Son,” he says, “sees also the Father.” This certainly would press us very hard, were the expression not understood by us more correctly of understanding, and not of seeing. For he who has understood the Son will understand the Father also. In this way, then, Moses too must be supposed to have seen God, not beholding Him with the bodily eye, but understanding Him with the vision of the heart and the perception of the mind, and that only in some degree. For it is manifest that He, viz., who gave answers to Moses, said, “You shall not see my face, but my hinder parts.” These words are, of course, to be understood in that mystical sense which is befitting divine words, those old wives’ fables being rejected and despised which are invented by ignorant persons respecting the anterior and posterior parts of God. Let no one indeed suppose that we have indulged any feeling of impiety in saying that even to the Saviour the Father is not visible. Let him consider the distinction which we employ in dealing with heretics. For we have explained that it is one thing to see and to be seen, and another to know and to be known, or to understand and to be understood. To see, then, and to be seen, is a property of bodies, which certainly will not be appropriately applied either to the Father, or to the Son, or to the Holy Spirit, in their mutual relations with one another. For the nature of the Trinity surpasses the measure of vision, granting to those who are in the body, i.e. to all other creatures, the property of vision in reference to one another. But to a nature that is incorporeal and for the most part intellectual, no other attribute is appropriate save that of knowing or being known, as the Saviour Himself declares when He says, “No man knoweth the Son, save the Father; nor does any one know the Father, save the Son, and he to whom the Son will reveal Him.” It is clear, then, that He has not said, “No one has seen the Father, save the Son;” but, “No one knoweth the Father, save the Son.”

I do not know, indeed, how he could conjoin things that do not admit of union, and which cannot exist together at the same time in human nature, in saying, as he did, that “the above treatise deserved to be treated both with pity and hatred.” For every one will admit that he who is the object of pity is not at the same moment an object of hatred, and that he who is the object of hatred is not at the same time a subject of pity. Celsus, moreover, says that it was not his purpose to refute such statements, because he thinks that their absurdity is evident to all, and that, even before offering any logical refutation, they will appear to be bad, and to merit both pity and hatred. But we invite him who peruses this reply of ours to the charges of Celsus to have patience, and to listen to our sacred writings themselves, and, as far as possible, to form an opinion from their contents of the purpose of the writers, and of their consciences and disposition of mind; for he will discover that they are men who strenuously contend for what they uphold, and that some of them show that the history which they narrate is one which they have both seen and experienced, which was miraculous, and worthy of being recorded for the advantage of their future hearers. Will any one indeed venture to say that it is not the source and fountain of all blessing [to men] to believe in the God of all things, and to perform all our actions with the view of pleasing Him in everything whatever, and not to entertain even a thought unpleasing to Him, seeing that not only our words and deeds, but our very thoughts, will be the subject of future judgment? And what other arguments would more effectually lead human nature to adopt a virtuous life, than the belief or opinion that the supreme God beholds all things, not only what is said and done, but even what is thought by us? And let any one who likes compare any other system which at the same time converts and ameliorates, not merely one or two individuals, but, as far as in it lies, countless numbers, that by the comparison of both methods he may form a correct idea of the arguments which dispose to a virtuous life.

As Celsus supposes that we uphold the doctrine of the resurrection in order that we may see and know God, he thus follows out his notions on the subject: “After they have been utterly refuted and vanquished, they still, as if regardless of all objections, come back again to the same question, ‘How then shall we see and know God? how shall we go to Him?’” Let any, however, who are disposed to hear us observe, that if we have need of a body for other purposes, as for occupying a material locality to which this body must be adapted, and if on that account the “tabernacle” is clothed in the way we have shown, we have no need of a body in order to know God. For that which sees God is not the eye of the body; it is the mind which is made in the image of the Creator, and which God has in His providence rendered capable of that knowledge. To see God belongs to the pure heart, out of which no longer proceed “evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, the evil eye,” or any other evil thing. Wherefore it is said, “Blessed are the pure in heart, for they shall see God.” But as the strength of our will is not sufficient to procure the perfectly pure heart, and as we need that God should create it, he therefore who prays as he ought, offers this petition to God, “Create in me a clean heart, O God.”

If a man says to his wife, “All vows which you may vow from now until I return from such and such a place behold, they are upheld,” he has not said anything. [If he said: All vows which you may vow from now until I return from such and such a place], behold, they are annulled,”: Rabbi Eliezer says: they are annulled; The Sages say: they are not annulled. Said Rabbi Eliezer: if he can annul vows which have already had the force of a prohibition, surely he can annul those which have not had the force of prohibition! They said to him: behold, it is said, “Her husband may uphold it, and her husband may annul it” (Numbers 30:14), that which has entered the category of upholding, has entered the category of annulment; but that which has not entered the category of upholding, has not entered the category of annulment.

Rebbi Zeriqan and Rebbi Ammi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi is (Ps. 119:62): “At midnight I get up to thank You for Your just laws.” And it is written (Ps. 119:148): “My eyes preceded night watches.” Rebbi Ḥizqiah said: Rebbi Zeriqan and Rebbi Abba, one explained the reason of Rebbi, the other the reason of Rebbi Nathan. He who explained the reason of Rebbi: “at midnight”. He who explained the reason of Rebbi Nathan (Jud. 7:19): “at the start of the middle watch.” How does Rebbi Nathan uphold the basis of Rebbi’s reason, “at midnight”? Sometimes “at midnight,” sometimes “my eyes preceded night watches.” How is that? When David had a state dinner, “at midnight.” When he ate by himself, “my eyes preceded night watches.” In no case did dawn come and found David asleep. That is what David said (Ps. 57:9): “Wake up, my honor, wake up, o harp and lute, I shall awake dawn.” My honor has to be awake because of the honor of my Creator. My honor counts for nothing before the honor of my Creator. I shall awake dawn, dawn will not awake me. His evil instinct was trying to seduce him and told him: David, usually dawn awakes kings and you say “I shall awake dawn!” Usually kings sleep until three hours into the day and you say “at midnight I get up!” But he answers, “for Your just laws.” What did David do? Rebbi Phineas in the name of Rebbi Eleazar ben Rebbi Menaḥem: He took a harp, put it on his headboard, got up at midnight and started playing on it so that his companions in the study of Torah should hear it. What were his companions in the study of Torah saying? When king David studies Torah, certainly we have to do it also! Rebbi Levi said: a lute was hanging in David’s window and in the night the North wind was blowing and moving it and it was playing by itself. This refers to what is written (2Kings 3:15): “It happened when the musical instrument was playing.” It does not say “when he played on the musical instrument” but “when the instrument was playing”; it was playing by itself.

How does Rebbi uphold the basis of Rebbi Nathan’s reason, “at the start of the middle watch”? Rebbi Huna said: the end of the second and the start of the third split the night into two. Rebbi Mana said: Is this true? Does it say “watches”? No, it says “watch”! The first watch does not count since there the creatures are still awake.

And Rabban Gamliel disagreed with the Sages and did act on his own opinion! There is a difference here since the recitiation of the Shema‘ is for study. But then they could have read also after the start of dawn. Some want to say that in the other cases it was possible to uphold the words of the Sages. But here it was after midnight and they could no longer fulfill the precept of the Sages; so he told his sons to act according to his opinion.

HALAKHAH: Rebbi Jacob stated before Rebbi Jeremiah: One recites a benediction over spices of Gentiles. How can he disagree? Uphold it for someone who burns spices in front of his store.

Rebbi Yudan in the name of Rebbi Isaac said it in four versions. Flesh and blood has a protector. When they tell him, your client was arrested, he will say: I will protect him. When they tell him, he is going before a court, he will say: I will protect him. When they tell him, he is taken to be hanged, where is he and where is his protector? But the Holy One, praise to Him, saved Moses from the sword of Pharao; that is what is written (Ex. 18:4): “He saved me from the sword of Pharao.” Rebbi Yannai said, it is written (Ex. 2:15): “Moses fled from before Pharao.” Is it possible for flesh and blood to flee from the government? But at the moment when Pharao arrested Moses, he sentenced him to have him beheaded. The sword slipped off the neck of Moses and broke. That is what is written (Songs 7:5): “Your neck is like the ivory tower,” that is Moses’s neck. Rebbi said, Rebbi Eviathar: Not only that, but He moved the sword from the neck of Moses on the neck of the executioner and killed him. That is what is written: “He saved me from the sword of Pharao.” He saved me, but killed the executioner. Rebbi Berekhiah quoted on this (Prov. 21:18) “The evil one is ransom for the just one.” Rebbi Abun quoted on this (Prov. 11:8): “The just will be extricated from distress, the evil one will take his place.” Bar Qappara stated: An angel came down and appeared to them in the shape of Moses. They arrested the angel and Moses fled. Rebbi Joshua ben Levi said: when Moses fled from before Pharao, all his troops became dumb, deaf, or blind. He asked the dumb, where is Moses? But they could not speak. He asked the deaf, they could not hear. He asked the blind, they could not see. That is what the Holy One, praise to Him, said to Moses (Ex. 4:11): “Who gave man a mouth, or who makes dumb?” There it upheld you and here you do not want to uphold. That is what is written (Deut. 4:8): “Who is like the Eternal, our ĕlōhīm, always when we call on Him!”

Rebbi Eleazar said, they accepted the tithes voluntarily. What is the reason? (Neh. 10:1) “In view of all this, we execute a contract and write, signed by our princes, Levites, and priests.” How does Rebbi Eleazar uphold (10:37): “The first-born of our cattle and flock”? Since they accepted upon themselves matters they were not obligated for, even matters they were obligated for are credited to them as if they were accepted voluntarily.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Does it follow him who says the Pesaḥ of women is voluntary? It was stated: “A woman may make the First Pesaḥ by herself and the Second joining others, the words of Rebbi Meïr. Rebbi Yose says, a woman may make the Second Pesaḥ by herself, even on the Sabbath, and certainly the First. Rebbi Simeon ben Eleazar says, a woman may make the First Pesaḥ joining others but does not make the Second.” What is the reason of Rebbi Meïr? (Ex. 12:3) “Every man a sheep for the family,” if they want “a sheep for the house.” What is the reason of Rebbi Yose, “Every man a sheep for the family,” a fortiori “a sheep for the house.” What is the reason of Rebbi Simeon ben Eleazar? “Every man”, not woman. How do the rabbis uphold “man”? A man, not a minor. Rebbi Jonah said, even according to him who says it is an obligation, it is different here since the occasion was news, that it should not become an obligation. Did we not hold: “Before the Two Breads one should not bring but if somebody brought it is acceptable?” It is different here since the occasion was news, that it should not become an obligation. Did we not state: “If they were without blemish they should be sacrificed”? It is different here since the occasion was news, that it should not become an obligation.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

HALAKHAH: Who is the Tanna of “majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. What is between them? Dragging. Rebbi Meïr says, a single tribe does not drag all tribes, but Rebbi Jehudah says, one tribe drags all tribes. And Rebbi Jehudah follows Rebbi Simeon. Just as Rebbi Simeon said, one tribe drags all tribes, so Rebbi Jehudah says, one tribe drags all tribes. Even though Rebbi Jehudah says, one tribe drags all tribes, he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. What is the reason of Rebbi Jehudah? The entire community of the Children of Israel will be forgiven. What is the reason of Rebbi Simeon? Since the entire people acted in error. How does Rebbi Simeon uphold Rebbi Jehudah’s reason, the entire community of the Children of Israel will be forgiven? Except women and children. How does Rebbi Jehudah uphold Rebbi Simeon’s reason, since the entire people acted in error? Except if the beginning was criminal and the conclusion in error. Rebbi Abun in the name of Rebbi Benjamin bar Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as it was stated: If the public was half pure and half impure; pure [people] celebrate the first [Pesaḥ] and impure the second, the words of Rebbi Meïr. Rebbi Jehudah says, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in purity or all celebrate in impurity. Who is “they told him”? Rebbi Meïr. The argument of Rebbi Jehudah seems inverted, as we have stated there: “If one of the loaves or one of the orders became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: who is “they told him”? The Sages who argue like Rebbi Meïr.

HALAKHAH: Who is the Tanna of “majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. What is between them? Dragging. Rebbi Meïr says, a single tribe does not drag all tribes, but Rebbi Jehudah says, one tribe drags all tribes. And Rebbi Jehudah follows Rebbi Simeon. Just as Rebbi Simeon said, one tribe drags all tribes, so Rebbi Jehudah says, one tribe drags all tribes. Even though Rebbi Jehudah says, one tribe drags all tribes, he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. What is the reason of Rebbi Jehudah? The entire community of the Children of Israel will be forgiven. What is the reason of Rebbi Simeon? Since the entire people acted in error. How does Rebbi Simeon uphold Rebbi Jehudah’s reason, the entire community of the Children of Israel will be forgiven? Except women and children. How does Rebbi Jehudah uphold Rebbi Simeon’s reason, since the entire people acted in error? Except if the beginning was criminal and the conclusion in error. Rebbi Abun in the name of Rebbi Benjamin bar Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as it was stated: If the public was half pure and half impure; pure [people] celebrate the first [Pesaḥ] and impure the second, the words of Rebbi Meïr. Rebbi Jehudah says, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in purity or all celebrate in impurity. Who is “they told him”? Rebbi Meïr. The argument of Rebbi Jehudah seems inverted, as we have stated there: “If one of the loaves or one of the orders became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: who is “they told him”? The Sages who argue like Rebbi Meïr.

Rebbi Immi asked, if he removed from group to group (the volume of two olives) he is twice liable, because of do not remove from the house and do not remove to the outside. If they subscribed to a Pesaḥ, and an individual removed the volume of an olive, he is liable. Two or three persons are not liable since the members of the group may be drawn after them; but they infringe on a positive commandment; and following Rebbi Simeon they do not infringe. As it was stated, over the houses in which they are eating it there, this teaches that the Pesaḥ may be eaten in two places. I could think that its eaters also could eat it in two places, the verse says, in one house it shall be eaten. How is that? A Pesaḥ may be eaten in two places, but its eaters may not eat it in two places. [Rebbi Simeon says, also its eaters could eat it in two places.] How does Rebbi Simeon uphold in one house it shall be eaten? Lest part of one group eat inside and another part outside. An individual who removed the volume of an olive, since the members of the group may be drawn after him, becomes absolved from the positive commandment. Rebbi Ḥiyya bar Abba asked, why following Rebbi Simeon? Even following the rabbis, since the members of the group may be drawn after him, they are absolved from the prohibition; neither should they be under the positive commandment.

Does it follow him who says the Pesaḥ of women is voluntary? It was stated: “A woman may make the First Pesaḥ by herself and the Second joining \others, the words of Rebbi Meïr. Rebbi Yose says, a woman may make the Second Pesaḥ by herself, and certainly the First. Rebbi Simeon ben Eleazar says, a woman may make the First Pesaḥ joining others but does not make the Second.” What is the reason of Rebbi Meïr? Every man a sheep for the family, if they want for the house. What is the reason of Rebbi Yose, every man a sheep for the family, a fortiori for the house. What is the reason of Rebbi Eleazar ben Rebbi Simeon? “Every man”, not a woman. How do the rabbis uphold “man”? A man, not a minor. Rebbi Jonah said, even according to him who says it is an obligation, it is different here since the occasion was news, lest it become an obligation.

Some Tannaïm state: One intercalates the year because of impurity. Some Tannaïm state: One does not intercalate the year because of impurity. He who says, one does not intercalate, how does he uphold: for they ate the Passover contrary to what is written? They intercalated in Nisan but only Adar can be intercalated. This follows what Rebbi Simon bar Zavdi said: they found the skull of Ornan the Yebusite under the altar.

On the Eighth {Day}. There are Tannaim who state, it was anointed; and there are Tannaim who state, it was not anointed. There are Tannaim who state, it was dismantled; and there are Tannaim who state, it was not dismantled. Rebbi Ḥanin said, it is obvious for us that for him who said, it was anointed it was dismantled; and for him who said, it was not anointed it was not dismantled. Him who said, it was anointed, one understands since it is written he anointed them. But he who said, it was not anointed, how does he uphold he anointed them? I consider it as if it were missing anointment and you anointed it. Him who said, it was anointed, one understands since it is written, seven days they shall atone the altar. But he who said, it was not dismantled, how does he uphold seven days they shall atone the altari Atonement by blood, as it was stated: On both of them they were sprinkling from all purifications that were there, so that the water should penetrate under the blood, the words of Rebbi Jehudah; Rebbi Yose says, under the blood and under the anointing oil.

On the Eighth {Day}. There are Tannaim who state, it was anointed; and there are Tannaim who state, it was not anointed. There are Tannaim who state, it was dismantled; and there are Tannaim who state, it was not dismantled. Rebbi Ḥanin said, it is obvious for us that for him who said, it was anointed it was dismantled; and for him who said, it was not anointed it was not dismantled. Him who said, it was anointed, one understands since it is written he anointed them. But he who said, it was not anointed, how does he uphold he anointed them? I consider it as if it were missing anointment and you anointed it. Him who said, it was anointed, one understands since it is written, seven days they shall atone the altar. But he who said, it was not dismantled, how does he uphold seven days they shall atone the altari Atonement by blood, as it was stated: On both of them they were sprinkling from all purifications that were there, so that the water should penetrate under the blood, the words of Rebbi Jehudah; Rebbi Yose says, under the blood and under the anointing oil.

HALAKHAH: Rebbi Ḥanina said, nobody ever participated in the lottery and repeated. Rebbi Yose said, the Mishnah says so, “newcomers for incense come and participate in the lottery.” Rebbi Ḥanina said, the same is true for the pan. Rebbi Yose said, a baraita says so, “the one winning the incense says to the one on his right side, you are with me with the pan,” You have to say that two Cohanim are blessed every time. Rav said, May the Eternal bless his might and may You desire the action of his hands. It happened that a man whose arm atrophied but he did not refrain from it, to uphold what had been said, may the Eternal bless his might and may You desire the action of his hands.

What is the reason of Rebbi Eliezer? “Before the Elders’ eyes.” How do the rabbis uphold “before the Elders’ eyes”? That excludes a court of blind people. Rebbi Joḥanan said, the argument of Rebbi Eliezer seems to be inverted. There, he says that the right hand is obligatory, but here, he says that the right hand is not obligatory. Rebbi Yose said, there it is written “the right hand”, the right hand is obl;igatory, but here, where “the right hand” is not written, the right hand is notobligatory. Rebbi Yose from Sidon stated before Rebbi Jeremiah: “His ear”, “his ear”. Since “his ear” mentioned there refers to the right ear, so “his ear” mentioned here means the right ear. It also says “his foot”, “his foot”. He who infers from “his ear”, “his ear” infers from “his foot”, “his foot”; he who does not infer from “his ear”, “his ear” does not infer from “his foot”, “his foot”. But it was stated in the name of Rebbi Eliezer: “his foot”, “his foot”. That means, there are two statements about the words of Rebbi Eliezer. He who argues from “his ear”, “his ear” argues from “his foot”, “his foot”; he who does not argue from “his ear”, “his ear” does not argue from “his foot”. And this Mishnah accepts neither “his ear”, “his ear” nor “his foot”, “his foot”.

HALAKHAH: “ They are on the other side of the Jordan,” away from the Jordan. “Far away from the road towards the sun’s coming”, the place from where the sun shines. “In the Land of the Canaanite who dwells in the prairie, opposite Gilgal, near the terebinths of guidance.” That refers to Mount Gerizim and Mount Ebal among the Samaritans, the words of Rebbi Jehudah. Rebbi Eleazar said, this does not refer to Mount Gerizim and Mount Ebal of the Samaritans. “They are on the other side of the Jordan,” by the Jordan. “To the West, on the road to sunset,” a place where the sun goes down. “In the Land of the Canaanite,” but there is the Ḥiwwite. “Who dwells in the prairie,” but there it is in the mountains. “Opposite Gilgal,” Gilgal is nowhere there. “Near the terebinths of guidance.” The terebinths of guidance are not there. How does Rebbi Eleazar uphold “Mount Gerizim and Mount Ebal”? They made two elevations and called them Mount Gerizim and Mount Ebal. In the opinion of Rebbi Jehudah, they walked 120 mil on that day. In the opinion of Rebbi Eleazar, they did not move at all.

HALAKHAH: It was stated: It was written on the stones of the dwelling place, the words of Rebbi Jehudah; Rebbi Yose says, it was written on the stones of the altar. He who says, it was written on the stones of the dwelling place, every day the peoples of the world were sending their stenographers and they carried away the Torah which had been written in seventy languages. He who says, it was written on the stones of the altar, were they not only for a short time and then were hidden? That was another wonder, that the Holy One, praise to Him, gave insight to every people and they carried away the Torah which had been written in seventy languages. For him who says, it was written on the stones of the dwelling place, it is understandable that “you shall whitewash them with lime.” But he who says, it was written on the stones of the altar, how does he uphold “ “you shall whitewash them with lime”? Between the stones. Rebbi Samuel bar Naḥmani in the name of Rebbi Jonathan: “The peoples will be lime incinerators”, from the lime they took their death sentence. Rebbi Abba bar Cahana in the name of Rebbi Joḥanan: “But the Gentiles will be totally destroyed,” from Ḥoreb they took their death sentence.

HALAKHAH: “If somebody was married to two women,” etc. That refers to what Rebbi Immi said, that a man should be induced to give generously to his daughter. If that is so, then even if there is no excess denar? Rebbi Abun said, in case you can uphold their words with the words of the Torah, you uphold their words with the words of the Torah. But in case you cannot uphold their words with the words of the Torah, you disregard their words and uphold the words of the Torah.

HALAKHAH: “If somebody was married to two women,” etc. That refers to what Rebbi Immi said, that a man should be induced to give generously to his daughter. If that is so, then even if there is no excess denar? Rebbi Abun said, in case you can uphold their words with the words of the Torah, you uphold their words with the words of the Torah. But in case you cannot uphold their words with the words of the Torah, you disregard their words and uphold the words of the Torah.

HALAKHAH: “If somebody was married to two women,” etc. That refers to what Rebbi Immi said, that a man should be induced to give generously to his daughter. If that is so, then even if there is no excess denar? Rebbi Abun said, in case you can uphold their words with the words of the Torah, you uphold their words with the words of the Torah. But in case you cannot uphold their words with the words of the Torah, you disregard their words and uphold the words of the Torah.

HALAKHAH: “If somebody was married to two women,” etc. That refers to what Rebbi Immi said, that a man should be induced to give generously to his daughter. If that is so, then even if there is no excess denar? Rebbi Abun said, in case you can uphold their words with the words of the Torah, you uphold their words with the words of the Torah. But in case you cannot uphold their words with the words of the Torah, you disregard their words and uphold the words of the Torah.

“One who says to his wife, you are for me like my mother”. Your cohabitation is for me like cohabitation with my mother, like my mother’s flesh; he did not say anything. If he said, this loaf is for me like cohabitation with my mother, what? Let us hear from the following: A qônām that I shall not sleep with you, Rav says, he is forbidden, Samuel says he is permitted. How does Samuel uphold “he shall not profanate his word”? As if he shall not profanate his word. Rav sticks with his opinion: The Tannaїm in the House of Rav disagree: “From where that one may not make and dissolve vows which are dissolved for you from Heaven but people consider them as binding? The verse says, ‘he shall not profanate his word.’ He should not make his words profane.”

Does it follow him who says the Pesaḥ of women is voluntary? It was stated: “A woman may make the First Pesaḥ by herself and the Second joining others, the words of Rebbi Meïr. Rebbi Yose says, a woman may make the Second Pesaḥ by herself, and certainly the First. Rebbi Eleazar ben Rebbi Simeon says, a woman may make the First Pesaḥ joining others but does not make the Second.” What is the reason of Rebbi Meïr? (Ex. 12:3) “Every man a sheep for the family,” if they want “a sheep for the house.” What is the reason of Rebbi Yose, “Every man a sheep for the family,” a fortiori “a sheep for the house.” What is the reason of Rebbi Eleazar ben Rebbi Simeon? “Every man”, not woman. How do the rabbis uphold “man”? A man, not a minor. Rebbi Jonah said, even according to him who says it is an obligation, it is different here since the occasion was news, lest it become an obligation.

Rebbi Eleazar said, they accepted the tithes voluntarily. What is the reason? (Neh. 10:1) “In view of all this, we execute a contract and sign.” How does Rebbi Eleazar uphold (10:37): “The first-born of our cattle and flock”? Since they accepted upon themselves matters they were not obligated for, even matters they were obligated for the Omnipresent credited to them as if they were accepted voluntarily.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. And Rebbi Jehudah bar Pazi said, Rebbi Meïr learns all sacrifices from animal tithe. Just as one may not become betrothed to a woman with animal tithe, so no sacrifices may be used to become betrothed to a woman. Rebbi Jehudah learns all dedicated things from the firstling. Just as one may become betrothed to a woman with a firstling, so all sacrifices may be used to become betrothed to a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he becomes betrothed while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

MISHNAH: Two tame bulls which injured one another; one pays half for the excess damage. If both are notorious, one pays in full for the excess damage. One tame and one notorious; the notorious over the tame pays in full for the excess damage; the tame over the notorious pays half for the excess damage. Similarly, two people who injured one another pay in full for the excess damage. A human and a notorious animal, or a notorious animal and a human, one pays in full for the excess damage. A human and a tame animal; the human over the tame pays in full for the excess damage; the tame over the human pays half for the excess damage. Rebbi Akiba says, also a tame animal which injured a human pays the excess damage in full. A bull worth a mina which gored a bull worth 200 and the cadaver is not worth anything; he takes the bull. A bull worth 200 which gored a bull worth 200 and the cadaver is not worth anything; Rebbi Meïr said, about this case it was said: “They shall sell the living bull and split the proceeds.” Rebbi Jehudah said to him, you upheld “they shall sell the living bull and split the proceeds,” but you did not uphold “and also the cadaver they shall split.” What is this? That is a bull worth 200 which gored a bull worth 200 and the cadaver is worth 50 zuz, in which case each owner takes half of the living bull and half from the cadaver.

It is written: In his days did Ḥiel from Bet-El build Jericho; with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. Ḥiel is from the descendants of Josaphat, Jericho is in the territory of Benjamin. Only that good deeds are put in the hands of the worthy and bad deeds in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from the wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, following the word of the Eternal, the God of Israel, which He had spoken through Joshua ben Nun. It is written: Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. What is the connection between these? The Holy One, praise to Him, had said to Elijah: this Ḥiel is an important personality, go and pay a visit of condolence. He answered, I do not want to go. He asked, why? He said, for if I go and they say things that enrage You, I shall not be able to bear it. He told him, If they say anything that would enrage Me, anything that you decide I shall fulfill. He went and found them discussing the verse: At that time, Joshua imprecated as follows: Cursed be the man before the Eternal who would build this town, Jericho; with his first-born he shall put in the foundation and with his youngest set the doors. He said, praised be the God of the just, Who fulfills the words of the just. Aḥab also was there. Aḥab said to them, who is greater, Moses or Joshua? They told him, Moses. He said to them, in Moses’s Torah it is written: Watch yourselves, lest your hearts be seduced, you deviate, and worship other powers and bow down before them. What is written next? The rage of the Eternal will burn against you, He will lock up the sky and there will be no rain. But I did not leave any strange worship that I would not have worshipped, and all good and comforting things came in my generation. He did not uphold the words of Moses; would He uphold Joshua’s words? Elijah told him, it is as you say, by the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. When he heard this, he started crying. That is what is written: When Aḥab heard these words, he tore his garments, put sackcloth on his flesh, fasted, slept in sackcloth and went at. How long did he fast? He fasted for three hours. If he was used to eat at 6 o’clock, he ate at noontime. If he was used to eat at noontime, he ate at three p.m. He went at. What is at? Rebbi Joshua ben Levi said, he went barefoot. It is written: The word of the Eternal went to Elijah the Tisbite as follows: Did you see that Aḥab surrendered before me? The Holy One, praise to Him, said to Elijah: See the good part which I put in My world. A person may sin greatly before Me, but if he repents I am accepting him. That is what is written, did you see that Aḥab surrendered before Me? You saw that Aḥab repented. Because Aḥab surrendered before me, I shall not bring the evil in his days; in his son’s days I shall bring the evil over his dynasty.

It is written: In his days did Ḥiel from Bet-El build Jericho; with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. Ḥiel is from the descendants of Josaphat, Jericho is in the territory of Benjamin. Only that good deeds are put in the hands of the worthy and bad deeds in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from the wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, following the word of the Eternal, the God of Israel, which He had spoken through Joshua ben Nun. It is written: Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. What is the connection between these? The Holy One, praise to Him, had said to Elijah: this Ḥiel is an important personality, go and pay a visit of condolence. He answered, I do not want to go. He asked, why? He said, for if I go and they say things that enrage You, I shall not be able to bear it. He told him, If they say anything that would enrage Me, anything that you decide I shall fulfill. He went and found them discussing the verse: At that time, Joshua imprecated as follows: Cursed be the man before the Eternal who would build this town, Jericho; with his first-born he shall put in the foundation and with his youngest set the doors. He said, praised be the God of the just, Who fulfills the words of the just. Aḥab also was there. Aḥab said to them, who is greater, Moses or Joshua? They told him, Moses. He said to them, in Moses’s Torah it is written: Watch yourselves, lest your hearts be seduced, you deviate, and worship other powers and bow down before them. What is written next? The rage of the Eternal will burn against you, He will lock up the sky and there will be no rain. But I did not leave any strange worship that I would not have worshipped, and all good and comforting things came in my generation. He did not uphold the words of Moses; would He uphold Joshua’s words? Elijah told him, it is as you say, by the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. When he heard this, he started crying. That is what is written: When Aḥab heard these words, he tore his garments, put sackcloth on his flesh, fasted, slept in sackcloth and went at. How long did he fast? He fasted for three hours. If he was used to eat at 6 o’clock, he ate at noontime. If he was used to eat at noontime, he ate at three p.m. He went at. What is at? Rebbi Joshua ben Levi said, he went barefoot. It is written: The word of the Eternal went to Elijah the Tisbite as follows: Did you see that Aḥab surrendered before me? The Holy One, praise to Him, said to Elijah: See the good part which I put in My world. A person may sin greatly before Me, but if he repents I am accepting him. That is what is written, did you see that Aḥab surrendered before Me? You saw that Aḥab repented. Because Aḥab surrendered before me, I shall not bring the evil in his days; in his son’s days I shall bring the evil over his dynasty.

Rebbi Ḥanina said before Rebbi Mana: Did you learn this from foreign worship? Then one should learn from foreign worship that for everything one needs one knowledge! He told him, foreign worship requires a fixed value [sacrifice] but the impurity of the Sanctuary and its sancta an increasing or decreasing one. One cannot infer about a fixed value [sacrifice] from an increasing and decreasing one, nor for an increasing or decreasing from a fixed value one. How did you understand to say that the verse speaks about impurity of Sanctuary sancta? It is said here an impure animal and it is said further on an impure animal. Since an impure animal mentioned there is about impurity of Sanctuary sancta, so an impure animal mentioned here is about impurity of Sanctuary sancta. Not only Sanctuary sancta; from where the impurity of the Sanctuary? “The verse says: his impurity is on him. How did you understand to explain it? About an impure person who ate pure [meat], or a pure person who ate impure [meat]? The verse says: his impurity is on him. Impurity of the body, not impurity of the meat. Rebbi says, he ate, his impurity is on him. Impurity of the body, not impurity of the meat. Rebbi Ḥiyya says, sancta are mentioned in the plural but impurity is mentioned in the singular. How can I uphold his impurity is on him? Impurity of the body, not impurity of the meat. Rebbi Meїr says, the verse only speaks of one from whom impurity separates. This excludes meat from which impurity does not separate.”

HALAKHAH: “Rebbi Eliezer says,” etc. Ḥizqiah says, there is disagreement between them. Rebbi Joḥanan said, interpreting the verse is between them; there are Tannaim who state, he is liable for forgetting impurity but is not liable for forgetting the Sanctuary, and there are Tannain who state, he is liable for forgetting the crawling animal but is not liable for forgetting the Sanctuary. The argument of Rebbi Eliezer seems inverted. There he says, even if he did not know. But here he says, not unless he knew. There, by which he sinned, not unless he knew by what he became liable. Here, while he was impure, in all cases. Rebbi Ḥinena said, here “by what” is not written. The argument of Rebbi Joshua seems inverted. There he says, while he was impure, not unless he knew by what he became liable. Here, by which he sinned, in any case. How does Rebbi Eliezer uphold by what? This excludes the one who is occupied.

“And the acknowledgment of one peruṭah.” Rebbi Joḥanan said, if somebody claims that another had stolen, the latter is not liable unless he partially admit. But all his colleagues differ from him. How do the colleagues uphold for this is it? If he claims money from him. If he claims money from him, is that double he shall pay to his neighbor? But this is a mixture of paragraphs.

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me. Pagan worship says, he made priests from the fringes of the people. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning; but pagan worship said, bring your sacrifices in the morning. The Torah said, it should be eaten on the day of its slaughter and the next day; but pagan worship said, on the third day your tithes. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter; but pagan worship said, and burn your thanksgiving offer of leavened matter. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it, but pagan worship said, pledge gifts, publicize them. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges. Rebbi Levi said, they killed them, as is written, if a corpse is found. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. What means “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement. What is called God’s. Face is called Dog’s Face. Spring of the Cup is called Spring of the Thorn. The Place of Fortune is called the Place of Undress. Rebbi Tanḥuma (asked) [in the name of] Rebbi Huna: It is written, The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since the flow of urine is called ‘amida. How (do the rabbis) [does Rebbi Aqiba] interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rebbi Huna in the name of Rav Josef: from (where) [here] that one does not tell anybody to leave unless he entered with his head and most of his body.

What is this prayer? "May it be Thy will, O Lord my God, to conduct me in peace, to direct my steps in peace, to uphold me in peace, and to deliver me from every enemy and ambush by the way. Send a blessing upon the work of my hands, and let me obtain grace, lovingkindness and mercy in Thine eyes and in the eyes of all who behold me. Blessed art Thou, O Lord, Who hearkenest unto prayer."

Our Rabbis have taught : On entering, what does he say? "May it be Thy will, O Lord our God, that Thou cause me to enter this town in peace" Having entered, he says, "I give thanks before Thee, O Lord my God, for that Thou hast caused me to enter this town in peace." On desiring to depart, he says, "May it be Thy will, O Lord my God and God of my fathers, that Thou cause me to depart from this town in peace." Having left he says, "I give thanks before Thee, O Lord my God, for that Thou hast caused me to depart from this town in peace ; and as Thou hast caused me to depart in peace, so do Thou conduct me in peace, uphold me in peace, and direct my steps in peace, and deliver me from every enemy and ambush by the way. [Let me obtain grace, loving-kindness, and mercy in Thine eyes and in the eyes of all who behold me. Blessed art Thou, O Lord, Who hearkenest unto prayer]."

You may even say that it agrees with R. Nehemiah. Say that R. Nehemiah’s ruling referred to ordinary use, but for divine use, did he really say this? Does not R. Nehemiah uphold [the lesson of the verse,] “Just offer it to your governor: Will he accept you? Will he show you favor?—said the Lord of hosts” (Malakhi 1:8).

R. Shemen b. Abba said in the name of R. Yohanan: The verse says, “To uphold these days of Purim in their times.” They established many “times” for them.

He [Rav Huna] said according to this tanna, as it is taught [in a baraita]: "'And for him there is no death penalty' (Deuteronomy 19:6)—about the blood avenger the verse speaks. You say it's about the blood avenger or maybe the verse is actually speaking about the murderer? When it says, 'Since he didn't hate him recently' (Deuteronomy 19:6)—this is speaking about the murderer, [but then] how can I uphold 'and for him there is no death penalty'? [This should have been obvious because it has already been established by the fact that he's a manslayer!]. [Therefore], the verse speaks about the blood avenger."