I am on earth a sojourner, a guest, And my inheritance is in her breast, My youth has sought as yet its own desires, When will my soul's true welfare be my quest?

The world is too much with me, and its din Prevents my search eternal peace to win. How can I serve my Maker when my heart Is passion's captive, is a slave to sin?

But should I strive to scale ambition's height, Who with the worm may sleep ere fall of night? Or can I joy in happiness to-day Who know not what may chance by morning's light?

My days and nights will soon, with restless speed, Consume life's remnant yet to me decreed; Then half my body shall the winds disperse, Half will return to dust, as dust indeed.

What more can I allege? From youth to age Passion pursues me still at every stage. If Thou art not my portion, what is mine? Lacking Thy favor, what my heritage?

Bare of good deeds, scorched by temptation's fire, Yet to Thy mercy dares my soul aspire; But wherefore speech prolong, since unto Thee, O Lord, is manifest my heart's desire?

JEHUDA HALEVI.



O Soul, With Storms Beset!

O soul, with storms beset! Thy griefs and cares forget. Why dread earth's transient woe, When soon thy body in the grave unseen Shall be laid low, And all will be forgotten then, as though It had not been?

Wherefore, my soul, be still! Adore God's holy will, Fear death's supreme decree. Thus mayst thou save thyself, and win high aid To profit thee, When thou, returning to thy Lord, shalt see Thy deeds repaid.

Why muse, O troubled soul, O'er life's poor earthly goal? When thou hast fled, the clay Lies mute, nor bear'st thou aught of wealth, or might With thee that day, But, like a bird, unto thy nest away, Thou wilt take flight.

Why for a land lament In which a lifetime spent Is as a hurried breath? Where splendor turns to gloom, and honors show A faded wreath, Where health and healing soon must sink beneath The fatal bow?

What seemeth good and fair Is often falsehood there. Gold melts like shifting sands, Thy hoarded riches pass to other men And strangers' hands, And what will all thy treasured wealth and lands Avail thee then?

Life is a vine, whose crown The reaper Death cuts down. His ever-watchful eyes Mark every step until night's shadows fall, And swiftly flies The passing day, and ah! how distant lies The goal of all.

Therefore, rebellious soul, Thy base desires control; With scantly given bread Content thyself, nor let thy memory stray To splendors fled, But call to mind affliction's weight, and dread The judgment-day.

Prostrate and humbled go, Like to the dove laid low, Remember evermore The peace of heaven, the Lord's eternal rest. When burdened sore With sorrow's load, at every step implore His succor blest.

Before God's mercy-seat His pardoning love entreat. Make pure thy thoughts from sin, And bring a contrite heart as sacrifice His grace to win— Then will His angels come and lead thee in To Paradise.

SOLOMON IBN GEBIROL.



Sanctification

The sixfold winged angels cry To Him, Who hates iniquity: Holy art Thou, O Lord! Holy art Thou!

The mighty ones of earth do call To Him, Who has created all: Blessed art Thou, O Lord! Blessed art Thou!

They, who in radiance shine, proclaim Of Him, Who wrought them out of flame: Holy art Thou, O Lord! Holy art Thou!

Those doubly tried by flood and fire United chant in frequent choir: Blessed art Thou, O Lord! Holy and blest!

Pure spheres celestial echoing round, With voice of sweetest song resound: Holy art Thou, O Lord! Holy art Thou!

All those redeemed not by gold, Repeat in faith and joy untold: Blessed art Thou, O Lord! Blessed art Thou!

They who pass swiftly to and fro Make answer, as they come and go: Holy art Thou, O Lord! Holy art Thou!

Who seek His law, and testify That there is none beside Him, cry: Blessed art Thou, O Lord! Holy and blest!

The hosts of radiant seraphs call To Him, most glorious of them all: Holy art Thou, O Lord! Holy art Thou!

The sons of mighty men declare His majesty beyond compare: Blessed art Thou, O Lord! Blessed art Thou!

All they who glorify His name, With every morn anew proclaim: Holy art Thou, O Lord! Holy art Thou!

Israel, His people, ceaselessly Cry as they bend and bow the knee: Blessed art Thou, O Lord! Holy and blest.

Those shining as a crystal spring, Chant in the presence of their King: Holy art Thou, O Lord! Holy art Thou!

The stranger's children evermore The mighty Lord of lords adore. Blessed art Thou, O Lord! Blessed art Thou!

Those who of fire are fashioned, crowd On crowd unnumbered, chant aloud: Holy art Thou, O Lord! Holy art Thou!

They cry, whom He has freed from thrall, And His inheritance does call: Blessed art Thou, O Lord! Holy and blest.

Pure visions, bathed in endless light, Declare 'midst radiance infinite: Holy art Thou, O Lord! Holy art Thou!

Who to the covenant adhere, The remnant saved, cry loud and clear: Blessed art Thou, O Lord! Blessed art Thou!

'Neath folded wings, in cadence meet, The glorious ones each hour repeat: Holy art Thou, O Lord! Holy art Thou!

She, who among the nations dwells, Chosen, apart, His glory tells: Holy art Thou, O Lord! Holy and blest!

The high exalted ones make known Of Him, Who fills the heavenly throne: Holy art Thou, O Lord! Holy art Thou!

They who their God each day proclaim "Awful in deeds," exalt His name: Blessed art Thou, O Lord! Blessed art Thou!

Those who are awe-inspiring say Of Him more awful far than they: Holy art Thou, O Lord! Holy art Thou!

To all creation's King of kings, From earth, from heaven, responsive rings: Holy art Thou, O Lord! Holy and blest!

JOSEPH IBN ABITUR.



Hymn Of Praise

O God of earth and heaven, Spirit and flesh are Thine! Thou hast in wisdom given Man's inward light divine, And unto him Thy grace accords The gift of spoken words. The world was fashioned by Thy will, Nor didst Thou toil at it, for still Thy breath did Thy design fulfil.

My times are in Thy hand, Thou knowest what is best, And where I fear to stand Thy strength brings succor blest. Thy loving-kindness, as within A mantle, hides my sin. Thy mercies are my sure defence, And for Thy bounteous providence Thou dost demand no recompense.

For all the sons of men Thou hast a book prepared, Where, without hand or pen, Their deeds are all declared: Yet for the pure in heart shall be A pardon found with Thee. The life and soul Thou didst create Thou hast redeemed from evil strait, Thou hast not left me desolate.

The heavens Thou badest be, Thy bright, celestial throne, Are witnesses to Thee, O Thou the Lord alone. One, indivisible, Thy name Upholds creation's frame. Thou madest all—the depth, the height, Thou rulest all in power and might, Supreme, eternal, infinite!

ABRAHAM IBN EZRA.



Passover Hymn

When as a wall the sea In heaps uplifted lay, A new song unto Thee Sang the redeemed that day.

Thou didst in his deceit O'erwhelm the Egyptian's feet, While Israel's footsteps fleet How beautiful were they!

Jeshurun! all who see Thy glory cry to thee: "Who like thy God can be?" Thus even our foes did say.

Oh! let thy banner soar The scattered remnant o'er, And gather them once more Like corn on harvest-day.

Who bear through all their line Thy covenant's holy sign, And to Thy name divine Are sanctified alway.

Let all the world behold Their token, prized of old, Who on their garment's fold The thread of blue display.

Be then the truth made known For whom, and whom alone, The twisted fringe is shown, The covenant kept this day.

Oh! let them, sanctified, Once more with Thee abide, Their sun shine far and wide, And chase the clouds away.

The well-beloved declare Thy praise in song and prayer: "Who can with Thee compare, O Lord of Hosts?" they say.

When as a wall the sea In heaps uplifted lay, A new song unto Thee Sang the redeemed that day.

JEHUDA HALEVI.



Morning Prayer

O Lord! my life was known to Thee Ere Thou hadst caused me yet to be, Thy Spirit ever dwells in me.

Could I, cast down by Thee, have gained A standing place, or, if restrained By Thee, go forth with feet unchained?

Hear me, Almighty, while I pray, My thoughts are in Thy hand alway, Be to my helplessness a stay!

Oh! may this hour Thy favor yield, And may I tread life's battle-field Encompassed by Thy mercy's shield.

Wake me at dawn Thy name to bless, And in Thy sanctuary's recess To praise and laud Thy holiness.

JEHUDA HALEVI.



Judgment And Mercy

By the faithful of His children in their conclaves Shall His name be sanctified, Awe-inspiring are the praises of His angels, And the voices in His temple spread His glory Far and wide.

Those who keep His law shall yet again be gathered To the stronghold of His might, Those who fear Him commune, praying, with each other— He will hear and in the book of their memorial He will write.

Let your deeds be fair and righteous—then unbroken He the covenant will hold. He who maketh bright the heavens, He will heed you And will count your prayers more precious than the off'rings Brought of old.

May the tribes of those who worship and proclaim Him Be uplifted as of yore, When He pruneth, may He cut the straggling branches, For to Him belong the sov'reignty and kingdom Evermore.

May He lead us once again unto the mountain Of His sanctuary's shrine, There to glorify Him ever in His temple, For our God will not forget His word, the holy And divine.

At His name shall heaven and earth break forth in praises With a joy that shall not cease, And the woods shall shout and clap their hands in gladness, For the Lord our God has visited His people, Bringing peace.

From each band of angels mighty in their splendor, From each shining, circling star, Hymns and praises evermore declare His glory, Saying, "Praise Him with the sound of joyful trumpets, The Shophar!"

All the creatures of the universe together, Heaven above and earth below, Shall proclaim, "The Lord in all His works is mighty, He is king o'er all the earth, and His salvation All shall know."

ANON.



Grace After Meals

Our Rock with loving care, According to His word, Bids all His bounty share, Then let us bless the Lord.

His flock our Shepherd feeds With graciousness divine, He satisfies our needs With gifts of bread and wine. Therefore with one accord We will His name adore, Proclaiming evermore None holy as the Lord. Our Rock, etc.

The land desired so long, Our fathers' heritage, Inspires our grateful song To God from age to age; His bounteous gifts afford Us sustenance each day, His mercy is our stay, For faithful is the Lord. Our Rock, etc.

Oh! be Thy mercy moved, Our Rock, to dwell with us, With Zion, Thy beloved, Our temple glorious. May we, redeemed, restored, Be led there every one, By David's holy son, The anointed of the Lord. Our Rock, etc.

Thy city fill once more, Thy temple-walls upraise, There will we Thee adore With joyful songs of praise, Thee, merciful, adored, We bless and sanctify, With wine-cups filled up high, By blessings of the Lord. Our Rock, etc.

ANON.



Lord Of The Universe

Lord of the universe, Who reigned Ere earth and heaven's fashioning, When to create the world He deigned, Then was His name proclaimed King.

And at the end of days shall He, The Dreaded One, still reign alone, Who was, Who is, and still will be Unchanged upon His glorious throne.

And He is one, His powers transcend, Supreme, unfathomed, depth and height, Without beginning, without end, His are dominion, power, and might.

My God and my Redeemer He, My rock in sorrow's darkest day, A help and refuge unto me, My cup's full portion, when I pray.

My soul into His hand divine Do I commend: I will not fear, My body with it I resign, I dread no evil: God is near.

ANON.



Hymn For The Conclusion Of The Sabbath

May He Who sets the holy and profane Apart, blot out our sins before His sight, And make our numbers as the sand again, And as the stars of night.

The day declineth like the palm-tree's shade, I call on God, Who leadeth me aright, The morning cometh—thus the watchman said— Although it now be night.

Thy righteousness is like Mount Tabor vast, Oh! let my sins be wholly put to flight, Be they as yesterday, forever past, And as a watch at night.

The peaceful season of my prayers is o'er, Would that again had rest my soul contrite, Weary am I of groaning evermore, I melt in tears each night.

Hear Thou my voice: be it not vainly sped, Open to me the gates of lofty height, For with the evening dew is filled my head, My locks with drops of night.

Oh! grant me Thy redemption, while I pray, Be Thou entreated, Lord of power and might, In twilight, in the evening of the day, Yea, in the gloom of night.

Save me, O Lord my God! I call on Thee: Make me to know the path of life aright, From sore and wasting sickness snatch Thou me, Lead me from day to night.

We are like clay within Thy hand, O Lord! Forgive us all our sins, both grave and light, And day shall unto day pour forth the word And night declare to night.

May He Who sets the holy and profane Apart, blot out our sins before His sight, And make our numbers as the sand again, And as the stars of night.

ANON.



God And Man

O Lord! I will declare Thy holy name, Thy glories past compare: My tongue shall not conceal, O Lord! Thy righteousness made known to me: I heard and I believed Thy word, I will not ask presumptuously. For should the vase of clay "What doest thou?" unto its maker say? Him have I sought and known, A rock of strength, a tower of might, Resplendent as the glorious light, Without or veil or covering, radiant shown: Exalted, magnified, Extolled and glorified.

The heavens from hour to hour Declare Thy wondrous works, proclaim Thy power Sunrise and sunset, still the same, Prostrate in awe eternally. The angels pass through flood and flame As unto Thee they testify; Thy praise they celebrate, O Thou, the fruit of lips who dost create. For Thou uphold'st alone, Unwearied and invisible, The depths, the heights, where move and dwell The living creatures and the heavenly throne: Exalted, magnified, Extolled and glorified.

Who has the glory praised Fitly of Him, Whose word the heavens upraised? The Eternal One, Who dwells concealed In His exalted heights, but yet In Zion's temple, full revealed, Did erst His glorious presence set, And He showed visions then To cause His image to be seen of men; Yet past all measuring His wisdom is, past depth and height He flashes on His prophet's sight In visions only as the heavenly king: Exalted, magnified, Extolled and glorified.

His power, exceeding great, Is without end: who can His praise narrate? Happy the man, who testifies Unto His greatness manifold, Whose faith in God unshaken lies, In God, whose arms the world uphold, Who, fearing God, can trust In Him, acknowledging His deeds are just, That for himself has He Made all His works, His creatures all, And that His awful day will call All men, the judgment of their deeds to see: Exalted, magnified, Extolled and glorified.

Do thou then heed and learn, Prepare thyself thy nature to discern. See whence thou comest, what thou art, And who created thee and taught Thee knowledge, and in every part Of thee the power of motion wrought. Mark then God's might untold, And rouse thyself His wonders to behold. But to Himself concealed Dare not to stretch thy hand, for then Thou seekest, with presumptuous ken, The first and last, the hidden and revealed: Exalted, magnified, Extolled and glorified.

JEHUDA HALEVI.



Hymn For Tabernacles

Thy praise, O Lord! will I proclaim In hymns unto Thy glorious name. O thou Redeemer, Lord and King, Redemption to Thy faithful bring! Before Thine altar they rejoice With branch of palm and myrtle stem, To Thee they raise the prayful voice— Have mercy, save and prosper them.

Mayst Thou, in mercy manifold, Dear unto Thee Thy people hold, When at Thy gate they bend the knee, And worship and acknowledge Thee. Do Thou their heart's desire fulfil, Rejoice with them in love this day, Forgive their sins and thoughts of ill, And their transgressions cast away.

They overflow with prayer and praise To Him, Who knows the future days. Have mercy Thou, and hear the prayer Of those who palms and myrtles bear. Thee day and night they sanctify, And in perpetual song adore; Like to the heavenly hosts they cry: "Blessed art Thou for evermore."

ELEAZAR B. JACOB KALIR.



Hymn For Pentecost

When Thou didst descend upon Sinai's mountain, It trembled and shook 'neath Thy mighty hand, And the rocks were moved by Thy power and splendor; How then can my spirit before Thee stand On the day when darkness o'erspread the heavens, And the sun was hidden at Thy command? The angels of God for Thy great name's worship, Are ranged before Thee, a shining band, And the children of men are waiting ever Thy mercies unnumbered as grains of sand; The law they received from the mouth of Thy glory, They learn and consider and understand. Oh! accept Thou their song and rejoice in their gladness, Who proclaim Thy glory in every land.

JEHUDA HALEVI.



Hymn Of Glory

Sweet hymns and songs will I indite To sing of Thee by day and night, Of Thee, Who art my soul's delight.

How doth my soul within me yearn Beneath Thy shadow to return, Thy secret mysteries to learn.

And even while yet Thy glory fires My words, and hymns of praise inspires, Thy love it is my heart desires.

Therefore I will of Thee relate All glorious things, and celebrate In songs of love Thy name most great.

Thy glory shall my discourse be, In images I picture Thee, Although Thyself I cannot see.

In mystic utterances alone, By prophet and by seer made known, Hast Thou Thy radiant glory shown.

Thy might and greatness they portrayed, According to the power displayed In all the works Thy hand has made.

In images of Thee they told Of Thy great wonders wrought of old, Thy essence they could not behold.

In signs and visions seen of yore They pictured Thee in ancient lore, But Thou art One for evermore.

They saw in Thee both youth and age, The man of war, the hoary sage, But ever Israel's heritage.

O Thou Whose word is truth alway Thy people seek Thy face this day, Oh! be Thou near them when they pray.

May these, my songs and musings, be Acceptable, O Lord, to Thee, And do Thou hear them graciously.

Oh! let my praises, heavenward sped, Be as a crown unto Thy head, My prayer as incense offered.

Oh! may my words of blessing rise To Thee, Who, throned above the skies, Art just and mighty, great and wise.

And when Thy glory I declare, Do Thou incline Thee to my prayer, As though sweet spice my offering were.

My meditation day and night May it be pleasant in Thy sight, For Thou art all my soul's delight.



Hymn Of Unity For The Seven Days Of The Week(880)

I

Eternal King, the heavens and earth are Thine, Thine are the seas and every living thing. Thy hand upholds creation's vast design, Eternal King!

The mighty waters with Thy glory ring, Unnumbered lands to chant Thy praise combine, And Kings of earth to Thee their worship bring.

Thy people Israel, for Thy love benign, Blesses Thy name and joys Thy praise to sing. Thou art the God of truth, the one, divine, Eternal King!

II

I worship Thee for all Thy boundless store Of righteousness and mercy shown to me, And for Thy holy book of sacred lore I worship Thee.

To Thee alone our fathers bent the knee, And Thee alone do we this day adore, Bearing our witness to Thy unity.

Thou art our God, Thy favor we implore, Thou art our shepherd, and Thy flock are we. Therefore I bless Thy name and evermore I worship Thee.

III

I know it well: Thou art all-good, all-wise. Thou slayest, but Thy touch death's power can quell; Thou woundest, but Thy hand the balm supplies: I know it well.

Nor sin nor grief can in Thy presence dwell, Slumber and sleep come not unto Thine eyes, Great God, eternal and unchangeable!

The soul of all mankind before Thee lies; Thou searchest all their hearts, their thoughts canst tell; Thou hearest graciously their prayerful cries: I know it well.

IV

We will extol the Lord of lords, whose name Is evermore and everywhere adored. In songs and hymns our lips His praise shall frame, We will extol the Lord!

He is the hope of Israel, His word A lamp unto our feet, a guiding flame To those who trust in Him with full accord.

He is through countless ages still the same, The shield of our salvation and our sword, And generations, each to each, proclaim: We will extol the Lord!

V

Who shall narrate Thy wonders wrought of old? The utterance of the lips Thou didst create, But all Thy majesty and power untold Who shall narrate?

Thy ways on earth in song we celebrate. Though none may Thy similitude behold, Yet know we by Thy works that Thou are great.

Thousands of angels, by Thy word controlled, To do Thy bidding Thy commands await: Yet of them all, Thy wonders manifold Who shall narrate?

VI

Alone didst Thou, O Lord, the heaven's wide tent Uprear, and bid the earth beneath be shown; Thy word the oceans in their boundaries pent Alone.

No aid or counsel hadst Thou save Thine own When Thou with lights didst hang the firmament And call the hosts celestial round Thy throne.

Thy works, in universal cadence blent, Give praise to Thee, and make Thy glory known. Thou madest all, great God beneficent, Alone!

VII

Of old Thou didst the Sabbath bless and praise, Because thereon Thou didst Thy work behold Completed in the sun's new-kindled rays Of old.

Bless Thou, this day, with mercies manifold Thy people, that in love and awe obeys Thy word, and chants Thy righteousness untold.

Lord, we desire to do Thy will always! Make pure our hearts like thrice-refined gold, And these, our prayers, accept as in the days Of old.

ANON.



Penitential Prayer

Forth flies my soul, upborne by hope untiring, The land of rest, the spring of life desiring, Unto the heavenly dwelling-place aspiring, To seek its peace by day and night.

My spirit does God's majesty adore, And without wings shall to His presence soar, There to behold His glory evermore, At dawn, at noonday, and at night.

On all His works mine eye in wonder gazes, And heavenward an eager look upraises; Day unto day proclaims its Maker's praises, And night declares them unto night.

Thy loving-kindness is my lifelong guide, But often from Thy path I've turned aside. O Lord, how hast Thou searched my heart and tried My inmost thoughts at dead of night!

Sleepless upon my bed the hours I number, And, rising, seek the house of God, while slumber Lies heavy on men's eyes, and dreams encumber Their souls in visions of the night.

In sin and folly passed my early years, Wherefore I am ashamed, and life's arrears Now strive to pay, the while my bitter tears Have been my food by day and night.

Pent in the body's cage, pure child of heaven, Bethink thee, life but as a bridge is given. Awake, arise, to praise God gladly, even In the first hours of the night.

Haste then, pure heart, to break sin's deadly sway, And seek the path of righteousness alway; For all our years are but as yesterday— Soon past, and as a watch at night.

Short is man's life, and full of care and sorrow, This way and that he turns some ease to borrow, Like to a flower he blooms, and on the morrow Is gone—a vision of the night.

How does the weight of sin my soul oppress! Because God's law too often I transgress; I mourn and sigh: with tears of bitterness My bed I water all the night.

I rise at dawn and still the salt stream flows, My heart's blood would I shed to find repose; But when my soul is downcast with my woes, I will recall my prayer at night.

My youth wanes like a shadow that is cast, Swifter than eagles' wings my years fly fast, And I remember not my gladness past, Either by day or yet by night.

Proclaim we then a fast, a holy day, Make pure our hearts from sin, God's will obey, And unto Him, with humble spirits, pray Unceasingly, by day and night.

May we yet hear His words: "Thou art my own, My grace is thine, the shelter of My throne, For I am thy Redeemer, I alone! Endure but patiently this night."

MOSES IBN EZRA.



The Living God We Praise

The living God we praise, exalt, adore! He was, He is, He will be evermore.

No unity like unto His can be, Eternal, inconceivable, is He.

No form or shape has th' Incorporeal One, Most holy beyond all comparison.

He was, ere aught was made in heaven or earth, But His existence has no date or birth.

Lord of the Universe is He proclaimed, Teaching His power to all His hand has framed.

He gave His gift of prophecy to those In whom He gloried, whom He loved and chose.

No prophet ever yet has filled the place Of Moses, who beheld God face to face.

Through him (the faithful in his house) the Lord The law of truth to Israel did accord.

This law God will not alter, will not change For any other through time's utmost range.

He knows and heeds the secret thoughts of man, He saw the end of all ere aught began.

With love and grace doth He the righteous bless, He metes out evil unto wickedness.

He at the last will His anointed send, Those to redeem, who hope and wait the end.

God will the dead to life again restore, Praised be His glorious name for evermore.

ANON.



FOOTNOTES

1 Exod. xxiv. 12.

2 So named from its situation at the mouth ("Pum") of the Bedaitha, a canal between the Tigris and the Euphrates.

3 The Cherem was most fearful. The excommunicate was cursed with the curse of Joshua against Jericho, and the curse of Elisha against those that mocked him, and the curse of fiends of deadly power: "Let nothing good come out of him, let his end be sudden, let all creatures become his enemy, let the whirlwind crush him, the fever and every other malady, and the edge of the sword smite him; let his death be unforeseen and drive him into outer darkness," etc. There were three degrees of excommunication. The first was "the casting out of the synagogue." The second "the delivering over to Satan." And the third was the anathema proclaimed by priests with the sounding of trumpets.

4 Some think he died twelve years B.C.

5 The Jews say that the Holy Spirit spake to the Israelites during the Tabernacle by Urim and Thummim, and under the first Temple by the Prophets, and under the second by Bath Kol. The Bath Kol, which signifies "daughter voice" or "daughter of a voice," was a kind of divine intimation, which was as inferior to the oracular voice proceeding from the Mercy Seat as a daughter is supposed to be inferior to her mother. It was said to be preceded by a clap of thunder. This, however, was not always the case. The Talmud relates that "Rabbis Jochanan and Simeon ben Lachish wished to see the face of Rabbi Samuel, a Babylon Rabbi. 'Let us follow,' said they, 'the hearing of Bath Kol.' They journeyed near a school, and as they were passing it they heard a boy reading from the book of Samuel the words, 'And Samuel died.' Observing this, they concluded that their friend was dead. And it so happened that news was soon brought to them that Rabbi Samuel of Babylon had died." The Bath Kol seems to have been a sort of divination practised with the words of Scripture, like the Sortes Virgilianae among the heathen.

6 The Rabbis make two changes in this verse—they change "kings" into "angels," and "fled" into "led."

7 The expression "they" is often used in the phraseology of the Talmud to denote either certain officials or else the sages and men of authority. The exact reference can only be gathered from the context. So again with the use of "he." In such cases the expression "he" generally refers to the decision on a particular occasion.

8 "Hear, O Israel, the Lord our God is one Lord," etc. (Deut. vi. 4-9, xi. 13-21; Num. xv. 37-41). Evening prayer might be said after 12.30 P.M. (Acts x. 9.) It is abundantly evident from the Zohar that the ancient Jews understood that in the Shemah there was a confession of the doctrine of the Trinity in unity—three Persons in One God. "Hear, O Israel: Jehovah our God is one Jehovah. By the first name in this sentence, Jehovah, is signified God the Father, the Head of all things. By the next words, our God, is signified God the Son, the fountain of all knowledge; and by the second Jehovah, is signified God the Holy Ghost, proceeding of them both; to all which is added the word One, to signify that these three are Indivisible. But this mystery shall not be revealed until the coming of Messiah." The Zohar gives also an imperfect illustration of this great Truth, by saying that the Trinity in unity is like "the human voice, which is composed of three elements—warmth, air, and vapor."

9 Priests who were legally unclean. (Lev. xxii. 7.)

10 The Mishna begins the night at 6 P.M., and divides it into three watches of four hours each.

11 The Mishna begins the day at 6 A.M. The third hour is 9 A.M.

12 Deut. vi. 7.

13 Ibid.

14 A long blessing begins and ends with "Blessed art Thou, O Lord"; a short blessing only ends with these words.

15 Deut. xvi. 3.

16 Deut. xi. 13-21.

17 Num. xv. 37-41.

18 Because in Jer. x. 10 it is written, "But the Lord is the true God," etc.

19 Deut. xi. 19.

20 Because it says, "that ye may look upon it," i.e., the fringe. Num. xv. 39.

21 When the expressions "free" or "not free" are used, they refer to the decisions of the Levitical Law. So also is it with the expressions "clean" or "unclean."

22 I.e., the eighteen blessings called "Amidah."

23 Phylacteries consist of texts of Scripture (Exod. xiii. 2-10, 11-17; Deut. vi. 4-9, 13-22) written on parchment and inclosed in a leather box. They are bound by thongs round the left arm and forehead.

24 Lev. xv. 16.

25 Or transgression.

26 Called Musaph.

27 Prayer called "Habdelah."

28 Called "Chonen hada'ath."

29 As if there were two gods.

30 Mentioned Deut. viii. 8. The Jews make a distinction between Biccurim, the fruits of the soil in their natural state, and Therumoth, the fruits in a prepared state, such as oil, flour, and wine. The first fruits were always brought to Jerusalem with great pomp and display. The Talmud says that all the cities which were of the same course of priests gathered together into one of the cities which was a priestly station, and they lodged in the streets. In the morning he who was chief among them said, "Arise, let us go up to Zion to the House of the Lord our God." An ox went before them with gilded horns, and an olive crown was on his head. This ox was intended for a peace offering to be eaten by the priests in the court of the sanctuary. The pipe played before the procession until it approached Jerusalem. When they drew near to the holy city, the first fruits were "crowned" and exposed to view with great ostentation. Then the chief men and the high officers and the treasurers of the temple came out to meet them and receive them with honor. And all the workmen in Jerusalem rose up in their shops, and thus they saluted them: "O our brethren, inhabitants of such a city, ye are welcome." The pipe played before them till they came to the Temple Mount. Everyone, even King Agrippa himself, took his basket upon his shoulder, and went forward till he came to the court. Then the Levites sang, "I will exalt thee, O Lord, because thou hast lifted me up, and hast not made my foes to rejoice over me." (Ps. xxx. 1). While the basket is still on his shoulder, he says, "I profess this day to the Lord my God." And when he repeats the passage, "A Syrian ready to perish was my father" (Deut. xxvi. 3-5), he casts the basket down from his shoulder, and keeps silent while the priest waves it hither and thither at the southwest corner of the altar. The whole passage of Scripture being then recited as far as the tenth verse, he places the basket before the altar—he worships—and goes out. The baskets of the rich were of gold or silver. The baskets of the poor were of peeled willow. These latter, together with their contents, were presented to the priests in service. The more valuable baskets were returned to their owners. They used to hang turtle doves and young pigeons round their baskets, which were adorned with flowers. These were sacrificed for burnt offerings. The parties who brought the first fruits were obliged to lodge in Jerusalem all the night after they brought them, and the next morning they were allowed to return home. The first fruits were forbidden to be offered before the feast of Pentecost, and after the feast of Dedication.

31 Ps. lxviii. 26.

32 Lest it be a blessing used on Mount Gerizim.

33 Deut. vi. 5.

34 Ruth ii. 4.

35 Judges vi. 12.

36 Prov. xxiii. 22.

37 Psalm cxix. 126.

38 It has been a subject of dispute when the Sabbatical year began—whether in Nisan or Tishri. The weight of evidence is, however, in favor of the civil New Year's Day, which fell in Tishri (September).

39 An Italian mina perhaps; a denarius. If so, the heap would be worth about L1 17s. 6d.

40 Exod. xxxiv. 21.

41 Lev. xxiii. 10. The omer or "wave sheaf" at the Passover, and the two wave loaves, at Pentecost, were to be made from grain grown in the field during the Sabbatical year. It was also allowed to till sufficient land to pay taxes.

42 Lev. xix. 23-25.

43 Grain or corn field.

44 With a pointed instrument covered with oil.

45 Linseed.

46 Rain-field means a field irrigated with rain water.

47 Some suppose the meaning to be, the permission to sprinkle with water a "white" or corn field in which the gourds are growing.

48 The word translated "fertility" means literally "sweetness." Some apply these words to the dung out of which the moisture has "dried out," and it is then only reckoned as earth. Others apply them to the ground which has lost its fertility (sweetness) for want of rain (Job xxi. 33). The meaning is that no advantage must be gained from it in the approaching Sabbatical year.

49 About thirty-six and one-half gallons.

50 I.e., Stones lying on the top of other stones.

51 The removal of stones "touching" the earth might loosen it, and become a kind of cultivation.

52 I.e., From the outside of the boundary wall, as in like manner his ears of corn might be plucked. An answer to envious remarks that he was preparing for cultivation (Jer. Tal.).

53 Twice ploughed implies the payment of tribute when the land was under foreign rule. Its cultivation was allowed for this purpose during the Sabbatical year. So long as a foe could be resisted, it was not cultivated (1 Mac. vi. 49).

54 Jer. xxix. 7.

55 A log held the contents of six eggshells.

56 A seah held about the third of a bushel.

57 Literally, "daughters of the pit." "Adam's apples," (Jer. Tal.). Supposed to be the fruit which tempted Eve. The decision in the text assumes that the trees began to bud in the Sabbatical year, and that the fruit would not be ripe for three years.

58 Twelve cabs.

59 To prevent their growth.

60 "Puah, for dyeing red"(?).

61 This permission has reference to certain laws with regard to legal cleanness.

62 Achzib; Ecdippa, near Acca.

63 Some consider this to be the Abana: others read Amnum, and try to identify it with Mount Hor.

64 Rabbi Judah the Holy, called only Rabbi by way of eminence.

65 I.e., Defiled oil of the heave-offering, etc.

66 I.e., They become common property, and are to be depastured by cattle (Lev. xxv. 7).

67 Perhaps "the star of Bethlehem."

68 A spiral grass growing on the palm tree(?).

69 Arabic, Fustuk. Pistachio nuts.

70 See Chap. ix. 6.

71 This refers to the examples already given of a rose in oil, or locust fruit in wine.

72 Aisar, a coin worth 3-1/10 farthings.

73 Pundion, a coin worth 1-1/2d.

74 Of the fruits of the Sabbatical year.

75 Of the fruits of the Sabbatical year.

76 Of the fruits of the Sabbatical year.

77 Of the fruits of the Sabbatical year.

78 There are various Rabbis of this name, spelled in different ways, mentioned in the Talmud.

79 The king's mountain is perhaps Mount Ephraim, or the mountain range over the plain of Sharon. It is also suggested that it might have been the mountains round Kirjathjearim (Abu Goosh?). It contained Cephar Bish, Cephar Sheclaim, Cephar Dikraia, etc.

80 Others read "and the decision is as his word."

81 The second or the "latter" rain (Joel ii. 23), called Malkosh, falls in spring chiefly during the months of March and April.

82 Lev. xxiii. 22; Deut. xxiv. 19.

83 Deut. xv. 1.

84 This decision supposes the case of the month Elul having thirty days, and the last day to be in the Sabbatical year; consequently it would not be one of the two feast days of the new year, which it should have been if the month had been the usual lunar month.

85 "The defence," called Pruzbul, was a legal document constituted to encourage loans to the poor, and to protect the interests of the lender.

86 Deut. xv. 9.

87 Deut. xv. 2.

88 Deut. xix. 4.

89 I.e., They are well pleased with him.

90 Money owing to Jewish proselytes was generally repaid, but it was not obligatory to pay it to their heirs, as the persons from whom the proselytes came were no longer in a religious sense their next of kin.

91 From private to public property.

92 Of death.

93 On Friday evening.

94 Deut. vi. 4.

95 On Friday evening.

96 Though by their weight they continue to press out oil or wine on the Sabbath.

97 When the eve of the passover and the eve of the Sabbath coincided.

98 In the temple. See tract on Measurements, c. 1.

99 Num. xix. 18.

100 Num. xv. 20.

101 I.e., Have you so joined houses that are apart that they may be counted as one on the Sabbath for carrying articles, etc. It is done by persons blessing a piece of dough which is common property.

102 When three stars are seen, it is dark.

103 As that would involve "labor."

104 The point to be decided is the difference between what is necessary and what is a burden.

105 Others think "Lybian" asses.

106 Through fear of linen and woollen being mixed. Deut. xxii. 11.

107 Ladder-shaped piece of wood to prevent it rubbing its throat if it have a sore.

108 Wood discovered by one John, which when put into sheep's nostrils, caused them to sneeze and the maggots to fall off.

109 To prevent her being sucked by reptiles.

110 The Gemara says, the cow was his neighbor's, but as he did not object, the blame was laid on him.

111 Once a number of Jews took refuge in a cave, and hearing some persons pass, whom they supposed to be enemies, they fell on each other with their hobnailed sandals, and beat each other to death.

112 Isaiah xi. 4; Micah iv. 3.

113 These anklets were a kind of chain used to prevent members of certain families in Jerusalem taking too wide strides in walking.

114 To cure toothache.

115 Others translate "masks."

116 To cure ear-ache.

117 To cure one who did not sleep enough they used a tooth of a dead fox. For one who slept too much, they used a tooth of a living fox.

118 To cure ague.

119 Lev. xviii. 3.

120 Works are divided into principal and secondary, or in Rabbinic language fathers and children. And if a man does one principal work and twenty secondary works, they regarded them as one sin, and consequently deserving one punishment.

121 I.e., one part wine and three parts water.

122 E.g., foul water.

123 Henna dust for women's eyes.

124 Isaiah xxx. 14.

125 Isaiah xxx. 14.

126 Nisan nearly corresponds with the month of March.

127 I.e., 11 o'clock A.M. To obtain our computation of time, six must be added to the hours mentioned in the Mishna.

128 When uncleanness is mentioned, it is to be understood of legal uncleanness.

129 Exod. xiii. 7.

130 I.e., he is to be put to death forthwith.

131 Fruit-sauce; a mixture of dates, raisins, and other fruits, to recall the memory of the mortar from which the bricks in Egypt were made.

132 Fragments of chickens and dough left to ferment.

133 A compound of barley, wild saffron, and salt, one-third of each.

134 A dough or unripe grain lid put over the liquid to absorb the dregs from the foam of fermentation.

135 Literally, "deaf"; that is, dough which does not rise, or that sounds dull when it is struck.

136 Exod. xi. 19.

137 An eminence from which there was a clear view of the temple.

138 The burden means that the man is forbidden to work.

139 See treatise on the Sabbatical year, ix. 5, etc.

140 Lest the Gentiles should set them to work on the Sabbath.

141 Part of July and August. The ninth of Ab is the anniversary of the threefold destruction of the Temple.

142 Deut. vi. 4.

143 Lev. xxiii. 15.

144 Lev. xix. 9, 10.

145 Because the poor might eat them untithed, thinking they were Peah.

146 To show his abhorrence of his father's idolatry.

147 2 Kings xviii. 4.

148 Lest the people should substitute medicine for God.

149 2 Kings xviii. 16.

150 2 Chron. xxxii. 4.

151 I.e., 2.30 P.M.

152 Exod. xii. 6.

153 To prevent its coagulating.

154 Exod. xxiii. 18.

155 Josephus mentions the number of lambs slain at a particular passover to have been numbered by the high priest, and they were found to have been 256,500. Allowing not less than ten persons to the eating of each lamb, he computes those present at the feast to have been 2,700,200 persons.—Josephus' "Wars," vi. 9, 3.

156 Exod. xii. 6.

157 Psalms cxiii.-cxviii.

158 They washed the court indirectly by stopping a canal of water which overflowed the court; they afterward opened it, when all flowed off again.

159 Taken from the intermingled blood of the many offerings.

160 See "Measurements," ii. 3.

161 The following subtle discussion arises out of the distinction between "work" forbidden by the law of God and "resting from work" enjoined by tradition.

162 The sprinkling of a person unclean from touching a dead body when the passover fell on a Sabbath.

163 This refers to the second chagigah—the feast-offering of individuals on the 15th of Nisan. It is called by the general name passover, John xviii. 28. Want of acquaintance with this subject has led some commentators to suppose that there is a discrepancy between the account of the last passover of our Lord as related in the Synoptical Gospels, and as recorded by St. John.

164 Jer. Tal. reads "sell."

165 Lev. xxiii. 11.

166 Lev. xxiii. 17.

167 Exod. xxv. 30.

168 Lev. xxiii. 19.

169 Num. xxviii. 15.

170 Exod. xxviii. 36-38.

171 1 Chron. xxix. 19.

172 It remained uneaten overnight, and therefore must be burned, in accordance with Exod. xii. 10.

173 From the need of a boiler it appears that the wine used at the passover was mixed with hot water. The wine itself was always red.

174 If one observed the issue three times on the same day, he could not be considered clean before he brought a sacrifice.

175 In which there is a dead body.

176 The mourner might be too sorrowful to eat, the sick too ill to eat, and the prisoner might be detained in prison, etc.

177 Numbers ix. 10.

178 About fifteen miles from Jerusalem. Modiim or Modin was the city of the Maccabees.

179 Psalms cxiii.-cxviii.

180 Exod. xii. 3.

181 The substitute refers to one animal changed for another, which had been intended for the passover-offering.

182 The following rules are founded on two principles; firstly, that every lamb must have its own numbered company of eaters; and secondly, that no person could be numbered with two companies.

183 It was after the first cup of wine was drunk that our Lord washed the disciples' feet (John xiii. 5; Luke xxii. 17).

184 Deut. xxvi. 5-11.

185 Exod. xiii. 8.

186 Psalm cxiii. 9.

187 Psalm cxiv. 8.

188 The third cup was called the "cup of blessing" (1 Cor. x. 16). It was the one used by our Lord for the institution of the holy sacrament.

189 Psalm cxxxvi.

190 They may have been overcome with wine (1 Cor. xi. 21).

191 This is explained in the treatise "Hands."

192 Where the counsellors sat.

193 Called Sagan (suffragan) (2 Kings xxv. 18; Jer. lii. 24).

194 Lev. xvi. 6.

195 As might occur from the frequent changes during the second Temple.

196 That he would incense "within" the vail (Lev. xvi. 12, 13), in opposition to the Sadducees, who maintained that the incense should be burned "without."

197 That such an oath was necessary.

198 Or the "index" finger; other trans. the "middle" finger.

199 Or change thyself.

200 Singing to him "Unless the Lord build the house, they labor but in vain that build it," etc. (Psalm cxxvii.).

201 The Jews think that the day of atonement was the day on which Adam sinned, on which Abraham was circumcised, and on which Moses offered atonement for the sin of the golden calf.

202 I.e., cast lots, which was done by placing the priests in a row, and bidding them to hold up their fingers. After fixing on a certain number, the cap of one of them was taken off. With this priest the reckoning began, and proceeded till the prearranged number fell on some one of them; and his was the lot. Particular care was taken to count the fingers which were held up, and not to number their persons, as this was considered unlawful. (1 Chron. xxi. 1.)

203 The third lot for burning incense was the most important. It was always done by a fresh man, so that a priest might burn incense only once during his lifetime. (Luke i. 9; Rev. viii. 3, 4.)

204 Or, as you wish.

205 The Gemara says it was so called because Parva, a magician, built this room and digged through from it to see the service of the High Priest on the day of atonement; or else because it was used for storing "bullock-hides."

206 Literally, between the evenings.

207 The mina of the sanctuary was worth about L5 14s., consequently the morning dress cost about L68 8s.

208 The zuz was worth about 6-1/2d., consequently the evening dress cost about L21 13s. 4d.

209 Literally, "cover over"; i.e., "atone for."

210 King of Adiabene, a proselyte to Judaism about A.D. 45.

211 The accused woman.

212 See Treatise on "Measurements," ii. 3, note.

213 A. V. "Scapegoat," or for the "devil." Others translate "wholly put away" in reference to the sins of the people, or for "the hard mountain," and others the "demon of dry places." Some, however, think Azazel to be the fallen angel mentioned in the Book of Enoch, and identical with Sammael, the angel of death. Symmachus translates "the goat that departs." Theodotion translates "the goat sent away." Aquila, "the goat set free." The LXX. and Josephus understand by the term "the averter of ills," and the Vulgate "caper emissarius."

214 A tongue-shaped piece of scarlet wool.

215 A cab contained 2.8333 pints.

216 A seah contained one peck and one pint.

217 On the altar.

218 The size of the priest's hands was proportionate to his stature.

219 That he had been struck dead.

220 Supposed by some to be the SUKHRAH in the present Mosque of OMAR. From its position, however, it seems more probably to have been the foundation of the altar of burnt-offerings. This sacred rock is sixty feet across and five feet high. It is pierced quite through, to allow, as some think, the blood of the sacrifices to flow off into the "Noble Cave" and the canals beneath it.

221 A priest continued to stir the blood to prevent its coagulation.

222 Or, "as a thrasher."

223 Or, "as a thrasher."

224 Or, "the clean place."

225 I.e., the gardeners became liable for a trespass-offering.

226 R. Judah addresses in imagination the goat.

227 It seems, according to the Talmud, that there was no "laying on of hands" on either the morning or evening sacrifice; or on any other public sacrifice, excepting the scapegoat and the bullock, when the congregation had sinned through ignorance.

228 Lev. xvi. 30.

229 Or viaduct, or causeway.

230 Supposed to be Alexandrine Jews, so called from hatred to the Babylonians.

231 Zuk is supposed by Lieutenant Conder of the Palestine Exploration Fund to be the modern el Muntar, about six and a half miles east of Jerusalem in the direction of the Dead Sea, and on the way to the ruins of Mird (Mons Mardes). A well near the place is still called Bir es Suk.

232 I.e., broken to pieces.

233 Maimonides says that those connected with the red heifer and scapegoat were rendered unclean because these animals were "sin-bearing" animals. All that Israelites now have to offer on the day of atonement is for males a white cock (because gever in Hebrew signifies a man and a cock), and for females a hen. And they pray, "Let this be my substitute—this my atonement. This cock goeth to death, but may I be gathered and enter into a long and happy life, and into peace."

234 "Place of the hollow."

235 Bereitha, or External Traditions.

236 Isaiah i. 18.

237 Lev. xvi.

238 Lev. xxiii. 27.

239 Num. xxix. 7.

240 Num. xxix. 7.

241 Urim and Thummin (lights and perfections), the Jews think, gave answer by the divine illumination of the suitable letters composing the names of the tribes which were graven on the breastplate of the High Priest.

242 Sandals were, however, allowed where there was fear of serpents and scorpions. Woollen socks might be used.

243 I.e., God omnipresent. The Jews in a spirit of reverence use the words "Place" and the "Name" to denote God. In reading they do not now pronounce the word Jehovah, but substitute Adonai for it; and when Jehovah is followed by the word Adonai they then use the word Elohim. The true pronunciation of the Name has been a subject of much contention. It has been variously given, as Yeheveh, Yehveh, Yahveh, Yahavah, Yahaveh, and Yehovah. When it was uttered on the Day of Atonement the worshippers "fell on their faces" in reverence for it (vi. 2). It was spoken for the last time in the Temple by the mouth of Simon the Just. Henceforward, the Gemara says whoever attempts to pronounce it shall have no part in the world to come.

244 According to Maimonides, we have in this treatise proof that it is coeval with the laws of Moses on the same subject.

245 The cloth would change it into a tent.

246 But he may go up on the middle days of the feast.

247 Lest he should render the food legally unclean with his unwashed hands. Mark vii. 2, 5.

248 Eccles. i. 15.

249 He lived about eighty years before the destruction of the Temple.

250 Deut. xiii. 13.

251 Supposed to be the mountain east of the Dead Sea, above Callirrhoe.

252 Lev. xix. 23.

253 Num. xviii. 11, 12.

254 Ps. cxviii. 1.

255 Ps. cxviii. 25.

256 Ps. cxviii. 25.

257 Ps. cxiii. to cxviii. inclusive.

258 These not being legally bound to this duty cannot act as deputies for another.

259 His ignorance of reading.

260 "I will praise thee," etc.—Ps. cxviii. 21 to end.

261 Lev. xxiii. 10, 11.

262 Permission arising out of his intention to fulfil the law.

263 Means a place exempt from taxation called Colonin, perhaps the modern Colonia. Some, however, say it was a place in the Kedron Valley.

264 Deut. xxxii. 39.

265 The seventh day on which they used the willows.

266 A log is about half a pint.

267 He is said to have been a Sadducee who rejected tradition. Alexander Jannaeus, to show his contempt for the Pharisees, poured the water on the ground. The people became excited, and pelted him with their ethrogs or citrons till his body-guard interfered, and, as fighting took place, some six thousand Jews were killed in the Temple. Josephus, "Antiq.," book xiii. chap. xiii. 5.

268 Isa. xii. 3; John vii. 37, 38.

269 Galleries were erected for the women, and the men stood below them.

270 Ps. cxx. to cxxxiv. inclusive.

271 The signal for drawing water.

272 The orthodox worshippers in the Temple looked toward the west, or Holy of Holies. The Baal or Sun worshippers turned toward the east, and used the eastward position. Under the Christian dispensation believers are directed to look to Jesus, who promises to be in their midst (Matt. xviii. 20).

273 Ezek. viii. 16.

274 This is one of the very few specimens of Hebrew poetry, apart from Scripture (dating prior to the destruction of the temple), which have come down to us.

275 The priesthood was divided into twenty-four courses (1 Chron. xxiv. 7-19). During the feast all the courses ministered, and, as each day the number of bullocks was decreased by one, the lambs were redistributed so as to supply an offering for every course.

276 In the feast of weeks there were two leavened wave loaves (Lev. xxiii. 17).

277 Those priests who were slow in attendance, as they were obliged to share their perquisites with the whole priesthood.

278 The course Bilgah was fifteenth (1 Chron. xxiv. 14). Each course had a ring to which the heads of the victims were tied, and also a closet for stores. These were taken from the course Bilgah as a mark of disgrace. During the persecution of Antiochus, Miriam, a daughter of Bilgah, married a Syro-Grecian husband. When the Greeks took the Temple, she struck the altar with her shoe, exclaiming, "O wolf, wolf, how long art thou to consume the wealth of Israel, and canst not preserve them in their hour of need!" It was supposed that she must have learned something evil in her father's house, and the whole course was therefore degraded. The Rabbis say that the courses of the priests were first ordained by Moses, and that he established eight of them. Four courses he assigned to the line of Eleazar, and four he assigned to the line of Ithamar. Samuel is said to have added eight courses more, and the remaining eight were added by David. The Scriptures, however, assert that David arranged the whole twenty-four courses. This arrangement continued till the captivity. After the captivity only four courses returned—namely Jedaiah, Harim, Pashur, and Immer. The Babylon Talmud mentions Jojarib instead of Harim. To restore again the number of courses, twenty-four lots were cast into a box, and each head of the four courses, which returned, drew six lots—one for himself, and five for the courses which they wished to revive. The restored order of courses continued as of old, except in the case of Jojarib, who yielded the first rank to Jedaiah, as Jedaiah was of the family of the High-priest Joshua, the son of Jozedek. They soon increased in numbers, and we read that each course kept a station of 2,400 priests at Jerusalem, and half a station at Jericho. The lesser number was stationed at Jericho to give honor to Jerusalem.

279 Nisan answered to part of March and April. The reign of kings was counted from this month, so that if a king began to reign in Adar (February and March), in the following Nisan he would be reckoned to have reigned two years.

280 The passover was the first of the three feasts, beyond which one could not neglect a vow.

281 Part of August and September.

282 Part of September and October.

283 Lev. xix. 23-25.

284 Ps. xxxiii. 15.

285 Part of July and August.

286 Part of November and December.

287 Part of February and March.

288 Part of April and May.

289 That is, for the new moon observances.

290 The Talmud states that when the sun and moon were first created they were of equal size. The moon became jealous of the sun, and she was reduced in bulk. The moon then appealed to God, and she was consoled by the promise that Jacob, Samuel, and David were to be likewise small. As, however, some injustice seemed to have been committed, God ordained "a sin-offering" on every new moon, because the moon had become less than the sun!

291 The Sanhedrin treated gamblers and usurers as thieves.

292 Those who bred pigeons, to bet on their quickness of flight, or to entice their neighbors' pigeons to their dovecotes.

293 Lev. xxiii. 4.

294 Literally, Bithosin, the followers of Biothos, who, with Zadok, the founder of the Sadducees, was a scholar of Antigonus of Socho.

295 Babylon.

296 So called in the Mishna. It means "the place fenced in." The Gemara reads, Beth Yazak, "the place of chains."

297 I.e., the Sabbath, when they could only go four cubits.

298 To carry money on the day of atonement was unlawful, but according to R. Joshua's reckoning it would have been a day too late.

299 Lev. xxiii. 4.

300 Exod. xxiv. 9.

301 Not to remind God of the sin of the golden calf.

302 Deut. xxxiii. 17.

303 Josh. vi. 5.

304 Num. x.

305 From the obligation of hearing or sounding.

306 Exod. xvii. 11.

307 Num. xxi. 8.

308 There is a supposed hiatus in the Mishna text to the following effect: "In Jerusalem they sounded through the whole city during the session of the Sanhedrin (i.e., till noon); but in Jamnia they did not sound in the city, but only before the tribunal of justice. And again," etc.

309 I.e., of the sheaf of the first-fruits. Lev. xxiii. 10.

310 The titles or the headings of the blessings which were used in the services of the Temple and of the synagogues out of Jerusalem.

311 Three were read from the Law, three from the Psalms, and three from the Prophets—such passages as Exod. xv. 18, Ps. xxiv., Ezek. xx. 33, Zech. xiv. 9, etc.

312 I.e., they would not read such passages as Ps. lxxviii. 39.

313 I.e., to improve its tone.

314 To clear its tone.

315 I.e., the Chazan that prays Musaph.

316 Nisan corresponded partly to March and April.

317 Joel ii. 23.

318 Marchesvan corresponded partly to October and November.

319 Part of November and part of December.

320 The fast-days of strict Pharisees were Mondays and Thursdays, because on a Thursday Moses went up to Mount Sinai, and returned on a Monday with the second Tables of the Law.

321 1 Sam. xii. 17.

322 Jonah iii. 10.

323 Joel ii. 13.

324 Prayers for the New Year.

325 Prayers for the New Year.

326 Ps. cxx. 1.

327 Ps. cxxi. 1.

328 Ps. cxxx.

329 Ps. cii.

330 1 Kings viii. 37.

331 Jer. xiv. 1.

332 Some understand the priests ministering in their course, others explain this expression by Deut. xviii. 8. The priests were divided into twenty-four Watches. Each Watch ministered for a week in the Temple. These Watches were again subdivided into seven "Father's Houses," and each "Father's House" officiated for a day in the Temple. A dispensation from fasting was granted to the priests on duty, that they might not be weak in the service of the Sanctuary.

333 This means the officiating priests.

334 The delegates were the representatives of the congregation, who attended at the public sacrifices, and prayed on their behalf.

335 This was a book written in Chaldee, as is proved by the quotations from it.

336 Amos iv. 7.

337 A stone on which lost property was deposited, and publication of it was made, so that its owner might reclaim it.

338 Prov. xxiii. 25.

339 Ps. cxxxvi.

340 Num. xxviii. 2.

341 Gen. i. 6, etc.

342 Deut. vi. 4, etc.

343 Part of March and April.

344 Part of June and July.

345 Part of July and August.

346 I.e., "thieves of the pestle and dried figs"; because when forbidden by Jeroboam to go up to the Temple with the first-fruits and wood, they deceived the watchers by saying they were only going to press figs.—Jer. Tal.

347 Part of August and September.

348 Part of December and January.

349 Antiochus Epiphanes.

350 Prov. xxxi. 30, 31.

351 Sol. Song, iii. 11.

352 The feast-offering ("chagiga") was the offering of individual worshippers, and was quite distinct from the sacrifices of the whole congregation. See "Treatise on the Passover," vi. 4, note.

353 Exod. xxiii. 14.

354 Worth perhaps 3d.

355 Jer. Tal. says "Tabernacles."

356 Deut. xvi. 17.

357 Eccl. i. 15.

358 From motives of delicacy.

359 This must be done only by one (Deut. iv. 32).

360 Ezek. x.; Isa. vi.

361 This decision is for private sacrifices, but for public sacrifices there seems (according to the Talmud) to have been no "laying on of hands," except in the case of the scapegoat and the bullock, when the congregation had sinned through ignorance.

362 I.e., the Sadducees (Lev. xxiii. 15).

363 There are reckoned six degrees of uncleanness: The father of fathers, the fathers, the first, second, third, and fourth children of defilement. There are altogether twenty-nine fathers of uncleanness, of which eleven arise from contact with a dead body.

364 A city about fifteen miles from Jerusalem.

365 Toward Jerusalem.

366 This decision refers to the case of a dealer whose wine or flour might become legally defiled by contact with the common people.

367 The Tosephta relates, that when the Pharisees were baptizing the candlestick, the Sadducees used to mock them by saying, they were baptizing the sun.

368 The Jewish year is composed of twelve lunar months. It is adapted to the solar year by the use of an intercalary month called Veaddar—the additional Addar. Every nineteen years there are seven occasions on which this embolismic month must be introduced to prevent the various feasts revolving over the four seasons of the year, like the Moslem fast of Ramadhan. Formerly the Sanhedrin arranged this intercalary month to suit the harvest, so that if it were late, the wave sheaf and other observances should still be kept according to their proper dates. When, however, the Sanhedrin was suppressed by the Emperor Constantine, Hillel II of Tiberias ruled that an intercalary month of twenty-nine days should be added in the 3d, 6th, 8th, 11th, 13th, 17th, and 19th years of the Metonic Cycle. This decision has since remained the Jewish standard for reckoning time.

369 Deut. xxi. 4.

370 Deut. xx. 5, 9.

371 Lev. xix. 24.

372 Deut. xiv. 22-25.

373 Exod. xxi. 29.

374 Num. xi. 17.

375 Num. xxxv. 24, 25. A congregation, or "minyan," must not be less than ten men. If there be 10,000 women they cannot form a minyan. The Lord Jesus more mercifully promises His presence to "two or three gathered together." Matt. xviii. 20.

376 Num. xiv. 27.

377 Exod. xxiii. 2.

378 Exod. xxiii. 2.

379 The Great Sanhedrin could whip a high-priest for certain offences, and afterward restore him to his office.

380 Deut. xxv. 9.

381 Lev. xxi. 12.

382 2 Sam. iii. 35.

383 2 Sam. xii. 8.

384 2 Sam. iii. 31.

385 Deut. xvii. 19.

386 Deut. xvii. 15.

387 Lev. xix. 16.

388 Prov. xi. 13.

389 Lev. xxiv. 22.

390 This rule was violated in the case of our Lord Jesus Christ. Matt. xxvi. xxvii.; Mark xiv.; Luke xxii. xxiii.; John xix.

391 Gen. iv. 10.

392 Lev. v. 1.

393 Prov. xi. 10.

394 Before executing a criminal, a quantity of frankincense in a cup of wine was given to him to stupefy him and render him insensible to pain. The compassionate ladies of Jerusalem generally provided this draught at their own cost. This custom was in obedience to Prov. xxxi. 6, "Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts."

395 Lev. xxiv. 14.

396 Josh. vii. 19, 20, 25

397 Deut. xvii. 7.

398 Deut. xxi. 23.

399 This supposes a man sorrowful, because he is obliged to punish his own son.

400 I.e., the Divine Presence. The luminous cloud of glory in the Holy of Holies.

401 The words in the original, "Baal Aob," are supposed by some to denote a ventriloquist from "Aob," meaning a "bottle" or "stomach." "Aob" seems, however, much more likely to be allied to the Coptic word for "a serpent" or "Python." Acts xvi. 16.

402 Matt. xxvi. 65.

403 The image of Molech was made of brass. It was hollow within and heated with fire outside. It stood in the valley of Hinnom without the walls of Jerusalem. Kimchi says the image of Molech contained seven chapels. These chapels are supposed by some to represent the seven planets. In the first chapel flowers were offered; in the second, turtle doves or young pigeons; in the third, lambs; in the fourth, rams; in the fifth, calves; in the sixth, oxen; "but whosoever offered his son, they opened to him the seventh chapel." The face of Molech was like the face of a calf, and the image stretched forth its hands "as a man who opens his hands to receive something of his neighbor." "They kindled the image with fire, and the priests took the babe and put it into the hands of Molech, and the babe gave up the ghost." They called it Tophet; because they made a noise with drums ("tophim"), that the father might not hear the screams of his child and have pity upon him. And they called it Hinnom, because the child roared ("menahem") in his anguish. Others say it was called Hinnom, because the priests used to say, "May it profit thee—may it be sweet to thee."

404 Cutting off is generally supposed to have extended to the family as well as the guilty person. It seems to have included the future as well as the present life.

405 Deut. xxi. 18.

406 Deut. xxi. 20.

407 Prov. xxiii. 20.

408 Deut. xxi. 19, 20.

409 I.e., they are saved from crime by immediately depriving them of life. This summary mode of procedure was called "the rebel's beating." It was a kind of lynch law inflicted by the people at once. John viii. 59.

410 As the former class of intending criminals could at once be killed, so this latter class must be guilty of the act, and they are then judged for it.

411 Isa. xxx. 20.

412 Isa. lx. 21.

413 Literally, outside.

414 Exod. xv. 26.

415 I.e., to meditate with the intention to mutter JEHOVAH over a wound.

416 2 Chron. xxxiii. 13.

417 Gen. vi. 3.

418 Gen. xi. 8.

419 Gen. xiii. 13.

420 Ps. i. 5.

421 Num. xiv. 37.

422 Num. xiv. 35.

423 Ps. l. 5.

424 Num. xvi. 33.

425 1 Sam. ii. 6.

426 Deut. xxix. 28.

427 Deut. xiii. 13.

428 Deut. xiii. 15.

429 Deut. xiii. 16.

430 Deut. xiii. 17.

431 Deut. xxiv. 7.

432 Deut. xvii. 8.

433 Deut. xvii. 10.

434 Deut. xvii. 12.

435 Now called Yebna.

436 Deut. xvii. 13.

437 Deut. xviii. 19.

438 Literally, strange worship. It chiefly means the worship of the stars and other heavenly bodies.

439 Jer. xxxiv. 5.

440 Or sugar-cane.

441 For executions.

442 For races.

443 Where harangues were delivered involving life and death.

444 Nor graves.

445 Deut. vii. 26.

446 Hadrian's mixture was balls of clay saturated with wine and taken on military expeditions. When the soldiers wished to drink, they soaked them in water so that it had a taste of wine, and the mud settled at the bottom of the vessel.

447 The heart torn out of the animal when alive to be offered in idolatrous worship.

448 A village where calves were offered in idolatry. Consequently the rennet was forbidden, and the cheese made from their rennet was also forbidden.

449 Sol. Song, i. 2. The question is, whether the friendship sprang from the wine or not, and his conclusion is that as the savor is connected with the oil, so is the friendship with the wine, and so is the cheese connected with idolatry.

450 I.e., for legal defilement.

451 The locusts might be mixed in the basket with wine or liquor, which would cause legal defilement.

452 The Salt Sea generally means in the Talmud the Dead Sea. It is now called by the Arabs "Bahr-Lut," i.e., the Sea of Lot.

453 Deut. xiii. 17.

454 The modern Akka (Acre).

455 Deut. vii. 25.

456 Deut. vii. 26.

457 Lest the lettuce might derive profit from the shade of the idolatrous grove.

458 These stones must be arranged as two on the ground, and one over them, and not more than four ells distant from the image, to fulfil the conditions of being an idolatrous offering. If the stones did not fulfil these conditions, an Israelite might use them for building purposes.

459 If the idol be disregarded in time of peace, the heathen have ceased to esteem it as a god, and Israelites might use it for some purpose. But if the heathen neglected it during the confusion of war, there was no proof that they would not worship it at another time.

460 I.e., triumphal arches with statues upon them.

461 Because the idolater might have made an idolatrous libation from both flasks.

462 Exod. xxi. 29.

463 Deut. xxi. 4.

464 Num. vi. 18.

465 This refers to the killing or slaughtering of cattle and fowls for profane or domestic purposes. They were called profane to distinguish them from the holy sacrifices.

466 Num. xxxi. 23.

467 The men of the great synagogue were the "Scribes" who flourished from the return out of Babylon till the Graeco-Syrian persecution, 220 B.C. Their object was to preserve the sacred text with scrupulous minuteness, and make a "fence" for the law. They added numberless directions for the better observance of the old precepts. The Scribes were succeeded by the "learners," the "repeaters," and the "master builders," who continued from 220 B.C. till 220 A.D. In their time fall the Maccabaean revolution, the birth of Christ, the overthrow of the Temple by Titus, the rebellion of Barchochba, the complete destruction of Jerusalem, and the dispersion of the Jews.

468 Supposed by some to be the Sameas and Pollio of Josephus. Though others try to identify Sameas with Simon, son of Shetach.—"Antiq." xiv. ix. 4, etc.

469 Ps. xxxvii. 21.

470 Deut. vi. 4, etc.

471 Joel ii. 13.

472 Ps. i. 1.

473 Mal. iii. 16.

474 Lam. iii. 28.

475 Isa. xxviii. 8.

476 Ezek. xli. 22.

477 Ps. lxxxii. 1.

478 Amos ix. 6.

479 Ps. lxxxii. 1.

480 Mal. iii. 16.

481 Exod. xx. 24.

482 1 Chron. xxix. 14.

483 Deut. iv. 9.

484 Deut. iv. 9.

485 Gen. ix. 6.

486 Deut. xiv. 1.

487 Prov. iv. 2.

488 Jer. xvii. 6.

489 Jer. xvii. 8.

490 Ps. cxix. 99.

491 Prov. xvi. 32.

492 Ps. cxxviii. 2.

493 1 Sam. ii. 30.

494 The Rabbis reckon that the expression "God said" is used nine times in the first chapter of Genesis, and that the tenth expression is to be found in the first verse, "In the beginning God created the heaven and the earth."

495 Num. xiv. 22.

496 The shameer is the worm which knows how to hew stones, and helped Solomon to build the Temple.

497 Num. xv. 20.

498 Deut. xxxiii. 21.

499 1 Kings xiv. 16.

500 Prov. viii. 21.

501 Ps. lv. 23.

502 Or, perhaps, "for meditation."

503 Prov. viii. 14.

504 Prov. xi. 22.

505 Ex. xxxii. 16.

506 Num. xxi. 19.

507 Ps. lv. 13.

508 Prov. iii. 35.

509 Prov. iv. 2.

510 Esther ii. 22.

511 Prov. iv. 22.

512 Prov. iii. 8.

513 Prov. iii. 18.

514 Prov. i. 9.

515 Prov. iv. 9.

516 Prov. iii. 16.

517 Prov. iii. 2.

518 Prov. xvi. 31.

519 Prov. xvii. 6.

520 Isa. xxiv. 23.

521 Prov. vi. 22.

522 Ps. cxix. 72.

523 Hag. ii. 8.

524 Prov. viii. 22.

525 Isa. lxvi. 1.

526 Ps. civ. 24.

527 Gen. xiv. 19.

528 Exod. xv. 16.

529 Ps. xvi. 3.

530 Exod. xv. 17.

531 Ps. lxxviii. 54.

532 Isa. xliii. 7.

533 Isa. xlii. 21.

534 See the treatise on "Measurements," chap. i.

535 Membranes over the fat.

536 In the form of an apple.

537 A cor was equal, according to the Rabbis, to 44.286 gallons, but Josephus reckons it to have been 86.696 gallons.

538 A seah, according to the Rabbis, was 1.4762 gallon.

539 Or, of "the treasurers."

540 In this chamber were kept the "seals" or "tokens" given to those persons who bought their offerings from the Levites. These "seals" were of four sorts, and were respectively inscribed with "calf" or "kid," according to the offerings to be presented; and with the word "male" when the offering was to be a ram; and "sinner" when it was to be a sin-offering.

541 Others read "a basket."

542 Or jug.

543 Ezek. xliv. 2.

544 Jericho is about eighteen miles distant from Jerusalem.

545 Perhaps "a gong" or "a bell." Some think it to have been a "musical instrument," and others consider it to have been "an organ."

546 Some think "Machaerus" on the east of the Dead Sea, about fifty miles distant from Jerusalem.

547 In each act of sprinkling, the priest, standing before a corner, sprinkled the blood on two sides of the altar. And thus, in two acts of sprinkling, he put the blood on its four sides.

548 Called the Shema. It consisted of the following three passages of Scripture, as given in the next footnotes.

549 Deut. vi. 4-9.

550 Deut. xi. 13-21.

551 Num. xv. 37-41.

552 The lot for the incense was always arranged for a new man who had never burned it before. It might come to a priest once in his lifetime, and never again afterward. Luke i. 9.

553 The chambers for vestments had separate rooms for each of the twenty-four courses, and separate wardrobes for each of the four kinds of vestments.

554 About 37-1/2 gallons.

555 See note 5, chap. iii. 8.

556 The Delegates were appointed to represent the whole congregation of Israel in the temple services.

557 Jehovah.

558 That is by substituting for the Name (Jehovah) the word "Adonai," except where "Adonai" and "Jehovah" come together. In such cases "Elohim" is substituted for "Jehovah."

559 Lev. ix. 22.

560 Who had charge of the channels from the altar.

561 Ps. xxiv. 1.

562 Ps. xlviii. 1.

563 Ps. lxxxii. 1.

564 Ps. xciv.

565 Ps. lxxxi.

566 Ps. xciii.

567 A famous maker of incense.

568 Sparkling.

569 Burning. The watch at certain gates seems to have been hereditary in certain families. Just as at the present time the custody of Rachel's tomb is the privilege of a certain family in Jerusalem. Each guard consisted of ten men, so that there were 210 Levites in the twenty-one stations. The three more important places contained guards of both Levites and Priests, thirty of each. There were therefore 240 Levites on guard each night.

570 He rolled up his overcoat and laid it down for a cushion.

571 Rev. xvi. 15.

572 Obscurity.

573 Platform or rampart.

574 1 Mac. ii. 25.

575 So called either because Nicanor, a Pharisee, had the gate made in Alexandria, and though it was thrown overboard from a ship in a storm, it yet came safe to land; or because Nicanor, a Greek prince, was slain there in the time of the Asmoneans.

576 Ezek. xlvi. 2.

577 Ezek. xliii. 16.

578 As this corner would have been in the tribe of Judah, it was not added, that the whole altar might remain in the tribe of Benjamin. Gen. xlix. 27.

579 This sloping ascent to the altar was strewn with salt. This salt was brought from the mountain of Sodom at the south of the Dead Sea. The salt was intended to keep the priests from slipping and falling, which might easily happen, as they were obliged to minister barefooted. The coldness of the pavement in winter, and eating so much flesh of the sacrifices, brought various diseases on the priests.

580 House of the vineyard.

581 Deut. xxvii. 5.

582 Zech. vi. 14.

583 The Rabbis say that "the world is like an eye. The ocean is the white of the eye. The pupil is Jerusalem. And the image in the pupil is the Sanctuary."

584 Ezek. xli. 23.

585 Ezek. xli. 24.

586 Ezek. xliv. 2.

587 1 Kings vi. 6.

588 Curiously graven and gilt.

589 Is. xxix. 1.

590 "The king only, and no man else (remarks Maimonides) might sit in the court of the Temple in any place; and even this privilege was confined to a king of the family of David." Cunoeus further observes, that the king was esteemed nearer to God than the priests themselves, and a greater president of religion.

591 The Temple services were arranged by the council of fourteen. This council was composed of the High Priest, the Sagan (the deputy or Suffragan of the High Priest), two Katholikin, who had charge of the treasuries, three Gizbarim, who were assistants of the Katholikin, and seven Ammarcalin, who had charge of the gates.

592 The Nethinim, or the "given ones," were added, it is supposed, from among the Gibeonites to fill up the deficiencies in the number of Levites who returned from the captivity in Babylon. They were held in low estimation, and were forbidden to intermarry with Israelites.

593 Exod. xxxviii. 27.

594 Exod. xxvi. 31-33.

595 Exod. xxvi. 19.

596 Exod. xxvi. 17.

597 Exod. xvi. 24

598 Exod. xxvi. 28.

599 Exod. xxvi. 29.

600 Exod. xxvi. 29.

601 Exod. xxvi. 1.

602 Exod. xxvi. 3.

603 Exod. xxvi. 4.

604 Exod. xxvi. 6.

605 Exod. xxvi. 2.

606 Exod. xxvi. 2.

607 Exod. xxvi. 7, 8.

608 Exod. xxvi. 9.

609 Exod. xxxvi. 17.

610 Exod. xxvi. 11.

611 Exod. xxvi. 8.

612 Exod. xxvi. 9.

613 Exod. xxvi. 12.

614 Some commentators explain these to be "skins of seals" or "dolphins," and others understand the meaning to be a "blue color." Exod. xxvi. 14.

615 Num. iv. 25.

616 Exod. xxvi. 33.

617 Exod. xxvi. 35.

618 Or, in the "House of dispensations."

619 Exod. xxxix. 3.

620 Exod. xxvi. 31.

621 Exod. xxvi. 36.

622 Exod. xxx. 6.

623 Exod. xxvii. 9.

624 Exod. xxvii. 11.

625 Exod. xxvii. 12.

626 Exod. xxvii. 13.

627 Exod. xxxviii. 14, 15.

628 Exod. xxvii. 18.

629 Exod. xxvii. 18.

630 Exod. xxvii. 19.

631 Num. iv. 26.

632 Exod. xxvii. 18.

633 Some explain this to mean "multiply fifty with 100" (Aruch); others think that the measurement is to be made with a rope of fifty cubits (Eruvin).

634 Some read "in the name of," etc.

635 Exod. xxv. 10.

636 Sol. Song, iii. 9, 10.

637 Deut. xxxi. 26.

638 1 Sam. vi. 8.

639 Num. x. 33.

640 Num. xiv. 44.

641 1 Sam. xiv. 18.

642 2 Sam. xi. 11.

643 1 Sam. iv. 4.

644 1 Kings viii. 9.

645 Exod. xxv. 11.

646 Exod. xxv. 21.

647 Exod. xxv. 15.

648 1 Kings viii. 3.

649 1 Kings viii. 8.

650 1 Kings viii. 8.

651 1 Kings viii. 7, 8.

652 1 Kings viii. 8.

653 2 Chron. xxxv. 3.

654 2 Kings xx. 17.

655 Ezek. xli. 23.

656 Some commentators interpret "Traksin" to mean "place of doubting," as zealots continually disputed the exact division between the Holy Place and the Holy of Holies.

657 Exod. xxv. 23.

658 Lev. xxiv. 7.

659 Num. ii. 20. The Hebrew letters Ayin and Lamed therefore means "by" or "next," as well as "upon."

660 2 Chron. iv. 8.

661 1 Kings vii. 48.

662 2 Chron. iv. 19.

663 Exod. xxv. 31.

664 Exod. xxv. 39.

665 Num. x. 2.

666 Exod. xxv. 32.

667 Exod. xxv. 34.

668 Gen. iv. 7.

669 Gen. xlix. 7.

670 Exod. xvii. 9.

671 Exod. xxv. 34.

672 Deut. xxxi. 16.

673 Exod. xxv. 33.

674 Or, "egg-shaped, oval."

675 Exod. xxv. 40.

676 2 Chron. iv. 7.

677 2 Chron. xiii. 11.

678 2 Chron iv. 20, 21

679 Num. viii. 2.

680 Lev. xxiv. 4.

681 Exod. xxx. 1.

682 Exod. xxx. 3.

683 Exod. xxxviii. 1.

684 Num. iv. 26.

685 Lev. ix. 5.

686 Exod. xxx. 18.

687 2 Chron. iv. 6.

688 1 Kings vii. 23, 26.

689 2 Chron. iv. 5.

690 Ezek. xlv. 11, 14.

691 Lev. xv. 13.

692 2 Chron. iv. 2.

693 2 Chron. iv. 4.

694 2 Chron. iv. 3.

695 The Jerusalem Talmud states that the water poured through the feet of the oxen, and that this was the well of Etham.

696 Num. iii. 29.

697 Num. iii. 31.

698 Num. iii. 23.

699 Num. iv. 25.

700 Num. iii. 35.

701 Num. iii. 36.

702 Num. iii. 38.

703 Num. ii. 17.

704 Num. x. 14.

705 Num. iv. 5.

706 Num. x. 21.

707 Num. iv. 15.

708 Num. x. 22.

709 Num. ii. 17.

710 Num. ix. 18.

711 Num. ix. 23.

712 Num. x. 2.

713 Exod. xl. 34.

714 Exod. xl. 38.

715 Isa. lx. 1, 19, 20.

716 Exod. xxx. 6.

717 Exod. xxx. 36.

718 Exod. xxix. 42.

719 The Jews say that Solomon, who understood all the commands of God, could not comprehend the full meaning of the Red Heifer.

720 The meaning is that he who spends as much time in a leprous house as is sufficient for eating a loaf of such a size, becomes defiled in his garments. See "Leprosy," xiii. 10.

721 Num. viii. 8.

722 The age of the lamb was reckoned from its birthday in Elul of last year till the first day of Elul in the current year.

723 Lev. xxiii. 10, 17. The omer or wave-sheaf of barley was always cut on the evening of the 15th Nisan, even though it were a Sabbath. It must always have been gathered from a fresh harvest cultivated even in the Sabbatical year. The reapers asked these questions three times of those who were witnesses, "Has the sun gone down?" "With this sickle?" "Into this basket?" "On this Sabbath [first day of the Passover]?" "Shall I reap?" After the witnesses answered these questions the sheaf was reaped. It was finally ground into flour, and a handful of it mixed with frankincense was burned on the altar. The remainder belonged to the priests.

724 Num. xxviii. The two wave-loaves of wheaten flour were always offered on the Jewish Pentecost.

725 Deut. xxiii. 18.

726 Nehem. ii. 8. 1 Chron. xxix. 1.

727 According to Jewish tradition a dead body covered in with earth conveyed legal uncleanness to everyone who walked over it; but if a vault was over the body, or if air intervened between the corpse and the surface of the ground, it was regarded as a non-conductor. There are reckoned six degrees of uncleanness—the father of fathers, the fathers, the first, second, third, and fourth children of defilement. There are altogether twenty-nine fathers of uncleanness, of which eleven arise from contact with a dead body.

728 Some commentators explain that "each heifer requires a fresh lad."

729 Num. xix. 3.

730 The Pharisees asserted that a priest might be defiled, and that after washing he was legally clean for burning the red heifer. But the Sadducees maintained that he was not legally clean before sunset. Num. xix. 9, 10.

731 Lev. xxii. 7.

732 The cedar, hyssop, and scarlet wool were laid parallel to each other, and whatever portion of the scarlet wool remained too long was wrapped round the bundle.

733 Num. xix. 9.

734 Or thick parts of straw.

735 If the vessels had been in the first row, someone might have touched them, or some vessel might have come in contact with them, so as to render them unclean.

736 Num. xix. 15.

737 It does not disallow the purifying pool if water flowed through a crevice in the rock into the pool.

738 The principle laid down in this mishna is that if one merely carried the rope for drawing the water, it was allowed to him to do so. But if he used the rope for any work advantageous to himself it was disallowed.

739 The modern Yebna (Jamnia).

740 The water is disallowed, because the man gained something for himself during the act of drawing it. His intention was not single-minded and pure.

741 Lev. iv. 12, 21.

742 Primary uncleanness arises from touching a dead body, leprosy, etc. Secondary uncleanness arises from touching one who had primary uncleanness.

743 A tertiary uncleanness follows from contact with secondary uncleanness.

744 That is one over whom evening had not yet come, nor was his offering yet made. Lev. xxii. 6, 7.

745 Gen. i. 10.

746 Isa. lviii. 11.

747 The river Jarmuk is the Hieromax of the Greeks. It falls into the Jordan about four miles below the Lake of Tiberias. The Arabs now call it the Sheriat el Mandhur.

748 The well of Ahab is supposed by some to be the source of a river near Beirut. This supposition is, however, very doubtful.

749 The modern Banias, one of the sources of the Jordan. It is situated under Mount Hermon, close to the remains of the ancient Caesarea Philippi.

750 Literally, "from time to time."

751 The meaning is, that if the greater part of the ashes be legal, purification would follow; but if the greater part be ordinary ashes, there would be no purification.

752 The dispute is now about what constitutes "a clean place."

753 Heb. ix. 13, 14.

754 Num. xix. 15.

755 Maimonides translates "lattice-work."

756 Or trelliswork.

757 This doctrine of intention has also been adopted into the system of Romanism. The Council of Trent (Session vii. Canon xi.) teaches that "Whoever shall affirm that when ministers perform and confer a sacrament, it is not necessary that they should have at least the intention to do what the Church does; let him be accursed." It follows, that if, for example, in the sacrament of orders, any bishop in any age failed in due intention, all the orders which flowed from him are invalid.

758 Chap. ix. 9; viii. 5.

759 Another rendering is, "in his garment."

760 A log is about half a pint.

761 Before eating ordinary food the hands must be washed once. Before eating consecrated food they must be washed twice.

762 Num. xix. 15.

763 I.e., from the uncleanness of a dead reptile.

764 And consequently does not purify the place covered by the splinter or stone, which remained unwashed by the first water.

765 Those that were legally clean continue clean, and those legally unclean continue unclean.

766 His hands render unclean what they touch.

767 His hands render sacred things unclean.

768 I.e., the putting his hands into a house infected with leprosy.

769 Literally "father of uncleanness," such as a corpse or dead reptile, etc.

770 I.e., uncleanness not containing the principle of uncleanness.

771 An object unclean in the secondary degree cannot make another unclean in the same degree.

772 Num. x. 35, 36. The rabbis count these verses a distinct book of the law.

773 When R. Eleazar, the son of Azariah, was made president of the school in Jamnia.

774 A cab is about three pints.

775 And could not contain water enough to wash one foot.

776 Of an unclean person.

777 It continues as long as its name, and as such cannot become unclean from pressure.

778 I.e., with Israelites dwelling there.

779 Tithe for the poor could be eaten anywhere.

780 Second tithes could only be eaten in Jerusalem. Deut. xiv. 22, 23.

781 The sixth year was fixed for the tithe to the poor, consequently in countries outside the land of Israel, and not subject to the Sabbatical rest, Israelites should pay the second tithe.

782 Mal. iii. 8. It is assumed that the prophet means the consecrated second tithe, and not the unconsecrated tithe for the poor.

783 Ps. xxv. 10.

784 Deut. xxiii. 3.

785 Isa. x. 13.

786 Jer. xlix. 6.

787 Amos ix. 14.

788 The ancient Hebrew letters are now called Samaritan. They are still used for writing by the small community of Samaritans who dwell in Nablus, in the Holy Land. The Jews now use the Chaldee characters; and the Talmud therefore errs in calling the old national letters Assyrian.

789 Some suppose the writings of Homer are meant; others think that these were books against revealed religion.

790 Exod. v. 2. The name of Pharaoh cannot be considered an insult to Moses, since it precedes the name of God.

791 Exod. ix. 27. This is merely added to avoid ending with Pharaoh's blasphemy.

792 That is, who had formed part of the Greater Holy Assembly

793 Meaning that the Greater Holy Assembly had been as it were the reflection of the conclave of the Sephiroth above. The word used for "chariot" is not "Mercavah," but "Rethikh."

794 I.e., the Paradise above.

795 In the original both this and the foregoing section, apparently by an oversight, have the number thirty-three attached to them.

796 Carrying on the simile of the lantern and its rays.

797 The Sephiroth.

798 Which is the number of Th, the last letter of the Hebrew alphabet, which includes the symbology of the cross.

799 That is to say, which will hardly admit even of so vague a definition, seeing it is the Indefinite Absolute in Kether.

800 We must be most careful not to misapprehend the meaning intended to be conveyed in this passage. Kether, the Ancient One, Macroprosopus, is not in the more restricted sense of the first Sephira, the AIN, but that that idea links back from Him must be manifest on consideration. Yet even He, the Vast Countenance, is hidden and concealed; how much more, then, the AIN! From Negative to Positive, through Potential Existence, eternally vibrates the Divine Absolute of the Hidden Unity of processional form masked in the Eternal Abyss of the Unknowable, the synthetical hieroglyph of an illimitable pastless futureless Present. To the uttermost bounds of space rushes the Voice of Ages, unheard save in the concentrated unity of the thought-formulated Abstract, and eternally that Voice formulates a Word which is glyphed in the vast ocean of limitless life.

801 The thirteen conformations of the beard of Macroprosopus.

802 The Trinity completed by the Quaternary.

803 Kether, the first Sephira, from which all the other Sephiroth proceed, namely, those which are summed up in the Tetragrammaton.

804 I.e., his manifestation is triune.

805 This refers to the Triads in the Sephiroth, when the Autz Chaiim is formed. (See Introduction.) It will be found that in this arrangement of the ten Sephiroth there are ten Triads, viz.:

(1) Kether, Chokmah, Binah.

(2) Chesed, Geburah, Tiphereth.

(3) Netzach, Hod, Yesod.

(4) Chokmah, Chesed, Netzach.

(5) Tiphereth, Yesod, Malkuth.

(6) Binah, Geburah, Hod.

(7) Chokmah, Tiphereth, Hod.

(8) Binah, Tiphereth, Netzach.

(9) Chesed, Tiphereth, Hod.

(10) Geburah, Tiphereth, Netzach.

Wherein Kether and Malkuth are each repeated once; Chokmah, Binah, Chesed, and Geburah, thrice; Tiphereth, six times; Netzach and Hod each four times; and Yesod twice.

806 In many of the ancient mysteries a "feast" was part of the ceremony, analogous to our Eucharist. Verbum sapientibus.

807 That is, the greatest triad of the Sephiroth, the Crown, King, and Queen; which finds a parallel in the Osiris, Isis, and Horus; the Axieros, Axiochersos, and Axiochersa of Lemnos and Samothrace, etc.

808 Described in other places as the Supernal Eden and the Inferior Eden.

809 The Duad equated in the Monad. Compare what I have previously remarked concerning the profile symbolism of Macroprosopus.

810 The student will observe throughout the Qabalah that great stress is laid on the power of names, which arises from the fact that each qabalistical name is the synthesis of a power. Hence to "pronounce that name" is to use that power.

811 The word I have translated "Maternal" is AMH, Amah, with a double Kametz point. Rosenroth renders it, "Yod Membri."

812 Speaking of the unity, the "Sepher Yetzirah" says: "One is She, the Spirit of the Elohim of life (blessed and more than blessed be His name who is the life of ages), Voice, and Spirit, and Word—this is She, the Spirit of holiness."

813 The word is OVTRA. Rosenroth translates it by "Aporrhea." It may also be translated "vapor," or "nebula."

814 The ten numbers and twenty-two letters.

815 MZL = 40 x 7 x 30 = 77, which is OZ, Strength or Vigor. This Gematria is worthy of note as giving the idea of foundational power.

816 I.e., the containing power.

817 Daath is the conjunction of Chokmah and Binah. (See "Book of Concealed Mystery," chap. i. 40.)

818 This is analogous to the teaching of the "Sepher Yetzirah," that the Three Mothers, A, M, Sh, radiate into three paternal forms of the same. A, M, and Sh symbolize the potencies of Air, Water, and Fire.

819 For "commencement" denotes end, and end denotes "commencement"; how, then, in the Absolute can there be either? Nevertheless, in the Absolute must we seek for the hypothetical starting-point of life.

820 Let the student carefully note that this is the second Sephira, the I of IHVH, the Father proceeding from Macroprosopus, Kether, as He proceedeth from Ain Soph.

821 The Sephiroth, or numbers.

822 "Chokmoth" is plural of "Chokmah," Wisdom.

823 Chokmah is the second and Binah is the third of the Sephiroth. This section is a sufficient condemnation of all those who wish to make out that woman is inferior to man.

824 This clause refers to the "Unwritten Qabalah."

825 Chokmah, the second Sephira, which, however, is as it were the repetition of Kether.

826 That is, the letter I, Yod, in HIVH, which is said in the "Book of Concealed Mystery" to symbolize Macroprosopus only in its highest point.

827 See "Book of Concealed Mystery," chap. ii. 37; chap. iv. 11.

828 See "Book of Concealed Mystery," chap. ii. 37.

829 The amount of occult symbolism in this section is enormous, and the key of it is the name of the letter I, which is IVD, Yod. This is a trinity of letters, and their numerical value is I = 10, V = 6, D = 4, total 20, equivalent to double I; but for reasons given in the "Book of Concealed Mystery" the second I is reproduced by a Hexad and a Tetrad—namely, V and D. I = 10, the decimal scale of Sephirotic notation, the key of processional creation; V = 6 = Tiphereth, and Microprosopus the Son united to D = 4, the Cross. Here is the mystery of the crucifixion of the Son on the tree of life; and again the Qabalah agrees with Christian symbolism.

830 "Be Ama," "with the Mother;" here Ama, AMA, Mother = 42. Be Aima, in the Mother; here Aima, AIMA = 52 = BN, Ben, Son. This Gematria is most important, because, be it noted, Aima, AIMA, is the letter I, Yod, which we have just been told represents Chokmah, joined to AMA, Mother, which is Binah, BINH, which again is BN IH by Metathesis, Ben Yod He—i.e., son of IH, eternally conjoined in Briah.

831 The number answering to the "fifty gates of Binah." See "Book of Concealed Mystery," chap. i. 46.

832 Compare this with the Egyptian Horus, the son of Isis and Osiris. Also notice the interchange of symbols between Amen, Kneph, and Khom. The name of the great Egyptian God Amen is noticeable when we compare it with the qabalistic name AMN.

833 Compare with this the alchemical symbolism of Duenech, the King of Earth, after being overwhelmed by the waters, rising again, glorified and crowned with the triple crown of silver, iron, and gold—Chesed, Geburah, and Tiphereth, in the alchemic Sephiroth of the metals.

834 The meaning is, that Father and Mother are contained in the Son; for these are the second, third, and sixth Sephiroth—i.e., 2, 3, and 6; and both 2 and 3 are contained in 6, for 2 x 3 = 6.