woods

And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.

Moreover even the woods and every sweetsmelling tree shall overshadow Israel by the commandment of God.

And the fire sent from above to consume hills and woods doeth as it is commanded: but these are like unto them neither in shew nor power.

And said, Come, let us go and make war against the sea that it may depart away before us, and that we may make us more woods.

The floods of the sea also in like manner took counsel, and said, Come, let us go up and subdue the woods of the plain, that there also we may make us another country.

And shall consume thee, and thy cities, thy land, and thy mountains; all thy woods and thy fruitful trees shall they burn up with fire.

And there came the king[s] of Taphu and the king[s] of 'Aresa, and the king[s] of Seragan, and the king[s] of Selo, and the king[s] of Ga'as, and the king of Bethoron, and the king of Ma'anisakir, and all those who dwell in these mountains (and) who dwell in the woods in the land of Canaan.

Now, on a certain day, the king of Jerusalem sent for him, and said: I wish you, Joseph, to make for me a throne to fit that place in which I usually sit. Joseph obeyed, and began the work immediately, and remained in the palace two years, until he finished the work of that throne. And when he had it carried to its place, he perceived that each side wanted two spans of the prescribed measure. And the king, seeing this, was angry with Joseph; and Joseph, being in great fear of the king, spent the night without supper, nor did he taste anything at all. Then, being asked by the Lord Jesus why he was afraid, Joseph said: Because I have spoiled all the work that I have been two years at. And the Lord Jesus said to him: Fear not, and do not lose heart; but take hold of one side of the throne; I shall take the other; and we shall put that to rights. And Joseph, having done as the Lord Jesus had said and each having drawn by his own side, the throne was put to rights, and brought to the exact measure of the place. And those that stood by and saw this miracle were struck with astonishment, and praised God. And the woods used in that throne were of those which are celebrated in the time of Solomon the son of David; that is, woods of many and various kinds.

Now, on a certain day, the king of Jerusalem sent for him, and said: I wish you, Joseph, to make for me a throne to fit that place in which I usually sit. Joseph obeyed, and began the work immediately, and remained in the palace two years, until he finished the work of that throne. And when he had it carried to its place, he perceived that each side wanted two spans of the prescribed measure. And the king, seeing this, was angry with Joseph; and Joseph, being in great fear of the king, spent the night without supper, nor did he taste anything at all. Then, being asked by the Lord Jesus why he was afraid, Joseph said: Because I have spoiled all the work that I have been two years at. And the Lord Jesus said to him: Fear not, and do not lose heart; but take hold of one side of the throne; I shall take the other; and we shall put that to rights. And Joseph, having done as the Lord Jesus had said and each having drawn by his own side, the throne was put to rights, and brought to the exact measure of the place. And those that stood by and saw this miracle were struck with astonishment, and praised God. And the woods used in that throne were of those which are celebrated in the time of Solomon the son of David; that is, woods of many and various kinds.

The hills fled at their entrance. The woods gave them shelter as they passed by;

And birds unto the winds, and to the woods

God says to him: If I catch him by the foot, he will say, You have given me no joy in the world. But I have left him to his own will because I loved him. Wherefore I sent forth my righteous angels to guard him night and day. Sedrach says: I know, O Lord, that of all your creatures You chiefly loved man, of the quadrupeds the sheep, of woods the olive, of fruits the vine, of flying things the bee, of rivers the Jordan, of cities Jerusalem. And all these man also loves, my Lord. God says to Sedrach: I will ask you one thing, Sedrach: if you answer me, then I may fitly help you, even though you have tempted your creator. Sedrach says: Speak. The Lord God says: Since I made all things, how many men were born and how many died, and how many are to die and how many hairs have they? Tell me, Sedrach, since the heaven was created and the earth, how many trees grew in the world, and how many fell, and how many are to fall, and how many are to arise, and how many leaves have they? Tell me, Sedrach, since I made the sea, how many waves arose and how many fell, and how many are to arise, and how many winds blow along the margin of the sea? Tell me, Sedrach, from the creation of the world of the æons, when the air rained, how many drops fell upon the world, and how many are to fall? And Sedrach said: You alone know all these things, O Lord; you only understand all these things: only, I pray you, deliver man from chastisement, and I shall not be separated from our race.

And I Solomon had much quiet in all the earth, and spent my life in profound peace, honoured by all men and by all under heaven. And I built the entire Temple of the Lord God. And my kingdom was prosperous, and my army was with me. And for the rest the city of Jerusalem had repose, rejoicing and delighted. And all the kings of the earth came to me from the ends of the earth to behold the Temple which I builded to the Lord God. And having heard of the wisdom given to me, they did homage to me in the Temple, bringing gold and silver and precious stones, many and divers, and bronze, and iron, and lead, and cedar logs. And woods decay not they brought me, for the equipment of the Temple of God.

And God held converse with Abraham in the wood of Manbar, that is to say the wood that cannot be destroyed; and He saved Isaac by means of the ram which was caught in the thicket; and He made Jacob rich by means of three rods of woods which he laid in running water; and through the top of his staff Jacob was blessed.

And now Moses called for those that contended about the priesthood, that trial might be made who should be priest, and that he whose sacrifice God was best pleased with might be ordained to that function. There attended two hundred and fifty men, who indeed were honored by the people, not only on account of the power of their ancestors, but also on account of their own, in which they excelled the others: Aaron also and Corah came forth, and they all offered incense, in those censers of theirs which they brought with them, before the tabernacle. Hereupon so great a fire shone out as no one ever saw in any that is made by the hand of man, neither in those eruptions out of the earth that are caused by subterraneous burn-rags, nor in such fires as arise of their own accord in the woods, when the agitation is caused by the trees rubbing one against another: but this fire was very bright, and had a terrible flame, such as is kindled at the command of God; by whose irruption on them, all the company, and Corah himself, were destroyed, and this so entirely, that their very bodies left no remains behind them. Aaron alone was preserved, and not at all hurt by the fire, because it was God that sent the fire to burn those only who ought to be burned. Hereupon Moses, after these men were destroyed, was desirous that the memory of this judgment might be delivered down to posterity, and that future ages might be acquainted with it; and so he commanded Eleazar, the son of Aaron, to put their censers near the brazen altar, that they might be a memorial to posterity of what these men suffered, for supposing that the power of God might be eluded. And thus Aaron was now no longer esteemed to have the priesthood by the favor of Moses, but by the public judgment of God; and thus he and his children peaceably enjoyed that honor afterward.

But for his own part, he made haste to Antony [who was then at the siege of Samosata, a place upon Euphrates] with his troops, both horsemen and footmen, to be auxiliaries to him. And when he came to Antioch, and met there a great number of men gotten together that were very desirous to go to Antony, but durst not venture to go, out of fear, because the barbarians fell upon men on the road, and slew many, so he encouraged them, and became their conductor upon the road. Now when they were within two days' march of Samosata, the barbarians had laid an ambush there to disturb those that came to Antony, and where the woods made the passes narrow, as they led to the plains, there they laid not a few of their horsemen, who were to lie still until those passengers were gone by into the wide place. Now as soon as the first ranks were gone by, [for Herod brought on the rear,] those that lay in ambush, who were about five hundred, fell upon them on the sudden, and when they had put the foremost to flight, the king came riding hard, with the forces that were about him, and immediately drove back the enemy; by which means he made the minds of his own men courageous, and imboldened them to go on, insomuch that those who ran away before now returned back, and the barbarians were slain on all sides. The king also went on killing them, and recovered all the baggage, among which were a great number of beasts for burden, and of slaves, and proceeded on in his march; and whereas there were a great number of those in the woods that attacked them, and were near the passage that led into the plain, he made a sally upon these also with a strong body of men, and put them to flight, and slew many of them, and thereby rendered the way safe for those that came after; and these called Herod their savior and protector.

But for his own part, he made haste to Antony [who was then at the siege of Samosata, a place upon Euphrates] with his troops, both horsemen and footmen, to be auxiliaries to him. And when he came to Antioch, and met there a great number of men gotten together that were very desirous to go to Antony, but durst not venture to go, out of fear, because the barbarians fell upon men on the road, and slew many, so he encouraged them, and became their conductor upon the road. Now when they were within two days' march of Samosata, the barbarians had laid an ambush there to disturb those that came to Antony, and where the woods made the passes narrow, as they led to the plains, there they laid not a few of their horsemen, who were to lie still until those passengers were gone by into the wide place. Now as soon as the first ranks were gone by, [for Herod brought on the rear,] those that lay in ambush, who were about five hundred, fell upon them on the sudden, and when they had put the foremost to flight, the king came riding hard, with the forces that were about him, and immediately drove back the enemy; by which means he made the minds of his own men courageous, and imboldened them to go on, insomuch that those who ran away before now returned back, and the barbarians were slain on all sides. The king also went on killing them, and recovered all the baggage, among which were a great number of beasts for burden, and of slaves, and proceeded on in his march; and whereas there were a great number of those in the woods that attacked them, and were near the passage that led into the plain, he made a sally upon these also with a strong body of men, and put them to flight, and slew many of them, and thereby rendered the way safe for those that came after; and these called Herod their savior and protector.

But as Vespasian had a great mind to fall upon Galilee, he marched out of Ptolemais, having put his army into that order wherein the Romans used to march. He ordered those auxiliaries which were lightly armed, and the archers, to march first, that they might prevent any sudden insults from the enemy, and might search out the woods that looked suspiciously, and were capable of ambuscades. Next to these followed that part of the Romans which was completely armed, both footmen and horsemen. Next to these followed ten out of every hundred, carrying along with them their arms, and what was necessary to measure out a camp withal; and after them, such as were to make the road even and straight, and if it were any where rough and hard to be passed over, to plane it, and to cut down the woods that hindered their march, that the army might not be in distress, or tired with their march. Behind these he set such carriages of the army as belonged both to himself and to the other commanders, with a considerable number of their horsemen for their security. After these he marched himself, having with him a select body of footmen, and horsemen, and pikemen. After these came the peculiar cavalry of his own legion, for there were a hundred and twenty horsemen that peculiarly belonged to every legion. Next to these came the mules that carried the engines for sieges, and the other warlike machines of that nature. After these came the commanders of the cohorts and tribunes, having about them soldiers chosen out of the rest. Then came the ensigns encompassing the eagle, which is at the head of every Roman legion, the king, and the strongest of all birds, which seems to them a signal of dominion, and an omen that they shall conquer all against whom they march; these sacred ensigns are followed by the trumpeters. Then came the main army in their squadrons and battalions, with six men in depth, which were followed at last by a centurion, who, according to custom, observed the rest. As for the servants of every legion, they all followed the footmen, and led the baggage of the soldiers, which was borne by the mules and other beasts of burden. But behind all the legions came the whole multitude of the mercenaries; and those that brought up the rear came last of all for the security of the whole army, being both footmen, and those in their armor also, with a great number of horsemen.

But as Vespasian had a great mind to fall upon Galilee, he marched out of Ptolemais, having put his army into that order wherein the Romans used to march. He ordered those auxiliaries which were lightly armed, and the archers, to march first, that they might prevent any sudden insults from the enemy, and might search out the woods that looked suspiciously, and were capable of ambuscades. Next to these followed that part of the Romans which was completely armed, both footmen and horsemen. Next to these followed ten out of every hundred, carrying along with them their arms, and what was necessary to measure out a camp withal; and after them, such as were to make the road even and straight, and if it were any where rough and hard to be passed over, to plane it, and to cut down the woods that hindered their march, that the army might not be in distress, or tired with their march. Behind these he set such carriages of the army as belonged both to himself and to the other commanders, with a considerable number of their horsemen for their security. After these he marched himself, having with him a select body of footmen, and horsemen, and pikemen. After these came the peculiar cavalry of his own legion, for there were a hundred and twenty horsemen that peculiarly belonged to every legion. Next to these came the mules that carried the engines for sieges, and the other warlike machines of that nature. After these came the commanders of the cohorts and tribunes, having about them soldiers chosen out of the rest. Then came the ensigns encompassing the eagle, which is at the head of every Roman legion, the king, and the strongest of all birds, which seems to them a signal of dominion, and an omen that they shall conquer all against whom they march; these sacred ensigns are followed by the trumpeters. Then came the main army in their squadrons and battalions, with six men in depth, which were followed at last by a centurion, who, according to custom, observed the rest. As for the servants of every legion, they all followed the footmen, and led the baggage of the soldiers, which was borne by the mules and other beasts of burden. But behind all the legions came the whole multitude of the mercenaries; and those that brought up the rear came last of all for the security of the whole army, being both footmen, and those in their armor also, with a great number of horsemen.

Thus did Simon unexpectedly march into Idumea, without bloodshed, and made a sudden attack upon the city Hebron, and took it; wherein he got possession of a great deal of prey, and plundered it of a vast quantity of fruit. Now the people of the country say that it is an ancienter city, not only than any in that country, but than Memphis in Egypt, and accordingly its age is reckoned at two thousand and three hundred years. They also relate that it had been the habitation of Abram, the progenitor of the Jews, after he had removed out of Mesopotamia; and they say that his posterity descended from thence into Egypt, whose monuments are to this very time showed in that small city; the fabric of which monuments are of the most excellent marble, and wrought after the most elegant manner. There is also there showed, at the distance of six furlongs from the city, a very large turpentine tree and the report goes, that this tree has continued ever since the creation of the world. Thence did Simon make his progress over all Idumea, and did not only ravage the cities and villages, but lay waste the whole country; for, besides those that were completely armed, he had forty thousand men that followed him, insomuch that he had not provisions enough to suffice such a multitude. Now, besides this want of provisions that he was in, he was of a barbarous disposition, and bore great anger at this nation, by which means it came to pass that Idumea was greatly depopulated; and as one may see all the woods behind despoiled of their leaves by locusts, after they have been there, so was there nothing left behind Simon's army but a desert. Some places they burnt down, some they utterly demolished, and whatsoever grew in the country, they either trod it down or fed upon it, and by their marches they made the ground that was cultivated harder and more untractable than that which was barren. In short, there was no sign remaining of those places that had been laid waste, that ever they had had a being.

Come ye at once without any hideousness or deformity before us, come ye without monstrous appearance, in a gracious form or figure. Come ye, for we exorcise ye with the utmost vehemence by the name of IAH and ON, which Adam spake and heard; by the name EL, which Noah heard, and saved himself with all his family from the Deluge; by the name IOD, which Noah [*Abraham] heard, and knew God the Almighty One; by the name AGLA which Jacob heard, and saw the Ladder which touched Heaven, and the angels who ascended and descended upon it, whence he called that place the House of God and the Gate of Heaven; and by the name ELOHIM, and in the name ELOHIM, which Moses named, invoked, and heard in Horeb the Mount of God, and he was found worthy to hear him speak from the Burning Bush; and by the name AIN SOPH, which Aaron heard, and was at once made eloquent, wise, and learned; and by the name TZABAOTH, which Moses named and invoked, and all the ponds and rivers were covered with blood throughout the land of Egypt; and by the name IOD, which Moses named and invoked, and striking upon the dust of the earth it became gnats infesting men, cattle, and beasts of burden of Egypt; and by the name, and in the name PRIMATON, which Moses named and invoked, and there fell a great and severe hail throughout all the land of Egypt, destroying the vines, the trees, and the woods which were in that country; and by the name IAPHAR, which Moses heard and invoked, and immediately a great pestilence began to appear through all the land of Egypt, striking and slaying the asses, the oxen, and the sheep of the Egyptians, so that they all died; and by the name ABADDON which Moses invoked and sprinkled the dust towards heaven, and immediately there fell so great rain upon the men, cattle, and flocks, that they all died throughout the land of Egypt; and by the name ELION which Moses invoked, and there fell so great hail as had never been seen from the beginning of the world unto that time, so that all men, and herds, and everything that was in the fields perished and died throughout all the land of Egypt. And by the name ADONAI, which Moses having invoked, there came so great a quantity of locusts which appeared in the land of Egypt, that they devoured and swallowed up all that the hail had spared; and by the name of PATHEON, which having invoked, there arose so thick, so awful, and so terrible darkness throughout the land of Egypt, during the space of three days and three nights, that almost all who were left alive died; and by the name YESOD, and in the name YESOD, which Moses invoked, and at midnight all the first-born, both of men and of animals, died; and by the name of YESHIMON, which Moses named and invoked, and the Red Sea divided itself and separated in two; and by the name HESION, which Moses invoked, and all the army of Pharaoh was drowned in the waters; and by the name ANABONA, which Moses having heard upon Mount Sinai, he was found worthy to receive and obtain the tables of stone written with the finger of God the creator; and by the name ERYGION, which Joshua having invoked when he fought against the Moabites, he defeated them and gained the victory; and by the name HOA, and in the name HOA, which David invoked, and he was delivered from the hand of Goliath; and by the name YOD, which Solomon having named and invoked, he was found worthy to ask for and obtain in sleep the ineffable wisdom of God; and by the name YIAI, which Solomon having named and invoked, he was found worthy to have power over all the demons, potencies, powers, and virtues of the air.

Bifrons. —The Forty-sixth Spirit is called Bifrons, or Bifröus, or Bifrovs. He is an Earl, and appeareth in the Form of a Monster; but after a while, at the Command of the Exorcist, he putteth on the shape of a Man. His Office is to make one knowing in Astrology, Geometry, and other Arts and Sciences. He teacheth the Virtues of Precious Stones and Woods. He changeth Dead Bodies, and putteth them in another place; also he lighteth seeming Candles upon the Graves of the Dead. He hath under his Command 6 Legions of Spirits. His Seal is this, which he will own and submit unto, etc.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

R. Hiyya b. Abba b. Nahmani stated that Rab Hisda said in the name of Rab (another version : Rab Hisda said in the name of Ze'iri) : Overall kinds of perfumes the benediction is "...Who Greatest fragrant woods," excepting musk which comes from a species of animal and its benediction is "...Who createst various kinds of spices."

Against this teaching is quoted : We only say "...Who createst fragrant woods" over the balsam-trees of the house of Rabbi and the balsam-trees of the Emperor's palace and over the myrtle-tree wherever it comes from !

Rab Adda b. Ahabah said: Over costum the benediction is "...Who createst fragrant woods," but not over the oil in which it is steeped. Rab Kahana said : [That is the benediction] even for the oil in which it is steeped, but not the oil with which it is ground. The men of Nehardea said : [That is the benediction] even for the oil in which it is ground.

Rab Giddel said in the name of Rab : Over jasmine the benediction is "...Who createst fragrant woods." Rab Hananel said in the name of Rab: Over sea-rush the benediction is "...Who createst fragrant woods." Mar Zotra said : What is the Scriptural authority? "She had brought them up to the roof, and hid them with the stalks of flax" (Josh. ii. 6).

Rab Giddel said in the name of Rab : Over jasmine the benediction is "...Who createst fragrant woods." Rab Hananel said in the name of Rab: Over sea-rush the benediction is "...Who createst fragrant woods." Mar Zotra said : What is the Scriptural authority? "She had brought them up to the roof, and hid them with the stalks of flax" (Josh. ii. 6).

Rab Mesharsheya said : Over the garden-narcissus the benediction is "...Who createst fragrant woods," but over the wild narcissus "...Who createst fragrant herbs." Rab Sheshet said : Over violets the benediction is "...Who createst fragrant herbs." Mar Zotra said : He who smells the citron or quince should say "Blessed be He Who setteth a beautiful fragrance in fruits."

There is a Baraitha, Be ye clean, lest ye touch the table or the lamp. And yet we have a Baraitha to this effect, viz., What is the reason that we are not taught this with reference to the lamp? It is because the table is called in Holy Writ perpetual, the lamp is not called in Holy Writ perpetual. And another says, Since Holy Writ says, "and the lamp over against the table" (Ex. xxvi. 35), it is as though it were called in Holy Writ perpetual. But another says, It was only to fix its place that it comes. But you may get it out for me in this way. For it is a vessel of wood which is made to rest; and every vessel of wood which is made to rest, is not liable to uncleanness. What is the reason then that it is liable to uncleanness? Because it is like a sack in this respect, and therefore can contract uncleanness. As a sack is moveable, whether empty or full, so also everything which is moveable whether empty or full is liable to cleansing. This also is moveable, whether empty or full. As is the teaching of Resh Lakish; for Resh Lakish said, What is the meaning of the passage, "upon the clean table?" (Lev. xxiv. 6) Undoubtedly it implies that it might be unclean. And why? It is a vessel of wood made to rest, and as such it does not receive uncleanness; but it informs us that they raise it up, and exhibit the shewbread on it to those who come up to the festival, and one says to them, Look at the love of God in giving you food. Its end was like its placing. For R. Joshua ben Levi said, A great miracle was wrought in the shewbread. As its placing was miraculous, so was its end; for it is said, "to put hot bread in the day that it was taken away" (1 Sam. xxi. 6). But you may get it out for me in this way. It is because it is overlaid. For lo, there is a canonical Mishnah, The table or the tripod table, which have had a piece broken off, or have been covered with marble, and there has been left on them a place to rest cups, may become unclean. R. Jehudah says, A place to rest cakes (Kelim, xxii. 1). And if thou sayest, It is a different matter with shittim wood, which is esteemed highly, and is not valueless, this is all right according to what Resh Lakish says. For he said, Their teaching only refers to tables made of woods that come from the province of the sea. But in the case of a vessel of Mismim it is not valueless. This is very good. But according to R. Jochanan who says, Even in the case of a vessel of Mismim also it is valueless, what is there to say? And if thou sayest, The one is the case of an overlaid article which stands, and the other, of an overlaid article which does not stand. Lo, Resh Lakish asks from R. Jochanan, Does the Mishnah treat of an overlaid article which stands, or of an overlaid article which does not stand? of one which has its extremities covered, or of one which has not its extremities covered? And he said to him, There is no difference in this respect between an overlaid article which stands and an overlaid article which does not stand. There is no difference in this respect between one which has its extremities covered, and one which has not its extremities covered. But it is the table itself which makes the difference.