watches

And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.

Also Bakbukiah and Unni, their brethren, were over against them in the watches.

When I remember thee upon my bed, and meditate on thee in the night watches.

Mine eyes prevent the night watches, that I might meditate in thy word.

Arise, cry out in the night: in the beginning of the watches pour out thine heart like water before the face of the LORD: lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street.

At the commandment of the Holy One they will stand in their order, and never faint in their watches.

The stars shined in their watches, and rejoiced: when he calleth them, they say, Here we be; and so with cheerfulness they shewed light unto him that made them.

Now if any persons keep to the Jewish customs and observances concerning the natural emission and nocturnal pollutions, and the lawful conjugal acts, let them tell us whether in those hours or days, when they undergo any such thing, they observe not to pray, or to touch a Bible, or to partake of the Eucharist? And if they own it to be so, it is plain they are void of the Holy Spirit, which always continues with the faithful. For concerning holy persons Solomon says: That every one may prepare himself, that so when he sleeps it may keep him, and when he arises it may talk with him. For if you think, O woman, when you are seven days in your separation, that you are void of the Holy Spirit, then if you should die suddenly you will depart void of the Spirit, and without assured hope in God; or else you must imagine that the Spirit always is inseparable from you, as not being in a place. But you stand in need of prayer and the Eucharist, and the coming of the Holy Ghost, as having been guilty of no fault in this matter. For neither lawful mixture, nor child-bearing, nor the menstrual purgation, nor nocturnal pollution, can defile the nature of a man, or separate the Holy Spirit from him. Nothing but impiety and unlawful practice can do that. For the Holy Spirit always abides with those that are possessed of it, so long as they are worthy; and those from whom it is departed, it leaves them desolate, and exposed to the wicked spirit. Now every man is filled either with the holy or with the unclean spirit; and it is not possible to avoid the one or the other, unless they can receive opposite spirits. For the Comforter hates every lie, and the devil hates all truth. But every one that is baptized agreeably to the truth is separated from the diabolical spirit, and is under the Holy Spirit; and the Holy Spirit remains with him so long as he is doing good, and fills him with wisdom and understanding, and suffers not the wicked spirit to approach him, but watches over his goings. You therefore, O woman, if, as you say, in the days of your separation you are void of the Holy Spirit, you are then filled with the unclean one; for by neglecting to pray and to read you will invite him to you, though he were unwilling. For this spirit, of all others, loves the ungrateful, the slothful, the careless, and the drowsy, since he himself by ingratitude was distempered with evil mind, and was thereby deprived by God his dignity; having rather chosen to be a devil than an archangel. Wherefore, O woman, eschew such vain words, and be ever mindful of God that created you, and pray to Him. For He is your Lord, and the Lord of the universe; and meditate in His laws without observing any such things, such as the natural purgation, lawful mixture, child-birth, a miscarriage, or a blemish of the body; since such observations are the vain inventions of foolish men, and such inventions as have no sense in them. Neither the burial of a man, nor a dead man's bone, nor a sepulchre, nor any particular sort of food, nor the nocturnal pollution, can defile the soul of man; but only impiety towards God, and transgression, and injustice towards one's neighbour; I mean rapine, violence, or if there be anything contrary to His righteousness, adultery or fornication. Wherefore, beloved, avoid and eschew such observations, for they are heathenish. For we do not abominate a dead man, as do they, seeing we hope that he will live again. Nor do we hate lawful mixture; for it is their practice to act impiously in such instances. For the conjunction of man and wife, if it be with righteousness, is agreeable to the mind of God. For He that made them at the beginning made them male and female; and He blessed them, and said, Increase and multiply, and fill the earth. If, therefore, the difference of sexes was made by the will of God for the generation of multitudes, then must the conjunction of male and female be also acceptable to His mind.

But as for the Jews, when they saw the war approaching to their metropolis, they left the feast, and betook themselves to their arms; and taking courage greatly from their multitude, went in a sudden and disorderly manner to the fight, with a great noise, and without any consideration had of the rest of the seventh day, although the Sabbath was the day to which they had the greatest regard; but that rage which made them forget the religious observation [of the sabbath] made them too hard for their enemies in the fight: with such violence therefore did they fall upon the Romans, as to break into their ranks, and to march through the midst of them, making a great slaughter as they went, insomuch that unless the horsemen, and such part of the footmen as were not yet tired in the action, had wheeled round, and succored that part of the army which was not yet broken, Cestius, with his whole army, had been in danger: however, five hundred and fifteen of the Romans were slain, of which number four hundred were footmen, and the rest horsemen, while the Jews lost only twenty-two, of whom the most valiant were the kinsmen of Monobazus, king of Adiabene, and their names were Monobazus and Kenedeus; and next to them were Niger of Perea, and Silas of Babylon, who had deserted from king Agrippa to the Jews; for he had formerly served in his army. When the front of the Jewish army had been cut off, the Jews retired into the city; but still Simon, the son of Giora, fell upon the backs of the Romans, as they were ascending up Bethoron, and put the hindmost of the army into disorder, and carried off many of the beasts that carried the weapons of war, and led Shem into the city. But as Cestius tarried there three days, the Jews seized upon the elevated parts of the city, and set watches at the entrances into the city, and appeared openly resolved not to rest when once the Romans should begin to march.

Nevertheless we must not forget that a substance never exists without a quality, and that it is by an act of the understanding alone that this [substance] which underlies bodies, and which is capable of quality, is discovered to be matter. Some indeed, in their desire to investigate these subjects more profoundly, have ventured to assert that bodily nature is nothing else than qualities. For if hardness and softness, heat and cold, moisture and aridity, be qualities; and if, when these or other [qualities] of this sort be cut away, nothing else is understood to remain, then all things will appear to be “qualities.” And therefore also those persons who make these assertions have endeavoured to maintain, that since all who say that matter was uncreated will admit that qualities were created by God, it may be in this way shown that even according to them matter was not uncreated; since qualities constitute everything, and these are declared by all without contradiction to have been made by God. Those, again, who would make out that qualities are superimposed from without upon a certain underlying matter, make use of illustrations of this kind: e.g. Paul undoubtedly is either silent, or speaks, or watches, or sleeps, or maintains a certain attitude of body; for he is either in a sitting, or standing, or recumbent position. For these are “accidents” belonging to men, without which they are almost never found. And yet our conception of man does not lay down any of these things as a definition of him; but we so understand and regard him by their means, that we do not at all take into account the reason of his [particular] condition either in watching, or in sleeping, or in speaking, or in keeping silence, or in any other action that must necessarily happen to men. If any one, then, can regard Paul as being without all these things which are capable of happening, he will in the same way also be able to understand this underlying [substance] without qualities. When, then, our mind puts away all qualities from its conception, and gazes, so to speak, upon the underlying element alone, and keeps its attention closely upon it, without any reference to the softness or hardness, or heat or cold, or humidity or aridity of the substance, then by means of this somewhat simulated process of thought it will appear to behold matter clear from qualities of every kind.

On the first festival day of Sukkot there were thirteen bulls, two rams and one goat. Fourteen lambs remained for the other eight priestly watches. On the first day, six [watches] offered two each and the remaining [two] one each. On the second day five offered two each and the remaining [four] one each. On the third day four offered two each and the remaining [six] one each. On the fourth day three offered two each and the remaining [eight] one each. On the fifth day two offered two each and the remaining [ten] one each. On the sixth day one offered two and the remaining [twelve] one each. On the seventh day all were equal. On the eighth day they again cast lots as on the other festivals. They said: the [watch] that offered bulls on one day should not offer them on the next, but that they should take their turns in rotation.

On the first festival day of Sukkot there were thirteen bulls, two rams and one goat. Fourteen lambs remained for the other eight priestly watches. On the first day, six [watches] offered two each and the remaining [two] one each. On the second day five offered two each and the remaining [four] one each. On the third day four offered two each and the remaining [six] one each. On the fourth day three offered two each and the remaining [eight] one each. On the fifth day two offered two each and the remaining [ten] one each. On the sixth day one offered two and the remaining [twelve] one each. On the seventh day all were equal. On the eighth day they again cast lots as on the other festivals. They said: the [watch] that offered bulls on one day should not offer them on the next, but that they should take their turns in rotation.

At three periods in the year all the priestly watches shared equally in the festival sacrifices and in the division of the showbread. On Shavuot they used to say to the priest, “Here is matzah for you, here is chametz for you.” A watch whose period of service was fixed [for that festival week] offered the tamid, vow-offerings and freewill-offerings and all other public offerings; and it offered them all. A festival which fell next to Shabbat, either before or after it, all the watches shared equally in the distribution of the showbread.

At three periods in the year all the priestly watches shared equally in the festival sacrifices and in the division of the showbread. On Shavuot they used to say to the priest, “Here is matzah for you, here is chametz for you.” A watch whose period of service was fixed [for that festival week] offered the tamid, vow-offerings and freewill-offerings and all other public offerings; and it offered them all. A festival which fell next to Shabbat, either before or after it, all the watches shared equally in the distribution of the showbread.

A man may not be alone with two women, but one woman may be alone with two men. Rabbi Shimon says: even one man may be alone with two women, if his wife is with him, and he may sleep with them in an inn, because his wife watches him. A man may be alone with his mother and his daughter, and he may sleep with them in immediate bodily contact; but when they grow up, she must sleep in her garment and he in his.

He then wrapped them together with the remains of the strip of wool and cast them into the fire. When it was burnt up they would beat it with sticks and then sift it with sieves. Rabbi Ishmael says: this was done with stone hammers and stone sieves. If there was a black coal on which there were some ashes they would crush it but if there were no [ashes] they would leave it. A bone was crushed in either case. It was then divided into three parts: one part was deposited on the hel, one on the Mount of Olives, and one was divided among the priestly watches.

Rebbi said: There are four watches during daytime and four at nighttime. The period is one twenty-fourth of an hour. The time is one twenty-fourth of a period. The moment is one twenty-fourth of a time. How much is a moment? Rebbi Berekhiah in the name of Rebbi Ḥelbo said: as long as one needs to pronounce it. The Sages say the moment is like the blink of an eyelash. Samuel did formulate: the moment is one in 56,848 of an hour. Rebbi Nathan said three: (Jud. 7:19) “at the start of the middle watch.”

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.

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.

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.

Rav Jeremiah said, one should start to pray only from a practical rule. Rav Jeremiah said, he who deals with public needs is like him who studies Torah. Rav Ḥuna said: a woman who saw a spot like a mustard seed sits and watches seven days of purification because of it; then he stood up and prayed. Zeïra bar Ḥinena said: He who draws blood from a dedicated animal committed larceny; that is one of the decided practices. Bar Qappara stated: Eleven days between periods is a practice taught to Moses at Sinai. Rebbi Hoshaiah stated: One may add produce on the stalk and be tricky in order to free it from tithes. Abdan asked Rebbi: How many levels are there for dedicated things? He answered him: four. And how many levels for Terumah? He answered: three, then he stood up and prayed.

Artaban sent a priceless precious pearl to our holy teacher and said to him: Send me a thing of equal value. He sent him a mezuzah. He said to him: I sent you a priceless thing and you send me something worth a follis! He said to him, your possessions and mine together are not equal to it! Not only that, but you sent me something that I have to watch over and I sent you something that watches over you while you are sleeping, as it is written (Prov. 6:22): “I will make you rest when you are rambling.”

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: (Pr. 13:6) “Justice protects the one on the straight path but sin destroys the sinner.” (Pr. 13:21) “Evil deeds will pursue sinners but He will reward the just.” (Pr. 3:4) “While He makes scoffers targets of scoffing, He will bestow grace on the meek.” (1Sam. 2:9) “He will watch over the feet of His pious, but evildoers will be silent in the darkness.” (Pr. 3:35) “The wise will inherit honor, but shame will mark the stupid ones.” Fences are made fences and doors doors. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: If a person watches himself the first, second, and third times not to commit a sin, then in the future the Holy One, praise to Him, will watch over him. What is the reason? (Job 33:29) “All this God will do twice, three times, with a man.” Rebbi Zeïra said, but only if the person does not revert. What is the reason? It does not say “The triple thread will never snap” but rather (Eccl. 4:12) “The triple thread will not quickly snap.” If you work on it, it will split.

If the fig harvest was finished and he watches his field because of grapes, grape harvest and he watches his field because of vegetables, if a worker enters there and the owner is offended, they are forbidden because of robbery.

If the fig harvest was finished and he watches his field because of grapes, grape harvest and he watches his field because of vegetables, if a worker enters there and the owner is offended, they are forbidden because of robbery.

What does he do? Rebbi Huna said, he brings a suspect Cohen, lets him immerse himself, and serves it to him. But then does he not deliver pure foods to an am haäreẓ? Rebbi Mana said, he brings a suspect Cohen, lets him immerse himself, watches him until sundown and then serves it to him. But then does he not support the sinners? Rebbi Simeon from Carsan in the name of Rebbi Aḥa: He keeps it until the day before Passover and then burns it.

Rebbi Yannai feared it so much that he put his bed on four beams [standing] in water. Once he stretched out his hand and found it near himself. He said, take it away from me, (Ps. 116:6) “the Eternal watches over the simple-minded.”

It was stated: Rebbi Eliezer said, one may eat figs and grapes in the night without worry, since it is said (Ps. 116:6) “the Eternal watches over the simple-minded.” Rebbi Jonah in the name of Rav: A fish with pecking marks is forbidden. Rebbi Ḥizqiah, Rebbi Tabi in the name of Rav: A living fish with pecking marks is forbidden. If it is salted, through the salt it trembles. Dead, one cuts out the place of the pecking.

Rebbi Joḥanan said, Rebbi Joshua and Rebbi Simeon both said the same thing. Rebbi Ilaї said: Rebbi Simeon in Bekhorot and Rebbi Joshua in Terumot, neither of them will agree with the other. Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Is it not reasonable that Rebbi Simeon agrees with Rebbi Joshua but Rebbi Joshua will not agree with Rebbi Simeon? Did we not state: “Rebbi Eliezer and Rebbi Joshua agree that each batch should be burned separately.” Could one not burn the two together? He said to him, there [the heave] is pure; by Torah law the heave is still in existence; you are the person who decided to burn it. In any case, would it not become unusable by being left unattended? Did not Rebbi Joḥanan say, leaving unattended is from the Torah? The second amphora for Rebbi Meїr follows the Torah, coughing blood for Rebbi Simeon follows the Torah! He said to him, one still watches it so it should not come in contact with other pure [heave]. Rebbi Isaac, the son of Rebbi Ḥiyya the scribe: Think about it, if it was put on coals? He said to him, after if was put there. Rebbi Mana said to Rebbi Shammai: You who say that Rebbi Simeon agrees with Rebbi Joshua! Even Rebbi Joshua does not agree with Rebbi Joshua! He said to him, these are Tannaïm. There, Rebbi Meїr in the name of Rebbi Joshua, but here Rebbi Simeon in the name of Rebbi Joshua.

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 Yose asked: The courtyards in Jerusalem where one eats the bread of thanksgiving offerings and the wafers of a nazir, do they need checking? Are they not checked anyhow for leftovers? It should be parallel to what Rebbi Zachariah the son-in-law of Rebbi Levi stated: A menstruating woman washes her hair and combs. A priestly woman does not wash her hair and comb. A menstruating priestly woman washes her hair and combs, not to differentiate between one menstruating woman and another. So also here, not to differentiate between elimination and elimination. Rabbi Gamliel bar Inyany stated before Rebbi Mana: A menstruating woman who interrupts for seven days washes her hair and combs. A priestly woman who immerses herself every day does not wash her hair and comb. He told him, it is necessary for one who watches one day for a day.

Rebbi Joḥanan said, Rebbi Simeon and Rebbi Joshua both said the same thing. Rebbi Ila said, Rebbi Simeon in Bekhorot and Rebbi Joshua in Terumot, neither of them will agree with the other. Rebbi Zeˋira said, it is reasonable that Rebbi Simeon agrees with Rebbi Joshua. [Rebbi Abun bar Ḥiyya said to Rebbi Zeˋira: In your opinion, since you say that Rebbi Simeon agrees with Rebbi Joshua, did we not state: How may one burn suspended [heave] with impure one]? “Rebbi Eliezer agrees with Rebbi Joshua that each of these is burned separately.” Should one not burn both together? It is pure by words of the Torah. You are the one who decided on burning. In any case, would it not become disqualified by inattention? Did nor Rebbi Joḥanan say, inattention is a word of the Torah; blood affliction following Rebbi Simeon is Torah, the second amphora following Rebbi Meïr is Torah? It is not so; but he watches it that it should not come in contact with other pure things. Rebbi Isaac, the son of Rebbi Ḥiyya the scribe, objected: Think of it, if it was put on coals. He told him, after it was put there. Rebbi Mana said to Rebbi Shammai: You are saying that Rebbi Simeon agrees with Rebbi Joshua. Even Rebbi Joshua does not agree with Rebbi Joshua. He told him, these are Tannaim. There Rebbi Meïr in the name of Rebbi Joshua, here Rebbi Simeon in the name of Rebbi Joshua.

Rebbi Jonah said, these daily sacrifices are the offerings of all of Israel. Could all of Israel ascend to Jerusalem? Is it not written, three times a year all your males shall be seen? If all of Israel would sit there and do nothing, is there not written, you shall harvest your grain? Who would harvest their grain? But the early prophets instituted 24 watches; from each watch there were [Cohanim, Levites, and Israel] present in Jerusalem. It was stated, twenty-four thousand. A stand-by group from Jerusalem, and half a stand-by group from Jericho. Jericho also could have produced a full stand-by group, but to give precedence to Jerusalem it only produced half a stand-by group. The Cohanim for service, the Levites for the podium, and the Israel as proof that they are the agents for all of Israel.

MISHNAH: On the first holiday of Tabernacles there were thirteen bulls, and two rams, and one goat. There remained there fourteen sheep for eight watches. On the first day, six were sacrificing two each, and the remaining, one each. On the second day, five were sacrificing two each, and the remaining, one each. On the third day, four were sacrificing two each, and the remaining, one each. On the fourth day, three were sacrificing two each, and the remaining, one each. On the fifth day, two were sacrificing two each, and the remaining, one each. On the sixth day, one was sacrificing two, and the remaining, one each. On the seventh day, all were equal. On the eighth day they returned to the lottery as on holidays. They said, he who sacrificed today may not sacrifice bulls the next day, but they were taking turns.

HALAKHAH: It was stated: All watches in the Temple doubled and tripled with bulls, except for the two last ones who doubled but did not triple. Rebbi Eleazar asked, would one start with them on the next holiday? Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” It only is a problem following what was stated in the name of Rebbi Nathan: On the eighth day there was no lottery. In Rebbi Nathan’s opinion, would one start with them on the next holiday?

MISHNAH: On three occasions in a year were all watches equal in the parts of the holiday and in the distribution of the shew-bread; on Pentecost one says to him, here you have maṣsah, here you have leavened. The watch whose time is fixed brings daily sacrifices, vows and voluntary gifts, and all sacrifices of the public, and sacrifices everything. If the holiday is next to the Sabbath either before or after, all watches were equal in the distribution of the shew-bread. If one day fell between them, the watch whose time is fixed takes ten loaves and the one remaining takes two. On all other days of the year the incoming one takes six; Rebbi Jehudah says that the incoming takes seven and the outgoing takes five. The incoming ones distribute in the North and the outgoing in the South. Bilgah always distributes in the South; its ring was fixed and its window closed.

MISHNAH: On three occasions in a year were all watches equal in the parts of the holiday and in the distribution of the shew-bread; on Pentecost one says to him, here you have maṣsah, here you have leavened. The watch whose time is fixed brings daily sacrifices, vows and voluntary gifts, and all sacrifices of the public, and sacrifices everything. If the holiday is next to the Sabbath either before or after, all watches were equal in the distribution of the shew-bread. If one day fell between them, the watch whose time is fixed takes ten loaves and the one remaining takes two. On all other days of the year the incoming one takes six; Rebbi Jehudah says that the incoming takes seven and the outgoing takes five. The incoming ones distribute in the North and the outgoing in the South. Bilgah always distributes in the South; its ring was fixed and its window closed.

Rebbi Levi said, all watches were given in the South. Rebbi Yose said, the Mishnah says so, “if one day fell between them.” Rebbi Judah ben Titus in the name of Rebbi Aḥa, the verse supports this Tanna: and now what do you have ready, give in my hands five breads or what is available. But was Aḥimelekh from the outgoing watch?

MISHNAH: These are the bystanders. Command the Children of Israel: My sacrifice, My offering as My gift. How could a person’s sacrifice be offered not in his presence? But the earlier prophets instituted 24 watches. For each watch there was a presence in Jerusalem of priests, and of Levites, and of Israel. At the time of service of each watch, its priests and Levites come to Jerusalem, and Israel belonging to this watch congregate in their towns and read about Creation.

Rebbi Jonah said, these daily sacrifices are the offerings of all of Israel. Could all of Israel ascend to Jerusalem? Is it not written, three times a year all your males shall be seen? If all of Israel would sit there and do nothing, is there not written, you shall harvest your grain? Who would harvest their grain? But the early prophets instituted 24 watches; from each watch there were [Cohanim, Levites, and Israel] present in Jerusalem. It was stated, twenty-four thousand. A stand-by group from Jerusalem, and half a stand-by group from Jericho. Jericho also could have produced a full stand-by group, but to give precedence to Jerusalem it only produced half a stand-by group. The Cohanim for service, the Levites for the podium, and the Israel as proof that they are the agents for all of Israel.

Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Moses instituted eight watches, four from Eleazar and four from Ithamar, until David and Samuel the Seer added another eight, four from Eleazar and four from Ithamar. They wanted to add another eight to bring them to 24, and found from Eleazar but did not find from Ithamar. This is what is written: it was found that the descendants of Eleazar were more heads than the descendants of Ithamar, etc. Rebbi Jacob bar Aḥa, the Elder Rebbi Ḥuna from Sepphoris in the name of Rebbi Joḥanan: One clan, one clan selected from Eleazar, other clans were added for him; and selected, selected for Ithamar, what he had, he had. Rebbi Ze`ira in the name of Rav Ḥuna: For Ḥezir, seventeen. The cycle came back to Eleazar.

Four watches returned from the Diaspora: Yedaya, Ḥarim, Pashḥur, and Immer. The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The prophets among them took the initiative and made 24 lots which they put in an urn. Yedaya came and took five; with his own this makes six. Ḥarim came and took five; with his own this makes six. [Pashḥur came and took five; with his own this makes six. Immer came and took five; with his own this makes six.] The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The heads of the watches took the initiative and made themselves heads of clans. There were watches containing five, six, seven, eight, or nine. For a watch containing five, three were sacrificing during three days and two were sacrificing during four days. For a watch containing six, five were sacrificing during five days and one was sacrificing during two days. For a watch containing seven, each single one was sacrificing on its day. For a watch containing eight, six were sacrificing during six days, and two were sacrificing on one day. For a watch containing nine, five were sacrificing during five days and four were sacrificing during two days. There were those who fixed themselves permanently. A watch who served on the Sabbath always served on the Sabbath, after the end of the Sabbath always served after the Sabbath. They were those of them which were sacrificing with every watch; and those who drew lots for every week.

Four watches returned from the Diaspora: Yedaya, Ḥarim, Pashḥur, and Immer. The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The prophets among them took the initiative and made 24 lots which they put in an urn. Yedaya came and took five; with his own this makes six. Ḥarim came and took five; with his own this makes six. [Pashḥur came and took five; with his own this makes six. Immer came and took five; with his own this makes six.] The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The heads of the watches took the initiative and made themselves heads of clans. There were watches containing five, six, seven, eight, or nine. For a watch containing five, three were sacrificing during three days and two were sacrificing during four days. For a watch containing six, five were sacrificing during five days and one was sacrificing during two days. For a watch containing seven, each single one was sacrificing on its day. For a watch containing eight, six were sacrificing during six days, and two were sacrificing on one day. For a watch containing nine, five were sacrificing during five days and four were sacrificing during two days. There were those who fixed themselves permanently. A watch who served on the Sabbath always served on the Sabbath, after the end of the Sabbath always served after the Sabbath. They were those of them which were sacrificing with every watch; and those who drew lots for every week.

Four watches returned from the Diaspora: Yedaya, Ḥarim, Pashḥur, and Immer. The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The prophets among them took the initiative and made 24 lots which they put in an urn. Yedaya came and took five; with his own this makes six. Ḥarim came and took five; with his own this makes six. [Pashḥur came and took five; with his own this makes six. Immer came and took five; with his own this makes six.] The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The heads of the watches took the initiative and made themselves heads of clans. There were watches containing five, six, seven, eight, or nine. For a watch containing five, three were sacrificing during three days and two were sacrificing during four days. For a watch containing six, five were sacrificing during five days and one was sacrificing during two days. For a watch containing seven, each single one was sacrificing on its day. For a watch containing eight, six were sacrificing during six days, and two were sacrificing on one day. For a watch containing nine, five were sacrificing during five days and four were sacrificing during two days. There were those who fixed themselves permanently. A watch who served on the Sabbath always served on the Sabbath, after the end of the Sabbath always served after the Sabbath. They were those of them which were sacrificing with every watch; and those who drew lots for every week.

There grew two cedars on the Mount of Olives. Under one of them there were four shops selling in purity; from the other they were bringing 40 seah of pigeon chicks every single month and from there were providing all of Israel with nests. Mount Simon was producing 200 barrels of fig pieces every Friday. Why was it destroyed? Some say, because of whoring; but some say it was because they were playing ball. 10’000 towns were on King’s Mountain; Rebbi Eleazar ben Ḥarsom owned 1’000 of them, and correspondingly 1’000 ships on the Sea. And all of them were destroyed. Of three villages was the qtmos brought to Jerusalem in carts, Kabul, Shiḥin, and Magdala of the dyers All three were destroyed. Kabul because of quarrel, Sḥihin because of sorcery, and Magdala of the dyers because of whoring. Three villages of which each one was populated by twice the number of those leaving Egypt, the evil village, the cress village, and the boys’ village. Why was it called evil village? Because they did not receive travellers. Why was it called cress village? Because they were growing children like cress. Why was it called boys’ village? Because all their women gave birth to boys. If one of them never left from there she would not give birth to a girl. Rebbi Joḥanan said, 80 pairs of priestly brothers married 80 pairs of priestly sisters at Gufna in one night, not counting brothers but not sisters, sisters but not brothers, not counting Levites, not counting Israel. Rebbi Joḥanan said, in Magdala of the dyers there were 80 establishments of fustian. Rebbi Ḥiyya bar Abba said, 80 stores selling in purity were in Kefar Imra. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, 80 metal shidda were in Shiḥin. Rebbi Yannai said, in our time was no shidda. Rebbi Ze`ira in the name of Rav Ḥuna: Immer was the smallest of the watches, and it was producing 85’000 young priests.

Rebbi Ḥelbo, Rav Ḥama bar Guria in the name of Rav Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: Family and family, from here that the watches of priests and Levites will be unoccupied; Rebbi Ḥelbo said, from here that the house of assembly will be empty. Simeon bar Abba in the name of Rebbi Joḥanan, and their remembrance will not disappear from their descendants, from here that the Sages dedicated a Tractate to it.

It also happened that Rebbi Joshua was on the road when Ben Zoma came towards him. He greeted him but he did not answer. He asked him, from where and whence, Ben Zoma? He told him, I was observing the Creation, and the distance between the upper waters and the lower waters is (one) [a full] opening of a hand-breadth. It says here “hovering”, and it says there, as an eagle watches his nest, over his chicks he hovers. Since in case of the hovering mentioned there it means barely touching, so the hovering mentioned here means barely touching. Rebbi Joshua said to his students, Ben Zoma is out. It was only a few days that Ben Zoma passed away.

“They agree that if it falls on the Sabbath that its slaughter-day is after the Sabbath.” So the House of Hillel are saying, its slaughter-day is after the Sabbath. Whose are the hides? Rebbi Tabi in the name of Rebbi Joshia: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, of all watches. Rebbi Simeon ben Laqish said, of this watch. And you are saying, its slaughter-day is after the Sabbath; whose are the hides? The disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish? Rebbi Joḥanan said, Pentecost has all of seven days as make-up. Rav Hoshaia objected: was it not stated, just as the New Moon is one day after its count, to Pentecost is one day after its count? Rebbi La said, if he did not bring his holiday sacrifice on the first day, he may bring it all seven days.

HALAKHAH: And not following Rebbi Jehudah, since Rebbi Jehudah said, he sits and watches. Rebbi Jacob bar Aḥa in the name of the rabbis: merchandise in danger of spoilage may be moved on the holiday. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: it is permitted to buy from a caravan on the intermediate days of a holiday, if he knows that the caravan comes and depresses the prices. Rebbi Mana said, if he knows that not buying would depress his earnings he may buy; otherwise he may not buy. [Rebbi Yose bar Abun said, earnings and capital are capital. If he knows that not buying would depress his capital he may buy; if not he may not buy.] Rebbi Jonah and Rebbi Yose instructed in the matter of fine tissues that one may buy them on the holiday to be used on he holiday. Rebbi Isaac ben Rebbi Eleazar commanded to Rebbi Hoshaia ben Rebbi Shammai who was coming from a ship: Sell if you know that if you are selling the ship will wait for you when you come to drink with us; otherwise do not sell. Rebbi Jonah from Bostra had books. He asked Rebbi Huna, may I sell them on the holiday? He told him, enjoy the holiday, drink spiced wine.

HALAKHAH: “Everybody is acceptable to write the bill of divorce,” etc. Rav Huna said, only if a sane person watches over them. Rebbi Joḥanan asked: But is it not written: “He shall write for her,” in her name? Samuel said, it is necessary that one reserve the essential text for him. This follows what Rebbi Simeon ben Laqish said, writing the essential text with the formula is invalid.

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked about: “Justice watches over the one ambling in simplicity but evil falsifies sin.” “Evil pursues the sinners but He well rewards the just.” “He watches over the feet of His pious, but the wicked will be silenced in darkness, etc.” “If He scoffs with the scoffers, but to the meek He gives kindness.” “Sages inherit honor, but shame lifts the silly.” Fencing makes a fence, and doors entry. And so it is, fencing makes a fence and a door entry. But Rebbi Jeremiah asked in the name of Rebbi Samuel bar Rav Isaac: If somebody guards himself once, twice, and three times from a sin, from then on the Holy One, praise to Him, will guard him. What is the reason? “Lo, all this God will work, twice or three times with a man.”

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked about: “Justice watches over the one ambling in simplicity but evil falsifies sin.” “Evil pursues the sinners but He well rewards the just.” “He watches over the feet of His pious, but the wicked will be silenced in darkness, etc.” “If He scoffs with the scoffers, but to the meek He gives kindness.” “Sages inherit honor, but shame lifts the silly.” Fencing makes a fence, and doors entry. And so it is, fencing makes a fence and a door entry. But Rebbi Jeremiah asked in the name of Rebbi Samuel bar Rav Isaac: If somebody guards himself once, twice, and three times from a sin, from then on the Holy One, praise to Him, will guard him. What is the reason? “Lo, all this God will work, twice or three times with a man.”

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.

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.

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.

But would you not have eliminated the entire notion of one who watches a day for the next day? If they said, the night is permitted but the day is forbidden. Would you not have eliminated the entire notion of bending? Samuel bar Abba said, if they said, one cubit is permitted but two are forbidden. Would you not have eliminated the entire notion of prostrating? If they said, it is permitted to prostrate oneself but forbidden to sink down. Would you not have eliminated the entire notion of taking out? Rebbi Samuel ben Rav Isaac said, if they said, one dried fig is permitted but two dried figs are forbidden. This follows him who said that bringing in and taking out are the same. But for him who said that bringing in and taking out are two notions, would you not have eliminated the entire notion of bringing in? Rebbi Yose said, not that they said that it was permitted to eat fat; they knew that it is forbidden to eat fat, but the Torah gave permission to the Court to instruct. Rebbi Abun bar Ḥiyya asked, the [amount of] an olive today and of two olives tomorrow? What about a prophet and seducer? I could think that if they said to you, do not put on phylacteries today, put them on tomorrow, that you should listen to them. The verse says, to walk in them, in all of them, not only in part of them; you would have eliminated the notion of that entire day. You can say that this is not elimination of the entire subject. And here it is not elimination of the entire subject. Rebbi Mana understood it from the following; Samuel bar Abba said, if they said, one cubit is permitted but two are forbidden. You can say that this is not elimination of the entire subject. And here it is not elimination of the entire subject.

If he holds that the night is divided into three watches, let him say explicitly [in the Mishnah] "until the end of the fourth hour." If, on the other hand, he holds that the night is divided into four watches, let him say explicitly "until the end of the third hour."

If he holds that the night is divided into three watches, let him say explicitly [in the Mishnah] "until the end of the fourth hour." If, on the other hand, he holds that the night is divided into four watches, let him say explicitly "until the end of the third hour."

His opinion is certainly that there are three watches in the night ; but his intention is to inform us that there are watches in heaven as on earth. For there is a teaching : R. Eliezer says : There are three watches in the night, and at each watch, the Holy One, blessed be He, sits enthroned and roars like a lion ; as it is said, "The Lord doth roar from on high, and utter His voice from His holy habitation ; He doth mightily roar because of His fold " (Jer. xxv. 30). A sign for the matter [of the three earthly night-watches] is :

His opinion is certainly that there are three watches in the night ; but his intention is to inform us that there are watches in heaven as on earth. For there is a teaching : R. Eliezer says : There are three watches in the night, and at each watch, the Holy One, blessed be He, sits enthroned and roars like a lion ; as it is said, "The Lord doth roar from on high, and utter His voice from His holy habitation ; He doth mightily roar because of His fold " (Jer. xxv. 30). A sign for the matter [of the three earthly night-watches] is :

His opinion is certainly that there are three watches in the night ; but his intention is to inform us that there are watches in heaven as on earth. For there is a teaching : R. Eliezer says : There are three watches in the night, and at each watch, the Holy One, blessed be He, sits enthroned and roars like a lion ; as it is said, "The Lord doth roar from on high, and utter His voice from His holy habitation ; He doth mightily roar because of His fold " (Jer. xxv. 30). A sign for the matter [of the three earthly night-watches] is :

His opinion is certainly that there are three watches in the night ; but his intention is to inform us that there are watches in heaven as on earth. For there is a teaching : R. Eliezer says : There are three watches in the night, and at each watch, the Holy One, blessed be He, sits enthroned and roars like a lion ; as it is said, "The Lord doth roar from on high, and utter His voice from His holy habitation ; He doth mightily roar because of His fold " (Jer. xxv. 30). A sign for the matter [of the three earthly night-watches] is :

Of what is R. Eliezer thinking ? If he is thinking of the commencement of the watches, what need is there for a sign of the beginning of the first watch, since it is dusk ? Should he be thinking of the end of the watches, what need is there for a sign of the end of the last watch, since it is day ?

Of what is R. Eliezer thinking ? If he is thinking of the commencement of the watches, what need is there for a sign of the beginning of the first watch, since it is dusk ? Should he be thinking of the end of the watches, what need is there for a sign of the end of the last watch, since it is day ?

Nay, he must be thinking of the end of the first watch, the beginning of the last watch, and the middle of the central watch. Or if thou wilt, I can say that in every case he is thinking of the end of the watches ; and shouldest thou urge that a sign of the end of the last watch is unnecessary,

R. Isaac b. Samuel said in the name of Rab: The night is divided into three watches, and at each watch the Holy One, blessed be He, sits enthroned, roars like a lion and exclaims, "Alas for My children, for whose iniquities I destroyed My house, burnt My Temple, and exiled them among the nations of the world ! "

Our Rabbis have taught : The night is divided into four watches. These are the words of Rabbi. R. Nathan says : Three.

How does Rabbi explain the phrase "middle watch" ? He takes it to mean one of the middle watches.

What reply does R. Nathan make to this? He asks, Does Scripture state "one of the two middle watches"? No; the "middle watch" is explicitly mentioned.

What is Rabbi's reason [for declaring there are four watches] ? R. Zerika stated that R. Ammi said in the name of R. Joshua b. Levi : One verse states, "At midnight I will rise to give thanks unto Thee because of Thy righteous ordinances" (Ps. cxix. 62) and another verse states, "Mine eyes forestalled the night-watches" (ibid. 5:148). How is this? There must be four watches in the night.

What is Rabbi's reason [for declaring there are four watches] ? R. Zerika stated that R. Ammi said in the name of R. Joshua b. Levi : One verse states, "At midnight I will rise to give thanks unto Thee because of Thy righteous ordinances" (Ps. cxix. 62) and another verse states, "Mine eyes forestalled the night-watches" (ibid. 5:148). How is this? There must be four watches in the night.

What is Rabbi's reason [for declaring there are four watches] ? R. Zerika stated that R. Ammi said in the name of R. Joshua b. Levi : One verse states, "At midnight I will rise to give thanks unto Thee because of Thy righteous ordinances" (Ps. cxix. 62) and another verse states, "Mine eyes forestalled the night-watches" (ibid. 5:148). How is this? There must be four watches in the night.

How does R. Nathan answer this argument? He agrees with the opinion of R. Joshua ; for there is a Mishnaic teaching : R. Joshua says : Until the third hour [in the day may the morning Shema' be read], for so is the custom of kings to rise at the third hour. Six hours of the night and two of the day make two watches.

Rab Ashe said: A watch and a half are also referred to as "watches."

Who watches the body, although it is not his dead, is exempt from reading the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah ! "Who watches the body, although it is not his dead" [so stated the Baraita ; therefore it is to be inferred] if it is his dead, although he does not watch the body, [he is exempt].

Who watches the body, although it is not his dead, is exempt from reading the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah ! "Who watches the body, although it is not his dead" [so stated the Baraita ; therefore it is to be inferred] if it is his dead, although he does not watch the body, [he is exempt].

If it be his dead or if he watches it, he is exempt ; but [so it may be inferred] one who walks in a cemetery is not ! But lo, there is a teaching : A man must not walk in a cemetery with his Tefillin on his head or holding a scroll of the Torah and reading therein ; should he do so, he commits a transgression because of the injunction : "Whoso mocketh the poor blasphemeth his Maker" (Prov. xvii. 5) !

It was stated above [in the Baraita] : "Who watches the body, although it is not his dead, is exempt from reading the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah." Should there be two [watchers], they take it in turn to watch and read. Ben Azzai says : Should they be bringing the body in a boat, they place it in one corner and they both pray in another corner !

evil all the day” (Genesis 6:5). R. Shimon b. Lakish stated: The Evil Inclination of a person grows in strength from day to day and seeks to kill him, as it is said, “The wicked watches the righteous and seeks to slay him” (Psalms 37:32); and were it not that the Holy One, blessed be He, is his help he would not be able to withstand it, as it is said, “The Lord will not leave him in his hand, nor suffer him to be condemned when he is judged” (Psalms 37:33).

Mishnah. On the first festival day of Sukkot there were thirteen bulls, two rams and one goat. Fourteen lambs remained for the other eight priestly watches. 1) On the first day, six [watches] offered two each and the remaining [two] one each.

Mishnah. On the first festival day of Sukkot there were thirteen bulls, two rams and one goat. Fourteen lambs remained for the other eight priestly watches. 1) On the first day, six [watches] offered two each and the remaining [two] one each.

Gemara. Shall we say that our mishnah represents the view of Rabbi [Judah Hanasi], and not that of the other rabbis, since it has been taught: For the bull which is offered on the Eighth Day lots are cast as at first,the words of Rabbi. But the sages say: One of the two watches which did not have a third turn in the bulls offered it.

You may even say that it represents the view of the Rabbis, for do not two watches still require the casting of lots?

Whose view is followed in that which has been taught: All the watches repeated a second and a third time, except for two who repeated a second time but not a third one? Must we say that it follows that of Rabbi, and not that of the Rabbis? You could even say that this follows the view of the rabbis. And what does "they did not participate a third time" mean? In [offering] the bulls for the festival.

1) At three periods in the year all the priestly watches shared equally in the festival sacrifices and in the division of the showbread.

Our Rabbis taught: From where do we know that all the watches share equally in the sacrifices of the Festival? Scripture says, "And he comes with all the desire of his soul ... and he serves" (Deuteronomy 18:6). It might have been that the same applies to all the days of the year, Scripture says "From one of your gates" [meaning this:] I have said so, [says the Lord], Only when all Israel enters by one gate.

And in the division of the showbread. Our Rabbis taught: From where do we know that all the watches share equally in the division of the showbread?

Mishanh. 1) A festival which fell next to Shabbat, either before or after it, all the watches shared equally in the distribution of the showbread. 2) If one day intervened between them [Shabbat and Yom Tov], the watch whose time of service was fixed [for that week] took ten [of the] loaves, while they that were detained took two. 3) On all other days of the year the incoming watch took six loaves and the outgoing watch six. a) Rabbi Judah said, the incoming watch took seven and the outgoing five.