whisper

All that hate me whisper together against me: against me do they devise my hurt.

And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.

He will shake his head, and clap his hands, and whisper much, and change his countenance.

When you call an assembly of the Church as one that is the commander of a great ship, appoint the assemblies to be made with all possible skill, charging the deacons as mariners to prepare places for the brethren as for passengers, with all due care and decency. And first, let the building be long, with its head to the east, with its vestries on both sides at the east end, and so it will be like a ship. In the middle let the bishop's throne be placed, and on each side of him let the presbytery sit down; and let the deacons stand near at hand, in close and small girt garments, for they are like the mariners and managers of the ship: with regard to these, let the laity sit on the other side, with all quietness and good order. And let the women sit by themselves, they also keeping silence. In the middle, let the reader stand upon some high place: let him read the books of Moses, of Joshua the Son of Nun, of the Judges, and of the Kings and of the Chronicles, and those written after the return from the captivity; and besides these, the books of Job and of Solomon, and of the sixteen prophets. But when there have been two lessons severally read, let some other person sing the hymns of David, and let the people join at the conclusions of the verses. Afterwards let our Acts be read, and the Epistles of Paul our fellow-worker, which he sent to the churches under the conduct of the Holy Spirit; and afterwards let a deacon or a presbyter read the Gospels, both those which I Matthew and John have delivered to you, and those which the fellow-workers of Paul received and left to you, Luke and Mark. And while the Gospel is read, let all the presbyters and deacons, and all the people, stand up in great silence; for it is written: Be silent, and hear, O Israel. And again: But stand there, and hear. In the next place, let the presbyters one by one, not all together, exhort the people, and the bishop in the last place, as being the commander. Let the porters stand at the entries of the men, and observe them. Let the deaconesses also stand at those of the women, like shipmen. For the same description and pattern was both in the tabernacle of the testimony and in the temple of God. But if any one be found sitting out of his place, let him be rebuked by the deacon, as a manager of the foreship, and be removed into the place proper for him; for the Church is not only like a ship, but also like a sheepfold. For as the shepherds place all the brute creatures distinctly, I mean goats and sheep, according to their kind and age, and still every one runs together, like to his like; so is it to be in the Church. Let the young persons sit by themselves, if there be a place for them; if not, let them stand upright. But let those that are already stricken in years sit in order. For the children which stand, let their fathers and mothers take them to them. Let the younger women also sit by themselves, if there be a place for them; but if there be not, let them stand behind the women. Let those women which are married, and have children, be placed by themselves; but let the virgins, and the widows, and the elder women, stand or sit before all the rest; and let the deacon be the disposer of the places, that every one of those that comes in may go to his proper place, and may not sit at the entrance. In like manner, let the deacon oversee the people, that nobody may whisper, nor slumber, nor laugh, nor nod; for all ought in the church to stand wisely, and soberly, and attentively, having their attention fixed upon the word of the Lord. After this, let all rise up with one consent, and looking towards the east, after the catechumens and penitents are gone out, pray to God eastward, who ascended up to the heaven of heavens to the east; remembering also the ancient situation of paradise in the east, from whence the first man, when he had yielded to the persuasion of the serpent, and disobeyed the command of God, was expelled. As to the deacons, after the prayer is over, let some of them attend upon the oblation of the Eucharist, ministering to the Lord's body with fear. Let others of them watch the multitude, and keep them silent. But let that deacon who is at the high priest's hand say to the people, Let no one have any quarrel against another; let no one come in hypocrisy. Then let the men give the men, and the women give the women, the Lord's kiss. But let no one do it with deceit, as Judas betrayed the Lord with a kiss. After this let the deacon pray for the whole Church, for the whole world, and the several parts of it, and the fruits of it; for the priests and the rulers, for the high priest and the king, and the peace of the universe. After this let the high priest pray for peace upon the people, and bless them, as Moses commanded the priests to bless the people, in these words: The Lord bless you, and keep you: the Lord make His face to shine upon you, and give you peace. Let the bishop pray for the people, and say: Save Your people, O Lord, and bless Your inheritance, which You have obtained with the precious blood of Your Christ, and hast called a royal priesthood, and an holy nation. After this let the sacrifice follow, the people standing, and praying silently; and when the oblation has been made, let every rank by itself partake of the Lord's body and precious blood in order, and approach with reverence and holy fear, as to the body of their king. Let the women approach with their heads covered, as is becoming the order of women; but let the door be watched, lest any unbeliever, or one not yet initiated, come in.

O Lord Almighty, the Most High, who dwellest on high, the Holy One, that restest among the saints, without beginning, the Only Potentate, who hast given to us by Christ the preaching of knowledge, to the acknowledgment of Your glory and of Your name, which He has made known to us, for our comprehension, do Thou now also look down through Him upon this Your flock, and deliver it from all ignorance and wicked practice, and grant that we may fear You in earnest, and love You with affection, and have a due reverence of Your glory. Be gracious and merciful to them, and hearken to them when they pray unto You; and keep them, that they may be unmoveable, unblameable, and unreprovable, that they may be holy in body and spirit, not having spot or wrinkle, or any such thing; but that they may be complete, and none of them may be defective or imperfect. O our support, our powerful God, who does not accept persons, be the assister of this Your people, which You have redeemed with the precious blood of Your Christ; be their protector, aider, provider, and guardian, their strong wall of defense, their bulwark and security. For none can snatch out of Your hand: for there is no other God like You; for on You is our reliance. Sanctify them by Your truth: for Your word is truth. You who does nothing for favour, You whom none can deceive, deliver them from every sickness, and every disease, and every offense, every injury and deceit, from fear of the enemy, from the dart that flies in the day, from the mischief that walks about in darkness; and vouchsafe them that everlasting life which is in Christ Your only begotten Son, our God and Saviour, through whom glory and worship be to You, in the Holy Spirit, now and always, and for ever and ever. Amen. And after this let the deacon say, Let us attend. And let the bishop salute the church, and say, The peace of God be with you all. And let the people answer, And with your spirit; and let the deacon say to all, Salute one another with the holy kiss. And let the clergy salute the bishop, the men of the laity salute the men, the women the women. And let the children stand at the reading-desk; and let another deacon stand by them, that they may not be disorderly. And let other deacons walk about and watch the men and women, that no tumult may be made, and that no one nod, or whisper, or slumber; and let the deacons stand at the doors of the men, and the sub-deacons at those of the women, that no one go out, nor a door be opened, although it be for one of the faithful, at the time of the oblation. But let one of the sub-deacons bring water to wash the hands of the priests, which is a symbol of the purity of those souls that are devoted to God.

Thou hearest both the whisper and the thunderclap.

After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: “They continue to heap together one thing after another,—discourses of prophets, and circles upon circles, and effluents from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings [is mention made] of the tree of life, and a resurrection of the flesh by means of the ‘tree,’ because, I imagine, their teacher was nailed to a cross, and was a carpenter by trade; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been [invented] a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep?” In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words.

Celsus, moreover, thinks that we have invented this “tree of life” to give an allegorical meaning to the cross; and in consequence of his error upon this point, he adds: “If he had happened to be cast down a precipice, or shoved into a pit, or suffocated by hanging, there would have been invented a precipice of life far beyond the heavens, or a pit of resurrection, or a cord of immortality.” And again: “If the ‘tree of life’ were an invention, because he (Jesus) [is reported] to have been a carpenter, it would follow that if he had been a leather-cutter, something would have been said about holy leather; or had he been a stone-cutter, about a blessed stone; or if a worker in iron, about an iron of love.” Now, who does not see at once the paltry nature of his charge, in thus calumniating men whom he professed to convert on the ground of their being deceived? And after these remarks, he goes on to speak in a way quite in harmony with the tone of those who have invented the fictions of lion-like, and ass-headed, and serpent-like ruling angels, and other similar absurdities, but which does not affect those who belong to the church. Of a truth, even a drunken old woman would be ashamed to chaunt or whisper to an infant, in order to lull him to sleep, any such fables as those have done who invented the beings with asses’ heads, and the harangues, so to speak, which are delivered at each of the gates. But Celsus is not acquainted with the doctrines of the members of the church, which very few have been able to comprehend, even of those who have devoted all their lives, in conformity with the command of Jesus, to the searching of the Scriptures, and have laboured to investigate the meaning of the sacred books, to a greater degree than Greek philosophers in their efforts to attain a so-called wisdom.

But Rebbi Yoḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, (Ps. 61:5) “may I dwell in Your tent forever!” Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Yoḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What good does that do to him? Levi, the son of the Nazir said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? (Cant. 7:10) “Dripping from the lips of the sleeping ones.” Like that bunch of grapes which drips by itself. Rebbi Ḥanina bar Pappai and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

Rebbi Yose bar Ḥanina said: From this verse (1Sam. 1:13) you may learn four things. “Hannah was speaking to her heart,” from here that prayer needs attention. “Only her lips moved,” from here that one must whisper with one’s lips. “Her voice was not heard,” from here that nobody should pray at high voice. “And Eli thought that she was drunk,” from here that a drunk is forbidden to pray.

They came back and asked him: What is that which is written (Deut. 4:8): “Where is a great people that has ĕlōhīm close to them?” He answered them, it is not written: “Like the Eternal, our ĕlōhīm, always when we call on them”, but “always when we call on Him.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them, he is close in all kinds of closeness, as Rebbi Phineas said in the name of Rebbi Yehudah bar Simon: Idolatry seems close but is very far. What is the reason? (Is. 46:7) “They take it on the shoulder, carry it, etc.” Finally, his god is with him in the house and he cries until he dies but that one will not hear and not save him from his distress. But the Holy One, praise to Him, seems to be far away when there is no one closer than Him, as Levi said: From the earth to the (first) heaven is a distance of 500 years’ walk. From one heaven to the next is a distance of 500 years’ walk. The thickness of each heaven is a distance of 500 years’ walk. And Rebbi Berekhiah and Rebbi Ḥelbo in the name of Red Rebbi Abba said, also the toes of the heavenly Ḥayot are a length of 515 years’ walk, the number YŠRH. See how much higher He is than His world! But a person enters the synagogue, stands behind a pillar, prays in a whisper, and the Holy One, praise to Him, listens to his prayer, as it has been said (1Sam. 1:13): “Hannah spoke to herself, only her lips were moving, but her voice was not heard.” But the Holy One, praise to Him, listened to her prayer. And so it is with all His creatures, as it has been said (Ps. 102:1): “Prayer of the poor when he wraps himself up,” just like a man whispering into the ear of his friend and the latter understands. Can you have a God who is closer than that to His creatures, from mouth to ear?”

Rebbi Samuel ben Naḥman said: One says to the snake, why when you move does your tongue flow? It said to them, that caused it for me. What profit do you have from biting? A lion tears up and eats, a wolf tears up and eats; you, what profit do you have from biting? It said to them (Eccl. 10:11): “If the snake would bite without a whisper,” I would not bite unless it was said to me from heaven: bite! Why do you bite one limb and all limbs feel it? It said to them: Why do you ask me? Ask the master of the tongue who speaks here and kills in Rome, speaks in Rome and kills in Syria. Why are you found among fences? It said to them, I broke the fence of the world

Rebbi Yannai said, he must remember his proviso. Simeon bar Abba in the name of Rebbi Joḥanan, he must whisper with his lips.

Why did Rebbi Joḥanan insist to require that traditions should be reported in his name? For also David begged for divine mercy in this respect, as it says, may I dwell in Your tent forever, I shall seek shelter under the cover of Your wings, Selah. Could David think of living forever? Rather, David said before the Holy One, praise to Him: Master of the World, may I have the merit that my words will be mentioned in synagogues and houses of study. What good does that do to him? Simeon, the son of the Nazir said in the name of Rebbi Isaac If a Sage’s pronouncement in matters of practice is mentioned in this world, the latter’s lips whisper with him in the grave for it is said, dripping from the lips of the sleeping ones. Like that softened bunch of grapes, if a person puts his finger on it immediately it drips, so also the lips of the just drip, for if one mentions their pronouncements in matters of practice the latter’s lips whisper in the grave. What good does that do to them? The son of the Nazir says, like one who drinks spiced wine; Rebbi Isaac said, like one who drinks old wine, even though he cannot taste it.

Why did Rebbi Joḥanan insist to require that traditions should be reported in his name? For also David begged for divine mercy in this respect, as it says, may I dwell in Your tent forever, I shall seek shelter under the cover of Your wings, Selah. Could David think of living forever? Rather, David said before the Holy One, praise to Him: Master of the World, may I have the merit that my words will be mentioned in synagogues and houses of study. What good does that do to him? Simeon, the son of the Nazir said in the name of Rebbi Isaac If a Sage’s pronouncement in matters of practice is mentioned in this world, the latter’s lips whisper with him in the grave for it is said, dripping from the lips of the sleeping ones. Like that softened bunch of grapes, if a person puts his finger on it immediately it drips, so also the lips of the just drip, for if one mentions their pronouncements in matters of practice the latter’s lips whisper in the grave. What good does that do to them? The son of the Nazir says, like one who drinks spiced wine; Rebbi Isaac said, like one who drinks old wine, even though he cannot taste it.

HALAKHAH: It is difficult for the House of Shammai. A large thigh one is permitted to send, a small kid goat one is not permitted to send. Rebbi Yudan said, it only is understood if he carries it. But if he draws it and it walks, what is the difference if he draws it to deliver it or he draws it to let it drink? The Great Rebbi Hoshaia asked Rebbi Jehudah the Prince, did you hear from your father whether one is permitted to move a chicken? Certainly if it was ready for slaughter it is permitted, otherwise it is forbidden. But are not all chickens ready for slaughter? The question is, maybe even if it is not ready. He told him in a whisper. He asked him, why are you telling me in a whisper? He said to him, just I heard it in a whisper, so I am telling you in a whisper.

HALAKHAH: It is difficult for the House of Shammai. A large thigh one is permitted to send, a small kid goat one is not permitted to send. Rebbi Yudan said, it only is understood if he carries it. But if he draws it and it walks, what is the difference if he draws it to deliver it or he draws it to let it drink? The Great Rebbi Hoshaia asked Rebbi Jehudah the Prince, did you hear from your father whether one is permitted to move a chicken? Certainly if it was ready for slaughter it is permitted, otherwise it is forbidden. But are not all chickens ready for slaughter? The question is, maybe even if it is not ready. He told him in a whisper. He asked him, why are you telling me in a whisper? He said to him, just I heard it in a whisper, so I am telling you in a whisper.

HALAKHAH: It is difficult for the House of Shammai. A large thigh one is permitted to send, a small kid goat one is not permitted to send. Rebbi Yudan said, it only is understood if he carries it. But if he draws it and it walks, what is the difference if he draws it to deliver it or he draws it to let it drink? The Great Rebbi Hoshaia asked Rebbi Jehudah the Prince, did you hear from your father whether one is permitted to move a chicken? Certainly if it was ready for slaughter it is permitted, otherwise it is forbidden. But are not all chickens ready for slaughter? The question is, maybe even if it is not ready. He told him in a whisper. He asked him, why are you telling me in a whisper? He said to him, just I heard it in a whisper, so I am telling you in a whisper.

HALAKHAH: It is difficult for the House of Shammai. A large thigh one is permitted to send, a small kid goat one is not permitted to send. Rebbi Yudan said, it only is understood if he carries it. But if he draws it and it walks, what is the difference if he draws it to deliver it or he draws it to let it drink? The Great Rebbi Hoshaia asked Rebbi Jehudah the Prince, did you hear from your father whether one is permitted to move a chicken? Certainly if it was ready for slaughter it is permitted, otherwise it is forbidden. But are not all chickens ready for slaughter? The question is, maybe even if it is not ready. He told him in a whisper. He asked him, why are you telling me in a whisper? He said to him, just I heard it in a whisper, so I am telling you in a whisper.

Rebbi Simeon ben Yohai stated: Aqiba my teacher used to preach, there appeared a star out of Jacob there appeared Koziba out of Jacob. When Rebbi Aqiba saw Bar Koziba he said, this is King Messias. Rebbi Joḥanan ben Torta said to him, Aqiba! Grass will grow from your jaws and still David’s son (still has to) [will not have] come. Rebbi Joḥanan said, the voice of Emperor Hadrian killing eighty thousand myriads at Bettar. Rebbi Joḥanan said, eighty [thousand] couples of horn-blowers were encircling Bettar, each of which was commanding several army units. There was Ben Koziba who had 200’000 with him missing a finger. The Sages sent, how long will you turn Israel into defective persons? He told them, how would it be possible to test them? They said to him, anyone who riding on his horse cannot uproot a cedar of Lebanon should not be enrolled in your army. He had 200’000 of either kind. When he went into battle he said, Master of the World: Do not support and do not hinder, did not you, God, neglect us, and do not go out with our armies. Three and a half years did Hadrian encircle Bettar. Rebbi Eleazar from Modiin was sitting in sackcloth and ashes, praying every day and saying, Master of the World, do not sit in judgment today, do not sit in judgment today. Hadrian wanted to go away. A Samaritan said to him, do not go away, for I am seeing what to do that the city will submit to you. He went to the city gate, entered, and found Rebbi Eleazar from Modiin standing in prayer. He showed himself as if he would whisper into his ear. The people of the city saw him and brought him to Ben Koziba. They said to him, we saw this old man turning to your uncle. He asked him, what did you say to him and what did he say to you? He answered, if I shall tell you, the king will kill me; but if I do not tell you, you will kill me. It is better that the king should kill me but not you. He told him, he said to me, I will make the town submit to the king. He came to Rebbi Eleazar from Modiin. He asked him, what did this Samaritan say to you. He answered, nothing. What did you say to him? He answered, nothing. He kicked him and killed him. Immediately there came an unembodied voice and said, woe, criminal shepherds, who abandon the flock, a sword on his arm and on his right eye. His arm shall dry up and his right eye darken. You killed Rebbi Eleazar from Modiin, the arm of Israel, and their right eye. Therefore this man’s arm shall dry up and his right eye darken. Immediately Bettar was taken and Ben Koziba killed. They came carrying his head to Hadrain. He asked them, who killed him? A Samaritan said to him, I killed him. He said to him, show me his body. He showed him his body; he found a poisonous snake wrapped around him. He said, if God had not killed him, who could kill him? He recited over him, if not that their Rock had sold them, and the Eternal handed them over. They killed them continuously until the horse was immersed in blood up to his nose. The blood was moving rocks of 40 seah loads, until the blood colored the sea for four mil. If you would say that it was close to the sea, in fact it is 40 mil distant from the sea. They said, 300 children’s brains were found on one stone, and they found three boxes of tefillin capsules of nine seah each, but some say nine of three each. It was stated, Rabban Simeon ben Gamliel says, 500 schools were in Bettar, the smallest one for not less than 500 children. They were saying, if the haters come against us we shall go out against them with these stylos and blind them. When the sins caused, they were binding each single one into his book and burning him; and of them only I remained. He recited referring to himself, my eye hurts my soul more than all daughters of my city. The evil Hadrian had a large vineyard, eighteen mil by eighteen mil, as from Tiberias to Sepphoris. He fenced it in with the slain of Bettar standing up with outstretched arms, and did not decide that they should be buried, until another king arose who decided that they should be buried.

Rebbi Joḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things this Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; the younger one does not greet the older since they observe Boys see me and hide themselves, and old people rose and stood. As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismael but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Joḥanan. May one pass by the water statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said to him: Rebbi Jacob bar Idi, you know how to pacify. But Rebbi Joḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, may I dwell in Your tent forever! Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Joḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What profit does he have from this? The son of Tira said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? Dripping from the lips ofthe sleeping ones. Like that bunch of grapes which drips by itself. Rebbi Ḥinena bar Pappus and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

R. 'Ami further said: What is the meaning of the verse (Eccl., 10.11): "If the serpent bite before it is charmed, then the charmer hath no advantage"? When thou seest a generation over whom the heavens are rust-colored like copper and do not let down dew or rain, it is because there are no whisperers in that generation. What is their remedy? They should turn to one who understands to whisper and he shall whisper. But if he who understands to whisper is unwilling to do it—what benefit will there accrue to him? Again, if he does whisper and obtains his desire, but then becomes presumptuous, he brings wrath upon the world, as it is said (Job, 36.33): "The cattle also concerning the storm that cometh up."

R. 'Ami further said: What is the meaning of the verse (Eccl., 10.11): "If the serpent bite before it is charmed, then the charmer hath no advantage"? When thou seest a generation over whom the heavens are rust-colored like copper and do not let down dew or rain, it is because there are no whisperers in that generation. What is their remedy? They should turn to one who understands to whisper and he shall whisper. But if he who understands to whisper is unwilling to do it—what benefit will there accrue to him? Again, if he does whisper and obtains his desire, but then becomes presumptuous, he brings wrath upon the world, as it is said (Job, 36.33): "The cattle also concerning the storm that cometh up."

R. 'Ami further said: What is the meaning of the verse (Eccl., 10.11): "If the serpent bite before it is charmed, then the charmer hath no advantage"? When thou seest a generation over whom the heavens are rust-colored like copper and do not let down dew or rain, it is because there are no whisperers in that generation. What is their remedy? They should turn to one who understands to whisper and he shall whisper. But if he who understands to whisper is unwilling to do it—what benefit will there accrue to him? Again, if he does whisper and obtains his desire, but then becomes presumptuous, he brings wrath upon the world, as it is said (Job, 36.33): "The cattle also concerning the storm that cometh up."

R. 'Ami further said: What is the meaning of the verse (Eccl., 10.11): "If the serpent bite before it is charmed, then the charmer hath no advantage"? When thou seest a generation over whom the heavens are rust-colored like copper and do not let down dew or rain, it is because there are no whisperers in that generation. What is their remedy? They should turn to one who understands to whisper and he shall whisper. But if he who understands to whisper is unwilling to do it—what benefit will there accrue to him? Again, if he does whisper and obtains his desire, but then becomes presumptuous, he brings wrath upon the world, as it is said (Job, 36.33): "The cattle also concerning the storm that cometh up."

Is this so? But did not R. Yohanan say in the name of R. Shimon b. Yohai: It is permitted to contend with the wicked in this world, as it says, “They that forsake the law praise the wicked, but such as keep the law contend with them” (Proverbs 28:4). Also it has been taught: R. Dostai b. Maton says: It is permitted to contend with the wicked in this world. And if one should whisper to you saying, “Do not contend with evildoers, neither be envious against those that do acts of unrighteousness,” one whose conscience smites him is saying this.

When R. Dimi came, he said, Eighteen curses did Isaiah pronounce upon Israel, and he was not satisfied until he had spoken against them this passage, "The child shall behave himself proudly against the elder, and the base against the honourable" (Is. iii. 5). Eighteen curses, what are they? As it is written, "For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah stay and staff, the whole stay of bread and the whole stay of water; the mighty man and the man of war; the judge and the prophet and the diviner and the elder; the captain of fifty and the man of influence, and the counsellor, and the wise among artificers, and the instructed whisperer. And I will give children to be their princes and suckers out shall rule over them, etc." (Is. iii. 1-4) "Stay"—these are the learned in the Law, "staff"—these are the learned in Mishnah, e.g., R. Jehudah ben Tema and his fellows. R. Papa and our Rabbis differ in respect of this. One says, there are six hundred divisions of Mishnah, and another says there are seven hundred divisions of Mishnah. "The whole stay of bread"—these are the learned in Talmud, as it is said, "Come, eat ye of my bread, and drink of the wine which I have mingled" (Prov. ix. 5). "And the whole stay of water"—these are the learned in Agadah, who draw out the heart of man like water by means of Agadah. "The mighty man"—this is the man learned in oral tradition. "And the man of war"—this is he who knows how to handle matters in the battle of the Law. "The judge"—this is a magistrate who gives true decisions faithfully. "The prophet"—this is what the word itself conveys. "The diviner"—this is a king, as it is said, "Divination is in the lips of the king" (Prov. xvi. 10). "The elder"—this is he who is worthy to sit as a teacher presiding over an Academy. "Captain of fifty"—do not read "captain of fifty," but captain of fifths. This is he who knows how to handle matters in the five sections of the Law. There is another explanation of "Captain of fifty" according to R. Abohu; for R. Abohu says, Hence we learn that an interpreter is not appointed over the congregation, who is less than fifty years old. "And the man of influence"—this is he on whose account his generation has influence above in the courts of heaven, e.g., R. Chănina ben Dosa, or below on earth, e.g., R. Abohu in the household of Caesar. "The counsellor"—one who knows how to intercalate years and to fix months. "And the wise"—this is the disciple who makes his teachers wise. "Artificers"—at the time that he is unfolding the words of the Law, all are made like deaf men. "And instructed"—this is he who draws instruction from the heart of a matter. "Whisperer"—this is he to whom it is fitting to impart the words of the Law, which is given in a whisper. "And I will give children to be their princes." What is the meaning of the words, "And I will give children to be their princes"? R. El'azar said, These are the children of men who are empty of good works. "And suckers out shall rule over them." R. Papa bar Jacob said, Foxes, sons of foxes. And he was not satisfied, until he had said to them, "The child shall behave himself proudly against the elder, and the base against the honourable" (Is. iii. 5). These are the children of men who are empty of good works. They shall behave themselves proudly against him who is filled with good works as a pomegranate. "And the base against the honourable." Let him come, to whom heavy sins are like light, and behave himself proudly against him to whom light are like heavy.