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A TRANSLATION OF THE TREATISE 
 
 CHAGIGAH 
 
 FROM THE 
 
 BABYLONIAN TALMUD. 
 
aonBon: C. J. CLAY AND SONS, 
 
 CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, 
 
 AVE MARIA LANE. 
 
 iTomliritise: DBIGIITON, BELL, AND CO. 
 
 ILeipjio: F. A. BROCKHAUS. 
 
 ^.ffa Hort : M ACM ILL AN AND CO. 
 
A TRANSLATION OF THE TREATISE 
 
 CHAGIGAH 
 
 FROM THE 
 
 BABYLONIAN TALMUD 
 
 WITH INTRODUCTION, NOTES, GLOSSARY, AND 
 INDICES 
 
 BY 
 
 The Rev. A: W. STREANE, M.A. 
 
 FELLOW, AND DIVINITY AND HEBBEW LECTDEEB, OF CORPUS CHBISTI COLLEGE, 
 CAMBKIDGE, AND FORMERLY TYBWHITT'S HEBREW SCHOLAR. 
 
 CAMBRIDGE : 
 
 AT THE UNIVERSITY PRESS. 
 
 1891 
 
 [All Riflhts reserved.] 
 
Cambridge : 
 
 PRINTED r.Y C. J. CLAY, M.A. AND SONS, 
 AT THB DNIVEKSITT PRESS. 
 
INTIIODUCTION. 
 
 OINCE the publication of Deutsch's celebrated article', a 
 '^ large number of fragmentary portions of the Talmud have 
 appeared in English. Such for example are to be found in 
 Hershon's Talmudic Miscellany, 1880, his Treasures of the 
 Talmud, 1882, and his Genesis with a Talmudic Commentary, 
 1883. A considerable portion of the Mishnah has also been 
 translated, in particular, the treatise entitled Pirke Aboth, 
 or Sayings of the Jewish Fathers. Numerous references to 
 Dr C. Taylor's edition of that work with critical and illustra- 
 tive notes' will be found in the following pages. Many other 
 Mishnic treatises have also been more or less fully translated ; 
 e.g., by the Rev. D. A. de Sola and the Rev. M. J. RaphalP, 
 and, later, by the Rev. Joseph Barclay*. But no person, so far 
 as I am aware, has hitherto undertaken to set any Talmudic 
 treatise, with both Mishnah and Gemara, in its entirety before 
 the English reader. I have accordingly ventured to think that 
 such a work as this, corresponding to what has been already 
 done by Drs E. M. Pinner, Chr. Ewald" and others' for German, 
 
 1 'The Talmud,' published in the Quarterly Review, Oct. 1867, and reprinted 
 in his Literary Remains, London, 1874. 
 
 " Cambridge, 1877. ' London, 1843. 
 
 * London, 1878. 
 
 » Pinner'ftj^^iytoA, Berlin, 1842; Ewald's Abodah Sarah, 2nd ed., Nurem- 
 
 « See German translations of various treatises enumerated in Dr H. L. Strack's 
 Einleitung in den 2'halmud, p. 69. 
 
VI INTRODUCTION'. 
 
 and by L'Abbe L. Chiarini' and M. Moise Schwab' for French 
 readers, might not be without interest. This book then, unlike 
 those to which I first referred, consists, not of quotations, how- 
 ever appropriately selected, but of a continuous whole. 
 
 Although perhaps no one who opens this volume is likely to 
 " hold, with that erudite Capucin friar, Henricus Seynensis, 
 that the Talmud is not a book but a man"," it may be well 
 to sketch as briefly as possible the nature of that work, one 
 of the treatises of which appears now for the first time in a 
 non-Hebrew dress. 
 
 According to Jewish belief, in addition to the "Books of 
 Moses," which formed the written Law (SDDSB' n*lW), there 
 
 T ; • V T 
 
 was also delivered to the Israelitish leader an oral Law (^'^iJ'1 
 
 (13 /ySE!')*, which was held by the Jews in still higher venera- 
 
 tion^ This oral Law, like the written, was held to have been 
 faithfully transmitted through subsequent generations and all 
 the vicissitudes of Jewish history, and the two together form the 
 basis of all the discussion and exposition, of which the main 
 substance of the Talmud consists. " Moses received the Torah 
 from Sinai, and delivered it to Joshua, and Joshua to the 
 elders, and the elders to the prophets, and the prophets to the 
 men of the Great Synagogue^" " R. Simeon ben Lakish said, 
 What is that which is written, ' I will give thee tables of stone, 
 and the law, and the commandment which I have written, 
 to teach them' (Ex. xxiv. 12)? 'Tables,' these are the Ten 
 Words ; ' law,' this is the Scripture ; ' and the commandment,' 
 this is the Mishnah ; ' which I have written,' these are Prophets 
 
 1 Le Talmud de Babylone, traduit en langue Frangaise, et complete par celui 
 de Jerusalem, Vol. i. Leipzic, 1831, contains B'rakhoth. No more appears to 
 have been pablished. 
 
 ^ B'rakhoth, Paris, 1871. Other treatises have followed. 
 
 ' Deutsch, Lit. Bevi., p. 3. 
 
 ■* "Not unlike the unwritten Greek 'Prirpai, the Soman 'Lex Non Scripta,' 
 ...or our own Common Law," Deutsch, p. 18. 
 
 * See p. 47. 
 
 ' Sayings of the Jetcish Fathers (Firlce Aboth), i. 1. 
 
INTRODUCTION. Vll 
 
 and K'thubhim ; ' to teach them,' this is the Gemara ; thus 
 instructing us that all of these were given to Moses from 
 Sinai'." 
 
 It is of course impossible to determine with any precision 
 what substratum of truth may underlie this belief; in other 
 words, to determine whether there may be preserved to us in 
 the Talmud, as we now have it, any trace of precepts otherwise 
 unknown but belonging to the age of Moses or to that of 
 the Elders', or of the prophets who followed him. When 
 we arrive however at the age indicated by the last words 
 quoted above from the Pirke Aboth, the subject emerges into 
 the light of history. From that time onwards we find that 
 a certain class of men were charged from age to age with the 
 custody of this Law, both while it was still in fact, as well as in 
 name, oral, and subsequently, when it had been committed 
 to writing. The title borne by these persons varied with the 
 period, as did also the amount of deference paid to their suc- 
 cessive expositions. 
 
 Ezra and 'the men of the Great Synagogue',' the last of 
 whom, Simon the Just, died B.C. 300, handed on the tradition, 
 to be cherished and amplified by the Sopherim (scribes), and 
 these were succeeded in their guardianship by (a) the Tannaim* 
 (a.D. 70 — 220), (b) the Amoraim' (from the death of Rabbi, A.D. 
 
 » B'rakhoth, 6 a, i. 13. 
 
 2 Josh. xxiv. 3, Jud. ii. 7. 
 
 ^ Traditionally held to have been a college, consisting of 120 contemporary 
 teachers. More probably the title was invented in a subsequent age to express 
 collectively those learned in the Law, who belonged to the whole period com- 
 prised between the Ketum from the Captivity and B.C. 300. See Dr C. Taylor's 
 Sayings of the Jewish Fatlters, p. 124. 
 
 * Repeaters, teacliers (XJD), also called Ch&khamim, wise men, a title used 
 to distinguish them from the Babbanan, who (but see Glossary, Babban) were 
 Gemaric teachers (Amoraim). Deutsch however (Lit. Rem. p. 21) adopts a classi- 
 fication which makes Banaim, (Master-) builders (K33), to be the name borne by 
 the custodians of the oral Law from B.C. 220 to a.d. 220. 
 
 ' Speakers (10K). Hence they were men who discussed with authority, as 
 opposed to their predecessors (Tannaim) who taught with authority. The 
 Amoraim did not formulate new laws, unless they were compelled. Thus they 
 
VIH INTRODUCTION. 
 
 210 to R. Abina II., often called Rabena, head of the Academy 
 at Sora in the latter part of the 5th century, the last who 
 taught authoritatively on the basis of oral tradition), (c) the 
 Sabboraim' (A.D. 500—689), and lastly, the Geonim' (a.d. 689— 
 895). 
 
 During Old Testament times and till about B.C. 100 there 
 appears to have existed nothing of the rivalry in the exposition 
 of the Law which we find from that time onwards. Till the 
 captivity all were either on the side of Israel's God or of 
 idolatry, and after the Return several hundred years seem to 
 have elapsed before any development of opposing schools took 
 place. " The struggle for independence which was sustained, 
 and brought to a successful issue, by the Maccabaeans with the 
 help of the zealous adherents of the Law, tended to concentrate 
 all political power in the hands of that party ; whilst the 
 Hellenist faction, who had brought the nation to the verge 
 of ruin, must have lost all influence. But though subdued for 
 a time, and in bad odour with the people, they succeeded in 
 alienating John Hyrcanus and some of his successors from their 
 opponents, who on their part sought to maintain themselves by 
 the favour of the multitude. But since excessive zeal for the 
 Law was the surest way of securing the attachment of the 
 people, legal studies came to be regarded with deeper interest, 
 and pursued with increasing energy, till with the multiplication 
 of the disciples, divisions and endless disputes were developed'." 
 
 These differences of opinion as to the meaning of many of 
 
 stood in something of the same relation to the Tannaim as judges and connsel 
 do to the legislature. 
 
 ' Reasoners (130, to think, N'inp, reason). They did not proponnd any- 
 thing original, but reasoned upon the material left them by their predecessors, 
 and so sought to obtain a clearer grasp of its meaning. Jose (who died a.d. 503) 
 was the first of these, though he is sometimes reckoned as the last of the Amo- 
 raim. The last were 'Ina or Giza, and Simona. For a sketch of their times, 
 see Etheridge, Introd. to Heb. Lit. p. 209 sqq. 
 
 ' Eminent persons (tiK|, excellent, noble). The word however also bears a 
 narrower import as the title belonging to the heads of the Academy of Son. 
 
 " Deutsch, p. 19. 
 
INTRODUCTION. IX 
 
 the precepts in the written, and of the comments in the un- 
 written, Law had thus the natural effect of largely expanding 
 the amount of matter to be transmitted. And again "the 
 ever growing wants of the ever disturbed commonwealth necessi- 
 tated new laws and regulations at every turn... Both for the 
 promulgation of a new law and the abrogation of an old one a 
 higher sanction was requisite than a mere majority of the 
 legislative council. The new Act must be proved, directly or 
 indirectly, from the ' Word of God' — proved to have been 
 promulgated by the Supreme King — hidden and bound up as 
 it were in its very letters from the beginning'." 
 
 Such was the state of things, when R. Jehudah the Holy'', 
 doubtless fearing that the Rabbinic schools might perish al- 
 together in the hapless plight of the Jewish people, about 
 A.D. 191 brought, or began to bring, into shape the Mishnah, 
 i.e., the older of the two parts, of which the majority of the 
 treatises forming the Talmud are each made up. The Mishnah 
 is thus the (virtually common) basis of the two forms of the 
 Talmud, known respectively as the Talmud of Jerusalem (more 
 strictly, Tiberias) and of Babylon (Sora)'. 
 
 Around this Mishnah, or commentary on the Biblical text, 
 with its studied brevity suggestive of hastily taken lecture 
 notes, there grew up a commentary or " critical expansion*," 
 couched for the most part in language still more laconic and 
 obscure, as well as still further removed in its form from Biblical 
 Hebrew. This commentary on a commentary is called the 
 Gemara"*, and forms the later, and by far the longer, of the two 
 portions of an ordinary Talmudic treatise. The Gemara, unlike 
 the two recensions of the Mishnah, differs considerably in the 
 two forms of the Talmud. 
 
 The Talmud of Jerusalem is attributed to the editorship of 
 
 1 Deutsch, p. 19. 
 
 2 See p. 2, note 9. 
 
 "* See further under Mishnah iu Glossary. 
 - Deutsch, p. 17. 
 ' See Glossary. 
 
X INTRODUCTION. 
 
 R. Jochanan ben Eliezer (a.d. 184 — 279), but inasmuch as his 
 death took place considerably more than a hundred years before 
 the latest piece of Gemara contained in that Talmud, it is clear 
 that he can only have given the impulse, which led to the 
 putting together and completion of the whole. The same 
 remark will apply to the tradition which ascribes the editing 
 of the Talmud of Babylon to Ashi' (died a.d. 427), and Rabena", 
 who were both much earlier than the last teachers therein 
 named. 
 
 While both Talmuds, containing thus a commentary upon 
 what is virtually the same body of Mishnic teaching, bear a 
 strong similarity to one another, they have nevertheless con- 
 spicuous points of difference. The discussions in the Palestinian 
 Talmud are briefer and more to the point. In it the learned 
 give the opinions and decisions pronounced by their prede- 
 cessors, but without the addition of the debates which led up 
 to those decisions. It also contains more history and geo- 
 graphy, as well as more of numismatology and archaeology. 
 We may add that in it Greek words needed, and accordingly 
 received, no explanation. 
 
 The Talmud of Babylon on the other hand is three times 
 the size of the other, bestows more care on legal and religious 
 points, is the later, the more studied by the Jews themselves, 
 and the more trustworthy. Lastly the Talmud of Babylon con- 
 tains more Halachah, the Talmud of Jerusalem more Haggadah'. 
 
 The following will probably strike the reader of any Tal- 
 mudic treatise as its most prominent characteristics : 
 
 1st. Conciseness ; frequently amounting to obscurity. This 
 feature, noticeable in the Mishnah, is still more prominent in 
 the Gemara. Both assume an intimate knowledge of the letter 
 of the "Books of Moses," as well as a thorough familiarity 
 with the details of ritual developed in the later days of the 
 
 ' See p. 6, note 1. 
 
 - See p. viii. 
 
 ' For these words, see Glossary. 
 
INTRODUCTION. XI 
 
 Jewish state. This is largely accompanied by a brevity and 
 baldness which utterly disregard all attempts at rhetorical 
 effect or even attractiveness of style. If such a work is to 
 be made at all intelligible in an English translation, it 
 must be considerably amplified, as well by insertion in the 
 course of the text, as by notes. Accordingly, while seeking to 
 render the original as closely as the case permits, and while 
 probably running the risk of reproducing but too faithfully in 
 many cases its extreme baldness, I have felt it necessary to 
 make the English text to be not only a literal translation, but 
 to some extent a commentary, while reserving as much as pos- 
 sible for the notes everything of the nature of observations, 
 strictly so called, on the text. 
 
 2nd. Disputation. Rabbis of opposing schools adduce their 
 several opinions and support them both by older authority and 
 by argument. It is hoped that the spaces (sub-paragraphs) 
 which will be found throughout the text, may help to bring 
 out this feature, and to render more apparent the thread of the 
 discussion, which otherwise might occasionally be difficult to 
 disentangle. 
 
 3rd. A desultory, disconnected style. Deutsch ' speaks thus 
 of the Talmudic student at the commencement of his investiga- 
 tion : " Schooled in the harmonizing, methodizing systems of 
 the West — systems that condense and arrange and classify, and 
 give everything its fitting place and its fitting position in that 
 place — he feels almost stupefied here. The language, the style, 
 the method, the very sequence of things (a sequence that often 
 appears as logical as our dreams), the amazingly varied nature 
 of these things — everything seems tangled, confused, chaotic." 
 Often however the clue to the connexion between neighbouring 
 paragraphs is to be found, not in any similarity in the subject- 
 matter, but in the identity of the authority upon which they 
 rest, or person quoted as having given utterance to them. 
 
 4th. Extraordinary methods of interpretation and subtle 
 
 1 p. 16. 
 
XU INTRODUCTION. 
 
 inferences from Biblical language. Examples will be found on 
 pp. 5, 14, 16, etc." 
 
 The Talmud however, apart from its literary features, and 
 in spite of what we may consider as blemishes of substance or 
 of style, can well claim a right to be regarded with profound 
 interest, on account of the powerful influence which it has had 
 upon the Jewish people, as exercising the strongest effect upon 
 their imagination, as bound up for so many centuries with their 
 history, and as inspiring them in many cases with an enthusi- 
 astic devotion to its contents. From the peculiar circumstances 
 of their position, deprived of the natural outlets for the exercise 
 of a nation's enthusiasm and interests, they devoted themselves 
 for ages to this unique study, which accordingly throws a strong, 
 if somewhat also of a fantastic, light upon their modes of 
 thought and life for generations. More especially does the Book 
 claim our attention, as containing the words of some, with whom 
 we may feel morally certain that our Lord held converse, men 
 with whose sayings He and those around Him were thoroughly 
 familiar, men whose teaching, avowedly dependent as it was for 
 its claims solely on the links connecting it with the dicta of 
 their predecessors, was in such marked contrast with the words 
 of Him who " taught them as one having authority, and not as 
 their scribes ^" 
 
 The Talmud of Babylon consists of sixty-three Tractates or 
 Treatises, each of which bears the name of Nn^DO , These 
 
 T ; V - 
 
 Treatises are arranged under six heads ( d^IlD , orders). The 
 
 second of these heads is called, The division of (or, concerning) 
 festivals (HyiD "nO), and contains twelve treatises, of which 
 
 Chagigah (nJ*Jn) is the last I We may summarise as follows 
 
 1 " The mind of a Jew ia never wboUy intelligible to the mind of a Gentile, " 
 C. A. Vince, Christian Conduct, p. 108. 
 
 2 Matt. Tii. 29. 
 
 ' This is according to the order of sequence laid down by Maimonides. For 
 other arrangements, see Strack's Einleitung in den Thalmud, pp. 10 — 12. 
 
INTRODUCTION. XIU 
 
 the questions of which it treats ; merely reminding the reader 
 that the digressions from the main theme are numerous and 
 lengthy : 
 
 Perek I. Who are bound to appear at Jerusalem at the 
 three great annual Feasts ? What is the amount which must 
 be expended by them in offerings on the occasion? From 
 what sources are these offerings to be drawn and of what are 
 they to consist? Rules as to postponed offerings, and as to the 
 dissolving of vows. Remarks on the rules concerning Sabbaths, 
 Chagigah-offerings, and other matters. 
 
 Perek II, like the latter part of Perek I, treats of many 
 matters which have little or no connexion with the main theme. 
 On what things is instruction to be given ? Into what things 
 is investigation forbidden ? Fragments of the story of Acher. 
 The first dispute between Jewish Rabbis (Jose ben Joezer and 
 Jose ben Jochanan). The names of the five Pairs (Presidents 
 and Vice-Presidents of the Sanhedrin). Details connected with 
 festival offerings. Rules relating to cleansing. Is a definite 
 intention necessary, if cleansing is to be ceremonially valid? 
 What are the degrees of purity ? 
 
 Perek III. How far are hallowed things to be held as more 
 honourable than heave-offering ? And (in connexion with this 
 enquiry, and returning thus to the main subject) how comes it 
 that during the Feast the wine and bread of a strictly observant 
 Jew are not defiled by the touch of a common person ? How 
 after the Feast are the vessels of the Sanctuary purified ? 
 
 The text of the Talmud, besides presenting, in common with 
 other ancient writings, unintentional variants (arising fi-om 
 errors of sight, of hearing, etc.), contains also a considerable 
 number caused (a) by fear of the " Censor' " or representative 
 of the secular power, or even by his actual direction, (b) by a 
 desire to emphasize the differences between the Jewish and 
 
 1 For interesting remarks upon the comparative influence of the "censure" 
 upon the earliest printed editions of Talmudic treatises, according to the country 
 of origin of the Mss. on which they were based, see Strack's Einleitung, etc. p. 53; 
 
XIV INTRODUCTION. 
 
 Christian religions. It is in the edition of Basel (A.D. 1578 — 
 1581) that the influence of the Censor comes into view. Owing 
 to the wide-spread belief that the Talmud contained attacks 
 upon Christianity, the word expressing a Christian Jew* was 
 altered in many cases to that for Sadducee or for Epicurean', 
 and the word for Gentile' to that for Cuthite (Samaritan). 
 
 The great majority however of the variants in this treatise 
 are not of suf5ficient importance to merit attention. Conse- 
 quently in the following pages it is only occasionally that any 
 of them are dealt with in a note. Those who may desire to 
 examine them further will find ample material to their hand 
 in Eabbinovicz's Yariae Lectiones noticed below. 
 
 Owing doubtless in part to the vicissitudes of Jewish history 
 in mediaeval times, comparatively few MSS. including Gemara 
 survive, although Mishnic treatises, especially that of the 
 Sayings of the Jewish Fathers (Pirke Aboth), are fairly nu- 
 merous*. The chief extant MSS. of the Talmud of Babylon are 
 three : 
 
 1st. That of Munich'; the only MS. containing the whole of 
 this Talmud. It was written A.D. 1369 at Paris by R. Solomon 
 ben Simson, 
 
 2nd. The Roman', and 
 
 also for a list of passages in the Talmud, where the censure has obscured or 
 obliterated references to our Lord, or to those immediately connected with Him 
 see Eabbinovicz's Discmirse (TDKD) on the printed editions of the Talmud, ap- 
 pended to Part viii. of his Var. Lect., pp. 24, 25, notes n3 and 133. 
 
 ' I'P- ^ Seep. 22, notes. 
 
 3 ■<\3. See p. 134, note 1. 
 
 ■* We may here mention the unique Cambridge ms. of the Mishnah upon 
 which the Talmud of Jerusalem rests, edited by the Bev. W. H. Lowe, M.A. 
 Christ's College, Cambridge, 1883. 
 
 " Cod. Hebr. 95. See Steinschneider, Die hebraischen HandschrifUn der 
 K. Hof- und Staatshibliothek in Miinchen, Miinchen, 1875, p. 43. For further 
 remarks and references in connexion with this ms. see Strack's Einleitung etc. 
 p. 51, and Schwab's B'rakhoth, Introd., p. xlv. The latter places the ms. in the 
 year 1542. 
 
 8 See Assemani, Biblioth. Apost. Vaticanae Codd. MSS. Catalogva, Tom. i. 
 clxxi. 34 (p. 139). Little seems known as to this ms., except that it belongs to 
 
INTRODUCTION. XV 
 
 3rd. The Oxford' MS. 
 
 This last has many variations, for the most part minute, 
 but in some cases interesting, and notably so in that part of this 
 treatise which relates to Elisha ben Abuyah (Acher, see p. 83). 
 
 Twenty-three of the treatises forming the Talmud of Baby- 
 lon were published at Soncino and Pesaro early in the 16th 
 century (not later than 1519), but the first complete edition 
 was that of Daniel Bomberg, Venice, 1520 — 31. Many of the 
 errors of this edition were corrected in that of Justiniani, Venice, 
 1546 — 51. Several editions were produced during the period 
 between the last-named and that of Basel, noticed above, and 
 many followed the last-named. The variations of reading 
 among the editions, at any rate as far as this treatise is con- 
 cerned, are, generally speaking, insignificant. 
 
 The text followed here, except where an intimation to the 
 contrary is given in the notes, is that of the edition published 
 for the most part at Lemberg' in thirty-nine volumes. That 
 which contains this treatise bears upon the title-page " Druck 
 und Verlag des Salomon Sprecher, in Lemberg, 1867." 
 
 The references to the exact line in the original, which will 
 be found at the top of the outer margin of each page in the 
 translation as well as elsewhere in this work, will, it is hoped, 
 be found useful. All Hebrew editions have been arranged to 
 correspond with the pagination of the editio princeps, but in 
 some, e.g., the Lemberg, two pages go to make one of the 
 former. Accordingly in my notation the number in Arabic 
 numerals, according as it is followed by a or b, denotes in the 
 usual way the obverse or reverse of the page in the editio 
 
 that collection of Talmud-Mss., the greater part of which formerly belonged to 
 the University of Heidelberg. See Straok, p. 50; Schwab, p. xlvii. 
 
 1 "Mishnah and the Gemara of Babylon ; Z'raim and Mo'ed...The Mishnah 
 of the whole chapter precedes the G'mara.... Owner: Abraham ben Tizhag 
 hal-Levi tSKlpHN bought it at Cairo in the year 5317 = 1557. 
 
 " Neat squ. char. : 2 coll. large fol., vellum, ff. 184; last leaf injured. [Opp. Add. fol. 2S.]" 
 Neubauer's Cat. of Heb. MSS. in the Bodl. Libr., Nr. 366. Oxford, 1886. 
 
 2 But some volumes at Amsterdam. 
 
XVI INTRODUCTION. 
 
 princeps, while the further subdivision of each of these, e.g., in 
 the Lemberg text, into two pages (right and left hand) is 
 denoted by i and ii, and the individual line in i or ii by the 
 number in Arabic numerals which follows. 
 
 It remains for me to express my obligations to those who 
 in various ways have aided in the execution of my task. 
 
 This little book forms one more illustration of the frequency 
 with which Prof Cowell by his kindly advice and interest has 
 stimulated others to literary effort. I had originally hoped 
 that his name would have preceded mine upon the title-page, 
 and, though the pressure of his other work has rendered this 
 impossible, I cannot thank him too warmly for the first sugges- 
 tion, as well as for the ready help and counsel which he has 
 from time to time bestowed. 
 
 The book may be considered as the outcome of the lectures 
 of the late Dr S. M. Schiller-Szinessy, the learned University 
 Reader in Talmudic, of whose unwearied readiness, both in 
 lecture and privately, to expound the diflSculties of his subject 
 I cherish a most grateful recollection. 
 
 To the Rev. R. Sinker, D.D., Librarian of Trinity College, I 
 also tender my warmest thanks for his kindness in finding time 
 to read the proofs of the work, and for many valuable hints on 
 points of detail. 
 
 Lastly, my sincere acknowledgments are due to the Syndics 
 of the University Press for undertaking the publication of the 
 book, and for several suggestions respecting its form. 
 
 ERBATA. 
 
 Page 25, line 29. For Tanaim read Tannaim. 
 „ 39. At top of margin snpply 8 b, i. 23. 
 „ 63, margin. For Deut. xziii. 8 read Deut. xxxii. 8. 
 
n J "• ji n 
 
 N pnS 
 
 MiSHNAH. 
 
 I. (1) All are bound in the case of a holocaust' except a 2a 
 deaf man, a fool, and a child, and one of doubtful sex, and one 
 of double sex, and women, and slaves who are not manumitted, 
 the lame man, and the blind man, and the sick man, and the 
 old man, and him who is not able to go up on his feet. What 
 is the definition of a child ?^ Every one who is not able to 
 ride upon his father's shoulders, and to go up from Jerusalem 
 to the mountain of the House. These are the words of the 
 house of Shammai. But the house of HilleP say. Every one 
 who is not able to take hold of his father's hand, and to go up 
 from Jerusalem to the mountain of the House, as it is said, Ex. xxiii. 
 " three footgoing times*." 
 
 1 n"Nl (HNT, to see; in Niph'al, to appear) is an abbreviated expression 
 for njX") n?iV, burnt-offering (holocaust) of the appearing (i.e., before God at 
 one of the three great Feasts, Passover, Weeks, Tabernacles). See further in 
 Glossary at the end of this volume. 
 
 2 PP inT'N, lit., Who is this child ? 
 
 ' Hillel succeeded Shema'iah as President (K'K'J) of the Sanhedrin, pro- 
 bably about 32 B.C., and held office till his death, about a.d. 8. Shammai was 
 successor to Hillel's colleague Menachem, and was accordingly somewhat junior 
 to his rival. For these two see Dr C. Taylor's Sayings of the Jewish Fathers, 
 notes on pp. 34, 35, 37, 107, and Wolfs Biblioth. Heb. ii. 824, 859; iv. 380. 
 
 * From the use of the word DyJ"), here denoting "times," but having the 
 primary sense of feet, the house of Hillel inferred that no child, too young to 
 walk, could keep the command. 
 
 S. CH. 1 
 
2 CHAGIGAH. 
 
 2 a, u. 1. (2) The house of Shammai say, The holocaust involves two 
 pieces of silver and the chagigah a meah' of silver, but the 
 house of Hillel say. The holocaust involves a meah of silver and 
 the chagigah two pieces of silver. 
 
 Gemaka. 
 
 What is the expression all to include^? It is to include 
 
 him who is half a slave and half free. But according to 
 
 Rabena^, who says, He who is half a slave and half free is exempt 
 from the holocaust, what is the expression all to include ? 
 It is to include him who is lame on the first day and well* on the 
 second day. This agrees with him who says, All of them' 
 
 are transferable from one day to another ; but according to him 
 who says, All of them are transferable as from the first day only", 
 what is the expression all to include? It is to include the 
 
 blind in one eye. But this is not in accordance with the 
 
 following Baraitha'. For Jochanan ben Dahabai", saying it in the 
 name of Rabbi' Jehudah, taught. He who is blind in one eye is 
 
 ' The sixth part of the TJ''''! (denarius), and equivalent to the Biblical nij 
 (gerah, e.g., Exod. xxx. 13, = ^ of a shekel), which weighed sixteen grains of 
 barley. 
 
 " 'firiNb (infin. Aph'el of KriK with prefix h) for Vin^xb, the « (ft frequent 
 substitute in late Hebrew for N as first root letter) being irregularly omitted. 
 
 ^ There were two of this name. The elder was a pupil of E. Joseph, for 
 whom see p. 17, note 5. The younger was the last of the Gemaric teachers 
 (Amoraim), and died a.d. 474. See Wolfs Bihlioth. Heh. ii. 880. 
 
 * BB'Sn?, lit., stretched out (in limb). 
 ^ The sacrifices. 
 
 * And therefore are not to be offered, if on that first day the person was 
 legally (e.g., by lameness) incapable of offering, however soon afterwards he may 
 have become capable. 
 
 7 S'jm NJD *Kn »3 N^ni, Ut., But no ; for thus it is taught, for there is a 
 Baraitha. For this word see Glossary. 
 
 * A second-century teacher. 
 
 ^ " The title of Eabbi kut {^oxnv was given to Jehndah ben Simon HI., 
 who was also called Jehudah ha-Nasi (the prophet) and Babbenu ha-Kadosh 
 (the Holy). To him is attributed the compilation of the Mishnah, but the 
 MisHNAH as we have it is a later recension, as may be inferred from the way in 
 which ' Eabbi' himself is introduced." Dr C. Taylor's Sayings etc. p. 41, note 1 ; 
 see also Wolf, ii. 839 ; Smith and Wace, Diet. Ghr. Biog. iii. 342; and Etheridge 
 Introd. to Heh. Lit. p. 86. Babbi died, aged 60, circ. a.b. 210. 
 
CHAGIGAH. 3 
 
 exempt from the holocaust, as it is said, "He shall be seen," or "He 2a, U. 18. 
 shall see'." As he went to see, so he went to be seen; as to see lyDeut. 
 with both his eyes, so to be seen with both His* eyes. ^vi. 16. 
 
 And, if you like, I will fully grant you what they have said 
 from the beginning^ But you will say, Rabena's saying' 
 
 constitutes a difficulty. There is no diificulty. One opinion 
 
 is according to the older Mishnah, the other' according to the later 
 Mishnah. 
 
 For there is a canonical Mishnah ^ He who is half a slave and Baba 
 half free serves his master one day and himself the other day. i^g^ in. 
 These are the words of the house of Hillel. The house of 
 
 Shammai said to them, You have settled it well for his master', 21) 
 but you have not settled it well for himself. Does he wish to 
 marry a slave woman? he is not able; a free woman? he is not 
 able; to abstain from marriage? but was not the world created only 
 that men might be fruitful and multiply? as it is said, "he created Is. xlv. 18. 
 it not in vain; he formed it to be inhabited." But" for the sake 
 
 of the maintenance of the world* they force his master and make 
 vhim a free man '°, and he writes for him a bill on half his property, 
 and the house of Hillel comes round to teach according to the words 
 of the house of Shammai. 
 
 Except a deaf man, a fool, and a child etc.^' There is a 
 Baraitha, A deaf man is like a fool and a child. As a fool and 
 a child are not responsible for their actions, so a deaf man is not 
 responsible for his actions. And we learn, as we are taught by a 
 canonical Mishnah, A deaf man, as wise men have everywhere said, Niddali, 
 is one who does not'^ hear and does not speak. Lo, you will 
 
 1 For the sense see p. 32, note 5. ^ God's. 
 
 3 Viz., that the word all is to include him who is half a slave and half free. 
 
 * See p. 2. 
 
 » That of Eabena. 
 
 " See Glossary, under Mishnah. The Mishnah quoted has no direct con- 
 nexion with the question of exemption from the holocaust, but only relates to 
 the general position of one who is half a slave and half free, suggested by 
 such a person's having just been under discussion. 
 
 ' By thus securing to him the services of his slave for at least half his time. 
 
 8 Owing to the force of these considerations urged by the house of Shammai. 
 
 ' Through the institution of marriage. 
 
 >" That he may be able to marry, while yet his master has the benefit of his 
 labour. 
 
 u See p. 1. 
 
 '" i.e., cannot, and so in all subsequent cases. 
 
 1—2 
 
* CHAGIGAH. 
 
 2b, U. 2. say then, He who speaks and does not hear, or he who hears and 
 does not speak, is bound. Yes, for there is a Baraitha for 
 
 this. For our Rabbis have taught, He who speaks and does not 
 hear is deaf, he who hears and does not speak is dumb. Both 
 one and the other are to be treated as capable persons in all that 
 relates to them. And whence do you infer that he who speaks 
 
 and does not hear is deaf, and that he who hears and does not speak 
 Ps.xxxviii. is dumb? Since it is written, "But I as a deaf man hear not; 
 
 and I am as a dumb man, who openeth not his mouth." And, 
 
 if you like, I will say, according to the proverbial saying, A man 
 stumbling in his words'. He who speaks and does not hear, or 
 he who hears and does not speak, is bound. But, lo, there is a 
 Baraitha, viz., He who speaks and does not hear, or he who hears 
 and does not speak, is exempt. Rabena, or it may have 
 
 been^ Rabba^ said, There is a hiatus' here. And there is a 
 
 Baraitha' to this effect. All are bound as regards the holocaust, 
 and as regards the rejoicing", except a deaf man. He who speaks 
 and does not hear, or he who hears and does not speak, is exempt 
 from the holocaust. But although he is exempt from the holocaust, 
 he is bound as regards the rejoicing; but as for him who does not 
 hear and does not speak, and as for a fool and a child, he is exempt 
 also from the rejoicing, inasmuch as these are exempt from all the 
 commandments which are contained in the Law. 
 
 There is also a Baraitha to this effect, All are bound as regards 
 the holocaust and the rejoicing except a deaf man. He who speaks 
 and does not hear, and he who hears and does not speak, are 
 exempt from the holocaust. But although he is exempt from the 
 3 a holocaust, he is bound as regards the rejoicing ; but as for him who 
 does not hear and does not speak and as for a fool and a child, 
 
 ' As a mnemonic n'Sl^ifi 7*pn 6^*N- 
 
 2 KtS'JT'XI, lit., Or, if thon sayest (thou mayest be right). 
 
 ' A friend of Abai. He is said to have died on the day that Ashi was bom, 
 A.D. 353. He was a pnpil of his father-in-law Chasda. See Wolf, ii. 880. 
 
 * nion is the infin. Pa'el, and Nnpn'D the participle Ithpa'al, the infin. 
 exercising the intensifying force common also in earlier Hebrew. To decide 
 that there must be a hiatus or lacuna in the teaching received was the last 
 resort of the Babbis, when confronted, as here, with two conflicting streams of 
 tradition. 
 
 ' Which suggests another way of reconciling the apparently conflicting state- 
 ments. 
 
 ^ Beckoned as an integral part of the Feast. 
 
CHAGIGAH. 5 
 
 they are exempt also from tlie rejoicing, inasmuch as these are 3 a, 1. 3. 
 exempt from all the commandments which are contained in the 
 Law. What is the difference in the nature of holocaust, 
 
 that they are exempt, and in the nature of rejoicing, that they are 
 bound ? As regards the nature of holocaust we are taught by 
 
 the recurrence of the word' from the passage intitled "Assemble," 
 as it is written, "Assemble the people, the men and the women Deut. 
 and the little ones," and it is written, "when all Israel is come to ^^^'' • 
 appear." And that point, whence do we get it'? Because ^^jj ' ^ 
 
 it is written, "that they may hear and that they may learn." And Deut. 
 there is a Baraitha as follows, "That they may hear," this ex- ^^'- ^^" 
 pression excludes him who speaks and does not hear ; " and that 
 they may learn," this expression excludes him who hears and does 
 not speak. Is this to say, that he who cannot talk cannot 
 
 learn? No; for this suggests^ the case of the two dumb men who 
 were in the neighbourhood of Rabbi'', viz., the sons of R. Jochanan 
 ben Gudgodah's* daughter; and the sons of R. Jochanan's sister 
 say concerning it, that every time that Rabbi went up to the 
 College, they went up and sat before him", and shook their heads, 
 and moved their lips, and Rabbi asked for mercy for them, and 
 they were examined', and it was ascertained that they were perfect 
 in knowledge of Halachah' and Siphra and Siphre" and all the 
 Talmud'". Mar Zot'ra" said. The reading there is, "in order 
 
 1 Deut. xvi. 16 ilKll and xxxi. 11 niNl!?, each involving the verbal root 
 
 from vfhich n"NT comes. 
 
 ' p30 Dnni, lit., And there, whence (does it appear) to us? viz., that the 
 above-mentioned classes of persons are exempt from holocaust. 
 
 ' Lit., is. 
 
 * For Babbi see p. 2, note 9. 
 
 ' He flourished before the destruction of the second Temple, and was an 
 arithmetician and an astronomer. See Wolf, ii. 844. 
 
 « For in'Dp the reading of the printed texts (the Munich MS. omits the 
 clause), n*Dp ( = rl'Pi^) is given in the margin of the Lemberg edition as oon- 
 jectoral emendation. Dp is shortened by syncope from Ulp. 
 
 ' Ethpa'el ( = Hithpa'el >iB)m) of HDJ. 
 
 * See Glossary. 
 
 8 Siphra and Siphre are Midrashim (Commentaries), the former on Leviticus, 
 the latter on Numbers and Deuteronomy. Siphra is by some ascribed to Akiba. 
 See Etheridge, p. 67. 
 
 1" Lit., the six orders (divisions of the Talmud). 
 
 " Head of the Academy at Pumbeditha (for which place see p. G9, note 5), 
 A.D. 402-410. 
 
6 CHAGIGAH. 
 
 3 a, 1.24. that they may teach." R. Ashi' said, Assuredly it is, "in order 
 that they may teach"; for, if you imagine that it is, "in order 
 that they may learn," then, since he who does not talk does not 
 learn ^, and since he who does not hear does not learn, this sense of 
 learn comes out of the words, " in order that they may hear^" but 
 assuredly it is here, " in order that they may teach." 
 
 R. Tanchum* said. He that is deaf in one ear is exempt from 
 
 Deut. the holocaust, as it is said, "in their ears.'' And this expression "in 
 
 ^^^- • their ears'' must mean, in the ears of all Israel, for this comes out of 
 the words "before all Israel." How "before all Israel"? I 
 
 should say, that, although they could not all hear, the Merciful One 
 wrote it in their ears, and the fact that they heard comes out of the 
 expression "in order that they may hear." 
 
 •R. Tanchum said, He that is lame in one foot is exempt from 
 the holocaust, as it is said, "footgoing times*." And this ex- 
 pression, "footgoing times," must mean to exempt men with wooden 
 legs. This comes out of the expression "steps," for there is a 
 
 Is. xxvi. 6. Baraitha, viz., Steps are not steps but feet", and so He' says, " The 
 foot shall tread it down, the feet of the poor, the steps of the needy," 
 
 Cant.vii.l. and He says, "How beautiful are thy steps in shoes*, O prince's 
 daughter!" Rabba expounds thus. What is the meaning of that 
 which is written, " How beautiful are thy steps in shoes, O prince's 
 daughter" ? It means, How comely are the feet of Israel at the 
 
 ' He was born on the day of Eabba's death, a.d. 353 (see p. 4, note 3), and 
 became at the age of 14 head of the Academy at Sora, which post he held for 
 60 years. Sora at the modern Mosaib on the Euphrates is the ancient Sephar- 
 vaim (SijrTrapo) through the intermediate forms Sifra and Sivra. See Bawlinson 
 in the Athencsum, July 21, 1855 (p. 846). Five years after Ashi's succession to 
 the headship, E. Papa, head of the neighbouring Academy of Neresh (see p. 12, 
 note 3), died. Ashi is called an editor of the Babylonian Talmud. See B. Abram 
 Zacnti's Liber Juchassin (Lexicon Biogr. et Hist.), p. 112 b. London and 
 Edinb. 1857. 
 
 2 The word thus rendered in this and the next clause is that from which 
 Gemara (see Glossary) is derived. 
 
 ' And therefore cannot occur again, for this would be tautology, which is 
 impossible in Holy Writ. 
 
 ■• A second century teacher. 
 
 ^ See p. 1, note 4. 
 
 « i.e., behind the word for steps (D'OVB) there lies the notion of feet (D*Sjl). 
 
 ^ God, i.e., Holy Writ. 
 
 » i.e., behind the word for shoes (D'^JJJ) there lies the notion of feet (D*b3^). 
 
CHAGIGAH. 7 
 
 time when they go up to the feast' ! "Prince's daughter" means 3a, U. 16. 
 
 daughter of Abraham our father, who is called prince, as it is said, 
 
 "The princes of the peoples are gathered together to be the people Ps.xlvii.9. 
 
 of the God of Abraham:" "God of Abraham," and not God of 
 
 Isaac and Jacob, but "God of Abraham" j for he was the first of 
 
 the proselytes'. 
 
 E. Kohana^ said, R. Nathan bar Minyumi* expounded in the 
 name of R. Tanchum thus. What is the meaning of that which is 
 written? "And the pit was empty, there was no water in it." Gen. 
 From the literal sense, as it is said, "And the pit was empty," do I ^^^'*'"- ^*- 
 not know that there was no water in it 1 Nay, but it means that 
 though there was no water in it, there were serpents and scorpions 
 in it. 
 
 Our Rabbis have taught. There is a matter with regard to 
 R. Jochanan ben Beruka* and R. El'azar ben Chisma", viz., that 
 they went to visit' R. Joshua" in Pekiin'. He said to them, What 
 
 • 73T, properly, a foot, may denote in Talmudio Hebrew one of the three 
 
 great Feasts, to which Israel went up on foot. 
 
 2 Isaac and Jacob on the other hand had been taught by their fathers. 
 
 ' There were two of this name. The elder was disciple and colleague of 
 Bab. The younger, who is here meant, was a contemporary of Ashi, and was 
 also a priest, as was probably the elder. See Wolf, ii. 877. 
 
 ' A disciple of Bab and of Tanchum. 
 
 " Father of Ishmael and a contemporary of El'azar ben Azariah in Jabneh 
 (Jamnia), a.d. 80. See Wolf, ii. 844. Jabneh (2 Chr. xxvi. 6, called Jabneel in 
 Josh. IV. 11, the Jamnia of Greek writers) is placed by Josephus {Bell. Jud. iv. 
 xi. 5) between Ashkelon and Joppa. It was probably a conspicuous seat of 
 Jewish learning before the destruction of the second Temple. It was long the 
 meeting-place of the Sanhedrin, which however in the time of Bar Kokh'ba and 
 once again subsequently was removed to Osha ( NEnN ) in Galilee. See further 
 in Nenbauer, Geog. du Talmud, pp. 73 sqq. 
 
 ' A disciple of Akiba, thus flourishing at the beginning of the second century. 
 The latter part of his name denotes the muzzled one. He was unacceptable to 
 the congregation, because he had not sufficient memory to enable him to pro- 
 nounce the marriage benediction. 
 
 ' Lit., to place themselves over against the face of. 
 
 ' His full name was E. Joshua ben Chanania, a disciple of Jochanan ben 
 Zakkai, and vice-president (JH. n»3 2K) in the presidency of Gamaliel (a.d. SO- 
 US). A story is told of him somewhat later (p. 22) in connexion with the 
 emperor's court. See Wolf, iv. 407 ; Dr C. Taylor, p. 39, note 39 ; Etheridge, 
 pp. 63 sqq. 
 
 9 Otherwise called Bekiin. It lay between Jabneh (see note 5) and Lod 
 (Lydda, Diospolis, see p. 9, note 11). 
 
8 CHAGIGAH. 
 
 3a, 11. 28. news was there in the College to-day? They said to him, We are 
 thy disciples, and of thy waters we drink. He said to them, 
 Although it be so, it is impossible for the College to be without 
 something new. Whose Sabbath was it? It was the sabbath of 
 R. El'azar ben Azariah'. And on what was the discourse to- 
 
 Deut. day? They said to him, On the section, "Assemble." And 
 
 how did he explain it^? "Assemble the people, the men and 
 
 the women and the little ones"; if men, they come to learn; if 
 women, they come to hear; but little ones, wherefore do they come? 
 in order to get a reward for those that bring them. He said to 
 
 them. There was a fair jewel in your hand, and ye sought to deprive 
 me of it. 
 
 Deut. And again, he expounded the passage, "Thou hast avouched 
 
 ^"' ' ■ the Lord this day," "and the Loed hath avouched thee this day." 
 The Holy One, blessed be He, said to Israel, Ye have made me a 
 glory in the world, and I will make you a glory in the world. Ye 
 
 Deut. vi. 4. have made me a glory in the world, for it is written, "Hear, O 
 Israel : the Lord our God is one Lord," and I will make you a 
 
 21 "'■^^"' glory in the world, for it is said, "Who is like thy people Israel, 
 31) a nation that is alone in the earth?" 
 
 And he also opened his mouth and expounded the passage, 
 
 Eccles. xii. "The words of the wise are as goads, and as nails planted are the 
 words of the masters of assemblies, which are given from one 
 shepherd." Wherefore are the words of the Law likened to goads? 
 It is to tell thee, that as a goad is what keeps the heifer in her 
 furrows, so as to produce sustenance for the world, so the words 
 of the Law keep the learners of them from the ways of death for 
 the ways of life. If you say, that as a goad is what moves, 
 
 so the words of the Law will move; no, for the teaching says 
 "nails." If you say, that as a nail is a thing which diminishes 
 
 and does not add^ so the words of the Law diminish and do not 
 add; no, for the teaching says "planted." As planting is a thing 
 
 ' A disciple of Joohanan ben Zakkai, a priest and rich. Three years before 
 his death, which occurred a.b. 82, he was appointed to succeed Babban Gama- 
 liel n., who was deposed from the presidency of the Academy at Jabneh. After 
 Gamaliel had been re -admitted and allowed to address the congregation three 
 Sabbaths in the month, El'azar as vice-president was still given the last Sab- 
 bath. See Wolf, ii. 812; Taylor, pp. 39, 74, 75, notes. 
 
 2 Lit., What did he expound in it? 
 
 '^ e.g., a nail driven into a wall diminishes rather than adds to its substance. 
 So the Law is by its very nature restrictive. 
 
CHAGIGAH. 9 
 
 which is fruitful and multiplies, so too the words of the Law are 3b, 1. 14. 
 fruitful and multiply. "Masters of assemblies." These are 
 
 the disciples of wise men, who sit by companies and study in the 
 Law, some declaring unclean and others declaring clean, some 
 binding and others loosing', some disqualifying and others pro- 
 nouncing ceremonially pure. Perhaps a man may say. How 
 under those circumstances' am I to learn the Law? The 
 teaching says. All of them "are given from one shepherd." One 
 God gave them, one pastor' uttered them from the mouth of the 
 Lord of all that is made*, blessed be He, for it is written, "and Ex. xx. 1. 
 God spake all these words." Also do thou make thine ear as the 
 upper millstone', and procure for thyself an understanding heart 
 to hear the words of those who declare unclean and the words 
 of those who declare clean, the words of those who bind and the 
 words of those who loose, the words of those who disqualify and 
 the words of those who pronounce ceremonially pure. On the 
 same occasion" he said to them. It is not an orphan generation 
 in the midst of which El'azar ben Azariah lives. And why 
 did they' not tell" him without hesitation? It was on 
 account of the matter that occurred. For there is a Baraitha, 
 A matter occurred with regard to R. Jose, son of a Damascene 
 woman', viz., that he went to visit'" R. El'azar in Lod". 
 
 1 Cf. Mt. xviii. 18. 
 
 " nnVD nS'n, Ut. , How from (things aa they are) now ?— i.e., seeing that 
 experts thus differ. 
 
 3 Moses. * Lit., the works. 
 
 ' So as to receive and prepare for profitable use the good food of the Law. 
 The word rendered millstone is perhaps the Greek iTlxv<ns (wine-pitcher, Me- 
 nander, *iXa5. i.) and may denote the funnel, through which corn descended 
 into the mill. So Eashi, who lived at Lunel in Provence (see Eth. p. 282), ex- 
 plains by S""1DT't3 = Provencal tremueia. See Diez, Etymol. Worterb. etc. Pt. i. 
 p. 419. Bonn, 1861. 
 
 " Lit., In the same utterance. ' The two disciples. 
 
 ' Lit., And would that they had told! ? gives the optative force to the 
 future (3rd plural of lOH). 
 
 " He was a disciple of Eliezer ben Hyrkanus. See p. 45, note 3. 
 
 w See p. 7, note 7. 
 
 " The Old Testament form (e.g., 1 Chron. viii. 12) of the name; afterwards 
 (e.g., Acts ix. 32) Lydda, and later, Diospolis, a town near Joppa, and within a 
 day's journey of Jerusalem. It was an important centre of Jewish learning, 
 apparently as early as the period while the second Temple was yet standing. 
 According to Talm. Bab. Sabbath, 104 b, Talm. Jer. Sanhedrin, vii. 16, Lod was 
 the seat of a tribunal which had the power of pronouncing capital sentences. 
 
10 CHAGIGAH. 
 
 3b, 1.30. He' said to him, What was there new in the College to day? 
 He said to him, They voted ^ and decided. Amnion and Moab' 
 are to pay the tithe for the poor in the seventh year. He said 
 
 to him, Jose, stretch out thine hands, and lose'' thy sight. He 
 
 stretched out his hands and lost his sight. K. El'azar wept 
 
 Ps.xxv.14. and said, "The secret of the Lord is with them that fear him, and 
 his covenant to make them know it." He said to him, Go, say to 
 them. Ye need not have hasted to vote. For thus I have received 
 by tradition from Rabban* Jochanan ben Zakkai", who heard from 
 his teacher, and his teacher from liis teacher, that it is a teaching of 
 Moses from Sinai, Ammon and Moab are to pay the tithe for the 
 poor in the seventh year. What is the reason? Those who came 
 up from Egypt subjugated many fortified cities, while those who 
 came up from Babylon did not subjugate many, because the first 
 consecration was a consecration for but a short time, and not a con- 
 secration for the future permanently'; and so they' left it an open 
 question, that the poor of the people might be sustained upon them 
 
 inasmuch as the impostor Ben Stada (for whom see Josephus, Bell. Jud. n, xiii. 
 5, and cf. Acts xxi. 38) was there condemned to death. Led was in a fertile 
 region and the centre for a considerable amount of commerce. Its Babbinic 
 school included Eliezer ben Hyrkanus (see p. 45, note 3), and Tarphon (see 
 p. 48, note 3). Akiba (see p. 15, note 8) also sometimes stayed there. It 
 suffered severely from persecution, probably in Hadrian's time. In the 3rd 
 century, and after the Sanhedrin had been removed to Galilee, the fixing of the 
 intercalary month still took place at Led. Its importance, however, in con- 
 nexion with Judaism declined with the growth of Christianity. See further in 
 Neubauer's interesting notice, Geog. du Talmud, pp. 76 sqq. 
 
 1 El'azar. 
 
 2 Niph'al of njD. 
 
 '' i.e., the Jews living in those parts. 
 
 ■* Lit., receive, a euphemism, to avoid an ill omen. 
 
 * Babban was a title reserved for the seven immediate descendants of Hillel, 
 who were presidents (D'K^'B'3) of Babbinic schools. 
 
 ' A contemporary of Simeon, son of Hillel. The latter had eighty disciples, 
 of various degrees of merit. Of these however Jochanan ben Zakkai was con- 
 sidered the least. The exact dates of his birth and death are unknown. Towards 
 the end of his life (which is said to have lasted 120 years), he became president 
 of the Academy of Jabneh (see p. 7, note 5) and is considered its founder. " He 
 was distinguished as a scrupulous adherent of the old paths rather than a 
 theoretical reformer." Taylor, p. 46. See also Wolf, iv. 391 — 6, and Etheridge, 
 pp. 48—50. 
 
 ' Hence those returning from Babylon were not bound to imitate it. 
 
 8 The Babbis. 
 
CHAGIGAH. 11 
 
 in the seventh year'. There is a Baraitha, that after that his 31), 11. 12. 
 
 mind had been appeased, he said. Let there be mercy, that the eyes 
 of Jose may return to their place ; and they returned. 
 
 Our Babbis have taught", Who is it who is a fool' 1 He who 
 goes out alone at night ■*, and he who passes the night in a cemetery, 
 and he who tears his clothes. It has been reported that R. 
 
 Hunna* said, So long as they all take place at one time". R. Jo- 
 chanan' said, Even in the case of one of them taking place. Ex- 
 plain this". If he have done them in the way of folly, even 
 though he confined himself to one, yet' he is guilty; but if he have 
 not done them in the way of folly, even though he have done them 
 all, yet he is not guilty. Granting fully that he has done 
 them in the way of folly, then as for him who passes the night in 
 a cemetery, it may be said". He does it that there may rest upon 
 him a spirit of uncleanness"; and as for him who goes out alone 
 
 ' Which they could not be, if the land, as subjact to the Jewish Law, had no 
 cultivation, and therefore no produce, and therefore no tithing, in the seventh 
 year. Therefore Moses must have contemplated the suspension of the Law of 
 the sabbatical year in Ammon and Moab, as not to be permanently conquered 
 and possessed by the people after either the Egyptian or Babylonian deliverance. 
 Further it is implied that this suspension cannot be carried out, when the Jews 
 are restored, and have fuU dominion over a land, including Ammon and Moab, 
 consecrated thenceforth for ever, 
 
 " This phrase (1331 i^lj)), mentioning no name, always introduces something 
 pre-Christian. See the same expression on pp. 4, 7, etc. 
 
 3 i.e., in the eye of the law. 
 
 * Thus incurring danger from Lilith, an evil spirit, sometimes taking the 
 form of a bird. See Buxtorf 's Lex. Chald. etc. p. 1140. 
 
 ' Predecessor of Chasda as head of the Academy of Sora (he had previously 
 been head of that of Nehardea; see p. 20, note 3) from about a.o. 290 tiU his 
 death ten years later. See Wolf, ii. 870. 
 
 ' Lit., one blow. 
 
 ^ Jochanan ben Eliezer, called also "son of a blacksmith" (KHSJ |3), lived 
 A.D. 184 — 279. He was a pupil of Babbi, Jannai, Oshaia and others, and is 
 said to have been head of the Academy at Tiberias for 80 years. He gave the 
 chief impulse to the formation of the Jerusalem Talmud, but was not, as some 
 have thought, its author. For further notices of him see Juchassin, p. 150 b ; 
 Wolf, ii. 874; Etheridge, p. 144. 
 
 8 'DT 'an, lit., How is this to be compared? i.e.. Illustrate this. It is a 
 phrase which always expresses a request for more information, 
 
 ' Lit., it is being said, 
 
 1° And therefore he acts not as a fool, but with deliberation. It was supposed 
 that by such means special communications from the devil were obtained. Gf. 
 LXX. in Is. Ixv. 4, 'Ei" tojs iwriiJ,a(H..,Koi.iuivTai, Si.a iviiryia. 
 
12 CHAGIGAH. 
 
 31), U. 26. at night it may be said that the Gandrippus' has seized him ; and 
 as for him who tears his clothes it may be said that he is lost in 
 4a thoughts But in case men have done them all, they are like 
 the ox that has gored an ox, an ass, and a camel, and has been 
 made a precedent of warning for all men. R. Papa^ said, 
 
 If R. Hunna had heard that this is the Baraitha, viz., Who is a fool? 
 it is he who destroys all that is given to liim, he would have recalled 
 his words. It is a question* as regards his recalling of his 
 
 words, whether he would have recalled his words only in the case 
 of the man who tears his clothes, in consideration of the Baraitha 
 which is like it*, or whether he would have recalled them in the 
 case of all three. The matter was left undecided" 
 
 And one of doubtful sex and one of double sex etc. ' Our Rabbis 
 have taught". The use of the word, "maleV is to exclude the 
 
 Ex. xxiii. women; "thy males" to exclude the one of doubtful and the one 
 
 '. ,^ of double sex; "all thy males " to include the children. The 
 
 XVI. 16. _ ' _ •' 
 
 Mishnah teacher'" said, Male is to exclude the women. But why 
 do I need a verse as above, to teach me this? Inasmuch as" it is 
 a case of a positive precept in which the time determines. And 
 from all positive precepts in which the time determines, women are 
 
 ' = Kvvdvdpairos, melancholy madness, Germ. Wolfsmuth. 
 ' Lit., he is possessed of thoughts. 
 
 ' Head of the Academy of Neresh (perhaps = Nahras, W. of Tigris. See 
 Neubauer, Geog. du Talmud, p. 365) ciro. a.d. 353. 
 
 * '*1?3'X is Ithpe'el, The phrase in the text always means that some of the 
 Academy asked others of that body. 
 
 ' viz. , who destroys all that is given him. 
 
 * IpTI, an expression of obscure derivation, either (i) Quaestio haec manet in 
 tlieca sua, i.e., dubia, or (ii) an abbreviation for nVVai nVtyip }•^n* ^^ETI, 
 (Elijah) the Tishbite will explain difficulties and problems, or (iii) (reversing the 
 order of the letters) Hl^nn aK'l'' E'llp nnSI (Ps. xxii. 4), " But thou art holy 
 inhabiting praises." See Buxtorf, p. 2588, who prefers (i). Levy {Neuheb. u. 
 Chald. Wort, s.v.) however considers it as shortened from D-lpFI or Dip*)? (root 
 Dip), thus meaning, (The question) remains (unanswered). 
 
 ' See p. 1. 
 
 * See p. 11, note 2. 
 
 ' As involved in the expression " thy males," which is but one word in the 
 Heb. 
 
 •" ID, a lord, i.e., an unnamed Babbi. 
 
 " 'ISp contracted from 'n~13"lP frovi (the fact) that it (is so), to be 
 distinguished (see Levy, s.v.) from 'ISD a particle of comparison "than," a 
 contraction of ''H'S")!? . 
 
CHAGIGAH. 13 
 
 exempt. Nay, but it is needed. You might have thought', 4a, 1. 16. 
 
 "We learn of a twofold appearing before the Lord from the section, 
 "Assemble." As in the one case women are bound, so in the 
 other case women are bounds We learn it^ from this. 
 
 The Mishnah teacher said, The expression "thy males" is to 
 exclude the one of doubtful and the one of double sex. It is all 
 right* as regards the latter. This was necessary. You might have 
 imagined that, since he has a shred of virility, he is bound'. We 
 learn from this that his case is one sui generis. But as for the 
 former, this was a dubious case. How was a verse necessary to 
 remove the doubt"? Abai' said. Si eius ovaria externa sunt". 
 
 The Mishnah teacher said. The expression "all thy males" is 
 to include the children. But there is a canonical Mishnah, Chag. 2 a. 
 Except a deaf man, a fool and a child. Abai said. There is no '' " 
 
 difficulty. The one case has to do with a child who has reached the 
 age for initiation in the law, the other with a child who has not 
 reached the age for initiation. A child who has reached the 
 
 1 K3*DX IDVI Np7D, lit., Your thought perhaps arises in this form, viz., 
 " I might say." 
 
 ^ The two passages referred to are Deut. xvi. Ifi (HKi;.), xxxi. 11 (niXlJ). 
 The former has to do with the three great annual feasts, the latter refers to the 
 assembling once in seven years, and is in immediate connexion with the section 
 " Assemble " which begins at verse 12. The argument is : It might have been 
 inferred from the word appearing (H^'NI), which occurs (see above) by implication 
 in both passages, that women, inasmuch as they are expressly {v. 12) bidden to 
 come in the latter case, are bound to come in the former also. Against such 
 an inference the word " males " ( T-ISt) protects us. That word is therefore not 
 superfluous, but necessary. 
 
 " viz., the true state of the case. 
 
 * NdSc^ and Pfin are synonymous, but the former is used in reference to a 
 superior sort of authority (e.g., of Scripture) as compared with that indicated by 
 the use of the latter. 
 
 ' Therefore a verse was necessary to exclude him. 
 
 ' Because we should have thought, that, qud dubious case, he was not 
 bound. 
 
 ' His mother having died in giving him birth, his father's brother, Eabba bar 
 Nachmani, the " rooter up of mountains," brought him up, and called him Abai 
 from the first letters of the original of Hos. xiv. i (E. V. 3), "For in thee the 
 fatherless findeth mercy." He was head of the Academy at Pumbeditha before 
 Babba (for whom see p. 4, note 3). They were both pupils of Joseph bar Chia 
 (for whom see p. 17, note 5). See also Wolf, ii. 867. 
 
 8 Then it is a doubtful case, whether he is bound to go up, and so a verse 
 was necessary. 
 
14 CHAGIGAH. 
 
 4a, U. 6. age for initiation — this is Rabbinical only'. Even so, and the 
 expression' is a mere supporting peg^. But why does the 
 
 expression come? To correspond with what the others* said. 
 
 For we have a Baraitha', Others say, the cordwainer and the smelter 
 in bronze and the tanner ° are exempt from the holocaust, because 
 Ex. xxiii. it is said "all thy males," i.e., he who is able to go up with all thy 
 XVI. 16. males. They are exempt, who are not fit to go up with all thy 
 males. 
 
 Women and slaves who are not manumitted etc.'' This is all right 
 as regards women, as we have said, but slaves — how do we get 
 Ex. xxiii. them here'? R. Hunna says. The scripture says " before the 
 
 xvi le" Lord God." This expression can only apply to him who has but 
 one Lord. He is excluded who has another lord. But why 
 
 do I need a verse for it ? Surely by every precept by which a 
 woman is bound a slave is bound, and by every precept by which a 
 woman is not bound a slave is not bound. The teacher learns it 
 from the case of a woman through the double occurrence of the words 
 "unto her'." Rabena said, It'° is only needed for one who is 
 
 * As opposed to Mosaic. ^ "All thy males." 
 
 ' The object of the verse (for, being a part of Holy Writ, it of necessity had 
 some object) must have been to exclude cordwainers, etc. It was not for the 
 purpose of including children, for this law about children was Babbinic, and 
 therefore not such as would be found laid down either explicitly or by implication 
 in the Law. The verse therefore is only "a supporting peg." This kind of 
 citation, as characteristically Jewish, cannot be wholly left out of account 
 (although it would be easy to assign too much weight to it), in considering the 
 character of some N.T. quotations, e.g. (Mt. ii. 15), " Out of Egypt did I call 
 my son." 
 
 * viz., E. Nathan. He had laid an ineffectual trap for a teacher, in 
 consequence of which the decree went forth that his name should not be 
 mentioned. So, e.g. , p. 34, note i. 
 
 " This is the rendering of the conjectural emendation in the margin of the Lem- 
 berg edition. The text has the word which introduces a canonical Mishnah. 
 
 * pvpirevs. ' See p. 1. 
 8 Lit., slaves, whence (are they) to ns? 
 
 » The two passages are (Lev. xix. 20) "nor freedom given unto her " ( ph), viz., 
 a bondmaid, and (Dent. xxiv. 3) "shall write unto her (Pl^) a bill of divorce- 
 ment." The argument is that the occurrence of n? in both passages is a hint 
 that they are connected, and, the connexion once granted, it further shews that 
 the divorce (Deut.) is equivalent to "freedom" (Lev.). Therefore if the woman 
 be not divorced (Deut.), she is a slave (Lev.), and so has a slave's status 
 and disabilities. 
 
 •" The expression, "before the Lord God." 
 
CHAGIGAH. 15 
 
 half a slave and half free. This is precisely too what the teaching 4a, 11. 23. 
 of the Mishnah is, women and slaves who are not manumitted. 
 What is the meaning of the addition, who are not manumitted'i 
 If I should say that it means, who are not manumitted at all, then 
 the words ought to be simply, slaves, but do you not think that 
 it means, those who are not completely manumitted ? and who are 
 such 1 He who is half a slave and half free. Learn from this the 
 meaning. 
 
 And^ the lame m,an and the blind man and the sick man and 
 the old man. Our Rabbis have taught^, The expression " steps ^" 
 excludes people with wooden legs. Another explanation is, 
 
 The expression " steps " excludes the lame man, and the sick man, 
 and the blind man, and the old man, and the one who is not able 
 to go up on his feet. And the one who is not able to go up 
 
 on his feet, what is this expression to include ? Rabba said, 4 b 
 
 It is to include the delicately nurtured, as it is written, " When ye Is. i. 12. 
 come to appear before me, who hath required this at your hand, to 
 trample'' my courts?" 
 
 There is a Baraitha, The uncircumcised person' and the unclean 
 person are exempt from appearing. This is all right as regards 
 
 an unclean person, for it is written, " And thither thou shalt come: Dent. xii. 
 and thither ye shall bring." Every one who belongs to the category °' °- 
 of coming belongs to the category of bringing, and every one who 
 does not belong to the category of coming does not belong to the 
 category of bringing*. But "the uncircumcised person," whence do 
 we get it' 1 Behold, this comes not from a text but from R. Akiba", 
 
 ' The and is an insertion. See p. 1. Similar minate differences, not af- 
 fecting the sense, may be seen in subsequent quotations of the Mishnah. 
 2 See p. 11, note 2. 
 » Lit., "footgoing times" (Exod. xxiii. 14). See p. 1. 
 
 * DD1 an expression of contempt, and taken here by the Babbis to apply 
 to those who, as having been delicately nurtured, refused to uncover their feet 
 (Exod. iii 5) even on holy ground. 
 
 ' Such a case for instance as that of a third child left without the rite, 
 because the wound had proved fatal to two older ones. 
 
 * And bringing implies ceremonial cleanness. 
 7 viz., that he is included. 
 
 ° " One of the greatest lights of Judaism both before and after the death of 
 Gamaliel II." (a.d. 115), Dr C. Taylor, Sayings etc., p. 67. See his whole note, 
 and Etheridge, pp. 66, 67, 76. Ben Joseph Akiba was a pupil of Eliezer ben 
 Hyrkanus (see p. 45, note 3), and of Naohum of Gimzo (see p. 62, note 1). 
 Succeeding Gamaliel, he became head of the Academy at B'ne Berak (Ibn 
 
16 CHAGIGAH. 
 
 41), 1. 9. who includes an uncircumcised person as unclean. For there is a 
 
 Lev. xxii. Baraitha, viz., E.. AHba says, The expression "each man'" is to 
 
 include the uncircumcised person. Our Rabbis have taught, 
 
 The unclean person is exempt from appearing, for it is written, 
 
 Deut. xii. " And thither thou shalt come : and thither ye shall bring." Every 
 
 "' "■ one who belongs to the category of coming belongs to the category 
 
 of bringing, and every one who does not belong to the category of 
 
 coming does not belong to the category of bringing. 
 
 R. Jochanan ben Dahabai says in the name of R. Jehudah, A 
 man blind in one eye is exempt from appearing, for it is said, " he 
 shall be seen," "he shall see''." As he comes to see, so he comes 
 to be seen. As he comes to see with both his eyes, so he comes 
 to be seen with both His eyes^ 
 
 R. Hunna, when he came upon this passage " he shall be seen," 
 
 "he shall see," wept. He said. Should a servant whose master is 
 
 looking out to see him, absent himself from liim? as it is written. 
 
 Is. i. 12. " When ye come to appear^ before me, who hath required this at 
 
 your hand, to trample my courts?" 
 Deut. R- Hunna, when he came upon this passage, wept, "And thou 
 
 xxvii. 7. shalt sacrifice peace-offerings and shalt eat there." Should a servant, 
 whose master is looking out for him to eat at his table, absent him- 
 Is. i. 11. self from him? For it is written "To what purpose is the multi- 
 tude of your sacrifices unto me? saith the Lord." 
 Gen.xlv.3. R. El'azar', when he came upon this passage, wept, "And his 
 
 Ibrak), near Joppa (T. B. Sanhedrin, 92 b). He is said to have been descended 
 from Sisera on the father's side, and to have spent the first forty years of his 
 life as a shepherd, and wholly devoid of interest in Jewish learning. Then, 
 fired by the determination to prove himself worthy of the marriage which he 
 had secretly contracted with the daughter of a rich Jew (disinherited by her 
 father on his account), he studied and became a Babbi. He was put to death 
 on the suppression of Bar Eokh'ba's rebellion. See also Diet. Chr. Biog. 
 i. 67; Wolf, ii. 858; iv. 410—16. For him as one of the nW^O 'J-nn (slain on 
 account of the kingdom, i.e., martyred to the cause of the Jewish Church at the 
 bidding of Eoman emperors), see Wolf, ii. 832, and compare p. 22, note 1, and 
 p. 27, note 1 in this vol. 
 
 1 bJ^x bJ'S E.V. "Whatman soever." 
 
 ^ The consonants may be pointed either as Niph'al or as Kal ( nNl*_ 'HKT). 
 
 3 i.e. God's eyes ; which parity of action necessarily falls to the ground in 
 the case in question. Cp. Israel=videru Deum in St Aug., e.g., De C. D. xvi. 39. 
 
 * Lit., to be seen. 
 
 5 El'azar ben Sbammna' is the El'azar kot' ^{0x171' of the Talmud. He was 
 teacher of Rabbi (see p. 2, note 9). 
 
CHAGIGAH. 17 
 
 brethren could not answer him ; for they were troubled at his i b, il. 8. 
 presence." And is then the rebuke of flesh and blood such? how 
 much more the rebuke of the Lord ! 
 
 R. El'azar, when he came upon this passage, wept, " And 1 Sam. 
 Samuel said to Saul, Wherefore hast thou disquieted me, to bring ''''""• • 
 me up?" And was then Samuel the righteous dismayed at tlie 
 Judgment' ? How much more should we be ! As for Samuel, 
 
 what is that which is written ? "And the woman said unto Saul, 1 Sam. 
 I saw gods coming up." The expression "coming up**" shews that ^''^"- ^^• 
 there were two persons. Samuel was one, and there was another, 
 for Samuel went and brought Moses with him. He said to him, 
 Peradventure, though God forbid, we are wanted for the Judg- 
 ment ; rise with me, for there is nothing that thou hast written in 
 the Law, which I have not kept. 
 
 R. Ami', when he came upon this passage, wept, "Let him put Lam. iii. 
 his mouth in the dust : perhaps there may be hope." He said, All ^^• 
 this to be done, and the result a mere "perhaps." 
 
 R. Ami, when he came upon this passage, wept, "Seek right- Zeph. ii.3. 
 eousness, seek meekness ; perhaps ye shall be hid in the day of the 
 Lord's anger." He said. All this and — "perhaps." 
 
 R. Asi^, when he came upon this passage, wept, " Hate the evil Am. t. 15. 
 and love the good, and establish judgment in the gate : perhaps the 
 Lord, the God of hosts, will be gracious." All this, and— "perhaps." 
 
 R. Joseph', when he came upon this passage, wept, "But there Prov. xiii. 
 is that is destroyed without judgment." He said. Who is that who ^^• 
 is taken before his time ? It is possible that this may have 
 
 to do with R. Baybi bar Abai". He used to visit the Angel of 
 
 ^ Supposing that the Last Day Tvas come. 
 
 ^ Being plural in the Hebrew. 
 
 ' A priest, pupil (as were Asi and Dimi) of Jochanan (for him see p. 11, 
 note 7), whom he succeeded (a.d. 279) as head of the Academy of Tiberias. He 
 died A.D. 300. See Wolf, ii. 869. 
 
 * A priest, colleague of Ami (see previous note) and joined with him in the 
 presidency of the Academy at Tiberias. See also Wolf, ii. 869. 
 
 » Bom at Shili in Babylonia, a.d. 259. His full name was Joseph bar Chia. 
 One of his teachers was Nachman bar Jacob, who was himself a pupil of Samuel 
 the colleague of Bab. See p. 20, note 3 and p. 45, note 5. He was head of the 
 Academy at Pumbeditha. In his latter days, in spite of blindness, he com- 
 posed a Targum on the Hagiographa. For references to him see Wolf, ii. 876 ; 
 Etheridge, pp. 165, 166. 
 
 • Baybi's date may be approximately gathered from that of his father Abai, 
 for whom see p. 13, note 7. 
 
 S. CH. 2 
 
18 CHAGIGAH. 
 
 4l>, 11. 27. death. He' said to his attendant, Go, bring me Mary of Magdala^, 
 the women's hairdresser. He went and brought him Mary of 
 Magdala, who taught children. He said to him, I bid thee bring 
 Mary of Magdala, the women's hairdresser. He said to him. If 
 so, I will bring her back. He said to him. Since thou hast brought 
 her, let her be included. But how didst thou get hold of her? 
 5 a He answered. She was holding the poker in her hand, and was 
 stooping down and clearing out the stove. She took it and put it 
 upon her foot and was burned, and her evil star was in the as- 
 cendant', and I have brought her. R. Baybi bar Abai said to 
 
 him, Have ye" permission to do thus? He said to him, And 
 
 Prov. xiii. is it not written, "There is that is destroyed without judg- 
 ment"? R. Baybi said to him, There is also the passage, " One 
 ' generation goeth, and another generation cometh." The Angel 
 said, I shepherd ° them, till they have fulfilled the generation, and 
 again I hand them over*" to Dumah'. He said to him. But in 
 the final result what hast thou done with the years"? He said. If 
 there is a mighty Rabbi, who does not fulfil his threats', I add 
 them to him, and so there is compensation. 
 
 Job ii. 3. R. Jochanan, when he came upon this passage, wept, " And 
 
 thou incitest me against him, to destroy him without a cause." 
 A slave, against whom men incite his master, and he allows it'°, is 
 there any help" for him ? 
 
 Job XV. 15. R. Jochanan, when he came upon this passage, wept, "Behold, 
 he putteth no trust in his holy ones." If He putteth not trust 
 in His holy ones, in whom will He put trust ? One day he was 
 
 walking in the way. He saw a certain man, who was gathering 
 figs. He was leaving what were ripe, and gathering what were not 
 
 1 The Angel. 
 
 " This story is thought by some to involve a confused reference to the mother 
 of our Lord. 
 
 ' Lit. , her star (fate) was for evil. 
 
 * You and your ministers. 
 
 ° i.e., correct their mistakes. 
 
 * in? conjectural emendation for MS. reading "w. 
 ' The god of Silence. 
 
 8 Which are as it were in hand, taken from those cut off before their time. 
 
 9 Lit., who passes by his words, i.e., one who, although hasty of temper, so 
 far checks himself, as not to translate his harsh language towards his pupils 
 into action. 
 
 "> Lit., is incited. " Lit., restoration. 
 
CHAGIQAH. 19 
 
 ripe. He said to him, Dost thou not think that those are much B a, 1. 20. 
 better ? He said to him, As regards their use, they are for a 
 
 journey. The one will keep and the other will not keep. He 
 
 said, This is what is written, " Behold, he putteth no trust in his 
 holy ones'." Is it so? and yet there is the case of that dis- 
 
 ciple, who was in the neighbourhood of R. Alcasnadri^ and died 
 while yet young', and he said, If this one of our Eabbis had 
 wished'', he would have been alive now; or perhaps he was one of 
 those who are referred to in the passage " he putteth no trust in 
 his holy ones"; but no, for he was one who kicked against his 
 teachers'. 
 
 R. Jochanan, when he came upon this passage, wept, "And I Mai. iii. 5. 
 will come near to you to judgment ; and I will be a swift witness 
 against the sorcerers, and against the adulterers, and against false 
 swearers ; and against those that oppress the hireling in his wages." 
 A slave whose master drags him to his judgment-seat and hastens 
 to witness against him, is there any help for him ? R. Jocha- 
 
 nan ben Zakkai said, Alas for us, for Scripture weighs out for us 
 both light and heavy. 
 
 Resh Lakish° said. Every one who turneth aside the judgment 
 of the stranger is as though he turned aside the judgment of God; 
 for it is written "'tSttl the stranger," and the word is 'tDD'. JMd- 
 
 R. ChSnina bar Papa" said, "Every one who doeth a thing and 
 repenteth of it is forgiven at once, for it is said, "and they fear ibid, 
 not me." Lo, if they do "fear me," it follows that they are for- 
 given at once. 
 
 R. Jochanan, when he came upon this passage, wept, " For Eceles. 
 
 xii. 14. 
 
 ' He gathers them unripe, lest they should fall away from their excel- 
 lence. "The grey-hair'd saint may fail at last," etc. Keble, 8th S. a. Trin. 
 
 ' Flourished in the time of B. Chanina bar Papa and of B. Abai. See 
 Jiichassin, p. 112 6. 
 
 3 -ItDltT^N. 
 
 * i.e., had repented. 
 " A rebellious pupil. 
 
 o {^'pS Cn (chief of robbers), so called, because at one time he took the 
 leadership of a band of outlaws, but was brought back to honourable ways by 
 his wife's brother, B. Jochanan. They were Palestinian teachers, and often 
 discussed points together. See Wolf, ii. 881. 
 
 ' These letters may be vocalised either as 'BD (so Massoretes), "that 
 turn aside," or as 'BD, " that turneth Me aside." 
 
 * We can only infer his date from that of his father. See p. 12, note 3. 
 
 2—2 
 
20 CHAGIGAH. 
 
 B a, 11. 2. God shall bring every work into judgment concerning every hidden 
 thing." A slave, whose master punishes' sins of error as though they 
 were sins of presumption — is there any help for him? What is 
 
 the meaning of "concerning every hidden thing"? Rab" said, 
 
 This means the man who kills a louse in the presence of his neigh- 
 bour, so that he is disgusted at it. But SamueP said, This means 
 the man who spits in the presence of his neighbour, so that he is 
 disgusted. What is the meaning of "whether it be good or 
 
 whether it be evil"? The men of the house of R. Jannai* say, 
 
 This is he that gives a coin° to a poor man publicly^. For this story 
 is told of R. Jannai himself. He saw a man' who gave a coin to a 
 poor man publicly^. He said to him. It had been better that thou 
 hadst not given it to him now, for thou hast given it to him and 
 hast put him to shame. The men of the house of R. Shila' say. 
 This is he that gives alms to a woman secretly, because he brings 
 her into suspicion. Rabba said. This is he that sends home to his 
 wife meat that is not bled" on the eve of the sabbath'". But 
 
 lo, on the other hand, Rabba himself sent such home. Ah, 
 
 ' Lit., weighs ont to him. 
 
 ^ Called the greatest of all the Gemaric teachers, and hence named Bab 
 par excellence (also called Abba. See p. 39, note 5). He was a Babylonian, 
 nephew to B. Chia, and disciple of B. Jehudah. He founded the Academy of 
 Sora (see p. 6, note 1), of which he was president for twenty-four years, dying 
 in A.D. 243. See Wolf, ii. 879, and (for his works) Etheridge, p. 157. 
 
 2 Often mentioned, as here, along with his contemporary Bab. Samuel 
 excelled in the civil, and Bab in the other parts of the Jewish Law. The 
 former was also an astronomer. He was born at Nehardea, the most ancient 
 Jewish community in Babylonia (Neubauer, Geog. du T. p. 350), succeeded 
 Shila in the headship of that Academy, and died a.d. 250. See Wolf, ii. 881, for 
 his various titles. He was coiurt physician and teacher to Sapor I., king of 
 Persia, who died circ. a.d. 273 (to be distinguished from Sapor, son of Hormouz : 
 see next p.). See Gibbon, ch. xi. Samuel is often called in the Talmud Sapor, 
 also Aryoch (lion, king, teacher). 
 
 * Jannai was a contemporary of Chia. See Juch. p. 155. 
 
 » The original word ( NMt/ zouza) denotes a small silver coin, the value of 
 which was a quarter of a (biblical) shekel. See Levy, s.vv. XMT V^p. 
 
 * The Greek irapfyijalf. in a Heb. dress. 
 ' Lit., the man. 
 
 8 Flourished at the beginning of the 4th century. 
 
 » Lit., cut. 
 
 »» On the Friday afternoon there is a bustle in preparing for the Sabbath, 
 and the wife may perhaps assume that her husband has already made sure of 
 the animal's being killed in a manner which accorded with Jewish requirements. 
 
CHAGIGAH. 21 
 
 but it was a different matter as regards the daughter of E. Chasda', 6 a, 11. 19. 
 for he was certain about her, as being a woman of experience. 
 
 R. Jochanan, when he came upon this passage, wept, "And Deut.xxxi. 
 it shall come to pass, when many evils and troubles are come upon ^^• 
 them.'' A slave, whose master brings upon him evils and troubles 
 — is there any help for him? What is the meaning of "evils and 
 troubles"? Rab said. Evils which become troubles counter- 
 
 balancing one another, as in the case of the wasp and the scorpion''. 
 But Samuel said. This refers to him who bestows money upon the 
 poor man in the hour of his extreme distress'. Eabba said, 
 
 This agrees with the proverb. Money ^ for corn standing in the field 
 is not found, for corn hanging up it is found '. 
 
 "Then my anger shall be kindled against them in that day, Deut.xxxi. 
 and I will forsake them, and I will hide my face from them." R. ■'^''• 
 Bardala bar Tabyumi* said that Rab said. Every one who is not 
 included in the "hiding of the face'' is not of them; every one who 
 is not included in the words "and they shall be devoured" is not Deut.xxxi. 
 of them. Our Rabbis said to Rabba, Master, thou art not 
 
 included in the "hiding of the face," and thou art not included in eb 
 the "devouring." He said to them, How know ye how much I send 
 out secretly to king Shabor'? And still our Rabbis fixed their 
 
 eyes upon him. While this was going on, there came a message" 
 from the house ° of king Shabor, and they spoiled him. He said, 
 
 ' Succeeded Hunna as head of the Academy of Sora, a post which he held 
 A.D. 290 — 300. Sora, like Nehardea and Fumbeditha, gave its name to one of 
 the districts of Babylon. 
 
 ^ Hot and cold water cure respectively the pain of the scorpion's bite and of 
 the wasp's sting. But if a man is both bitten and stung on the same spot, it is 
 a case of "troubles counterbalancing one another." 
 
 ^ As opposed to an earlier stage, when help might have been of permanent 
 use. 
 
 * Lit., A zouza. 
 
 » For hanging up, i.e., in store, lest the rats should get it, even though no 
 money was forthcoming to obviate risks accruing at an earlier stage. 
 
 ° Beyond what is implied by the fact of his being a pupil of Bab his date 
 is uncertain. 
 
 7 See Gibbon, cc. xviii., xxiv., xxv., for Sapor (Shabor), the king of Persia 
 whose accession preceded his birth. He was son of Hormouz, and reigned 
 A.D. 310 — 380. He warred against Bome, which to the Jews represented Edom, 
 their traditional foe. 
 
 8 "vntt' for ■inB'. See Goldammer's Luzzatto, Grammar etc., p. 64 (New 
 
 T ;T 
 
 York, 1876), and Wright's Comp. Gr. of Sem. Langs., p. 169 (Cambridge, 1890). 
 ' Equivalent to the Greek oi irepl k.t.\. 
 
22 CHAGIGAH. 
 
 6l>, 1. 7. This agrees with the Baraitha, viz., Rabban Simeon ben Gamaliel' 
 said, Every place on which wise men have fixed their eyes'' is the 
 scene of a death or calamity. 
 
 Deut.xxxi. "And I will surely hide my face in that day." Eabba said. The 
 
 ^^- Holy One said, Even if I hide mine eyes from them, I will speak to 
 
 him by a dream. R. Joseph said, His hand is stretched out 
 
 Is. li. 16. over us, as it is said, "and I have covered thee in the shadow of my 
 hand." 
 
 R. Joshua ben Chanania was in the house of Caesar. That 
 infideP shewed him a people whose Lord had turned* His face 
 from them. He* shewed him in return His hand stretched out 
 over us. Caesar said to Rabbi Joshua, What did he shew theel 
 He replied, A people, whose Lord has turned away His face from 
 them, and I shewed him His hand stretched out over us. They said 
 to that heretic". What didst thou shew him? He replied, I shewed 
 him a people, whose Lord had turned away His face from them. 
 They said to him, And what did he shew thee? He said, I know 
 not. They said to him, A man, who does not know what he is 
 shewn by a sign, shall he interpret '^ before a king? They cast him 
 out and slew him. 
 
 When the soul of R. Joshua ben Chanania was departing, they 
 
 1 He succeeded his father Gamaliel as head of the Sanhedrin at Jerusalem, 
 A.D. 58, and was one of the n-lD?D ';j-1"in (see p. 15, note 8). For further 
 particulars of. Wolf, iv. 399. 
 
 ^ To fix the eyes denotes to invoke evil or punishment. 
 
 ' Lit., Epicurus, a frequent word in the Talmud for an unnamed unbeliever, 
 whether of Jewish or Gentile blood. For the mention of both these classes, 
 as well as for a play upon the word, as though derived from IpD, to act without 
 restraint, to be restless, see Sanhedrin, 38 6, ii. 2. The word is often applied to 
 Christians, who are also called 1*3*0 (see note 6 below) and t^p-IIV (Sadducees). 
 
 * •iny'linX . The pronom. suffix is attached to the past Aphel of IIT], which, 
 however, as though it were a participle, has the plural masc. suffix, as attracted 
 to the grammatical number of PI'SK . For this last the more regular form would 
 be *niSK. 
 
 * Joshua. 
 
 * N3*D, the most frequent name for Christians in the Talmud. It comes 
 from an Arabic root, meaning to speak falsely (so Levy, s.v.), but according to 
 Jewish etymologists it is an abbreviation of J'DXD a believer (so called in irony), 
 or, less likely still, formed from the initial letters of the three words VWl J^DSp 
 nViJ , a believer in Jesus of Nazareth. 
 
 ' Lit., shew. 
 
CHAGIGAH. 23 
 
 said to him, O our Rabbi, what will become of us at the hands of 5 b, i. 18. 
 the Epicureans? He said to them, "Is counsel perished from Jer.xlix.7. 
 
 the sons ', is their wisdom vanished 1 " When counsel has perished 
 from the sons, the wisdom of the peoples of the earth has vanished. 
 Or, if you like, draw comfort from this passage, "And he said. Gen. 
 Let us take our journey and let us go, and I will go before thee^." ^''^"'- 12. 
 
 R. Ela' was mounting a ladder in the house of Rabbah bar 
 Shela''; he heard a child who was reading, "For, lo, he that formeth Amos iv. 
 the mountains and createth the wind, and declareth unto man what ■'^^• 
 is his thought." Ela said, A slave, whose master declareth to him 
 what is his thought, is there any help for him 1 What is 
 
 the meaning of the expression. What is his thought ? Rab 
 
 said. Even the superfluous talk between a husband and his wife is 
 told a man' in the day of his death. Is it so ? and yet Rab 
 
 Kohana hid himself under the nuptial couch of Rab and heard 
 him talk and laugh and do as he had a mind. He said, The mouth 
 of Rab is like that of one who has not tasted broth °. He' said to 
 him, Kohana, get out, these are not good manners". There 
 
 is no difficulty. In the one case it was needful to procure her 
 favour, in the other it was not needful to procure her favour. 
 
 "But if ye will not hear it, my soul shall weep in secret places Jer. xiii. 
 for your pride." R. Samuel bar Inia' in the name of Rab said, 
 The Holy One, blessed be He, has a place, and its name is "secret 
 places." What is the meaning of "for your pride"? R.Samuel 
 bar Isaac'" said, For the glory of Israel, because it was taken away 
 from them and given to the peoples oL the world. R. Samuel bar 
 Nachmani" said. On account of the glory of the kingdom of 
 heaven. And how is there '^ weeping in the presence of '^ the 
 
 1 The Hebrew words for "sons" and for "prudent" (E.V.) are identical in 
 form. 
 
 2 Thus indicating that Jacob, even though the weaker, will always take the 
 lead of Esau ( = Edom = Eome). 
 
 3 He lived in Jabueh. See Wolf, iii. 809. 
 
 * A contemporary of Hunna and Chasda, i.e., in the latter part of the 3rd 
 cent. See Wolf, ii. 880, Juchassin, p. 183 b. 
 
 » i.e., the angels tell him. 
 
 * An expression denoting a newly-married man. 
 
 ? Eab. * Lit., the way of the world. 
 
 ' His exact date is unknown. 
 
 10 A contemporary of Zerah (for whom see p. 26, note 2). 
 
 " Date uncertain. " i.e., can there be? 
 
 '3 A euphemism for on the part of. 
 
24 CHAGIGAH. 
 
 5 b, i. 32. Holy One, blessed be He, seeing that R. Papa said, There is no 
 tribulation in the presence of the Holy One, blessed be He. For 
 
 Ps. xcvi. 6. it is said " Honour and majesty are before him, strength and beauty 
 are in his sanctuary." There is no difficulty. The one has 
 
 to do with the inner, the other with the outer side of the Divine 
 Being. Is there then no weeping on the outer side 1 And yet 
 
 Is.xxii. 12. it is written, "And in that day did the Lord, the Loed of hosts, 
 call to' weeping and to mourning and to baldness and to girding 
 with sackcloth." That is a different matter, viz., the destruction 
 
 of the Temple*, for for this even the angels of peace wept, as it is 
 
 Is. xxxiii. said, "Behold, their valiant ones cry without: the angels of peace 
 weep bitterly." 
 
 Jer. xiii. " And mine eye shall weep sore, and run down with tears, because 
 
 ^'^ the Lord's flock is taken captive." R. El'azar said. Wherefore these 
 
 three tears'? One for the first Temple, and one for the second 
 Temple, and one for Israel, because they are gone into captivity 
 from their place. And there are some who say. One for the 
 
 neglect of the Law. This is all right according to those who 
 
 explain. For Israel, because they are gone into captivity. This is 
 that which is written, "because the Lord's flock is taken captive.'' 
 But according to those who explain. For the neglect of the Law, 
 
 Jer. xiii. what is the connexion of this with "because the Loed's flock 
 
 •'^^- is taken captive"? Since Israel are gone into captivity 
 
 from their place, thou canst have no neglect of the Law greater 
 than this. 
 
 Our Rabbis have taught*, There are three persons, over whom 
 the Holy One, blessed be He, weepeth every day, viz., over him 
 who can study in the Law and does not study it, and over him who 
 cannot properly study the Law, and yet does study it", and over a 
 president^ who deals arrogantly with the congregation. 
 
 Rabbi took up the Book of Lamentations and read in it. When 
 
 Lam. ii. 1. he came upon this verse " He hath cast down from heaven unto 
 the earth," the Book fell from his hands. He said. From the high 
 roof to the deep pit ! 
 
 ' i.e., proclaim. " A matter sui generis. 
 
 * See p. 11, note 2. 
 
 " i.e., who has not, properly speaking, the ability or opportunity, yet makes 
 an effort in that direction. 
 
 * Of a Eabbinic school. 
 
CHAGIGAH. 25 
 
 Rabbi and R. Chia' were discussing and walking along a road. 5l>, il. IB. 
 When they came to a certain place, they said, If there is a powerful 
 Rabbi here, let us go and visit him. They said, Is there a powerful 
 Rabbi here? And the reply was, Yes, but he is blind. R. Chia 
 said to Rabbi, Stay here ; thou shalt not make little of thy princely 
 dignity; I will go and visit him. But he" laid hold of him and 
 went with him. When they were coming away from him, he said 
 to them. Ye have visited a face, which is seen but sees not ; may 
 ye be held worthy to visit the Face which sees and is not seen. He" 
 said to him^, Now see*, thou wouldst have deprived me of this 
 blessing. They said to him. Whence hast thou heard it ? From 
 
 the sayings of R. Jacob* have I heard it. For R. Jacob, a man 
 of K'phar Chatyah", used to visit his teacher every day. When 
 he was old, the teacher said to him, My lord need not do this, for 
 my lord is not able. R. Jacob said, Is this a small thing that is 
 written with respect to our Rabbis ? " And he shall live on for ever, Ps. xlix. 
 he shall not see destruction, when he seeth that wise men die." „ '„ ' .„ 
 But what' 1 He who seeth wise men in their death shall live ; 
 how much more he who sees them in their life ! 
 
 R. Idi", father of R. Jacob bar Idi, was accustomed to spend 
 three months on his journey and one day in the house of Rab, 
 and our Rabbis used to call him Rab's schoolboy of a day. He 
 became broken-hearted". He read to himself the passage, " I am as Job xii. 4. 
 one that is a laughing-stock to his neighbour, etc." R. Jochanan 
 said to him, In the prayer that comes from thee do not injure our 
 Rabbis. 
 
 1 More fully Chia Babbah, son of Abba Sela, whence he is sometimes called 
 Chia bar Abba. He was a pupil of Babbi, and his date about a.d. 218. He is 
 by some reckoned among the Mishnic (Tanaim), by others among the Gemaric 
 teachers (Amoraim). See Wolf, ii. 872. 
 
 2 Rabbi. ' Chia. 
 
 - Lit., Behold now. For examples of the use of 13'N see a good note in 
 Goldammer's Luzzatto, Grammar etc. p. 111. 
 
 " His date is not accurately known. 
 
 « Perhaps to be identified with Hattin (Eobinson, Bihl. Researches, iii. 34), 
 N.W. of Tiberias. See Neubauer, Giog. du T. p. 207. 
 
 ' nD4 always introduces something of an argument. 
 
 8 For the story here told of him see Juch. p. 110 6. For the sake of one 
 day's instruction from Bab he spent six months in the double journey, i.e., all 
 the time between Passover and Tabernacles, on both which occasions a majried 
 Jew is obliged to be with his wife. 
 
 » More lit., faint (with vexation). Cf. use of aOvii.eiv, Col. iii. 21. 
 
26 CHAGIGAH. 
 
 5 b, li. 28. R. Jochanan went into the College and expounded thus, " Yet 
 
 Is. Iviii. 2. they seek me daily, and delight to know my ways.'' And while 
 
 they seek Him by day, do they not seek Him by night also ? Yes, 
 
 but it is to inform thee that every one who studieth in the Law 
 
 even one day in the year, the Scripture reckoneth it to him, as if 
 
 he studied all the year ; and so in the case of punishments, as it is 
 
 Numb. xiv. written, "After the number of the days that ye spied out the 
 
 ^^' land." And was it that they sinned forty j^ears 1 Was it not forty 
 
 days that they sinned"! but it was to inform thee, that every one 
 
 who committeth a transgression even one day in the year, the 
 
 Scripture reckoneth it to him, as if he had transgressed all the 
 
 year. 
 
 What is tlie definition of a child ? Every one who is not able to 
 
 ride upon his fatlier's sitotdders'. Rabbi^ Zera objects to this, and 
 
 6 a enquires, Who brought him hither'] Abai said to him. As his 
 
 mother was bound by the law of rejoicing, his mother brought 
 
 him hither. Henceforward*, if he can go up, holding by the hand 
 
 of his father, from Jerusalem to the mountain of the House, he is 
 
 bound; but if not, he is free. R. [Zera'] replied, I take the 
 
 side of the house of Hillel against the words of the house of Sham- 
 
 1 Sam. i. mai. For we read, " But Hannah went not up ; for she said to 
 
 ^- her husband, Not until the child be weaned, then I will bring him." 
 
 But Samuel was able to ride upon his father's shoulders. Abai* 
 
 said to him. Even according to thine own argument there is a 
 
 difficulty for thee. How was not Hannah in her own person bound 
 
 ' The view of the house of Shammai. See p. 1. 
 
 2 Eabbi was the Palestinian, Eab the Babylonian title. Zera, though 
 properly holding the latter, as being a pupil of B. Hunna at Sora, yet after 
 Huuna's death (a.d. 300J returned to Palestine and died at Tiberias. There he 
 is said to have been called K^tSj? as a synonym for K'^\V)t, small. See Wolf, 
 ii. 871. See also a long note on him in Juch. p. 132 6, where the story is told that 
 being desirous of ascertaining by anticipation whether the fires of Gehenna 
 would have power to hurt him, he caused himself to be put into an oven, where- 
 upon the Babbis who looked upon him saw that his feet were singed. 
 
 3 i.e., from his home to the city of Jerusalem. The question now is whether 
 he is to go up from the city to the Holy House. But, says Zera in effect, if the 
 house of Shammai's definition be the right one, the child could not have been 
 brought by his father to Jerusalem at all, and thus the question could not 
 arise. Therefore, he argues, we take the definition of the house of Hillel. 
 
 * The remainder of the way. 
 
 ^ The proper name seems to have dropped out of the Talmud text. 
 
 " '13K is an obvious error. 
 
CHAGIGAH. 27 
 
 by the law of rejoicing ? But the real explanation is that 6 a, i. 12. 
 
 Hannah saw great delicacy in Samuel, and was uneasy about 
 Samuel in respect to the fatigue of the journey. 
 
 R. Simeon' asked^, What of a child that is lame, according to 
 the words of the house of Shammai, or one that is blind, according 
 to the words of both of them ? Explain this^ If we are to 
 
 speak of the case of a lame person, who cannot stretch out his 
 limb, or a blind person, who cannot open his eye, see now, an adult 
 is free, why should we ask about a child? It is not necessary to 
 discuss such a case. But in the case of a lame person, who 
 
 can stretch out his limb, or a blind person who can open his eye, 
 what of this case? Abai said, Wherever the adult is bound 
 
 according to the Law, we educate the child in it also according 
 to our Rabbis, and wherever the adult is free according to the Law, 
 the child also is free according to the Rabbis. 
 
 Tlie Ivouse of Sliammai say, The holocaust involves two pieces of 
 silver etc.* Our Rabbis have taught thus, The house of Shammai 
 say. The holocaust involves two pieces of silver, and the Chagigah 
 a meah of silver; for the holocaust is all a burnt-offering to the 
 Most High, which is not the case with the Chagigah ; and besides 
 we find that at the Feast of Weeks* the Scripture enjoins more 
 burnt-offerings than peace-offerings. But the house of Hillel say. 
 The holocaust involves a meah of silver and the Chagigah two 
 pieces of silver, for the Chagigah is older than the Decalogue, 
 which is not the case with the holocaust ; and besides we find in 
 the case of "the princes" that the Scripture enjoins more peace- Numb. vii. 
 offerings than burnt-offerings. What then is the reason that the ' ' 
 
 house of Hillel do not agree with the house of Shammai? Lias- 
 
 1 One of the D-IdSd \Jnn. See p. 15, note 8; also Wolf, ii. 861. 
 
 ' A qaeBtion of learned ignorance. 
 
 ' "Explain this" (lit., How is this to be compared, or pictured? See p. 11, 
 note 8) forms the Talmud teacher's replj to Simeon. For (it says) if these 
 defects be incurable, there is no need of entering on the question. Because it 
 would be of no use to bring him up when a child, seeing that, qua lame or 
 bUnd, he would not, even though adult, be allowed to enter, but would be 
 ■rtlDf. 
 
 * See p. 2. 
 
 5 A post-biblical meaning of the word in the original (fllVP). In the Bible 
 it either has the general sense of assembly (e.g., Jer. ix. IJ, or refers to the 
 last day of Passover (Deut. xvi. 8) or of Tabernacles (Lev. xxiii. 36, Numb. 
 xxix. 35). 
 
28 CHAGIGAH. 
 
 6 a, U. 6. much as thou sayest that a holocaust is better, for it is all a burnt- 
 offering to the Most High, on the contrary' a Chagigah is better, 
 for there are in it two f eastings^ ; and in that thou sayest. Let us 
 learn from the Feast of Weeks, I reply that we are to judge an indi- 
 vidual gift' by comparison with an individual giff, and we are 
 not to judge an individual gift by comparison with the gift of a 
 congregation*. What then is the reason that the house of 
 
 Shammai do not agree with the house of Hillel ? In that thou 
 
 sayest that a Chagigah is superior, because it is older than the 
 Decalogue, a holocaust also is older than the Decalogue ; and in 
 that thou sayest. Let us learn from " the princes," we are to judge 
 a thing that lasts for ever' by comparison with a thing that lasts 
 for ever, and we are not to judge a thing which lasts for ever 
 by comparison with a thing which does not last for ever'. And 
 
 how does the house of Hillel come to teach that the Chagigah is 
 older than the Decalogue, but the holocaust not? Because" it is 
 
 Exod. written, "and they sacrificed sacrifices of peace-offerings'." There 
 
 xxiv. 5. must have been a holocaust also. Lo, it is written, " and they offered 
 burnt-offerings." The house of Hillel consider that the bumt- 
 
 Exod. offering which Israel offered in the wilderness was the " continual 
 burnt-offering 'V' but the house of Shammai consider that the 
 burnt-offering which Israel offered in the wilderness was a holo- 
 caust. Abai said. The house of Shammai and R. El'azar and 
 R. Ishmael" all consider that the burnt-offering which Israel offered 
 in the wilderness was a holocaust. And the house of Hillel and 
 
 ' Lit., (I rest my argument) upon what ia superior (n3T T ?V). 
 
 ^ One for God and one for the offerer and his friends. 
 
 ^ Such as the holocaust. 
 
 * Such as that of the princes. 
 
 3 Such as that of Weeks. 
 
 ° Such as the Chagigah. 
 
 ' Such as the offering of the princes. 
 
 ' Against that view of the house of Hillel. 
 
 '■> Here therefore we have peace-offerings and (see next sentence) holocausts 
 apparently instituted together at a time subsequent to the giving of the 
 Decalogue (Exod. xx.). 
 
 10 This "continual burnt-offering," the house of Hillel would say, is the 
 burnt-offering referred to in the passage, which the Talmud has just adduced 
 against them. That passage therefore, they would argue, does not affect their 
 position. 
 
 ^^ An associate of Akiba. For further particulars about Ishmael and his 
 school see Wolf, ii. 849, 877. 
 
 xxix. 42. 
 
CHAGIGAH. 29 
 
 R. Akiba and R. Jose the Galilaean ' all consider that the oflFering 6 a, U. 28. 
 which Israel offered in the wilderness was the " continual burnt- 
 offering." The house of Shammai hold this view according to 
 what we have said. R. Ishmael agrees, for there is a Baraitha, 
 viz., R. Ishmael says, The general directions only were given to 
 Moses on Sinai, and the details afterwards in the Tabernacle of 
 the Congregation ^ But R. Akiba said, General directions and 
 details were alike given him on Sinai, and they were repeated 6 b 
 in the Tabernacle of the Congregation, and given for the third 
 time in the plains of Moab^ And if thou dost imagine that the 
 burnt-offering which Israel offered in the wilderness was the 
 "continual burnt-offering," how should there be anything, which 
 at the first did not need to be flayed and divided'', but at the 
 end did need to be flayed and divided"! R. El'azar agrees, 
 for there is a Baraitha, viz., In commenting on the passage, "con- Numb. 
 tinual burnt-offering, which was ordained in Mount Sinai," R. El'azar ^''^"'- "■ 
 says. Its ordinances were told in Mount Sinai, but it was not 
 itself offered. R. Akiba says. It was offered and never 
 ceased again. But how then am I to explain ° the passage, 
 " Did ye bring unto me sacrifices and offerings in the wilderness Amos v. 
 forty years, O house of Israel 1 " The explanation is that the tribe 
 of Levi, which had not served idols, they offered them. 
 
 The house of Hillel hold the view which we have men- 
 tioned. R. Akiba also holds the view which we have 
 mentioned. R. Jose the Galilaean agrees with them, for 
 there is a Baraitha, viz., R. Jose the Galilaean says, Three com- 
 mands have been put upon Israel when they go up to a feast, 
 viz., the holocaust, and the Chagigah, and the rejoicing. There is 
 in the holocaust what there is not in the other two, and there is in 
 the Chagigah what there is not in the other two, and there is in 
 the rejoicing what there is not in the other two. There is in the 
 
 1 He flourished about the time of Akiba's death. 
 
 ■■' i.e., Leviticus. 
 
 3 i.e., Deuteronomy. 
 
 « See Exod. xjdx. 38—40. 
 
 ■^ As did the perpetual bumt-ofEering (Lev. i. 6). The argument is, That 
 which was to be offered twice a day would have all its details explained as early 
 as possible. This whole Baraitha however, though adduced in support of the 
 opinion ascribed to Ishmael, is far from proving the point, a fact which is ad- 
 mitted a few sentences later in the Talmud itself. See p. 30, note 3. 
 
 * Lit. , to establish. 
 
30 CHAGIGAH. 
 
 6 b, i. 24. holocaust what there is not in the other two, for the holocaust is 
 a whole burnt-offering to the Most High, which is not the case in 
 the other two. There is in the Chagigah what there is not in the 
 other two, for the Chagigah is older than the Decalogue, which is 
 not the case in the other two'. There is in the rejoicing what there 
 is not in the other two, for the rejoicing has to do with women as 
 well as men, which is not the case in the other two. 
 
 And what is the reason that R. Ishmael is represented as ex- 
 pressing an opinion agreeing with the house of Shammai'? viz., "If 
 thou dost imagine that the burnt-offering which Israel offered in the 
 wilderness was the continual burnt-offering, how should there be 
 anything which at the first did not need to be flayed and divided, 
 but in the end did need to be flayed and divided^?" But then 
 
 E. Jose the Galilaean said, The burnt-offering which Israel offered 
 in the wilderness was the "continual burnt-offering." At the first 
 it did not need to be flayed and divided, but in the end it did need 
 to be flayed and divided. For there is a Baraitha, viz., R. Jose the 
 Galilaean says, The burnt-offering which Israel offered in the 
 wilderness was not subject to flaying or dividing, inasmuch as the 
 regulations for flaying and dividing were only from the time of the 
 Tabernacle of the Congregation and henceforward. Strike out 
 
 R. Ishmael'. 
 Exod. R- Chasda enquired, What is the meaning of this verse? "And 
 
 XXIV. 5. he sent young men of the children of Israel, which offered burnt- 
 offerings," lambs, "and sacrificed peace-offerings of oxen unto the 
 Lord." Or perhaps both these and those were oxen. What 
 
 comes out of it all then*? Mar Zot'ra says. It depends upon 
 
 the division' of the verse by the accents *. R. Acha, the son of 
 Eabba', said, It is important for a man who says. Behold, I vow 
 
 ' This is the one clause in E. Jose's speech, which bears apon the point 
 at issue. 
 
 2 A repetition of a portion of the Baraitha adduced just before, but 
 unsuccessfully, as a proof of Ishmael's view. 
 
 ' i.e., the tradition, as regards him, is a false one. 
 
 ■■ i.e., Is there any use in the whole discussion? And the answer is, Yes, for 
 Mai Zot'ra etc. 
 
 ° Lit., the breaking. 
 
 « For other early notices of accentuation see Wiekes, Heb. Prose Accents, 
 p. 1, note 2 (Oxford, 1887). 
 
 7 He appears to have been the associate of Ashi and to have been head of the 
 Academy at Sora a.d. 410. The date of his death is probably a.d. 413. See 
 Wolf, ii. 808. 
 
CHAGIGAH. 31 
 
 a burnt-oflFering like the burnt-offering which Israel offered in 6 b, 11. 17. 
 the wilderness. What was it? Were they oxen or lambs? The 
 
 matter was left undecided'. 
 
 There is a Baraitha here, These are the things that have no 
 prescribed limit, the corner of a field '', and the first-fruits' and the 7 a 
 appearing before the Lord'', and the conferring of kindnesses' and 
 the teaching contained in the Law. R. Jochanan said, We 
 
 were of opinion that the appearing before the Lord had no superior 
 limit but had an inferior limit, until R. Oshaia", in the name of a 
 great teacher', came and taught that appearing before the Lord has 
 no limit either superior or inferior. But wise men say, that the 
 
 holocaust involves a meah of silver, but the Chagigah two pieces of 
 silver. What does the appearing mean? R. Jochanan said, 
 
 The presenting of oneself in the Court, but Resh Lakish said, The 
 presenting of oneself with an offering. All the world is agreed 
 
 that on the first day it means, the presenting of oneself with an 
 offering, but men differ as regards the remainder of the days of the 
 Feast. Every time that a man comes and brings an offering, all the 
 world agrees that we are to receive it from him, but men differ in 
 the case of one who comes and does not bring;, for R. Jochanan 
 considers that the presenting of oneself in the Court is sufficient, 
 because it is not necessary, every time that he comes, to bring 
 an offering; but Resh Lakish says. The presenting oneself with an 
 offering is the meaning, for it is necessary, every time that he comes, 
 to bring an offering. Resh Lakish put this difficulty to 
 
 R. Jochanan, "None shall appear before me empty." He Exod. 
 
 said to him, Yes, but only on the first day of the Feast. He* '"""• ^^■ 
 
 put this further difficulty to him. The passage " None shall appear 
 before me empty" refers to coming with sacrifices. If thou sayest, 
 
 ^ See p. 12, note 6. 
 
 2 Lev. xix. 9, xxiii. 22. 
 
 3 Exod. xxiii. 19. 
 
 * i.e., the offering in connexion with that appearing. The word in the 
 original oeoura only in this passage of the treatise, but is cognate with 
 n"NT (E'iyyah), for which see p. 1, note 1 and Glossary. 
 
 » D'IDn n-1?'PI is the general expression, of which kindness to the poor 
 (nplV) is a species. 
 
 8 A disciple of Eabbi. See Wolf, ii. 871. 
 
 7 '3"1. The expression, though in itself indefinite, yet in each case seems to 
 have had reference to some definite person well known at the time. 
 
 f Besh Lakish. 
 
32 CHAGIQAH. 
 
 7a, 11. 9. With sacrifices? perhaps not, but with birds and meal-offerings; 
 then here is an argument against thee. The Chagigah is assigned 
 to a private person, but the appearing is assigned to the Most High. 
 A.S the Chagigah, which is assigned to a private person, involves 
 sacrifices, so must the appearing, which is assigned to the Most 
 High, involve sacrifices'. And what are these sacrifices? They are 
 burnt-offerings. If thou sayest. Burnt-offerings? perhaps not, but 
 peace-offerings; then here is an argument against thee. The 
 Chagigah is assigned to a private person, and the appearing is 
 assigned to the Most High. As the Chagigah, which is assigned 
 to a private person, is suited to him, so must the appearing, which 
 is assigned to the Most High, be suited to Him''. And so it is 
 fitting^ that thy table should not be full and the table of thy Master 
 empty. He'' said to him, Yes, but only on the first day of 
 
 the Feast. E. Jose', in the name of R. Jehudah, put this 
 
 difficulty to him, saying, Three times in the year Israel was com- 
 manded to go up to a Feast, viz., at the Feast of the Passover, and 
 at the Feast of Weeks, and at the Feast of Tabernacles, and they 
 Ezod. must not appear by halves, inasmuch as it is said, "all thy males," 
 xxiu. 17; g^jjjj they must not appear empty, inasmuch as it is said, "none 
 16. shall appear before me empty." He said to him, Yes, but 
 
 .9. ■ , only on the first day of the Feast. 
 
 Exod. ^- Jochanan put this difficulty to Resh Lakish; "he shall be 
 
 xxiii. 17; seen," "He shall see'." As I' am seen freely, so shall ye see 
 
 16. me freely. But every one who comes and does not bring an 
 
 offering, all the world agrees that he goes up and allows himself 
 
 to be seen and goes away. But they differ in the case of one who 
 
 comes and brings an offering. R. Jochanan says. The simple 
 
 1 And not merely, as in the case of birds, the wringing of the neck. 
 
 ^ And therefore it must involve offerings which shall be wholly devoted by 
 fire to God, and not shared in, as peace-offerings etc., by the worshipper or 
 others. 
 
 " Lit., with justice. 
 
 * Jochanan. 
 
 ' This name, when it stands as here, without addition, always denotes Jose 
 ben Chelpetha or Chalaphta, associated with Simeon, Jehudah (Babbi), Meir, 
 and El'azar ben Sbammua' at the Academy of Tiberias. He is believed to have 
 written the book D^IJ? THp. See Wolf, ii. 846. 
 
 ^ See p. 3. The Heb. consonants in each passage may be vocalised, so as to 
 have either sense. 
 
 ' God. 
 
CHAGIGAH. 33 
 
 presenting of oneself in the Court is the real presenting of oneself, 7 a, U. 22. 
 and so has no limit of times prescribed, while on the contrary the 
 presenting of oneself for an offering has a limit of times prescribed. 
 But Resh Lakish said, The presenting of oneself with an offering is 
 alone the real presenting of oneself, for if it be the case of an 
 offering also, there is no limit'. He* put this difficulty to 
 
 him°, "Let thy foot be seldom in thy neighbour's' house." But ^''o^- Jt^^- 
 
 here it has to do with sin-offerings and trespass-offerings. So is 
 the opinion of R. Levi*. For R. Levi adduces^ the passage, 
 "Let thy foot be seldom in thy neighbour's house," and' the pas- 
 sage, "T will come into thy house with burnt-offerings." There is Ps. Ixvi. 
 no difficulty. In the one case it has to do with sin-offerings and 
 trespass-offerings, in the other with burnt-offerings and peace- 
 offerings. There is a Baraitha also to this effect, viz., "Let thy 
 foot be seldom in thy neighbour's house:'' the passage speaks of 
 sin-offerings and trespass-offerings; if thou sayest. Of sin-offerings 
 and trespass-offerings? perhaps not, but of burnt-offerings and 
 peace-offerings, as he says, "I will come into thy house with burnt- ^°- 'xv'- 
 offerings, I will pay thee my vows," for see, they actually speak" 
 there of burnt-offerings and peace-offerings; Nay, but look thou 
 how I explain, "Let thy foot be seldom in thy neighbour's house," 
 viz., that the passage is speaking of sin-offerings and trespass- 
 offerings. 
 
 And they must not appear by halves etc? R. Joseph thought to 
 explain thus, If a man has ten sons, they are not to go up five at this 
 time and five to-morrow'". Abai said to him, Of course". For 1 1" 
 
 ' Therefore he must present one every time that he appears during the 
 Feast. 
 
 ^ Jochanan. ' Eesh Lakish. * i.e., God. 
 
 ° Levi placed absolutely denotes Levi bar Sisi, a disciple of Babbi, for whom 
 see p. 2, note 9. For Levi see Wolf, ii. 877. 
 
 • Lit., throws out for consideration. 
 
 7 As contrasted with it. 
 
 8 T-IDK for -nDN See p. 21, note 8. 
 
 ' This however is not really a section of the Mishnah upon which the 
 Gemara is commenting, but is part of Jose's teaching. See p. 32. 
 
 "• Fear of the evil eye might have prevented them from allowing themselves to 
 be all seen together. Comp. " unbeschrieen ! " (i.e., Wir wollen es unbeschrieen 
 lassenl We would leave it unbewitohed !), an exclamation still uttered by 
 Ashkenazi parents when their children are admired. 
 
 u ntS'B'S, lit., This is a simple thing. 
 
 S. CH. 3 
 
34 CHAGIGAH. 
 
 7 1), 1. 1. otherwise the question would arise, "Which of them wilt thou 
 
 cause' to be sinners, and which of them wilt thou cause to be 
 
 obedient'' 1 But wherefore then does the passage come' 1 It 
 
 is to correspond to the saying of others'*. For there is a Baraitha, 
 
 viz., Others say. The cordwainer, and the smelter in bronze and 
 
 Exod. the tanner', are exempt from the holocaust, for it is said, " all thy 
 
 Beut x\i nia.les"," i.e., he who can go up with all thy males. These are 
 
 16. excluded, for they cannot go up with all thy males. 
 
 MiSHNAH. 
 
 I. (3) Burnt-offerings on a middle holiday' come from 
 things not previously consecrated, but the peace-offerings from 
 the tithe. On a high holiday, which is the first day of the 
 Passover, the house of Shammai say that they come from 
 things not previously consecrated, but the house of Hillel say 
 that they come from the tithe. 
 
 (4) Israelites generally fulfil their duty with vows" and 
 freewill-offerings' and with tithe of cattle, and the priests by 
 the eating of sin-offerings, and of trespass-offerings, and by the 
 firstborn, and by the wave breast and heave shoulder, but not 
 by the eating of birds'" or of meal-offerings. 
 
 ' Hiph. participle of niC with pron. suffix. 
 ^ Lit., prompt, alert. 
 
 ^ i.e., What is its use? And the answer is, that it is to fall in with the 
 injunction that all must go, except the class is specially exempted. 
 
 * See p. 14, note 4. ^ See p. 14. 
 8 ^T-iat Ut., thy malehood. 
 
 ' The nViD is contrasted with a Great Festival (B'^pH S-JfJO "a holy 
 convocation"). For example, the first and seventh days of Passover are holy 
 convocations, but the intermediate ones are "middle holidays" (D'njrtD). 
 But IJflD is also used in the Bible (e.g., Lev. xxiii. 4) as a generic term to include 
 great and intermediate holidays alike. 
 
 * T|T3 was a vow consisting of a certain number of animals not individually 
 selected beforehand. For this and the following word see Lev. xxii. 23. 
 
 ' na'lJ was a vow consisting of animals from the first individually selected. 
 
 •" The priest who wrung the neck of a bird offered by another in sacrifice 
 might eat it along with the blood, but this, the Talmud says above, does not 
 count to him as an offering on his part. 
 
CHAGIGAH. 35 
 
 Gemara. 
 
 But according to this it is burnt-offerings on a middle holiday 7 b, 1. 13. 
 that come from things not previously consecrated. Well, then, it 
 follows that on a high holiday they come from the tithe. But why ? 
 For surely it is obligatory, and everything which is obligatory 
 comes only from that which is not previously consecrated. And if 
 thou sayest. Then this teaches us that burnt-offerings are offered on 
 a middle holiday, and are not offered on a high holiday', with 
 whom will this view correspond ? With the house of Shammai. 
 
 For there is a canonical Mishnah, viz.. The house of Shammai say, Beytsah, 
 Men bring peace-offerings and do not lay their hands on them, and else-' 
 but not burnt-offerings ; but the house of Hillel say. Men bring where, 
 both peace-offerings and burnt-offerings and lay their hands on 
 them'. There is a hiatus here", and this is the real teaching. 
 
 It means that burnt-offerings, vows and freewill-offerings are brought 
 on a middle holiday ; on a high holiday tiiey are not brought, but 
 the burnt-offering of a holocaust is brought even on a high holiday. 
 And when it* is brought, it is only brought from things not pre- 
 viously consecrated, but peace-offerings of joy are brought even from 
 the tithe. And the Chagigah of a high holiday, which is the first 
 day of the Passover, the house of Shammai say, is from things not 
 previously consecrated, but the house of Hillel say. From the 
 tithe. There is also a Baraitha to this effect, Bumt-offerings, 
 
 vows and freewill-offerings are brought on a middle holiday ; on a 
 high holiday they are not brought, but the burnt-offering of a holo- 
 caust is brought even on a high holiday. And when it is brought, 
 it is only brought from things not previously consecrated, but peace- 
 offerings of joy are brought even from the tithe. And the Chagigah'^ 
 
 ' If thou sayest, This is only another way of telling as that it is not 
 allowed to offer burnt-offerings on a high holiday (a Sabbath in the wider sense 
 of that term), but only on a middle holiday. 
 
 ' To lay the hands on the head of an animal was a breach of the Sabbath, 
 because it so far prevented the animal from having rest (Exod. xxiii. 12). The 
 requirement of the house of Shammai, that the hand be laid on the head of the 
 animal, when offered as a burnt-offering, involved, as far as their followers were 
 concerned, the restriction of such offerings to middle holidays, as opposed to 
 high holidays (i.e., to Sabbaths in the wider sense). 
 
 ' i.e., the Mishnah is defective. See p. 4, note 4. 
 
 * The burnt offering of a holocaust. 
 
 ' This Chagigah was a sacrifice supplementary to the Passover lamb, though 
 not itself necessarily a lamb, for, while a lamb (Exod. xii. 3) was necessary for 
 
 3—2 
 
36 CHAGTGAH. 
 
 71), ii. 17. of a high holiday which is the first day of the Passover, the house 
 of Shammai say, is from things not previously consecrated, but the 
 house of Hillel say, From the tithe. How is the Ohagigah of a 
 
 high holiday which is the first day of the Passover, different from 
 that of any other high holiday ? R. Ashi said. See, we learn 
 
 from this that the Chagigah of the fifteenth day' is taken from 
 8 a things not previously consecrated, but the Chagigah of the fourteenth 
 not^; consequently he^ must from the beginning have had the 
 opinion that the Chagigah of the fourteenth day is not an enact- 
 ment of the Law. The Mishnah teacher said. The house of Hillel 
 say, From the tithe'. But why? For surely it is obligatory, and 
 everything which is obligatory comes only from that which is not 
 previously consecrated. Ola' said. This is so in° the case of 
 
 one making a supplementary offering. Hezekiah' said. 
 
 Men may supplement beast with beast, but they may not supple- 
 ment money with money. But R. Jochanan said. Men may sup- 
 plement money with money, but they may not supplement beast 
 with beast. A Baraitha supports R. Hezekiah, and a 
 
 Baraitha suppoi'ts R. Jochanan. A Baraitha supports R. 
 
 Deut. xvi. Jochanan", viz., The word "tribute" teaches that a man is to 
 10. 
 
 the Passover of the fourteenth, the passage, Deut. xiv. 26, was held to shew that 
 sheep or oxen were permissible for the Chagigah of that day. Finally, the 
 Passover lamb itself came to be merely supplementary, and was served out in 
 very small portions after each person had made his actual meal on the 
 Chagigah. Compare the Lord's Supper following on the iyavai in the first age 
 of the Church. See further in Glossary, Chaoigah. 
 
 ^ The fifteenth day of Nisan (which consisted of the fourteenth night and 
 fifteenth day according to our reckoning) was the first day of the Passover. 
 
 ' On the fourteenth day, just before the sunset (Exod. xii. 6) which 
 introduced the fifteenth, at the end of the meal, the Passover lamb was 
 distributed, about the size of an olive being given to each person. The full 
 meal which preceded this distribution was "the Chagigah of the fourteenth.'' 
 This Chagigah, not being the ceremony of the day, might be taken from tithe. 
 The Chagigah of the next morning (" of the fifteenth day "), also making a full 
 meal, must be from things not previously consecrated, inasmuch as it was the 
 ceremony of the day. 
 
 3 viz., the person who puts the question. * See p. 34. 
 
 ' Ola Babba (his full name) was a friend of Eabbi, and had the same teacher, 
 viz., El'azar. See p. 16, note 5; Juch. 173 6; Wolf, ii. 878. 
 
 •■ i.e., The statement of the house of Hillel refers to. 
 
 '' Son of Chia bar Abba. For approximate date see p. 25, note 1. 
 
 * The order of Hezekiah's and Jochanan's views is here reversed in accordance 
 with the Eabbinic maxim. End with that with which you begin. 
 
CHAGIGAH. 37 
 
 bring his duty offering from things not previously consecrated; 8a, 1. 12. 
 and whence have we got it that if he wishes to mix things, he 
 may mix'? The teaching says, "According as the Lord thy Deut. xvi. 
 God shall bless thee." A Baraitha supports R. Hezekiah, viz., "■ 
 The word "tribute"' teaches that a man is to bring his duty offering 
 from things not previously consecrated. The house of Shanimai 
 say, The first day from things not previously consecrated, thence- 
 forward from the titlie, but the house of Hillel say. Only the first 
 •niedl from things not previously consecrated, thenceforward from the 
 tithe. And all the rest of the days of the Passover a man is to fulfil 
 his duty with the tithe of a beast". On a high holiday what is 
 
 the reason that he should not do the same? R. Ashi said, 
 
 Lest perhaps, if this were allowed, he might go to tithe upon a high 
 holiday, for it is impossible to tithe upon a high Jioliday on account 
 of the red chalk ^. What passage is there to shew that 
 
 "tribute" is a word that denotes things not previously conse- 
 crated? The passage, "And king Ahasuerus laid tribute" Esth. x. 1. 
 upon the land." 
 
 Israelites generally/ fulfil tlieir duty with vows and freewiU- 
 offerings^. Our Rabbis have taught" thus, "And thou shalt rejoice Deut. xvi. 
 in thy feast." This means to include in the word joy all kinds ■'■*• 
 of joy. Hence wise men have said, Israelites generally fulfil 
 their duty with vows and freewill-offerings and with tithe of 
 cattle, and the priests by the eating of sin-offerings and tres- 
 pass-offerings, and by the firstborn, and by the wave breast and 
 heave shoulder. I should have thought that they might have 
 
 done it also with birds and meal-offerings. The teaching says. 
 
 And thou shalt rejoice in thy Feast, meaning things only from which g b 
 
 1 The use of the word "mix," as excluding beasts and including money 
 (since money may be mixed without our knowing it, but beasts cannot), is the 
 one point for which the Talmud adduces this Baraitha, as thus shewn to 
 support Jochanan's contention. 
 
 2 The use of the word "beast," and the mention, just above, of a meal, 
 since money cannot be eaten, are the two points for which the Talmud adduces 
 this Baraitha, as thus shewn to support Hezekiah's contention. 
 
 a Chalk was used to distinguish the animals selected for tithe, and to mark 
 them with it was to work, and so was prohibited on the Sabbath. 
 
 * Inasmuch as, from the nature of the case, this was an addition to all 
 claims in connexion with ritual. 
 
 5 See p. 34. 
 
 ^ See p. 11, note 2. 
 
38 CHAGIGAH. 
 
 81», 1. 1. the Chagigah may come. These' are excluded, for the Chagigah 
 does not come from them. R. Ashi said, This comes out of the 
 expression " and thou shalt rejoice." These are excluded, for there 
 is no joy in them. And R. Ashi said, Pray, for what purpose does 
 the expression "in thy feast" occur! It is to serve the same 
 purpose as it served with R. Daniel bar Kattinah ". For R. Daniel 
 bar Kattinah said that Rab said. How is it that men do not take 
 them wives on a middle holiday? Because it is said, "and thou 
 shalt rejoice in thy feast," and not in thy wife. 
 
 MiSHNAH. 
 
 I. (5) He who has many to eat with him and few posses- 
 sions, brings many peace-offerings and few burnt-offerings. He 
 who has many possessions and few to eat with him, brings many 
 burnt-offerings, and few peace-offerings. If a man have little 
 of both, to his case applies the saying about the meah of silver 
 and the two pieces of silver'. If he have much of both, to his 
 Deut. xvi. case apply the words, "eveiy man shall give as he is able*, 
 according to the blessing of the Lord thy God, which he hath 
 given thee." 
 
 17 
 
 Gemaea. 
 
 Many peace-offerings — whence does he bring them 1 For behold, 
 he has them not. R. Chasda said. He supplements ^ and brings 
 a large bullock. R. Shesheth* said to him. Behold, they say, Men 
 supplement beast with beast. What did he mean? If you 
 
 ' Birds and meal-ofierings. 
 
 ^ Towards the end of the 2nd century. 
 
 '' As a minimum. See p. 2. 
 
 ■" Lit., " according to the gift of his hand." 
 
 " i.e., He sells the small buUock, and adding some monexj to the price, 
 purchases a larger animal. 
 
 * A pupil of Hnnna. He flourished at the end of the 3rd and beginning 
 of the 4th centuries. He was blind, and, as it was essential that those who 
 taught from the Law should read its words, he (like other blind Babbis) learned 
 the Targum by heart, that he might base his expositions on it, as repre- 
 senting the sense and being the nearest approximation to the words of the Law. 
 See Juch., p. 196 a ; Wolf, ii. 882. 
 
CHAGIGAH. 39 
 
 say, He meant this, viz.. Behold, they say. Men supplement beast 
 with beast, but not money with money, then he ought to have said 
 to him. Men do not supplement money with money. But this is 
 what he meant, viz., Behold, they say, Men also supplement beast 
 with beast '. To whose teaching is this to be attached ? For 
 
 it does not accord with Hezekiah, and it does not accord with 
 E. Jochanan^. And if you say. It is Gemaric teachers who are 
 at variance, but the Mishnic teachers are not at variance, I reply 
 that there is a teaching^ which says. The first meal shall come from 
 things not previously consecrated. In what sense is the ex- 
 
 pression "the first meal" used here? It means. The money equiva- 
 lent of the first meal shall come from things not previously conse- 
 crated. 
 
 Ola said that Resh Lakish said. If a man set apart ten beasts 
 for his Chagigah, he may bring five on the first high holiday, and 
 may again bring five on the second high holiday^. R. Jochanan 
 
 said. When he has finished, he cannot bring again. R. Abba* 
 
 said. But they" do not really difier. The one is the case where he 
 
 ^ i.e., He could sell the small bullock, and, adding its price to other money, 
 buy a larger one, or, he could buy another small one and offer the two. 
 
 2 See p. 36. 
 
 ■'' See p. 37, where the house of Hillel say it. The argument is, It does not 
 seem merely a matter of dispute between Gemaric teachers. In Mishnic times 
 also there appears to have been a diSereuce of opinion on the point. For on 
 the one hand Jochanan, a Mishnic teacher (see for his date p. 11, note 7), says 
 that " men supplement money with money, but they may not supplement beast 
 with beast" (p. 36), while on the other hand the house of Hillel speak of a 
 ■meal, and does not this word (see p. 87, note 2) exclude the idea of money? 
 The reply, reconciling the two teachings, is that the word ineal may be taken to 
 include its money equivalent. 
 
 * It may here be noted that it became the practice among the Jews in 
 Babylon and throughout the world generally, first in the case of the New Year 
 festival, and then in that of all the great Feasts (not Fasts), to keep two 
 consecutive days, in order that they might insure the inclusion of the right 
 time, which those in Palestine ascertained by actual observation of the new 
 moon. See Edersheim, The Temple, its Ministry, etc., pp. 170 — 172. A reason 
 which is assigned for the continuance of this custom in times when astro- 
 nomical error on the subject was no longer possible, is to enable Jews, even 
 though living on opposite sides of the globe, and therefore subject to a 
 difference of as much as twelve hours in local time, thus to keep at least one 
 day in common. 
 
 ' When this name is used thus absolutely it is equivalent to Bab, for whom 
 see p. 20, note 2. 
 
 ° Ola and Jochanan. 
 
40 CHAGIGAH. 
 
 8 b, ii. 6. keeps silence, the other where lie declares his intention. This 
 
 expression, When he keeps silence — explain it'. Perhaps there was 
 not time in the day to bring them. In that case they are not 
 brought, because there was not time in the day. But" perhaps 
 he has none to eat with him^. In that case they are not brought, 
 because he has none to eat with him. No ; this is not such a 
 
 case ; and so far as this goes, it is necessary that he should bring 
 them. For there is time in the day, and he has people to eat with 
 him. Inasmuch as he did not bring them at the earlier time*, learn 
 from this that he left them behind intentionally ; and this also is 
 the purport of the story, how when Rabbin* came, E. Jochanan 
 said, If a man set apart ten beasts for his Chagigah, he may bring 
 tive on the first high holiday, and may again bring five on the 
 second high holiday. They' are in appearance difficult to recon- 
 
 cile^, but in reality not. For learn from this that the one is the 
 case when he keeps silence, the other when he declares his inten- 
 tion". Learn from this that the point has been also distinctly 
 9 a settled. R. Shemen' bar Abba said that E. Jochanan said, 
 
 They have only taught this'", when it is not ended", but if it is 
 ended, he may bring again. What is ended? If you say. It means 
 tliat he has ended kis offerings, how can he bring any more 1 But 
 the teaching means. When tfie day is not ended, but if the day 
 is ended, he may bring again. 
 
 1 See p. 27, with note 3. 
 
 ■' And the meat would not all keep until the next day. 
 J llead KDpmD (=N0p+3+n+10). 
 
 ' For notices of him, connecting him also with Abai, Ami, Asi, and 
 Jeremiah, see Juch., p. 187 a. 
 
 '' The two statements of Jochanan. 
 ' mriN , invicem. 
 
 ' Of bringing them on different days. 
 
 '■• Spelt JD'tJ' when it occurs again in this treatise. For reference see Index. 
 He was a disciple of Jochanan, for whom see p. 11, note 7. 
 
 '" viz. , that the man may not postpone any part of his offerings. 
 
 " viz., (as it is subsequently explained in the text) when the approach 
 of sunset has not yet necessarily brought offerings to an end for that 
 day. 
 
CHAGIGAH. 41 
 
 MiSHNAH. 
 
 I. (6) He who has not observed the Feast on the firstga, i. 6. 
 high holiday of the Feast, may keep the Feast during any part 
 of its extent, even including the last high holiday of the Feast ; 
 but if the whole period be passed, and he have not observed 
 the Feast, he is not bound afterwards. It is with reference 
 to such a person that the words are used, " That which is Eccles. i. 
 crooked cannot be made straight : and that which is wanting ' 
 cannot be counted." 
 
 (7) R. Simeon bar Manassea' says. Who is this that is 
 crooked, that cannot be made straight ? This is he who 
 forms an incestuous connexion and begets therefrom a bastard 
 child. If you should say. Nay, it has to do with theft and 
 plunder ; but no, for he could make restitution of it, and be 
 made straight. R. Simeon ben Jochai'' says. Nothing is 
 
 called crooked but that which was straight at the beginning 
 and has become crooked, and what is this ? This is a learned 
 pupil, who severs himself from the Law. 
 
 Gemara. 
 
 Whence do you gather this^? R. Jochanan said in the 
 
 name of R. Ishmael, The same word, Restraint', is used of the seventh 
 day of Passover*, and of the eighth day of the Feast of Tabernacles". 
 What is true of the former as regards postponement' of payments, 
 
 ' Flourished in the time of Eabbi. See p. 2, note 9, and Juch., p. 79 a. 
 
 2 A pupil of Akiba (for notice of whom see p. 15, note 8). S. ben Jochai's 
 " whole life was absorbed in the study of Eabala, in which science he has ever 
 been regarded as one of the most eminent masters." Etheridge, whose account 
 of him see (pp. 80—83). 
 
 3 '^'D 'jnJO, lit., Whence these words? viz., the first part of the Mishnah, 
 down to the words, " the last high holiday of the Feast." 
 
 ' "TIVS- 
 
 6 Deut. xvi. 8. A.V. and B.V. " a solemn assembly," A.V. marg. "restraint," 
 E.V. marg. " closing festival." 
 
 « Lev. xxiii. 36, Numb. xxix. 35, A.V. and B.V., as in Deut.; A.V. marg. in 
 Lev. " day of restraint." 
 
 ' Lit., things transferable, substitutions; in other words, things that are 
 valid though offered on days subsequent to the first day. See p. 2, note 5. 
 
42 CHAGIGAH. 
 
 9 a, 1. 22. the same is true of the latter. The word is used in an unrestricted 
 way'. For if it were not used in an unrestricted way, the force of 
 the argument drawn from it might have been broken by saying, 
 Whereas the seventh day of Passover is not separated from those 
 that precede it, you may say that the eighth day of the Feast of 
 Tabernacles is separated from those that precede it^ Assuredly, it 
 is used in a wholly unrestricted sense. What does restraint 
 
 really mean? That one is restrained from acts of work. But we 
 
 Deut. xvi. have the passage, "Thou shalt do no work^." Why then has the 
 
 ^- Merciful One written me Restraint? But learn from it that 
 
 it was to give the unrestricted sense of the word^. And a 
 
 Baraitha brings out the same thing thus. For there is a Baraitha, 
 
 Lev. xxiii. " And ye shall keep it a feast unto the Lord seven days." One 
 might have thought from this passage that one was to go on sacri- 
 ficing all seven days. No, for the teaching says "it." Thou art 
 to sacrifice " it,'' and thou art not to sacrifice all seven days. If so, 
 why have we seven stated as the number of the days of the Feast ? 
 For postponements of payments; and whence do you gather that if 
 a man has not observed the Feast on the first high holiday of the 
 Feast, he is to go and sacrifice during any part of its extent, even 
 
 Lev. xxiii. including the last high holiday? Because the teaching says, "Ye 
 shall keep it in the seventh month." If it had merely said. In the 
 seventh month, one might have thought that one was to go and 
 sacrifice the whole month. No; for the teaching says "it." Thou 
 art to sacrifice " it " and thou art not to sacrifice further. 
 
 And what about postponed ofTerings? R. Jochanan says. 
 
 Postponed offerings are from* the first day ; but R. Oshaia says, 
 
 ' The word TVySS being applied to the closing day of both, and not in any 
 limited or special sense in either passage, it follows that, in the absence of any 
 such limitation, all things that are true of the one are true of the other, save 
 those six things, which are particularly mentioned elsewhere as distinguishing 
 them. Otherwise niVV.. thus applied to both, would be unfitly used, a thing 
 
 impossible in Holy Writ. 
 
 ^ On the 8th day of Tabernacles, the Jews do not sit in the tabernacle, in 
 which they take their meals during the earlier days. 
 
 * If therefore fTl^ were used in that sense here, it would be superfluous, 
 which is impossible. This then cannot be its meaning. 
 
 ^ That so you might be able to argue from the 7th day of Passover to the 
 8th day of Tabernacles. 
 
 ' Lit., for, i.e., with reference to that day only. 
 
 41. 
 
CHAGIGAH. 43 
 
 Postponed offerings are on any one day for another'. What 9a, U. 12. 
 
 practical difference is there between them? R. Zera said, If a 
 man is lame on the first day and cured on the second day, here is 
 a difference between them. E.. Jochanan said, Postponed offerings 
 are from the first day. Inasmuch as he was not fit on the first 
 day, he is not fit on the second day; but R. Oshaia said, Post- 
 poned offerings are one day for another; although he was not fit 
 on the first day, he was fit on the second. 
 
 But how could R. Jochanan have said this ? For surely Heze- 
 kiah said, A Nazirite, if again polluted on the eiglith day, must 
 bring an additional offering", but if in the previous night, he need 
 not bring it^; but R. Jochanan said, Nay, in the latter case* also he 
 must bring it. R. Jeremiah said, A case of defilement is a 
 
 different matter', for payments postponed from it are made at a 
 second Passover". R. Papa objects to' this and says, It will be 9 b 
 
 all right according to him who says, The second Passover admits 
 of offerings postponed from the first; but according to him who 
 says, The second is an independent Festival, where is your argu- 
 ment"? But R. Papa said, that R. Jochanan considered that the 
 
 ' i.e., for any preceding day, not only 2nd for 1st, but also 3rd for 2nd, etc. 
 
 ^ Because he has come out of his former uncleanness, and incurred a fresh 
 uncleanness. 
 
 ' Because he has not come out of his former uncleanness, and therefore that 
 which he has now contracted may be dealt with as a continuation of the 
 former. 
 
 * Lit., in the night. Jochanan's reason was, that in the previous night the 
 man was to all intents and purposes clean, though, to ofier the sacrifice of 
 purification, sunrise must be awaited. He will therefore now be obliged to make 
 his offering not only for the former, but also for the newly incurred uncleanness. 
 The bearing of this upon the case which is in course of discussion in the text 
 consists merely in the fact that Jochanan was thought thus virtually to have 
 admitted the principle that payments are "one day for another,'' and not "for 
 the first day only." 
 
 ° i.e., difierent from the kind of postponed offering hitherto treated of. 
 
 8 This later passover (\'Ci\> npS), based on Numb. ix. 10 sqq., differed from the 
 earlier in the following points: 1°. It lasted but one day. 2°. It was not 
 required that the Hallel should be sung before the meal, but only when the 
 lamb was slain. 3°. It was not necessary that leaven should be removed from 
 the houses. See Diet, oj Bible, s. v. "Passover," where Pesachim ix. 3 is 
 quoted. 
 
 ' Lit., lays hold of. 
 
 8 Lit., What is there to say? 
 
44 CHAGIGAH. 
 
 91), 1. 4. niglit is not to be included in the seven days of cleansing'. But 
 
 how could K. Jochanan have said this? For lo, E. Jochanan said 
 elsewhere, If a man has had one emission in the night and two 
 in the day, he must bring an additional offering"; if two in the 
 night and one in the day, he need not bring it^; and if thou dost 
 imagine that R. Jochanan considered that the night is not to be 
 included^ then, if there were two in the night and one in the day, 
 he must bring. But, it is answered, R. Jochanan was adopting 
 
 the words of the other speaker, viz., tJiat the night is to be included. 
 "Adopting the words of the other speaker," say you? Of course 
 there would then be nothing further to argue about. No; 
 
 two in the day and one in the night were necessary for him'. I 
 might otherwise have taught that it would be according to the 
 view" of R. Shisha son of R. Idai; but we learn from this that it 
 is according to R. Joseph ^. 
 
 If the Feast has passed and he has not ofi'ered, he is not bound 
 
 Eccles. i. to make another oflFering, and with regard to this it is said, " That 
 which is crooked cannot be made straight : and that which is want- 
 ing cannot be counted." Bar He He" said to Hillel, This ex- 
 pression to "be counted"" must mean to "be filled'"." Nay, but 
 this is the sense. His fellows counted upon him to fulfil a positive 
 command and he was not counted among them. 
 
 There is a Baraitha, Thus also is explained, " That which is 
 
 ' Lit., is not lacking the time, i.e., the time requisite to qualify for the 
 complete fulfilment of a duty. In this case then it means that Jochanan 
 considered that the man was already clean, although, the morning not having 
 come, his sacrifice had not yet been ofEered. To take a different kind of case, a 
 lame man is lacking time, because the time which must pass before he is 
 qualified to offer (which time in his particular case lasts as long as he is lame) 
 has not elapsed, and consequently he has no duty to fulfil. 
 
 ^ Because to all intents and purposes he has been cleansed already. 
 
 ' Because that appears to be a prolonged uncleanuess. 
 
 * Lit., is not lacking the time, i.e., that as soon as the sun has set, the man 
 is clean. 
 
 ' Jochanan. 
 
 ' Lit., grip or grasp. 
 
 ' Their views are given in ninn? 8 </. 
 
 8 Also on the principle of Gematria, or substitution of letters (see Wolf, ii. 
 820), called Ben Bag Bag (He = n = 5 = 2 + 3 = 3-l- J), a contemporary of Hillel 
 and Shammai. See Dr Taylor, p. Ill, note 50, for further notices of him. 
 
 1" nix'pDn'?. 
 
CHAGIGAH. 45 
 
 crooked cannot be made straight.'' This means the man wlio has 91>> *• IT- 
 
 failed in reading the Sh'ma' of the morning, or in reading the 
 
 Sh'ma' of the evening, or who has failed in the morning prayer or 
 
 in the evening prayer. "And that which is wanting cannot be 
 
 counted." This means the man whose fellows counted upon him 
 
 to fulfil a positive command, and he was not counted among them. 
 
 Bar He He said to Hillel, What is that which is written, 
 
 "Then shall ye return and discern between the righteous and the Mai. iii. 
 
 . . .18 
 
 wicked, between him that serveth God and him that serveth Him 
 
 not"? The righteous and he that serveth God are identical terms, the 
 
 wicked and he that serveth Him not are identical terms. He 
 
 said to him, He that serveth Him and he that serveth Him not 
 
 are both absolutely righteous, but he that repeateth his portion a 
 
 hundred times is not like him that repeateth his portion a hundred 
 
 and one times. He said to him, Then by reason of one time 
 
 is he called "him that serveth Him not"? He said to him, 
 
 Yes, go and learn from the mule-drivers' market how they say. Ten 
 
 parasangs for a zouza', but eleven parasangs for two zouzas. 
 
 Elijah' said to Bar He He, but some say, to R. Eliezer", What 
 is the meaning of the passage, "Behold, I have refined thee, but not Is. xlviii. 
 as silver; I have tried thee in the furnace of afiliction"? It 
 
 means that the Holy One, blessed be He, searched ouf* all good 
 qualities to give to Israel, and found only poverty. Samuel, 
 
 or, if you like, R. Joseph', said, This accords with the proverbial 
 saying, Poverty befits a Jew, as a red leather trapping a white 
 horse. 
 
 R. Simeon hen Manassea says, What sort of person is this, that 
 is crooked and that cannot be made straight ? This is he who 
 forms an incestuous connexion and begets therefrom a bastard child, 
 
 • For zouza see p. 20, note 5. 
 
 ^ The prophet was believed to appear suddenly from time to time on earth 
 and address himself to some Eabbi. Cf. p. 12, note 6. 
 
 ^ The name, thus used absolutely, stands for Eliezer ben Hyrkanus, the 
 famous pupil of Joehanan ben Zakkai (p. 10, note 6), and teacher of Akiba 
 (p. 15, note 8). He founded a school at Lod (see p. 9) in rivalry to that of 
 Jabneh, and in course of time suffered excommunication. For further par- 
 ticulars of him and specimens of his sayings see Dr Taylor (who styles him 
 "the typical traditionalist"),pp.47— 50 with notes; Wolf, iv. 403—5; Etheridge, 
 pp. 61, 62. 
 
 * Lit., went round for. 
 
 ' Samuel's pupil's pupil. See p. 20, note 3. 
 
46 CHAGIGAH. 
 
 9b, U. 24. etc' If he beget, yes"; if he do not beget, no. And lo, 
 
 there is a Baraitha^ R. Simeon ben Manassea says, In case of 
 a thief it is possible that he may restore that which he has stolen, 
 and so ■ it may be made good ; in case of a robber, it is possible that 
 he may restore his plunder, and so it may be made good; but he 
 that approaches a man's wife, and so makes her unfit for her 
 husband, is cut off from the world, and goes to his own place*. 
 
 R. Simeon ben Jochai says. One does not say, Investigate a 
 camel, investigate a pig°, but investigate a lamb. And what kind of 
 person is this? This is the pupil of a wise man, who has separated 
 himself from the Law. R. Jehudah ben Lakish'* said, Every 
 
 pupil of a wise man, who has separated himself from the Law, to 
 Prov. him does the passage refer, which says, "As a bird that wandereth 
 
 xxvu. 8. from hg^ nest, so is a man that wandereth from his place," and 
 Jer. ii. 5. that which says, ' ' What unrighteousness have your fathers found 
 in me, that they are gone far from me?" There is no diffi- 
 
 culty'. The one case has to do with his unmarried sister, the other 
 with another man's wife". And, if you like, I will say that both 
 of them have to do with another man's wife, and yet there is no 
 difficulty. The one is the case of a man who has to use violence, 
 10 a the other of one whose approaches are admitted. And, if you like, 
 I will say that both are cases of one who has to use violence, and 
 yet there is no difficulty. The one is the case of the wife of a 
 priest, the other that of the wife of an ordinary Israelite. 
 Zech. viii. " Neither is there any peace to him that goeth out or to him 
 that cometh in." Rab says, It means when a man leaves off" from 
 
 ' See p. 41. The quotation is not made with strict verbal accuracy. 
 
 ' Because in that case he cannot get rid of the results of the sin. 
 
 ' In which, unlike the passage immediately preceding, Simeon condemns the 
 act as sinful in itself without any reference to its results. This constitutes an 
 apparent difficulty which is presently cleared up. 
 
 •• Lit., goes (to the place meet) for him. 
 
 ' For these are, and always were, obviously unclean, while the case which 
 the passage under discussion refers to is that of one who has become crooked. 
 
 ^ A contemporary of Babbi (end of 2nd and beginning of 3rd century). See 
 p. 2, note 9, and Wolf, ii. 874. 
 
 7 In reconciling the apparently conflicting traditions as to Simeon ben 
 Manassea's view. 
 
 8 If it be a married woman whom he approaches, the man goes ad didbolum, 
 whether a child ("ItDD) be bom or not; if it be his unmarried sister, then, only 
 if a child is born, and so for the two cases which immediately follow. 
 
 9 Lit., goes out. 
 
 10. 
 
CHAGIGAH. 47 
 
 speaking Halachah' to speak Bible only, he has no more peace ; but 10 a, 1. B. 
 Samuel said, This is he who deserts the Talmud^ for Mishnah. But 
 R. Jochanan said, Even if he go from one Talmud to the other ^ 
 
 Mishnah. 
 
 I. (8) The rules concerning the dissolving of vows fly 
 about in the air, and there is nothing upon which they can rest. 
 The Halachoth concerning Sabbath, Chagigoth, and trespasses*, 
 behold, they are as mountains suspended by a hair, for lo! the 
 Bible teaching is little and the Halachoth manifold. The 
 legal decisions^ and the Temple services, the things clean and 
 unclean, and cases of unlawful unions, have something on which 
 they may rest, and these are the principal things of the Law. 
 
 Gemara. 
 
 There is a Baraitha. R. Eliezer says, They" have something 
 upon which they may rest, for it is said, "when he shall separate," Lev. xxvii. 
 ''when he shall separate," twice'. One separation has to do with ^j g"™ ' 
 binding and one separation with dissolving. R. Joshua says, They 
 have something upon which they may rest, for it is said, "Where- Ps. xcv. 
 fore I sware in my wrath." In my wrath I sware, and I relented". 
 R. Isaac' says. They have something upon which they may rest, for 
 
 ' See tiloBsary. 2 i.e., Gemara. 
 
 3 Prom the Jerusalem to the Babylonian Talmud, or vice versa. For pas- 
 gages further illustrating the Babbinic view as to the respective merits of 
 Scripture and tradition see Hershon, Talmudic Miscellany, chap. xi. no. 33, 
 with note and references; also Longfellow's Golden Legend, 
 " The Kabala and Talmud hoar 
 Than all the prophets prize I more, 
 For water is all Bible lore, 
 
 But Mishna is strong wine." 
 * The appropriation of holy things to secular uses. 
 ' On the part of the courts, as dealing with ordinary offences. 
 ° viz., the dissolving of vows. 
 ' Used on each occasion in reference to vows. 
 
 " Lit., I turned round in myself. Upon this verse accordingly may be founded 
 teaching as to the dissolving of vows. 
 
 ' He was a contemporary of Jochanan ben Eliezer ( = ben Naphoha ; see 
 p. 11, note 7), of Ami (see p. 17, note 3), and of Nachman ben Jacob, an asso- 
 ciate of Hunna (see p. 11, note 5). 
 
48 
 
 CHAGir.AH. 
 
 10a, 1. 17. it is said 
 Exod. 
 
 XXXV. 5. 
 
 Pb. cxix. 
 lOG. 
 
 Numb. 
 XXX. 3, 
 E.V. 2. 
 
 Whosoever is of a willing heart." Chananiah', nephew 
 of R. Joshua, says, They have something on which they may rest, 
 for it is said, "I have sworn and have fulfilled it, that I will 
 observe thy righteous judgments." E.. Jehudah said that R. 
 
 Samuel said, If I had been there, I would have said to them, Mine 
 is much better than yours, for it is said, " He shall not break his 
 word." He is not to break it, but afterwards it may be broken'' 
 for him. Rabba said, There is an objection to all of them 
 
 except Samuel's, for there is no objection to his. For if we take 
 that of R. Eliezer, perhaps the truth rests with R. Jehudah, who 
 said it in the name of E. Tarphon', for there is a Baraitha, R. Je- 
 hudah says in the name of R. Tarphon, I grant fully that neither 
 of them is a Nazirite, for the state of a Nazirite is not given except 
 on condition of separation*. If we take the words of R. Joshua, 
 perhaps the meaning is this, I sware in my wrath, and I will not 
 relent. If we take the words of R. Isaac, perhaps it is to exclude 
 the explanation of Samuel, for Samuel said, If a man has deter- 
 mined in his heart, it is further needful that he should utter it 
 with his lips. Lo, we learn from this^ that even though he has 
 not uttered it with his lips", he is bound. If we take the words 
 of Chananiah, nephew of R. Joshua, perhaps it is as R. Gidel" 
 reported that Rab said; for R. Gidel said that Rab said, Whence 
 
 ' In the first half of the 2nd century. 
 
 '' i.e., dissolved. 
 
 ' Head of the Academy of Lod (see p. 9, note 11), a contemporary of Akiba. 
 He was a priest, and wealthy. There are no grounds for identifying him with 
 the Tryphon with whom Justin Martyr held a disputation. One of his sayings 
 (see Pir\t Aboth ii. 19) may be considered sufiiciently noteworthy to quote here. 
 " The day is short, and the task is great, and the workmen are sluggish, and the 
 reward is much, and the master of the house is urgent. He said, It is not for 
 thee to finish the work, nor art thou free to desist therefrom." He was present 
 at the death of Joohanan ben Zakkai. See p. 10, note 6, and for further par- 
 ticulars Wolf, ii. 836, 409. 
 
 '' It is only the last clause of Tarphon's statement which is germane to the 
 matter in hand. The point is that one of the two occurrences of separation (see 
 above) is accounted for, inasmuch as this expression is thus applied to the 
 Nazirite. As there is but one other occurrence of it in the Bible, and as that 
 one must be applied to the binding of vows, it follows that there is none left to 
 apply to the dissolution of vows. In Numb. A.V. renders XvD* as above, not 
 so in Lev. ; and E.V. differs in both. 
 
 ^ From Isaac's words. 
 
 " But only willed it in his heart. 
 
 7 About A.D. 2.50. See Wolf, ii. 870. 
 
CHAGIGAH. 49 
 
 do we find that an oath is meritorious'? Because it is said, "IlOa, 11. 14. 
 
 have sworn and have fulfilled it that I will observe thv righteous ^^- «^^- 
 
 106 
 judgments." But the words of Samuel are open to no objec- 
 tion. Rabba said, or, if you like, R. Nachman bar Isaac'' 
 said. This accords with the proverbial saying, Better is one grain of 
 pepper than a basket full of dates. 
 
 Halachoth concerning Sabbath. But there is much in Holy Writ 
 concerning it'. Nay, but it was necessary*, so as to agree with 
 
 the words of R. Abba, for R. Abba said. He who digs a hole on the 
 Sabbath, when it is only needed for the sake of the earth from it', 
 is permitted to do so. According to whom is this teaching ? 
 
 According to R. Simeon, who said, A work which is not 
 necessary for its own sake" is permitted. If thou sayest, Accord- 
 ing to R. Jehudah, his teaching is that there are two cases to be 
 distinguished, and that in the one the man does something which 
 effects gpod, in the other harm. "What is the meaning of the 
 
 expression, as mountains susjiended by a hair? It refers to the fact 
 that the traditional Law forbids work requiring thought', whereas 
 Holy "Writ makes no mention of work requiring thought. 10 1) 
 
 Ghagigoth. But there is much in Holy "Writ concerning them. 
 
 Nay, but it was necessary, so as to agree with what R. Papa 
 
 said to Abai, viz., "Whence is it that the passage, " and ye shall keep Exod. xii. 
 
 it a feast to the Lord" involves sacrifice? Perhaps the Merciful •^^'..-^^T; 
 
 \ xxui. 41. 
 
 One meant merely, Celebrate a Feast without sacrifice. But 
 
 that sacrifices are meant we learn from this passage, "That they Exod. v. 1. 
 
 may hold a feast unto me in the wilderness." But, it may be 
 
 replied, here also it only means, Hold a Feast. But if thou 
 
 sayest, Here also it only means. Hold a Feast, yet there is the 
 
 ' Lit. , is fuLfiUiiig the commandment. This then, according to Bab, is the 
 point of the ezpiession "and have fulfilled it," and it is not, as Chananiah 
 thonght, to suggest the possibility of non-fulfilment of the vow, in other words, 
 of its dissolution. 
 
 ' A contemporary of Ami and Asi. See p. 17, note 3 and 4 ; also Juch.. p. 70; 
 Wolf, ii. 878. 
 
 ' How then can the above Mishnah speak of it as scantily dealt with therein? 
 
 * For the Mishnah to put it in that way. 
 
 ' And not for the sake of the hole itself. 
 
 « And accordingly on this principle it is permitted to dig a hole, unless it is 
 to be made direct use of, as e.g., for the foundations of a house or for burial. 
 
 ' e.g., the various kinds of work which were included in the making of the 
 Tabernacle, and which on the above-mentioned principle were prohibited. 
 
 S. CH. 4 
 
50 CHAGIGAH. 
 
 lOb, 1. 9. passage, "And Moses said, Thou must also give into our hands 
 Exod. X. sacrifices and burnt-offerings." But the objector may say, 
 
 Perhaps here the Merciful One meant merely, Eat and drink and 
 keep the Feast before Me. Thou art not to think so, for it 
 
 Bxod. is -written, " neither shall the fat of my feast remain all night until 
 "^' ■ the morning." And if thou dost imagine that this is a mere Feast, 
 Does fat belong to a mere Feast 1 But perhaps you will ob- 
 
 ject, the Merciful One meant only this, viz., that the fat which 
 conies at the time of a Feast shall not remain. But that such 
 
 is not the meaning we learn from this consideration, viz , The fat 
 which comes at the time of a Feast shall not remain. Shall then 
 Lev. vi. 2, all that which comes aU the rest of the year remain? "All 
 
 ' ■ night unto the morning " is what is written. Perhaps, if the argu- 
 ment were drawn from that passage only, I might have said. The 
 Lev. vi. 2. Merciful One wrote the one as an affirmative, and the other as a 
 xxiii 18 negative commandment'. But, it is replied, the Scripture has 
 
 Deut. xvi. other negative commandments' to the same effect, e.g., "Neither 
 *• shall any of the flesh, which thou sacrificest the first day at even, 
 
 remain all night until the morning." But perhaps it was 
 
 to impose upon him two negative commandments' and one posi- 
 tive. But* there comes in two passages the word "wilder- 
 Exod. V. 1. ness," "wilderness." It is written in the one, "That they may 
 hold a feast unto me in the wilderness," and it is written in the 
 Amos V. other, " Did ye bring unto me sacrifices and offerings in the wilder- 
 '°- nessf" As in the latter there are sacrifices mentioned, so in the 
 
 ' So as the better to secnre that the command should be earned out. For 
 the breach of a negative commandment is punished with stripes, of an afiSrma- 
 tive only with rebuke. For the person may conceivably be still about to perform 
 the latter, while be cannot plead a similar defence when found doing some- 
 thing which he has been told not to do. 
 
 ^ Therefore this cannot have been its object here. 
 
 ' Two; for one of the negative commandments (viz., Exod. xxiii. 18), as 
 standing in the immediate neighbourhood of a positive one (ver. 17), could not 
 be punished with stripes; therefore the Lord may have thought it necessary 
 to introduce another which should not be weakened by such contiguity. 
 
 * The argument is, All this is not needed. The point is settled by the 
 occurrence of the word "wilderness" (l|n_tp) in two passages, evidently re- 
 lating to the same subject. For the first clearly has to do with the Feast, the 
 nature of which is under discussion, while the second passage expressly men- 
 tions the offering of sacrifices. Therefore, linked as they are by the occurrence 
 of the above-mentioned word in both, the first of them must involve the duty of 
 sacrificial offering. 
 
CHAGIGAH. 51 
 
 former there are sacrifices meant. And what is the meaning of 10 D, 1. 27. 
 
 the expression, as mountains suspended by a hair ? Nay, but we 
 
 do not learn the words of the Law from the words of tradition'. 
 
 Trespasses. But there is much in Holy Writ concerning them. 
 
 Eamai bar Chama^ said. It was only necessary in order to 
 
 agree with the following Mishnah, If the messenger has done his Kiddu- 
 
 commission', it is the master of the house who has trespassed ; if ??^'°' *^^' 
 
 the messenger has not done his commission, the messenger has N'darim, 
 
 trespassed. But if he has done his commission, how has the f;?.*,' "-J" 
 
 '^ ' M'lla, 20a, 
 
 master trespassed 1 And is it possible that the one should be ii. 13, 
 
 guilty and the other liable to the punishment 1 This is as ?'?^^°,'» ' 
 . ^ 28b, u. 16. 
 
 mountains suspended by a hair. Rabba said. But what is 
 
 the difficulty 1 Perhaps a trespass is diflFerenf*. But one learns 
 the law on this subject from the analogy of the two words, viz., 
 "sin" in the present case, and "sin"' used of the heave-offering. 
 As in the one case*, the man's messenger represents him", so in 
 the other' the man's messenger represents him. But Rabba said, 
 It was only necessary in order to agree with the Baraitha, The 
 master of the house remembered and the messenger did not re- 
 member". The messenger has trespassed. What then has the 
 
 ' The point of this rejoinder is, that as one of these passages containing the 
 word 13nO is only in a prophet, and not in the Books of Moses, it is worthless 
 for the argument. For other cases in which passages of Scripture outside the 
 Torah are spoken of as tradition see Dr C. Taylor's Sayings etc. Exe. I. 
 
 ^ Father-in-law of Ashi (p. 6, note 1), and son-in-law of Chasda (p. 21, note 1). 
 
 " e.g., by expending on common things money, the whole or a part of which 
 should have been devoted to sacred uses, his master having forgotten this 
 circumstance when he despatched him on the errand. 
 
 " From other offences in this respect. 
 
 ' Viz., the heave-oSering. 
 
 « The argument is this. In Numb, xviii. 28, 29, where the subject is the 
 heave-ofEering (nO-TlR), we have the verb in the plural (-IDnFI) "ye shall offer," 
 wluletheend of verse 32 (-in-IDFI, "ye shall die") implies that a sin in con- 
 nexion with the offering will be punished with death. The plural shews that in 
 the case of the sin offering a man's servants represent him, and all are punished. 
 Bat the word "sin" (KDn) is used both in this context (vv. 22, 32) of heave- 
 offeiing, and elsewhere (seeing that the substantive is implied in the verb Kt2n, 
 Lev. V. 15) of trespass {nV)10=7TtO). Therefore what is true of the one is 
 true of the other. 
 
 ' viz., the trespass. 
 
 ° viz., that the money given to him to apply to the master's occasions was 
 money already dedicated to sacred uses. 
 
 4—2 
 
52 CHAGIGAH. 
 
 10 b, U. 16. poor messenger done? This is as mountains suspended by a hair. 
 Rab Ashi said, What is the difficulty 1 Perhaps it is more 
 difficult than in the case of one who takes sacred money for ordi- 
 nary uses. But Rab Ashi said, It was only necessary in order to 
 agree with the canonical Mishnah, If a man have taken a stone or a 
 M'ilah,9b, beam of the sanctuary', behold, he has not trespassed. If he have 
 Kamina * ^^^^ i* to his neighbour, he has trespassed, but his neighbour has 
 20b,ii. 24, not trespassed. But most assuredly he has appropriated it". 
 
 MHsla' What is it to me whether it be the man himself or his neighbour ? 
 99b, ii. 3. This is as mountains suspended by a hair. And what is the 
 
 difficulty? Perhaps it is in accordance with the words of Samuel 
 11 a For Samuel said, It is thus in the case of a treasurer. We give 
 in charge to him the stones of a building, so that all which is thus 
 placed, is placed at his disposition. But at the end he has built 
 some of it into his house. Behold, he has not trespassed, until he 
 has dwelt under it to the worth of a farthing. But most as- 
 
 suredly he has altered the stone I What is it to me whether he 
 has dwelt in it or not ? This is as mountains suspended by a hair. 
 And what is the difficulty? Perhaps it is in accordance 
 with the words of Rab ; for Rab said. For example, if a man 
 have placed it upon the opening of a roof-window, then, if he have 
 dwelt in it, yes; if he have not dwelt in it, no. But granting 
 
 fully that it is as Rabba said, yet thou findest more difficulty 
 here than in the case of him who drew sacred money for com- 
 mon uses ; in that case he knows well that they are coins be- 
 longing to the sanctuary. It was a matter for him to watch what 
 he was doing. But in this case how should he know'? This is as 
 mountains suspended by a hair. 
 
 The Bible teaching is little, but Halachoth are manifold. There 
 is a Baraitha, viz.. Concerning stripes and uncleanness connected 
 
 ' And applied it to hia own purposes. For it can be recovered from him, 
 and so the case is not parallel to that in which he has lost control over it by 
 giving it to his neighbour. In the latter case it is a trespass, and a trespass, 
 unlike a sin, which can be atoned for by simple restitution, will require in 
 addition the payment of the fifth part of the value and a guilt-offering besides. 
 
 ' By building it into his honse. Therefore (it is implied) he should be 
 severely dealt with. Compare the case of the stolen ox, ass, or sheep (Ezod. 
 xxii. 1, 4). If the animal was found alive, the stealer was less severely punished 
 than if he had kUled it. 
 
 ' For he may be very inexperienced. 
 
CHAGIGAH. 53 
 
 with tents ' the Bible teaching is little, but Halachoth are manifold. 11 a, 1. 17. 
 
 Concerning stripes is the Bible teaching little i Concerning 
 stripes there is manifold Bible teaching. R. Papa said, This 
 
 is the right reading", Concerning stripes the Bible teaching is 
 manifold, but Halachoth are few. Concerning tents Bible teaching 
 is little, but Halachoth are manifold. But what comes out 
 
 of this^l If thou art in doubt on the subject of stripes, look 
 
 in the Bible ; if thou art in doubt on the subject of tents, look in 
 the Mishnic teaching. 
 
 Legal decisions. But there is much in Holy Writ concerning 
 them. It was only necessary in order to agree with the words 
 
 of Eabbi. For there is a Baraitha, viz., Rabbi says, " life for life " Exod. xxi. 
 means money. Thou sayest, money, but it may not be so, but 
 
 life in the literal sense. Nay; but the word giving is used in 
 
 connexion with life in a succeeding and in a preceding passage, vv. 30, 22. 
 As there it means money, so here it means money. 
 
 Temple Services. But there is much in Holy Writ concerning 
 them. It was only necessary with a view to the bringing of 
 
 the blood. For there is a Baraitha, " and they shall present^" Lev. i. 5. 
 This is the receiving of the blood. And the Merciful One expressed 
 it' by a word which denotes " bringing"," as it is written, " And Lev. i. 13. 
 the priest shall present the whole and shall burn it upon the 
 altar." But the Mishnah teacher said. This refers to the 
 
 bringing of limbs' to the steps*, and the object of the passage is to 
 shew that the bringing did not take it out of the genus receiving. 
 
 Things clean. But there is much in Holy Writ concerning. 
 
 them. It was only necessary in order to calculate a religious 
 
 bath, the size of which is not determined in Holy Writ. For there 
 
 is a Baraitha, "and he shall wash his flesh in water'", i.e., in Lev. xv. 
 
 5, o aqq. 
 
 1 e.g., the question whether tents, as being in a sense houses, are rendered 
 unclean by the presence of a dead body. 
 
 ' Lit., This is what it says. 
 
 ' nj'D NpS3 'ND1. i.e.. Is it not an unimportant remark for the Mishnah 
 to make? The answer is, Not so, for it is equivalent to the following precept. 
 
 * The offering of the blood was a priestly function. 
 
 » The receiving. 
 
 8 For bringing implies receiving. 
 
 7 Not blood. 
 
 e Of the altar. 
 
 » The words in the text however (D'On lie's nS ym)) are not a perfectly 
 accurate quotation of any of these passages. 
 
54 CHAGIGAH. 
 
 11 a, 11. 6. the waters of a religious bath all his flesh, water into which his 
 whole body shall enter. And what amount must they reach 1 
 Cubit upon cubit to the height of three cubits, and wise men have 
 calculated the waters of a religious bath to be forty seahs. 
 
 Things unclean. But there is much in Holy Writ concerning 
 them. It was only necessary in order to determine that a 
 
 creeping thing should be the size of a lentil'; for this is not deter- 
 Lev. xi. mined in Holy Writ. For there is a Baraitha, " In them'." One 
 ' ■ might have thought it meant among them all, but that the teaching 
 Lev. xi. says, " of them." One might have thought it meant from a portion 
 ' of them, but that the teaching says, "among them." But how 
 
 is this? It is to include the case of a man's touching the ex- 
 tremity of it', for this is equivalent to the whole of it. Wise men 
 calculated that a lentil should be the minimum for comparison. For 
 a snail at first is about the size of a lentil. E.. Jose in the 
 
 name of R. Jehudah says. As the tail of a lizard. 
 
 Unlawful unions. But there is much in Holy Writ concerning 
 them. Nay, it was necessary to meet the case of the daughter 
 
 11 1) of a woman, whom a man had forced*, for this is not determined 
 in Holy Writ. Eabba said, R. Isaac bar Abdimi' said to me, 
 
 There comes in each passage the word " they," " they," and there 
 comes the word " crime," " crime"." 
 
 ' In order to make unclean. 
 
 ^ The preposition in the original may bear the sense of in, with, among. In 
 the earlier of the two passages ("every one that toncheth, etc."), our idiom does 
 not admit of the introduction of any preposition between the verb 'touch' and 
 its object. In the later, the rendering of the A. V. and B. Y. is "neither shall 
 ye make yourselves unclean with them.'' The original preposition however, the 
 Talmud says, might, but for the correction "of them," used twice elsewhere in 
 the passage, be taken as implying that uncleanness is not communicated, nnless 
 the whole of the unclean thing is touched. On the other hand the converse 
 conclusion might be erroneously drawn, if we had only the expression "of 
 them." Hence the need of both expressions. 
 
 ' The unclean thiug. 
 
 * The question would arise, Was he forbidden to marry her, as he would be 
 to marry the daughter of his wife ? 
 
 5 For his approximate date, as fixed by that of Babba, see p. 4, note 3. 
 
 s The argument, stated briefly, is this. When we compare three passages, 
 viz., Lev. xviii. 10, 17, xx. 14, we find that the first and second have iliil , " they," 
 
 the second and third flSt, "crime." This, says the Talmud, shews that the 
 
 case just mentioned is included under the Biblical prohibition. 
 
CHAGIGAH. 55 
 
 These are the principal things of the Law. Are these principal il b, 1. 4. 
 things, and not those ' ? But I may say, These and those are 
 
 the principal things of the Law. 
 
 May our return be to thee " All are bound etc'." 
 
 MiSHNAH. 
 
 II. (1) Men are not to expound unlawful' unions with a 
 company of three, nor the work of Creation with two, nor the 
 Chariot* with one ; but if a man do so, he must be a wise man, 
 and one who has much knowledge of his own'. Everyone who 
 meddles with these four things that follow, it were better for 
 him that he had not come into the world, viz., what is above and 
 what is beneath, what is before and what is after". And 
 every one who does not revere the glory of his Maker, it were 
 better for him that he had not come into the world. 
 
 ' i.e., Can we admit such a distinction as primary and secondary among the 
 precepts of the Law? Surely not. 
 
 2 'U1 JTin (au revoir), Inf. Pi'el of llPI with pron. suf. of 1st pers. pi. ; a 
 formula which concludes each section (pllS), and indicates the wish both for the 
 sake of piety and of a good omen, that this may not be the last time of its 
 perusal. Others explain. Make these matters return to thee, i.e., Bepeat them 
 over again to thyself. In that case read J'J'^n, imperative Pi'el of the same 
 verb with pron. suf. of 3rd pers. pi. 
 
 3 i.e., incestuous. 
 
 ■* The opening vision of Ezekiel (see p. 81, note 1). This, as taken to con- 
 tain the mysteries belonging to the goverrment of the world, and the beginning 
 of Genesis, as setting forth the story of its creation, were favourite subjects for 
 Kabbalistic investigation, but were not to be discussed before men in general. 
 Accordingly there was no Commentary on Genesis corresponding to those on 
 the Books that follow (K^Jl'jnt? on Exodus, Nnpp on Leviticus, n.?D on Num- 
 bers and Deuteronomy). Abarbanel in the Preface to his Commentary on 
 Ezekiel has given the chief explanations of "the Chariot," which have com- 
 mended themselves to Jewish teachers. There is also a summary of them in 
 J. H. Hottinger, De Incestu, etc. pp. 41 — 48. 
 
 » One who will not ask for many explanations, for this would involve dis- 
 cussion. 
 
 « "Above," i.e., God; "beneath," i.e., Gehenna; "before" the Creation; 
 
 "after " the end of the world. 
 
56 CHAGIGAH. 
 
 Gemara. 
 
 11 \}, 1. 16. Thou saidst at first, Nor the Chariot with one, and again thou 
 saidst, But i/ a man do so, he must he a wise man, and one who has 
 m,uch knowledge of his own. This is its meaning. Men are not - 
 
 to expound unlawful unions to three others, nor the work of Crea- 
 tion to two others, nor the Chariot to one other, but if they do, 
 he must be a wise man, and one who has much knowledge of his 
 own. Men are not to expound unlawful unions with three. 
 
 What is the reason? Shall we say, It is on account of the passage, 
 
 Lev. xTiii. "each man to any that is near of kin"? "Each man'" is equi- 
 valent to two, "that is near of kin" is equivalent to one; and the 
 Merciful One said, "Ye shall not approach etc."" But regard it 
 
 Lev. xxiv. thus : as it is written, " each man that curseth his God," " each man 
 
 15 
 
 Lev. XI. 2. *^** giveth of his seed unto Molech," so it is with this passage also ; 
 
 but as these last must mean' to include the strangers, who are 
 
 cautioned for cursing the Lord, and for idolatry, like Israel, so that 
 
 first quoted also must mean to include the strangers who are 
 
 cautioned for unlawful unions, like Israel. But do we get it 
 
 Lev. xviii. from the passage, " therefore shall ye keep my charge V " Therefore 
 
 shall ye keep '' implies two, " my charge " one ; for the Merciful One 
 
 ibid. in this passage was forbidding the practice of " abominable 
 
 Exod. customs." But as it is written. Ye therefore shall keep the 
 
 Exod. xii. Sabbath, "and ye shall keep the Unleavened Bread," "and ye shall 
 
 17. keep the charge of the sanctuary," so it is with this passage 
 
 g_ also*. But R. Ashi said. How are we to explain. Men are not 
 
 to expound unlawful unions with three ? It means that they are not 
 
 to expound the details of the subject with' three others. What is 
 
 1 tJ'*!* B^'N ^two men, as a minimum. 
 
 ' i.e., ye shall not explain this. 
 
 3 Li using V^^Vi Ci'^X , an expression which after all includes any number of 
 men taken severally. The argument is that from the reference to strangers 
 which the words CN t5"K must bear in these two passages we may gather that 
 they have the same reference in the passage concerning unlawful unions. 
 
 * i.e., the expression "ye shall keep" is in such general use, where no 
 question of a minimum number is concerned, that it cannot be supposed in the 
 particular case now being dealt with (Lev. xviii. 30) to have any special signifi- 
 cance in that direction. 
 
 " Bead however, with the margin of the Lemberg text, tVihvh, to three 
 others. 
 
 xvui. 
 
CHAGIGAH. 57 
 
 the reason 1 The probability is that when two sit before their Rabbi 11 1>, U. 19. 
 one is wholly occupied' with his Rabbi, and the other inclines his 
 ear to instruction, but if there are three, one is wholly occupied with 
 his Rabbi, but the other two are wholly occupied with each other, 
 and know not what their Rabbi is saying, and they go forth from 
 his lecture to allow* things that are prohibited in the matter of 
 unlawful unions. But if this be so, the whole Law should 
 
 also by parity of reason come under this rule. No, for un- 
 
 lawful unions are diflFerent from other subjects. For the Mishnah 
 teacher said, As for robbery and unlawful unions, a man's soul 
 coveteth and lusteth for them. But if it be so, robbery also 
 
 should come under the rule. No, for in the case of unlawful 
 
 unions, whether the temptation is visible or not visible, the man's 
 propensity is strong, but in the case of robbery, when the tempta- 
 tion is visible, his propensity is strong ; when it is not visible, the 
 propensity is not strong. 
 
 Jfor on the work of Creation vnth ttoo'. How then is this ^ 
 
 shewn* ? Inasmuch as our Rabbis have taught, " For ask Deut. iv. 
 
 32 
 thou now of the days that are past." It is one person who asks, 
 
 not two who ask. One might have thought that it possibly means 
 
 that a man should ask about things that were before the world was 
 
 created. No, for the teaching says, "since the day that God ibid. 
 
 created man upon the earth." One might have thought that it 
 
 possibly means that a man should not ask about the six days of 
 
 creation. No, for the teaching says, " of the days that are past, ibid. 
 
 which were before thee'." One might have thought that it possibly 
 
 means that a man should ask about what is above and what is 
 
 below, what is before and what is after. No, for the teaching says, ibid. 
 
 " and from the one end of heaven unto the other." From the one 
 
 end of heaven unto the other thou mayest ask, but thou mayest not 
 
 ask about what is above, what is below, what is before, what is 
 
 after. Now seeing that this is deduced' from the words, 
 
 1 Lit., is weighing and giving, a Eabbinic phrase which means, doing 
 business, earnestly discussing. 
 
 2 In their ignorance, arising from this lack of attention to his teaching. 
 8 See p. 55. 
 
 * «b*D »3n WD, lit., Whence are these words? 
 
 ° Therefore, though man was not created till the sixth day, he may discuss 
 the things which came into existence on the earlier days of the week of creation. 
 « Lit., springs out for itself. 
 
58 
 
 CHAGIGAH. 
 
 12a, 1. 1./ "from the one end of heaven unto the other," to what purpose are 
 
 32 ■ ■ there given me the words, " since the day that God created man upon 
 
 ibid. the earth "1 They are to agree' with the words of R. El'azar ; 
 
 for R. El'azar said, The first man extended from the earth to the 
 
 firmament", for it is said, "from the day that God created man 
 
 upon the earth,'' and inasmuch as he sinned^, the Holy One, blessed 
 
 be He, placed His hand upon him, and made him small, as it is 
 
 Ps.cxxxix. said, "Thou hast fashioned me after and before^ and laid thine 
 
 hand upon me." R. Jehudah said that Rab said. The first 
 
 man extended from one end of the world to the other, for it is 
 
 Deut. iv. said, " since the day that God created man upon the earth," and 
 
 from one end of heaven unto the other. Inasmuch as he sinned", the 
 
 Holy One, blessed be He, placed His hand upon him and made 
 
 Ps. cxxxix. him small, as it is said, " and laid thine hand upon me." If so, 
 
 the passages are difficult to reconcile. No, for both are of the 
 
 same dimensions °. 
 
 And R. Jehudah said that Rab said. Ten things were created 
 
 on the first day, and they are these ; heaven and earth, chaos and 
 
 desolation, light and darkness, wind and waters, the measure of the 
 
 day and the measure of the night : heaven and earth ; for it is 
 
 Gen. i. 1. written, " In the beginning God created the heaven and the earth;" 
 
 Gen. i. 2. chaos and desolation; for it is written, "And the earth was chaos 
 
 and desolation ;" light and darkness ; darkness, for it is written, 
 
 ibid. "and darkness was upon the face of the deep," light, for it is 
 
 Gen. i. 3. written, "And God said. Let there be light;" wind and water; for 
 
 Gen. i. 2. it is written, "and the wind' of God was brooding upon the face 
 
 of the waters ;" the measure of the day and the measure of the 
 
 Gen. i. 5. night ; for it is written, " And there was evening and there was 
 
 morning, one day." There is a Baraitha, Chaos is a green line 
 
 ' By anticipation. 
 
 " The word "upon" (py) in the passage under discussion is supposed to 
 indicate this. 
 
 3 Lit., became of evil odour. 
 
 4 Thus marking two distinct acts of fashioning. 
 
 5 See note 3. 
 
 ' The distance from earth to heaven ( = to God), which is equal to the dis- 
 tance from one end of heaven to the other, is thus calculated by the Babbis. 
 'gE* (Almighty, Gen. xvii. 1) is composed of (B' + T + <=) pg? + nSlH- T1\ 
 Omitting from each of these words the first letter, we get 
 
 i + * + n + !? + T + 1 = 50 + 10 + 400 + 30 + 4 + 6 = 500 (years' journey). 
 
 ' Breath, spirit. 
 
CHAGIGAH. 59 
 
 encompassing all the world, and from it darkness springs, as it is 12 a, 1. 25. 
 
 said, " He made darkness his hiding place round about him." Ps. xviii. 
 
 Desolation — this means the stones covered with mud', which are^^' ' ' 
 
 sunk in the deep, from which waters come forth, as it is said, 
 
 "and he shall stretch upon it the line of chaos and the stones Is. xxxiv. 
 
 of desolation." And was light created on the first day 1 But 
 
 there is against this view the passage, " and God set them in the Geu. i. 17. 
 
 firmament of the heaven," and the passage, "and there was evening Gen. i. 19. 
 
 and there was morning, a fourth day." But it is as R. El'azar 
 
 says ; for E,. El'azar said, The light which the Holy One created 
 
 on the first day, Adam saw by its means from one end of the world 
 
 to the other. When the Holy One considered the generation 
 
 of the Flood and the generation of the Dispersion', and saw that 
 
 their works were vain. He stood up and took it from them, as it 
 
 is said, " and from the wicked their light is withholden." And for Job 
 
 whom did He take it away? For the righteous of the time to ^^^^"■^^■ 
 
 come, as it is said, " And God saw the light, that it was good," and Gen. i. 4. 
 
 there is nothing good but a righteous man, as it is said, " Say ye of Is. iii. 10. 
 
 a righteous man, that he is good." When He saw that He had 
 
 taken away the light for the righteous. He rejoiced, as it is said, 
 
 " He rejoiceth at the Hght of the righteous.'' And this is in ac- Prov. xiii. 
 
 cordance with the Baraitha which says. The light which the Holy 
 
 One, blessed be He, created on the first day, Adam observed and 
 
 saw by its means from one end of the world to the other. These 
 
 are the words of R. Jacob'. But wise men* say. These" are the 
 
 luminaries, which were created on the first day, but were not hung 
 
 up until the fourth day. 
 
 E, Zot'ra bar Tobiah* said that Rab said, By ten things' the world 
 was created, by wisdom" and by understanding' and by knowledge'", 
 
 ^ niD7lBD, according to Levy (s. v.) Pu'al part, of D?S, formed from 
 NDl7'D=7n)Xu/ia. But Buxt. (s. v.) explains, Id quod recens et humidum est. 
 The word may possibly be a form of the Greek T\-n{<r)fi.Ti {ir\r)fifii.vpls). 
 
 2 The confusion of tongues. 
 
 3 Teacher of Babbi (see p. 2, note 9), or a son of Achar's daughter. For 
 further notices of him see Wol^ ii. 849. 
 
 * Unnamed. This expression is of frequent occurrence. 
 ° i.e., the " lights " of Gen. i. 14. 
 
 ' A contemporary of Babbi. See Bartolocci, Biblioth. Eabb. m. 678. 
 ' Cf. Pirke Aboth v. 1, with Dr C. Taylor's note there. 
 
 * Knowledge derived from others (orally, or by books). 
 
 ' Inventive power. '" Contemplation. 
 
60 CHAGIGAH. 
 
 12a, U. 13. and by strength' and by rebuke and by might", by righteousness' and 
 
 by judgment ■*, by mercy' and by compassion ° : by wisdom and by 
 
 Prov. iii. understanding ; for it is written, " The Lord by wisdom founded 
 
 the earth; by understanding he established the heavens," and by 
 
 Prov. iii. knowledge ; for it is written, " By his knowledge the depths were 
 
 Pb. Ixv 7- broken up;" by strength and might; for it is written, "Which by 
 
 E.V. 6. his strength setteth fast the mountains, being girded about with 
 
 Job xxvi. might;" by rebuke; for it is written, "The pillars of heaven 
 
 tremble, and are astonished' at his rebuke;'' by righteousness and 
 
 Ps. Ixzzix. judgment ; for it is written, " Righteousness and judgment are the 
 
 j^' ■ ■ foundation of thy throne;" by mercy and compassion; for it is 
 
 Ps. XXV. 6. written, " Remember thy compassion, O Lord, and thy mercies, for 
 
 they are from of old." 
 
 And R. Jehudah said that Rab said. At the time that the Holy 
 
 One, blessed be He, created the world, it went spreading on like 
 
 two clews of woof and warp, until the Holy One, blessed be He, 
 
 Job xxvi. rebuked it and brought it to a standstill, as it is said, " The pillars 
 
 of heaven tremble, and are astonished' at his rebuke." And this 
 
 is what Resh Lakish also said, What is the meaning of the words 
 
 Gen. xvu. "I am God Abnighty" (HEJ')' I* means I am He Who {^) said 
 
 j{ ■ to the world, Enough (*^). Resh Lakish said. At the time that the 
 
 Holy One, blessed be He, created the sea, it went spreading on, 
 
 until the Holy One, blessed be He, rebuked it and made it dry, for 
 
 Nah. i. 4. it is said, " He rebuketh the sea and maketh it dry, and drieth 
 
 up all the rivers." 
 
 Our Rabbis have taught thus, The house of Shammai say. The 
 heavens were created in the beginning, and afterwards the earth 
 Gen. i. 1. was created, for it is said, " In the beginning God created the heaven 
 and the earth." But the house of Hillel say. The earth was created 
 Gen. ii. 4. in the beginning, and afterwards the heavens, for it is said, " in 
 the day that the Lord God made earth and heaven." The 
 
 house of Hillel said to the house of Shammai, According to your 
 
 1 Material power. 
 
 2 Moral power. 
 
 3 Involves a touch of kindness, a transition to the sense of alms, charity, 
 which is reproduced in the SiKaioaivri of Mt. vi. 1. 
 
 * Strict justice. 
 
 ' The outward act. 
 
 ' The feeUng which prompts to action. 
 
 ' Lit., stiffened. / 
 
CHAGIGAH. 61 
 
 words a man builds an upper story, and afterwards builds a house : 12 a, U. 26. 
 and the heavens are the upper story, as it is said, "It is he that Amos ix. 6. 
 buildeth in the heavens his upper stories, and hath founded his 
 vault upon the earth." The house of Shammai said to the 
 
 house of HUlel, According to your words a man makes a footstool 
 and afterwards makes a throne : and the heavens are a throne, as it 
 is said, " Thus saith the Lord, The heaven is my throne and the Is. Ixvi. 1. 
 earth is my footstool." But wise men' say, The one and the 
 
 other were created together", as it is said, "Yea, mine hand^ hath Is. xlviii. 
 laid the foundation of the earth, and my right hand* hath spread ' 
 out the heavens : when I call unto them, they stand up to- 
 gether." And the others* — what do they say of the word 
 "together"'! for" they cannot be separated the one from the 
 other. The passages are difficult to reconcile'. Resh Lakish 
 said, When they were created. He created the heavens, and 
 afterwards created the earth, but when He stretched them out, 
 He stretched out the earth, and afterwards stretched out the 
 heavens. 
 
 What are we to say of the word "heavens"'! R. Jose bar 
 
 Chanina" said, It means the place where there is water". In 
 
 a Kabbalistic Mishnah'" it is explained as equivalent to fire and 
 water'', thus teaching that the Holy One, blessed be He, brought 
 them and mingled them one with the other, and made from them 
 the firmament. 
 
 ' See p. 59, note 4. 
 
 2 See Dr C. Taylor, Sayings etc., p. 107, note 40, where he points out that 
 " the HiUelite theory corresponds to 1 Cor. xv. 46," and that " the three views " 
 (of Shammai, Hillel, and the " wise men ") may be taken as texts for three 
 philosophies, viz., idecUisvi, evolutionism, and dualism. 
 
 ° i.e., the left hand. 
 
 * At the same time. 
 
 fi Shammai and Hillel. 
 
 « If it is a case of " together " ( inni). 
 
 ' For both passages separate them, while putting them in a different order. 
 
 B A contemporary of Jonathan. See p. 76, note 8. 
 
 " i.e., the word D.'DE' ("heavens"), according to that Eabbi, is compounded 
 of DB' (there) and DJC (water). 
 
 '» Extra-canonical. For the Heb. word here used see Glossary, under 
 
 MiSHNAH. 
 
 '' i.e., the word, according to that Mishnah, is compounded of t^K (fire) 
 and D^D, 
 
62 CHAGIGAH. 
 
 12 a, U. 35. R. Ishmael questioned R Akiba, when they were walking on 
 the road. He said to him, Thou art one who hast served for twenty- 
 two years Nachum, the man surnamed Gamzu', the man who ex- 
 pounded the meaning of all the particles eth^ which are in the Law. 
 "Eth ha^shamayim v'eth luMiretz" — what was his exposition of 
 these"! He said to him, If the words had been simply sA»- 
 
 mayim v'eretz, I should have said, shamayim is the name of the Holy 
 One, blessed be He*. But now that the words are eth Jia-shamai/im 
 v'eth ha-aretz, shamayim means the literal heaven, and eretz the 
 literal earth. And why do I find the expression, v'eth ha- 
 
 12 b arete? To shew that the heaven preceded' the earth. "And 
 
 Gen. 1.2. ^j^^ ^^^j^ ^^ ^^^^ ^^^ desolation." Assuredly He began with 
 heaven at first. "What reason then was there for His con- 
 
 sidering the afiiairs of the earth? The house of R. Ishmael 
 
 teaches thus*, He is like a king of flesh and blood, who saith to his 
 servants. Rise up early and come to my door. He himself rises 
 early, and finds women' and men. Whom does he praise 1 Him° 
 who was under no obligation to rise early, yet did rise early". 
 
 • His surname was fancifully explained by the story that, when deprived of 
 goods, of feet, of hands, etc., his invariable remark was nZliD? -It D| , this also 
 (Gamzu) is well. (See for other references to him Ta'anith, 21 a, ii. 1, Sanhedrin, 
 108 b, ii. 35) . He was really surnamed after the place from which he came, Gimzo. 
 For the union of discipleship and service indicated in this passage cf. Mt. x. 24, 
 and the remark in B'rakhoth lb, ii. 28, miD^D nnV DE'IDB' n'pHJ, service is 
 better than study, and in Pirke Aboth, i. 18, HCTDn «•?« "ip^VH NIH B'nnon »h, 
 not learning, but doing is the groundwork. 
 
 ^ DK in Heb. is sometimes (as in Gen. i. 1) the mark of the object of the 
 verb, and sometimes the equivalent of with. Nachum asserted that it always 
 meant the latter. Cf. AquHa in his Greek version of the 0. T. (see Diet. Chr. 
 Biog. ill. 17, sq.). 
 
 ' i.e., of the word nx, as occurring twice in that verse. 
 
 • So that (according to him) nS is necessary to prevent us from thinking 
 that the sense is. In the beginning the Holy One created God and the earth. 
 
 ° Lit. , to cause the heaven to precede. 
 
 ° Lit., (The teacher) of the house of B. Ishmael teaches (thus). 
 
 ' He naturally expected to find men only. 
 
 8 Meaning really, her. 
 
 ° Bashi's explanation is. The earth is under no obligation to rise early, and 
 besides, all the work of the earth is slow, while the work of the heavens is 
 quick [as revolving round the earth, according to the belief of Bashi's day]. 
 Yet the earth attained a pace commensurate with the heavens at the time of 
 their creation, and thus she is to be commended. 
 
CHAGIGAH. 63 
 
 There is a Baraitha of R. Jose, which says, Woe to the creatures 12 b, 1. 9. 
 ■which see and know not what they see, which stand and know not 
 upon what they stand. Upon what does the earth stand 1 Upon 
 the pillars, as it is said, " Who shaketh the earth out of her place, Job ix. 6. 
 and the pillars thereof tremble." The pillars stand upon the waters, 
 as it is said, "To him that spread forth the earth upon the waters;" Ps.cxxxvi. 
 the waters upon the mountains, as it is said, " the waters stood p'g ^j^ g 
 above the mountains"; the mountains upon the wind, as it is said, Amos iv. 
 "For lo he that fonneth the mountains and createth wind;" the 
 wind upon the storm, as it is said, " Storm making the substance Ps. cxlviii. 
 of the wind';" the storm is suspended upon the arm of the Holy 
 One, blessed be He, as it is said, "underneath are the everlasting Deut. 
 arms." And wise men'' say. It stands upon twelve pillars, as it is ^^^^- "• 
 said, " He set the bounds of the peoples according to the number Deut. 
 of the children of Israel." And there are some who say. Seven ^^"'' ^" 
 
 pillars, as it is said, "she hath hewn out her seven pillars.'' E. Prov. ix. 1. 
 
 El'azar ben Shammua'^ says, Upon one pillar, and its name is The 
 Righteous*, as it is said, " but the righteous is the foundation of the Prov. x. 
 world." 25. 
 
 R. Jehudah said, There are two firmaments, as it is said, "Be- Deut. x. 
 hold, unto the Lord thy God belong the heaven and the heaven of ' i 
 
 heavens." Resh Lakish said, There are seven', and these be | 
 
 they, Vilon*, Eakia', Sh'chakim, Z'bul, Ma'on, Makhon, Araboth. 
 Vilon serves no purpose whatever save this, that it enters in in 
 the morning, and goes forth in the evening', and renews every 
 day the work of Creation, as it is said, " That stretcheth out the Is. xl. 22. 
 heavens as a curtain, and spreadeth them out as a tent to dwell 
 in." Rakia' is that in which are set sun and moon, stars and 
 constellations, as it is said, " and God set them in the firmament Gen. i. 17. 
 
 ^ So Bashi explains the verse in its application heie. The correct rendering 
 is doubtless the ordinary one, " stormy wind, fulfilling His word." 
 
 ^ See p. 59, note 4. 
 
 ' Teacher of Eabbi, and one of the nW^D ''Vnn_. See p. 15, note 8, and 
 Wolf, ii. 813, 868. 
 
 * i.e., God. " Cf. Test. xii. Patr. Levi, 3. 
 
 s =velum, a curtain. 
 
 ' An ambiguous expression, as to the meaning of which Bashi and the 
 authors of the Tosaphoth (see Glossary, Tosiphta) differ. Bashi says, In 
 the absence of VUon the light (of day) is seen. The others say, Vilon is 
 present by day, and withdraws at night; otherwise the stars would not then be 
 visible. 
 
64 CHAGIGAH. 
 
 lab, i.33. (Rakia') of the heaven'." Sh'chakim is that in which the mill- 
 
 Ps. Ixxviii. stones stand and grind manna for the righteous, as it is said, " Yet 
 
 ^^' ^^- he commanded the clouds (Sh'chakim) above and opened the doors 
 
 of heaven ; and he rained down manna upon them to eat, etc. ' 
 
 Z'bul is that in which is the heavenly Jerusalem'' and the Temple, 
 
 and the altar is built there, and Michael the great prince stands 
 
 1 Kings and offers upon it an offering, as it is said, " I have surely built 
 
 '"'■ ^^- thee an house of habitation (Z'bul), a place for thee to dwell in 
 
 for ever.'' And whence do we get it that it is called heaven 1 Be- 
 
 Is. Ixiii. cause it is written, " Look down from heaven and behold from 
 
 ^^' the habitation (Z'bul) of thy holiness and thy glory." Ma'on is 
 
 that in which are companies of ministering angels, who utter His 
 
 song in the night and are silent in the day for the sake of the 
 
 Ps. xlii. 8. glory of Israel, ^ as it is said, " By day the Lord gives His merciful 
 
 command* and by night His song is with me." 
 
 Resh Lakish said. Every one who studies in the Law by night, — 
 the Holy One, blessed be He, draws over him the thread of grace 
 by day, as it is said, " By day the Lord gives his merciful com- 
 mand." And what is the reason that by day the Lord gives his 
 merciful command? Because of what follows, viz., "and by night 
 his song is with me." And there are some who say that Resh 
 Lakish said, Everyone who studieth in the Law in this world which 
 is like the night, the Holy One, blessed be He, stretches over him 
 the thread of grace for the future world which is like the day, 
 as it is said, "By day the Lord gives his merciful command, and 
 by night his song is with me." 
 
 R. Levi said. Every one that leaveth off the words of the Law, 
 and studieth the words of idle talk, coals of broom devour him, 
 Job XXX. 4. as it is said, "who cut up mallows over idle talk, and the root 
 of the broom eateth them'." 
 
 And whence do we get it that it° is called heaven ? As it 
 
 Deut. xxvi. is said, "Look down from thy holy habitation (Ma'on), from heaven." 
 ^^- Makhon is that in which are the treasures of snow and the treasures 
 
 ' Therefore there mast have been heavens before. 
 ' Cf. Heb. xii. 22, Apoo. xxi. 10 sqq. 
 
 3 That Israel's songs of praise, as uttered by day, may have the opportunity 
 of being heard. 
 
 * He shews mercy to Israel, by commanding His angels to keep silence. 
 9 Beading apparently (against the Mas. pointing) DOn? , 
 
 * Ma'on. 
 
CHAGIGAH. 65 
 
 of hail, and the high dwelling-place of harmful dews, and the high 12 b, li. 16. 
 dwelling-place of round drops', and the chamber of the whirlwind 
 and of the storm, and the retreat of noisome vapour, and their 
 doors are made of fire, as it is said, "The Lord shall open unto thee Deut. 
 his good treasured" But are not these in the firmament ? ^^^'' ^^• 
 
 Nay, they are in the earth, as it is written, "Praise the Lord Ps. oxlviii. 
 from the earth, ye dragons and all deeps ; fire and hail, snow and ' 
 vapour; storm making the substance of the wind^." R. Jehudah 
 
 said that Rab said, David besought the Merciful One* for them, 
 and He sent them down to the earth. He said before Him, O Lord 
 of the world, " Thou art not a God that hath pleasure in wicked- Ps. v. 5 ; 
 ness ; evil shall not sojourn with thee" in thy dwelling'. Righteous ' ' 
 art thou, O Lord ; evil shall not sojourn in thy dwelling. And 
 
 whence do we get it that it° is called heaven? Because it is 
 
 written, " And hear thou in heaven, the habitation (Makhon) of thy 1 Kings 
 dwelling." vm.39,43, 
 
 Araboth is that in which are righteousness and judgment and 
 grace', the treasures of life and the treasures of peace and the 
 treasures of blessing, and the souls of the righteous, and the spirits" 
 and souls which are about to be created', and the dew with which the 
 Holy One, blessed be He, is about to quicken mortals : righteous- 
 ness and judgment ; for it is written, " Righteousness and judgment Ps. Ixxxix. 
 are the foundation of thy throne:" grace; for it is written, "And j^' ' " 
 he put on grace as a coat of mail:" the treasures of life; for it is Is. lix. 17. 
 written, " For with thee is the fountain of life : " and the treasures Ps. xxxvi. 
 of peace; for it is written, "and called it, The Lord is peace :" and j' , . „. 
 the treasures of blessing ; for it is written, " He shall receive a Ps. xxiv. .5. 
 blessing from the Lord : '' the souls of the righteous ; for it is 
 
 written, "Yet the soul of my lord shall be bound in the bundle of 1 Sam. 
 
 XXV 29 
 life with the Lord thy God:" the spirits and souls which are about 
 
 to be created ; for it is written, " For the spirit before me shall join Is. Ivii. 16. 
 
 ' Such as are found on plants. 
 
 2 Shewing that there must be somewhere a treasure of bad things as well. 
 
 3 See p. 63, note 1. ' Lit., Compassion. 
 
 5 The expression, " in thy dwelling," is not now found in this passage, and 
 is probably a spurious addition, 
 <■ Makhon. 
 
 7 The righteousness, which involves a touch of kindness. See p. 60, note 3. 
 
 8 The spirit (Wl) perishes at death; not so the soul (t^^J). 
 
 ' This refers to bad souls, e.g., Korah, which are created from time to time. 
 All good ones were created from the beginning. 
 
 S. CH. 5 
 
66 CHAGIGAH. 
 
 12b, 11. 33. itself to a body', and the souls which I have made:" and the dew 
 with which the Holy One, blessed be He, is about to quicken 
 
 Ps. liviii. mortals; for it is written, "Thou, O God, didst send a plentiful 
 'rain, thou didst confirm thine inheritance when it was weary.'' 
 There there are celestials' and seraphs and holy beings and minis- 
 tering angels, and the throne of glory, and the King, the Living 
 God, high and lifted up, sitting over them among the clouds', as 
 
 Ps. Ixviii. it is said, " Cast up a highway for him that rideth upon the clouds 
 (Araboth) ; his name is Jah." And whence do we get it that 
 
 they" are called heaven? Because mention of riding occurs in 
 
 two passages*. It is written in one place, " Cast up a highway for 
 him that rideth upon the clouds," and it is written in another, 
 
 Deut. "who rideth upon the heaven for thy help." And darkness 
 
 xzxui. 26. g^jjjj cloud and thick darkness surround Him, as it is said, "He 
 
 Ps. xviu. ' ' 
 
 12; E.V. made darkness his hiding place, his pavilion round about him; 
 
 darkness of waters, thick clouds." And how is there darkness 
 
 in the presence of the Lord? For against this, there is the pas- 
 Dan. ii. 22. sage, "He revealeth* the deep and secret things; he knoweth what 
 is in the darkness and the light dwelleth with him." There 
 
 13 a is no difficulty. The one refers to that which is within, the other 
 to that which is without. And R. Acha bar Jacob ° said, 
 
 There is again a firmament above the heads of the living creatures, 
 Ezek.i.22. for it is written, "And over the heads of the living creatures there 
 was the likeness of a firmament, like the colour of the terrible 
 crystal." So far thou hast permission to speak. Thencefor- 
 
 ward thou hast not permission to speak. For thus it is written 
 
 Ecclus. iii. in the Book of Ben Sira', " Seek not out the things that are too 
 21, 22. * 
 
 ' See Kosenmiiller's Scholia on Isaiah in loc. for a discussion of this sense, 
 which is favoured by the Chaldee paraphrase and adopted by Kimchi. 
 
 2 Lit., wheels, for by them the Divine Chariot (see p. 55, note 4) is moved 
 and gnided. Ezek. i. 15 sqq. 
 
 ' Araboth. * Lit. , There comes riding, riding. 
 
 ^ 'hi. But iOi is the form in the Massoretic text of Daniel, and is accord- 
 ingly adopted in the margin of the Lemberg edition. 
 
 « A contemporary of E. Papa (see p. 12, note 3). He spoke in the name of 
 E. Jochanan (see p. 11, note 7). He is apparently quoted under the name of ■ 
 Papa bar Jacob, p. 79, where see note 5. 
 
 ' The work of Joshua ben Sira ben Eliezer, a priest at Jerusalem, who com- 
 posed the book about b.c. 190. Of the original Hebrew we have only frag- 
 ments. The book survives in several versions, viz., the following: (1) Syriac and 
 Greek (primary), (2) Latin (also to a certain extent primary), (3) Armenian 
 
CHAGIGAH. 67 
 
 hard for thee, and into the things that are hidden from thee en- 13 a, 1. 8. 
 quire thou not. In what is permitted to thee instruct thyself; 
 thou hast no business -with secret things'." 
 
 There is a Baraitha, viz., Rabban Jochanan ben Zakkai said, 
 What answer did the Bath-Kol'' make tor^liat wick^'man^ at 
 the time when he said, "I will ascend above the heights of the Is. xiv. 14. 
 clouds; I will be like the Most High"? The Bath-Kol went forth 
 and said to him. Thou wicked man, son of a wicked man, grandson 
 of Nimrod the wicked'', who led all the world to rebel against Him 
 in his^ kingdom, how many are the years of a man? Seventy 
 years, as it is said, " The days of our years are threescore years and Ps. xc. 10. 
 ten, or even by reason of strength fourscore years." And is it 
 not from the earth to the firmament a journey of five hundred 
 years'? And the thickness of the firmament is itself equal to a 
 journey of five hundred years, and so too the interspaces of the 
 
 Aethiopic, Safaidic and Syro-Hexaplaric (secondary, from the Greek), (4) Arabic 
 (secondary, from the Syriac). The Greek version (whence our Auth. Vers, is 
 taken) was made by Ben Sira's grandson, circ. B.C. 130. See further in Dr 
 Westoott's Article, Diet, of JBible, and in Prof. Margoliouth's Place of Eccl. etc., 
 Oxford, 1890. 
 
 1 " The fullest recension of [this passage] is in Ber. B. 8 (ed. Warsh. 17 a) 
 where v. 21 and the substance of v. 22 are quoted as follows : ' Babbi Elazar 
 said in the name of Ben Sira (so also in Jer. Chag. 77 c), What is too great for 
 thee, seek not out, into what is too strong (powerful) for thee, search not ; what 
 is too high for thee seek not to know ; into what is hidden from thee inquire 
 not ; what is within thy power (that which is within thy reach, that which is 
 practically before thee), consider, and busy not thyself with secret things.' The 
 same saying is quoted with slightly different wording, in the Jer. Talmud 
 (Chag. 77c)... but [as in the Bab. Tal. text above] without the first two clauses 
 given in Ber. E. 8. " Edersheim, Speaker's Comm. in loc. 
 
 ^ So called as being similar, yet inferior, to (lit., the daughter of the voice of) 
 the actual prophetic utterance. 
 
 ^ Nebuchadnezzar, but suggesting to Jochanan's contemporaries Titus, as 
 the then enemy of the Jews. 
 
 * Nebuchadnezzar is spoken of as descended &om Nimrod, not in a 
 literal sense, but (cf. John viii. 41) because of his similarity in place of 
 origin, and on account of his character and deeds. Jewish tradition, how- 
 ever, gives this further link between them that, while Nimrod was a 
 descendant of Ham (Gen. x. 6 — 8), Nebuchadnezzar was sprung from one 
 of Solomon's vrives ("strange women, together with the daughter of Pharaoh." 
 1 Kings xi. 1). 
 
 ' Nimrod's. 
 
 ° Compare the Babbinical saying, that Jacob's ladder had so many steps 
 that it would take five hundred years to mount. 
 
 5—2 
 
68 CHAGIGAH. 
 
 13a, 1. 19. firmaments'. Above there are the holy living creatures. The feet 
 of the living creatures are of corresponding measure to all the things 
 mentioned above, the ankles of the living creatures are of corre- 
 sponding measure, the legs of the living creatures are of correspond- 
 ing measure, the knees of the living creatures are of corresponding 
 measure, the thighs of the living creatures are of corresponding 
 measure, the bodies of the living creatures are of corresponding 
 measure, the necks of the living creatures are of corresponding mea- 
 sure, the heads of the living creatures are of corresponding measure, 
 the horns of the living creatures are of corresponding measure. 
 Above them is the throne of glory. The feet of the throne of glory 
 are of corresponding measure. The throne of glory is of corresponding 
 measure. The King, the Living and EternaP God, high, and lifted 
 up, sitteth upon them^. And thou didst say, "I will ascend above 
 
 Is. xiv. 15. the heights of the clouds; I will be like the Most High.'' "Yet 
 thou shalt be brought down to hell, to the uttermost parts of the pit." 
 Nor the Chariot with 07ie\ R. Chia teaches. But you may im- 
 ' part to him the heads of the divisions*. R. Zera said, You 
 
 may only impart the heads of the divisions to the chief of a 
 college, and to every one whose heart within him yearns for know- 
 ledge. There are others who say. Even to him' you are to 
 impart these, only if his heart within him yearns for knowledge. 
 R. Ami said. You may impart the secret things of the Law 
 
 Is. iii. 3. only to one in whom are five requisites, as follows, viz., "The cap- 
 tain of fifty', and the man of influence, and the counsellor', and the 
 wise among artificers', and the instructed whisperer'"." And R. Ami 
 
 ' The fiimaments are seven in number. See p. 63. 
 
 ^ Lit. , established. 
 
 3 Cf. Eph. iv. 13. ■" See p. 55. 
 
 9 A summary or synopsis of the teaching, not meaning a table of contents or 
 headings of sections, but a sketch (exrvTruiris) in words which shall give the key, 
 as ipuvavTa awirdiaai, 
 
 ° The chief of a college. 
 
 7 A man fifty years of age, so as to be qualified to give interpretations 
 publicly. 
 
 ^ One who understands how to intercalate years, so as to fix the dates of 
 successive Passovers. 
 
 ' E^n is an artificer, and is no doubt the right word in this passage. But 
 the Babbinic interpretation is, one who makes the whole world deaf (t^hn) by 
 his oratorical power. 
 
 '<> The Babbinic explanation is, one who whispers (KTI?) Eabbalistic secrets 
 into the ear. 
 
CHAGIGAH. 69 
 
 said, You must not impart the words of the Law to a Cuthite', I3a, ii. 3. 
 for it is said, " He hath not dealt so with any nation (*1J), and as Ps. cxlvii. 
 for his judgments, they have not known them." ' / 
 
 R. Jochanan" said to R El'azar, Come, I will fully instruct' 
 thee in the subject of the Chariot. He said to him, I am not old 
 enough. When he was old enough, R. Jochanan's soul had passed 
 away*. R. Asi said to him. Come, and I will fully instruct thee in 
 the subject of the Chariot. He said to him, If I had been worthy, 
 I should have received full instruction from R. Jochanan thy 
 teacher. R. Joseph was giving full instruction in the subject 
 
 of the Chariot. The wise men of Pumbeditha' were teaching 
 the subject of Creation. They said to him, Would that our lord 
 would instruct us fully in the subject of the Chariot. He said to 
 them, Instruct me fully in the subject of Creation. After they 
 had instructed him fully, they said to him, Would that our lord 
 would instruct us fully in the subject of the Chariot. He said 
 to them. There is a Baraitha with reference to these things which 
 says, " Honey and milk are under thy tongue °." Let words sweeter Cant. iv. 
 
 ' The older reading, '13, obviously required by the words which follow, must 
 have been altered from fear of the Christians. Such changes or omissions, caused 
 by the "censorship,'' are tolerably frequent in the Talmud. See Inirod. 
 
 2 See . 11. 
 
 3 Of. the use of ir\T)povv in N.T., e.g., Mt. v. 17. 
 
 ■• Lit., was at rest. Cf. Is. Ivii. 2 (according to the Jewish interpretation). 
 So John XL 11. 
 
 ^ Called also Golah, "the abode of the captivity^' (exiles), twenty-two 
 parasangs N. of Sora, probably at the mouth (Pum) of a canal called Beditha. 
 It was the residence of the chief Jewish families of Babylonia, but as the seat of 
 an Academy it was later than Nehardea and Sora, while on the other hand its 
 school was more permanent and of more influential character than even the 
 latter of these. See p. 6, note 1. The people of the place had an evil repu- 
 tation for theft and fraud. The Academy was famed for its subtleties of 
 exposition, whence the proverb (Tabu. Bab., Baha Metzi'a, 38 b), " Thou art of 
 Pumbeditha ; then thou canst make an elephant pass through the eye of a needle." 
 (Neubaner's Geog. du Talmud, p. 349). Here follow the earlier heads of the 
 Academy at Pumbeditha, with the dates of their accession to office : Jehudah bar 
 Jecheziel, a.d. 250; Hunna bar Chia, a.d. 292 ; Babba bar Nachman, a.d. 297 ; 
 Joseph bar Chia, a.d. 309; Abai Nachmani bar Chalil ha-Gohen, a.d. 322; 
 Babba bar Joseph bar Chama (who however resided at Machusa), a.d. 337; 
 Nachman bar Isaac, a.d. 351 ; Chama bar Tobiah, a.d. 355 — 376. See 
 Etheridge, pp. 161—172. 
 
 • There the bridegroom says it to the bride, and so God to Israel. There- 
 fore such things, sweet though they be, cannot be made the subjects of 
 teaching. 
 
70 CHAGIGAH. 
 
 13 a, li. 19. than honey and milk be under thy tongue. R. Abohu ' said, 
 
 Prov. It* is drawn from this passage, viz., "things to be concealed under 
 
 xxvu. . ^j^y clothes'," that is to say, things which are the secrets of the 
 world shall be under thy clothes. They said to him. We have 
 
 Ezek. ii. 1. worked in them as far as the words, "And he said unto me. Son 
 of man*." He said to them, But this is the subject of the 
 
 Chariot*. Some one puts a difficulty. How far does the sub- 
 
 ject of the Chariot reach? Rab says, It reaches to the last 
 
 Ezek. i. 27. occurrence of the expression, "I saw." R. Isaac says. It 
 
 reaches to the Chashmal° We instruct fully to the words, "and 
 I saw;" thenceforward we only impart the heads of the divisions. 
 There are others who say. As far as, "and I saw," we im- 
 part the heads of the divisions ; thenceforward, if the man be wise 
 and of ready intelUgence, Yes ; if not. No. And how are we 
 
 to expound in Chashmal ? For there is the story of the child, who 
 was studying' in Chashmal, and there came out a fire and con- 
 sumed him. The case of the child is different, for he had not 
 reached the fitting age. 
 
 R. Jehudah said. Of a truth remember thou that man for good", 
 and Chananiah son of Hezekiah was his name". But for him the 
 Book of Ezekiel would have been withdrawn'", for its words were 
 
 ' Of Cffisarea; a 3rd century teacher. 
 
 '' viz., the duty of reticence on the subject of the Chariot. 
 
 ' But the Eng. Vers, renders, and no doubt correctly, "The lambs are for 
 thy clothing." 
 
 " Maimonides {Moreh Nev. iii. 5) says, Wise men say, You may teach the 
 first two sections (beginning i. 4 and i. 15), but not the third (beginning i. 27), 
 which is Chashmal and its belongings, save only under general heads. But 
 Babbi (see p. 2, note 9) says, that all these are "the Chariot," and that in the 
 case of any of them the general heads only are to be taught. 
 
 ' i.e., If you understood this, you would not come to me to teach you " the 
 Chariot." 
 
 * The "amber," not meaning, to the place where this word first occurs, 
 but as far as the passage called by this name. Cf. "Elias" (Bom. xi. 2), "the 
 bush" (Mk. xii. 26), in N.T. as designations of particular sections of the 
 Scriptures. 
 
 ' Lit., expounding. Hottinger (De Ineestu etc., p. 54), takes the story to 
 refer to one who was a child not in years but in knowledge of the Talmud. 
 Cf. Hebrews v. 13. 
 
 8 Cf. Neh. V. 19 (Lk. xxiii. 42), but cf. for a somewhat different aspect of the 
 same Heb. phrase, Mishnah of B'rakhoth, v. 3. 
 
 " He lived before the destruction of the second Temple. See Jvch. p. 65 6. 
 
 >» The Apocryphal Books were called D»f«|, hidden. 
 
CHAGIGAH. 71 
 
 opposed to the words of the Law'. What did they do? They 13 a, il. 33. 
 brought up for him three hundred measures of oil, and he sat 
 in an upper chamber and expounded it. 
 
 Our Rabbis have taught, There is a story of a certain child who 
 was reading in his teacher's house in the Book of Ezekiel, and he I 
 
 was pondering over Chashmal, and there came out fire from Chashmal 
 and burnt him, and they sought in consequence to withdraw the 
 Book of Ezekiel. ChSnaniah ben Hezekiah' said to them. If he' 
 was wise, are all wise*? 
 
 What is the meaning of Chashmal? R. Jehudah said, Fiery beings 13 b 
 who speak'. In a Kabbalistic Mishnah* we are taught that 
 
 it means. At times they are silent and at times they speak'; at 
 the time that the utterance goeth forth from the mouth of the 
 Holy One, blessed be He, they are silent, and at the time that the 
 utterance goeth not forth from the mouth of the Holy One, blessed 
 be He, they speak. "And the living creatures ran and re- Ezek.i.l4. 
 
 turned as the appearance of a flash of lightning.'' What is the 
 meanuig of "ran and returned?" R. Jehudah said, As the light 
 which goeth forth from the mouth of the furnace. What is the 
 meaning of "as the appearance of a flash of lightning?" R. 
 
 Jose bar Chanina said. Like the flame that goeth forth from 
 
 ' Tradition said that there were 250 points of difFerence between the Law 
 and Ezekiel. Two instances are given by Bashi in his commentary on this 
 passage. 1". From Ezekiel (xliv. 31) it might be thougbt that Israelites generally 
 might eat "anything that dieth of itself or is torn," though it was forbidden to 
 the priests, while in Leviticus (zxii. 8) such food is forbidden to all. 2°. The 
 Law mentions no sacrifice on the 7th day of the let month, such as is prescribed 
 in Ezekiel (zlv. 20). Again Ezekiel (xliv. 22) allowed a widow to marry, if, 
 being the widow of a priest, she took u, priest ; not so the Law (Lev. xxi. 14). 
 The reconciliation in this last case is, that a widow in the specially honourable 
 sense of the word, viz., one who has not been (a) divorced, or (6) twice married, 
 or (c) the subject of a levirate marriage, may be married to an ordinary priest, 
 but not to the high-priest. One who is not a widow in this special sense cannot 
 marry any kind of priest. 
 
 2 Flourished in the time of the 2nd Temple. See Bartolocci, Biblioth. 
 Rdbb. II. 847. 
 
 » The child. 
 
 • The answer is, No, and therefore it is not needful to withdraw the Book, as 
 there is no fear that any considerable number of persons will meet the child's 
 fate by an appreciative study of its contents. 
 
 * nibSfiD B'k nvn = '?DE'n- " See p. 61, note 10. 
 
 ' nibS&D D'np niBTI wrw- 
 
72 CHAGIGAH. 
 
 13 b, i. 10. between the potsherds. " And I looked, and, behold, a stormy 
 
 Ezek. i. 4. .yvind came out of the north, a great cloud, with a fire infolding 
 itself, and a brightness round about it, and out of the midst thereof 
 as the colour of amber, out of the midst of the fire.'' Whither did 
 it' go? R. Jehudah said that Rab said, It went forth to sub- 
 
 due the whole world under the wicked Nebuchadnezzar. And 
 
 wherefore was all this done? That the peoples of the world 
 
 might not say, The Holy One, blessed be He, delivered His children 
 into the hand of a mean people'- The Holy One, blessed be He, 
 said. What forced me to minister to worshippers of carved images 1 
 The iniquities of Israel, they forced me. 
 
 Ezek. i. 15. "Now as I beheld the living creatures, behold one wheel 
 upon the earth beside the living creatures." R. El'azar said. It 
 means a certain angel, who stands upon the earth and his head 
 reaches to the level of the living creatures. In a Kabbalistic 
 
 Mishnah we are taught that his name is Sandal phon', who is 
 higher than his fellows by the space of a journey of five hundred 
 years, and he stands behind the chariot and binds crowns for his 
 
 Ezek. iii. Maker*. Is it so? But there is the passage, "Blessed be 
 
 the glory of the Lord from his place °." Strictly speaking. 
 
 His place it is impossible to know", but he' utters the Name over 
 the wreath and thereupon it goes and rests by His head. 
 
 ' The Btorm. 
 
 ' Cf. "The land of the Chaldeans ; this people has come to nothing," a 
 possible, or even probable, rendering of Is. zziii. 13. See Delitzsch and Cheyne 
 in loc. 
 
 3 Perhaps (rwiSeKipos. For the Messianic side of the thonght suggested by 
 his name cf. Deut. xviii. 18, Ps. xzii. 22, Bom. viiL 29, Heb. ii. 11, 12, 17. 
 
 * i.e., offers the prayers of the righteous. Cf. Heb. vii. 25, Apoc. viii. 3, 4. 
 For "his Maker" cf. Prov. viii. 22 (^Ui^, He formed me). "In the Liturgy for 
 the Feast of Tabernacles it is said that Sandalphon gathers in his hands the 
 prayers of Israel, and, forming a wreath of them, he adjures it to ascend as an 
 orb for the head of the supreme King of kings." Hershon, A Talmudic 
 Miscellany, p. 250. Cf. Longfellow, Sandalphon. 
 "Erect, at the outermost gates 
 
 Of the City Celestial he waits, 
 
 * » « * 
 
 And he gathers the prayers as he stands. 
 And they change into flowers in his hands." 
 ' Which expression from its vagueness is taken to imply that God's " place" 
 is unknown and so unapproachable even by Sandalphon. 
 
 " No one knows God's place, for He always rises higher than any fixed 
 place. ' Sandalphon. 
 
 12 
 
CHAGIGAH. 73 
 
 Rabba said, All which Ezekiel saw, Isaiah saw'. To what isisb, 1 26. 
 Ezekiel like 1 He is like a rustic who has seen the king. And to 
 what is Isaiah like^ He is like a townsman" who has seen the 
 king. 
 
 Resh Lakish said. What is the meaning of the passage "I will Exod. xv. 
 sing unto the Lord, for he is highly exalted '"1 It means a song ^' 
 to Him who takes His place proudly above the high, as the Mishnah 
 teacher said. The king among living creatures is a lion, the king 
 among domestic beasts is an ox, the king among birds is an eagle, 
 but man takes his place proudly above them, and the Holy One, 
 blessed be He, takes His place proudly above them all, and above 
 the whole world in its entirety. 
 
 A certain passage says, "And as for the likeness of their faces, Ezek.i.lO. 
 they had the face of a man ; and they four had the face of a 
 lion on the right side ; and they four had the face of an ox 
 on the left side, etc." and it is written, " And every one had Ezek. x. 
 four faces : the first face was the face of the cherub, and the ^■^• 
 second face was the face of a man, and the third the face of a 
 lion, and the fourth the face of an eagle." And lo, the ox is not 
 reckoned in*. Resh Lakish said, Ezekiel besought the Merciful 
 
 One with regard to him, and He changed him into a cherub. He 
 addressed Him thus, Lord of the Universe, shall an accuser become 
 an advocate'? What is the meaning of cherub'! R. Abohu 
 
 ^ The difficulty to which Eabba is alluding is the discrepancies between 
 Isaiah and Ezekiel, e.g., in their visions of God's glory, wherein Isaiah saw six 
 wings, while Ezekiel saw but four. 
 
 2 And therefore is cultured and polished. Thus, being less impressed by 
 the glory, he does not relate the vision at such length as the countryman 
 Ezekiel, who gives us an account of the vision of God four times (i. viii. x. 
 xliii. 3) while Isaiah gives it but once (vi.). Other reasons which have been 
 suggested for the contrast here noticed between them are, (1°) It was needful 
 for Ezekiel to be very explicit in order to meet the Jewish belief that no visions 
 of God would be granted outside Canaan (so Abarban3l, Comm. on Ezek. i.), or, 
 (2°) The men of the Captivity (unlike those of Isaiah's time, who were familiar 
 with such visions) had need of special details to support them in their trials. 
 
 ' Lit., He has proudly shewn forth His superiority (not merely to the 
 animals, but) to the proud (themselves). 
 
 * Hottinger (De Incestu etc. in loe.) however suggests that 3113 in this 
 passage may mean an ox. Cf. the Chaldee and Syriac root 313, to 
 plough. 
 
 " i.e.. Can a calf (=ox), as long as he remains a calf, from being our enemy 
 (as always from the days of the golden calf), become a friend? No, not till he 
 
5, 
 
 74 CHAGIGAH. 
 
 13 b, 1. 37. said, It is equivalent to a growing child'. For so in Babylon a young 
 child is called Rabya. R. Papa said to Abohu^, But, as it is 
 
 Ezek. X. written, " The first face was the face of the cherub, and the second 
 face was the face of a man, and the third the face of a lion, and 
 the fourth the face of an eagle,'' this shews that the face of a cherub 
 is the same thing as the face of a man". There are large faces and 
 there are small faces*. 
 
 Is. vi. 2 There is a passage which says, " each one had six wings," and 
 
 Ezek. i. 6. there is a passage which says, "And every one had four faces, and 
 every one of them had four wings." There is no difficulty. 
 
 The one case was at the time when the Holy House was standing, 
 the other at the time when the Holy House was not stand- 
 ing. As if it were possible* to say which two of the wings of 
 the living creatures were taken away. Which of them were taken 
 away? R. ChS.naneeP said, that Rab said, Those with which 
 
 Is. vi. 2, 3. they utter their song. It is written thus, "And with twain he did 
 
 ProY.xxiii. fly. And one cried to another and said," and it is written, "Wilt 
 thou set thine eyes upon if! But it is gone." But our Rabbis say, 
 
 Ezek. i. 7. Those with which they cover their feet, as it is said, "And their 
 feet were as a straight foot'." And if none had been taken away, 
 how would he have known'? Perhaps it was uncovered, and 
 
 he saw it. But if thou sayest. Not so, then I may argue thus : 
 " And as for the likeness of their faces, they had the face of a man," 
 and I may argue that in this case also they were taken away. But 
 when you reply that in this case" it was uncovered and he saw 
 it, then I rejoin that in this case also'" it was uncovered and he saw 
 
 is changed into a man. Ezekiel was seeking inteicessions on behalf of men. 
 Those of an ox, as being man's foe, could not be sincere, and hence the 
 prophet's prayer. 
 
 1 As though 3-1"l3 were made up of the element D and 311 from the same 
 root as n'31 of the text. 
 
 - *'3N of the Heb. text is obviously an error. 
 
 '' And thus disproves the notion that it means a boy's face. 
 
 ■• The large face represents God as He is, the small, God as manifested to 
 us. The ancient of days (Dan. vii. 9) is the Father C?")?? 'PS), the son of 
 man (ver. 13) is the Messiah (^it ''BK). Such was the belief of many Jews in 
 Christ's time. They illustrated by reflection in a large and a small looking-glass. 
 
 ° i.e., Surely it would not be possible etc. 
 
 ' A disciple of Bab, but nothing beyond this is known of him. 
 
 ' See p. 85, note 2. 8 That it was a straight foot. 
 
 » viz., of the face. '« viz., of the feet. 
 
CHAGIGAH. 75 
 
 it. But no ', for in this case, even granting that the face is 13 b, 11. 23. 
 
 customarily uncovered before one's teacher, the legs are not cus- 
 tomarily uncovered before one's teacher'. 
 
 There is a certain passage which says, " Thousand thousands Dan. vii. 
 ministered unto him, and ten thousand times ten thousand stood ^*'- 
 before him," and there is a certain passage which says, "Is there Jobxxv. 3. 
 any number of his armies?" There is no difficulty. The one 
 
 was at the time when the Holy House was standing, and the 
 other was at the time when the Holy House was not standing. 
 As though it were possible to say^ that the family' of the 
 Most High was diminished. There is a Baraitha, Rabbi says in the 
 name of Abba' Jose ben Dosai, "Thousand thousands ministered 
 unto him," this is the number of one troop, but of His troops 
 there is no number. And R. Jeremiah bar Abba*" said, Thousand 
 thousands ministered unto him at the fiery stream, as it is said, 
 " A fiery stream issued and came forth from before him : thousand Dan. vii. 
 thousands ministered unto him, and ten thousand times ten thousand 
 stood before him." Whence does it come forth? From the 
 
 perspiration of the living creatures. And upon what is it 
 
 poured ? R. Zot'ra bar Tobiah said that Rab said, Upon the 
 
 heads of wicked men in Gehenna, as it is said, " Behold the tempest Jer. xxiii. 
 of the Lord, even his fury, is gone forth, yea, a whirling tempest; it ^^^ 
 shall burst upon the head of the wicked." And R. Acha bar Jacob 
 said, Upon those who were held back', as it is said, "Who were Job xxii. 
 held back before their time, whose foundation was poured out as 
 a stream." There is a Baraitha to the efiect that R. Simeon the 
 Holy said, These are nine hundred and seventy-four generations, 
 which were held back from being created before the world was 14 a 
 created, and so were not created. The Holy One, blessed be He, 
 
 1 Tour rejoinder does not apply. 
 
 2 And therefore the two cases are not really parallel. 
 
 » Surely it would not be possible etc. ^ K'PDS. 
 
 ^ Abba is a pre-Christian title. 
 
 6 A disciple and colleague of Eab. See Jm:h. 159 b ; Wolf, iL 876. 
 
 7 974 generations were "held back." For God's original plan was that 
 1000 generations (see 1 Chron. xvi. 15, Ps. cv. 8) should pass before He gave the 
 Law. But He changed His purpose, that man might not be so long without a 
 guide of life, and in the 26th generation (Gen. v. xi., Exod. vi. 16 — 20) the Law 
 was given. The souls of the remaining generations had however been in 
 readiness from the beginning, and so they are spread over the remainder of the 
 world's existence, a few in each age. 
 
76 CHAGIGAH. 
 
 lla, 1. 2. stood and scattered them' through all the successive generations, 
 and these are the shameless who are in a^ generation. But R. 
 Nachman bar Isaac said, They are these who are wrinkled' for 
 blessing. This is the meaning of that which is written. As for 
 these disciples of the wise, who have become wrinkled over the 
 words of the Law in this world, the Holy One, blessed be He, 
 discloses to them the secret of the world to come, as it is said. 
 
 Job xxii. "their foundation was overflowed with a stream*." 
 
 ^^- Samuel said to Chia bar Rab°, Thou clever fellow^, come, and 
 
 I will tell thee something from those noble words, which thy father 
 used to say. Every several day ministering angels are created 
 from the fiery stream, and they utter a song and perish', as it is 
 
 Lam. iii. said, "They are new every morning; great is thy faithfulness.'' 
 
 But R. Samuel bar Nachmani differs in his view; for R. 
 
 Samuel bar Nachmani said that R. Jonathan" said. Every several 
 
 utterance that goeth out of the mouth of the Holy One, blessed be 
 
 Ps. xxxiii. He, there is created from it an angel, as it is said, " By the word 
 of the Lord were the heavens made ; and all the hosts of them by 
 the breath of his mouth." 
 
 Dan.vii.9. There is a passage which says, "His raiment was white as 
 snow, and the hair of his head like pure wool," and yet it is written, 
 
 Cant. V. "His locks are curling and black as a raven." There is no 
 
 difficulty. The one is the case where He is engaged in session', 
 the other where He is engaged in war. For the Mishnah teacher 
 
 ' But Eashi explains I/JpK' handed them over to Gehenna. 
 
 2 i.e., each. 
 
 3 The Heb. root has the two senses, to be held back, and to be wrinkled. 
 * Another way of rendering the same passage. Nachman is also here 
 
 playing on the similarity of the two words miD*, "their foundation," and 
 miD , their secret. 
 
 5 Chia bar Kab was a contemporary of Hunna. Chia's mother was a 
 shrew, and carefully did the opposite of what her husband desired. On Chia's 
 trying to outwit her by telling her that his father desired the contrary of what 
 he knew him to wish, Eab rebuked him for his deceit, but thanked him for 
 the goodwill that prompted it. See Juch. 137 b. 
 
 ' Lit. , son of a lion. 
 
 ' " The Angels of Wind and of Fire 
 
 Chant only one hymn, and expire 
 
 With the song's irresistible stress." — Longfellow, Sandalphon. 
 
 8 Believed to have been a contemporary of Akiba, and thus to be reckoned 
 among the earliest Gemaric teachers. See Juch. 152 b; Wolf ii. 646. 
 
 " i.e., teaching. 
 
 11. 
 
CHAGIGAH. 77 
 
 said, No one, look you, is nobler in session than an old man, and 14 a, 1. 20. 
 
 no one, look you, is nobler in war than a youth. One passage 
 
 says, "His throne was fiery flames," but another says, "till thrones Dan.vii.9. 
 
 were placed, and one that was ancient of days did sit." There is Dan.vii.9. 
 
 no diflSculty, One throne is for Him and one for David'. As says 
 
 a Baraitha, viz.. One for him and one for David. These are the 
 
 words of R. Akiba. E. Jose the Galilaean said to him, Akiba, how 
 
 long dost thou shew irreverence to the Shechinah^? Nay, but' one is 
 
 for judgment and one for grace*. "Was he convinced by him, or 
 
 was he not*? Come and hear". One is for judgment and one for 
 
 grace. These are the words of R. Akiba. R. El'azar ben Azariah 
 
 said to him, Akiba, what hast thou to do with Haggadah'? Be oft'°. 
 
 Thy sayings have to do with stripes and bitters". But the real 
 
 meaning is that one is for a throne and one for a footstool ; a 
 
 throne that He may sit upon it, and a footstool as the resting-place 
 
 for His feet, as it is said, " The heaven is my throne and the Is. Ixvi. 1. 
 
 earth is the resting-place of my feet." 
 
 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 Is. iii. 5. 
 
 proudly against the elder, and the base against the honourable." 
 
 Eighteen curses, what are they? As it is written, "For, behold. Is. iii. 
 
 1 — 4. 
 
 ' ie., The Messiah. Comp. Ps. ex., Ezek. xxxiv. 23, 24, xxxvii. 24, 25. 
 
 2 Lit., make the Shechinah (God) a common (profane) thing (by thus 
 placing the Messiah in juxtaposition with Him). 
 
 3 Both being for God. 
 * See p. 65, note 7. 
 
 " Lit., Did he receive (the rebuke) from him, or did he not receive (it) from 
 him? 
 
 ' (VOW (f^)^ always introduces an objection intended to overthrow the 
 
 whole argument. 
 
 ' See Glossary. 
 
 8 1)^3 a contraction of T|^1 np3 =Btop and go (elsewhere). 
 
 » Bitters; literally, aloes (Ps. xlv. 9; E. V. 8), but here probably with a play 
 upon the word, as also meaning tents. The general sense is, deep doctrines, as 
 opposed to mere points of grammar. D'VM would be misfortunes coming on a 
 man's person or house, niSnN uncleanness by the death of a person in a tent. 
 These involved difficult questions, and were what Akiba delighted in. Accord- 
 ingly the advice here given him is ne sutor ultra crepidam. 
 
 J» A disciple of Jochanan. See Wolf, ii. 870. 
 
 11 From Palestine to Babylonia. 
 
 12 Lit., his thought was not cooled. 
 
78 CHAGIOAH, 
 
 14 a, i. 3X. 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." " Stay" 
 — these are the learned in the Law", "staff" — these are the learned 
 in Mishnah, e. g., R. Jehudah ben Tenia" 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 
 
 Prov. ix. 5. are the learned in Talmud*, as it is said, " Come, eat ye of my bread, 
 and drink of the wine which I have mingled." " 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, 
 
 Prov. xvi. "Divination is in the lips of the king." "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 
 
 ' Those who drain the country of all that is valuable in it. 
 " The Law is their support. 
 
 = Probably one of the nW^D ''jnil. See p. 15, note 8. 
 
 ' In the most general sense of the word. 
 
 * i.e., who can hand on accurately what has been taught him and invents 
 nothing. 
 
 " Lit., to take up and to give. The expression, used primarily of buying and 
 selling (see for this sense p. 80, note 5), then came to mean, as here, the study 
 of the Law. 
 
 ' niriB is connected with nnS, rii (e.g., Neh. v. 14), which latter means 
 an officer less than (subordinate to) the king. For this passage see also notes 
 on p. 68. 
 
CHAGIGAH. 79 
 
 on whose account his generation has influence above in the courts of 14 a, 11.12. 
 heaven, e.g., R. Ch&nina 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 Is. iii. 5. 
 himself proudly against the elder, and the base against the honour- 
 able." These are the children of men who are empty of good works. 
 They shall behave themselves proudly against him who is tilled with 
 good works as a pomegranate'". "And the base against the honour- 
 able." Let him come, to whom heavy sins are like light, and behave 
 himself proudly against him to whom light are like heavy. 
 
 ' He was a contemporary of Babban Gamaliel, and saw tbe overthrow of 
 Jenisalem by the Bomans. See Ta'anith 24 b, ii. 30, "All the world is sustained 
 simply for the sake of Chaoina my son," and Mishnah of B'rakhoth, v. 5, 
 " They said of B. Chanina ben Dosa that he nsed to pray over tbe sick, and 
 say, This one lives, and that one dies. They said to him. Whence knowest thou? 
 He said to them. If my prayer is fluent in my mouth (*D3 'n^sn mUC DK), 
 I know that it ia accepted, and if not, I know that it is rejected." See also 
 JiKh. 65 a ; WoU, ii. 834. 
 
 ' Bashi relates (referring to Sanhedrin, 14 a, ii. 7) that there came out some 
 noble ladies (Xn'3ni3D) from the household of Caesar to meet and welcome 
 him. These no doubt were proselytes to Judaism, who had been converted by 
 him. 
 
 3 See p. 68, note 9. 
 
 * Lit., understands one thing out of another. 
 
 ' By the presiding Babbi to the interpreter (m'thurg'man) who declares it 
 aloud to the listeners. 
 
 • Apparently an error for Acha. See p. 66, note 6. 
 
 ' Men with the intellect of children but the wickedness of full-grown men, 
 were likened to foxes. So Hottinger (D« Incestu etc., p. 87). 
 
 9 Isaiah. ' See p. 77, note 12. 
 
 10 As a pomegranate, when ripe, splits and shews its seeds, so when a man 
 has a store of good works in him, they must come to light. 
 
80 CHAGIGAH. 
 
 14 a, 11. 24. R. Kattinah ' said, Even at the time of the destruction of Jeru- 
 salem there did not cease from them faithful men, as it is said, 
 
 Is. iii. 6. " When a man shall take hold of his brother in the house of his 
 father, saying. Thou hast clothing, be thou our ruler." Let things 
 which are hid from the children of men, as a garment hides, 
 be under thy hand^ " And this ruin." What is the meaning 
 
 of the expression "and this ruin'"! Words which the children 
 
 of men cannot understand, but if one tries, he stumbles over 
 
 I.s. iii. 7. them, they are under thy hand. " In that day shall he swear, 
 
 saying, I am not an healer, for in my house is neither bread nor 
 clothing. Ye shall not make me ruler of the people." "Shall he 
 swear" is simply a term expressing an oath, as it is said, "Thou 
 
 Exod. XX. shalt not swear falsely by the name of the Lord thy God." " I 
 am not an healer," i.e., I have not been of those that heaP a 
 college. "For in my house is neither bread nor clothing," i.e., 
 There is not in my hand either Torah or Mishnah or Gemara. 
 And perhaps it is diflFerent here*. For if he had said to 
 them, I teach Gemara, they would have said to him. Tell us 
 something. But no, he cannot have feared detection, for 
 
 he might have said, that he had learned it but had now forgotten. 
 What is the meaning of the words "I am not an healer"? They 
 mean, I am not a healer at all. But, after all, behold Rabba 
 
 said, Jerusalem was not laid waste till there ceased from it honest 
 
 Jer. V. 1. men, as it is said, " Run ye to and fro in the streets of Jerusalem, 
 and see now, and know, and seek in the broad places thereof, if 
 ye can find a man, if there be any that doeth justly, that seeketh 
 truth, and I will pardon her." There is no difficulty. The 
 
 one has to do with the words of the Law, the other with common 
 14 b business ^ In the words of the Law there were honest men left, in 
 common business there were not. 
 
 Our Rabbis have taught thus : There is a matter concerning 
 
 I Rabban Jochanan ben Zakkai, that he was riding upon his ass 
 
 and was travelling on the road, and R. El'azar ben Arakh* was 
 
 1 Not to be confused with Zera (p. 26) who had this sobriquet. See Juch. 
 p. 124 a. For Kattinah's son Daniel see p. 38 with note 2. 
 
 ^ i.e.. Do thou teach such things. ^ i.e., rule and teach. 
 
 * Perhaps after all it may not be through honesty but from fear of 
 detection that he declines. 
 
 * Lit., taking up and giving. See p. 78, note 6. 
 
 ' One of the five disciples of Jochanan ben Zakkai. For Jewish opinion of 
 him see Pirke Aboth, ii. 10, 11. 
 
CHAGIGAH. 81 
 
 behind him, as driver. [El'azar] said to him, Rabbi, teach rue a 14 b, i. 6. 
 section on the subject of the Chariot'. [Jochanan] said to him, 
 Have I not taught you thus, nor the CJiariot tvith one, but if a man 
 do so, he must be a tvise man and one who lias much knowledge 
 of his own^? [El'azar] said to him. Rabbi, allow me to say before 
 thee one thing which thou hast taught me'. [Jochanan] said to 
 him. Say on. Immediately Rabban Jochanan ben Zakkai dis- 
 mounted from the ass, and wrapped himself up^ and seated him- 
 self upon the stone under the olive tree*. [El'azar] said to 
 him, Rabbi, wherefore didst thou dismount from the ass! [Jo- 
 chanan] said to him. Is it possible that thou shouldest investigate 
 the subject of the Chariot and that the Shechinah is with us, and 
 that the ministering angels accompany us, and that I should ride 
 upon the ass? Immediately R. El'azar ben Arakh entered upon 
 the subject of the Chariot and expounded, and there came down 
 fire from heaven and encircled all the terebinth trees which were 
 in the field. They all opened their mouths and uttered a song. 
 What was the song which they uttered? "Praise the Lord from the Vs. cxlviii. 
 earth, ye dragons and all deeps... fruitful trees and all cedars... praise '' ^' 
 ye the Lord." An angel" answered from the fire and said, 7%w' is 
 the subject of the Chariot". R. Jochanan ben Zakkai stood up and 
 kissed him upon his head and said, Blessed be the Lord God of 
 Israel, who hath given to Abraham our father' a son who knoweth 
 to do wisely and to search and expound in the subject of the 
 Chariot. There is one who expoundeth well, but doth not perform 
 
 ' See p. 55, note 4. Of the two divisions of Kabbala there spoken of, the 
 Creation, and the Chariot or mode of government of the world, the latter was of 
 special interest to the Jews, as dispersed and persecuted by the Gentile 
 power. 
 
 2 See p. 55. 
 
 ' i.e., so as to shew that I come under the above-mentioned exception to the 
 nUe. 
 
 ' The stricter Jews still on the Day of Atonement wrap the Tallith closely 
 round their heads, so as the better to concentrate their thoughts. 
 
 » Cf. John i. 48. 
 
 " The old reading according to the Tosaphoth was niDil "IN7D, the angel of 
 death. 
 
 ' Lit., These are — 
 
 " Even the angels were eager to use any means for increasing their knowledge 
 on the subject of the Chariot. 
 
 For boasted descent from Abraham, cf. Mt. iii. 9, Lk. xui. 16, John viii. 
 33, 39, Rom. ix. 7, Heb. vii. 5. 
 
 S. CH. 6 
 
82 CHAGIGAH. 
 
 14 b, 1. 23. well. There is one who performeth well, but doth not expound 
 well. Thou dost expound well and dost perform well. Blessed art 
 thou, Abraham our father, from whose loins hath come forth 
 El'azar ben Arakh. 
 
 And when these things were told to R. Joshua', he and R. Jose, 
 the priest*, were travelling on the road. They said. Let us also 
 expound on the subject of the Chariot. R. Joshua opened his 
 mouth and expounded. And it was the day of the summer solstice'. 
 The heavens were wrapped in clouds, and there appeared the form 
 of a bow in the cloud, and the ministering angels were assembling 
 and coming to hearken, as the children of men assemble and come 
 to look on at the festivities of bridegroom and bride. R. Jose the 
 priest went forward and uttered these words before Rabban Jo- 
 chanan ben Zakkai, and he* said, Blessed are ye, and blessed is 
 she that bare you*. Blessed are mine eyes, that they have thus 
 seen. And also in my dream I and ye were resting upon Mount 
 Sinai, and a Bath-kol" was sent to us from heaven which said, Come 
 up hither, come up hither. Large banqueting chambers' are pre- 
 pared and fair coverlets are spread for you, you and your disciples 
 and your disciples' disciples, as fitted to attain to the third" degree 
 of blessedness. 
 
 Is it so'? And yet there is a Baraitha to this effect. R. Jose 
 in the name of R. Jehudah says. These are the three consecutive 
 expositions'. R. Joshua explained things before his master R. 
 Jochanan ben Zakkai ; R. Akiba explained things before his master 
 R. Joshua ; ChSnaniah ben Ch&khinai '" explained before his master 
 R. Akiba. But behold, R. El'azar ben Arakh was not thought 
 
 ' J. ben Cbanania. For him see p. 7, note 8. 
 
 ' He also was a pupil of Jochanan ben Zakkai, and is the author of a poem 
 used in the Temple Service. 
 
 ' When the sky should be cloudless. ■• Jochanan. 
 
 5 Cf. Lk. xi. 27. « See p. 67, note 2. 
 
 ' Lit., reclining places, banqueting couches {rptK\i»ia). 
 
 ^ i.e., the third of the seven, which (in an ascending scale) are, torches, lilies, 
 lightning, stars, the brightness of the firmament, the moon, the sun. 
 
 ^ Lit., pleasures, or gratifications, meaning three recitals of Kabbala. The 
 pupils repeated the lesson three times to their master, to ensure that they had 
 not made any mistake in their development of doctrine from his words. 
 
 1" A disciple of Akiba. He was one of five judges (variously enumerated, 
 but always including Ben Azzai and Ben Zoma) "qui coram sapientibus judica- 
 runt." See Wolf, ii. 834 for further particulars ; also Juch. 65 b. 
 
CHAGIGAH. 83 
 
 worthy of a place with the three. No, for the principle is, He who 14 D, 1. 36. 
 teaches and before whom others teach is considered worthy, while 
 he who teaches and before whom others do not teach is not con- 
 sidered worthy. But what do you say then to the case of 
 Chananiah ben Chikhinai? For others did not teach before him, 
 and yet he was considered worthy. Yes, for he taught at least 
 in the presence of one' who taught others. 
 
 Our Rabbis have taught, Four men went up into Paradise'', and 
 they were these, Ben Azzai^, and Ben Zoma^, Acher^ and R. Akiba. 
 R. Akiba said to them. When ye come near to the stones of pure 
 marble, do not say, Water, water* ! for it is said, "He that speaketh Ps. ci. 7. 
 falsehood shall not be established before mine eyes." Ben Azzai 
 gazed and died. Concerning him the Scripture says, "Precious in Ps. cxvi. 
 the sight of the Lord is the death of his saints." Ben Zoma 
 gazed and went mad, and concerning him the Scripture says, " Hast Prov. xxv. 
 thou found honey ? Eat so much as is sufficient for thee ; lest thou 
 
 ' viz., his master, while El'azar ben Arakh did not. 
 
 ' D^^S the Garden. This was a name borne by Kabbalistic literature, and 
 especially by the study of the Creation as opposed to that of " The Chariot." 
 Later, the word was applied to the perfect knowledge of the four methods of 
 interpretation, the names of which began severally with the letters of this 
 word, viz. (i) tSSJ'S, literal, (ii) tDl, secondary, suggestive, (iii) EHT expository, 
 allegorical, (iv) 11D, Kabbalistic, and again, to matters relating to the five 
 commandments enumerated by Maimonides (see Bernard's Selections from Yad 
 hachazakah, p. 109, note 5). The Tosaphoth on the passage in the text says, 
 "and they did not go up literally, but it appeared to them as if they 
 went up." 
 
 ^ His full name was Simeon ben Azzai. He was skilled in the Law and 
 despised all other men's knowledge, as compared with *his own. See Dr C. 
 Taylor, Sayings etc., p. 79, note 5, for interesting particulars regarding him, also 
 Wolf, ii. 864. See also p. 82, note 10. He and Ben Zoma were not ordained. 
 Hence they have not the title of Babbi. 
 
 4 Simeon ben Zoma, a mystic. See Dr C. Taylor, p. 77, note 1, and Wolf, 
 ii. 863. 
 
 ' ^^X (lit., another) is Elisha ben Abuyah, whose name was suppressed on 
 account of his dualistic (? Christian) heresies. His name stands for that of 
 the principal character in the Hebrew rendering of Goethe's Faust, Sine Tra- 
 godie in einer Hebrdisclien Umdichtung von Dr Max Letteris, Wien, 1865. See 
 also the substance of the Talmudic notices of Aoher brought together in 
 Hershon's Genesis (The Pentateuch according to the Talmud), pp. 35—37. 
 
 « As the Queen of Sheba is said to have done in Solomon's Temple. So 
 Kabbalistic students might act, as unprepared for the depths of esoteric 
 teaching. 
 
 6—2 
 
84 CHAGIGAH. 
 
 14b, 11. 11. be tilled therewith and vomit it." Acher cut the plants'. R. 
 Akiba departed' in peace. 
 
 They asked Ben Zoma, Quid de castratione canisi He said 
 
 Lev. xxii. to them, " Neither shall ye do thus in your land," meaning. All 
 the things that are done in your land ye shall not do. 
 
 They asked Ben Zoma, In re puellae gravidae what about the 
 high priest'? Shall we take into consideration that which was dis- 
 cussed by Samuel? For Samuel said, Quoties velim, coire sine 
 15 a sanguine possum. Or perhaps it may be said, This case of 
 
 Samuel is not a usual thing. He (Ben Zoma) said to them, This 
 case of Samuel is not a usual thing. But we take into considera- 
 tion the possibility earn in balneo gravidam factam esse. 
 But against this view Samuel said, Omne semen coitus quod non 
 velut sagitta emittitur, non generat. But this may only mean 
 
 quod primo velut sagitta emissum est. Our Rabbis have taught 
 thus. There is a story about R. Joshua ben ChSnaniah, that he was 
 standing upon a high ridge of the Temple mountain, and Ben Zoma 
 saw him and did not stand up before him. He said to him, Whence 
 and whither tend thy thoughts, Ben Zoma ? He said to him, T was 
 considering the interval between the upper and the lower waters^, 
 and there is only between the two a bare three fingers' breadth, 
 
 Gen. i. 2. as it is said, " And the spirit of God was brooding upon the face 
 of the waters," like a dove which broods over her young with- 
 out touching them. R. Joshua said to his disciples, Ben Zoma 
 is certainly still out of his mind. " And the spirit of God was 
 brooding upon the face of the waters." When was it doing so? 
 On the first day ? But the division between the upper and lower 
 Gen. i. 6. waters was on the- second day, for this is what is written, " and 
 let it divide the waters from the waters." And about what 
 
 ' i.e, in some way made a bad use of bis learning. It probably means either 
 (i) that he corrupted the text of the Law, or (ii) that his heresy, according to his 
 enemies, consisted " in assuming the separate existence of two or more co-equal 
 Deities, instead of merely distinct Intelligences [like the branches of a plant] in 
 the one essence." So Hershon, p. 37. 
 
 ' i.e., came out from his contemplation. 
 
 > An ordinary priest might take a widow (see p. 71, note 1), the high priest 
 not, but only a virgin out of his own people, and here again it was a matter of 
 discnssion whether these last words did not confine him to one of a priestly 
 family. 
 
 * Thus shewing that he was studying the Creation and not " the Chariot." 
 
CHAGIGAH. 85 
 
 is the interval ? R. Acha bar Jacob said, About the thickness 15 a, 1. 16. 
 
 of a hair. And our Rabbis say, The interstices between closely- 
 fitting planks of a bridge. Mar Zot'ra, or, if you like, I will say 
 Rab Asi, said, Like two cloaks that are spread out together, and 
 there are some who say with regard to it. Like two inverted cups 
 that are pressed together. 
 
 Acher cut the plants'. It is of him that the Scripture says, 
 " Suffer not thy mouth to cause thy flesh to sin." What Eccles. v. 
 
 was the matter referred to? He saw the Metatron'', to whom ®' i 
 
 is given the permission to sit to record the merits of Israel. 
 He' said. We are taught that in heaven there is no sitting 
 down nor anger nor back* nor weariness. Are there — -God for- 
 bid! — two First Principles*? They brought out the Metatron ' 
 and gave him sixty strokes with a lash of fire. They said to 
 him. What is the reason that, when thou sawest him, thou didst 
 not rise up before him ? He was given permission to strike out the 
 merits of Acher. There came out a Bath-Kol and said, " 'Return, Jer. iii. 14. 
 O backsliding children,' except Acher." He said. Inasmuch as that 
 
 ' It is said that Acher's evil conduct arose either (i) from his father's having 
 dedicated him to the study of the Law for the sake of the honour which that 
 study would bring him, and not for the honour of God, or (ii) because shortly 
 before his birth his mother, when passing a boarding-house, where roast pig was 
 being cooked, desired to taste it ! 
 
 ' The derivation and meaning of the name are doubtful. The chief views 
 are, (i) from the Chaldee 1D] = custodivit, or (ii) = Greek /irivvTwp (/utjour^s), the 
 meaueuger, delegate of God, or (iii) from the Greek /lera and $p6vos, he who sits 
 behind the throne of God, where his office is to record the merits of Israelites, 
 or (iv) from the Latin Metator,=pTaecursor, the Angel who tcent before Israel in 
 the wilderness (Exod. xxiii. 20, xxxii. 31, xxxiii. 2). Frequent mention is made 
 of the Metatron in Babbinical literature. Some identified him with Enoch, 
 others with an Angel called D/iyn "IB* , prince of the world, others again (in the 
 3rd cent, a.d.) even with our Lord. Unlike angels, who have but one foot, and 
 that a calf s foot (for this idea see p. 74), the Metatron has two feet, and there- 
 fore can (and is alone permitted to) sit in heaven, as, unUke the angels, 
 he combines Divine with human characteristics. When the Metatron heard 
 Acher enquire whether there were two First Principles, he ought to have risen 
 in horror at the thought. By not doing so, he gave an occasion to err, and hence 
 his punishment. 
 
 * Acher. 
 
 * For the angels have eyes all round them, that all may constantly see God. 
 Cf. Ezek. i. 6. 
 
 ' i.e., Is then Dualism the right faith? 
 
86 CHAGIGAH. 
 
 16 a, 1. 24. man' is excluded from yonder world ^, let him go and enjoy himself in 
 this world. Acher went forth into evil courses'. He went forth 
 and met a loose woman. He solicited her*. She said to him, Art not 
 thou Elisha ben Abuyah 1 He pulled up a radish from the garden 
 on the Sabbath and gave it to her. She said, He is another"- / 
 
 Acher asked this question of R. Meir^ after he (Acher^ had 
 gone forth into evil courses, and said to him, What is the meaning 
 
 Eccles.vii. of the passage, "God hath even made the one side by side with 
 
 ^*- the other?" He said to him. Every thing which the Holy 
 
 One, blessed be He, created. He created with its counterpart. 
 He created mountains, He created hills. He created seas, He 
 created rivers. He said to him, R. Akiba thy teacher did 
 
 not say so', but he explained it as meaning that He created righte- 
 ous, He created sinners. He created the garden of Eden, He 
 created Gehenna. To every individual belong two shares, one in 
 the garden of Eden, and one in Gehenna. If a man is meritorious 
 and righteous, he receives his own portion and also the portion of 
 his neighbour in the garden of Eden. If he has incurred guilt, 
 and is a wicked man, he receives his own portion and also the por- 
 tion of his neighbour in Gehenna. R. Mesharshia" said. What 
 
 la. Ixi. 7. is the Scripture proof? As regards the righteous, it is written, 
 
 "Therefore in their land" they shall possess double;" as regards the 
 
 Jer. xvii. wicked it is said, "And break them with a double breach." 
 18. 
 
 ' Meaning himself. 
 
 ' Lit., that (i.e., the future) world. 
 
 ' Probably meaning, that he became a Christian, or joined some Gnostic or 
 other sect, whose doctrines were more or less tinged by Christianity. 
 
 '' Lit. she is solicited (by him). 
 
 ° i.e., a changed man from what he was before. One account is that it was 
 from this circumstance that he got the nickname of Acher (another). 
 
 ^ A disciple of Akiba, and said to have been descended from a Boman general 
 named Nero, who was sent to overthrow Jerusalem, but embraced Judaism. He 
 was Vice-President of the College of Jerusalem, when Simeon, son of Gamaliel II. 
 and father of Babbi, was President. Such was the estimation in which he was 
 held (see however p. 94, note 4) that he was called DjHVn I'lNj light of the world. 
 He died about a.d. 130. See further in Juch. 72 6; Wolf, ii. 850 and iv. 410; 
 Etheridge, pp. 79, 80. 
 
 7 The objection consisting in the fact that these are not, strictly speaking, 
 opposites. 
 
 8 Perhaps a son of Babba, and disciple of Abai. See Bartolooci, Biblioth. 
 Rabb. m. 690. 
 
 " i.e., in the world to come. 
 
CHAGIGAH. 87 
 
 Acher asked this question of R. Meir, after he' had gone forth 16 a, U. 2. 
 into evil courses. What is the meaning of the passage, " Gold and Job xxviii. 
 glass cannot equal it : neither shall the exchange thereof be vessels ^'^^ 
 of fine gold." He said to him, These are the words of the Law, 
 
 which are diflftcult to buy as vessels of gold and vessels of pure gold, 
 and are easily lost^ as vessels of glass. He said to him, R. 
 
 Akiba thy teacher did not say so, but he explained it as meaning 
 that as vessels of gold and vessels of glass, although they are broken, 
 may be mended, so a disciple of the wise, although he have sinned, 
 may be mended. He said to him, Do thou also turn thyself 
 
 back'. He said to him, I have already heard from behind the 
 
 curtain^, "'Return, O backsliding children,' except Acher.'' Jer. iii. 
 
 Our Rabbis have taught thus. There is a story about Acher, ■ \ 
 
 that he was riding upon his horse on the sabbath*, and R. Meir 
 was walking behind him to learn the Law from his mouth. He 
 
 said to him, Meir, turn thee backwards, for I have already measured 
 by means of my horse's hoofs up to this point the limit of a sabbath 
 day's journey. He said to him. Do thou also turn thyself 
 
 back. He said to him, And have I not already said to thee, 
 
 I have already heard from behind the curtain, " ' Return, back- 
 sliding children,' except Acher?" He" forced him to enter '^ 
 a place of instruction. He' said to a child. Repeat for me thy 
 verse. He said to him, "There is no peace, saith the Lord, unto the Is. xlviii. 
 wicked." He brought him into another synagogue. He said to a • 
 child. Repeat for me thy verse. He said to him, " For though thou Jer. ii. 22. 
 wash thee with lye, and take thee much soap, yet thine iniquity is 
 marked before me." He brought him into another synagogue. He 
 said to a child, Repeat for me thy verse. He said to him, "And 15b 
 thou, when thou art spoiled, what wilt thou do? Though thou "'®''' "• ^°- 
 clothest thyself with scarlet, though thou deckest thee with orna- 
 ments of gold, though thou enlargest thine eyes with paint, in vain 
 dost thou make thyself fair, etc." He brought him into another 
 synagogue, until he had brought him into thirteen" synagogues. 
 They' all repeated to him in the same way. In the last one he 
 said to him'", Repeat for me thy verse. He said to him, "But unto Ps. 1. 16. 
 
 1 Acher. ° i.e., broken. 
 
 ^ i.e., amend thy ways, repent. • Le., in secret. See p. 92. 
 
 ' A thing which was not lawful. " Meir. 
 
 7 Acher. ' A lucky number in Jewish estimation. 
 
 8 The children. "' The child. 
 
88 CHAGIGAH. 
 
 16 b, 1. 7. the wicked ' God saith, What hast thou to do to declare my statutes, 
 etc.?" That child was a stammerer. It sounded as if he had 
 said to him, And to Elisha" said God. Some say that there was a 
 knife by his side, and that he cut him in pieces and distributed 
 him among the thirteen synagogues, but some say that he only 
 said, If there had been a knife in my hand, I would have cut him 
 in pieces. 
 
 When Acher died^ they said, Let him not be brought into 
 judgment, but let him not be admitted to the world to come. Let 
 him not be brought into judgment, because he studied the Law ; 
 but let him not be admitted to the world to come, because he 
 sinned. R. Meir said, It were good to bring him to judgment, 
 but also to admit him to the world to come. Would that I might 
 die, that I might cause smoke to go up from his grave'. When R. 
 Meir died*, smoke went up from the grave of Acher. R. Jochanan 
 said, A mighty deed it was to consign his teacher to the flames'. 
 There was one among us, and we found not a way to deliver him. 
 If I take him by the hand, who will snatch him away from me. 
 He also said, Would that I might die, and extinguish the smoke 
 from his grave. When R. Jochanan died', the smoke ceased from 
 the grave of Acher". The public mourner uttered this expression 
 over him. Even the keeper of the door of Gehenna' stood not 
 his ground before thee, O our teacher. 
 
 A daughter of Acher came to Rabbi. She said to him, Rabbi, 
 give me some food. He said to her. Whose daughter art thou? 
 She said to him, I am the daughter of Acher. He said to her, 
 Is there still of his seed in the world? And yet it is written, 
 
 Job zviii. "He shall have neither son nor son's son among his people, nor 
 any remaining where he sojourned." She said to him, Remember 
 his study of the Law, and remember not his deeds. Immediately 
 there came down fire, and consumed the seat of Rabbi. Rabbi 
 wept and said, And if those who disgrace themselves through it'° 
 
 T TT ;• T * v;v ;• 
 
 ^ Lit., when the soul of Acher was at reet. 
 '' In token that he is in course of purification from sin. 
 ^ Lit., when the sonl of B. Meir was at rest. 
 
 e Lrouically. The meaning is, Anyone could do that, but who shall be able 
 to deliver him ? 
 
 ' See notes 3 and 5. 
 
 ^ Thus shewing that his purification from sin had been accomplished. 
 
 » Satan. "> The Law. 
 
 19. 
 
CHAGIGAH. 89 
 
 are honoured thus, how much more those who obtain praise through 15 D. 1- 24. 
 their use of it ? 
 
 And R. Meir thus explained the Law from the mouth of Acher, 
 viz., And behold Rabbah bar bar-Channah' said that R. Jochanan 
 said, What is the meaning of the passage, " For the priest's lips Mai. ii. 7. 
 should keep knowledge, and they should seek the law at his mouth, 
 when he is the messenger of the Lord of hosts." It means, if the 
 teacher be like the messenger of the Lord of hosts, let them seek 
 the Law at his mouth, and if not, let them not seek the Law at his 
 mouth. 
 
 Resh Lakish said, R. Meir was reading the Scriptures. He 
 came upon this passage and expounded thus, "Incline thine ear, and Prov. xxii. 
 hear the words of the wise, and apply thine heart unto my know- ■'^^• 
 ledge." It is not said, unto their knowledge, but " unto my know- 
 ledge'." R. Chanina'said, From this passage we learn it, "Hearken, Ps. xlv. 10. 
 O daughter, and consider, and incline thine ear; forget ■* also thine 
 own people and thy father's house, dtc." It would appear that 
 
 the passages" are difficult to reconcile. But no, there is no 
 
 difficulty. The one is the case of an adult, the other of a young 
 person. 
 
 When R. Dimi came, he said, They say in the West", R. Meir 
 was eating a date and threw away the stone. Rabba expounded 
 the meaning of the passage, " I went down into the garden of Cant. vi. 
 nuts, to see the green plants of the valley, etc." Why are the ^^■ 
 disciples of wise men likened to a nutl It is to tell thee that, 
 just as, although this nut be soiled with mud and dirt, what is in 
 the heart of it is not therefore rejected, so also, although a disciple 
 of a wise man has sinned, his study of the Law is not rejected. 
 
 Rabbah bar Shela met Elijah and said to him, What is the 
 Holy One, blessed be He, doing? He said to him. He hath uttered 
 doctrine in the name of all our other Rabbis, but in the name of 
 R. Meir He hath not uttered. He said to him, Why? He an- 
 swered him, Because he learned doctrine from the mouth of Acher. 
 
 ' This Rabbah was a contemporary of Rab. He told wonderful tales, with 
 assonances, in the style of the Arabian nights. See Wolf, ii. 880. 
 2 The point of the remark is the same as in Mt. xxiii. 3. 
 ' A contemporary of R. Ashi. See p. 6, note 1. 
 * i.e., listen but forget. 
 
 ' viz., the two just quoted, as compared with Mai. ii. 7. 
 " In Palestine, as opposed to Babylonia. 
 
90 CHAGIGAH. 
 
 151), U. 4. He said to him, Why? R. Meir found a pomegranate. He ate 
 its inside, and cast away its husk. He' said to him, He" is at this 
 moment saying, Meir my son is speaking and says, At the time 
 that men were afflicted, what language did the Shechinah use? I 
 have a liglitness' in my head. 1 have a lightness in my arms. 
 If the Holy One, blessed be He, is thus grieved, when the blood 
 of wicked men is poured out, how much more, when the blood of 
 righteous men is poured out. 
 
 Samuel came upon R. Jehudah, who was swinging upon the 
 bolt of a door'', and weeping. He* said to him, Oh, clever one", 
 why weepest thou? He said to him, Is it a small thing that is 
 
 Is. xxxiii. written concerning our Rabbis', "Where is he that counted, where 
 is he that weighed, where is he that counted the towers?" "Where 
 is he that counted?" for they counted all the letters that are in the 
 Books of the Law. "Where is he that weighed?" for they weighed 
 the light and the heavy things which are in the Law. " Where 
 is he that counted the towers?" for they taught thiee hundred 
 doctrines concerning the tower which flies in the air". And R. 
 
 Ami said. Three hundred questions were treated by Doeg and 
 AhithopheP concerning the tower which flies in the air. And 
 
 Sanhe- there is a canonical Mishnah. Three kings'" and four private per- 
 
 arm^90a, sons'' liave no position in the world to come, and we — what will 
 there be for us? He said to him. Oh, clever one, there was 
 
 uncleanness '" in their hearts. 
 
 What of Acher'^? Greek melody'* ceased not from his mouth. 
 
 1 Elijah. 2 The Holy One. 
 
 ' A euphemiBm for heaviness. 
 
 * As the Rabbis were wont to do by way of exercise. 
 
 ° Samuel. 
 
 " Lit., long-(sharp-)toothed one. 
 
 ' i.e., about those of them who, like Acher, go into evil courses. 
 
 8 A very obscure expression. It is conjectured to mean a balloon, and that 
 the question to which allusion is here made is whether it came under the same 
 rules as a tower as regards contracting uncleanuess. Bashi however under- 
 stands it to be a tent. 
 
 " In 1 Sam. xxi. 8 (E. V. 7) Doeg is called D'jhn 113^, an expression ex- 
 plained by the Babbis to mean (Saul's) chief Babbi. For the reason why 
 Ahithophel bears with the Babbis a similar character, see 2 Sam. xvi 23. 
 
 1° Jeroboam I., Ahab, Manasseh. 
 
 " Balaam, Doeg, Ahithophel, Gehazi. '^ m_^ gjjjy_ 
 
 " i.e.. How did he fall from grace? 
 
 " Perhaps, Christian hymns. 
 
 ii. 22. 
 
CHAGIGAH. 91 
 
 They said about Acher, that at the time when he stood up to go 16 b, il. 23. 
 out of the college, many heretical ' books used to fall from his lap. 
 
 Nimus the weaver'' asked R. Meir this question, Does all wool 
 which goes down to the dyeing vat come up with the right colour'? 
 He said to him. All which was clean while on its mother's'' back 
 does so come up: all which was not clean while on its motlier's 
 back does not so come up. 
 
 R. Akiba went in to Paradise in peace and came down from it 
 in peace. And it is of him that the Scripture says, " Draw me ; Cant. i. 4. 
 we will run after thee." And also the angels of the ministry 
 sought to thrust away R. Akiba*. The Holy One, blessed be He, 
 said to them. Leave this elder, for he is worthy to avail himself 
 of my glory. 
 
 What did he" expound? Rabbah bar bar-Channah said that 16 a 
 
 R. Jochanan said, "And he' came" from the ten thousands of holy Deut. 
 
 ones." He is clearly marked' among His ten thousand. And R. 
 
 Abohu said, "The chiefest'" among ten thousand." He is a sign" Cant.v.lO. 
 
 among His ten thousand. And Resh Lakish said, " The Lord of Is. xlviii. 
 
 . ' . 2 
 
 hosts is His name." He is Lord amid His host. And R. Chia bar 
 
 Abba" said that R. Jochanan said, "The Lord was not in the wind: 1 Kings 
 
 xix 11 12 
 and after the wind an earthquake; but the Lord was not in the " ' 
 
 ' Lit., books of the wanderers (from the truth). 
 
 2 At no time was it a disgrace to the most learned Jew to practise a trade. 
 
 See note on E. Isaac Naphcha, p. 115, note 2. B. Jochanan was called "l7l3Dn, 
 the sandal- (shoe-)maker. Cf. Acts xviii. 3. 
 
 ' i.e., Do all who study the Law gain piety therefrom? The reference is still 
 to the case of Acher. 
 
 * The sheep's. 
 
 ^ On the principle, Noscitur a sociis. 
 
 ° Akiba. 
 
 ' The LoBD. 
 
 8 The Talmud makes a play on the word for, And he came (NHSI), as 
 though it was equivalent to And his sign (iniNI). 
 
 9 Lit., He is a sign. This, recognised as it was by Akiba when he entered 
 Paradise, might therefore, it is hinted, have been perceived by Acher on 
 a similar occasion, who would not then have fallen into the grievous error of 
 thinking, when he saw the Metatron sitting, that he was a second God. 
 
 w hM"!, dagul. 
 
 " NDMI , dugvm (Wiyiia), a further play on words. 
 
 12 A contemporary of Babbi. See interesting notices of him in Etheridge, 
 p. 89, and a list of his works, ibid., p. 142. 
 
92 CHAGIGAH. 
 
 16 a, 1. 9. earthquake : and after the earthquake a fire ; but the Lord was 
 not in the fire: and after the fire a still small voice. And behold, 
 the Lord passed by." 
 
 Our Rabbis have taught thus, Six things are said with regard to 
 demons, three in which they are like the angels of the ministry, and 
 three in which they are like the children of men : three like the 
 angels of the ministry, viz., they have wings like the angels of the 
 ministry, and they float from one end of the world to the other 
 like the angels of the ministry, and they know what is about to be, 
 as the angels of the ministry know it. Know — thou mightest 
 
 think. This cannot be. Yes, but they hear behind the curtain ' 
 
 like the angels of the ministry. And three in which they are 
 like the children of men, viz., they eat and drink like the children 
 of men, they are fruitful and multiply like the children of men, 
 and they are mortal like the children of men. 
 
 Six things are said with regard to the children of men, three in 
 which they are like the angels of the ministry, and three in which 
 they are like beasts : three like the angels of the ministry, viz., they 
 have knowledge like the angels of the ministry, and they go with 
 stature erect like the angels of the ministry, and they speak in 
 the sacred tongue^ like the angels of the ministry; three like the 
 beasts, viz., they eat and drink like the beasts, and they are fruitful 
 and multiply like the beasts, and they relieve nature like the 
 beasts. 
 
 Everyone who gazes into four things, it were a mercy for him, 
 had he not come into the world at all. It is all right as 
 
 regards what is above and what is beneath, and what is after- 
 wards. This is all well and good, but before — what was, was^. 
 
 R. Jochanan and R. Eliezer say, both of them*. There is a 
 parable concerning a king of flesh and blood, who said to his 
 servants. Build me a great palace' upon the dunghill. They went 
 
 ' See p. 87. 
 
 2 Hebrew, thus identifying " the children of men " with Israel. 
 
 ' i.e., It is easy to see why it is forbidden to speculate upon what is above 
 ( = God), what is beneath (=Gehenna), what is afterwards (i.e., after this world 
 has ceased to exist), for in all such speculations as these men may easily fall 
 into impiety; but why should that which happened before the world was, be 
 objected to, for in this case, unlike the others, we are dealing with facts i 
 
 * When these two Babbis agreed — which was seldom the case — the matter 
 might be considered as established. 
 
 » inoSs i.e., palatia. 
 
CHAGIGAH. 93 
 
 and built it for him. It was not thenceforward the king's pleasure, 16 a, 1. 27. 
 to remember the dunghill which had been there'. 
 
 Everyone, who does not respect the glory of his Maker, it would 
 have been a mercy for him that he had not come into the world. 
 What is the case here meant 1 R. Abba said, This is the man 
 
 who gazes into the rainbow I E,. Joseph said, This is the man who 
 commits a transgression secretly. In support of the explanation 
 that it means the man who gazes into the rainbow, it is written, 
 "As the appearance of the bow that is in the cloud in the day of Ezek. i. 
 rain, so was the appearance of the brightness round about.'' This ^^• 
 is the appearance of the likeness of the glory of the Lord. R. 
 Joseph said, The explanation that this is the man who commits a 
 transgression secretly, agrees with the view of R. Isaac, for R. 
 Isaac said, Every one who committeth a transgression secretly is as 
 though he jarred the feet of the Shechinah, as it is said, " Thus Is. Ixvi. 1. 
 saith the Lord, the heaven is my throne, and the earth is my 
 footstool'." Is it so? and yet R. El'a the elder-* said. If a man 
 
 sees that his evil nature is mastering him, let him go to a place 
 where they do not know him, and let him put on black garments, 
 and cover himself with black, and do what his heart desireth, but 
 let him not profane the name of God openly. There is no 
 
 difficulty. The one is the case of a man who has found a means 
 of checking' his evil nature, the other of a man who has not found 
 a means of checking his evil nature. 
 
 R. Jehudah in the name of R. Nachmani the interpreter of 
 
 Resh Lakish expounded the saying. Every one who gazes upon 
 
 three things, his eyes grow weak, viz., upon the bow, and the prince, 
 
 and the priests : upon the bow, for it is written, "As the appear- Ezek. i. 
 
 ance of the bow that is in the cloud in the day of rain, so was... 28. 
 
 the appearance of the likeness of the glory of the Lord;" upon 
 
 the prince, for it is written, "And thou shalt put" of thine honour Numb. 
 
 xxvii. 20. 
 
 ' Meaning that God is willing to forget the sinful nature which is found at 
 bottom in the hearts of even the most pious of His servants. 
 
 ' The rainbow, as representing the glory of God, was not to be regarded too 
 closely. 
 
 ' Therefore to go to any dark place of the earth in order to commit sin, is to 
 dishononr God's footstool. 
 
 * A contemporary of E. Jonathan (see Juch. Ill a), for whom see p. 76, note 8. 
 
 ^ The Heb. verb is connected with 5)3, the hollow of the hand. 
 
 6 The Heb. has FinJI, thus supplying an instance of a minute variation of 
 reading, as compared with the Massoretic text nFIOJI. 
 
94 CHAGIGAH. 
 
 16 a, ii. 9. upon him." He that gazeth upon the priests — this has to do with 
 the time that the House of the Sanctuary was in existence, when 
 they stood upon their platform and blessed Israel in the Ineffable 
 Name'. 
 
 E,. Jehudah in the name of R. Nachmani the interpreter of 
 Resh Lakish expounded this question, viz.. What is the meaning 
 
 Mic. vii. 5. of that which is written, "Trust ye not in an evil one", put ye 
 not confidence in a guide?" It means, if the evil imagination say 
 to thee. Do thou sin and the Lord will forgive, be not per- 
 suaded, as it is said, " Thou shalt not trust in an evil one," 
 and "an evil one" is nothing but the evil imagination, as it is said, 
 
 Gen. viii. " for that the imagination of man's heart is evil," and there is 
 
 J ■ -.- , no "guide" but the Lord, as it is said, "Thou art the guide of 
 my youth." Perhaps thou wilt say. Who witnesseth against 
 
 me 1 The stones of a man's house and the timbers of his 
 
 Hab.ii.ll. house, these witness against him, as it is said, "For the stone shall 
 cry out of the wall, and the beam out of the timber shall answer 
 it." And wise men^ say, The spirit of a man witnesseth against 
 
 Mic. vii. 5. him, as it is said, "Keep the doors of thy mouth from her 
 that lieth in thy bosom." What is this that lieth in a man's 
 
 bosom? One says, This is his spirit; R. Zarika' says. The 
 
 two angels of the ministry which lead him, these witness against 
 
 Ps. xci. 11. him, as it is said, " For he shall give his angels charge of thee, to 
 keep thee in all thy ways." And wise men say, A man's limbs 
 
 Is. xliii. 12. testify against him, as it is said, "Therefore ye° are my witnesses, 
 saith the Lord, and I am God." 
 
 ' Cf. the following: "In what way is the sacerdotal blessing performed?... In 
 the temple they say the Name, as it is written [i.e. the rerfiaypafi/iaToii], in the 
 provinces with the substituted name [i.e. Adouai]. Mishn. Sola, vii. 6." Taken 
 from Dr Sinker's Art. Benedictions, Diet. Chr. Ant. i. 198. 
 
 2 Beading Jf], evil, for VT, a friend. The latter reading is of course the 
 correct one, as shewn by the parallelism of the clauses. 
 
 ' For N"3ni, the margin of the Lemberg text reads D^IDIK B"1, and there 
 are who say, an expression which in the Talmud signifies B. Nathan, who 
 flourished a.d. 121, as the contemporary of Simeon ben Gamaliel II., just 
 as DnnS, others, is used to designate E. Meir, who flourished at the same time. 
 See p. 86, note 6. The omission of the names of these two celebrated Babbis 
 was, according to Jewish tradition (Tal. Bab. Horaioth, 13 b, ii. 29), a penalty 
 for their hostility to the above-mentioned Simeon, president of the Academy. 
 See the story as given by Wolf, iv. 419. 
 
 '' A disciple of Jochanan. 
 
 " Ye, that is, your whole bodies, including therefore the limbs. 
 
CHAGIGAH. 95 
 
 MiSHNAH. 
 
 II. (2) Jose ben Joezer says' that a man is not to lay on i6a, u.27. 
 his hand"*, but Joseph ben Jochanan says that a man is to lay it; 
 Joshua ben P'rachyah' says that a man is not to lay it, but Mattai* 
 the Arbelite' says that a man is to lay it. Jehudah ben Tabbai" 
 says that a man is not to lay it, but Simeon ben Shetach' 
 says that a man is to lay it. Shemaiah* says that a man is to 
 lay it, but Abtalion' says that a man is not to lay it. Hillel 
 
 ' Jose (margin, Joseph) ben Joezer and Joseph ben Jochanan formed the 
 first of five pairs who successively carried ou the tradition from the time of 
 Antigonus of Socho (b.c. 190) to that of our Lord. "Their chronology cannot 
 be precisely determined. Herzfeld (Gesch. ii. 140) gives their dates B.C. as 
 follows : (o) the two Josephs, 170 ; (|3) Jehoshua and Matthai, 140 — 110 ; 
 {y) Jehudah, 100; Shime'on, 90; (J) Shema'iah and Abtalion, 65—35; 
 (e) Hillel, 30. The last date ( = 100 years before the destruction of the temple) 
 is given in Shabbath 15 a [ii. 24]." Taylor, p. 28, note 9. See the rest of that 
 note and the two that follow it for particulars as to Joezer. When there was a 
 disagreement among the Mishnic teachers, the decision of Joezer was ruled by 
 the Rabbis that followed as the one which should prevail. It was said that until 
 after Joezer's time (of. Introd. pp. vii, viii,) disputations as to the meaniug of 
 the Law were unknown. See note by M. Wolkenberg in Hershon's Genesis (The 
 Pentateuch according to the Talmud), p. 373, § 120. See also Wolf, ii. 847, 
 and a long notice of Joezer in iv. 362 — 6. 
 
 ^ Upon a sacrifice. This depends on the principle that upon a festival a 
 man mnst not use the services of any living thing. 
 
 3 The Rabbinic story (see Sanhedrin, 107 6, a passage omitted however in 
 expurgated editions) is that he was a sorcerer and fled with the infant Christ to 
 Egypt, and that Christ brought back from Egypt beneath His skin magical 
 powers thus procured. See also the story in Wagenseil's Tela ignea Satanae, 
 ToUos Jetclm, p. 7; Wolf, ii. 843, iv. 366—370; Eth. p. 29. 
 
 4 This is an emendation from Nittai ('KHJ) of the Talmud texts. See Wolf, 
 
 ii. 855. 
 
 ' The Palestinian Arbela, here referred to, now called IrUd, was on the 
 borders of the lake of Galilee, W. of Mejdjel. See Neub. Geog. du Talmud, 
 p. 220. 
 
 « See Wolf, ii. 839, and (for him and Simeon) iv. 371—7. 
 
 ' He received some Greek culture through a sojourn in Alexandria. See 
 notices of him in Dr C. Taylor, Sayings etc., p. 31, note 19, and in Eth. pp. 29, 
 30. See also Wolf, ii. 865. 
 
 8 See Wolf, ii. 865, and for him and Abtalion, Wolf, iv. 377—8; Taylor, 
 p. 32, note 21; Eth. p. 32. The fathers of Shemaiah and Abtalion were 
 proselytes. 
 
 ' See (besides the above references) Wolf, ii. 809, 
 
96 
 
 CHAGIGAH. 
 
 16a, u. J2. and Menahem' did not differ. Menahem went out^ Shammai 
 entered in. Shammai says that a man is not to lay it. Hillel 
 says that a man is to lay it. The first of these several pairs 
 were prince-presidents, and those second to them were vice- 
 IB b presidents^ 
 
 Gemara. 
 
 Our Rabbis have taught, In the three former pairs, which say 
 that a man is not to lay'', and in the two latter pairs which say 
 that a man is to lay, the first were prince-presidents and the second 
 vice-presidents. These are the words of R. Meir. But wise 
 
 men say, Jehudah ben Tabbai was vice-president, and Simeon ben 
 Shetach was prince-president. Who is the author of that 
 
 teaching? For the converse would appear to be the case, because 
 our Rabbis have taught thus, viz., that R. Jehudah ben Tabbai 
 said. May I see' the consolation of IsraeP, if I have not slain a 
 false' witness so as to oppose the Sadducees", when they say, False 
 witnesses are not put to death, until the condemned person shall 
 have been put to death. Simeon ben Shetach said to him. May I 
 see" the consolation of Israel, if thou hast not shed innocent blood ; 
 
 1 See Wolf, ii. 851. 
 
 ^ i.e., left the Sanhedrin because he thought it would be more profitable to 
 enter the king's service. See below, p. 98, note 1. 
 
 ^ This part of the Mishnah is corrupt, and not even grammatical (3K 
 for DISK). For the prince-presidents (D''K*K'3) and the vice-presidents 
 (jn n»3 nUN) see Glossary. 
 
 * They say it, inasmuch as the superior in each pair says it. 
 
 ' Meaning the reverse. For the euphemism, cf. Bashi's interpretation of 
 the last clause of Exod. i. 10, viz., " and drive us out of the land." 
 
 6 Cf. Lk. ii. 25. 
 
 ' This sense of the verb DDT is taken from its use in Deut. xix. 19 ("he had 
 thought to do etc.") and the Babbis argued, that when the Scripture seemed in 
 that passage to speak of one, it really meant two witnesses, for it required two 
 to put a man to death. If Jehudah ben Tabbai bad killed two false witnesses, 
 he would have been so far right. 
 
 ^ The Pharisees and Sadducees agreed that both witnesses mast be proved 
 guilty of perjury, before either of them could be visited with the punishment 
 due to the person whom they accused, had he been guilty. On the other hand 
 the Pharisees asserted, and the Sadducees denied, that this punishment ought to 
 be inflicted on them, in case it had not yet been inflicted on the person wrong- 
 fully sentenced by their means. 
 
 ' See note 5. 
 
CHAGIGAH. 97 
 
 for behold, wise men have said, False witnesses are not to be put 16 b, i. 16. 
 to death, until they are both proved to be false, and they are not 
 beaten, until they are both proved to be false, and they do not have 
 to refund money, until they are both proved to be false. Forthwith 
 Jehudah ben Tabbai undertook that he would not teach doctrine 
 (Halachah) except in the presence of Simeon ben Shetach. All 
 the days of Jehudah ben Tabbai he used to stretch himself upon 
 the grave of the slain man, and his voice was heard, so that the 
 people wondered', saying that it was the voice of the slain man. 
 He said to them. It is my voice; know ye that tomorrow he* will 
 be dead, and his^ voice will not be heard. R. Acha bar Rabba said 
 to R. Ashi, But perhaps he prayed him earnestly to forgive' him, 
 or perhaps he called him before the judgment seat. Who is the 
 authority for this view'? If thou sayest, It is all right according 
 to R. Meir, who said, Simeon ben Shetach was vice-president, and 
 R. Jehudah ben Tabbai was prince-president, this accords with his 
 teaching doctrine in the presence of Simeon ben Shetach, but if 
 thou sayest. Our Rabbis are right, who say, Jehudah ben Tabbai was 
 vice-president, Simeon ben Shetach was prince-president, how should 
 the vice-president teach doctrine in the presence of the prince- 
 president? No, what is the meaning of "he undertook?" He 
 spoke in reference not to teaching but to combination". Even if 
 men combine, yet will I not combine. 
 
 Menahem went out'', SJiammai entered in, etc. Whither did he 
 go out? Abai said. He went out to destruction ^ Rabba said. 
 He went out for the service of the king. There is also a Baraitha 
 to this eflFect, that Menahem went out for the service of the king, and 
 there went out with him eighty pairs of disciples clothed in Syrian 
 
 1 Lit., thought. ^ i-e-. I- 
 
 3 i.e., my. 
 
 * <DVB, infin. Kal. 
 
 ' viz., that Jehudah ben Tabbai undertook not to teach Halachah except in 
 the presence of Simeon ben Shetach. 
 
 ' Lit., in reference to those combining, i.e., combining for the purpose of 
 outvoting a decision of Simeon ben Shetach. «inV, to purify, hence, to solder, 
 and so, to combine. 
 
 ' The "and" is not in the Mishnah. See p. 96. 
 
 " Heb. n-13Tn. The word occurs in the Bible only in Numb, xxxii. 14, "an 
 increase (of sinful men)," A. V. and E. V. On account of this passage the word 
 always bears a bad sense in later Hebrew. 
 
 S. CH. 7 
 
98 CHAGIGAH. 
 
 16 b, ii. 7. robes'. R. Sliemen bar Abba*" said that R. Jochanan said, Let 
 the sabbath rest be by no means a light thing in thine eyes'; for lo, 
 the laying on of the hands is only prohibited on account of the 
 Sabbath rest, and the great men of the nation were divided upon 
 the matter. That is self-evident. But as this is a case of a 
 
 Sabbath rest which clashes with a positive command, there was 
 need of it*. But this also is self-evident. It was to meet the 
 
 objection of the person who says, In the matter of the laying on of 
 the hands itself* men are divided. We learn from this that it is in 
 the matter of Sabbath rest that they are divided. Ramai bar 
 
 Chama said, Learn hence that we require the laying on to be done 
 with all one's strength, for if thou dost imagine that we do not 
 require it to be done with all one's strength, how is the idea of 
 work involved in the laying on of the hands"? Some people 
 
 Lev.i. 2,4. adduce the passage, "Speak unto the sons of Israel. ..and he shall 
 lay his hand." The sons of Israel lay on their hands, but the 
 daughters of Israel do not lay on their hands. R. Jose and R. 
 
 Ishmael say. Daughters of Israel lay on their hands by permission". 
 R. Jose said, Abba El'azar related to me the following story : Once 
 we had a calf belonging to the sacriiices of peace-oflFerings, and we 
 brought it to the court of the women, and the women laid their 
 hands upon it, not because the laying on of the hands belongs to 
 women, but so as to gratify the women. And if thou dost imagine 
 we require the laying on of the hands to be done with all one's 
 strength, dost thou mean to say that in order to gratify women we 
 introduced work into holy things"? But do we not learn hence that 
 we do not require it to be done with all one's strength? Nay, 
 by all means I will grant you that we require it to be done" with 
 
 ' Whom he thus led away from a life of study. See p. 96. 
 2 See p. 40, note 9. 
 
 ^ The danger of its being held to be such lay in its being only a negative 
 thing, the abstaining from work. 
 
 '^ Viz., the direction telling which command should give way. 
 
 * Apart from the question whether this act does or does not infringe upon 
 sabbath rest, is the laying on to be done with all the strength, or not ? 
 
 " Lit., How does he work in laying on? 
 ' And not by conunandment. 
 
 * In other words, would we allow women to do work on a Sabbath, when 
 they at least, whatever be the case with men, cannot justify this work by the 
 plea of a divine command ? 
 
 " In the case of men. 
 
CHAGIGAH. 99 
 
 all one's strength. He said to them', Rest" your hand upon it. IQb, ii. 31. 
 If so, it was not because the laying on of the hands belongs to 
 women that it was done^ Thou mayest conclude that it has 
 nothing at all to do with the nature of the laying on of the 
 hand. R. Ami says. He is establishing two things*; one that 
 
 it has nothing at all to do with the nature of the laying on of the 
 hands, and the other that it was done in order to gratify the 
 women. Rab Papa said. Learn hence, Sides, and not the head 
 
 only, are forbidden ; for if thou dost imagine that sides are allowed, 
 might they not lay hands on the sides t But no ; learn hence that 
 sides are forbidden. R. Ashi said. Even if thou sayest, Sides are 17 a. 
 allowed', yet that avails nothing, for everything which is along 
 the course of the back, as the sides are, is as the back". 
 
 MiSHNAH. 
 
 II. (3) The house of Shammai say, Men bring peace-offer- 
 ings on a festival, and do not lay their hands on them', but not 
 burnt offerings'; but the house of Hillel say, Men bring both 
 peace-offerings and burnt-offerings, and lay their hands on them. 
 
 (4) In the case of the day of Pentecost which falls upon 
 the eve of a Sabbath, the house of Shammai say, The day for 
 sacrificing is after the Sabbath, but the house of Hillel say, 
 There is no day for sacrificing after the Sabbath"; but they 
 
 ' i.e., El'azar said to the women. 
 ' Lit., touch, as opposed to any considerable pressure, 
 s But merely to gratify them, and as constituting (in their case) an informal 
 act. 
 
 * Lit., He says one thing and more. 
 
 ' In that they are not formally prohibited. 
 
 6 And therefore, as the back will naturally include the head, sides are already 
 forbidden by implication. 
 
 7 Because in the case of peace-offerings, according to the house of Shammai 
 (not so that of Hillel) the laying on of hands may be done before the festival 
 commences. 
 
 * Because in the case of burnt-offerings the laying on of hands must take 
 place immediately before they are offered, and this is forbidden by the house of 
 Shammai to be done on a festival. 
 
 » This is obviously ambiguous, and may mean either (a) that the sacrifice is 
 to be omitted altogether, or (b) that they are to sacrifice (and eat) on the festival 
 itself (Friday). The Talmud proceeds (p. 101) to discuss which is the meaning, 
 and decides for (b). 
 
 7—2 
 
100 CHAGIGAH. 
 
 17 a, i. 9. both admit that, if it fall upon a Sabbath, the day for sacrificing 
 is the day after the Sabbath. A high priest is not to clothe 
 himself in his costly garments', but it is allowed in case of 
 a mourning or of a fast, but this is not to confirm the words 
 of those who say, Pentecost is after the Sabbath I 
 
 Gemaka. 
 
 R. El'azar said that R. Oshaia said, How is it that in regard to 
 Pentecost offerings are transferable all seven days? It is because 
 Dent. xvi. it is said, "In the feast of unleavened bread, and in the feast 
 of weeks, and in the feast of tabernacles." Holy Writ compares 
 the Feast of Weeks with the Feast of Unleavened Bread'. As in 
 the Feast of Unleavened Bread offerings are transferable all seven 
 days, so in the Feast of Weeks offerings are transferable all seven 
 days. But, it is objected, I might say by parity of reason, 
 
 Holy Writ compares it with the Feast of Tabernacles. As in the 
 Feast of Tabernacles offerings are transferable all eight days, so in 
 the Feast of Weeks offerings are transferable all eight days. But 
 then the eighth day in the Feast of Tabernacles is a festival 
 apart. Yes, they say indeed that the eighth day is a festival 
 
 apart, but this only applies to matters connected with the lots, 
 season, festival, korban, psalm, blessing\ 
 
 ' On that Sunday. 
 
 ' i.e., his so clothing himself on a day of mourning or fasting, and thus 
 marking that the day has at least a semi-festive character (which days of mourn- 
 ing or fasting are considered by the Jews to have) is not to be taken as 
 arguing any agreement with the doctrine of the Sadducees, who said that in 
 the passage. Lev. xxiii. 15, "Sabbath" means n'tfX"13 n3C5'=the ordinary 7th 
 day of the week, and that therefore the Pentecost, as being " the morrow after 
 the Sabbath," must fall on the 1st day of the week (Sunday). 
 
 ■' Hence it follows that whatever is true of the one is true also of the other. 
 
 ■* The Heb. expresses each of these six by the initial letter of the word only, 
 (i) 'B, lots (D-VS, a lot) refers to the fact that on the eighth day lots were not 
 drawn in connexion with the offering of bullocks for the prosperity of the 
 heathen world. These were offered on the first seven days of the Feast (see 
 Numb. xxix. 12 — 34) to the numbers consecutively of 13, 12, 11, 10, 9, 8, 7. 
 The lots were cast to prevent confusion in the offering of sacrifices, by deter- 
 mining the part which each priest should take in the ceremonies connected 
 with them, (ii) 't stands for the words n^fl JDt, this time, which occur at the 
 end of one of the Benedictions used on the 8th day of the Feast and which 
 were held to imply that the time or season was to be regarded as a new one, 
 
CHAGIGAH. 101 
 
 But as for the case of transferable offerings, they are trans- 17 a, ii. 1. 
 ferable as from the first day. For there is a canonical Mishnah, Chag. 
 viz., He who has not kept the Feast on the first high holiday of the ^^d^^h 
 festival, nevertheless keeps all the festival, even up to the last high 20'b, i. 23, 
 holiday. If thou layest hold on much, thou dost not hold it, if S^^^^^*' 
 
 thou layest hold on a little, thou holdest it '. But with a view to what 4 b, ii. 13. 
 teaching has the All-merciful One written the Feast 0/ Tabernacles? 
 It is in order to compare it with the Feast of Unleavened 
 Bread. As the. Feast of Unleavened Bread requires remaining 
 over night, so the Feast of Tabernacles requires remaining over 
 night. And whence do we get that? Because it is writ- 
 
 ten, " and thou shalt turn in the morning and go to thy tents." Deut. xvi. 
 
 There is a canonical Mishnah, In the case of the day of Pentecost '^■ 
 which falls upon the eve of a Sabbath, the house of Sliammai say, The 
 day for sacrificing is after the Sabbath, but the house of Hillel say, 17 a, i. 6. 
 TJisre is no day for sacrificing^. Do you not think that it means 
 that there is no day at all for sacrificing? No; it cannot mean 
 
 that a day for sacrificing is not necessary. What then does it 
 
 mean] We learn from this that we are to bring the sacrifice on 
 
 its own day^? But how can this be? for they have discussed 
 
 this point once already', for we have a canonical Mishnah, viz., '/'he Chag. 
 liouse of Shammai say. Men bring peace-offerings on a festival and ' *' '" 
 do not lay tlisir hands on them, but not burnt offerings; but the house 
 of Hillel say. Men bring both peace-offerings and burnt-offerings and 
 lay their liMnds on them. I reply, No; there is no superfluity. 
 
 For the passage is necessary. For, if he had let me hear only the 
 
 and not as a mere continuation of the seven day festival, (iii) "1 for pJT, a 
 name for festival. See p. 7, note 1. (iv) 'p for |31i? a special offering, (v) 'C 
 for y^, a special psalm then sung, (vi) '3 for nan? , a special blessing used on 
 
 the occasion. 
 
 1 Therefore (the Talmud means) do not claim the right to offer heave- 
 offering on the 8th day. Be content with the parallel of the seven days of Pass- 
 over. For the proverb in the text, cf. Jf"}U P|'piDn-^3, He who does too much 
 detracts from the whole (lit., everyone who adds, lessens), mentioned by Dr K. 
 Kohler, Hebraica, Oct. 1888, p. 3; cf. also the French proverb, Qui trop 
 embrasse mal ^treint. 
 
 * The expression is ambiguous. See p. 99, note 9. 
 
 3 i.e., on the day of Pentecost, even though a Friday. 
 
 * Therefore, if this were the meaning here, the passage would be super- 
 fluous, a thing which is impossible in Holy Writ. 
 
102 CHAGIGAH. 
 
 17 b, i. 11. second paragraph', I should not have doubted through hearing it 
 only, that the house of Shamraai insist that men are not to sacrifice 
 on the day of Pentecost, because it is possible to do so on the 
 morrow, but, unless I had a distinct paragraph to the contrary, I 
 should have said thus. They agree as regards the possibility of 
 doing it on the morrow^ with the house of HilleP; and if he had 
 let me hear only the first paragraph, I should not have doubted 
 through hearing it only, that the house of Hillel say that men 
 may sacrifice because it is impossible to do so on the morrow, 
 but according to this I should have said, They agree as regards the 
 impossibility of doing it on the morrow ^ with the house of Sham- 
 niai. Hence the second paragraph was necessary*. 
 
 But it may be objected*. He who has not kept the Feast for the 
 seven days of the Passover, and the eight days of the Feast of Taber- 
 nacles, and the first high holiday of Pentecost, he cannot afterwards 
 keep the Feast. Do you not think, then, that the high holiday 
 
 of Pentecost is not the day of sacrificing ? But, if so, do we 
 
 gather from it that there is but one day of sacrificing 1 I should 
 
 rather say, daj/s of sacrificing. But it may be objected, Rabba 
 
 bar Samuel" taught. The Torah says. Number the days and sanctify 
 the month. Number the days and sanctify the Pentecost. As the 
 first day of the month is established by counting, so the Pentecost 
 is established by counting. Do you not think that he has settled 
 the matter from the analogy of the first day of the month ? As the 
 first day of the month is one day, so the Pentecost must be one day. 
 Rabba said. Nay, consider that thou mayest be in error. 
 Perhaps in the case of the Pentecost men number days and do not 
 number weeks'. But yet Abai said, There is a command to number 
 
 Lev. xxiii. days, for it is written, " Ye shall number fifty days °," and there is a 
 1 fi 
 
 1 i.e., second in the order in which it stands in the Gemara. 
 
 - The Sabbath. 
 
 3 Whereas the first paragraph says that with the house of Shammai it is 
 " the day after the Sabbath." 
 
 ■* As shewing that even on a festival (e.g., the Sabbath) according to the 
 house of Hillel "men may bring etc." 
 
 ' Lit., Come, hear. See p. 77, note 6. 
 
 * A contemporary of Shesheth, for whom see above, p. 38, note 6. 
 
 ' This, put as a question, is followed by Abai's disproof of such a supposition. 
 The Pentecost, be points out, is not an analogous case to that of the Ist day of 
 the month, for the former, unlike the latter, is calculated not by days only, but 
 by weeks as well. 
 
 " It may be noted in this connexion that the words in rif aviiir\ripov<T0iu 
 
CHAGIGAH. 103 
 
 command to number weeks, for it is written, " Seven weeks shalt 17 b, ii. 8. 
 thou number unto thee," and again the expression Feast of Weeks Deut. xvi. 
 is found. 9- 
 
 A member' of the house of R. Eliezer ben Jacob" taught thus, Lev. xxiii. 
 Holy Writ says, " And ye shall make proclamation," "and when ye ^^' ^^" 
 reap." "What is this Feast in which thou makest proclamation and 
 reapest ? Thou must reply, This is the Feast of Pentecost. When 
 is it t If I am to say, On the high hohday, how is reaping lawful 
 on a high holiday 1 But dost thou not think that it means as well 
 on the subsequent days'? And although this has been said already 
 by R. El'azar quoting R. Oshaia, nevertheless what R. Eliezer ben 
 Jacob said was necessary\ If I had only the words of R. El'azar 
 quoting R. Oshaia, I should say. As on the subsequent days of the 
 Feast of Unleavened Bread the doing of work is prohibited, so on 
 the subsequent days of the Feast of Pentecost also the doing of 
 work is prohibited. 
 
 We learn the truth about this from R. Eliezer ben Jacob \ And 
 if I had only the words of R. Eliezer ben Jacob, I should not have 
 known how many days were meant". We learn the truth about this 18 a 
 from R. El'azar quoting R. Oshaia. 
 
 And Resh Lakish said, "And the feast of the harvest,"— what Exod. 
 is this Feast on which thou feastest and reapest ? Thou 
 
 ("was fully come" A.V.; not so B.V.), used of Pentecost in Acts ii. 1 (cf. the 
 use of the same expression in Luke ix. 51), have been supposed by some to refer 
 to the Jewish custom (derived from the use of the word nb'pn in Lev. xxiii. 
 15 in reference to this feast), that in the case of Pentecost the festival was not 
 considered to have begun till the completion of the previous day, in this case the 
 49th from the Passover. In the case of all other holidays (the weekly Sabbath 
 included) the festival begins to be kept half an hour or more before sunset. 
 
 ' Meaning one who acted as his private chaplain or confessor, and whose 
 duty it was to tell him daily of his shortcomings. B. Solomon ben Loria was 
 the last who kept such a member of his household. See a reference to Baybi as 
 discharging this duty for Nachman, p. 124. 
 
 ' He saw the second Temple, and died at the age of 80 years, about a.d. 130. 
 See Juch. 57 a; Wolf, ii. 809. 
 
 3 Lit., (days for) postponed payments, i.e., sacrifices deferred from the first 
 till a later day of the festival. 
 
 * And thus is not superfluous. 
 
 " Inasmuch as he shews us that in some respects, e.g., reaping, they are 
 ordinary days. 
 
 " For he only tells us that they are days when we reap, but not their 
 number. 
 
104 CHAGIGAH. 
 
 18 a, i. 4. must reply, This is the Pentecost. When is it ? If I 
 
 am to say, On the high holiday, how is reaping lawful on a 
 high holiday 1 But dost thou not think that it means as well on 
 the subsequent days ? R. Jochanan said, But regard it thus. 
 
 The Feast of Ingathering — what is this Feast in which there is 
 an ingathering ? Thou must say. This is the Feast of Taber- 
 nacles. When is it ? If I am to say, On the high holiday, 
 how is work lawful on a high holiday ? But if I am to say. On one 
 of the ordinary middle holidays, how is work lawful on one of the 
 ordinary middle holidays? But it means the Feast which comes 
 at the season of ingathering ; and so in this case also the Feast 
 which 'comes at the season of harvest. Consequently both are of 
 opinion that on the ordinary middle holidays the doing of work 
 is forbidden. Whence do we obtain these statements'? 
 
 Exod. Because our Rabbis have taught, "The feast of unleavened bread 
 
 xxm. 15. g}ja,it thou keep seven days." This teaches us that on the middle 
 holidays it is forbidden to do work. These are the words of R. 
 Jeshaiah^. R. Jonathan says. The above proof is not necessary. 
 
 I can prove it by an argument a fortiori. For if on the first and 
 seventh days of the Feast which have not got a holiday before them 
 and after them, the doing of work is prohibited, then on ordinary 
 middle holidays, which have a holiday before them and after them, 
 is it not just that the doing of work should be prohibited ? 
 But, it is replied, Let the six days of Creation" bear witness against 
 this interpretation, which have a holiday before them and after 
 them, and yet the doing of work is permitted. Nay, it is 
 
 rejoined, how are the six days of Creation a parallel case? For they 
 have no additional sacrifice as the middle holidays have. Thou 
 
 mayest say in reply. In the case of an ordinary middle holiday, as it 
 has an additional sacrifice, let the first day of the month bear testi- 
 mony, for on it there is an additional sacrifice, yet the doing of 
 work is permitted. Nay, it is rejoined, how is the first day of 
 
 the month a parallel case ? For it is not called a holy convoca- 
 tion. Thou mayest say in conclusion, In the case of an ordi- 
 nary middle holiday which is called a holy convocation, seeing that it 
 is called a holy convocation, it is only just that the doing of work 
 
 Lev. xxiii. should be prohibited. There is another Baraitha, " Ye shall do 
 
 no servile work," that is to say, that on an ordinary middle holiday 
 
 ' i.e., On what passage in Scripture can we base them? 
 ^ Of Osha. See p. 7, note 5. His date is uncertain. 
 ^ i.e., Of the ordinary week. 
 
CHAGIGAH. 105 
 
 the doing of work is forbidden. Tlie following are the words 18 a, ii. 12. 
 
 of R. Jose the Galilajan. R. Akiba says, It was not necessary', 
 for lo. He' says, " These are the set feasts' of the Lord, etc." Lev. xxiii. 
 With reference to what is the Scripture speaking 1 If to the first ' 
 day. Behold, it has been already called a sabbath-day''; if to the 
 seventh day. Behold, it has been already called a sabbath-day; 
 behold, the Scripture can be speaking only of an ordinary middle 
 holiday, to teach thee that the doing of work is forbidden thereon. 
 
 There is another Baraitha, viz., " Six days thou shalt eat blistered Deut. xvi. 
 cakes*, and on the seventh day there shall be a prohibition of ' 
 work to the Lord." As on the seventh day work is prohibited, so 
 on the six days work is prohibited ^ I should have thought 
 
 perhaps, as on the seventh day there is a prohibition from all work, 
 so on the six days there is a prohibition from all work. But no ; 
 for the teaching says, And on the seventh day there is a prohibition, 
 thus indicating that on the seventh day there is a prohibition from 
 all work, and that on the six days there is not a prohibition from all 
 work. Behold, Holy Writ has communicated it only to wise men, 
 to tell thee which is a forbidden day and which is a lawful day, 
 which is forbidden work and which is lawful work. 
 
 £ut it is allowed in case of a mourning or of a fast, hut this is 
 not to confirm the words of those wlia say, Pentecost is after tlie 
 iSabbath^. And here there is a matter told" as follows : And Alexis 
 died in Lod, and all Israel assembled to mourn him, and R. Tar- 
 phon forbad them because it was the high holiday of Pentecost. 
 " High holiday ". Thou niightest have thought, If it was a high 
 
 ' To have this discussion ; for the conclusion follows from the passage which 
 AMba proceeds to quote. 
 ' °- God. 
 ' The same word as that rendered middle holiday. 
 
 * And therefore it would be tautology to say this again. 
 
 " So the Jews explain n'VVD, on the ground that Exod. xii. 39, by adding to 
 the words nVVD niJ-IV (round blistered cakes) the words, "for it [the dough] 
 was not leavened," implies that it might have been so, in other words that 
 nVVU of itself does not necessarily imply absence of leaven. 
 
 * Lit., " As the seventh is prohibited, so the six are prohibited." And so 
 subsequently. 
 
 ' In the Heb. there are two slight inaccuracies in the quotation of the 
 Mishnah, for which see p. 100. 
 
 8 Or, according to the margin of the Heb. text, And lo, there is a Baraitha, 
 a matter. 
 
106 CHAGIGAH. 
 
 18a,ii. 29. holiday, how could the people have come? But I will tell you. It 
 was because it was the day of sacrificing. There is no difficulty. 
 The one case ' was that in which the holiday had fallen upon the 
 first day of the week'', the other case is that in which the holiday 
 has fallen on the Sabbath'. 
 
 MiSHNAH. 
 
 18b II. (5) Men wash their hands for common* food and for 
 second tithes and for heave offering, but for hallowed things' 
 they dip. For the sin offering", if a man's hands be defiled, his 
 whole body is defiled. 
 
 (6) If he have dipped for common food, he has credit as 
 clean for common food, but is forbidden tithe ; if he have dipped 
 for tithe, he has credit for tithe, but is forbidden heave-offering; 
 if he have dipped for heave-offering, he has credit for heave- 
 offering, but is forbidden hallowed things; if he have dipped 
 for hallowed things, he has credit for hallowed things, but is 
 forbidden sin offering. If he have dipped for a weightier thing, 
 he is free for a lighter thing. If he have dipped and have not 
 got credit for it', it is as though he had not dipped. 
 
 (7) The garments of a common person are defiled by pres- 
 sure* for* Pharisees; the garments of Pharisees are defiled by 
 pressure for those that eat heave-offering; the garments of those 
 that eat heave-offering are defiled by pressure for those that 
 partake of hallowed things ; the garments of those that partake 
 of hallowed things are defiled by pressure for those that partake 
 
 > That of Alexia. 
 
 ' Followed by the day of sacrificing, with regard to which Tarphon spoke, 
 
 ' In which case the day of sacrificing will fall on the first day of the week, 
 an accidental coincidence, and not to be considered as giving countenance to 
 the view (which savoured too much of Christian customs to be acceptable) 
 that Pentecost is to be kept on the day after the Sabbath, i.e., on Sunday. 
 
 " Not meaning, ceremonially unclean. 
 
 ' See p. 115, note 6. 
 
 6 Beferring to the water of the ashes of purification, into which men dip 
 their hands to rid themselves of sin. 
 
 ' By his not having done it toitli intention. 
 
 8 i.e., are looked upon as affected by uncleanness arising from pressure. 
 
 » i.e., as regards their use by. 
 
CHAGIGAH. 107 
 
 of sin offering. Jose ben Joezor was pious and in the priest- 18 b, i. 9. 
 hood, and yet his apron' was defiled by pressure for those that 
 partake of hallowed things. Jochanan ben Gudgodah was one 
 who ate his ordinary food all his days with observance of the 
 laws of purification which belong to hallowed things, and yet 
 his apron was defiled by pressure for those that partake of sin 
 offering. 
 
 Gemaka. 
 
 For common food and tithe how can washing of hands be needed''] 
 For I can adduce against this Mishnah the following, viz., Tlie Bikkurim, 
 heave offering and the lirstfruits involve to one who transgresses ".' ^ ?°° 
 with respect to them death and compensation to the amount of one 
 fifth part beyond the price, and it is forbidden to strangers^ to 
 share in them, and these are the property of the priest and are mixed 
 with one hundred and one things'*, and they are subject to the 
 washing of liands and waiting till the going down of the sun. Lo, 
 this is the case with heave-offering and firstfruits, but it is not the 
 case with tithe, much less with common food. There is a difficulty 
 when we place tithe against tithe, and there is a difficulty when we 
 place common food against common food^. It is all right in the 
 
 case of tithe against tithe. It does not present a difficulty. The 
 one opinion is that of R. Meir, and the other that of our Rabbis. 
 For there is a canonical Mishnah, Everything which is subject to ChuUin 
 the duty of going to the water, as far as the scribes have taught", a ?' o^, ' 
 defiles hallowed things, but only disqualifies' heave-offering and ii. 4. 
 
 ' For wiping bis hands after washing. 
 
 ' Lit., Who (is there that can say that he) needs washing of hands ? 
 
 ' Not meaning Christians, or even Gentiles, but simply those not descended 
 from Aaron. 
 
 ■* i.e., in case they are liable to be offered to God as firstfruits, they must, in 
 order to be exempted, have become mixed with at least that number of similar 
 objects, so as to be undistinguishable from them. 
 
 ' The difficulty lies in the apparently contradictory directions about both 
 tithe and common food, as gathered from the two Mishnahs. 
 
 ' i.e., even in the cases of extra strictness which they impose by way of " a 
 fence to the Law " (Pirke Aboth i. 1). 
 
 ' i.e., after such touchiug, holy things do, but heave-offering does not, 
 communicate the uncleanness to other things. Nevertheless the heave- 
 offering is disquaUfied; i.e., the priest cannot then eat it. 
 
108 CHAGIGAH. 
 
 18 b, ii. 5. leaves common food and tithe unaffected. These are the words of 
 R. Meir, but wise men consider tithe affected'. 
 
 But, you may say, there is a difficulty, where we place common 
 food against common food. There is no difficulty. The one 
 
 case^ has to do with eating, the other' with touching. 
 
 R. Shimi bar Ashi deals with ' the matter thus. Up to this point 
 our Rabbis disagree with R. Meir only as to the eating of the tithe, 
 but as regards the touching of the tithe and the eating of common 
 food they do not disagree. But suppose that both the one and the 
 other refer to eating, and still there is no difficulty. The one has to 
 do with eating bread, the other with eating fruits. For R. Nachman' 
 said. Every one who washes his hands for fruit is over scrupulous 
 and affected'. 
 
 Our Rabbis have taught thus. He that washes his hands — if he 
 does it with intention ', his hands are clean ; if he does it without 
 intention, his hands are unclean. And so he that dips his hands" — 
 if he does it with intention, his hands are clean ; if he does it without 
 intention, his hands are unclean. And yet there is a Baraitha, 
 
 Whether he does it with intention or not, his hands are clean. 
 R. Nachman said. There is no difficulty. The one' has to do with 
 19 a common food, the other'" with tithe. 
 
 And what is your authority for saying" that common food'^ does 
 ChuUiu not want intention 1 Because there is a canonical Mishnah, 
 
 ' '■ ■ If a wave of water, which is let loose and contains forty seahs, falls 
 upon a man or upon vessels, they are clean. For it teaches that a 
 man is like vessels. As vessels have no intention, so a man has'' no 
 intention. But whence do you gather that he has no intention ? 
 
 Perhaps we are dealing with the case of a man sitting and watching 
 
 ' Lit., prohibited in (the case of) tithe. 
 
 - Where washing of hands is required. 
 
 ' Where it is not required. 
 
 '' Lit., seizes. 
 
 ' A colleague of Hunna. For the latter see p. 11, note 5. 
 
 " Lit., " is puffed up in spirit," and is proud of it, in a word, priggish. 
 
 7 As a religious act. 
 
 " Dipping the hands implied a higher degree of purification than washing. 
 
 ' i.e., the latter. 
 
 "• i.e., the former. 
 
 " Lit., Whence dost thou say? 
 
 '^ i.e., the washing for it. 
 
 " i.e., need have. 
 
CHAGIGAH. 109 
 
 when the wave shall be let loose. And ' vessels are like a man. As 19 a, i. 7. 
 
 a man utters his intention, so in the case of vessels persons exercise 
 
 intention for them. And when thou sayest, It is the case of 
 
 a man sitting and watching, what is the good of the story, for in 
 
 that case he has an intention? Thou mightest have thought. 
 
 It is to set a limit '. Perhaps otherwise he would have gone to dip 
 
 himself in a collection^ of stagnant rain-water. Thus also we limit 
 
 it to the first fall, on account of the second' being unlawful. We 
 
 learn from this that we are not to limit it. And what is your 
 
 authority for saying ' that men do not dip in the second fall ? 
 
 Because there is a Baraitha, viz., Men dip in the first, but do not 
 
 dip in the second, that they may not dip in the air. But we 
 
 also learn it" hence, for there is a canonical Mishnah, If fruits Makhshi- 
 
 have fallen into the midst of a reservoir of water, and if one whose 
 
 hands are unclean should reach out and lay hold of them, his hands 
 
 are clean, and the fruits are clean '. But if he did this that he might 
 
 wash his hands, his hands are clean, but the fruits are unclean". 
 
 Rabbah put this question to R. Nachman, Thou saidst, He who 
 dips for common food and has credit for common food, is forbidden 
 tithe. If he claims credit, he has it ; if he does not claim credit, 
 he has it not'. Nay, but it means. Although he has credit for 
 common food, he is forbidden tithe. He put this further 
 
 ' Suggested as an equally probable way of explaining the collocation of 
 "man" and "vessels" in the Mishnah just quoted. 
 
 ^ By making it necessary that he should dip himself in running water 
 containing not less than 40 seahs. 
 
 ^ Bashi reads rivTin. The word may be connected with vSuip. 
 
 * The word D'S'3, translated above "second," but literally stones (some- 
 times, however, a tent or baldacchino), is here explained to mean, the falling 
 water, which after the first rush is broken up into a number of small, quickly 
 moving drops (likened to stones), and thus not sufficient to guarantee cleansing. 
 
 5 See p. 108, note 11. 
 
 ' That intention is not required. 
 
 ' On the principle that intention is not required. "Are clean:" lit., do 
 not (come under the rule), If there shall be put (water upon fruit, it shall be 
 unclean). 
 
 8 As having been wet, and then drawn out by one who, while exercising 
 intention, did not exercise it on the fruits, but only on the washing of his hands. 
 
 9 He would say, Thus to make dipping and having credit for it to be two 
 distinct things (as though the first were possible without the second) is at 
 variance with the general principle that a person's own word is to be taken in 
 such matters. 
 
110 CHAGIGAH. 
 
 19 a, i. 27. question to him, There is a Mishnah as follows, If lie Imve 
 
 and have not got credit/or it, it is as though he luid not dipped^. Do 
 you think it means, that it is as though he had not dipped? Cer- 
 
 tainly not, but it means that it is, as though he had not dipped for 
 tithe. But the case supposed is that of one who has dipped for 
 common food. He considered and brought this refutation. 
 
 He^ went out and speculated and found that there is a Baraitha, 
 viz.. If a man have dipped and have not credit, he is forbidden tithe, 
 but is free for common food. R. Eliezer said. If he have dipped 
 
 and gone up, he may hold liimself fit for any thing that he desires. 
 But they^ reply, If, while he had still one foot in the water, 
 he considered himself fif for a smaller thing, he may consider 
 himself fit for a greater thing; if he had gone up, he may not any 
 more consider himself fit. Don't you think that this means, that 
 
 he may not consider himself fit for any thing at alH No; while 
 
 he had still one foot in the water, although he considered himself 
 fit for a smaller thing only, he may consider himself fit for a greater 
 thing; if he have gone up, then, if he did not think of himself as fit 
 for any particular thing, he may consider himself as fit, but if he did 
 think of himself as fit for a smaller thing, lie may not consider 
 himself as fit for a greater thing. Wlio is the Mishnah teacher' 
 
 who says. While he had still one foot in the water? R. 
 
 Mikvaoth, P'dath says. It is R. Jehudah, for there is a canonical Mishnah, 
 ^'' If a collection of water is measured, and there are in it exactly 
 
 forty seahs, and two men go down and dip one after the other, 
 the first is clean, and the second is unclean. R. Jehudah said. 
 If the feet of the first are still in contact with the water, the 
 second also is clean. R. Nachman said that Rabbah bar Abuah 
 said. There is a disagreement on the point among the weighty sayings 
 of our Rabbis, but, if it is a case of passing from uncleanness to 
 cleanness, all agree that the second also is unclean, and this is the 
 opinion of R. P'dath. There are some who say that R. Nach- 
 
 man said, that Rabbah bar Abuah said. There is a disagreement 
 as regards passing from uncleanness to cleanness, but among the 
 weighty sayings of our Rabbis all agree that the second also is clean. 
 And here there is a divergence from R. P'dath. Ola said, 
 
 1 p. 106. 2 The Talmudio teacher. 
 
 " The Gemaric teachers. * Lit., had credit. 
 
 ' For all Btatements, if they are to be of any value, must in the end be 
 deduced from a Mishnah, and the Mishnah from the Bible. 
 
CHAGIGAH. Ill 
 
 They' asked this question of R. Jochanan, According to R. Je- 19a, ii.21. 
 hndah how is it^ as regai-ds dipping needles and forks on the head 
 of the first? Is there the case of draw and go down^ according 
 to R. Jehudah? and is there not the case of draw and go up ac- 
 cording to him*? or perhaps there is also the case of draw and 
 go up according to him. He said to him, This is an old story. 
 
 There are, suppose, three depressions in the bed of a stream, the 
 upper and the lower and the middle one. The upper and the lower 
 are each of the size of twenty seahs, and the middle one of forty 
 seahs, and a collection^ of stagnant rain-water stretches between 
 them'? R. Jehudah said, Meir used to say, A man may dip in the 
 upper one'. And yet there is a Baraitha, viz., R. Jehudah says, 
 Meir used to say, A man may dip in the upper one, but 1° say in 19 b 
 the lower one and not in the upper one. He said to him. If 
 
 it be a Baraitha, I withdraw my remark". 
 
 He tliat dips for common food and lias credit for common food, 
 etc?" According to whom does our Mishnah run"? It is a 
 
 saying of our Rabbis ", for they make a distinction between common 
 food and tithes. But against this view let me quote the latter 
 
 part of the Mishnah, The garments of a common person are defiled 
 by pressure for Pharisees; the garments of Pharisees are defiled by 
 pressure for those that eat heave-offering". This is'* in accordance 
 
 1 The men of the Academy. 
 
 2 The law. 
 
 ^ If any one hae not less than forty seahs of water falling on him, and it 
 goes on to some one below him, the lower person (on Jehudah's principle that 
 cases of "draw and go down" are valid) receives the blessing also. If "draw 
 and go up" is valid, then in the case above adduced the needles and forks 
 may receive the cleansing. 
 
 •* If "draw and go up" holds, "draw and go down" must also hold, for 
 common experience teaches the latter to be true. 
 
 ° See p. 109, note 3. 
 
 ° The middle pool, being stagnant, cannot be used as a religions bath. 
 
 7 On the principle of "draw and go up." 
 
 8 As admitting only the principle of " draw and go down." 
 ° Lit., If it be a Baraitha, it is a Baraitha. 
 
 i« Not an accurate quotation. See for the words of the Mishnah p. 106. 
 
 " Lit., Who teach this? 
 
 " Unnamed, the " wise men " so often quoted. See p. 59, note 4. 
 
 13 We should have expected, if this part is to agree with the earlier part, that 
 tithe would have come in (between Pharisees and heave-offering) as one term of 
 the series. To insert it is in fact the solution of Acha bar Ada. See below. 
 
 " lit., They go. 
 
112 CHAGIGAH. 
 
 19 b, i. 8. with R. Meir, who says, Common food and tithe are exactly the 
 same. Then is our conclusion to be that the former part is the 
 
 teaching of our Rabbis, and the latter part that of R. Meirl 
 Yes, the former part is the teaching of our Rabbis, and the latter 
 part that of R. Meir. Rab Acha bar Ada' teaches in the latter 
 part five orders', and establishes it all according to our Rabbis. 
 Rab Mari said. Learn from this that common food which is 
 treated with observance of the laws of purification belonging to 
 20 a hallowed things, is like hallowed things. Wherefore 1 Is it 
 
 because he does not include it' among the orders? No; for perhaps 
 this is the reason that he does not include it among the orders, that, 
 if it were likened to heave-offering, behold, we have been already 
 taught about heave-offering, and if it were likened to common 
 food, behold, we have been already taught about common food, for 
 there is a Baraitha*, viz., common food which is treated with ob- 
 servance of the laws of purification belonging to hallowed things, 
 behold, it is nevertheless as common food. R. El'azar in the 
 
 name of R. Zadok says. Behold it is as lieave-offering. 
 
 But observe what we learn from the latter part of the Mishnah. 
 Jose ben Joezer was pious and in the pi-iestUood, and yet his apron 
 was defiled hy pressure for those that partake of hallowed things. Jo- 
 chanan ben Gudgodah was one who ate his ordinary food all his 
 days with observance of the laws of purification which belong to 
 hallowed things, and yet his apron was defiled by pressure for 
 those that partake of sin offering. Of sin-offering, yes; of 
 
 hallowed things, no. Wherefore he* considered. Common food 
 which is treated with observance of the laws of purification belong- 
 ing to hallowed things is like hallowed things. R. Jonathan ben 
 El'azar said, A man's neckcloth has fallen from him. He says to his 
 neighbour. Give it to me, and uncleanness is communicated" to him. 
 
 ' A disciple of Eab, and a very old man in the time of Babba. See 
 Juch. 107 b. 
 
 ^ He in fact substitutes a different form of Mishnah, one including five 
 (and not only four) degrees, and thus solves the difficulty. The five are, 
 Pharisees, tlwse who eat tithe, those who eat heave-offering, those Vfho eat 
 hallowed things, those who purify themselves with the ashes of the sin-offering. 
 
 2 The ordinary food. 
 
 •• \iT\ of the Heb. text, meaning, There is a canonical Mishnah, must, as the 
 margin of the Lemberg text points out, be an error for K*3n, Tliere is a 
 Baraitha. 
 
 ' The Mishnah teacher. " Lit., given. 
 
CHAGIGAH. 113 
 
 R. Jonathan ben Amratn said, A man's Sabbath clothes have 20 a, i. 17. 
 been exchanged for his common clothes, and he has put them ' on ; 
 they are unclean ^ R. El'azar bar Zadok' said. There was the case 
 of two women, companions, whose clothes were exchanged at the 
 baths, and the matter came before R. Eliezer and he pronounced 
 them unclean. R. Oshaia objects to him, But regard it thus. 
 
 It follows that if a man stretch out his hand to a basket to take 
 a piece of wheaten bread, and there come into his hand a piece of 
 barley bread, in this case also he is made unclean''. And if thou 
 sayest. Yes, in this case also; but yet there is a Baraitha, viz., He 
 that guards the cask, presuming that it is wine, and it is found 
 to be a cask of oil — it is clean so far as not to cause uncleanness. 
 But granting that*, let me point out the last words". But 
 it is forbidden to be eaten. Wherefore R. Jeremiah said, This is 
 the case of one who says, I have guarded it as regards unclean- 
 ness, but not as regards separation. And what is the meaning 
 of this securing in a half and half way'? There is such a thing, 
 and yet there is a Baraitha, If a man stretches out his hand into 
 a basket, and the basket is upon his shoulder, and the scraper" is 
 inside the basket, and it' is in his mind as regards the basket, but 
 is not in his mind as regards the scraper, the basket is clean but the 
 scraper is unclean. The basket is clean, you say. Does not the 
 scraper make the basket unclean? No; for one vessel does not 
 make another vessel unclean, but it may make unclean what is in 
 the basket. Rabena said, This is the case of one who says, I have 
 guarded it as regards its uncleanness, but not as regards its separa- 
 tion. 
 
 On all sides there is a diflBculty. And again Rabbah bar Abuah 
 objects, There is the case of a certain woman who went before 
 
 1 The latter. 
 
 " Owing to the probability that they have contracted some uncleanness, 
 from the comparative want of care which he would take of them. 
 
 3 Flourished about a.d. 250. See Wolf, ii. 869. 
 
 ' Because the barley bread may have been unclean. For, as he did not 
 intend to touch it, he will not have taken proper precautions. 
 
 » TDJNSpI, lit., Let it be according to your taste. 
 
 ' viz., "clean, so far as not to cause uncleanness." 
 
 ' Lit., in part. 
 
 8 piQ^])^, a shovel, or instrument for dividing cakes of figs. But see Buxt. 
 p. 482 for other senses. 
 
 » Purity. 
 
 S. CH. 8 
 
114 CHAGIGAH. 
 
 20 a, ii. 3. R. Ishmael and said to him, Rabbi, I wove this garment in accord- 
 ance with the laws of purity, but it was not in my mind to guard 
 it in purity. But in the course of the minute enquiries which 
 R. Ishmael was making, she said to him, Rabbi, a woman in a con- 
 dition of ceremonial uncleanness pulled at the cord along with me. 
 R. Ishmael said. How great are the words of the wise which they 
 have spoken, viz.. If it is in one's mind to guard it, it is clean; 
 if it is not in one's mind to guard it, it is unclean. Again, there is 
 the case of a certain woman, who went before R. Ishmael and said 
 to him, Rabbi, I wove this cloth in accordance with the laws of 
 purity, but it was not in my mind to guard it. But in the course of 
 the minute enquiries which R. Ishmael was making, she said to him, 
 Rabbi, my thread broke, and I fastened it with my mouth'. R. Ish- 
 mael said, How great are the words of the wise which they have 
 spoken, viz.. If it is in one's mind to guard it, it is clean ; if it is not 
 in one's mind to guard it, it is unclean. 
 
 It is all right as regards R. El'azar son of R. Zadok. For 
 we may observe that each woman says. My neighbour is wife of 
 a common person, and she turns her attention from her". It is 
 all right as regards R. Jonathan ben Amram also. For we may 
 observe that inasmuch as a man pays great attention to his Sabbath 
 clothes, he has taken his thoughts from the others'. But as to 
 R. Jonathan ben El'azar, we may observe that a man will pay* 
 attention to the hands of his neighbour. R. Jochanan said. It 
 
 may be presumed that no man attends to what is in the hand of his 
 20b neighbour? Does he not? And yet there is a Baraitha, viz., 
 
 Behold, a man's" muleteers and his workmen are laden with clean 
 things ; although he' is distant from them more than a mile', his 
 clean things are still clean ; but if he say to them. Go and I will 
 come after you, then when they are out of his sight", his clean things 
 
 1 Though herself ceremonially clean, she had, or might have had, some 
 spittle in her month, remaining from the time before she had cleansed herself. 
 
 ' As hopeless ; whereas, if she had thought that her neighbour might be 
 carefully trained in purity, she would have watched her, lest either of them 
 should contract uncleanness. The general principle is, that, if the thoughts 
 are withdrawn from the matter, the danger of impurity at once supervenes. 
 
 ^ The common ones. 
 
 * 1*3V3 is either 3rd sing. (3 for ' as in Syriac), or 1st plural. 
 
 ° Lit., his. « The owner. 
 
 ' Tl2, millia (passuum). 
 
 ^ Lit., when his eyes are hidden from them. 
 
CHAGIGAH. 115 
 
 become unclean. How is the inconsistency in this B.araitha to 20 b, i 6 
 
 be explained'? R. Isaac Naphcha' said, The earlier part means, 
 when he cleanses his muleteers and his workmen. Therefore, 
 
 if so, the latter part should also refer to the same. No ; for a 
 
 common person is not careful as regards touching his neighbour. 
 But, if so, this would hold good for the beginning also. Per- 
 
 haps it may mean, when he comes to them by some by-way^ 
 But, if so, this would hold good for the latter part also. Nay ; 
 
 but the true explanation is, When he said to them, Go and I will 
 come after you, their minds were set completely at rest*- 
 
 May our return be to thee, " Men are not to expound, etc. '" 
 
 J p-is 
 
 MiSHNAH. 
 
 III. (1) Weightier rules hold in hallowed things* than in a 
 heave-offering'; for we may cleanse" vessels in the midst of vessels 
 for a heave-offering but not for hallowed things'. The outsides 
 
 ' Lit., How does the beginning difler? how does the end differ? 
 
 " Naphcha, i.e., the blacksmith. For this word as title of a Babbi see p. 11, 
 note 7. 
 
 ' Lit. , by a crooked way. 
 
 ■■ They felt that he was likely to leave them to themselves, and so became 
 careless. 
 
 ° See p. 55, note 2. 
 
 ' Eodesh (ES^'n'p), translated as above in Deut. zxvi. 13, is the technical name 
 for that which is subjected to the most solemn form of dedication to God. 
 Hoases, vessels, food, etc., may be thus dedicated. In the last-named case only 
 a priest can partake of that which is thus offered. 
 
 ' The heave-offering was that which the Israelite had to present &om his com 
 to the priest, and the latter alone was allowed to partake of it. See Numb. xv. 
 18 — 21. The amount is not fixed in the Law, but the Babbinic rule (Mishnah, 
 T'rumoth, iv. 3) was that from the 40th to the 60th part should be paid accord- 
 ing to the liberality of the giver. A further point of difference between heave- 
 offering and hallowed things was that the former could be eaten throughout 
 Palestine, the latter in Jerusalem only. 
 
 » Lit., dip. 
 
 ° e.g., the ceremonial cleansing of cups in a basket need not in the former 
 case, but must in the latter, be performed separately from the cleansing of the 
 basket itself. 
 
 8—2 
 
116 CHAGIGAH. 
 
 20 b, ii. 1. and the inside and the place for laying hold are reckoned as 
 distinct' in the heave-offering but not in the hallowed things. He 
 that takes up that which has been made unclean by pressure' 
 may offer the heave-offering but not the hallowed things. The 
 garments of those that eat the heave-oflfering are unclean 
 through pressure with regard to hallowed things. The manner 
 of the heave-offering is not as the manner of the hallowed things. 
 For in the case of hallowed things one loosens a knot and wipes' 
 and cleanses and afterwards ties up again, but in the case of a 
 heave-offering he ties up and afterwards cleanses*. 
 
 (2) Vessels finished in purity^ need cleansing for hallowed 
 things, but not for a heave-offering. The vessel includes 
 what is within it° for hallowed things, but not for heave- 
 offering. 
 
 The unclean in the fourth degree' in the case of hallowed 
 things is disqualified, but in the third degree in the case of 
 heave-offering. 
 
 And in the case of heave-offering, though one of his ° hands 
 be unclean, its fellow is clean ; but in the case of hallowed 
 things, both are to be cleansed ; for the hand makes its fellow 
 unclean in the case of hallowed things, but not in the case of 
 heave-offering. 
 
 ' i.e., each of the parts is for this purpose considered a separate vessel, so 
 that, if ceremonially clean, it may be used, even if the other parts here 
 specified be unclean. 
 
 '' e.g., a boot worn by one who has a flux. See Lev. xv. 4, sqq. 
 
 ^ The primary sense of the original word is, to remove by the warmth of the 
 sun's rays. 
 
 • In the case of hallowed things, every thing, whether garments or otherwise, 
 between the running water and the person's body, must be removed, that the 
 cleansing may be complete. It is not so in the case of the heave-offering. 
 
 ' i.e., under conditions which have carefully precluded ceremonial nn- 
 cleanness. 
 
 ° i.e., If a vessel contains others within it, and has become ceremonially 
 unclean, its uncleanness involves uncleanness to the contained vessels, when 
 hallowed things are concerned, bat not, when it is only a case of heave-offering. 
 
 ^ That which is the original source of the uncleanness is called parent of 
 uncleanness {i]^iy[1S\li 3{$), that which comes next, second as regards un- 
 cleanness (nKp-1t3D *il^)> ftixl so on. 
 
 8 The man's. 
 
OHAGIGAH. 117 
 
 (3) Men may eat dry' food with ceremonially unclean 20 b,ii. 16. 
 hands in the case of heave-oifering, but not in the case of 
 hallowed things. 
 
 He who is in deep mourning" and he who lacks atonement', 2ia 
 needs cleansing for the hallowed things, but not for the heave- 
 offering. 
 
 Gemara. 
 
 In hallowed things. What is the reason of the prohibi- 
 tion 1 R. Ela said, Because the weight of the vessel inter- 
 poses. But seeing that in a later case it is on account of the 
 interposition, the first case cannot be on account of an interposition''. 
 For we are taught in the later case. And * the manner of the heave- 
 offering is not as the manner of the /tallowed things. For in the case 
 of luMowed things one looses a knot and wipes and cleanses and after- 
 wards ties up again, but in the case of a heave-offering he ties up and 
 afterwards cleanses. Nay, but both the earlier and later cases 
 are because of interposition, and it was necessary that they should 
 be separately mentioned, for if he had taught us the first only, 
 I should say, This is the reason for the prohibition with reference to 
 the hallowed things, viz., because of the vessel's weight, which actually 
 exists. But in the latter case, where the vessel's weight is not an 
 
 1 Lit., wiped (see p. 116, note 3), but the word is also used to describe such 
 fruits as are in their nature dry, such as apples or gooseberries, as opposed to 
 strawberries or raspberries. It should be noted that the first "h'SH ()*73iK) is 
 the participle, the second ( lyS-IK ) a substantive, food. 
 
 ^ The original word Onen ( ]y\H ) denotes a person who has one of his seven 
 nearest relations (father, mother, husband or wife, brother, sister, son, daughter) 
 lying still unbaried. Of. Deut. zxvi. 14, "I have not eaten thereof [of the 
 hallowed things, Kodesh, v. 13] in my mourning," where the Heb. has a 
 substantive from the same root as the word in the text. An Abel (?9K) on the 
 other hand was one with whom this stage of mourning is passed. 
 
 ' The person who has done all that is necessary for his cleansing, except to 
 present his offerings. These however cannot legally be brought tUl the next 
 day. During the night be is not technically unclean, nor yet clean, and the 
 intermediate state in which he finds himself is described by the phrase 
 above translated "lacks atonement." 
 
 ' For otherwise there would be tautology. 
 
 » The " And " does not occur in the actual Mishnah. For other instances of 
 slight deviations of this kind, see p. 15, note 1, and elsewhere. 
 
118 OHAGIGAH. 
 
 21 a,ii.l3. element', I should say, In regard to hallowed things also there is in 
 this case no disqualifying interposition. And if he had taught us the 
 latter only, I should say, This is the reason for the prohibition with 
 reference to hallowed things, because a knot^ in water is drawn 
 21b tighter^, while in the former case the water makes the vessel to 
 swim'', and so there is no interposition. Thus it was necessary that 
 they should be separately mentioned. Eabbi* Ela is consistent 
 
 with himself ^ For R. Ela said that R. Chanina bar Papa said, Ten 
 degrees of superior excellence are taught here. The first five refer 
 alike to hallowed things, and to ordinary things' which are treated 
 with observance of the laws of purification belonging to hallowed 
 things"; the later refer to hallowed things, but not to ordinary things, 
 which are treated with observance of the laws of purification belong- 
 ing to hallowed things. What is the reason 1 Because the former 
 five involve an essential impurity arising out of the Law, our Rabbis 
 have decided that they apply as well to hallowed things, as to 
 ordinary things which are treated with observance of the laws 
 of purification belonging to hallowed things. Because the later 
 ones involve no essential impurity arising out of the Law, our 
 Rabbis have decided that they apply to hallowed things; but to 
 ordinary things which are treated with observance of the laws of 
 purification belonging to hallowed things our Rabbis have decided 
 that they do not apply. 
 
 ' For here they are not one within another, but are strung together. 
 
 2 Knp'p. The Talmudio root IDp is equivalent to the BibUoal Heb. "It^p, to 
 bind. 
 
 ^ plH'P *RiTnS, the Ithpe'el infin. followed by the participle (=piesent 
 tense) of the same voice. See Luzzatto, pp. 90, 91. 
 
 * hSpp V.''Si?t< The Aphel infin. followed by the participle of the same voice, 
 which part of the verb in this kind of Hebrew, often, as here, takes in the 
 plural the termination (3rd pi. i=pure Heb. 1) of the verb and not of the noun. 
 See Luzzatto, pp. 92, 96. 
 
 ° The application of the title Babbi to Ela seems at first to violate the rule 
 that it should be confined to Western (= Palestinian) teachers (see p. 26, note 2). 
 Ela however, although a Babylonian, had gone to Palestine and been ordained 
 there. 
 
 " Lit., is according to his reason. 
 
 ' Lit., profane. 
 
 " e.g., a person descended from Aaron, though only by the female line, might 
 desire to lay upon himself and his household the same restrictions with regard 
 to food as did a priest. 
 
CHAGIGAH. 119 
 
 Eaba' said, Since the later portion of the Mishnah is on account 21 b, ii. 2. 
 of interposition, the former is not on account of interposition. But 
 in the former one this is the reason. It is a precaution, in order that 
 needles and pipes should not be dipped in a vessel, the mouth of which 
 is not of the size of the pipe of a wine-skin bottle. For there is a 
 canonical Mishnah, viz.. The communication between' religious baths Mikvaoth, 
 must be as the pipe of a wine-skin as regards its thickness, and with ^'' 
 an area of the size of two fingers making a complete revolution. 
 He bethinks himself, This is like that which R. Nachman said that 
 Babbah bar Abuah said, viz., Eleven ' features of superior excellence 
 are taught here. The first six refer alike to hallowed things and to 
 ordinary things which are treated with observance of the laws of 
 purification belonging to hallowed things. The later ones refer to 
 hallowed things, but not to ordinary things which are treated with 
 observance of the laws of purification belonging to hallowed things. 
 What real difference* is there between what Baba and what 
 R. Ela saysl There is this difference between them. In 
 
 the case of a basket and a wine-strainer which are tilled with vessels 
 and cleansed, according to the one' who says. The prohibition is 
 because of interposition, there is an interposition; but according 
 to the one' who says, The prohibition is for a precaution, lest 
 haply needles and pipes should be dipped in a vessel, the mouth 
 of which is not of the size of the pipe of a wine-skin, the answer 
 is, there is no basket or wine-strainer the mouth of which is not 
 of the size of the pipe of a wine-skin. And Baba has acted 
 
 consistently with himself; for Baba said, In the case of a basket 
 and wine-strainer, which are filled with vessels and dipped, all 
 are clean ; but in the case of a bath, which is divided by a basket 
 or wine-strainer, he who seeks to cleanse there — the cleansing avails 
 
 ^ He was a pupil of B. Joseph (for whom see p. 17, note 5) and is to be 
 distinguished from Babba (see p. 4, note 3). There is a long account of Baba in 
 Juch. p. 182 a. 
 
 ' lilt., mixings of. 
 
 * The clause, The maniKr of the heave-offering is not as the manner of the 
 halloiDed things, may or may not be taken as one of the " features.'' Hence the 
 difFerence between Babbah bar Abuah's reckoning and that of Ghaninah bar 
 Papa (p. 118). 
 
 * Those who despised Babbinio discussions used to say contemptuously, 
 After all their debates they have not succeeded, in making it lawful to eat a 
 raven or unlawful to eat a pigeon. 
 
 ' viz., Ela. "viz., Baba. 
 
 ' Lit,, has gone according to his reason. 
 
120 CHAGIGAH. 
 
 22 a, i. 18. him nought, for lo, all the earth is trembling', and we require that 
 there should be forty seahs of water in one place. And these 
 
 words refer to a clean vessel, but in the case of an unclean vessel, 
 seeing that the cleansing has gone up over the whole surface of tlie 
 vessel, it has gone up also over the vessels which are in it^ For 
 Mikvaoth there is a canonical Mishnah, viz., Vessels which are filled with 
 VI. 2. vessels and are dipped, lo, these are clean, and if they are not 
 
 dipped, the mingled waters must reach that amount of mingling 
 which takes place by means of a communication as large as the pipe of 
 a wine-skin. How is it that it says. And if they are not dipped? 
 
 This is the meaning, viz., And if it is not necessary to dip them', still 
 the mingled waters must reach that amount of mingling which takes 
 place by means of a communication as large as the pipe of a wine- 
 skin. And lo, as regards the sayings of Raba and E.. Ela, they 
 are the subject of a Baraitha. For there is a Baraitlia*, A basket and 
 a wine-strainer which are filled with vessels and are dipped are clean 
 as well for hallowed things as for a heave-offering. Abba SauPsays, 
 For a heave-offering, but not for hallowed things" If so, then 
 is not a heave-offering also invalid "i No, for to whom are we 
 speaking? Is it not to teachers? teachers who are possessed of 
 knowledge t But if so, the same rule will apply to hallowed things 
 also'. No, for a common person sees him and goes and dips. 
 Then in the case of heave-offering also, a common person sees him 
 and goes and dips'. We need not receive it from him. 
 Hallowed things also we need not receive from him. He would 
 be angry. In the case of heave-offering also he would be angry. 
 He does not care, for he goes and gives it to a priest, a 
 
 * i.e., crumbling away at the edge through the action of the water. 
 
 ^ So says Bashi, but Maimonides maintains that those within the others 
 were still unclean. 
 3 Lit., it. 
 
 * A 1st cent. Baraitha, put forth by the Sopherim, for whom see Introd. p. vii. 
 ^ A hearer of B. Jochanan ben Zatkai. He has been erroneously identified 
 
 by some with St Paul. 
 
 * This is the end of the 1st century Baraitha. 
 
 ' The teacher, being a learned man in the Jewish Law, might by parity of 
 reason here, as yon say is the case with him in the heave-offering, be trusted to 
 cleanse or not, as he saw in each that there was, or was not, a possibility that 
 the vessels to be used were unclean. 
 
 8 i.e., will dip unclean vessels inside another vessel, and, as not being 
 possessed of skill in the minute points of the Law, will omit something 
 essential, and so fail really to cleanse. 
 
CHAGIGAH. 121 
 
 common person, his friend'. And what is the Baraitha to the 22 a, ii. 8. 
 
 eflfect that we should pay regard to the fear of such anger 1 It is a 
 saying of E. Jose. For there is a Baraitha, E.. Jose said. Wherefore 
 are all believed as to the purity of wine and oil all the days of the 
 year? It is in order that every individual may not go and build a 
 high place for himself, and burn a red heifer for himself. 
 
 Rab Papa said, According to whom is it that we accept now-a- 
 days the testimony of a common person'! According to whom''? 
 It is according to R. Jose. But let us consider the question of 
 borrowing'. For there is a canonical Mishnah, viz.. An earthen Kelim, x. 
 vessel protects everything from uncleanness*. These are the words ' 
 of the house of Hillel. The house of Shammai say. It only 
 
 protects eatables and drinkables and every earthen vessel. The 
 
 house of Hillel said to the house of Shammai, Wherefore 1 The 
 
 house of Shammai said. Because it is unclean on account of the 
 common people*, and a vessel that is unclean does not bar. The 
 
 house of Hillel said to them. But in accordance with the rule ye 
 have just given do ye not declare clean the eatables and drinkables 
 that are within it°? The house of Shammai said to them, When 
 
 we declared clean the eatables and drinkables which are within it, 
 it was for himself that we declared them clean, but should we 22 b. 
 declare clean the vessel whose purity is a matter which relates both 
 to thee and to himi There ia a Baraitha, viz., R. Joshua said, 
 
 I am ashamed of your words, ye house of Shammai. Is it possible 
 that if a woman be kneading in a trough, and the woman become 
 for any reason unclean, the woman and the trough are unclean for 
 
 1 While the same argument does not apply to the hallowed things, be- 
 cause these have to be eaten on the spot and cannot be taken or given away. 
 
 ' Le., According to whose teaching? 
 
 ' For (the TaUnud means) it vrill inevitably be the case sooner or later that 
 in some sudden emergency we shall want to borrow vessels from our neighbour. 
 Are we to do it, if we are not certain that he has faithfully observed all the rules 
 of cleansing? 
 
 * An earthen vessel cannot be cleansed, but, if it have incurred ceremonial 
 defilement, e.g., through being in the room with a dead person, it must be broken. 
 But on the other band its outside cannot become unclean, and further, if placed 
 so as to interpose between a clean and unclean thing, it bars the defilement. 
 
 " The owner, as not practising with knowledge and care the rules of 
 cleansing, is virtually certain to have made it already unclean. 
 
 8 And are ye not therefore inconsistent? 
 
 ' viz., the owner of the house, since he might otherwise be put to much 
 inconvenience. 
 
122 
 
 CHAGIGAH. 
 
 22 b, i. 4. seven days, but the dough is clean ? Or suppose that a bowl ' is full 
 of drinkables. If for any reason the bowl becomes unclean for seven 
 days, yet are the drinkables clean 1 A certain disciple, one of 
 
 the disciples of the house of Shammai, joined himself to him and said 
 to him. Shall I tell thee the reason of tlie house of Shammai 1 
 He said to him, Tell me. He said to him, Does an unclean vessel 
 bar, or does it not bar 1 He said to him. It does not bar. 
 
 Are the vessels of a common person unclean or clean' ] He said 
 
 to him. Unclean. But if thou sayest to him'. It is unclean, -will 
 
 he care for thee at all ? And not only so, but if thou sayest to him. 
 It is unclean, he will say to thee. Mine is clean, but thine is unclean ; 
 and this is the reason of the house of Shammai. Immediately 
 R. Joshua went and threw himself down at the graves of the house 
 of Shammai, and said, I humble myself before you, O bones of the 
 house of Shammai, and when your mysteries are so wonderful, how 
 much more are your explicit teachings ? They say that all his days 
 his teeth were black by reason of his fasts. 
 
 There is a Baraitha, viz.. At all events it is a matter which con- 
 cerns thee as well as him ; consequently we borrow them from him. 
 But, it may be said, When we borrow them from him, we may dip 
 them. But if so, the house of Hillel ought to have replied* to 
 
 the house of Shammai, When we borrow them, we dip them. 
 
 That which is unclean by reason of a dead body requires sprink- 
 ling on the third and on the seventh day. But men do not borrow 
 a vessel for use at the end of seven days'. And with regard to 
 dipping, are we not to take a man's word! And yet there is the 
 Baraitha, The word of a common person is taken with respect to 
 the purification of washing of that which is unclean by reason of 
 a dead body". Abai said, There is no difficulty. The one' 
 
 > I'Mi> is an error for J»J^. See Buxt. p. 1124. 
 
 ' "line ^N KD0.,.V^3. Observe the breach of grammatical concord in the 
 Hebrew. 
 
 ^ i.e., to a common person. 
 
 ^ •n-7ri''J =n"]n'!?, (Aphel fut.) where the h ( = -l!?, would that) gives, as 
 often, an optative force to the verb. See other instances of this (Syriac) use of 
 the prefixed i in Luzzatto, p. 91. 
 
 ^ They want it, if at all, for immediate use, and therefore there is no time to 
 subject it to cleansing on the chance of its having in this particular way con- 
 tracted defilement. 
 
 ^ How then can you say that we are not to believe him 1 
 
 '' The case which concerns the dead body. 
 
CHAGIGAH. 123 
 
 refers to his body, the other' to his vessels ''. But Kaba said, 22b, i. 25. 
 
 Both the one and the other teaching refer to his vessels. And 
 
 even so there is no difficulty. The one is the case of a man who 
 
 says, I have never dipped vessels in the midst of vessels^; and the 
 
 other is the case of a man who says, I have dipped, but I have 
 
 not dipped in a vessel the mouth of which is not of the size of the 
 
 pipe of a wine-skin\ And this is borne out by a Baraitha', viz., 
 
 A common person is believed when he says. Fruits have not been 
 
 rendered predisposed to defilement^. But he is not believed, when 
 
 he says, The fruits have been rendered predisposed to defilement, 
 
 but they have not been defiled'. And with regard to his body, is 
 
 he to be believed ? Surely not, For lo, there is a Baraitha, viz., 
 
 In the case of a learned and observant man" who comes for sprinkling", 
 
 he is to be sprinkled at once; in the case of a common person, who 
 
 comes for sprinkling, he is not to be sprinkled, until he performs 
 
 before us the things appertaining to the third and seventh days'". 
 
 But Abai says, As the result of thy severity towards him at the 
 
 beginning, thou dealest gently with him at the end". 
 
 Tlie outsides and the inside^'. What is the meaning of the out- 
 
 ' That of dipping. 
 
 2 He may well be too lazy to carry out the latter sort of cleansing, and yet 
 be trusted to attend to the former. 
 
 ' i.e. , I have always dipped them separately, and thus have avoided all such 
 risk. He is to be believed. 
 
 * Because in this a common person may be easily mistaken. 
 
 ' ''jnm. Generally (the present case is an exception), the expression in the 
 original denotes opposition (" And yet etc."). 
 
 ' i.e., by washing. For example, a cabbage, as long as it is growing and 
 thus connected with the ground, is, on general principles, not Uable to defile- 
 ment. After being cut and washed, the case is different, inasmuch as a wet 
 thing is more liable than a dry to contract pollution. It is however generally 
 easy to test whether such washing has really taken place. Hence the distinction 
 made in the text between this and the next case. 
 
 ' About this he can easily be mistaken. Moreover it is not easy to put to 
 the test. 
 
 B See p. 141, note 1. 
 
 ° With the ashes of the red heifer. 
 
 "» Dipping, etc. See Numb. xix. 11, 12, 19. 
 
 11 The sense is, that it is not really harsh treatment which in this last 
 instance he is undergoing. For it is to his advantage to be able to point to the 
 judicial decision of the governing body of a synagogue (a Beth-din), which can 
 testify, if necessary, that he was properly cleansed. 
 
 u See p. 115. 
 
20b, ii. 1. 
 
 124 CHAGIGAH. 
 
 22 b, ii. 4. sides and the inside? According to what is said in a canonical 
 
 ?o?^^°Jq' Mishnah, In the case of a vessel the outside of which is defiled by 
 
 oa 8>} 11. xy. . 11 
 
 drinkables its outside is defiled, but its inside, its rim, and its short 
 
 handles' and its long handles" are clean; but if its inside is defiled, 
 it is all defiled. 
 
 And the place for lai/ing Iwld etc. What is the place for laying 
 hold? R. Jehudah said that R. Samuel said, The part by which 
 
 Ruthii. he reaches it^ and accordingly He says, "And he reached her 
 ^*" parched corn." R. Asi said that R. Jochanan' said, The part of 
 
 the dish of which fastidious persons lay hold'. R. Baybi, who stood 
 before" R. Nachman', taught. No vessels have outsides or inside' 
 whether for holy things of the sanctuary or holy things of the pro- 
 vince". He said to him, Holy things of the province, what 
 Chag., are they? the heave-ofiering? But lo, there is a canonical Mishnah, 
 viz., The outsides and inside and the place for laying hold are reckoned 
 as distinct for the heave-offering. R. Baybi replied, Perhaps it 
 refers to ordinary things which are treated with observance of the 
 laws of purification belonging to hallowed things. 
 
 In what you have said you have reminded me of a saying of 
 Rabba bar Abuah'", viz., Eleven degrees of superior excellence are 
 
 > Lit., its ear. ^ Lit., its hands. 
 
 3 i.e., the part by which he holds it, when he reaches it. 
 
 ■* Jochanan lived in the middle of the third century (see p. 11, note 7) and 
 Asi was his immediate disciple, for if there had been any one interrening, the 
 expression would be, said in the name o/ (D-IE'D), etc. 
 
 ' i.e., a hoUow in a plate (like our receptacles for gravy) for holding mustard, 
 vinegar, oil, etc. The root ySS, here apparently used as equivalent to t33V, 
 to lay hold, reach, may however have its ordinary sense, to dye, colour, e.g., with 
 mustard. And in this connexion we may note that the phrase of the Mishnah, 
 which is here under discussion (ni33Vn T\''2), appears in the Jerus. Talmud, 
 under Jochanau's editorship, as ny'3Xn n*3. 
 
 « A kind of domestic chaplain, not however so much for the purpose of 
 conducting worship, as to relieve his master Nachman (cf. Exod. xviii. 14 — 22) 
 from the labour of deciding Babbinical questions, when they arose in practice. 
 See also p. 103, note 1, and p. 125, note 6. 
 
 ' Jehudah and Samuel were of Babylon, Asi and Jochanan of Palestine, 
 Baybi (to be distinguished from the B. of p. 17) and Nachman of Babylon. 
 
 8 i.e., no distinction holds between these parts in matters connected with 
 defilement. 
 
 ' Lit., of the boundaries, but the Heb. word in its Babbinic, as opposed to 
 its Biblical, use is synonymous with iljnp, a province. 
 
 1" And, seeing that Abuah had been the teacher of Nachman, as well as of 
 Baybi, these were silenced. 
 
CHAGIGAH. 125 
 
 taught here. The first six refer, as well to hallowed things, as to 22 b, ii. 20. 
 ordinary things which are treated with observance of the laws of 
 purification belonging to hallowed things. The later ones refer to 
 hallowed things, but not to ordinary things treated with the ob- 
 servance of the laws of purification belonging to hallowed things. 
 
 He that takes up that which has been made unclean by pressure 
 may offer the heave-offering hut not tlie hallowed things^. Why 
 not the hallowed things? Because of the matter that oc- 
 
 curred. For R. Jehudah said that R. Samuel said, A matter 
 occurred to a certain man, who was carrying a cask of consecrated 23 a 
 wine from one place to another, and the thong of his sandal came 
 off, and he took it up and placed it on the mouth of the cask, 
 and it fell into the inside of the cask, and it was made unclean. 
 In the same hour they said. He that taketh up that which has been 
 made unclean by pressure may ofier the heave-offering but not the 
 hallowed things. If so, the heave-offering also is forbidden. 
 
 Nay, but shall I tell you on what authority this depends*? 
 This is the teaching of E. Ch&naniah ben Akbia^ ; for he said, They 
 have only made this restriction as regards Jordan or a ship, and 
 in accordance with the matter that occurred. What was 
 
 that? There is a Baraitha, viz., A man shall not take up the 
 
 waters of sin and the ashes of sin*, and carry them away over Jor- 
 dan or in a ship, and he shall not stand on this side and throw them 
 to the other side, and he shall not make them to swim upon the face of 
 the waters, and he shall not ride upon the back of a beast nor upon 
 the back of his comrade, but if he do, his feet must touch the ground ; 
 but he may bear them over a bridge, and he need not regard whether 
 it be Jordan or any other river. R. Ch3iianiah ben Akbia 
 
 says. They have only made this restriction as regards Jordan and 
 the case when the man is in a ship, and in accordance with the 
 matter that occurred. What was the matter that occurred? 
 
 I See p. 116. 
 
 ' For that will shew you that the heave-offering is not included, on the 
 principle that the Eabbis, when for any reason they have to make a new rule, 
 restrict its operation to those cases which are absolutely similar to that which 
 has compelled them to take action. 
 
 ' Some read for Akbia Akiba. Chananiah lived about a.d. 120. He was 
 interpreter ()D|"T-inp. see p. 79, note 5) to Jebudah ben El'ai. See Jucli. 66 a, 
 
 also 44 b. 
 
 * Numb. xix. 2 sqq. 
 
126 
 
 CHAGIGAH. 
 
 23 a, i. 20. R. Jehudah said that Rab said, A matter occurred with a certain 
 man, who was carrying the waters of sin and the ashes of sin 
 over Jordan and in a ship, and a piece of a dead body as large as 
 an olive' was found fixed in the bottom of the ship. In the same 
 hour they said, A man shall not bear waters of sin and ashes of sin 
 and carry them over Jordan in a ship. This question was put 
 
 by them. In the case of an unclean sandal the law is clear, but 
 what if the case be one of a clean sandal ? In the case of an open 
 cask the law is clear, but what if the case be one of a closed cask t 
 What also if it be the case of a man who has passed over and borne 
 it t R. Ela said, If he has passed over and borne it, he is 
 
 unclean. R. Zera said, If he has passed over and borne it, he is 
 clean. 
 
 Vessels finished in purity, etc' Finished by whom ? If a learned 
 and observant man has finished them, why should they be dipped ? 
 but if a common person has finished them, how is it that the 
 Mishnah calls them " finished in purity V Rabbah bar Shela 
 
 said that R. Mothnah' said that Samuel said. By all means, in case 
 that a learned and observant man has finished them ; yet because 
 of a drop* of spittle' of a common person which may have fallen 
 upon it, it is treated as unclean. " May have fallen upon it," 
 
 when ? If we should say, before it is completed, but lo, it is not 
 yet a vessel" ; or, after it is completed, but then he takes good care 
 of it'. By all means in the case of the vessel before it is com- 
 
 pleted ; yet perhaps at the moment that it was made, it was still 
 liquid. It is a case for dipping, but not for the going down of the 
 sun'- This Mishnic teaching" does not agree'" with R. Eliezer. 
 
 ' That which is dead, if it be smaller than an olive, does not render nnclean. 
 
 2 See p. 116. 
 
 ^ A pupil of Samuel (see p. 20, note 3) and colleague of Jehudah. 
 
 * Lit., pearl, bubble. 
 ' See Lev. xv. 8. 
 
 ' Whereas the passage in the Law (Lev. xv. 12) says a vessel. 
 ' And thas there will be no risk. 
 
 * i.e., it is not one of the graver eases where (see p. 117, note 3) the person 
 or thing to be purified must he plunged into water, not emerging till after sun- 
 set, while the purifying cannot be completed till the next day, by the presenta- 
 tion of the ofierings (which cannot be made between sunset and sunrise). 
 
 * Of the non-canonical sort, a Baraitha. 
 
 10 As not mentioning the case of the " pipe,'' with which Eliezer deals in the 
 canonical Mishnah just about to be adduced. 
 
CHAGIGAH. 127 
 
 For there is a canonical Mishnah, When one has cut out a pipe for 23 a, ii. 2. 
 the ashes of purification for sin, R. Eliezer says, Let him forthwith J*'^*'"' '• 
 dip'. R. Joshua says. Let him be rendered unclean" and afterwards 
 let him dip'. And we* discuss the question, "Who is it that is 
 
 cutting it out ? Perhaps it is a learned and observant man, who has 
 cut it out. But then, why should I dip? Or, a common person 
 has cut it out. But then would R. Joshua have said. He shall be 
 made unclean' and shall be dipped? Nay, for he is already un- 
 clean and continues so. And Rabbah bar Shela said that Rab 
 Mothnah said that Samuel said, By all means let it be the case that 
 a learned and observant man has cut it out, yet because of a drop 
 of spittle of a common person which may have fallen upon it — 
 When? If we should say, before he cut it out, but lo, it is not 
 yet a vessel"; or after he cut it out, but then he takes good care 
 of it. By all means it is so before he cut it out ; yet perhaps at the 
 moment that he cut it out, it was still liquid. It is all right 
 
 as to what R. Joshua says. This is by way of a test' for Sadducees*. 
 For we have a canonical Mishnah, They used to make unclean the Parah, 
 priest who burns the heifer, in order to protest against the view "'• '• 
 of the Sadducees" ; for they '" used to say, This act is included 
 among the sunset ones ". But thou art in accord with the teaching 
 of R. Eliezer, if thou sayest, It is all right to say that in every 
 case we require the sunset rule, for this is a protest against 
 the Sadducees. But if thou sayest. In every case we do not re- 
 quire the sunset rule, how is it a protest against the Sad- 
 ducees? Rab said. They made him as one unclean through 23 b 
 touching a dead animal. But regard it thus. Such an unclean 
 
 1 Himself and the vessel. Kal here is equivalent in sense to Hiph'il as well. 
 
 ^ Himself and the vessel. 
 
 3 See note 1 . 
 
 * The Talmudic teachers. 
 
 " No, for he is bo already. 
 
 « We may note that a vessel ceases also to be a vessel, when a piece is 
 broken off it, and so the laws relating to uncleannesa in snch a case cease to 
 operate. 
 
 7 Lit., a discrimination. 
 
 8 The Sadducees said, Dipping is needless for the man who touches the 
 ashes. The coming of sunset is enough. 
 
 » Lit. , to bring it out (away) from the thought of the Sadducees. 
 
 '» The Sadducees. 
 
 " i.e., where the coming of sunset is sufficient. 
 
128 CHAGIGAH. 
 
 23 b, i. 2. thing will not make a man unclean' by touching him. Perhaps it 
 will not, you will say. But then to what purpose is the Baraitha, 
 viz., He that cuts it and dips it, needs dipping? Or was it that they 
 made him as one who is unclean by touching a dead man 1 If so, 
 this would require the purifications of the third and seventh days. 
 To what purpose is the Baraitha, He that cuts it and dips it, needs 
 dipping? Dipping, yes; but the purifications of the third and 
 seventh days, no. But was it that they made him as one who is 
 unclean by touching a dead man on his seventh day"? But lo, 
 
 there is a Baraitha, viz., They absolutely refrain from making any 
 new ordinance in the case of the heifer ^ But Abai said. They 
 
 do not say that a spade' makes unclean when used as a seat, according 
 
 Lev. XV. G. to the teaching, "And he that sitteth upon the vessel." I might 
 have thought', If he were to turn a two gallon measure upside 
 down, and sit upon it, or a peck measure, and sit upon it, he would be 
 unclean. But no ; I should have been wrong, for the teaching says, 
 ibid. " And he that sitteth upon the vessel, upon which there sitteth — ," 
 shall be unclean. But it must mean, that which is intended for 
 sitting, and the other is excepted, for if he sit upon it, he will be 
 told, Stand up and let us do our work. 
 
 The vessel includes what is within it for liallowed things, hut not 
 jor heave-offering ^. Whence have you this utterance ? R. Chanin' 
 
 Numb. vii. said, Because the Scripture saith, " One golden spoon of ten shekels, 
 full of incense." Holy Writ makes every thing which is in the 
 spoon one. R. KahSna" replies that R. Akiba added to the 
 
 teaching, which immediately follows, the flour and the incense 
 and the frankincense and the coals ; for if the person in course of 
 purification" touch the extremity of it, he disqualifies the whole. 
 
 ' He that is unclean through a corpse, besides being himself unclean, defiles 
 any one whom he touches. But if a man be unclean through a dead animal, 
 the unoleanness does not go beyond himself. 
 
 ^ i.e., after he has completed the rites, and is just about to become clean. 
 
 ^ And therefore the last named conjecture wUl not hold. 
 
 * Which may have been used by an unclean person. Abai's point is that a 
 spade is not naturally intended for a seat, and therefore does not come under 
 the rule. 
 
 " If it were not for the word "vessel" in that passage. 
 
 ' See p. 116. ' A contemporary of Ashi. See p. 6, note 1. 
 
 8 3rd century, a disciple of Eab and contemporary of Ashi. See Jueh. 161 6. 
 
 ' i.e., who has been dipped, and is waiting for the next day to make his 
 offerings and so complete his cleansing. 
 
CHAGIGAH. 129 
 
 And lo, this is the teaching of our Rabbis '. Whence do we 23 b, ii. 1. 
 
 learn this'. From the first teaching^; for R. Simeon ben 
 
 Betheyra* bore testimony with reference to the ashes of the puri- 
 fication for sin, that, if an unclean person touch the extremity of 
 them, he makes all of them unclean ; and there is a teaching to the 
 efiect that R. Akiba added ° this. R. Lakish said in the name 
 
 of Bar Kaphra*, The addition was only necessary for the rest of 24 a 
 the meat-oflfering. For the teaching of the Law is, What stands in 
 need of a vessel, the vessel includes it; what does not stand in 
 need of a vessel, the vessel does not include it. But our Rabbis 
 went farther and ordained that although a thing do not neces- 
 sarily belong to a vessel, the vessel includes it. This will be all 
 right as regards flour', but what is to be said about incense and 
 frankincense^? R. Nachman said that Rabbah bar Abuah 
 said. It is as though men heaped things up upon* a large piece of 
 leather'". According to the Law if it have an inside, it includes 
 them ; if it have not an inside, it does not include them. But 
 our Rabbis went farther and ordained that although it have no 
 inside, it includes them". And the view of R. Chanin diflfers from 
 that of R. Chia bar Abba. For R. Chia bar Abba says that 
 
 J And not that of Holy Writ. 
 2 viz., that it is Rabbinic only. 
 
 * Which, as referring to the ashes of the heifer and not to the sacrifice of 
 the altar, is necessarily Babbinic. 
 
 * He was one of three brothers, Joshua and Jebndah being the other two. 
 They were all leading teachers in Palestine before Hillel and Shammai, and 
 withdrew from the leadership when HiUel came from Babylonia. See Wolf, ii. 
 842. 
 
 5 And BO it must have been subsequent to that to which it was added. 
 8 Private chaplain (see pp. 103, note 1, and 124, note 6) to Rabbi (see p. 2, 
 note 9), and teacher of Osha'iah ben Eabba, son of Rabbi. See Wolf, ii. 879. 
 
 7 Dough ; for it can stand alone and thus need not be in a vessel, which 
 incense and frankincense on the other hand require. 
 
 8 Incense and frankincense, as symbolic of prayer (Ps. cxli. 2; Apoc. v. 8, 
 viii. 3, 4), are considered of special sanctity. 
 
 ' Lit. , upon the back of. 
 
 " Buxtorf (s.v.) renders K^3Dnp pulvlnar oblongum coriaceum, an oblong 
 leather cushion. 
 
 " And so by this Rabbinic extension of the law relating to a vessel, so that 
 it should include the case of the piece of leather, Akiba's teaching, which he 
 gave in the name of the Sopherim (see Introd. p. vii.) as to incense and 
 frankincense, was justified. 
 
 S. CH. 9 
 
19. 
 
 130 CHAGIGAH. 
 
 24 a, i. 13. R. Jochanan says, This Mishnah is taught from the testimony of 
 R. Akiba'. 
 
 The unclean in the fourth degree in llie case of hallowed things is 
 disqualified^. There is a Baraitha, viz., E. Jose said, How is it in 
 the case of the unclean in the fourth degree that in the matter of 
 the hallowed things he is disqualified? But this depends on a logical 
 argument. For look you. He who has entered on the last stage of his 
 atonement', while he is free as regards heave-ofiering, is disqualified 
 as regards hallowed things*. Is it not just, seeing that a man who 
 is unclean in the third degree is disqualified as regards heave-offering, 
 that he should become disqualified as regards hallowed things, if 
 unclean in the fourth degree ? But we have learned from the Law 
 that he who is unclean in the third degree is disqualified as regards 
 hallowed things. And that he who is unclean in the fourth degree 
 is so, we have learned, as above, by an a fortiori argument. 
 Whence do we learn from the Law that he who is unclean in the 
 third degree is disqualified as regards hallowed things? Be- 
 
 Lev. vii. cause it is written, " And the flesh that toucheth any unclean 
 thing shall not be eaten." Are we not here treating of the touching 
 of a thing of secondary uncleanness'? And the Merciful One says. 
 It " shall not be eaten." That which is unclean in the fourth de- 
 gree is proved to be disqualified by the a fortiori argument, as we 
 have said. 
 
 Arid in the case of heave-offering, tliough »ne of his hands be 
 unclean etc.° R. Shezbi' says. It is in case of contact' that this 
 
 ^ Whereas Cbanin said (see p. 128) that it came from the passage, Numb, 
 vii. 14 sqq. Akiba, as pupil of Eliezer ben Hyrkanus, is a main source of 
 tradition. 
 
 2 See p. 116. 
 
 ' i.e., who is awaiting sunrise, to offer the sacrifices needful to complete his 
 cleansing. See pp. 117, note 3, and 126, note 8. 
 
 * Thus then hallowed things are shewn to call for weightier observance than 
 heave-offering. 
 
 ' In other words, must not the expression " any unclean thing " in that pas- 
 sage include the unclean in the second degree 1 
 
 « See p. 116. 
 
 7 For him see Juch., p. 189 6. He was a contemporary of Chasda (for 
 whom see p. 21, note 1). He and Abai were Babylonian teachers, and were 
 often engaged in discussions together. 
 
 8 i.e., if one hand be so near the other that there is a risk that the un- 
 clean hand may touch the clean one which is in contact with the hallowed 
 things. 
 
CHAGIGAH. 131 
 
 teaching holds, but in case there is no contact, it does not hold'. 24 a, ii. 1. 
 
 Abai replied to him, A wiped hand^ renders its fellow unclean, so far 
 as to make unclean for hallowed things, but not for heave-offering. 
 These are the words of Rab. R. Jose in the name of R. Jehudah 
 says, This is the case so far as to disqualify, but not to render un- 
 clean. If thou sayest. No doubt this is so in cases of non-contact, 
 then here comes in the importance' of the word "wiped;" but if 
 thou sayest. In case of contact, yes; in case of non-contact, no; then 
 what is the importance of the "wiped" hand*? It has been re- 
 ported' also that Resh Lakish said. The Mishnah refers only to his 
 own hand and not to the hand of his companion ; but R. Jochanan 24 b 
 said. Whether it be his own hand or the hand of his companion, with 
 that same hand he may disqualify, but not render unclean. Whence 
 did he learn this"? From the fact that it has been taught in the 
 
 latter portion of the Mishnah, for the hand makes its follow unclean 
 in the case of hallowed things, but not in the case of heave-offering'' 
 
 Why am I told this again"? Lo, it was taught in the pre- 
 ceding clauses of the same Mishnah. But do you not think 
 that one should learn from it that it is for the purpose of bringing 
 in the hand of his companion? And moreover so powerful was it 
 
 * Thus, if it be a case of non-contact, the man, according to Shezbi, may 
 take hold even of hallowed things. Abai replies, No, for if the point lay in the 
 matter of contact or non-contact, the Mishnah of Bab (which he now quotes) 
 concerning the wiped hand, would contain nothing new, a thing impossible to 
 admit. 
 
 ^ As involving the risk that uncleanness may accrue in the wiping, moist 
 things being specially liable (see p. 123, note 6) to receive and communicate 
 uncleanness. 
 
 ^ Lit., increase (of information). 
 
 ■" If the clean hand is free for hallowed things, simply on condition of non- 
 contact with its fellow, it can be of no importance whether that fellow-hand is 
 wiped or not; but if on the contrary the uncleanness of that feUow-hand, 
 irrespective of the question of actual contact, renders unclean or disqualifies the 
 clean hand, by reason of the risk of contact involved, then it is a piece of 
 additional information to tell us that the wiping of that fellow-hand, as 
 involving it in the risk of receiving uncleanness from that which wipes, is held 
 to render it (practically) unclean. 
 
 " non'N denotes a tradition of later date than either canonical or non- 
 canonical Mishnahs. 
 
 « For Jochanan was not himself a Mishnic teacher, and therefore we must 
 shew that his teaching could be deduced from a Mishnah. 
 
 ' See page 116. 
 
 ° Lit., Lo, why again to me? 
 
 9—2 
 
132 CHAGIGAH. 
 
 24 b, i. 8. that Resh Lakish changed his view about it, for E. Jonah' said, 
 
 that R. Ami said, that Resh Lakish said. Whether it be his own 
 
 hand, or the hand of his companion, with that same hand he may 
 
 disqualify but not render unclean. 
 
 And to shew that there are things which can disqualify without 
 
 Tadaim, rendering unclean, here is a teaching'- For there is a canonical 
 iii 2 . 
 
 Mishnah, All that disqualifies for a heave-offering, renders the hands 
 
 unclean, so as to be of secondary impurity. And a hand renders 
 
 its fellow unclean. These are the words of R. Joshua. And other 
 
 wise men^ say, The hands themselves are only of secondary un- 
 
 cleanness, and that which is secondary does not produce a second* 
 
 in the case of ordinary things. Do you think that it cannot make 
 
 a second? Nay, you say, it makes a third. Or perhaps it makes 
 
 neither a second nor a third. But moreover we have a Baraitha 
 
 to quote on our side^ For there is a Baraitha, A wiped hand 
 
 renders its fellow unclean, so far as to render unclean for hallowed 
 
 things, but not for heave-offering. These are the words of Rabbi. 
 
 R. Jose in the name of R. Jehudah says. With that same hand he 
 
 may disqualify, but not render unclean. 
 
 Men may eat dry food with ceremonially unclean hands eic.° 
 
 There is a Baraitha, viz., R. ChSnina ben Antigonus' said. Does 
 
 such a question as whether a thing be dry or wet exist as regards 
 
 hallowed things? Nay, does not love for the hallowed things 
 
 make men careful where they are concerned ? Yea, every 
 
 one will admit that it was not necessary to say this. But this is 
 
 the case supposed, viz., that a man's companion put a piece of the 
 
 hallowed things into his mouth, or he put it into his own mouth 
 
 with a spindle or with a skewer °, or attempted to eat along with 
 
 these" an onion or garlic taken from unconsecrated things. Our 
 
 ' A pupil of Zera. See Juch. p. 152 a. 
 
 ^ Meaning that it was not left for these two Rabbis to discuss it. It had 
 been discussed already. 
 
 ' 1st century teachers. •• But rather, a third. 
 
 ' As shewing that there are things which can disqualify without rendering 
 unclean. The last words of the Baraitha are those referred to. 
 
 8 See p. 117. 
 
 ' Chanina ben Antigonus was a priest, a, contemporary of Akiba (for whom 
 see p. 15, note 8). See Wolf, ii. 835 ; Juch. p. 85 a. 
 
 B A spindle and a skewer, not being either of them a vessel (inasmuch as 
 they have no inside), cannot contract nncleanness. 
 
 9 The hallowed things. 
 
CHAGIGAH. 133 
 
 Rabbis decided that this should be the case for hallowed things; 24 b, ii. 4. 
 for the heave- oflTering our Rabbis decided that it should not be the 
 case'. 
 
 He who is in deep mourning and he who lacks atonement etc' 
 What is the reason ? Seeing that hitherto they were under restric- 
 tions, our Rabbis compel them to be dipped. 
 
 MiSHNAH. 
 
 III. (4) Weightier rules on the other hand hold in a heave- 
 oflfering, for in Judea people are believed with regard to the 
 purity of wine and oil all the days of the year, but, at the time 
 of the vintage and the oil pressing", with regard to the heave- 
 offering also. When the vintage and the oil pressing are over, 
 and they bring to him* a cask of wine for heave-offering, he 
 does not receive it from him, but he leaves it for the next 
 vintage. But if he say to him, I have separated and put into 
 the midst of it a fourth part** of something consecrated for 
 hallowed things, he is believed. In the case of vessels of wine 
 and vessels of oil which are mixed, men are believed with regard 
 to them at the time of vintage and oil pressing and for seventy 26a 
 days before the vintage °. 
 
 ^ The object was to avoid the danger that the person with unclean hands, 
 into whose mouth the hands of the clean person, or the spindle or skewer, were 
 introducing the hallowed thing, might touch it afterwards with his own 
 (unclean) hands for the purpose of pushing it in. The Babbis decided that the 
 man's deep reverence for hallowed things would prevent the risk of his touching 
 it, and that therefore he might safely be allowed to have it placed thus in his 
 mouth. To heave-offering, however, as being naturally viewed with a some- 
 what less degree of reverence, they held that the same reasoning did not apj4y. 
 
 » See p. 117. 
 
 ' Lit., the wine-presses and the oil- vats. 
 
 * The priest. 
 
 » The fourth part was the smallest portion over which a blessing could be 
 said, and thus was the smallest portion suited for a libation. 
 
 « The general principle is that, when hallowed things are in question, men 
 may always be trusted to have reverence enough to make them careful, but in 
 the case of heave-offering this will only be so at special times, when every one 
 is on the alert and has his attention called to the subject. Further, this 
 distinction has reference only to "the common person." The careful and 
 observant man ("I3n, See p. 141, note 1) wiU be equally trustworthy as regards 
 both, and that too without distinction of seasons. 
 
134 CHAGIGAH. 
 
 Gemara. 
 
 26 a, i. 3. In Judea, yes; but in Galilee, no. What is the reason? Resh 
 
 Lakish said, Because there is a strip of Cuthites' making a separa- 
 tion between them. But, says some one, let us bring it in a 
 box, a chest, or a balloon". Nay, what Mishnic authority 
 is there for so doing ? It is the teaching of Rabbi. For he 
 said, A tent projected is not a real tent^. And there is a Baraitha, 
 That which enters the land of the Gentiles in a box, a chest, 
 or a balloon, Rabbi declares unclean, but R. Jose bar Jehudah* 
 clean. But let one bring it in an earthenware vessel tied round 
 with a line of thread. For R. Eliezer said, They teach in a 
 Baraitha^, Hallowed things are not preserved from uncleanness 
 by a line of thread. But against this view of R. Eliezer is 
 another Baraitha, viz., the ashes of the heifer* are not preserved 
 by a line of thread. What'? are they not? Then hallowed 
 things are preserved. No, says another", but the water 
 destined to receive the ashes, but not yet consecrated, is pre- 
 served by a line of thread. And yet Ola said. Learned and 
 observant men purify' in Galilee. Yes, but they leave the 
 
 ' '*ni3. Probably D^l) was the original reading, inasmuch as that is the word 
 (" Gentiles") which is used in the Baraitha immediately afterwards quoted as an 
 authority on the question. 
 
 " Lit., a tower. See p. 90, note 8. 
 
 " Kabbi's argument is that although a balloon may in some respects 
 resemble a tent, its similarity does not extend so far as to give it the power by 
 which a tent, as being a partition, would intercept the contamination resulting 
 in tramitu from the religiously pestilential band of Outhites. 
 
 * There seem to have been two of this name, the one of Babylon, the other 
 of Jerusalem. The latter is the one here referred to. See Juch. p. 70 a. 
 
 ° pilK*, as an equivalent to ti^iT\, is a somewhat unusual expression. 
 For " the ashes of the heifer " the Heb. has simply, sin. 
 
 ^ Says the teacher of the Baraitha (about the 5th century). 
 
 ^ Another teacher of about the same date, who means here that the contrast 
 does not lie, as the former supposed, between the ashes of the heifer and 
 hallowed things, but between the ashes of the heifer and water destined to 
 receive the ashes but not yet consecrated. 
 
 ' i.e., their wine, oil etc., for hallowed things. Therefore (he implies,) they 
 cannot be a&ected by this band of Cuthites. The reply is, Nay, they do not 
 attempt to send them up to Jerusalem, but wait, expecting Elijah's speedy 
 arrival. For passover usages connected with this expectation, see Diet, of 
 Bible, Art " Passover," ii. 715, note 1. " A cup of wine is poured out for him. 
 
CHAGIGAH. 135 
 
 hallowed things alone, and when Elijah returns, then he will cleanse 25 a, ii. 2. 
 them. 
 
 But at the time of the vintage... [they are believed] with regard to 
 tfte heave-offering also\ But against this I adduce' the following Ba- 
 raitha, viz., He who finishes his olives shall leave aside one box 
 and place it before the eyes' of the priest. R. Nachman said, 
 
 There is no difficulty. The one' is the case of new, the other* of 
 old ones. R. Ada bar Ahaba" said to him, For instance things 
 like those belonging to the house of thy father. R. Joseph said. 
 The teaching refers to Galilee. Abai replied to him. The other 
 
 side of Jordan and Galilee, lo, these are as Judea. Another 
 
 explains, They are believed about wine at the time of wine, and oil 
 at the time of oil, but not about wine at the time of oil, and not 
 about oil at the time of wine. But' it is perfectly clear that 
 
 it is as originally explained". 
 
 When the vintage and the oil pressing are over, and tJtey bring 
 to hiin a cask of wine..., lie does not receive it from him, but lie 
 leaves it for the next vintage '. R. Shesheth's disciples asked 
 
 him, Suppose that it is over, and yet he receives it, what about 
 the law that he shall leave it for the next vintage ? He said to 
 
 them, Ye have this teaching" already. Take the case of a learned 
 and observant man and a common person who are their father's 26 b 
 joint heirs. The common person may say to him", Take thou the 
 wheat that is in such a place "", and I will take the wheat that is in 
 
 and stands all night upon the table. Just before the filling of the cups of the 
 guests the fourth time there is an interval of dead silence, and the door of 
 the room is opened for some minutes to admit the prophet." 
 
 1 See p. 133. 
 
 2 Lit., But I throw upon it. 
 
 * Lit. eye, but a final ' seems to have accidentally dropped out of the mss. 
 The argument is; the presentation to the priest that he might test it shewed 
 that the man was not necessarily to be believed. 
 
 * When they are believed. 
 
 » When they have to be shewn to the priest. 
 
 ° He is said to have been born on the day that Babbi died. He was a pupil 
 of Bab at Sora. See Wolf, ii. 867 ; Juch. p. 106. 
 
 ' Says the Talmud editor. 
 
 8 i.e., by Nachman. ' See p. 133. 
 
 i» viz., the teaching which immediately follows, and which unfolds the duty 
 of the priest, as a learned and observant man, under such circumstances. 
 
 11 His brother. 
 
 " Less likely to be liable to uneleanness, though perhaps of less value also. 
 
136 CHAGIGAH. 
 
 2S b, i. 4. such a place ; take thou the wine that is in such a place, and I will 
 take the wine that is in such a place. But he may not say to him, 
 Take thou the liquid and I will take the dry ; take thou the wheat, 
 and I will take the barley. And there is a further teaching with 
 regard to it. That same learned and observant man bums the 
 liquid and leaves the dry. Why? Let him leave it for the 
 
 next vintage. It may be one of the things which have no vin- 
 
 tage'. Let him leave it for one of the great Feasts ^ It 
 
 may be one of the things which will not keep till the Feast. But 
 if he say, I have separated and put into the midst of it the fourth 
 part of something consecrated for hallowed things, he is believed. 
 P'sachim We have a canonical Mishnah elsewhere", viz., The house of 
 
 92 b, i. 1. Shammai and the house of Hillel agree, that we are to investigate 
 a field in which a person is buried*, for those who are keeping the 
 Passover, but we do not investigate for those who desire to eat 
 heave-offering. "What is the meaning of investigated R. 
 
 Jehudah said that Samuel said, A man blows upon the unclean 
 place' as he walks along. And R. Chia bar Abba in the name of 
 Ola said, An unclean place of this sort that is trodden^ is clean. 
 For those keeping Passover they' did not insist upon their decisions, 
 as it was a case of cutting off, but for those who desired to eat heave- 
 offering they did insist on their decisions, as it was a case of death". 
 It was a question for them, In the case of a man who has investi- 
 
 1 i.e., which are not wine ; e.g., legaminous crops. 
 
 2 Passover, Pentecost, Tabernacles, when even the common person (see p. 
 133, note 6) is held to be clean. For the Hebrew ?3"1, here translated " one 
 of the great Feasts," see pp. 1, note 4, and 7, note 1. 
 
 3 Lit., there. 
 
 * Inasmuch as to pass through such a field makes a man unclean. 
 
 ° Lit., house (place) of separation. 
 
 " Lit., thrashed, e.g., the threshold of a door, which is accustomed to be 
 trodden. 
 
 7 The Eabbis. 
 
 " In the case of heave-offering, to eat when ceremonially unclean involved 
 death (Lev. vii. 14, 20). Yet on the other hand in the matter of heave-offering 
 it was not essential to go and eat, while in the case of Passover, inasmuch as to 
 abstain from eating involved for those not exempted cutting off (Ex. xii. 19), it 
 was essential that a person shonld go and eat. Hence in the former case, un- 
 like the latter, the provision of means, by which the person might pass through 
 a place unclean by reason of a dead body, was not needful, for he need not 
 go at all. Therefore in the case of heave-offering they insisted on the law 
 that to pass through a place thus unclean involved defilement. 
 
CHAGIGAH. 137 
 
 gated for his Passover, what about his eating his heave-offering'. 26D, i. 23. 
 Ola said, He who has investigated for his Passover is free to eat his 
 heave-offering, but Kabbah bar Ola' said, He who has investigated 
 for his Passover is forbidden to eat his heave-offering. That old 
 man' said to him, Do not thou contradict Ola's assertion, for there 
 is a canonical Mishnah which bears him out*, viz.. But if he say*, Chag. 
 I have separated and put into the midst of it a fourth part of some- ^°' "• °' 
 thing consecrated for hallowed things, he is believed. Conse- 
 quently, seeing that he is believed about hallowed things, he is 
 believed also about heave-offering"; and so here too, seeing that he 
 is believed about passover, he is believed also about heave-offering. 
 
 In the case of vessels of wine and vessels of oil eicP There is a 
 Baraitha, viz., They are not believed either about the cans or about 
 the heave- offering. Cans belonging to what? If I say, cans 
 belonging to hallowed things; but in that case, seeing that he is 
 believed about the hallowed things, he is believed also about cans 
 which belong to those hallowed things. But are they cans belong- 
 ing to heave-offerings that are meant? But then it is a clear case. 
 Look now. About heave-offering he is not believed. Shall he be 
 believed about cans that belong to it? But it is a case of cans 
 which ai-e empty of hallowed things, and it is during the remaining 
 days of the year". But in the case of those full of lieave-offering 
 and at the time of the vintage they are believed. 
 
 1 i.e., may he take advantage of the same blowing to obtain heave-offering? 
 
 " Ola's son. See Wolf, ii. 880, who however spells K3^, and so too in 
 Jucft. p. 183 6. 
 
 3 Tiaditionally said to be Elijah. 
 
 '* Lit., like nnto him. 
 
 ° See p. 133. The quotation here omits " to him." 
 
 ' As being thus mixed with it. For the presence of the hallowed things in 
 it proves that care has been taken. The hallowed things are offered to God, 
 and therefore, where they are concerned, the man may be trusted to have used 
 proper precautions. The heave-offering is given to the priest, a fact which may 
 make all the difference as regards the man's care. 
 
 ' See p. 133. 
 
 ' And therefore he must not be believed. The heave-offering however, which 
 is brought to the priest in cans which for these reasons cannot be regarded as 
 certainly clean, may itself be received on condition that it be emptied into the 
 priest's cans. This may seem inconsistent, but then we must remember that 
 there are inconsistencies also in the Scriptures (see p. 71, note 1), and the 
 Babbis relax in this case for the priest's sake, that the man, who may be very 
 poor, may not be deprived of the heave-offering. 
 
138 CHAGIGAH. 
 
 26 b, ii. 12. We have a canonical Mishnah, viz., vessels of wine and vessels of 
 oil which are mixed', why should they not be mixed as regards heave- 
 offering? Those of the house of K Chia say. Mixed as regards 
 hallowed things. But how can there be a mixture as regards 
 hallowed things'. Those of the house of R. El'ai' say. Yes, in 
 the case of one who is in the act of purifying his untouched* pro- 
 duce, to take out of it the libations ^ 
 
 For seventy days before the vintage". Abai said. Learn from this 
 that it is decided' that the farmer shall go up° to cleanse the casks 
 seventy days before the time of the presses. 
 
 Mishnah. 
 
 III. (5) From Modiim" and inwards'" men are believed with 
 regard to earthenware vessels; from Modiim and outwards they 
 are not believed. How is that made out"? TIhe potter 
 
 who is selling the pots goes inwards from Modiim. That is the 
 potter, and those are the pots, and those are the buyers". He 
 is believed. If he goes out, he is not believed. 
 
 ' i.e., which have not yet paid their tithe (to the Levite) nor heaTe-offering 
 (to the priest), bnt still have these (not the hallowed things, which the man is 
 not bound to pay) " mixed " up in them. 
 
 ' For that which is consecrated for hallowed things becomes so in the act of 
 separation, and is not, like tithe, a thing which a man is bound to pay. 
 
 " Father of the B. Jehudah ben El'ai, who, when arrayed in his robes, is said 
 by the Gemara to have looked like an angel of the Lord. 
 
 '' i.e., which has not yet paid dues of any kind. 
 
 " Because in such a case it is as good as consecrated. 
 
 6 See p. 133. 
 
 ' Lit., the judgment (decision). 
 
 ^ Lit., it is incumbent upon him, the farmer, to go up etc. 
 
 9 See Neubauer's Geog. du Talmud, p. 99. Modiim (=Modin, the dwelling- 
 place of the Maccabees, 1 Mace. ii. 1) was fifteen miles N. of Jerusalem ; now 
 known as Kl-Mediyeh. It was the burial place of Mattathias, father of Judas 
 Maccabseus, and bis sons (ibid. xiii. 25 — 30). His son Simon is said to have 
 adorned the tomb with pillars and carvings of ships, placed so as to be visible 
 &om the sea. 
 
 >° i.e., between it and Jerusalem. 
 
 II 3, as, ''K, where? nV, side, part. Of these three the word in the original 
 is compounded. 
 
 I* i.e., all are well known. 
 
CHAGIGAH. 139 
 
 Gemara. 
 
 There is a Baraitlia, viz., Modiim is sometimes within, sometimes 26b,ii. 21. 
 ■without. How is that made out? The potter goes out, 
 
 and the merchant goes in. In that case it is considered within. 26 a 
 Both go in or both go out. It is considered without. Abai said, 
 We also have a teaching, viz., as above. The potter who sells the 
 pots, and goes inwards from Modiim, is believed. The reason is that 
 he has gone inwards from Modiim. Lo, by inference Modiim 
 itself is not believed. Nay, but let me tell you the end of the 
 
 same teaching. If he goes out, he is not believed. Lo, by infe- 
 rence Modiim itself is believed. But do we not learn it' thence? 
 The one case^ is when the potter goes out and the learned and obser- 
 vant man goes in; the other is when they both go out or both 
 come in. Learn it hence. 
 
 There is a Baraitha. Men are believed as regards small earthen 
 vessels for hallowed things. Resh Lakish said, And provided that 
 they are such as are taken in one hand^; but R. Jochanan said. 
 Even though they are such as are not taken in one hand. Resh 
 Lakish said. They do not teach this except as regards empty vessels, 
 but full ones not; but R. Jochanan said, Even though they be full, 
 and even though its veil* be within it; and Rabba says and R. 
 Jochanan admits it, even in the case of ' drinkables which are 
 actually unclean. And be not surprised at this ; for lo, in the case 
 of bowls full of drinkables the bowls may be unclean with an un- 
 cleanness of seven days', while the drinkables are clean". 
 
 MiSHNAH. 
 
 III. (6) The tax-collectors who have gone into the midst of 
 a house, and so too the thieves who have restored the vessels, 
 are believed, when they say. We have not touched'. And in 
 
 I viz., that this is the explanatiou. 
 
 ^ That in which Modiim is reckoned as inside, or, in other words, that in 
 which the potter is believed. 
 
 ' For the use of two hands increases risk. 
 
 * niDTg'SX, as an illustration taken from what such a vessel often carried. 
 ' i.e., requiring seven days for their purification. 
 
 • This apparent inconsistency arises from the enactments of the Law, 
 behind which we cannot go. See p. 137, note 8. 
 
 ' In such a way as to render unclean. 
 
vii. 6. 
 
 140 CHAGIGAH. 
 
 26 a, i. 17. Jerusalem they are believed as regards hallowed things, and 
 at the time of a Feast as regards heave- offering also. 
 
 Gemaba. 
 
 But against this I adduce the following Baraitha, viz., In the 
 case of the tax-collectors who have gone into the midst of the house, 
 the house is wholly unclean. There is no difficulty. The one 
 
 is when there is a stranger with them, the other, when there is not 
 Taharoth, a stranger with them. For there is a canonical Mishnah, If there 
 is a stranger with them, they are believed, when they say, We did 
 not enter, but they are not believed, when they say. We entered 
 but we did not touch. But, it is asked. What does this 
 
 mean, "if there is a stranger with them"! Behold, R. Jo- 
 
 chanan and K. El'azar reply. The one says. When a stranger 
 stands beside them; and the other says, When the government 
 official stands beside them. What is the difference between 
 
 them? There is this difference between them. A stranger is 
 
 not of importance'. 
 
 And 80 too the thieves, who have restored tJie vessels. But against 
 this I adduce the following Baraitha, viz., In the case of the thieves 
 who have gone into the midst of the house, only the place where the 
 thieves' feet trode is unclean. R. Phinehas^ said in the name of 
 Rab, They are to be believed only in case they have repented. You 
 can even press it out from the language of the Mishnah, for the 
 teaching is, JFAo have restored the vessels. Learn it thence. 
 
 And in Jerusalem they are believed as regards hallowed things. 
 There is a Baraitha, viz.. They are believed as regards large earthen 
 vessels for sacrifice. And why all this discussion? Be- 
 
 cause they do not make ovens' in Jerusalem. 
 
 And at tJie time of a Feast as regards heave-offering also. Whence 
 these words? R. Joshua ben Levi* said. Because the Scripture 
 
 ' While the govemment official is of importance. 
 
 '' For the several Babble of this name see Juch. 177 b. 
 
 ^ To bake earthenware. The object was to avoid smoke, which might deface 
 the beauty of the buildings. Thus they had to be made fifteen miles away. 
 Otherwise (the Talmud means) the question would not have arisen. 
 
 * Head of the Academy at Lod (Lydda), and teacher of Jochaoan (for whom 
 see p. 11, note 7). He lived soon after Babbi and is accordingly placed by some 
 with the Tannaim, by others with the Amoraim. See Wolf, ii. 842, 874; 
 Etheridge, p. 145. 
 
CHAGIGAH. 141 
 
 says, "So all the men of Israel were gathered against the city, knit 26 a, ii. 3. 
 together as one man'." The Scripture makes them all learned and J"^' ^^' 
 observant men. 
 
 MiSHNAH. 
 
 III. (7 a) He that opens his cask and he that commences 
 his dough at the time of a festival, R. Jehudah says, he shall 
 finish it, but wise men say, He shall not finish it. 
 
 Gemara. 
 
 R. Ami and R. Isaac Naphcha sat at the portico of R. Isaac 
 Naphcha. One began" and said. What is the meaning of the 
 words, He shall keep it for another festival? He said to him, 
 Every one's^ hand has been handling it, and dost thou say, He shall 
 keep it for another festival ? He said to him, Nay, but hitherto 
 
 as well has not every one's hand been handling it 1 He said to 
 
 him, That is quite true' ; yet hitherto the uncleanness of a common 
 person in a festival the Merciful One cleanseth. But now' it is a 
 ease of uncleanness. Shall we say so? For we have one 
 
 Baraitha which teaches. He shall leave it for another festival, and 
 another Baraitha, He shall not leave it for another festival. Is 
 
 not this a non-canonical Mishnah? Nay, it is older". Lo, the Ba- 
 raitha, "He shall leave it," is. identical with the teaching of R. 
 
 ^ The Heb. root means, to join. The substantive, rendered in the above 
 passage, "knit together," came in the later Heb. to denote a man learned in 
 Babbinic rales and observant of them. The argument deduced from the above- 
 qnoted passage is that in any assembly (whether, as there, brought together for a 
 bad, or, as at a Festival, for a good purpose) Israel thus united consists of 
 learned and observant men, who may therefore be trusted to use all precautions. 
 Cf. the fanciful inference from Numb. xiv. 27 ( tTJJ}) that ten (the number of 
 the spies, when Caleb and Joshua are subtracted from them) is the minimum 
 which constitutes a congregation. See Pirke Aboth, iii. 9. 
 
 ^ Lit., opened (his mouth). 
 
 ' Including the hands of the common people. 
 
 * Lit., Thus now (NntJTI '3n, more literally, at this hour) it is all right. 
 
 ' After the Festival. 
 
 ° For it is substantially identical with the words of the canonical Mishnah 
 above, since it can, though not at first sight, be derived from the words of that 
 Mishnah. 
 
142 CHAGIGAH. 
 
 26 a, ii. IS. Jehudah, and the Baraitha, " he shall not leave it," with that of our 
 Eabbis'. But" bring your reasoning powers to bear. Lo, 
 
 R. Jehudah said, Let him finish ; but this, which is equivalent to the 
 Baraitha, "let him not leave," is identical with the teaching of 
 R. Jehudah ; and the other, which is equivalent to the Baraitha, 
 " let him leave," is identical with the teaching of our Rabbis. 
 And why shall he not leave it ? Because it is not necessary to 
 
 leave it. 
 
 MiSHNAH. 
 
 III. (7 b) As soon as the festival is over, they make them 
 pass on to the cleansing of the court. But if the festival is over 
 on the sixth day, they do not make them pass on, on account of 
 the honour of the Sabbath. R. Jehudah says, Also not on the 
 fifth day, for the priests are not at leisure. 
 
 Gemaka. 
 
 There is a Baraitha which says that the priests are not at leisure 
 because of the removing of the fat. 
 
 MiSHNAH. 
 
 III. (8) How is that made out, that they make them pass 
 on to the cleansing of the court? They dip the vessels which 
 26 b were in the sanctuary, and say to them'. Be ye clean that ye touch 
 not the table. All the vessels that were in the sanctuary had 
 second and third sets, so that, if the first became unclean, they 
 might bring the second instead of them. All the vessels which 
 were in the sanctuary were subject to dipping, except the altar 
 of gold and the altar of bronze, because that they were like the 
 floor. These are the words of R. Eliezer. But wise men say, 
 Because they were overlaid. 
 
 ' i.e., the other wise men, quoted above. 
 
 2 This is spoken by the Tahnnd editor. He means that the precepts, Leave, 
 and. Do not leave, are to be assigned indeed to the above-mentioned authorities, 
 bnt conversely (to the statement just made), and in accordance with the 
 Mishnah given a*)Ove. 
 
 ^ The priests. 
 
CHAGIGAH. 143 
 
 Gemara. 
 
 There is a Baraitha, Be ye clean, lest ye touch the table or the 26 b, i. 8. 
 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 "i 
 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," it is as though Ex. xxvi. 
 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 fulP- As is the teaching of Resh Lakish; for Resh 
 Lakish said. What is the meaning of the passage, " upon the Lev. xxiv. 
 clean table?" Undoubtedly it implies that it might be unclean. ' 
 And why 1 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 Uke its placing'. For R. Joshua 
 
 ben Levi said, A great miracle was wrought in the shewbread. 
 
 ^ Lit., (As for) the table there is written in (its case) "perpetual;" (as for) 
 the lamp, there is not written in (its case) " perpetual." 
 2 The table. 
 
 * The argument may be stated thus. Holy Writ shews us what is capable of 
 imparity by saying, " Upon whatsoever any of them, when they are dead, doth 
 fall, it shall be unclean ; whether it be any vessel of wood, or raiment, or skin, 
 or sack, etc." (Lev. xi. 32.) From this verse it is inferred that nothing is 
 liable to contract uncleanness that does not correspond in its mobility to a 
 sack. Now the mobility of a sack is of this nature, that it can be moved, either 
 empty or full. Such also is the nature of a table's mobility. Therefore, we 
 conclude, a table is liable to contract uncleanness. 
 
 * Bemoval. 
 
 ' Arrangement in order. 
 
14i4 CHAGIGAH. 
 
 26 b, ii. 3. As its placing was miraculous, so was its end ; for it is said, " to 
 xxi. 6." P"* '^*'* bread in the day that it was taken away'." 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 
 xxii. 1. 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. 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 Kesh 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 
 27 a the difference. For the merciful One calls it wood, as it is written, 
 Ezek. xli. " The altar was of wood, three cubits high, and the length thereof 
 ^^' two cubits ; and the corners thereof, and the length thereof, and the 
 
 walls thereof, were of wood : and he said unto me. This is the table 
 
 ^ The word Dh, from its poeition in the Heb. sentence, may be made 
 to belong to either of the two verbs. The Babbis take it as belonging to 
 both. 
 
 2 Greek JeX^oci}. 
 
 > A material which on account of the cloeeness of the texture cannot be 
 made nnclean. 
 
 * D\jVp?^ (also written DJ7D3N and K'J7D3S) is probably connected with 
 {t/Xov, wood, and may have meant a special kind of wood. Some take it as 
 the name of a city or other place from which tables of this material were 
 procured. 
 
 ^ i.e., from over the Mediterranean, 
 
 " The locality thus named has not been identified. 
 
CHAGIGAH. 145 
 
 that is before the Lord." He began with " altar," and he ended 27 a, 1. 6. 
 with "table." R. Jochanan and Eesh Lakish say both of 
 
 them, At the time that the Holy House was set up, an altar 
 made atonement for a man ; now a man's table makes atonement 
 for him. 
 
 All the vessels tJuit were in the sanctuary had second and third 
 sets etc. ' The altar of bronze, how had this a counterpart ? Be- 
 
 cause it is written, "An altar of earth thou shalt make unto me." Ex. xx.24. 
 The altar of gold, how had this a counterpart? Because it is 
 written, " the lamp and the altars." The altars are placed in com- Numb. iii. 
 parison one with the other. But wise men say, Because they ^^■ 
 
 are overlaid. So much the worse for your arguments Since 
 
 they are overlaid, they may become unclean. I will tell you 
 
 the true explanation, viz., the wise men pronounced them capable 
 of becoming unclean", because they were overlaid; or, if you like, 
 our Kabbis said to R. Eliezer, What is thine opinion? Is it be- 
 cause they are covered over ? No, their covering is of no avail in 
 respect of them*. 
 
 R. Abohu said that R. Eliezer said. As to the disciples of the 
 wise, the flame of Gehenna has no power over them. For this is 
 shewn by an a fortiori argument drawn from the salamander. 
 And what is the salamander ? It is a creature of fire. He that 
 
 anoints himself with its blood, flame has no power over him. How 
 much more the disciples of the wise, whose whole body is fire, as it 
 is written, "Is not my word like as fire', saith the Lord?" Resh Jer. xxiii. 
 Liakish said, The flame of Gehenna has no power over the trans- 
 gressors of Israel. How much less over the altar of gold ! As in 
 the case of the altar of gold, upon which is only about the thick- 
 ness of a denarius of gold, for ever so many years the flame has had 
 no power over it, how much less can it have power over the trans- 
 gressors of Israel, who are full of the commandments as a pome- 
 
 1 See p. 142. 
 
 2 On the contrary ; lit. IS (=? ^W and N3"1. Ore the other Bide is a stronger 
 claim. For the wise men seem to have meant that the overlaying makes them 
 to be free from the liability to contract uncleanness, whereas metal has the 
 opposite effect. 
 
 ^ Lit., made them unclean. 
 
 • i.e., in my comparison between the wood of which they are formed, and the 
 gold with which they may be overlaid, the wood prevails. 
 ° Lit., thus, like a fire. 
 
 S. CH. 10 
 
146 CHAGIGAH. 
 
 27 a, U. 10. granate is full of seeds, as it is written, "Thy temples are like a 
 Cant.iv.3. pjggg ^f ^ pomegranate." Read not, "thy temples'" but, the vain 
 fellows' that are in thee. 
 
 May our return be to thee, "Weightier rules hold in hallowed 
 things' etc." 
 
 « I>5pp. Cf. " Eaca " (Mt. v. 22). 
 3 See p. 55, note 2. 
 
GLOSSARY. 
 
 Baraitha (xrina, pi. ninnil) denotes a law or principle extraneous 
 (12, N'7a, = outside) to the Mishnah, in other words, one which was not 
 included in the collection made by R. Jehudah ha-Nasi (see Mishnah). 
 In Mishnic times it was the custom for the Tanna (X3FI) or head of the 
 Academy to lecture in a low voice iu Hebrew, while another learned man, 
 named the Amora (XIIDN ; "IDN, he said, discoursed), "received the law 
 from his lips," and delivered it in the vernacular and in a loud voice to the 
 assembled students. The Amora was on this account named also M'tkur- 
 g'man (JDI'linp, JD|"1in), interpreter (DITTI, Chaldee, he interpreted ; cf 
 D|1.np, Pu'al part, in Ezra iv. 7, and Targum, = interpretation, commentary). 
 Sometimes however, in the absence of a Tanna, the Amora, especially 
 if eminent for learning, took the lead, and himself set forth new principles 
 or fresh applications of old ones. These Baraithas are constantly cited in 
 the Gemara, introduced by some such form as T'no Rabbanan {]i2.'\ U^), 
 "Our Rabbis have taught," and they are considered practically as autho- 
 ritative, unless they plainly contradict some Mishnic teaching. " Besides 
 the Baraithas constituting Tosiphtaoth (see Tosiphta), Mechiltai, Siphra 
 and Siphre", there are hxmdreds of other Baraithas found scattered about 
 in both Talmuds. These are however mere fragments of the vast Mish- 
 nayoth (entire Mishnic works) composed by Bar Kappara, R. Hiyya [Chia] 
 and hundreds of other teachers, which in course of time must have perished." 
 Art. Mishnah (Schiller-Szinessy) in Encycl. Brit. 9th ed. 
 
 Chagigah (nVJn) is a substantive, derived from the Biblical root 33n 
 (used, e.g., of the Passover in Exod. xii. 14), but not itself occurring in the 
 Old Testament. According to its derivation, its primary sense is, ryoidng, 
 festival;;**^. It seems however to have acquired early a special sense in 
 connexion with the Passover Feast', viz., a voluntary peace-offering made 
 
 ' A treatise on Exodus xii — xxiii with other fragments ascribed, at least in 
 part, to Ishmael ben Elisha ha-Kohen, who died a.d. 121. 
 
 2 Seep. 5. 
 
 ' The Chagigah however was connected with the other great Feasts (Weeks, 
 and Tabernacles) as well. 
 
 10—2 
 
148 GLOSSARY. 
 
 by individuals. It had to be without blemish, might be either male or 
 female, and could be taken from the herd as well as from the flock. This 
 Dent. xvi. is shewn by the passage " thou shalt sacrifice the passover unto the Lord 
 ^' thy God, of the flock and the herd, etc.," which most probably' refers to 
 
 the Chagigah, while subsequent verses (5 — 7) of that passage have to do 
 with the Paschal lamb, with the eating of which it was associated. The 
 manner of offering the Chagigah followed the ritual provided for other 
 private peace-ofierings, in all of which the sacrificial meal was the point of 
 main importance. The regulations for these offerings are given in Lev. 
 iii. 1 — 5, vii. 29 — 34 (see also 1 Sam. ii. 16). The animal was slain at 
 the sanctuary door, the offerer resting his hand upon the head of the 
 victim. The sacrificer was allowed the flesh (to be eaten within the 
 Temple courts, or in the city, Deut. xxvii. 7), and apparently the skin. 
 The fat and " the inwards " were bmnt by the priest as an offering to the 
 Lord, Who granted him as his portion the breast, after he had presented 
 it as a wave-offering. The right-shoulder ^ was presented direct from the 
 sacrificer to the priest. The offerer and his friends might eat their share 
 of the victim on the day on which it was offered or on the day following. 
 Any part that remained till the third day was to be burned'. Other passages 
 which are thought to have reference to the Chagigah-offering are Numb. 
 X. 10, Deut. xiv. 26, 2 Chr. xxx. 22, xxxv. 7, 13, which last verse has been 
 adduced to shew that the Chagigah (as included among " other holy offer- 
 ings ") might be boiled as well as roast. Two Chagigah-offerings are spoken 
 of in this treatise, viz., the Chagigah of the 14th and that of the 15th day 
 of the month Nisan. The former was offered towards the end of that day 
 which with the preceding evening constituted, according to the Jewish 
 mode of reckoning*, the 14th day, and, after sunset had introduced the 
 15th, it was eaten with the Passover meal. This Chagigah, as being a 
 voluntary offering, might be brought from anima;ls which had been already 
 dedicated imder some other head, e.g., as tithe. That of the 15th day on 
 the other hand was considered obligatory, and therefore must consist of 
 what had not yet been consecrated (Jvin). This Chagigah was not neces- 
 sarily confined to the 15th, although that was the principal day for it. 
 It might also be brought on any subsequent day of the festival. For 
 further remarks on these two Chagigah-offerings, see notes on pp. 35, 36. 
 
 If the 14th of Nisan fell on the weekly Sabbath, its Chagigah, unlike 
 the Paschal lamb, could not be slain. 
 
 See farther in Edersheim, The Temple, its Ministry, etc., pp. 186, 217. 
 
 Gbmara (X"J9|) '^ *^® name of the later in date of the two parts of 
 which, speaking generally, each of the Talmudic treatises is composed. (See 
 
 1 Onkelos however denies this interpretation, making "flock" to refer to the 
 Paschal lamb, and "herd " alone to denote the source of the Chagigah offering. 
 
 « Or, right thigh. 
 
 3 See Lev. vii. 16—18, 30—32. 
 
 •* See Gen. i. 5, etc. 
 
GLOSSARY. 149 
 
 MiSHNAH.) It contains the decisions and other sayings of the Amoraim 
 (A.D. 220—500. See Baraitha and Introd. p. vii). The root pOJ), from 
 which it is derived, denotes completion, and the word accordingly has been 
 usually taken to indicate the collection of comments upon the Mishnah, 
 which were needful by way of further exposition, in order to set forth, and 
 complete, its sense. 
 
 But it is very possible that the word may rather be connected with the 
 sense to learn hy rote, which its root also bears. If so the Gemara will be 
 that which, as being authoritative, is learned, as contraated with that 
 which consists of matters for speculation, i.e., the sajdngs of the Sabboraim 
 (^3D=to speculate, reason), who' followed the Gemaric teachers (Amo- 
 raim). 
 
 Haqgadah (iTIin) from the root IJi, to extend, to flow, and hence, to 
 apeak, is according to Levy (s.v.), quite distinct from <T1J8 (never 'Tjax), 
 which is from the root 1i with K prefixed (cf. for this derivation his article 
 on rflJ^). Haggadah denotes, as opposed to Halachah (which see), those 
 parts of the Rabbinic writings, which are not concerned with the develop- 
 ment, discussion, and solution of legal matters as such, but confine them- 
 selves on the contrary to "the realms of fancy, of imagination, feeling, 
 humour^." Thus the Haggadah {Legetid, Saga) "was only a 'saying,' a 
 thing without authority, a play of fancy, an allegory, a parable, a tale, that 
 pointed a moral and illustrated a question, that smoothed the billows of 
 fierce debate, roused the slumbering attention, and was generally... a com- 
 fort and a blessing'." While not absolutely restricting itself to subjects 
 suggested by the historical and prophetical Books, it dealt but little with 
 the Torah. (See Halachah.) The unseen world, angels, demons, the 
 future glories of Israel, these were subjects on which it allowed the 
 imagination absolutely unfettered licence. It thus presents to us a curious 
 and interesting picture of the speculations, in the weaving of which the 
 Jewish mind of those days found delight and oftentimes doubtless a real 
 relief from the sufiFerings belonging to their actual surroundings*. 
 
 Halachah (ns^n, ij^n, he went, walked) denotes first the laws according 
 to which a man's conduct, his walk in life, is to be ruled, and hence the Bab- 
 binic rules, or decisions, with the discussions through which they are reached, 
 " the process of evolving legal enactments and the enactments themselves"' 
 as contrasted with Haggadah (which see). Just as to the mind of the Jew 
 there was a well-defined distinction between the subject-matter and the 
 comparative importance of the Torah ("Books of Moses") on the one hand 
 
 > See Intiod. p. viii. 
 ' Deutsch, Literary Remains, p. 16. 
 3 Ibid. p. 17. 
 
 * See Morrison, The Jews under Roman Rule (The Story of the Nations 
 Series), pp. 268 sqq., for illustrations of the nature of Haggadah. 
 6 Deutsch, p. 17. 
 
150 (iLOSSARY. 
 
 aud the remainder of the Old Testament on the other, so the oral tradition 
 differed in its character according as its main concern was with one or the 
 other of these. If it dealt with the Torah, it was called Halachah. In 
 that case "the oral Law had to answer all questions on which the written 
 law was silent. It had to adapt some parts of the written Law to altered 
 social conditions ; it had sometimes to modify the rigom- of written pre- 
 cepts, and to bring them by a process of interpretation into harmony with 
 the feehngs of the age ; it had to adjust the written Law to the practical 
 necessities of the times ; it had to define the scope of the written Word, 
 and to shew in what circumstances it should be applied ; and it had also 
 to solve all difficulties and obscurities in the written text*." 
 
 MiSHNAH (HJB'D) is the name of the earlier in date of the two parts of 
 which, speaking generally, each of the treatises of the Talmud is made up. 
 It was brought into shape by R. Jehudah ha- Nasi (see p. 2) by selection from 
 the materials existing in his day. The word itself is not found in the Bible, 
 but the cognate form, Mishneh (ilJtJ'P), occurs in the following senses, 
 (a) double (Exod. xvi. 5), (6) a copy (Deut. xvii. 18), (c) a secondary 
 (i suburban) portion of Jerusalem (2 Kings xxii. 14), (d) the second rank 
 (2 Kings XXV. 18), (e) one who holds the second rank (2 Chr. xxviii. 7). 
 The primary sense of the root (nJC) is repetition. Hence comes the 
 meaning of instruction by repetition, which seems to be the underlying 
 notion of the word (compare pt? in Deut. vi. 7), rather than that it is itself 
 a repetition of the written Law. It consists of the sayings of the Tannaim 
 or Ch^amim (a.d. 70 — 220) and relates as a rule not to dogma but to rites 
 and legislation. Accordingly it contains but little Haggadah. The Gemara, 
 when quoting a fragment of Mishnah belonging to some other Talmudic 
 treatise, introduces it by the word )3J|I, " we have learnt," as opposed to 
 Kjan, (there is) " a teaching," or ]J2-\ 'WJjl, "our Rabbis have taught," these 
 latter phrases being reserved for Baraithas ( = extra-canonical Mishnahs. 
 See Baraitha). 
 
 A cognate word Nn^JJ^D occurs three times in the Gemara of this 
 treatise (12 a, ii. 34; 13 b, ii. 1, 21) to denote an extra-canonical Mishnah. 
 Many such, not having been included in the collection made by R. Jehudah 
 ha-Nasi, were brought together by Chia^ and Oshaia', but held only a 
 secondary place in Jewish esteem. 
 
 Rabban. The exact limits of this title are difficult to determine. 
 The facts, as far as they can be ascertained, seem to be as follows. 
 The title was given to the princes (D'N'E'3) of the house of Hillel, down to, 
 but exclusive of, R. Jehudah ha-Nasi, whose son Gamaliel however also 
 bore it {Pirke Aboth, ii. 8). The princes from Hillel to Jehudah were 
 probably five in number, though others (see Wolf, iv. 389) would make 
 them seven, by inserting another Gamaliel aud Simeon between (3) and 
 
 1 Morrison, p. 266. * See p. 25. » See p. 31. 
 
GLOSSARY. 151 
 
 (4) of the following list, viz. (1) Simeon ben Hillel', (2) his son, Gamahel 
 ha-Zaken, (3) Simeon ben Gamaliel, (4) his son Gamaliel the second, or 
 Gamaliel of Jabneh, (5) Simeon, son of Gamaliel the second. These five, 
 together with the son of Jehudah ha-Naai above referred to, and Jochanan 
 ben Zakkai, constitute the seven Rabbanan. 
 
 That the last-named should have acquired the title, though outside the 
 family of Hillel, was probably due, as Levy says (s.v. JBT), to the fact that 
 at the time of the destruction of the Temple, when the succession of 
 princes was interrupted, he, as having been the friend and colleague of (1) 
 and (2), who died violent deaths, as well as from his being from a political 
 point of view the leading man in the nation, was naturally recognised as the 
 most fitting person to preserve the ecclesiastical and literary continuity. 
 
 There is a Rabbinic tradition (quoted by Levy, ibid.) to the effect that 
 a higher title than Rab is Rabbi; a higher title than Rabbi is Rabban; 
 while greater even than Rabban is the name without any prefix. 
 
 The title Rabban was a later word for any prominent teacher. See 
 Introd. p. vii. note 4, and also passages quoted by Levy (s.v.) See also 
 further for the whole subject, R. David Ganz, Chroiiologia aacra-profana 
 (in riDS), in Vorst's Latin transl., Leyden, 1644, pp. 87 sqq. ; and 
 Schiirer's History of the Jewish People etc., Div. ll. vol. i., pp. 315, 316 
 with notes (T. and T. Clark, Edinb. 1885). 
 
 R'lYYAH (H'S"!) is a substantive not found in Biblical Hebrew, but, like 
 Chagigah, derived from a verbal root which is familiar in the Old Testament 
 (^N^, to see; in the passive, to appear). In Exod. ixiii. 17 we read, "Three 
 times in the year all thy males shall appear before the Lord God." The 
 occurrence of the above-mentioned root in this command suggested the 
 substantive, meaning an appearing, a presenting of oneself, a seeing, and 
 being seen in return by God (see p. 16). At the Passover, as well as at 
 the two other great Feasts (Weeks and Tabernacles), there was further 
 obligatory in connexion with this " appearing," a burnt offering, called 
 njKI nyw, " the burnt offering of appearing," or, more briefly, HJK'jri, "the 
 appearing." This sacrifice, as the word TWS implies, was wholly consumed 
 on the altar, and thus R'iyyah attains to the secondary sense of holocaust, 
 which it so often bears in this treatise. 
 
 TosiPHTA (NFISpin, pi. nisriBpin) denotes an appendix (flD', to add) 
 to the Mishnah. It is therefore somewhat of the nature of a Baraitha 
 (see that word), but its application is confined to those of the Baraithas 
 which are arranged as supplements to the several Mishnahs to which they 
 belong. These additions to the Mishnah are to be distinguished from the 
 Tosaphoth (niEDiD), or comments on the G«mara by later Rabbis. See 
 Etheridge, p. 178. 
 
 ' So Ganz, but others (see Dr Ginsburg's article " Gamaliel I." in Diet. Ohr. 
 Biog.) would make the title begin with (2), thus limiting the total number of 
 Babbanan to six. 
 
I. INDEX OF BIBLICAL QUOTATIONS. 
 
 For the notation here adopted see Introd. pp. xv, xvi. 
 
 Genesis i. 1 ... 12 a i 20, 12 a ii 24, 36 
 i. 2.. .12 a 121, 22, 23, 12 b i 2, 
 15 a i 11 
 
 i. 3 12ai 23 
 
 i. 4 12aii8 
 
 i. 5 12 a i 24 
 
 i. 6 15ail5 
 
 i. 7 15ai 15 
 
 i. 17 12aii2, 12b i 32 
 
 i. 19 12aii3 
 
 ii.4 12aii26 
 
 viii. 21 16aiil7 
 
 xvii. 1 12aii21 
 
 xxxiii. 12 5bi20 
 
 XXXV. 11 12aii21 
 
 xxxvii. 24 3a ii 24 
 
 xlv.3 4bii8 
 
 Exodns V. 1 10b i 7, 25 
 
 V. 25 6bil3 
 
 X. 25 10bi9 
 
 xii. 14 9ai31, 10b i 5 
 
 xii. 17 llbiiie 
 
 XV. 1 13bi28 
 
 XX. 1 3bi23 
 
 XX. 7 14aii31 
 
 XX. 24 27a ill 
 
 xxi. 23 Ilai27 
 
 xxiii. 14 ... 2 a i 10, 3 a ii 8, 
 4aii28 
 
 xxiii. 15 (beg.) 18a i 15 
 
 xxiii. 15 (end) 7a ii 7, 15 
 
 xxiii. 16 18ai3 
 
 Exodus xxiii. 17 ... 2 a ii 16, 4 a i 10, 
 4 a ii 11, 17, 7 a u 18, 19, 
 7bi6 
 
 xxiii. 18 10b i 12 
 
 xxiv. 5. ..6 a ii 19, 20, 6 b ii 12 
 
 xxvi. 35 26b i 12 
 
 xxix. 42 6aii22 
 
 xxxi. 14 11 b ii 15 
 
 XXXV. 5 10a i 17 
 
 Levit. i. 2, 4 16b ii 18 
 
 i. 5 llai 84 
 
 i. 13 llai 36 
 
 vi. 2(E.Y. 9) 10b i 18 
 
 vii. 19 24 ai 22 
 
 xi. 26, 43 Ilaiil3 
 
 xi. 32,33 11a ii 13 
 
 XV. 5 (6, 7, 8, 10, 11, 13, 16, 
 
 21,22,27) 11a ii 5 
 
 XV. 6 23b ill, 14 
 
 xviii. 6 Ilbii3 
 
 xviii. 30 lib ii 13, 15 
 
 XX. 2 llbiiS 
 
 xxii. 4 4b i 10 
 
 xxii. 24 14b ii 15 
 
 xxiii. 4 18aiil4 
 
 xxiii. 8 ISaiill 
 
 xxiii. 16 17b ii 6 
 
 xxiii. 21, 22 17b ii 10 
 
 xxiii. 41 (beg.)... 9 a i 31, 10b 
 i5 
 
 xxiii. 41 (end) 9aii6 
 
 xxiv. 6 26b i 22 
 
INDEX OF BIBLICAL QUOTATIONS. 
 
 153 
 
 Levit. zxiv. 15 llbii? 
 
 xxvii. 2 10a i 13 
 
 Numb. iii. 31 27ail3 
 
 vi.2 lOaiU 
 
 vii. U (20, 26, 32, 38, 44, 
 
 50, 56, 62,68, 74, 80). ..23b 
 
 il9 
 
 vii. 15, 17, etc 6aii2 
 
 xiv. 34 5bii32 
 
 xviii. 5 llbiiie 
 
 xxvii. 20 16a lis 
 
 xxviii. 6 6b i 9 
 
 XXX. 3 10a i 21 
 
 Deut. iv. 32 ... 11 b ii 27, 29, 30, 31, 
 
 12a i 1, 2, 6, 12 
 
 vi. 4 3aii37 
 
 i. 14 12bi28 
 
 xii. 5, 6 4bi5, 12 
 
 xvi. 4 10b 122 
 
 xvi.7 17bil 
 
 xvi. 8 (beg.) 18a ii 18 
 
 xvi. 8 (end) 9a i 28 
 
 xvi. 9 17bii8 
 
 xvi. 10 8a i 12, 8aii 1 
 
 xvi. 14 8a ii 16, 8b i8 
 
 xvi. 16 2a ii 16, 4a i 11, 
 
 4aiill,7aiil8, 19, 7bi6, 
 
 17 a i 17 
 
 xvi. 17 8b i 16 
 
 xxvi. 15 12b ii 15 
 
 xxvi. 17, 18 3aii34 
 
 xxvii. 7 4bii4 
 
 xxviii. 12 12b ii 18 
 
 xxxi. 11 3 a i 9, 3a ii 1 
 
 xxxi.l2(beg.)...3ai8,3aii31 
 
 xxxi. 12 (mid.) 3a i 10 
 
 xxxi. 17 5au30, 34 
 
 xxxi. 18 5bi9 
 
 xxxi. 21 5 a ii 21 
 
 xixii. 8 12b i 24 
 
 xxxiii. 2 16a i 2 
 
 xxxiii.26 12bii38 
 
 xxxiii. 27 12bi 22 
 
 Judges vi. 24 12bii31 
 
 XX. 11 26a ii 3 
 
 1 Sam. i. 22 6a i 7 
 
 xxi. 7 (E.V. 6) 26b ii 3 
 
 XXV. 29 12bii32 
 
 xxviii. 13 4b ii 15 
 
 xxviii. 15 4 b ii 12 
 
 1 Kings viii. 13 12b i 36 
 
 viii. 39, 43, 49 12bii25 
 
 xix. 11, 12 16ai 7 
 
 Isaiah i. 11 4b ii 6 
 
 i. 12 4bil, 4biil 
 
 iii. 1—4 14a i 31 
 
 iii. 3 13a ii 1 
 
 iii. 5 14ai 30 
 
 iii. 6 14aii26 
 
 iii. 7 14aii29 
 
 iii. 10 12a ii 8 
 
 vi. 2 13b ii 7 
 
 vi. 3 13biil5 
 
 xiv. 14 13a i 13 
 
 xiv. 15 13a i 27 
 
 xxii. 12 5bi34 
 
 xxvi. 6 3 a ii 12 
 
 xxxiii. 7 5 b ii 2 
 
 xxxiii. 18 15b ii 15 
 
 xxxiv. 11 12a iii 
 
 xl. 22 12b i 31 
 
 xliii. 12 16aii26 
 
 xiv. 18 2bi5 
 
 xlviii. 2 16a 1 5 
 
 xlviii. 10 9b 11 14 
 
 xlviii. 13 12aii30 
 
 xlviii. 22 15a ii 16 
 
 U. 16 6bil2 
 
 Ivii. 16 12bii33 
 
 Mil. 2 Sbii 29 
 
 lix. 17 12b 1129 
 
 1x1. 7 15ai33 
 
 Ixiii. 15 12b i 37 
 
 Ixvl. 1 ... 12 a 11 29, 14 a i 28, 
 16 a i 32 
 
 Jerem. ii. 5 9b 11 33 
 
 ii. 22 15a 11 18 
 
 iii. 4 16ail20 
 
 ill. 14 15ai23 
 
 iv. 30 15b 11 
 
154 
 
 INDEX OF BIBLICAL QUOTATIONS. 
 
 Jerem. v. 1 14aii36 
 
 xiii. 17 a 5bi27 
 
 xiii. 17b 5bu4,9, 10 
 
 xvii. 18 loa ii 2 
 
 xxiii. 19 13b ii 33 
 
 xxiii. 29 27aii3 
 
 xUx. 7 5bil9 
 
 Ezek. i. 4 13b i 10 
 
 i. 6 13bii8 
 
 i. 7 13biil8 
 
 i. 10 13bi32 
 
 i. 14 13biS 
 
 i. 15 13b i 19 
 
 i.22 13ai4 
 
 i. 27 13aii26(bia) 
 
 i. 28 16ai29 
 
 ii. 1 (or 3) 13aii23 
 
 iii. 12 13b i 23 
 
 X. 14 13bi34, 13b ii 3 
 
 xli. 22 27ail 
 
 Amos iv. 13 5b i 22, 12b i 18 
 
 V. 15 4bii23 
 
 V.25 6bil3, 10bi26 
 
 ix. 6 12aii27 
 
 Micah vii. 5 16aiil4 
 
 Nahmn i. 4 12aii23 
 
 Hab. ii. 11 16aii21 
 
 Zeph. ii. 3 4bii21 
 
 Zeoh. viii. 10 10a i 3 
 
 Mai. ii. 7 15b i 26 
 
 iii. 5 5ai30, 34,36 
 
 iii. 18 9bii2 
 
 Psal. V. 5(E. V. 4) 12bii23 
 
 xviii.l2(E.V. Il)...12ai26, 
 12 b ii 39 
 
 xxiv. 5 12bii31 
 
 XXV. 6 12aiil7 
 
 XXV. 14 3biil 
 
 xxxiii. 6 14a i 16 
 
 PsaL xxxvi. 9 12b ii 30 
 
 xxxviii. 14 (E.V.13)...2b ii 10 
 
 xlii. 9{E. V. 8) 12bi39 
 
 xlv. 10 15b i 30 
 
 xlvii. 9 3a ii 19 
 
 xlix. 10, 11 (E.V. 9, 10)... 5b 
 
 ii24 
 
 1.16 15b i 7 
 
 Ixv. 7 12a ii 15 
 
 Ixvi. 13 7aii26 
 
 Ixviii. 5 (E. V. 4) ...12b ii 37 
 Ixviii. 10 (E. V. 9) ...12 b ii 34 
 
 Ixxviii. 23, 24 12b i 34 
 
 Ixxxix. 15 (E.V. 14)...12aii 
 
 17, 12bii29 
 
 xc. 10 13ail6 
 
 xci. 11 16aii24 
 
 xcv. 11 10ail6 
 
 xevi. 6 5bi32 
 
 ci. 7 14bii6 
 
 civ. 6 12b i 18 
 
 cxvi. 15 14bii8 
 
 cxix. 106...10ail9, 10aiil5 
 
 cxxxvi. 6 12 b i 16 
 
 cxxxix. 5 12a i 9, 16 
 
 oxlvii. 20 13a ii 4 
 
 cxlviii. 7, 8 12bii20 
 
 cxlviii. 7, 9, 14 14 b i 19 
 
 cxlviii. 8 12b i 20 
 
 Prov. iii. 19 12a ii 14 
 
 iii. 20 12a i 15 
 
 ix. 1 12b i 26 
 
 ix. 5 14a i 87 
 
 X. 25 12bi27 
 
 xiii. 9 12aii9 
 
 xiii. 23 4bii25, 5ai5 
 
 xvi. 10 14a ii 5 
 
 xxii. 17 15bi28 
 
 xxiii. 5 13b ii 16 
 
 XXV. 16 14biill 
 
 XXV. 17 7a ii 24 
 
 xxvii. 26 13aii20 
 
 xxvii. 8 9bii 32 
 
 Job ii. 3 5a i 13 
 
 ix. 6 12bil4 
 
 xii. 4 5bii27 
 
INDEX OF BIBLICAL QUOTATIONS. 
 
 155 
 
 Job 
 
 XV. 15 5 a i 15 
 
 xviii. 19 15b i 22 
 
 xxii. 16 ... 13bii35, 14a i 8 
 
 XXV. 3 i3b ii26 
 
 xxvi. 11 12aiil6 
 
 xxviii. 17 15a ii 3 
 
 XXX.4 12bii 13 
 
 xxxviii. 15 12a ii 7 
 
 i.4 15bii28 
 
 iv. 3 27a ii 11 
 
 iv. 11 13aiil7 
 
 V. 10 16ai4 
 
 V. 11 14ail8 
 
 vi.ll 15bi33 
 
 Tii. 1 3aii 13 
 
 Ruth ii. 14 22b ii 9 
 
 Cant. 
 
 Lam. 
 
 ii.l 5bii 14 
 
 Lam. iii. 23 14 a i 13 
 
 iii. 29 4bii20 
 
 Eccles. i. 4 5a i 6 
 
 i. 15 9ai9, 9bil4 
 
 V. 6 15a i 18 
 
 vii. 14 15a i 28 
 
 xii. 11 3bi2 
 
 xii. 14 5a ii 2 
 
 Esth. X. 1 8aiil4 
 
 Dan. ii. 22 12b ii 40 
 
 vii. 9 14ail7, 21, 22 
 
 vii. 10 13b ii 25, 31 
 
 1 Chr. xvii. 21 3b i 1 
 
 Ecclus. iii. 21, 22 13a i 8 
 
II. INDEX OF PERSONS AND PLACES'. 
 
 For the notation here adopted see Introd. pp. xv, xvi. 
 
 Abba, 8 b ii 5, 10 a ii 21, 16 a i 28 
 
 Abba Saul. See Saul. 
 
 Abai, 4 a i 23, 6 a i 1 (10), 22, 6 a 
 
 ii24, 7b i 1, 10b 14, 16b ii 2, 17b 
 
 115, 22b 1 25, 22b ii 1, 23b i 10, 
 
 24 a ji 2, 25 a ii 9, 25 b ii 16, 26 a i 1 
 Abohn, 13 a ii 20, 13 b 137 
 Abtallon, 16 a ii 31 
 Acha bar Ada, 19 b i 12 
 Acha bar Jacob (see also Papa bar 
 
 Jacob), 13 a 1 2, 18 b ii 34, 15 a i 16 
 Acha bar Eabba, 6 b ii 16, 16 b i 25 
 Acher. See Elisha ben Abuyah 
 Ada bar AhSbah, 25 a ii 7 
 Ahithophel, 15 b ii 20 
 Akiba, 4 b i 10, 6 a 11 28, 12 a 11 35, 
 
 14a i 23, 14b i 34, 14b 11 4, 15a 
 
 i 29, 15 a il 6, 18 a 11 14, 28 b 1 22, 
 
 28 b 11 5 
 Alcasnadri, 5 a 1 25 
 Alexis, 18 a Ii 27 
 Ami, 4 b ii 19, 21, 13 a i 31, 15 b ii 19, 
 
 16b 11 34, 24b 19, 26a u 7 
 As! CDN), 4 b 11 23, 13 a ii 8, 15 a 1 17, 
 
 22blil0 
 Ashi ('CK), 3a 1 24, 7b ii 20, 8 a 11 10, 
 
 8bl2, 10blll7, 11 bli 17, 16 b 125, 
 
 17a 1 1 
 Azzal. See Ben Azzal 
 
 See Babbah bar bar- 
 
 Bar-Channa. 
 
 Channa 
 Bar He He, 9 b i 15, 9 b ii 1, 13 
 
 ' See also General Index. 
 
 Bar Eaphra, 23 b 11 6 
 Bardala bar Tabyumi, 5 a ii 32 
 Baybl bar Abal, 4 b ii 26, 5 a 1 3 
 Ben Azzai, 14 b il 3 
 Ben Zoma, 14 b ii 3, 17, 15 a i 9 
 
 Caesar, 5b i 12, 14 a ii 13 
 Chananeel, 13 b 11 13 
 Ghananlah, 10 a 1 18 
 Chananiah ben Akbia, 28 a 1 6 
 Ch&naniah ben Chaklnal, 14 b i 35 
 Chananiah ben Hezeklah, 13 a il 37 
 Ghanin, 23 b 1 19, 24 a 1 11 
 Ghanlna, 15 b i 30 
 Chanlna bar Papa, 5 a 1 35, 21 b 1 5 
 Ch&nlna ben Antlgonus, 24 b 1 24 
 Chanina ben Dosa, 14 a 11 12 
 Chasda, 5a 11 19, 6 b U 11, 8 b 1 20 
 Chla (Babba bar Abba), 5 b ii 15, 13 a 
 
 1 28, 16 a 1 7, 24 a 1 12, 25 b i 17 
 Chla bar Bab, 14 a 1 9 
 
 Daniel bar Eattlna, 8 b i 6 
 Dimi, 14 a 128, 15 b 131 
 Doeg, 15 b 11 20 
 
 Ela, 5 b i 21, 21 a 11 1, 21 b 1 4, 22 a i 8, 
 
 31, 23 a i 28 
 El'a, 16 a 133 
 El'al, 25 b 1114 
 El'azar ben Arach, 14 b 1 5, 35 
 El'azar ben Azariah, 3 a 11 30, 8 b i 28, 
 
 14a i 26 
 
INDEX OF PERSONS AND PLACES. 
 
 157 
 
 El'azar ben Chisma, 3 a ii 27 
 
 El'azar ben Jacob, 17 b ii 9 
 
 El'azar (ben Shammoa'), 1 b ii 7, 11, 
 5 b ii 5, 6 a ii 25, 12 a i 4, 12 b i 26, 
 13a ii 6, 13 b i 20, 14 a ii 18, 17 a 
 i 15, 17b ii 13, 20 a i 6, 26 a i 23 
 
 El'azar ben Zadok, 20 a i 18, 20 a ii 20 
 
 Eliezer (ben Hyrkanus), 9 b ii 13, 10 a 
 i 13, 16 a i 25, 19 a i 33, 28 a ii 2, 
 25 a ill, 26bi7, 27ail7, 19 
 
 Elijah, 9biil2, 25aii 2 
 
 Elisha ben Abuyah ( = Acher), 14 b ii 3, 
 
 15 a i 18, 15 a ii 2, 10, 15 b i 12, 20, 
 25, 15bii4, 22 
 
 EzeMel, 13 b i 26 
 
 Gamzu. See Nacbum Gamzu 
 Gidel, 10 a ii 13 
 
 He He. See Bar He He 
 Hezekiah, 8 a i 6, 8 b i 28, 9 a ii 19 
 Hillel (or house of H.), 2 a i 8, 2 a ii 25, 
 
 6a i 6, 32, 9b i 15, 9b ii 1, 16a 
 
 ii 31, 17 a i 5, 17 b i 4, 22 a ii 18, 
 
 25 b i 14 
 Hunna, 3 b ii 17, 4 a i 3, 4 a ii 16, 4 b 
 
 il8, 4bii3 
 
 Idi, 5bii25 
 
 Isaac, 10 a i 17, 13 a ii 26, 16 a i 31 
 
 Isaac bar Abdimi, 11 b i 2 
 
 Isaac Naphcha, 20 b i 7, 26 a ii 7 
 
 Isaiah, 13 b i 26 
 
 Ishmael, 6 a ii 25, 9 a i 19, 12 a ii 35, 
 
 16 b u 20, 20 a ii 3, 12 
 
 Jacob, 12 a ii 11 
 
 Jacob bar Idi, 5 b ii 25 
 
 Jacob of K'phar Chatyah, 5 b ii 21 
 
 Jannai, 5 a ii 9 
 
 Jehudah, 2 a ii 14, 4 b i 15, 7 a ii 16, 
 10 a i 20, 10 a ii 26, 11 a ii 17, 12 a i 
 10, 17, 12 a u 18, 12 b i 28, 12 b ii 
 22, 13 a ii 31, 13 b i 7, 14, 14 b i 33, 
 15 b ii 12, 16 a ii 2, 12, 19 a ii 7, 22, 
 22 b a 8, 27, 23 a i 20, 24 b i 21, 25 
 b i 16, 26 a ii 6, 14, 19, 26 b ii 8. See 
 also nnder Babbi. 
 
 Jehudah ben Lakish, 9 b ii 31 
 Jehudah ben Tabbai, 16 a ii 29, 16 b i 7 
 Jehudah ben Tema, 14 a i 85 
 Jeremiah, 9 a ii 22, 20 a i 25 
 Jeshaiab, 18 a i 17 
 Jochanan (ben Eliezer), 3 b ii 18, 5 a i 
 
 12, 15, 29, 5 a u 1, 20, 5 b u 28 (bis), 
 
 7 a i 3, 7 a ii 19, 8 a i 8, 8 b i 28, 8 b 
 
 ii4, 9ail9, 9aiill, 10ai7, 13a 
 
 ii 5, 15 b i 16, 25, 16 a i 7, 16 b u 8, 
 
 18ai7, 19aii21, 20au27, 22bii 
 
 10, 24 a i 13, 24 b i 1, 26 a i 11, 27 a 
 
 i6 
 Jochanan ben Berukah, 3 a ii 27 
 Jochanan ben Dahabai, 2 a ii 13, 4 b 
 
 il4 
 Jochanan ben Gudgodah, 3 a i 16, 18 b 
 
 i 10, 20 a i 10 
 Jochanan ben Zakkai, 3 b ii 4, 5 a i 33, 
 
 18a ill, 14b i 8, 34, 16a i 25, 26b 
 
 iil8 
 Jonah, 24 b i 8 
 Jonathan, 14 a i 15, 18 a i 17 
 Jonathan ben Amram, 20 a i 17, 20 a 
 
 ii23 
 Jonathan ben El'azar, 20 a i 15, 20 a 
 
 ii25 
 Jordan, 23 a i 8 
 Jose (ben Chelpetha*), 7aiil6, Ha 
 
 iil7, 12b i 9, 14b i 33, 16bii20, 
 
 22 a ii 10, 16, 24 a i 15, 24 a u 4, 24 b 
 
 121 
 Jose ben Chanina, 12 a ii 33, 13 b i 9 
 Jose ben Dosai, 13 b ii 29 
 Jose bar Jehudah, 25 a i 10 
 Jose ben Joezer. See under Joseph 
 
 ben Joezer 
 Jose, son of a Damascene woman, 3 b 
 
 129 
 Jose the Galilaean, 6 a ii 28, 14 a i 23, 
 
 18aiil3 
 Jose the priest, 14 b i 25 
 Joseph (bar Chia), 4b ii 25, 5b i 11, 
 
 7a ii 31, 9 b i 18, 9 b ii 18, 13 a ii 10, 
 
 16a i 29, 25aii9 
 
 ♦ Or Chalaphta. See Wolfs Biblioth. 
 Bebr. ii. 846. 
 
158 
 
 INDEX OF PERSONS AND PLACES. 
 
 Joseph ben Joezer, 16 a ii 27, 18 b i 9, 
 
 20a is 
 Joseph ben Jochanan, 16 a ii 27 
 Joshua (ben Chanania[h]), 3 a ii 28, 5 b 
 i 12, 18, 10 a i 15, 14 b i 25, 34, 16 a 
 i 8, 22b i 2, 17, 23a ii 4, 24b i 14 
 Joshua ben Levi, 26 a ii 2, 26 b ii 1 
 Joshua ben F'rachyah, 16 a ii 28 
 
 Kaphra, 23 b ii 5 
 K'phar Chatyah, 5 b ii 22 
 Ketina, 14 a ii 24 
 Kohana, 3 a ii 22, 5bi 25 
 
 Levi, 7aii25, 12bii 11 
 Lod. See General Index. 
 
 Mar Zot'ra, 3 a i 23, 6 b ii 15, 15 a i 17 
 
 Mari, 19 b ii 2 
 
 Mary of Magdala, 4 b ii 28 
 
 Mattai. See Nittai. 
 
 Meir, 15 a i 27, 15 a ii 3, 11, 15 b i 14, 
 
 24, 28, 32, 15 b ii 2, 25, 16 b i 7, 18 b 
 
 ii2, 19aii29, 19b i 9 
 Menahem, 16 a ii 31, 16 b ii 1 
 Mesharshia, 15 a i 33 
 Mismim. See General Index. 
 Modiim. See General Index, 
 Mothnah, 23 a i 33, 23 a ii 10 
 
 Nachman, 18 b ii 16, 22, 19 a i 23, 19 a 
 ii 13, 22a i 2, 22b ii 12, 24a i 6, 
 25 a ii 6 
 
 Nachman bar Isaac, 10 a ii 17, 14 a i 3 
 
 Nachmani, 16 a ii 3, 12 
 
 Nachum Gamzu, 12 a Ii 36 
 
 Nathan bar Minyumi, 3 a ii 23 
 
 Nebuchadnezzar, 13 b i 15 
 
 Nimrod, 13 a i 14 
 
 Nimus, 15 b ii 25 
 
 Nittai (for Mattai), 16a ii 29 
 
 Ola, 8ai5, Sbiil, 19aii21, 25aiil, 
 
 25bil8, 23 
 Oshaia, 7 a i 5, 9 a ii 12, 17 a i 15, 17 b 
 
 iil3, 20 a i 21 
 
 Papa, 4a i 2, 5b i 32, 9a ii 24, 10b 
 
 i4,llai20, 13bii2, Ua 135, 16b 
 ii 35, 22 a ii 15 
 
 Papa (false reading for Acha) bar Ja- 
 cob, 14 a ii 19 
 
 P'dath, 19aii6 
 
 Pekiin, 3 a ii 28 
 
 Phinehas, 26 a i 28 
 
 Pnmbeditha, 13 a ii 12 
 
 Bab, 5a ii 5, 25, 33, 5b i 24, 29, 5b 
 ii 26, 8bi7, 10a 14, 10a ii 13, 11a 
 i 8, 12a i 10, 18, 12a u 12, 18, 12b 
 ii 22, 13 a ii 25, 13 b i 14, 18 b ii 13, 
 33 
 Eaba (Babo), 21 b ii 2, 22 a i 8, 14, 30 
 Babba, 2 b ii 16, 3 a ii 14, 4 a ii 30, 
 5 ail 16, 28, 5b 11,10, 10ai22, 10a 
 1117, 10b 118, lib 12, 13b i 25, 
 15 b 1 32, 16 b 11 3, 17 b 11 3, 19 a 
 
 i23 (nan), 22 b 125, 26 a i 13 
 
 Babbah bar Abuah, 19 a 11 13, 20 a 11 1, 
 
 22a 13, 22b 11 19, 24a 17 
 Babbah bar bar-Channah, 15 b i 25, 
 
 16a 11 
 Babbah bar Ola, 25 b 1 25 
 Babbah bar Samuel, 17 b i 18 
 Babbah bar Shela, 5b 121, 15bi35, 
 
 23 a 1 32, 23 a 11 9 
 Babbl, 3 a 1 15, 5 b 11 13, 15, 11 a i 27, 
 
 13b 11 28, 15b i 20, 24b i 21, 25a 
 
 I 7. See also Jehudab 
 Babbin, 8biil5 
 
 Babena, 2 a 115, 2 b ii 16, 4 a ii 22, 20 a 
 
 i31 
 Bamai bar Ghama, 10 b ii 3, 16 b ii 14 
 Besh Lakish, 5 a i 34, 7 a i 10, 7 a ii 
 
 19, Sbiil, 12 a 11 21, 32, 12bi29, 
 13bi27, 36, 15bi 28, 16ai5, 16a 
 113, 13, 18a 12, 23b 115, 24aiil0, 
 24b 1 8, 25 a i 4, 26 a i 10, 26 b i 21, 
 26 b 11 10, 27 a i 6, 27 a 11 5 
 
 Bibbl Jehudah, 24 a ii 4 
 
 Samuel, 5 a ii 7, 26, 9 b ii IS, 10 a i 6, 
 
 20, lOaiiS, 10bii25, 14ai9, 14b 
 
 II 18, 15 b 11 11, 22 b ii 8, 27, 23 a 
 133, 23a 11 10, 25b i 16 
 
 Samuel bar Inya, 5 b i 28 
 
INDEX OF PERSONS AND PLACES. 
 
 159 
 
 Samuel bar Isaac, o b i 29 
 
 Samuel bar Nachmani, 3 b i 31, 14 a 
 il4 
 
 Saul (Abba), 22 a i 33 
 
 Shabur (Sapor), 5 b i 4 
 
 Shammai (or house of S.)> 2 a i 8, 2 a 
 ii25, 6a i 7, 16, 26, 7b i 9, 18, 7b 
 ii 10, 17, 16 a ii 32, 16 b ii 2, 17 a 
 i3, 17b i 3, 22aiil8, 2obil3 
 
 Shemaiab, 16 a ii 30 
 
 Shemen ( — Simon) bar Abba, 8 b ii 19, 
 16b ii 7 
 
 Shesheth, 8 b i 21, 25 a ii 17 
 
 Shezbi, 24 a i 27 
 
 Shila, 5 a ii 14 
 
 Shimi bar Ashi, 18 b ii 10 
 
 Shisha ben B. Idi, 9 b i 12 
 
 Simeon, 6 a i 15, 10 a ii 24 
 
 Simeon ben Betheyra, 23 b ii 2 
 Simeon ben Jochai, 9 a i 15, 9 b ii 28 
 Simeon ben Manasseab, 9a i 11, 9b 
 
 ii21 
 Simeon ben Shetach, 16 a ii 30, 16 b i 8 
 Simeon the Holy, 13 b ii 36 
 Simeon bar Abba. See Shemen bar 
 
 Abba 
 
 Tanchum, 3 a i 29, 3 a ii 7, 24 
 Tarphon, 10 a ii 2, 18 a ii 28 
 
 Zadok, 20a i 7 
 
 Zareka, 16 a ii 23 
 
 Zera, 5 b ii 36, 9 a ii 13, 18 a i 29, 23 a 
 
 129 
 Zoma. See Ben Zoma 
 Zot'ra bar Tobiah, 12 a ii 12, 13 b ii 33 
 
III. INDEX OF HEBREW WORDS. 
 
 nit-ij| , 70 
 
 m|n, see Haggadah 
 '151 n'=jn,55, 115, 146 
 'DT i3n, 11, 27 
 KDB'n *2n, 141 
 
 n3?n, see Halachah 
 
 m:n, 13 
 n'^Tin, see n»'?mn 
 
 n-la^D. »?.-nn, see "Slain etc." 
 S^NI, 40 
 
 ''3nni , 123 
 
 K"Dni, 94 
 
 nnoK E"i , 94 
 
 I'DyO^I, 113 
 nro NpEH »KD1, 53 
 no-i , 25 
 
 KTW, 26 
 
 ISn, see "Learned and 
 observant man " 
 nj'Jn, see Ghagigah 
 
 n'^nn, i09, iii 
 
 K'"1Dn<0, 9 
 
 nND-IDn 3K, 116 
 
 ■jSK, 117 
 mjX, see Haggadah 
 tO-nS, 145 
 
 n"3qN,4o 
 
 ni^riN , 77. See also Tents 
 etc. 
 l3iS, 117 
 
 ubSon lis, 86 
 ''i/a'N, 12 
 
 13'K, 25 
 nDIT'N, 131 
 D^.l^paS, 144 
 
 NliON, vii. and see Gloss. 
 Baiuitha 
 n-1DlTSN,139 
 
 (nyaxn) noavn nn, 124 
 
 N:3 , vii 
 
 "IJ'IS 1 see Glossary 
 ND^Ca, 13 
 
 liK|, viU 
 »1J, xiv, 134 
 
 nnpn n-i^*pi,3i 
 
 N1D| , see Gemara 
 
INDEX OF HEBREW WORDS. 
 
 161 
 
 WB , 100 
 
 DiB*3,109 
 
 »DVS, 97 
 
 vi\i e|»pien-^3 , loi 
 
 pt3'?a,92 
 
 1^3. 77 
 
 Pi? nog, 43 
 
 
 ntS^B'S, 33 
 
 nEn», 113 
 
 
 nriD,34 
 
 tanv , 124 
 
 Kn'pnj?, 55 
 
 V3V, 124 
 
 npnv, 31 
 einv, 97 
 
 ^OD, 19 
 KlT-jntSD, 79 
 (PO) NVD, xiv, 22 
 
 NrtSi?, 26 
 
 nap, 12 
 
 ky,, 101 
 
 "l.tpD, 46 
 
 x'jatDnp, 129 
 
 6'D *3n30, 41 
 
 
 NP1D5D, xii 
 
 '3"1- 31 
 
 ni?J?3,105 
 
 (D^Sni^Jn.i,?, 15, 101,136 
 Dm, 15 
 
 n"ST, see Appearing etc. 
 
 Ehjjn Nnpp, 34 
 
 ID, 12 
 nJB'P, see Mtshnah 
 
 •>-\&, 60 
 
 ^DJ^lnD, see M'thurg'man 
 
 I'ilE', 134 
 
 t«n»2nO, 61 and Gloss. Misn 
 
 D'OB',61 
 
 NAH 
 
 nSWtSn '3E',116 
 
 D»V3J,77 
 
 nViyn ie', 85 
 
 nan?, 34 
 
 SriBDin, 63 and Gloss. 
 
 ■113.34 
 
 JOJlin, see M'tlmrg'man 
 
 naD, viii 
 
 3n?3B' min.vi 
 
 0^110,32 
 
 n^ bp^ nnin.vi 
 
 nnnp.xii 
 
 ip-n, 12 
 
 K^DX ini?T KpSo, 13 
 
 nta'p^ii.ios 
 
 ■|'?n3D,91 
 
 K|FI, vii and see Gloss. 
 
 NIQD, see Siphra 
 
 Baraitra and 
 
 MlSHNAH 
 
 n3D, see Siphre 
 
 JJST isn, 11 and see Gloss. 
 
 nVsD niJ-w, see nVxp 
 
 MiSHNAH 
 
 m^V, 27, 41, 42 
 
 N'jn, 134 and see Gloss. 
 
 
 MiSHNAH 
 
 3"E'P TTD, 100 
 
 niai.Fi, 97 
 
 nino, 78 
 
 Vn, 77, 102 
 
 i-ita?, 27 
 
 S. CH. 
 
 n 
 
IV. GENERAL INDEX 
 
 (Including those names of persons and places which occur in the Introduction 
 
 and notes). 
 
 ,*, Transliterations of Hebrew words, Latin words, modern names of places, 
 and titles of books, are in italics. 
 
 Abba, application of the title, 75 
 
 Abel, 117 
 
 Abraham, a prince, 7 
 
 Accents, reference to, 30 
 
 Affirmative commandments. See Com- 
 mandments, etc. 
 
 Agadah. See Haggadah 
 
 dyatrcd, 36 
 
 Ahab, 90 
 
 Ahithophel, 90 
 
 Aloes, 77 
 
 Ammon and Moab to pay tithe, 10 
 
 Amora. See Gloss. Babaitha. 
 
 Amos quoted as tradition, 51 
 
 Angels, silent in the day, 64 ; manner 
 of creation of, 76 ; eager for know- 
 ledge, 81 ; have eyes all round, 85 ; 
 have only one foot, ib. ; compared 
 with demons and with men, 92; 
 guardian angels, 94 ; Angel of 
 death, 17, 81 
 
 Appearing before the Lord, 1, 13, 16, 
 31, 82. See also Gloss. B'ivtah 
 
 Aqnila's Greek Version, reference to, 
 62 
 
 Araboth, 63 
 
 Arbela, 95 
 
 Aryoch, 20 
 
 dBviietv, 25 
 
 Ashi, X 
 
 Augustine, St, referred to, 16 
 
 Balaam, 90 
 Baldacchino, 109 
 
 Balloon, 90, 134 
 
 Banaim, vii 
 
 Baraitha. See Gloss. 
 
 Bath-Kol, 67, 82 
 
 Beasts compared with men, 92 
 
 Bekiin. See Pekiin 
 
 Ben Stada, 10 
 
 Beth-din, 123 
 
 "Bitters," 77 
 
 Blacksmith, 11, 115 
 
 Blessedness, degrees of, 82 
 
 Blind in one eye, 2, 3, 16 
 
 Blind Babbis, stories of, 17, 25, 38 
 
 B'ne Berak (Ibn Ibrah), 15 
 
 "Bridegroom and bride," festivities of, 
 
 82 
 PvfKTtis, 14 
 
 Calf, allusion to the golden, 73 
 
 Censorship, xiii, 69, 134 
 
 Chakhamim, vii and Gloss. Misbkab. 
 See also " Wise men ". 
 
 Chagigab, compared with holocaust, 
 27 sqq ; notes on, 35, 36, and Glos- 
 sary 
 
 Chalk (to mark animals), 37 
 
 Chaos (-inn), a green line, 58 
 
 Chaplain. See Private chaplain 
 
 "Chariot, The" 55, 81 
 
 Chashmal, 70 sqq. 
 
 Cherub, derivation of, 73, 74 
 
 Cherubim, discrepancy as to number 
 of wings of the, 74 
 
 Child, definition of, 1, 26 
 
GENERAL INDEX. 
 
 163 
 
 Child that is lame, case of, 27 
 
 Christ supposed to be possessed of 
 magical powers, 95 
 
 Commandments, affirmative and nega- 
 tive, 50 
 
 "Common person," 114 sqq., 133, 
 135 
 
 "Continual burnt offering," 28 sqq. 
 
 Cordwainer, etc. 14, 34 
 
 "Curtain, behind the," 87, 92 
 
 David, as a title of Messiah, 77 
 
 Deafness, definition of, 3 sqq. 
 
 Degrees of blessedness, seven, 82 
 
 5£X0i/(^, 144 
 
 Demons compared with angels and with 
 men, 92 
 
 Derivations, examples of fantastic, 22, 
 60, 61, 71, 74 
 
 Desolation (-1113), nature of, 59 
 
 Diospolis. See Lod 
 
 Doeg, 90 
 
 Domestic chaplain. See Private chap- 
 lain 
 
 " Draw and go down," 111 
 
 " Draw and go up," 111 
 
 Dualism, 83, 84, 85 
 
 Dnmah, 18 
 
 Dumb men, story of two, 5 
 
 Dumbness, definition of, 4 
 
 Duties transferable from one day to 
 another. See Substitutions etc. 
 
 Earthen vessel, its outside cannot be- 
 come unclean, 121 
 
 Ecclesiasticus, note on versions of, 66 
 
 Edersheim, reference to, 67 
 
 Elijah, reference to supposed occa- 
 sional appearances of, 12, 45, 89, 
 135, 137 
 
 EUMediyeh, 138 
 
 Enoch, 85 
 
 iirlxyai!, 9 
 
 Epicurus, 22 
 
 Errors of reading. See Variants 
 
 Esau=Bome, 23 
 
 Euphemisms, 10, 23, 88, 90, 96 
 
 Evil eye, fear of, 33 
 
 Ezekiel,apparentdiscrepanciesbetween 
 the Law and, 71 (cf. pp. 137, 139); 
 compared with Isaiah, 73 
 
 Familia, 75 
 
 Faust in connexion with Acher, 83 
 
 Figs, story of man gathering unripe, 18 
 
 Firmaments, the seven, 63 
 
 " Foot, a straight." See Cherubim 
 
 " Forks, needles and," 111 
 
 Fourth part, the smallest suitable for 
 
 a libation, 133, 136, 137 
 Funnel, by which com enters a mill, 9 
 
 Gandrippus, 12 
 
 Gehazi, 90 
 
 Gehenna, 26, 55, 75, 86, 88, 92, 145 
 
 Gemara, 6, 80, and Glossary 
 
 Gematria (substitution of letters), in- 
 stance of, 44 
 
 Generations held back from being 
 created, 75 
 
 Geonim, viii 
 
 Giza, viii 
 
 Goethe. See Faust etc. 
 
 " Going down of the sun," 117, 126 
 
 Golah, 69 
 
 Grammar, lapses of, in Mishnah, 96, 
 122 
 
 Grammatical forms, notes on, 2, 5, 9, 
 12, 21, 22, 33, 40, 55, 77, 97, 114, 
 118, 122, 138, 145 
 
 Greek words, certain or probable trans- 
 literations of, 9, 12, 14, 20, 22, 45, 
 59, 72, 82, 85, 91, 109, 144 (bis) 
 
 Haggadah, 77, 78, and Glossary 
 Halachah {Halachoth), 5, 47, 49, 52, 
 
 53, 97, and Glossary 
 Half a slave, and half free, case of one 
 
 who is, 2, 3 
 " Hallowed things." See Kodesh 
 Hattin, 25 
 Heave-offering, 115 
 Heaven, distance from earth to, 58, 67 
 Heavens, supposed diurnal revolution 
 
 of, 62 
 Hiatus in the teaching, 4, 35 
 
164 
 
 GENKBAL INDEX. 
 
 Holocaust compared with Ghagigah, 27 
 
 sqq. 
 Hormouz, 20, 21 
 Hyrcanus, John, viii 
 
 'Ina. See Giza 
 
 Intercalaiy month, 10 
 
 Interpretation, the four methods of, 83 
 
 Interpreter. See M'thurg'man 
 
 Irbid, 95 
 
 Isaiah compared with Ezekiel. See 
 
 Ezekiel 
 Israel=yiden8 Ueum, 16 
 
 Jabneh (Jabneel, Jamnia), 7, 10, 23, 45 
 Jacob's ladder, 67 
 Jehudah the Holy, is 
 Jeroboam I., 90 
 Jochanan ben Eliezer, x 
 
 Kabbala, 47, 81, 82, 83 
 Keble, quotation from, 19 
 Kodesh, 115 
 Korban, 100 
 KwavSpunros, 12 
 
 "Lacking the time," 44 
 
 Lacuna in the teaching. See Hiatus, 
 
 etc. 
 Lame in one foot, case of one who is, 6 
 Latin words, transliterations of, 63, 
 
 75, 79, 85, 92 
 Law, inconsistencies in the, 137, 139 
 Lay the hands on (an animal brought 
 
 for sacrifice), 35, 98 
 "Learned and observant man " OSH), 
 
 127, 133, 135, 136, 141 
 Lentil, 54 
 Lilith, 11 
 
 Limit, things thathavenoprescribed,31 
 Lod (Lydda, Diospolis), 7, 9, 45, 48, 
 
 105, 140 
 Longfellow quoted, 47, 72, 76 
 Lunel, 9 
 
 Maccabees, yiii, 138 
 
 Magical powers ascribed to Christ, 95 
 
 Makhon, 63 
 
 Manasseh, 90 
 
 Ma'on, 63 
 
 Margoliouth, Prof., referred to, 67 
 
 Marriage a duty, 3 
 
 Massoretic text, variations from (See 
 
 also Beadings, etc. ), 53, 64, 65, 66, 
 
 68, 93, 94 
 Maxim, Babbinic, 36 
 Meah, 2, 27, 38 
 Mejdjel, 95 
 Men compared with angels, with beasts, 
 
 and with demons, 92 
 Messiah, David as a title of, 77 
 Metatron, the, 85, 91 
 M'thurg'man, 79, 125 and Gloss. Ba- 
 
 BAITHA. 
 
 Middle holiday (^l;?iD), note on, 34 
 
 Mishnah, 80, and Glossary 
 
 Mishnahs, conflicting, 3, 107; inac- 
 curate quotations of, 15, 46, 97, 105, 
 111, 117, 137 
 
 Mismim, 144 
 
 Mnemonic, 4, 71 
 
 Moab. See Ammon, etc. 
 
 Modiim, 138 
 
 Moist things specially liable to un- 
 cleanness, 117, 123, 131 
 
 Mosaib, 6 
 
 Mule-drivers, 45, 114 
 
 NaliTos. See Neresh 
 
 Nazirite, 43, 48 
 
 Nebuchadnezzar, 67,72 
 
 "needles and forks," 111; "needles 
 and pipes," 119 
 
 Negative, positive commandments com- 
 pared with, 50 
 
 Nebardea, 11, 20, 21, 69 
 
 Neresh, 6, 12 
 
 Kero, a Boman general, 86 
 
 New Testament words or thoughts, 
 expressions or passages illustrating, 
 9, 14, 25, 46, 60, 62, 64, 68, 69 
 (bis), 70 (bis), 72, 81 (bis), 82, 89, 91, 
 102, 129, 146 
 
 Nimrod, 67 
 
 iuXov, 144 
 
GENERAL INDEX. 
 
 165 
 
 Olive, 126 
 
 "One hundred and one things," 107 
 
 Onen, 117 
 
 Osha, 7, 104 
 
 Ovens not made in Jerusalem, 140 
 
 Ox changed to a cherub, 73 
 
 Pairs (Prince-presidents aud Vice- 
 presidents), 95 
 
 Palitia, 92 
 
 Paradise, Babbinic use of the word, 
 83 
 
 rapaaaYfijs, 45 
 
 irapfnialg,, 20 
 
 Passage called after a prominent word, 
 70 
 
 Passover, a second, 43 
 
 Paul, St, 120 
 
 Pekiin, 7 
 
 T^Xu/ui, 59 
 
 " Pentecost is after the Sabbath, " 100, 
 105, 106 
 
 "Pipes, needles and," 119 
 
 Pirke Aboth quoted or referred to, 48, 
 59, 62, 80, 107 
 
 Play on words, 22, 76, 77, 91 (bis) 
 
 irX^^ij (irXrifinvpLs), 59 
 
 Pomegranate, illustrations from, 79, 
 146 
 
 Positive commandments compared with 
 negative, 50 
 
 Postponement of offerings. See Sub- 
 stitutions etc. 
 
 Poverty connected with Israel, 45 
 
 Priest, how restricted as to marriage, 
 84 
 
 Prince-presidents, 96, 97 
 
 Private chaplain, 103, 124, 129 
 
 Proselytes in Caesar's household, 79 
 
 Protest against the Christian Sunday, 
 106 
 
 Proverbial sayings, 21, 45, 49, 69, 101 
 
 Pumbeditha, 5, 13, 17, 21, 69 
 
 Purgatorial flame, 88 
 
 Quotations (Biblical) differing from 
 Massoretic text, 53, 64, 65, 66, 68, 
 93,94 
 
 Rah, application of the title, 26 
 Rabban, application of the title, 10 and 
 
 Gloss. 
 Rabbanan, vii 
 
 Rabbi, application of the title, 26, 118 
 Babena, viii, x 
 
 Bainbow not to be gazed into, 93 
 Rakia', 63 
 
 Bashi referred to, 9, 62, 63, 76, 90 
 Beadings, conjectural emendations by 
 
 the Babbis in Biblical, 44, 78, 146. 
 
 See also Massoretic text, variations 
 
 from 
 Bejoicing,an integral part of the Feast, 
 
 4 
 Beligious bath, rules for size of, 54, 
 
 119 
 Ribbi, application of the title, 31 
 B'iyyah. See Appearing etc. 
 Boman rule. See Veiled etc. 
 " Booter up of mountains," 13 
 
 Sabbath day's journey, 87 
 
 Sabbath work, 49, 98 
 
 Sabboraim, viii 
 
 Sack, 143 
 
 Sacrifices not to be offered during the 
 
 night. See Sunset, etc. 
 Sadducees' view as to sunset rule, 127 
 Salamander, 145 
 Sandalphon, 72 
 Satan, reference to, 88 
 Sayings of the Jewish Fathers. See 
 
 Pirke Aboth 
 Scorpion. See Wasp aud the Scorpion 
 " Scraper, " 113 
 Scripture and tradition, comparative 
 
 estimate of, 47 ; all rules must be 
 
 finally traced back to, 110 
 Seahs, 108, 110, 111, 120 
 Sepharvaim, vi 
 
 Septuagint, illustration from, 11 
 Seven degrees of blessedness, 82 
 Shares, to everyone belong two, 86 
 Sh'chakim, 63 
 Sbeba, Queen of, 83 
 Shechinah, 77, 81, 93 
 Shewbread, 143 
 
166 
 
 GENERAL INDEX. 
 
 Shili, 17 
 
 Sifra (Sivra), 6 
 
 Simeon ben Lakish, vi 
 
 Simon the Just, vi 
 
 Simona, viii 
 
 Siphra, 5, 55 
 
 Siphre, 5, 55 
 
 " Slain on account of the kingdom," 
 
 16, 22, 27, 63, 78 
 Smoke going up from a grave, meaning 
 
 of, 88 
 Sopherim, vii, 120, 129 
 Sora, viii, ix, 6, 11, 20, 21, 26, 30, 69 
 Substitutions of one day for another, 
 
 2, 41 sqq., 100, 103 
 Sunset, offerings not to be made after, 
 
 40, 43, 44, 117, 126, 128, 130. See 
 
 also "Lacking the time "- 
 Superfluous expressions impossible in 
 
 Holy Writ, 6, 14, 42, 50, 101, 105, 
 
 117 
 Supplementary offerings, 38 sqq. 
 "Supporting peg," 14 
 Synagogue, men of the Great, vii 
 Synonyms, 13 
 
 "Take up and give," 78, 80 
 
 Tallith, 81 
 
 Talmud in sense of Gemara, 47, in the 
 general sense, 78 
 
 Tanna. See Gloss. Bakaitha. 
 
 Tarphon, quotation from, 48 
 
 Tautology. See Superfluous expres- 
 sions, etc. 
 
 Ten, the minimum constituting a con- 
 gregation, 141 
 
 Tents in connexion with ceremonial 
 uncleanness, 53, 77, 90 
 
 Testaments of the xii Patr. referred to, 
 
 63 
 Tiberias, 11, 26, 32 
 Titus, veiled reference to, 67 
 Tosiphta, 63 and Glossary 
 Tower, 90, 134 
 
 Trade, learned Jews practised a, 91 
 Tradition, Scripture outside the Torah 
 
 called, 51 
 Tremueia, 9 
 Trespass, how difierent from a sin, 52 
 
 TpiKKlvM, 82 
 
 Two days (in case of Festivals) kept, 
 39 
 
 Unclean thing, minimum size for, 54, 
 126 
 
 Variants and erroneous readings, notes 
 on, 5, 14, 18, 26, 40, 56, 74, 94, 95, 
 105, 109, 112, 122, 134, 135 
 
 Veiled references to Eoman rule, 23, 67 
 
 Vice-presidents, 96, 97 
 
 Vilon { = velum), 63 
 
 Vows, 47 sqq. 
 
 Wasp and the Scorpion, 21 
 
 Waters, interval between the upper and 
 
 the lower, 84 
 " Weighing and giving," 57 
 Wet. See Moist things, etc. 
 " Wise men," 59, 61, 94, 105 
 Witnesses, method of dealing with 
 
 perjured, 96 
 Wright's Comp. Gram, referred to, 21 
 
 Z'bul, 63 
 Zouza, 20, 45 
 
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