weakened

Then the people of the land weakened the hands of the people of Judah, and troubled them in building,

For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done. Now therefore, O God, strengthen my hands.

He weakened my strength in the way; he shortened my days.

For the mighty one did not fall by the young men, neither did the sons of the Titans smite him, nor high giants set upon him: but Judith the daughter of Merari weakened him with the beauty of her countenance.

Thou shalt be weakened as a poor woman with stripes, and as one chastised with wounds, so that the mighty and lovers shall not be able to receive thee.

“Hear then,” said he, “with regard to the three forms, concerning which you are inquiring. Why in the first vision did she appear to you as an old woman seated on a chair? Because your spirit is now old and withered up, and has lost its power in consequence of your infirmities and doubts. For, like elderly men who have no hope of renewing their strength, and expect nothing but their last sleep, so you, weakened by worldly occupations, have given yourselves up to sloth, and have not cast your cares upon the Lord. Your spirit therefore is broken, and you have grown old in your sorrows.” “I should like then to know, sir, why she sat on a chair?” He answered, “Because every weak person sits on a chair on account of his weakness, that his weakness may be sustained. Lo! you have the form of the first vision.”

And yet most wonderful of all, he, being an old man, with the sinews of his body unstrung and his muscles relaxed and his nerves weakened, grew a young man again in the spirit of his Reason and with Isaac-like Reason turned the hydra-headed torture to impotence.

And (when) I had completed the words of this prayer I was greatly weakened.

And when I had prayed and said these things, I was greatly weakened.

THAT THE RICH OUGHT TO SEEK TO KNOW THE PROFIT OF THE SCRIPTURES AT ALL TIMES IN THE STRENGTH OF THE HOLY SPIRIT. [i., 5] But if thou art rich, and hast no need of the art and labour of thy hand, wherewith to earn thy bread and livelihood, be not slothful, nor sit idle, but go to the faithful, and sit with them, (even) with them that are united with thee in faith; and speak with another of the word of life, and read what is in the Book of Kings and the Prophets, and sing a psalm of praise, and hearken to the word of the Gospel, which is the fulfilment of the whole law. [i., 6.] And keep far from all service of the gods of the Gentiles; and take no heed of any words of vanity which profit not, and seek no other law, nor false prophets who change and corrupt the faith. What then art thou unable (to find) in the law of God, that thou shouldest seek after the learning of the Gentiles? But if thou desirest to know the power of the interpretation of the Scriptures, seek out the Book of Kings: and if thou wishest to find out the power of the wise and their teaching, thou hast the prophets, Job and Solomon. These are they that are full of wisdom, and thou shalt find knowledge in them. These, more than all teachers, shall make understanding to increase, for their word is the voice of the Lord God, who alone is all-wise. And if thou desirest a song, thou hast the Psalms of David. And if thou desirest to seek to understand the creation of the world and the generation of the first fathers, thou hast the Law. And if thou desirest to know wisdom and doctrine, thou hast the book of the law, which is full of the glory of the Lord God. Keep far, then, from works of evil, and from the doctrine of Satan, and the word of vanity, which is not in the law; but read what is in Deuteronomy, that thou mayest understand and know the glory of God, who hath saved thee from many snares of Satan. For the Saviour came not to destroy the Law and the prophets, but to fulfil them, and to loose the bonds which are in Deuteronomy, and to bring men to a spiritual teaching. Wherefore He calleth us, saying, ‘‘Come unto me all ye that are troubled and heavy laden, and I will give you rest.”! And thou, when thou hast read the Law and the prophets and (the Books of) the Kings and the Gospel, shalt understand how many were the righteous men who have reigned and pleased God in their lives, and for this have found life eternal; and also thou shalt know how many evil kings have transgressed through lack of understanding. These have perished and been destroyed by the stroke of the judgment of God, and have lost eternal life. And knowing this, thou shalt be strong in the right faith, and shalt find grace and favour with our Lord Jesus Christ, for thou art one of His members. Moreover, when thou desirest to bathe, enter not into the bath where the women bathe, lest they see the beauty of thy youth, and the charm of thy flesh, and stumble because of thee, or thou thyself sin and fall by reason of them. [i., 7-] O my children, let us hear and understand the word of the Holy One, which saith, “Keep ye my commandment; say unto wisdom, Thou art my sister, and make knowledge thy friend, that she may keep thee from the strange and evil woman, even if she bring unto thee words of allurement. For from the window of her house she looketh down on the streets, and if she see one of the foolish children, a youth that lacketh knowledge, who walketh in the corners of the ways of her -house, and talketh in the darkness of evening, when the quiet and darkness of night come on, then the woman lighteth upon him having the adornments of adultery, which excite the hearts of the youths. She is flighty and wanton, and in her house her feet rest not; and for a short while she wandereth abroad, and for a while in the streets, and in every corner she lieth in wait. And she laid hold on him and kissed him, and with a face without shame said unto him, I have a peace-offering; to-day I pay my vow; therefore I came to meet thee; desiring thy countenance I have found thee. I have spread my bed with fine linen, carpets from Egypt I have strewn; I have sprinkled my bed with saffron, and my house with cinnamon. Come, let us enjoy ourselves with kisses until the morning, and let us revel in love. For my husband is not in my house; he has gone on a far journey, taking a bag of gold in his hand; after many days would he return to his house. And she led him astray with many words, and drew him on with the snare of her lips, and he followed her in the wicked blindness of his heart.”! And furthermore it is said, “Look not on an evil woman, for honey floweth from the lips of an adulterous woman, which for a time is sweet to thy throat, and afterwards thou shalt find it more bitter than gall, and sharper by far than a two-edged sword.”. And again it is said, ‘Keep thy way from her, and draw not nigh to the door of her house, lest thou give thy life to others, and thy livelihood to them that are without mercy; lest strangers be filled with thy strength, and thy labour pass to the house of another; and thou shalt repent afterwards when thy flesh (and) thy body are weakened, and thou shalt say, How have I hated instruction, and mine ears are turned from reproof, and I have not hearkened to the voice of them that gave me commandments,” who admonished me and taught me, nor caused mine ear to attend: I have been well nigh in all evil.” And now also I say unto you, Choose out all the good things which are written in the Holy Scriptures, that we may not neglect these witnesses,” and turn aside unto a multitude of words, but may be strong in a faith, and in doing good. And let us keep far from all evil-doing, and be pure from all evil (and) uncleanness before God, that we may find life eternal.

And the battle was very severe upon Moab, and when the children of Moab saw that the battle was sore upon them, they weakened their hands and turned their backs, and left the children of Midian to carry on the battle.

Now in the ninth year of the reign of Zedekiah, on the tenth day of the tenth month, the king of Babylon made a second expedition against Jerusalem, and lay before it eighteen months, and besieged it with the utmost application. There came upon them also two of the greatest calamities at the same time that Jerusalem was besieged, a famine and a pestilential distemper, and made great havoc of them. And though the prophet Jeremiah was in prison, he did not rest, but cried out, and proclaimed aloud, and exhorted the multitude to open their gates, and admit the king of Babylon, for that if they did so, they should be preserved, and their whole families; but if they did not so, they should be destroyed; and he foretold, that if any one staid in the city, he should certainly perish by one of these ways,—either be consumed by the famine, or slain by the enemy's sword; but that if he would flee to the enemy, he should escape death. Yet did not these rulers who heard believe him, even when they were in the midst of their sore calamities; but they came to the king, and in their anger informed him what Jeremiah had said, and accused him, and complained of the prophet as of a madman, and one that disheartened their minds, and by the denunciation of miseries weakened the alacrity of the multitude, who were otherwise ready to expose themselves to dangers for him, and for their country, while he, in a way of threatening, warned them to flee to the enemy, and told them that the city should certainly be taken, and be utterly destroyed.

And now Vespasian was plainly irritated at the great subtlety of this stratagem, and at the boldness of the citizens of Jotapata; for taking heart again upon the building of this wall, they made fresh sallies upon the Romans, and had every day conflicts with them by parties, together with all such contrivances, as robbers make use of, and with the plundering of all that came to hand, as also with the setting fire to all the other works; and this till Vespasian made his army leave off fighting them, and resolved to lie round the city, and to starve them into a surrender, as supposing that either they would be forced to petition him for mercy by want of provisions, or if they should have the courage to hold out till the last, they should perish by famine: and he concluded he should conquer them the more easily in fighting, if he gave them an interval, and then fell upon them when they were weakened by famine; but still he gave orders that they should guard against their coming out of the city.

And now did Titus consult with his commanders what was to be done. Those that were of the warmest tempers thought he should bring the whole army against the city and storm the wall; for that hitherto no more than a part of their army had fought with the Jews; but that in case the entire army was to come at once, they would not be able to sustain their attacks, but would be overwhelmed by their darts. But of those that were for a more cautious management, some were for raising their banks again; and others advised to let the banks alone, but to lie still before the city, to guard against the coming out of the Jews, and against their carrying provisions into the city, and so to leave the enemy to the famine, and this without direct fighting with them; for that despair was not to be conquered, especially as to those who are desirous to die by the sword, while a more terrible misery than that is reserved for them. However, Titus did not think it fit for so great an army to lie entirely idle, and that yet it was in vain to fight with those that would be destroyed one by another; he also showed them how impracticable it was to cast up any more banks, for want of materials, and to guard against the Jews coming out still more impracticable; as also, that to encompass the whole city round with his army was not very easy, by reason of its magnitude, and the difficulty of the situation, and on other accounts dangerous, upon the sallies the Jews might make out of the city. For although they might guard the known passages out of the place, yet would they, when they found themselves under the greatest distress, contrive secret passages out, as being well acquainted with all such places; and if any provisions were carried in by stealth, the siege would thereby be longer delayed. He also owned that he was afraid that the length of time thus to be spent would diminish the glory of his success; for though it be true that length of time will perfect every thing, yet that to do what we do in a little time is still necessary to the gaining reputation. That therefore his opinion was, that if they aimed at quickness joined with security, they must build a wall round about the whole city; which was, he thought, the only way to prevent the Jews from coming out any way, and that then they would either entirely despair of saving the city, and so would surrender it up to him, or be still the more easily conquered when the famine had further weakened them; for that besides this wall, he would not lie entirely at rest afterward, but would take care then to have banks raised again, when those that would oppose them were become weaker. But that if any one should think such a work to be too great, and not to be finished without much difficulty, he ought to consider that it is not fit for Romans to undertake any small work, and that none but God himself could with ease accomplish any great thing whatsoever.

Since therefore the Roman commander Silva had now built a wall on the outside, round about this whole place, as we have said already, and had thereby made a most accurate provision to prevent any one of the besieged running away, he undertook the siege itself, though he found but one single place that would admit of the banks he was to raise; for behind that tower which secured the road that led to the palace, and to the top of the hill from the west; there was a certain eminency of the rock, very broad and very prominent, but three hundred cubits beneath the highest part of Masada; it was called the White Promontory. Accordingly, he got upon that part of the rock, and ordered the army to bring earth; and when they fell to that work with alacrity, and abundance of them together, the bank was raised, and became solid for two hundred cubits in height. Yet was not this bank thought sufficiently high for the use of the engines that were to be set upon it; but still another elevated work of great stones compacted together was raised upon that bank; this was fifty cubits, both in breadth and height. The other machines that were now got ready were like to those that had been first devised by Vespasian, and afterwards by Titus, for sieges. There was also a tower made of the height of sixty cubits, and all over plated with iron, out of which the Romans threw darts and stones from the engines, and soon made those that fought from the walls of the place to retire, and would not let them lift up their heads above the works. At the same time Silva ordered that great battering ram which he had made to be brought thither, and to be set against the wall, and to make frequent batteries against it, which with some difficulty broke down a part of the wall, and quite overthrew it. However, the Sicarii made haste, and presently built another wall within that, which should not be liable to the same misfortune from the machines with the other; it was made soft and yielding, and so was capable of avoiding the terrible blows that affected the other. It was framed after the following manner: They laid together great beams of wood lengthways, one close to the end of another, and the same way in which they were cut: there were two of these rows parallel to one another, and laid at such a distance from each other as the breadth of the wall required, and earth was put into the space between those rows. Now, that the earth might not fall away upon the elevation of this bank to a greater height, they further laid other beams over cross them, and thereby bound those beams together that lay lengthways. This work of theirs was like a real edifice; and when the machines were applied, the blows were weakened by its yielding; and as the materials by such concussion were shaken closer together, the pile by that means became firmer than before. When Silva saw this, he thought it best to endeavor the taking of this wall by setting fire to it; so he gave order that the soldiers should throw a great number of burning torches upon it: accordingly, as it was chiefly made of wood, it soon took fire; and when it was once set on fire, its hollowness made that fire spread to a mighty flame. Now, at the very beginning of this fire, a north wind that then blew proved terrible to the Romans; for by bringing the flame downward, it drove it upon them, and they were almost in despair of success, as fearing their machines would be burnt: but after this, on a sudden the wind changed into the south, as if it were done by Divine Providence, and blew strongly the contrary way, and carried the flame, and drove it against the wall, which was now on fire through its entire thickness. So the Romans, having now assistance from God, returned to their camp with joy, and resolved to attack their enemies the very next day; on which occasion they set their watch more carefully that night, lest any of the Jews should run away from them without being discovered.

Nor are we, indeed, to suppose that struggles of this kind are carried on by the exercise of bodily strength, and of the arts of the wrestling school; but spirit contends with spirit, according to the declaration of Paul, that our struggle is against principalities, and powers, and the rulers of the darkness of this world. Nay, the following is to be understood as the nature of the struggles; when, e.g., losses and dangers befall us, or calumnies and false accusations are brought against us, it not being the object of the hostile powers that we should suffer these [trials] only, but that by means of them we should be driven either to excess of anger or sorrow, or to the last pitch of despair; or at least, which is a greater sin, should be forced, when fatigued and overcome by any annoyances, to make complaints against God, as one who does not administer human life justly and equitably; the consequence of which is, that our faith may be weakened, or our hopes disappointed, or we may be compelled to give up the truth of our opinions, or be led to entertain irreligious sentiments regarding God. For some such things are written regarding Job, after the devil had requested God that power should be given him over his goods. By which also we are taught, that it is not by any accidental attacks that we are assailed, whenever we are visited with any such loss of property, nor that it is owing to chance when one of us is taken prisoner, or when the dwellings in which those who are dear to us are crushed to death, fall in ruins; for, with respect to all these occurrences, every believer ought to say, “Thou couldst have no power at all against me, except it were given thee from above.” For observe that the house of Job did not fall upon his sons until the devil had first received power against them; nor would the horsemen have made an irruption in three bands, to carry away his camels or his oxen, and other cattle, unless they had been instigated by that spirit to whom they had delivered themselves up as the servants of his will. Nor would that fire, as it seemed to be, or thunderbolt, as it has been considered, have fallen upon the sheep of the patriarch, until the devil had said to God, “Hast Thou not made a hedge about all that is without and within his house, and around all the rest of his property? But now put forth Thy hand, and touch all that he hath, [and see] if he do not renounce Thee to Thy face.”

It would be tedious now to enumerate the most ancient prophecies respecting each future event, in order that the doubter, being impressed by their divinity, may lay aside all hesitation and distraction, and devote himself with his whole soul to the words of God. But if in every part of the Scriptures the superhuman element of thought does not seem to present itself to the uninstructed, that is not at all wonderful; for, with respect to the works of that providence which embraces the whole world, some show with the utmost clearness that they are works of providence, while others are so concealed as to seem to furnish ground for unbelief with respect to that God who orders all things with unspeakable skill and power. For the artistic plan of a providential Ruler is not so evident in those matters belonging to the earth, as in the case of the sun, and moon, and stars; and not so clear in what relates to human occurrences, as it is in the souls and bodies of animals,—the object and reason of the impulses, and phantasies and natures of animals, and the structure of their bodies, being carefully ascertained by those who attend to these things. But as [the doctrine of] providence is not at all weakened (on account of those things which are not understood) in the eyes of those who have once honestly accepted it, so neither is the divinity of Scripture, which extends to the whole of it, [lost] on account of the inability of our weakness to discover in every expression the hidden splendour of the doctrines veiled in common and unattractive phraseology. For we have the treasure in earthen vessels, that the excellency of the power of God may shine forth, and that it may not be deemed to proceed from us [who are but] human beings. For if the hackneyed methods of demonstration [common] among men, contained in the books [of the Bible], had been successful in producing conviction, then our faith would rightly have been supposed to rest on the wisdom of men, and not on the power of God; but now it is manifest to every one who lifts up his eyes, that the word and preaching have not prevailed among the multitude “by persuasive words of wisdom, but by demonstration of the Spirit and of power.” Wherefore, since a celestial or even a super-celestial power compels us to worship the only Creator, let us leave the doctrine of the beginning of Christ, i.e. the elements, and endeavour to go on to perfection, in order that the wisdom spoken to the perfect may be spoken to us also. For he who possesses it promises to speak wisdom among them that are perfect, but another wisdom than that of this world, and of the rulers of this world, which is brought to nought. And this wisdom will be distinctly stamped upon us, and will produce a revelation of the mystery that was kept silent in the eternal ages, but now has been manifested through the prophetic Scriptures, and the appearance of our Lord and Saviour Jesus Christ, to whom be glory for ever and ever. Amen.

After this Celsus continues: “If these (meaning the Christians) bring forward this person, and others, again, a different individual [as the Christ], while the common and ready cry of all parties is, ‘Believe, if thou wilt be saved, or else begone,’ what shall those do who are in earnest about their salvation? Shall they cast the dice, in order to divine whither they may betake themselves, and whom they shall join?” Now we shall answer this objection in the following manner, as the clearness of the case impels us to do. If it had been recorded that several individuals had appeared in human life as sons of God in the manner in which Jesus did, and if each of them had drawn a party of adherents to his side, so that, on account of the similarity of the profession [in the case of each individual] that he was the Son of God, he to whom his followers bore testimony to that effect was an object of dispute, there would have been ground for his saying, “If these bring forward this person, and others a different individual, while the common and ready cry of all parties is, ‘Believe, if thou wilt be saved, or else begone,’” and so on; whereas it has been proclaimed to the entire world that Jesus Christ is the only Son of God who visited the human race: for those who, like Celsus, have supposed that [the acts of Jesus] were a series of prodigies, and who for that reason wished to perform acts of the same kind, that they, too, might gain a similar mastery over the minds of men, were convicted of being utter nonentities. Such were Simon, the Magus of Samaria, and Dositheus, who was a native of the same place; since the former gave out that he was the power of God that is called great, and the latter that he was the Son of God. Now Simonians are found nowhere throughout the world; and yet, in order to gain over to himself many followers, Simon freed his disciples from the danger of death, which the Christians were taught to prefer, by teaching them to regard idolatry as a matter of indifference. But even at the beginning of their existence the followers of Simon were not exposed to persecution. For that wicked demon who was conspiring against the doctrine of Jesus, was well aware that none of his own maxims would be weakened by the teaching of Simon. The Dositheans, again, even in former times, did not rise to any eminence, and now they are completely extinguished, so that it is said their whole number does not amount to thirty. Judas of Galilee also, as Luke relates in the Acts of the Apostles, wished to call himself some great personage, as did Theudas before him; but as their doctrine was not of God, they were destroyed, and all who obeyed them were immediately dispersed. We do not, then, “cast the dice in order to divine whither we shall betake ourselves, and whom we shall join,” as if there were many claimants able to draw us after them by the profession of their having come down from God to visit the human race. On these points, however, we have said enough.

"It came to pass then, when they fought against the light, that they were weakened all together one with another, were dashed down in the æons and became as the inhabitants of the earth, dead and without breath of life.

"'5. For there was no light in me nor power. My power was utterly weakened (?).

A sheaf that has two seahs and he forgot it it is not considered “forgotten.” Two sheaves that together comprise two seahs: Rabban Gamaliel says: they belong to the owner; But the sages say: they belong to the poor. Rabban Gamaliel said: “Are the rights of the owner strengthened or weakened according to the greater number of the sheaves?” They replied, “His rights are strengthened.” He said to them: “If in a case of one sheaf of two seahs it is not deemed “forgotten,” then how much more should be the case of two sheaves that together contain two seahs?” They replied: “No. If you argue in the case of one sheaf it is because it is large enough to be considered a stack. Are you going to argue likewise in the case of two sheaves which are like bundles?”

How long does it have to be to jail? Rebbi Zeïra said, let us infer it from a vineyard. Just as you say in regard to a vineyard that there is no difference between length and separation, so here also there is no difference between length and separation. That is fine according to the opinion of Ḥizqiah; there eight and here also eight. According to Rebbi Joḥanan, with how much will it jail? If you say with eight, is there an argument a fortiori that a strip of melons among onions will jail only with twelve? But a melon strip, which you empowered among melon strips to save by a mere eight, will be jailed by eight, melon strips among onions, which you weakened to save only by twelve, certainly will be jailed only by eight. If you say that a melon strip among onions will be jailed only by twelve, then an argument a fortiori shows that a melon strip among melons should be jailed only by twelve.

“All during Simeon the Just’s lifetime he did not fall down half the mountain before he dissolved into limbs; after Simeon the Just’s death he fled to the desert and was eaten by the Saracens. All during Simeon the Just’s lifetime the lot for Hashem came up in his right hand; after Simeon the Just’s death sometimes it came up to the right, sometimes to the left. All during Simeon the Just’s lifetime the Easternmost light was burning; after Simeon the Just’s death sometimes it was extinguished, sometimes burning. All during Simeon the Just’s lifetime the shiny strip turned white; after Simeon the Just’s death sometimes it turned white, sometimes it turned red. All during Simeon the Just’s lifetime the fire on the altar steadily increased; after they had put on two logs in the morning they did not add anything during the day. After Simeon the Just’s death the fire weakened; the had to add wood all day long. All during Simeon the Just’s lifetime a blessing was in the Two Breads and the shew-bread; the part of each one came to an olive sized bite; some of them ate and were full, some of them ate and left over. After Simeon the Just’s death the blessing was taken from the Two Breads and the shew-bread; the part of each one came only to a pea-sized bit. The decent ones refrained from taking; the gluttons stretched out their hands. It happened that a Cohen from Sepphoris took his and another’s part; he was called “pea-sized one” to this day. This is what David said, My God, let me escape from the hand of the evildoer, from the palm of the criminal and oppressor.”

HALAKHAH: “One waters irrigated plots,” etc. One understands a well which does not flow newly. A well which flows newly? Is that not requiring effort? But it follows Rebbi Meïr, as Rebbi Meïr says, one uses it to irrigate even a field depending on rain water. Rebbi Yose said, it is the opinion of everybody if it was one and became two or its waters were few and it was blessed. We have stated thus: “From a well which flowed newly one irrigates even a field depending on rain water, the words of Rebbi Meïr; but the Sages are saying one uses it to irrigate only an irrigated plot which dried up.” In the opinion of Rebbi Meïr one irrigates from it something not in danger of loss and something requiring effort. In the opinion of the rabbis one irrigates from it only something in danger of loss and only if not requiring effort. What do the rabbis say if there is danger of loss but it requires effort? Let us hear from the following: Anything which is continuously losing value is an irrigated plot. When it stopped weakening it is a field depending on rain water; the disagreement between Rebbi Meïr and the Sages. How long does it have to be irrigated to become an irrigated field? Only if was irrigated two, three days before the holiday? Let us hear from the following: The Qabray dried up three days before the holiday, and it came back on the holiday. The case came before Rav Ḥuna who said, those weakened shall be irrigated, those not weakened may not be irrigated. Rebbi Jonah and Rebbi Yose instructed about that cool shadowy place which was sown with barley that it should be cut on the holiday to avoid their cracking and being lost.

HALAKHAH: “One waters irrigated plots,” etc. One understands a well which does not flow newly. A well which flows newly? Is that not requiring effort? But it follows Rebbi Meïr, as Rebbi Meïr says, one uses it to irrigate even a field depending on rain water. Rebbi Yose said, it is the opinion of everybody if it was one and became two or its waters were few and it was blessed. We have stated thus: “From a well which flowed newly one irrigates even a field depending on rain water, the words of Rebbi Meïr; but the Sages are saying one uses it to irrigate only an irrigated plot which dried up.” In the opinion of Rebbi Meïr one irrigates from it something not in danger of loss and something requiring effort. In the opinion of the rabbis one irrigates from it only something in danger of loss and only if not requiring effort. What do the rabbis say if there is danger of loss but it requires effort? Let us hear from the following: Anything which is continuously losing value is an irrigated plot. When it stopped weakening it is a field depending on rain water; the disagreement between Rebbi Meïr and the Sages. How long does it have to be irrigated to become an irrigated field? Only if was irrigated two, three days before the holiday? Let us hear from the following: The Qabray dried up three days before the holiday, and it came back on the holiday. The case came before Rav Ḥuna who said, those weakened shall be irrigated, those not weakened may not be irrigated. Rebbi Jonah and Rebbi Yose instructed about that cool shadowy place which was sown with barley that it should be cut on the holiday to avoid their cracking and being lost.

They wanted to excommunicate Rebbi Eliezer. They said, who will go and inform him? Rebbi Aqiba said, I shall go and inform him. He went to him and said to him, my teacher, my teacher, your colleagues are excommunicating you. He took him outside, saying: Carob tree, carob tree, if practice has to follow their words, be uprooted. It was not uprooted. If practice has to follow my words, be uprooted. It was uprooted. If practice has to follow their words, turn back. It did not turn back. If practice has to follow my words, turn back. It turned back. All these extraordinary happenings and practice do not follow Rebbi Eliezer. Rebbi Ḥanina said, when it was given, it also was given to follow the majority opinion. [Did Rebbi Eliezer not know that practice has to follow the majority opinion?] He was offended only because they burned his food prepared in purity in his presence. There we have stated: “If it was cut into strips and sand was placed between any two strips, Rebbi Eliezer declares pure but the Sages declare impure. This is the Ḥakhinai oven.” Rebbi Jeremiah said, a big itching was happening on that day: Everything on which Rebbi Eliezer gazed was burned. Not only that, but a grain of wheat might have been half burned and half not burned, and the walls of the house of assembly were weakened. Rebbi Joshua said to them, if colleagues are fighting, what does this concern you? There came an unembodied voice and said, practice follows My son Eliezer. Rebbi Joshua said, it is not in Heaven. Rebbi Crispus, Rebbi Joḥanan in the name of Rebbi: If a person would say to me, that is how Rebbi Eliezer stated, I am stating following his words since the Tannaïm switch. Once he was walking in public and he saw a woman when sweeping her house throwing it out, it fell on his head. He said, it seems that today my colleagues are befriending me, for it is written: He lifts the downtrodden from the dung heap.

HALAKHAH: “A bull worth a mina” etc. “A bull worth a mina which gored a bull worth a mina; weakened (it) in the amount of 50 zuz; he takes the bull, for he gets only half the amount of the injury and therefore, if the bull died or was weakened, he only has that bull. A bull worth a mina which gored a bull worth 200 and weakened it in the amount of 50 zuz; then the second [bull] couter-attacked and injured it to the amount of three gold [denars]. The first pays half a gold denar to the second. A bull worth 200 which gored a bull worth 200. It increased in value and now is worth 400; but if it had not gored it, it would now be worth 800 zuz. If it improved before the trial it is judged as at the time of the damage. If it was weakened, it is judged as at the time of the trial.” Rebbi La said, so is the baraita: The agressor improved; if it improved before the trial it is judged as at the time of the damage; if it weakened, it is judged as at the time of the trial.

HALAKHAH: “A bull worth a mina” etc. “A bull worth a mina which gored a bull worth a mina; weakened (it) in the amount of 50 zuz; he takes the bull, for he gets only half the amount of the injury and therefore, if the bull died or was weakened, he only has that bull. A bull worth a mina which gored a bull worth 200 and weakened it in the amount of 50 zuz; then the second [bull] couter-attacked and injured it to the amount of three gold [denars]. The first pays half a gold denar to the second. A bull worth 200 which gored a bull worth 200. It increased in value and now is worth 400; but if it had not gored it, it would now be worth 800 zuz. If it improved before the trial it is judged as at the time of the damage. If it was weakened, it is judged as at the time of the trial.” Rebbi La said, so is the baraita: The agressor improved; if it improved before the trial it is judged as at the time of the damage; if it weakened, it is judged as at the time of the trial.

HALAKHAH: “A bull worth a mina” etc. “A bull worth a mina which gored a bull worth a mina; weakened (it) in the amount of 50 zuz; he takes the bull, for he gets only half the amount of the injury and therefore, if the bull died or was weakened, he only has that bull. A bull worth a mina which gored a bull worth 200 and weakened it in the amount of 50 zuz; then the second [bull] couter-attacked and injured it to the amount of three gold [denars]. The first pays half a gold denar to the second. A bull worth 200 which gored a bull worth 200. It increased in value and now is worth 400; but if it had not gored it, it would now be worth 800 zuz. If it improved before the trial it is judged as at the time of the damage. If it was weakened, it is judged as at the time of the trial.” Rebbi La said, so is the baraita: The agressor improved; if it improved before the trial it is judged as at the time of the damage; if it weakened, it is judged as at the time of the trial.

HALAKHAH: “A bull worth a mina” etc. “A bull worth a mina which gored a bull worth a mina; weakened (it) in the amount of 50 zuz; he takes the bull, for he gets only half the amount of the injury and therefore, if the bull died or was weakened, he only has that bull. A bull worth a mina which gored a bull worth 200 and weakened it in the amount of 50 zuz; then the second [bull] couter-attacked and injured it to the amount of three gold [denars]. The first pays half a gold denar to the second. A bull worth 200 which gored a bull worth 200. It increased in value and now is worth 400; but if it had not gored it, it would now be worth 800 zuz. If it improved before the trial it is judged as at the time of the damage. If it was weakened, it is judged as at the time of the trial.” Rebbi La said, so is the baraita: The agressor improved; if it improved before the trial it is judged as at the time of the damage; if it weakened, it is judged as at the time of the trial.

HALAKHAH: “A bull worth a mina” etc. “A bull worth a mina which gored a bull worth a mina; weakened (it) in the amount of 50 zuz; he takes the bull, for he gets only half the amount of the injury and therefore, if the bull died or was weakened, he only has that bull. A bull worth a mina which gored a bull worth 200 and weakened it in the amount of 50 zuz; then the second [bull] couter-attacked and injured it to the amount of three gold [denars]. The first pays half a gold denar to the second. A bull worth 200 which gored a bull worth 200. It increased in value and now is worth 400; but if it had not gored it, it would now be worth 800 zuz. If it improved before the trial it is judged as at the time of the damage. If it was weakened, it is judged as at the time of the trial.” Rebbi La said, so is the baraita: The agressor improved; if it improved before the trial it is judged as at the time of the damage; if it weakened, it is judged as at the time of the trial.

“Nobody may object and tell him, I cannot sleep because of the noise of the hammer, or because of the noise of a grindstone, or because of the noise of children.” Those who teach boys and those who feed one another, their fellows may object to what they are doing, for he can tell him, they come and go here, they are looking for you and do not find you, and they increase traffic here. Those Sepphoreans can object to one another for nailing down their looms. Rebbi Abime bar Tobi instructed to put one loom between two walls. Rebbi Isaac bar Ḥaqula distanced a saw-horse four cubits from the wall. Rebbi Yose ben Abun said, those pillars which are weakened are weakened because of the force of shouts. The wall of Ḥoms fell before the noise of the Persians’ arrows.

“Nobody may object and tell him, I cannot sleep because of the noise of the hammer, or because of the noise of a grindstone, or because of the noise of children.” Those who teach boys and those who feed one another, their fellows may object to what they are doing, for he can tell him, they come and go here, they are looking for you and do not find you, and they increase traffic here. Those Sepphoreans can object to one another for nailing down their looms. Rebbi Abime bar Tobi instructed to put one loom between two walls. Rebbi Isaac bar Ḥaqula distanced a saw-horse four cubits from the wall. Rebbi Yose ben Abun said, those pillars which are weakened are weakened because of the force of shouts. The wall of Ḥoms fell before the noise of the Persians’ arrows.

“The Epicurean.” Rebbi Joḥanan and Rebbi Eleazar, one said, like him who said “this book”, and one said, like him who said “these rabbis”. Rebbi Eleazar and Rebbi Samuel ben Rebbi Naḥman, one said, [it is comparable] to a stone cupola. If one stone is weakened, all are weakened. The other said, [it is comparable] to a house full of chaff. Even if one removes it from there one finds that it weakened the walls.

“The Epicurean.” Rebbi Joḥanan and Rebbi Eleazar, one said, like him who said “this book”, and one said, like him who said “these rabbis”. Rebbi Eleazar and Rebbi Samuel ben Rebbi Naḥman, one said, [it is comparable] to a stone cupola. If one stone is weakened, all are weakened. The other said, [it is comparable] to a house full of chaff. Even if one removes it from there one finds that it weakened the walls.

“The Epicurean.” Rebbi Joḥanan and Rebbi Eleazar, one said, like him who said “this book”, and one said, like him who said “these rabbis”. Rebbi Eleazar and Rebbi Samuel ben Rebbi Naḥman, one said, [it is comparable] to a stone cupola. If one stone is weakened, all are weakened. The other said, [it is comparable] to a house full of chaff. Even if one removes it from there one finds that it weakened the walls.

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

It is written: In his days did Ḥiel from Bet-El build Jericho. Ḥiel is from the descendants of Josaphat, Jericho is in the territory of Benjamin. Only that bad deeds are put in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. [If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from] the wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, following the word of the Eternal, the God of Israel, which He had spoken though Joshua ben Nun.

"And the Lord spake unto Moses, Go, get thee down" (Exod. xxxii. 7). What means "Go, get thee down" ? R, Eleazar said : The Holy One, blessed be He, spake to Moses, "Moses, get thee down from thy greatness. Have I given thee greatness but for the sake of Israel? And now that Israel has sinned, what art thou to Me?" Immediately the strength of Moses was weakened, and he had not the power to speak. But when He said, "Let Me alone, that I may destroy them" (Deut. ix. 14), Moses said [to himself], "This matter depends upon me." He at once stood up and strengthened himself with prayer and besought mercy [for Israel].