watchmen

And the watchmen of Saul in Gibeah of Benjamin looked; and, behold, the multitude melted away, and they went on beating down one another.

And the children of Israel did secretly those things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.

He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city.

The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?

The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.

Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.

His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.

I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence,

Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.

Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for the LORD hath both devised and done that which he spake against the inhabitants of Babylon.

The best of them is as a brier: the most upright is sharper than a thorn hedge: the day of thy watchmen and thy visitation cometh; now shall be their perplexity.

Then said Judith afar off, to the watchmen at the gate, Open, open now the gate: God, even our God, is with us, to shew his power yet in Jerusalem, and his forces against the enemy, as he hath even done this day.

For a man’s mind is sometime wont to tell him more than seven watchmen, that sit above in an high tower.

Thou shalt not bear false witness against thy neighbour, speaking falsely, lest thy watchmen speak falsely against thee.

Let not a bishop be given to filthy lucre, especially before the Gentiles, rather suffering than offering injuries; not covetous, nor rapacious; no purloiner; no admirer of the rich, nor hater of the poor; no evil-speaker, nor false witness; not given to anger; no brawler; not entangled with the affairs of this life; not a surety for any one, nor an accuser in suits about money; not ambitious; not double-minded, nor double-tongued; not ready to hearken to calumny or evil-speaking; not a dissembler; not addicted to the heathen festivals; not given to vain deceits; not eager after worldly things, nor a lover of money. For all these things are opposite to God, and pleasing to demons. Let the bishop earnestly give all these precepts in charge to the laity also, persuading them to imitate his conduct. For, says He, Make the children of Israel pious. Let him be prudent, humble, apt to admonish with the instructions of the Lord, well-disposed, one who has renounced all the wicked projects of this world, and all heathenish lusts; let hint be orderly, sharp in observing the wicked, and taking heed of them, but yet a friend to all; just, discerning; and whatsoever qualities are commendable among men, let the bishop possess them in himself. For if the pastor be unblameable as to any wickedness, he will compel his own disciples, and by his very mode of life press them to become worthy imitators of his own actions. As the prophet somewhere says, And it will be, as is the priest, so is the people; for our Lord and Teacher Jesus Christ, the Son of God, began first to do, and then to teach, as Luke somewhere says: which Jesus began to do and to teach . Wherefore he says: Whosoever shall do and teach, he shall be called great in the kingdom of God. For you bishops are to be guides and watchmen to the people, as you yourselves have Christ for your guide and watchman. You should therefore become good guides and watchmen to the people of God. For the Lord says by Ezekiel, speaking to every one of you: Son of man, I have given you for a watchman to the house of Israel; and you shall hear the word from my mouth, and shall observe, and shall declare it from me. When I say unto the wicked, You shall surely die; if you do not speak to warn the wicked from his wickedness, that wicked man shall die in his iniquity, and his blood will I require at your hand. But if you warn the wicked from his way, that he may turn from it, and he does not turn from it, he shall die in his iniquity, and you have delivered your soul. In the same manner, if the sword of war be approaching, and the people set a watchman to watch, and he see the same approach, and does not forewarn them, and the sword come and take one of them, he is taken away in his iniquity; but his blood shall be required at the watchman's hand, because he did not blow the trumpet. But if he blew the trumpet, and he who heard it would not take warning, and the sword come and take him away, his blood shall be upon him, because he heard the trumpet and took not warning. But he who took warning has delivered his soul; and the watchman, because he gave warning, shall surely live. The sword here is the judgment; the trumpet is the holy Gospel; the watchman is the bishop, who is set in the Church, who is obliged by his preaching to testify and vehemently to forewarn concerning that judgment. If you do not declare and testify this to the people, the sins of those who are ignorant of it will be found upon you. Wherefore do you warn and reprove the uninstructed with boldness, teach the ignorant, confirm those that understand, bring back those that go astray. If we repeat the very same things on the same occasions, brethren, we shall not do amiss. For by frequent hearing it is to be hoped that some will be made ashamed, and at least do some good action, and avoid some wicked one. For says God by the prophet: Testify those things to them; perhaps they will hear your voice. And again: If perhaps they will hear, if perhaps they will submit. Moses also says to the people: If hearing you will hear the Lord God, and do that which is good and right in His eyes . And again: Hear, O Israel; the Lord our God is one Lord. And our Lord is often recorded in the Gospel to have said: He that has ears to hear, let him hear. And wise Solomon says: My son, hear the instruction of your father, and reject not the laws of your mother. And, indeed, to this day men have not heard; for while they seem to have heard, they have not heard aright, as appears by their having left the one and only true God, and their being drawn into destructive and dangerous heresies, concerning which we shall speak again afterwards.

Let not a bishop be given to filthy lucre, especially before the Gentiles, rather suffering than offering injuries; not covetous, nor rapacious; no purloiner; no admirer of the rich, nor hater of the poor; no evil-speaker, nor false witness; not given to anger; no brawler; not entangled with the affairs of this life; not a surety for any one, nor an accuser in suits about money; not ambitious; not double-minded, nor double-tongued; not ready to hearken to calumny or evil-speaking; not a dissembler; not addicted to the heathen festivals; not given to vain deceits; not eager after worldly things, nor a lover of money. For all these things are opposite to God, and pleasing to demons. Let the bishop earnestly give all these precepts in charge to the laity also, persuading them to imitate his conduct. For, says He, Make the children of Israel pious. Let him be prudent, humble, apt to admonish with the instructions of the Lord, well-disposed, one who has renounced all the wicked projects of this world, and all heathenish lusts; let hint be orderly, sharp in observing the wicked, and taking heed of them, but yet a friend to all; just, discerning; and whatsoever qualities are commendable among men, let the bishop possess them in himself. For if the pastor be unblameable as to any wickedness, he will compel his own disciples, and by his very mode of life press them to become worthy imitators of his own actions. As the prophet somewhere says, And it will be, as is the priest, so is the people; for our Lord and Teacher Jesus Christ, the Son of God, began first to do, and then to teach, as Luke somewhere says: which Jesus began to do and to teach . Wherefore he says: Whosoever shall do and teach, he shall be called great in the kingdom of God. For you bishops are to be guides and watchmen to the people, as you yourselves have Christ for your guide and watchman. You should therefore become good guides and watchmen to the people of God. For the Lord says by Ezekiel, speaking to every one of you: Son of man, I have given you for a watchman to the house of Israel; and you shall hear the word from my mouth, and shall observe, and shall declare it from me. When I say unto the wicked, You shall surely die; if you do not speak to warn the wicked from his wickedness, that wicked man shall die in his iniquity, and his blood will I require at your hand. But if you warn the wicked from his way, that he may turn from it, and he does not turn from it, he shall die in his iniquity, and you have delivered your soul. In the same manner, if the sword of war be approaching, and the people set a watchman to watch, and he see the same approach, and does not forewarn them, and the sword come and take one of them, he is taken away in his iniquity; but his blood shall be required at the watchman's hand, because he did not blow the trumpet. But if he blew the trumpet, and he who heard it would not take warning, and the sword come and take him away, his blood shall be upon him, because he heard the trumpet and took not warning. But he who took warning has delivered his soul; and the watchman, because he gave warning, shall surely live. The sword here is the judgment; the trumpet is the holy Gospel; the watchman is the bishop, who is set in the Church, who is obliged by his preaching to testify and vehemently to forewarn concerning that judgment. If you do not declare and testify this to the people, the sins of those who are ignorant of it will be found upon you. Wherefore do you warn and reprove the uninstructed with boldness, teach the ignorant, confirm those that understand, bring back those that go astray. If we repeat the very same things on the same occasions, brethren, we shall not do amiss. For by frequent hearing it is to be hoped that some will be made ashamed, and at least do some good action, and avoid some wicked one. For says God by the prophet: Testify those things to them; perhaps they will hear your voice. And again: If perhaps they will hear, if perhaps they will submit. Moses also says to the people: If hearing you will hear the Lord God, and do that which is good and right in His eyes . And again: Hear, O Israel; the Lord our God is one Lord. And our Lord is often recorded in the Gospel to have said: He that has ears to hear, let him hear. And wise Solomon says: My son, hear the instruction of your father, and reject not the laws of your mother. And, indeed, to this day men have not heard; for while they seem to have heard, they have not heard aright, as appears by their having left the one and only true God, and their being drawn into destructive and dangerous heresies, concerning which we shall speak again afterwards.

And the children of Joseph spied out Bethel, and the watchmen saw a man going forth from the city, and they caught him and said unto him, Show us now the entrance of the city and we will show kindness to thee.

And the spies came to the watchmen of the city of Jerusalem, and they found King Solomon there, and they made obeisance to him, and they said unto him, "Hail, may the royal father live! [Our] country is disturbed because there hath come into it a merchant who resembleth thee in form and appearance, without the smallest alteration or variation.

Now Saul's watchmen told the king that the camp of the Philistines was in confusion; then he inquired whether any body was gone away from the army; and when he heard that his son, and with him his armor-bearer, were absent, he bade the high priest take the garments of his high priesthood, and prophesy to him what success they should have; who said that they should get the victory, and prevail against their enemies. So he went out after the Philistines, and set upon them as they were slaying one another. Those also who had fled to dens and caves, upon hearing that Saul was gaining a victory, came running to him. When, therefore, the number of the Hebrews that came to Saul amounted to about ten thousand, he pursued the enemy, who were scattered all over the country; but then he fell into an action, which was a very unhappy one, and liable to be very much blamed; for, whether out of ignorance or whether out of joy for a victory gained so strangely, [for it frequently happens that persons so fortunate are not then able to use their reason consistently,] as he was desirous to avenge himself, and to exact a due punishment of the Philistines, he denounced a curse upon the Hebrews: That if any one put a stop to his slaughter of the enemy, and fell on eating, and left off the slaughter or the pursuit before the night came on, and obliged them so to do, he should be accursed. Now after Saul had denounced this curse, since they were now in a wood belonging to the tribe of Ephraim, which was thick and full of bees, Saul's son, who did not hear his father denounce that curse, nor hear of the approbation the multitude gave to it, broke off a piece of a honey-comb, and ate part of it. But, in the mean time, he was informed with what a curse his father had forbidden them to taste any thing before sun-setting: so he left off eating, and said his father had not done well in this prohibition, because, had they taken some food, they had pursued the enemy with greater rigor and alacrity, and had both taken and slain many more of their enemies.

But now Ahimaaz, the son of Zadok the high priest, went to Joab, and desired he would permit him to go and tell David of this victory, and to bring him the good news that God had afforded his assistance and his providence to him. However, he did not grant his request, but said to him, "Wilt thou, who hast always been the messenger of good news, now go and acquaint the king that his son is dead?" So he desired him to desist. He then called Cushi, and committed the business to him, that he should tell the king what he had seen. But when Ahimaaz again desired him to let him go as a messenger, and assured him that he would only relate what concerned the victory, but not concerning the death of Absalom, he gave him leave to go to David. Now he took a nearer road than the former did, for nobody knew it but himself, and he came before Cushi. Now as David was sitting between the gates, and waiting to see when somebody would come to him from the battle, and tell him how it went, one of the watchmen saw Ahimaaz running, and before he could discern who he was, he told David that he saw somebody coming to him, who said he was a good messenger. A little while after, he informed him that another messenger followed him; whereupon the king said that he also was a good messenger: but when the watchman saw Ahimaaz, and that he was already very near, he gave the king notice that it was the son of Zadok the high priest who came running. So David was very glad, and said he was a messenger of good tidings, and brought him some such news from the battle as he desired to hear.

Now what Elisha had thus foretold came to pass in the manner following: There was a law at Samaria that those that had the leprosy, and whose bodies were not cleansed from it, should abide without the city: and there were four men that on this account abode before the gates, while nobody gave them any food, by reason of the extremity of the famine; and as they were prohibited from entering into the city by the law, and they considered that if they were permitted to enter, they should miserably perish by the famine; as also, that if they staid where they were, they should suffer in the same manner,—they resolved to deliver themselves up to the enemy, that in case they should spare them, they should live; but if they should be killed, that would be an easy death. So when they had confirmed this their resolution, they came by night to the enemy's camp. Now God had begun to affright and disturb the Syrians, and to bring the noise of chariots and armor to their ears, as though an army were coming upon them, and had made them suspect that it was coming nearer and nearer to them In short, they were in such a dread of this army, that they left their tents, and ran together to Benhadad, and said that Joram the king of Israel had hired for auxiliaries both the king of Egypt and the king of the Islands, and led them against them for they heard the noise of them as they were coming. And Benhadad believed what they said [for there came the same noise to his ears as well as it did to theirs]; so they fell into a mighty disorder and tumult, and left their horses and beasts in their camp, with immense riches also, and betook themselves to flight. And those lepers who had departed from Samaria, and were gone to the camp of the Syrians, of whom we made mention a little before, when they were in the camp, saw nothing but great quietness and silence: accordingly they entered into it, and went hastily into one of their tents; and when they saw nobody there, they eat and drank, and carried garments, and a great quantity of gold, and hid it out of the camp; after which they went into another tent, and carried off what was in it, as they did at the former, and this did they for several times, without the least interruption from any body. So they gathered thereby that the enemies were departed; whereupon they reproached themselves that they did not inform Joram and the citizens of it. So they came to the walls of Samaria, and called aloud to the watchmen, and told them in what state the enemies were, as did these tell the king's guards, by whose means Joram came to know of it; who then sent for his friends, and the captains of his host, and said to them, that he suspected that this departure of the king of Syria was by way of ambush and treachery, and that, "out of despair of ruining you by famine, when you imagine them to be fled away, you may come out of the city to spoil their camp, and he may then fall upon you on a sudden, and may both kill you, and take the city without fighting; whence it is that I exhort you to guard the city carefully, and by no means to go out of it, or proudly to despise your enemies, as though they were really gone away." And when a certain person said that he did very well and wisely to admit such a suspicion, but that he still advised him to send a couple of horsemen to search all the country as far as Jordan, that "if they were seized by an ambush of the enemy, they might be a security to your army, that they may not go out as if they suspected nothing, nor undergo the like misfortune; and," said he, "those horsemen may be numbered among those that have died by the famine, supposing they be caught and destroyed by the enemy." So the king was pleased with this opinion, and sent such as might search out the truth, who performed their journey over a road that was without any enemies, but found it full of provisions, and of weapons, that they had therefore thrown away, and left behind them, in order to their being light and expeditious in their flight. When the king heard this, he sent out the multitude to take the spoils of the camp; which gains of theirs were not of things of small value, but they took a great quantity of gold, and a great quantity of silver, and flocks of all kinds of cattle. They also possessed themselves of [so many] ten thousand measures of wheat and barley, as they never in the least dreamed of; and were not only freed from their former miseries, but had such plenty, that two seahs of barley were bought for a shekel, and a seah of fine flour for a shekel, according to the prophecy of Elisha. Now a seah is equal to an Italian modius and a half. The captain of the third band was the only man that received no benefit by this plenty; for as he was appointed by the king to oversee the gate, that he might prevent the too great crowd of the multitude, and they might not endanger one another to perish, by treading on one another in the press, he suffered himself in that very way, and died in that very manner, as Elisha had foretold such his death, when he alone of them all disbelieved what he said concerning that plenty of provisions which they should soon have.

But now the generals of Demetrius being willing to recover the defeat they had had, gathered a greater army together than they had before, and came against Jonathan; but as soon as he was informed of their coming, he went suddenly to meet them, to the country of Hamoth, for he resolved to give them no opportunity of coming into Judea; so he pitched his camp at fifty furlongs' distance from the enemy, and sent out spies to take a view of their camp, and after what manner they were encamped. When his spies had given him full information, and had seized upon some of them by night, who told him the enemy would soon attack him, he, thus apprized beforehand, provided for his security, and placed watchmen beyond his camp, and kept all his forces armed all night; and he gave them a charge to be of good courage, and to have their minds prepared to fight in the night time, if they should be obliged so to do, lest their enemy's designs should seem concealed from them. But when Demetrius's commanders were informed that Jonathan knew what they intended, their counsels were disordered, and it alarmed them to find that the enemy had discovered those their intentions; nor did they expect to overcome them any other way, now they had failed in the snares they had laid for them; for should they hazard an open battle, they did not think they should be a match for Jonathan's army, so they resolved to fly; and having lighted many fires, that when the enemy saw them they might suppose they were there still, they retired. When Jonathan came to give them battle in the morning in their camp, and found it deserted, and understood they were fled, he pursued them; yet he could not overtake them, for they had already passed over the river Eleutherus, and were out of danger. So when Jonathan was returned thence, he went into Arabia, and fought against the Nabateans, and drove away a great deal of their prey, and took [many] captives, and came to Damascus, and there sold off what he had taken. About the same time it was that Simon his brother went over all Judea and Palestine, as far as Askelon, and fortified the strong holds; and when he had made them very strong, both in the edifices erected, and in the garrisons placed in them, he came to Joppa; and when he had taken it, he brought a great garrison into it, for he heard that the people of Joppa were disposed to deliver up the city to Demetrius's generals.

However, John staid behind, out of his fear of Simon, even while his own men were earnest in making a sally upon their enemies without. Yet did not Simon lie still, for he lay near the place of the siege; he brought his engines of war, and disposed of them at due distances upon the wall, both those which they took from Cestius formerly, and those which they got when they seized the garrison that lay in the tower Antonia. But though they had these engines in their possession, they had so little skill in using them, that they were in great measure useless to them; but a few there were who had been taught by deserters how to use them, which they did use, though after an awkward manner. So they cast stones and arrows at those that were making the banks; they also ran out upon them by companies, and fought with them. Now those that were at work covered themselves with hurdles spread over their banks, and their engines were opposed to them when they made their excursions. The engines, that all the legions had ready prepared for them, were admirably contrived; but still more extraordinary ones belonged to the tenth legion: those that threw darts and those that threw stones were more forcible and larger than the rest, by which they not only repelled the excursions of the Jews, but drove those away that were upon the walls also. Now the stones that were cast were of the weight of a talent, and were carried two furlongs and further. The blow they gave was no way to be sustained, not only by those that stood first in the way, but by those that were beyond them for a great space. As for the Jews, they at first watched the coming of the stone, for it was of a white color, and could therefore not only be perceived by the great noise it made, but could be seen also before it came by its brightness; accordingly the watchmen that sat upon the towers gave them notice when the engine was let go, and the stone came from it, and cried out aloud, in their own country language, The Stone Cometh so those that were in its way stood off, and threw themselves down upon the ground; by which means, and by their thus guarding themselves, the stone fell down and did them no harm. But the Romans contrived how to prevent that by blacking the stone, who then could aim at them with success, when the stone was not discerned beforehand, as it had been till then; and so they destroyed many of them at one blow. Yet did not the Jews, under all this distress, permit the Romans to raise their banks in quiet; but they shrewdly and boldly exerted themselves, and repelled them both by night and by day.

And whilst Christ was in the grave, and the watchmen were sitting round about it, Simon Peter conceived the design of giving the watchmen wine to drink so that they might become drunk and fall asleep, when he intended to rise up and open the tomb, and take out the body of Christ without breaking the seals on the tomb, so that the Jews might not say, “‘ Assuredly His disciples stole Him away.” And whilst the watchmen were eating and drinking, Christ rose up and showed Himself to Kipa (Peter), for He had indeed risen. And Peter believed that He was truly Christ, the Lord of the heavens and the earth, and did not approach the tomb. And afterwards Christ also appeared to the watchmen openly, and He went to His disciples in the Upper Chamber, and Thomas felt Him. And He appeared to His disciples on the sea shore. Now, though Simon Peter denied Him thrice before the Jews, he acknowledged Him thrice before the disciples. And Christ delivered to him and committed to his hands all His flock, saying, before His disciples, “‘ Feed thou for Me My sheep and lambs and ewes,” that is to say, men, women and children. And forty days after His Resurrection He bestowed upon the Apostles the laying on of hands of the priesthood, and He went up to heaven, and sat down on the right hand of His Father.

And whilst Christ was in the grave, and the watchmen were sitting round about it, Simon Peter conceived the design of giving the watchmen wine to drink so that they might become drunk and fall asleep, when he intended to rise up and open the tomb, and take out the body of Christ without breaking the seals on the tomb, so that the Jews might not say, “‘ Assuredly His disciples stole Him away.” And whilst the watchmen were eating and drinking, Christ rose up and showed Himself to Kipa (Peter), for He had indeed risen. And Peter believed that He was truly Christ, the Lord of the heavens and the earth, and did not approach the tomb. And afterwards Christ also appeared to the watchmen openly, and He went to His disciples in the Upper Chamber, and Thomas felt Him. And He appeared to His disciples on the sea shore. Now, though Simon Peter denied Him thrice before the Jews, he acknowledged Him thrice before the disciples. And Christ delivered to him and committed to his hands all His flock, saying, before His disciples, “‘ Feed thou for Me My sheep and lambs and ewes,” that is to say, men, women and children. And forty days after His Resurrection He bestowed upon the Apostles the laying on of hands of the priesthood, and He went up to heaven, and sat down on the right hand of His Father.

And whilst Christ was in the grave, and the watchmen were sitting round about it, Simon Peter conceived the design of giving the watchmen wine to drink so that they might become drunk and fall asleep, when he intended to rise up and open the tomb, and take out the body of Christ without breaking the seals on the tomb, so that the Jews might not say, “‘ Assuredly His disciples stole Him away.” And whilst the watchmen were eating and drinking, Christ rose up and showed Himself to Kipa (Peter), for He had indeed risen. And Peter believed that He was truly Christ, the Lord of the heavens and the earth, and did not approach the tomb. And afterwards Christ also appeared to the watchmen openly, and He went to His disciples in the Upper Chamber, and Thomas felt Him. And He appeared to His disciples on the sea shore. Now, though Simon Peter denied Him thrice before the Jews, he acknowledged Him thrice before the disciples. And Christ delivered to him and committed to his hands all His flock, saying, before His disciples, “‘ Feed thou for Me My sheep and lambs and ewes,” that is to say, men, women and children. And forty days after His Resurrection He bestowed upon the Apostles the laying on of hands of the priesthood, and He went up to heaven, and sat down on the right hand of His Father.

And whilst Christ was in the grave, and the watchmen were sitting round about it, Simon Peter conceived the design of giving the watchmen wine to drink so that they might become drunk and fall asleep, when he intended to rise up and open the tomb, and take out the body of Christ without breaking the seals on the tomb, so that the Jews might not say, “‘ Assuredly His disciples stole Him away.” And whilst the watchmen were eating and drinking, Christ rose up and showed Himself to Kipa (Peter), for He had indeed risen. And Peter believed that He was truly Christ, the Lord of the heavens and the earth, and did not approach the tomb. And afterwards Christ also appeared to the watchmen openly, and He went to His disciples in the Upper Chamber, and Thomas felt Him. And He appeared to His disciples on the sea shore. Now, though Simon Peter denied Him thrice before the Jews, he acknowledged Him thrice before the disciples. And Christ delivered to him and committed to his hands all His flock, saying, before His disciples, “‘ Feed thou for Me My sheep and lambs and ewes,” that is to say, men, women and children. And forty days after His Resurrection He bestowed upon the Apostles the laying on of hands of the priesthood, and He went up to heaven, and sat down on the right hand of His Father.

How does one treat watchmen in gardens and orchards, as before them, as after them? Let us hear it from this (Mishnah Ḥallah 2:3): “A woman may sit down naked and separate her ḥallah because she can cover herself, but a man may not.” Is that woman not sitting inside her house and you say that one does not bother her? Also here, one does not bother him.

A similar case: When does a man acquire Sabbatical fruit? Rebbi Jeremiah wanted to say, when he puts them in his vessels. Rebbi Yose wanted to say, even if he puts them into his vessels he did not acquire them; he thinks that they are his but they are not his. Compare the following: Rebbi Tarphon went to eat single figs from somebody’s property without reciprocity, following the House of Shammai. The watchmen saw him and started whipping him. When he saw himself in danger, he said to them, by your lives, tell in Tarphon’s house to have his burial shrouds ready. When they heard this, they prostrated themselves before him and said, Rebbi, forgive us. He said to them, so and so should come upon me if I did not forgive you beforehand every stick that was coming down on me. In these two instances did Rebbi Tarphon follow the House of Shammai and endangered himself, in the case here and in the recitation of Shema'. Rebbi Abbahu in the name of Rebbi Ḥanina ben Gamliel: All his life did Rebbi Tarphon repent about this happening and said, woe to me that I used the Crown of the Torah.

How does one treat watchmen in gardens and orchards, as before them, as after them? Let us hear it from this (Mishnah Ḥallah 2:3): “A woman may sit down naked and separate her ḥallah” Is that woman not sitting inside her house and you say that one does not bother her? Also here, one does not bother him.

It is written, on that day the Eternal will remove the splendor of the anklets, bark shoes, as you are saying, with their feet they skid. The head bands, שלטוניה, as you are saying “the head-band of the hair net.” The half-moons, necklaces, as you are saying, he took the half-moons from the necks of their camels. The pendants, Solomonic jewelry. Chains, chains. Veils, silken. Head bands, diadems, as you are saying, your head bands on your heads. Foot chains, ποδοψέλλα. Tyings, bells. Belly wraps, Aquila translated אסטו מוכריאה, something which is put on the place of breathing. And incantations, precious stones put on the larynx. Rings, rings. Nose rings, something put on the nose. Overcoats, περιζόματα. Wrappings, tunics and tunics. The shawls, large fine tissues. Handbags, decorated belts and decorated pure silk tissues. As you are saying, he took from their hands and tied it in tissue. The head covers, head covers. The sheets, the sheets. The turbans, אוֹלָרַייָא, as you are saying, he said, put … the pure turban on his head. And the veils, fine cloth, as you are saying, they took away my veil, the watchmen on the walls.

MISHNAH: For what was the disbursement used? One buys from it daily and musaf sacrifices and their libations, the `omer, and the Two Breads, and the shew-bread, and all public offerings. The watchmen for aftergrowth in the sabbatical year take their wages from the disbursement from the lodge. Rebbi Yose says, he also may volunteer as unpaid trustee. They told him, would you not also say that they only come from the public?

“The `omer, and the Two Breads., and the shew-bread.” The Mishnah is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria. There, we have stated: “All private and public sacrifices come from the Land and from outside the Land, from new or old [grain], except for `omer and the Two Breads, which only come from new grain and from the Land.” Rebbi Ḥuna in the name of Rebbi Jeremiah, this is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria. There, we have stated: “There are ten levels of holiness. The Land of Israel is holier than other lands; and what is its holiness? That one brings from it the `omer, first fruits, and the Two Breads, which cannot be from other lands.” Rebbi Ḥuna in the name of Rebbi Jeremiah, this is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria. There, we have stated: “Rebbi Ismael says, since sowing is a voluntary act, also harvesting is a voluntary act. This excludes harvesting the `omer, which is a commandment.” Who is the Tanna of “the watchmen for aftergrowth in the sabbatical year take their wages from the disbursement from the lodge”? Rebbi Ismael. Rebbi Yose said, it is everybody’s opinion. If one would not find in Syria,.one would bring from the aftergrowth in the Land of Israel. Could one sow from the start for the `omer? Rebbi Ḥiyya bar Ada asked before Rebbi Mana, would he not take the fistful for leftovers than cannot be eaten? He said to him, it has a status like the five kinds which can be brought in impurity but may not be eaten in impurity.

How does he do it? He takes coins from the money changer and gives them to the harvesters and the watchmen before the `omer is presented. He brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Aḥa in the name of Rebbi Abba: Any which he gives are its coins from the start. It was stated: The same is the case with the stone-masons. He takes coins from the money changer and gives them to the quarry workers and the stone-cutters before it is fixed in the row. Then he brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Yose ben Rebbi Abun in the name of Samuel: Any which he gives are its coins from the start.

It was stated: “Daytime watchmen of a city are not liable for the sukkah during daytime but are liable during nighttime. Nighttime watchmen of a city are not liable for the sukkah during nighttime but are liable during daytime. Watchmen during day and night are not liable for sukkah day and night.” This you are saying, about watchmen about troops. But watchmen about money they treated like watchmen of gardens and orchards.

It was stated: “Daytime watchmen of a city are not liable for the sukkah during daytime but are liable during nighttime. Nighttime watchmen of a city are not liable for the sukkah during nighttime but are liable during daytime. Watchmen during day and night are not liable for sukkah day and night.” This you are saying, about watchmen about troops. But watchmen about money they treated like watchmen of gardens and orchards.

It was stated: “Daytime watchmen of a city are not liable for the sukkah during daytime but are liable during nighttime. Nighttime watchmen of a city are not liable for the sukkah during nighttime but are liable during daytime. Watchmen during day and night are not liable for sukkah day and night.” This you are saying, about watchmen about troops. But watchmen about money they treated like watchmen of gardens and orchards.

It was stated: “Daytime watchmen of a city are not liable for the sukkah during daytime but are liable during nighttime. Nighttime watchmen of a city are not liable for the sukkah during nighttime but are liable during daytime. Watchmen during day and night are not liable for sukkah day and night.” This you are saying, about watchmen about troops. But watchmen about money they treated like watchmen of gardens and orchards.

It was stated: “Daytime watchmen of a city are not liable for the sukkah during daytime but are liable during nighttime. Nighttime watchmen of a city are not liable for the sukkah during nighttime but are liable during daytime. Watchmen during day and night are not liable for sukkah day and night.” This you are saying, about watchmen about troops. But watchmen about money they treated like watchmen of gardens and orchards.

It was stated: “Daytime watchmen of a city are not liable for the sukkah during daytime but are liable during nighttime. Nighttime watchmen of a city are not liable for the sukkah during nighttime but are liable during daytime. Watchmen during day and night are not liable for sukkah day and night.” This you are saying, about watchmen about troops. But watchmen about money they treated like watchmen of gardens and orchards.

Rebbi Judah the Prince sent Rebbi Ḥiyya, Rebbi Assi, and Rebbi Immi to tour the towns of the Land of Israel in order to give them Bible and Mishnah teachers. They came to one place where they found neither Bible nor Mishnah teacher. They said to them, bring us the watchmen of the town. They brought them the stewards of the town. They told them, these are not the watchmen of the town, they are the destroyers of the town. They asked them, and who would be the watchmen of the town? They told them, the Bible and Mishnah teachers. That is what is written, if the Eternal would not build the house, etc.

Rebbi Judah the Prince sent Rebbi Ḥiyya, Rebbi Assi, and Rebbi Immi to tour the towns of the Land of Israel in order to give them Bible and Mishnah teachers. They came to one place where they found neither Bible nor Mishnah teacher. They said to them, bring us the watchmen of the town. They brought them the stewards of the town. They told them, these are not the watchmen of the town, they are the destroyers of the town. They asked them, and who would be the watchmen of the town? They told them, the Bible and Mishnah teachers. That is what is written, if the Eternal would not build the house, etc.

Rebbi Judah the Prince sent Rebbi Ḥiyya, Rebbi Assi, and Rebbi Immi to tour the towns of the Land of Israel in order to give them Bible and Mishnah teachers. They came to one place where they found neither Bible nor Mishnah teacher. They said to them, bring us the watchmen of the town. They brought them the stewards of the town. They told them, these are not the watchmen of the town, they are the destroyers of the town. They asked them, and who would be the watchmen of the town? They told them, the Bible and Mishnah teachers. That is what is written, if the Eternal would not build the house, etc.

Rav Jehudah in the name of Samuel: One estimates neither for the thief nor for the robber nor for the borrower but only for damages, and I am saying that even for the borrower one does not estimate, and Abba agrees with me. Who is Abba? Rebbi or Rabba bar Abuha. Rav Ḥisda said, this treats the main event as an accessory. There came Rav Jehudah in the name of Samuel: One estimates neither for the thief nor for the robber nor for the borrower but only for damages, and watchmen fall under the rules of damages.

MISHNAH: One does not buy wool, or milk, or lambs from shepherds, nor wood or fruits from orchard watchmen; but one may buy linen garments from women in Galilee, and calves in the Sharon. In all cases it is forbidden if they told to hide. One buys eggs and chickens everywhere.

MISHNAH: Watchmen of produce eat because of local practice but not from the Torah. There are four kinds of keepers: The unpaid trustee and the borrower, the paid keeper and the renter. The unpaid trustee swears about everything, the borrower pays for everything. The paid keeper and the renter swear about the broken, the kidnapped, and the dead but pay for the lost and the stolen.

HALAKHAH: “Watchmen of produce eat because of local practice,” etc. Rav Huna said, the Mishnah refers to watchmen of produce. But watchmen of vegetable gardens and orchards eat by Torah law. Samuel said, the Mishnah refers to watchmen of vegetable gardens and orchards. But watchmen of produce eat neither by Torah law nor by local practice. Rebbi Ḥiyya stated in support of Rav Huna: “The Cohen shall be impure until evening,” to include watchmen, that they make their garments impure.

HALAKHAH: “Watchmen of produce eat because of local practice,” etc. Rav Huna said, the Mishnah refers to watchmen of produce. But watchmen of vegetable gardens and orchards eat by Torah law. Samuel said, the Mishnah refers to watchmen of vegetable gardens and orchards. But watchmen of produce eat neither by Torah law nor by local practice. Rebbi Ḥiyya stated in support of Rav Huna: “The Cohen shall be impure until evening,” to include watchmen, that they make their garments impure.

HALAKHAH: “Watchmen of produce eat because of local practice,” etc. Rav Huna said, the Mishnah refers to watchmen of produce. But watchmen of vegetable gardens and orchards eat by Torah law. Samuel said, the Mishnah refers to watchmen of vegetable gardens and orchards. But watchmen of produce eat neither by Torah law nor by local practice. Rebbi Ḥiyya stated in support of Rav Huna: “The Cohen shall be impure until evening,” to include watchmen, that they make their garments impure.

HALAKHAH: “Watchmen of produce eat because of local practice,” etc. Rav Huna said, the Mishnah refers to watchmen of produce. But watchmen of vegetable gardens and orchards eat by Torah law. Samuel said, the Mishnah refers to watchmen of vegetable gardens and orchards. But watchmen of produce eat neither by Torah law nor by local practice. Rebbi Ḥiyya stated in support of Rav Huna: “The Cohen shall be impure until evening,” to include watchmen, that they make their garments impure.

HALAKHAH: “Watchmen of produce eat because of local practice,” etc. Rav Huna said, the Mishnah refers to watchmen of produce. But watchmen of vegetable gardens and orchards eat by Torah law. Samuel said, the Mishnah refers to watchmen of vegetable gardens and orchards. But watchmen of produce eat neither by Torah law nor by local practice. Rebbi Ḥiyya stated in support of Rav Huna: “The Cohen shall be impure until evening,” to include watchmen, that they make their garments impure.

HALAKHAH: “Watchmen of produce eat because of local practice,” etc. Rav Huna said, the Mishnah refers to watchmen of produce. But watchmen of vegetable gardens and orchards eat by Torah law. Samuel said, the Mishnah refers to watchmen of vegetable gardens and orchards. But watchmen of produce eat neither by Torah law nor by local practice. Rebbi Ḥiyya stated in support of Rav Huna: “The Cohen shall be impure until evening,” to include watchmen, that they make their garments impure.

It was stated: “One who contracts with another for a field has to harvest, bind into sheaves, thresh, winnow, and grade. The digger, the measurer, the steward, the town watchmen, and the administrator take their wages from the community. The builder of furnaces, the maker of seals, and the scribe, if hired by the tenant they take from the tenant; if hired by the landlord they take from the landlord. One does not change local usage.”

It was stated “A Jew and a Gentile who brought their wine into the surroundings of the city, even if the watchmen are Gentile, even if the amphoras are open, they are permitted since one does not make a libation in this way.”

Our rabbis taught: The day watchmen of a town are exempt from the sukkah by day and obligated at night; night watchmen are exempt by night and obligated by day; day and night watchmen are exempt both by day and at night.

Our rabbis taught: The day watchmen of a town are exempt from the sukkah by day and obligated at night; night watchmen are exempt by night and obligated by day; day and night watchmen are exempt both by day and at night.

Our rabbis taught: The day watchmen of a town are exempt from the sukkah by day and obligated at night; night watchmen are exempt by night and obligated by day; day and night watchmen are exempt both by day and at night.

Watchmen of gardens and orchards are exempt both by day and by night. But let them make a Sukkah there and dwell in it? Abaye said, "You shall dwell" as you normally dwell

And R. Jeremiah — or you may also say R. Hiyya b. Abba —said: The [alternative forms of the] letters M’N’Z’P’K were prescribed by the Watchmen.

That is so; they were in use, but people did not know which form came in the middle of a word and which one at the end, and the Watchmen came and ordained that the open forms should be in the middle of a word and the closed forms at the end.