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ona 

THE  MAIN  PRINCIPLES 

OF  THE 

CREED    AND    ETHICS 

OF 

THE    JEWS, 

EXHIBITED   IN 

SELECTIONS    FROM    THE    YAD    HACHAZAKAH 

OF 

MAIMONIDES, 

WITH 

A   LITERAL   ENGLISH    TRANSLATION, 

COPIOUS  ILLUSTRATIONS  FROM  THE  TALMUD,  &c., 

^Explanatory  Notes, 

AN  ALPHABETICAL  GLOSSARY 

OP  SUCH  PARTICLES    AND  TECHNICAL  TERMS  AS  OCCUR  IN  THE  SELECTIONS, 

AND 

A    COLLECTION    OF   THE   ABBREVIATIONS 

COMMONLY   USRD    IN    RABBINICAL   WRITINGS. 

BY  HERMANN  HEDWIG  BERNARD, 

TEACHER    OF    LANGUAGES    AT   CAMBRIDGE.  (7 


CAMBRIDGE: 

PRINTED  BY  J.  SMITH,  PRINTER  TO  THE  UNIVERSITY: 

AND   SOLD   BY 

MESSRS  DEIGHTON,  CAMBRIDGE;  MESSRS  SIMPKIN  &  MARSHALL  STATIONERS'  COURT,  AND 

MESSRS  RIVINGTON,  WATERLOO  PLACE,  AND  ST.  PAUL'S  CHURCH-YARD,  LONDON; 

MR.  PARKER,  OXFORD;  AND  MESSRS  BROOKE  &  SONS,  LINCOLN. 


M.DCCC.XXXII. 


TO 

THE    REV.  WILLIAM    FRENCH,    D.D. 

MASTER  OF  JESUS  COLLEGE,  CAMBRIDGE, 
AND   PREBENDARY   OF  ELY, 

AND   TO 

THE   REV.  GEORGE    SKINNER,   M.A. 

FELLOW  AND  TUTOR  OF  JESUS  COLLEGE,  CAMBRIDGE, 

THE    FOLLOWING    TRANSLATION 

IS   INSCRIBED, 

WITH    EVERY   SENTIMENT   OF    RESPECTFUL    REGARD 
AND    SINCERE    GRATITUDE, 

BY 
THEIR   OBLIGED    AND    VERY    HUMBLE   SERVANT, 

THE    TRANSLATOR. 


TO    THE 

REV.  WILLIAM    FRENCH,    D.D. 

MASTER  OF  JESUS  COLLEGE,  CAMBRIDGE,  AND 
PREBENDARY  OF  ELY. 

REVEREND   SIK, 

INDEPENDENTLY  of  the  great  debt  of  gra 
titude  which  I  owe  to  yourself  and  to  your  learned 
friend,  the  Rev.  George  Skinner,  for  the  unvarying 
kindness  and  encouragement,  which  ever  since  my 
arrival  in  Cambridge,  it  has  been  my  good  fortune 
to  experience  in  an  equal  degree  from  both  of  you, 
I  am  under  peculiar  obligations  to  you,  Reverend 
Sir,  for  your  extreme  condescension  in  undertaking 
to  examine  the  manuscript  of  this  work,  previous  to 
its  going  to  the  press,  not  merely  for  the  kind  pur 
pose  of  pruning  it  of  its  most  striking  foreign  idioms, 
but  also  with  the  view  of  comparing  it  with  the 
original,  and  of  pointing  out  to  me  the  passages  where 
the  translation  might  be  made  more  literal  than  I, 
as  a  foreigner,  first  thought  that  the  genius  of  your 
language  would  admit  of.  Love  of  truth,  no  less 
than  gratitude,  prompts  me  further  to  acknowledge, 
that  your  own  translation  of  the  first  two  Chapters 
of  the  Yad  Hachaxakah,  executed  by  way  of  amuse- 


ment  during  your  last  year's  residence  at  Ely,  widely 
opened  my  eyes  to  the  possibility  of  rendering  the 
translation  far  more  literal  than,  on  my  first  attempt, 
I  had  succeeded  in  making  it,  and  induced  me  to 
remodel  the  work,  not  with  the  ambitious  hope  of 
imitating  your  English  style  (which  I  at  once  per 
ceived  to  be  altogether  beyond  my  reach),  but  with 
the  intention  of  imparting  to  my  translation  that 
character  of  a  literal  one,  which  it  had  not  before 
I  was  favoured  with  a  view  of  yours. 

Had  you  proceeded  in  your  translation, 
and  taken  up  the  subject  in  good  earnest,  as  I 
more  than  once  took  the  liberty  of  suggesting  both 
to  yourself  and  to  your  learned  friend  the  Rev. 
Mr.  Skinner,  and  as  at  one  time  you  both  of  you 
seemed  not  altogether  indisposed  to  do,  Maimonides 
would  undoubtedly  have  appeared  before  the  English 
public  to  much  greater  advantage  than  he  does  now. 
Other  literary  pursuits,  however,  have  not  allowed  you 
to  engage  in  this  task ;  and  it  has  been  the  lot  of 
the  sublime  and  immortal  author  of  the  Yad  Hacha- 
xakah  to  be  introduced  to  your  countrymen  by  the 
feeble  and  trembling  hand  of  a  foreigner,  altogether 
unable  to  invest  him  with  that  stateliness  and 
grandeur,  which  so  eminently  distinguish  him  in  his 
own  Oriental  garb. 

Though  prompted  either  by  zeal  for  the 
spread  of  Oriental  literature,  or  a  feeling  of  bene 
volence  towards  a  stranger  and  a  foreigner,  or  both, 
you  were  so  condescending  as  to  lend  your  hand  to 
this  work,  as  far  as  regards  the  correcting  of  the 


manuscript,  you  still  did  not  omit  to  intimate  to 
me,  in  a  manner  equally  kind  and  candid,  that 
notwithstanding  all  you  might  do  for  me,  by  way 
of  pruning  and  polishing  my  manuscript,  the 
language  as  well  as  the  train  of  reasoning  .of 
the  foreigner  would  still  be  but  too  perceptible 
both  in  the  Translation  and  in  the  Notes.  After 
such  an  intimation  on  your  part,  the  weight  and 
truth  of  which  I  feel  but  too  well,  it  is  certainly 
with  no  small  degree  of  timidity  that  I  offer  the 
following  pages  to  the  notice  of  your  countrymen, 
possessed  of  a  literature  so  copious  and  extensive, 
and  distinguished  for  so  refined  a  taste;  and  my 
only  hope  is,  that,  as  a  stranger  in  this  country, 
I  may  perhaps  be  so  fortunate  as  to  experience 
collectively  from  them,  the  same  kindness  and  in 
dulgence  which  I  have  experienced  individually  from 
you. 

With  every  feeling  of  respect  and   gratitude, 
I    have   the   honour    to  be, 

Reverend   Sir, 
Your  obliged  and  very  humble  servant, 

HERMANN  HEDWIG  BERNARD. 


CAMBRIDGE, 

May  25,  1832. 


€  O  N  T  K  N  T  S. 


Pa*- 

PREFACE  and  a  Sketch  of  the  Life  of  Maimo- 

nides i       to     xii 

Collection  of  the  Abbreviations  commonly  used 

in  Rabbinical   Writings  . . , xxi    —  xxxiii 

HEBREW  TEXT 1     —      70 

ENGLISH   TRANSLATION. 

On  the  Deity  and  the  Angels  . . 71     —      93 

On     the     Orbs,    Planets,     and    the     Four 

Elements 94     —    110 

On  Prophecy,  the  Qualifications  of  Prophets, 
the,  various  Degrees  of  Prophets,  the  Su 
periority  of  Moses,  as  a  Prophet,  and  of  his 
Prophecy,  the  Immutability  of  the  Mosaic 
Law,  and  the  Criterion  of  a  true  Prophet .  Ill  —  148 

On   Ethics 149     —    200 

On  the  Origin  of  Idolatry,  and  the  Conver 
sion  of  Abraham 201  —  209 

On  Confession,  Repentance,  Sin,  and  the 
Causes  which  prevent  men  from  becoming 
Penitents 210  —  261 

On  Free-wjMj  Pj^destmatioiif  God's  harden 
ing  the  heart  of  Pharaoh,  and  His  pre 
venting  sinners  from  becoming  Penitents  if 
in  cases  of  very  aggravated  sins  .......     262     —    283 

* 


C  O  N  T  K  N  T  S . 

Paga 

On  the    Importance,    Superiority   and  atoning 

Power  of  Repentance 284  to  292 

On  the  Life  hereafter,  Rewards  and  Punish 
ments  of  this  World,  and  of  the  World  that 
is  to  come ;  and  the  Privileges  to  be  enjoyed 
by  Israel  in  the  days  of  the  Messiah 293  —  31 3 

On  the   Love   of  God,   and   the   true    way    of 

serving  Him 314  —  321 

GLOSSARY  .  322  —  358 


PREFACE. 


THE  following  Selections  will,  it  is  humbly 
hoped,  go  far  to  supply  the  Biblical  student 
with  the  means,  at  present  scarcely  within  his 
reach,  of  acquiring  an  accurate  knowledge  of 
Rabbinical  Hebrew.  They  are  chiefly  intended, 
however,  to  make  the  English  reader  acquainted, 
at  a  comparatively  trifling  expense  of  time  and 
labour,  with  the  sentiments  of  Maimonides  re 
specting  some  of  the  most  interesting  and 
important  questions  in  Theology,  (such,  for  ex 
ample,  as  regard  the  Deity,  the  Angels,  Pro 
phecy,  Sin,  Repentance,  Free-will,  Predestination, 
§c.),  which  are  discussed  by  him  in  his  justly 
celebrated  work  the  Yad  Hachazakah* ;  a  work, 


*  nptnn  T  The  mighty  Hand.  This  name,  which  denotes 
the  grandeur  and  importance  of  the  work,  and  also  alludes 
to  the  fourteen  Books,  or  head  divisions,  of  which  it  is  com 
posed,  (the  numerical  amount  of  the  word  T  being  14.),  is 

the 


II  PREFACE, 

recognized  by  the  Jews,  even  at  the  present 
day,  as  an  admirable  exposition  of  their  law 
and  of  the  main  principles  of  their  creed. 

As  the  translator  is  not  aware  that  he  has 
ever  been  anticipated  in  his  object  by  any  other 
English  work  of  the  same  tendency,  he  hopes 
that  this  first  attempt  will  meet  with  that  in 
dulgence,  which  is  rarely  denied  to  a  work  of 
a  new  character,  and  which  he  craves,  in  the 
present  instance,  with  the  greater  earnestness, 
since  he  here  ventures  to  address  the  English 
public  in  a  language  which  is  not  his  own. 
Should  the  acknowledged  deficiencies  of  this  work 
give  rise  to  the  wish,  on  the  part  of  the 
English  reader,  of  seeing  the  subject  taken  up 
and  improved  by  one  of  the  learned  men  of 
his  own  country,  he  may  rest  assured  that  the 
translator  most  cordially  joins  in  this  wish. 
Until  however  this  wish  shall  be  realised,  the 
following  pages,  notwithstanding  the  imperfect 
state  in  which  they  make  their  appearance,  may 
still  be  of  use  to  those  who  wish  to  make 
themselves  acquainted  with  the  language  of  the 


the  name  by  which  this  work  is  commonly  called,  though  the 
title  originally  given  to  it  by  the  Author  was  PDIfi  H3iyD 
The  double  law,  or  The  two-fold  law ;  the  work  comprising 
the  whole  of  the  HE)  ^JQltf  illin  verbal  or  oral  law,  by 
which  the  lAintt/  i~nvn  written  law,  is  defined  and  deter 
mined. 


PREFACE.  Ill 

Rabbins,  and  not  without  interest  to  those  who 
wish  to  know  how  some  of  the  most  im 
portant  questions  in  Theology  were  treated  by 
one  of  the  most  celebrated  amongst  them,  in 
the  twelfth  century. 

The  translator  moreover  trusts  that  English 
critics  will  be  too  generous  to  think  of 
putting  to  the  test  of  severe  criticism  the 
English  of  a  foreigner,  who  came  to  this 
country  but  a  very  few  years  ago,  at  a  period 
of  life  not  the  most  favorable  for  acquiring  a 
new  language,  and  destitute  even  of  the  slight 
est  acquaintance  with  the  English  tongue.  Any 
remarks  which  they  may  condescend  to  make, 
tending  either  to  set  him  right  respecting  any 
particular  passages  in  which  he  may  not  have 
hit  upon  the  precise  meaning  of  his  Author,  or 
to  point  out  to  him  any  additional  means  by 
which  these  Selections  may  be  made  to  answer 
more  completely  the  purpose  for  which  they  are 
intended,  will  be  received  with  sincere  thanks, 
acknowledged  in  the  most  unequivocal  manner, 
and,  if  found  just,  duly  noticed  in  any  future 
edition. 

The  rule  by  which  the  translator  was  guided 
in  the  choice  of  his  Selections,  having  been  to 
insert  those  chapters  only  of  the  first  Book  of 
the  Yad  HachazaJcaJi,  which  relate  to  Theology 


IV  PREFACE. 

and  Ethics,  he  at  first  thought  of  passing  over 
the  third  and  fourth  Chapters  of  the  Precepts 
relating  to  the  foundations  of  the  Law,  which, 
treating  chiefly  of  Physics,  seemed  to  be  foreign 
to  the  purpose  for  which  this  work  was  in 
tended  ;  though,  as  a  matter  of  curiosity,  per 
haps  not  altogether  destitute  of  interest.  He 
changed  his  mind,  however,  with  respect  to  the 
fourth  Chapter,  in  consequence  of  the  defini 
tion  of  the  word  ttfSU  soul,  introduced  therein; 
and,  after  having  admitted  this  Chapter,  he 
could  not,  with  any  propriety,  omit  the  other, 
with  which  it  is  intimately  connected. 

The  plan,  adopted  and  pursued  by  the  trans 
lator,  through  the  whole  of  this  work,  has  been 
the  following : 

1.  To  be  as  literal  in  the  translation  as 
the  idioms  of  the  two  languages  would  admit; 
and  where  the  idiom  of  the  Hebrew  could 
not  be  retained  in  the  English  text  without 
the  risk  of  rendering  the  passage  unintelligible 
to  the  reader,  to  give  the  literal  translation  of 
the  Hebrew  words  in  a  note,  or  parenthesis,  or 
in  the  Glossary. 

%.  To  furnish  the  reader  with  Extracts  and 
Translations  from  the  Talmud  and  the  Medra- 
fihim,  illustrative  of  the  sentiments,  traditions, 
and  sayings  of  the  ancient  Rabbins,  quoted  by 


PREFACE.  V 

Maimonides,  which,  though  well  known  to  the 
learned  men  among  the  Jews,  might  have 
been  mistaken,  by  those  who  are  unacquainted 
with  the  sources  from  which  they  are  drawn, 
for  visionary  fancies  proceeding  from  that  Author 
himself. 

3.  To  introduce  explanatory  notes,  or  pa 
renthetical  observations,  whenever  the  conciseness 
or  ambiguity  of  the  original  was  thought  to 
render  them  necessary. 

•  4.  To  give,  for  the  most  part,  the  quotations 
from  the  Scriptures,  in  the  words  of  the  autho 
rized  English  Version,  but  uniformly  to  call 
the  attention  of  the  reader  to  those  passages 
of  Scripture,  which  seem  to  have  been  under 
stood  and  interpreted  by  Maimonides,  or  by 
other  Rabbins,  in  a  different  manner. 

These  rules  form  the  basis  of  the  plan 
upon  which  this  work  has  been  executed. 
Other  less  important  improvements  which  have 
been  made  upon  the  original  text,  such  as  the 
supplying  of  the  references  to  the  quotations 
from  the  Scriptures,  and  the  completing  of  those 
passages  of  Scripture,  which,  in  the  text,  are 
given  in  fragments  only,  may  be  of  some  ser 
vice  to  the  reader. 

With  regard  to  the  Hebrew  Text,  as  given 
in  the  following  Selections,  several  copies  of  the 


VI  P HE  FACE. 

original  work  have  been  very  carefully  consulted 
and  compared,  and  from  these,  that  particular 
reading,  in  every  case,  has  heen  adopted,  which 
seemed  to  be  most  correct,  as  well  as  that  di 
vision  into  paragraphs,  which  was  deemed  to  he 
most  judicious. 

In  the  Glossary,  particular  attention  has 
been  paid  to  the  explanations  of  adverbs,  pre 
positions,  and  other  particles,  which,  in  the 
writings  of  the  Rabbins,  often  vary  slightly  in 
their  meaning,  and  sometimes  stand  for  whole 
sentences.  The  quotations  from  the  text,  by 
which  the  illustrations  given  of  these  particles 
in  the  Glossary  are  accompanied,  will,  it  is 
presumed,  greatly  contribute  to  make  the  student 
familiar  with  all  the  various  functions  which 
they  perform.  As  soon  as  he  shall  be  able 
to  construe  the  Hebrew  text  of  these  Selections, 
with  accuracy  and  fluency,  the  language  of  the 
Mishnah  will  present  to  him  but  few  diffi 
culties;  and  when  he  shall  have  made  such 
progress  as  to  read  with  ease  the  passages  from 
the  Talmud,  contained  in  the  notes,  the  step 
which  he  will  have  made  towards  acquiring  a 
knowledge  of  the  talmudical  language,  will  be 
a  very  important  one  indeed.  In  fact  he 
may  then  venture  upon  almost  any  Rabbinical 
work. 


PREFACE.  Vll 

The  Collection  of  Abbreviations,  by  which 
the  Hebrew  text  is  headed,  (and  which  is  not 
confined  to  the  Selections  from  the  Yad  Ha- 
chazakah  only,  but  extends  to  almost  all  the 
other  writings  of  the  Rabbins),  he  will  find  of 
considerable  service. 

As  a  short  biographical  account  of  the  Au 
thor  of  the  Yad  Hachamkah,  may  perhaps  be 
not  altogether  unacceptable  to  the  reader,  who 
is  about  to  engage  in  the  study  of  his  work,  the 
translator,  being  without  any  authentic  informa 
tion  from  Hebrew  sources,  begs  to  conclude 
this  Preface  with  the  following  sketch,  borrowed 
from  the  General  Biographical  Dictionary. 

MOSES  MAIMONIDES,  or  Moses  the  son  of  Maimon, 
a  celebrated  Rabbi,  called  by  the  Jews  "The  eagle  of  the 
Doctors,"  was  born  of  an  illustrious  family  at  Cordova  in 
Spain,  1131.  He  is  commonly  named  Moses  Egyptius, 
because  he  retired  early,  as  it  is  supposed,  into  Egypt, 
where  he  spent  his  whole  life  in  quality  of  physician  to 
the  Soldan.  As  soon  as  he  arrived  there  he  opened  a 
School,  which  was  presently  filled  with  pupils  from  all 
parts,  especially  from  Alexandria  and  Damascus,  who  did 
such  credit  to  their  master  by  the  progress  they  made 
under  him,  that  they  spread  his  name  throughout  the 
world.  Maimonides  was,  indeed,  according  to  all  accounts 
of  him,  a  most  uncommon  and  extraordinary  man,  skilled 
in  all  languages,  the  Hebrew  and  Arabic  were  the  first 
he  acquired,  and  what  he  understood  in  the  most  perfect 
manner;  but  perceiving  that  the  knowledge  of  these  would 
distinguish  him  only  among  his  own  people,  the  Jews,  he 
applied  himself  also  to  the  Chaldee,  Turkish,  &c.  £c.  of 
all  of  which  he  became  a  master  in  a  very  few  years- 


A    SKETCH    OF    THE 

It  is  probable  also,  that  he  was  not  ignorant  of  the  Greek, 
since  in  his  writings  he  often  quotes  Aristotle,,  Plato, 
Galen,  Themistius,  and  others;  unless  we  can  suppose  him 
to  have  quoted  those  authors  from  Hebrew  and  Arabic 
versions,  for  which,  however,  as  far  as  we  can  find,  there 
is  no  sufficient  reason. 

He  was    famous  for   arts   as   well    as  language.      In  all 
branches   of  philosophy,    particularly   mathematics,   he    was 
extremely    well   skilled,    and    his   experience   in   the    art   of 
healing   was  so   very   great,  that,  as  we  have   already  inti 
mated,    he   was  called   to  be   physician   in    ordinary  to   the 
king.      There   is  a  letter   of  his   extant,   to    Rabbi   Samuel 
Aben   Tybbon,    in    which   he   has    described  the   nature   of 
this    office,    and   related    also    what    vast   incumbrances  and 
labours  the  practice  of  physic  brought  upon  him.     Of  this 
we  shall  give   a  short   extract,  because   nothing  can  convey 
a  clearer  or   a  juster  idea  of  the  man,  and   of  the  esteem 
and  veneration  in   which  he   was   held  in  Egypt.     Tybbon 
had  consulted   him   by  a  letter   upon  some  difficult   points, 
and   had  told  him  in   the  conclusion  of  it,  that  as    soon  as 
he  could  find  leisure  he  would   wait  upon  him   in   person, 
that   they  might   canvass   them   more   fully  in   the   freedom 
of    conversation.      Maimonides    replied,    that   he    should    be 
extremely    glad    to  see    him,   and   that   nothing   could   give 
him  higher  pleasure,   than  the  thoughts  of  conversing  with 
him;    but  yet   that   he   must   frankly   confess   to   him   that 
he  durst  not  encourage  him  to  undertake  so  long  a  voyage, 
or  to  think  of  visiting  him  with  any  such  views.     "  I  am," 
says   he,    "  so   perpetually  engaged,  that  it  will   be   impos 
sible   for  you  to  reap    any  advantage  from   me;  or  even  to 
obtain  a   single  hour's  private  conversation  with  me  in  any 
part  of  the  four-and-twenty.      I   live  in   Egypt,   the   king 
in    Alkaira;    which    places    lie    two  sabbath-days    journey 
asunder,    my   common    attendance   upon    the    king   is    once 
every  morning;  but   when   his   Majesty,   his  concubines,  or 
any   of   the   royal    family,    are   the    least  indisposed,    I    am 
not   suffered  to   stir   a   foot  from  them;    so  that  my   whole 
time,   you  see,   is   almost   spent  at  court.      In   short,    I   go 
to   Alkaira   every  morning  early,  and,  if  all  be  well  there, 


LIFE    OF    MAIMONIDES.  IX 

return  home  about  noon,  where,  however,  I  no  sooner 
arrive,  than  I  find  my  house  surrounded  with  many  dif 
ferent  sorts  of  people,  Jews  and  Gentiles,  rich  men  and 
poor,  magistrates  and  mechanics,  friends  as  well  as  ene 
mies,  who  have  been  all  waiting  impatiently  for  me.  As 
I  am  generally  half  famished  upon  my  return  from  AU 
kaira,  I  prevail  with  this  multitude,  as  well  as  I  can,  to 
suffer  me  to  regale  myself  with  a  bit  of  dinner;  and  as 
soon  as  I  have  done,  attend  this  crowd  of  patients,  with 
whom,  what  with  examining  into  their  particular  mala 
dies,  and  what  with  prescribing  for  them,  I  am  often 
detained  till  it  is  night,  and  am  always  so  fatigued  at 
last,  that  I  can  scarcely  speak  or  even  keep  myself 
awake.  And  this  is  my  constant  way  of  life,  &c." 

But  however  eminent  Maimonides  was  as  a  physician, 
he  was  not  less  so  as  a  divine.  The  Jews  have  this 
saying  of  him,  *A  Mose  ad  Mosen  non  surrexit  sicut 
Moses;  by  which  they  would  insinuate,  that  of  all  their 
nation  none  ever  so  nearly  approached  to  the  wisdom  and 
learning  of  their  great  founder  and  lawgiver,  as  Moses,  the 
son  of  Maimon.  "  He  was,"  says  Isaac  Casaubon,  "  a  man 
of  great  parts  and  sound  learning,  of  whom,  I  think,  we 
may  truly  say,  as  Pliny  said  of  old  of  Diodorus  Siculus, 
that  he  was  the  first  of  his  tribe  who  ceased  to  be  a 
trifler."  He  was  so  far  from  paying  an  undue  regard  to 
absurd  fables  and  traditions,  as  his  nation  had  always 
been  accustomed  to  do,  that  he  dissuaded  others  from  it 
in  the  most  express  terms.  "  Take  heed,"  says  he,  "  and 
do  not  waste  your  time  in  attempting  to  draw  sense  or 
meaning  out  of  that  which  has  no  meaning  in  it;  I  my 
self  have  spent  a  great  deal  of  time  in  commenting  upon, 
and  explaining  the  Gemara,  from  which  I  have  reaped 
nothing  but  my  labour  for  my  pains." 

The  works  of  Maimonides  are  very  numerous.  Some 
of  them  were  written  in  Arabic  originally,  but  are  now 
extant  in  Hebrew  translations  only.  The  most  considerable 


op 


X  A    SKETCH    OF    THE 

are  his  Yad*,  which  is  likewise  called  Mis/me  Torah,  his 
More  Nevochim,  and  his  Perushim,  or  Commentaries  upon 
the  Mishnah.  His  Commentaries  upon  the  Mishnah  he  be 
gan  at  the  age  of  three-and-twenty,  and  finished  in 
Egypt,  when  he  was  about  thirty.  They  were  translated 
from  the  Arabic  by  Rabbi  Samuel  Aben  Tybbon.  His 
Yad  was  published  about  twelve  years  after,  written  in 
Hebrew.,  in  a  very  plain  and  easy  style.  This  has  always 
been  esteemed  a  great  and  useful  work,  being  a  complete 
code.,  or  pandect  of  Jewish  law,  digested  into  a  clear  and 
regular  form,,  and  illustrated  throughout  with  an  intelligible 
commentary  of  his  own.  "  Those,"  says  Collier,  cc  that 
desire  to  learn  the  doctrine  and  the  canon  law  contained 
in  the  Talmud,  may  read  Maimonides's  compendium  of  it. 
in  good  Hebrew,  in  his  book  entitled  Yad;  wherein  they 
will  find  a  great  part  of  the  fables  and  impertinences  in 
the  Talmud  entirely  discarded."  But  of  all  his  productions, 
the  More  Nevochim  has  been  thought  the  most  important, 
and  valued  the  most,  not  only  by  others,  but  also  by 
himself.  This  was  written  by  him  in  Arabic,  when  he 
was  about  fifty  years  old,  and  afterwards  translated  into 
Hebrew,  under  his  own  inspection,  by  Rabbi  Samuel 
Aben  Tybbon.  The  design  of  it  was  to  explain  the  mean 
ing  of  several  difficult  and  obscure  words,  phrases,  meta 
phors,  parables,  allegories,  &c.  in  Scripture;  which,  when 
interpreted  literally,  seemed  to  have  no  meaning  at  all,  or 
at  least  a  very  absurd  and  irrational  one.  Hence  the  work, 
as  Buxtorf  says,  took  its  title  of  More  Nevochim,  that  is, 
Doctor  perplexorum ;  as  being  written  for  the  use  and  be 
nefit  of  those  who  were  in  doubt  whether  they  should 
interpret  such  passages  according  to  the  letter,  or  rather 
figuratively  and  metaphorically.  It  was  asserted  by  many 
at  that  time,  but  very  rashly,  that  the  Mosaic  rites  and 
statutes  had  no  foundation  in  reason,  but  were  the  effects 
of  mere  will,  and  ordained  by  God  upon  a  principle 
purely  arbitrary.  Against  these  Maimonides  argues,  shews 


*  That  is,   Yad  Hachazakah :  sometimes  called  Yad,  for   the  sake  of 
conciseness, 


LIFE    OF    MAIMONIDES.  XI 

the  dispensation  in  general  to  be  instituted  with  a  wisdom 
worthy  of  its  divine  Author,  and  explains  the  causes  and 
reasons  of  each  particular  branch  of  it.  This  procedure, 
however,  gave  offence  to  many  of  the  Jews;  those  espe 
cially  who  had  long  been  attached  to  the  fables  of  the 
Talmud.  They  could  not  conceive  that  the  revelations  of 
God  were  to  be  explained  upon  the  principles  of  reason; 
but  thought  that  every  institution  must  cease  to  be  divine, 
the  moment  it  was  discovered  to  have  any  thing  in  it 
rational.  Hence,  when  the  More  Nevochim  was  translated 
into  Hebrew,  and  dispersed  among  the  Jews  of  every 
country,  great  outcries  were  raised,  and  great  disturbances 
occasioned  about  it.  They  reputed  the  author  to  be  a 
heretic  of  the  worst  kind,  one  who  had  contaminated  the 
religion  of  the  Bible,  or  rather  the  religion  of  the  Tal 
mud,  with  the  vile  allay  of  human  reason;  and  would 
gladly  have  burnt  both  him  and  his  book.  In  the  mean 
time,  the  wiser  part  of  both  Jews  and  Christians  have 
always  considered  the  work  in  a  very  different  light,  as 
formed  upon  a  most  excellent  and  noble  plan,  and  calcu 
lated  in  the  best  manner  to  procure  the  reverence  due  to 
the  Bible,  by  shewing  the  dispensation  it  sets  forth  to  be 
perfectly  conformable  to  all  our  notions  of  the  greatest 
wisdom,  justice  and  goodness;  for,  as  the  learned  Spencer, 
who  has  pursued  the  same  plan,  and  executed  it  happily, 
observes  very  truly,  ""  nothing  contributes  more  to  make 
men  atheists,  and  unbelievers  of  the  Bible,  than  their  con 
sidering  the  rites  and  ceremonies  of  the  law  as  the  effects 
only  of  caprice  and  arbitrary  humour  in  the  Deity;  yet 
thus  they  will  always  be  apt  to  consider  them  while  they 
remain  ignorant  of  the  causes  and  reasons  of  their  insti 
tution." 

Besides  these  three  works  of  Maimonides,  a  great  many 
pieces  are  said  to  have  been  written  by  him  upon  the 
ology,  philosophy,  logic,  medicine,  &c.  and  in  various  lan 
guages,  as  Arabic,  Chaldee,  and  Greek.  It  may  easily 
indeed  be  conceived,  that  a  man  of  his  uncommon  abilities 
might  be  qualified  to  write  upon  almost  every  subject,  as 
there  was  hardly  any  thing  to  be  found  in  the  republic  of 


Xll  LIFE    OF    MAIMONIDES. 

letters,  which  he  had  not  read.  He  had  turned  over  not 
only  all  the  Hebrew,  but  all  the  Arabian,  Turkish,  Greek, 
Egyptian  and  Talmudic  writers,  as  appears  by  the  use  he 
made  of  them  in  his  works.  He  tells  us  in  more  places 
than  one,  that  he  had  perused  with  great  attention  all  the 
ancient  authors  upon  the  rise  and  progress  of  idolatry,  with 
a  view  of  explaining  the  reasons  of  those  rites  and  ordi 
nances  in  the  law,  which  were  instituted  to  abolish  it : 
and,  in  the  preface  to  his  Commentary  upon  the  Mishnah, 
he  expressly  says,  that  there  was  no  book  written  in  any 
language,  upon  the  subject  of  philosophy,  which  he  had 
not  read  entirely  through. 

This  wonderful  Rabbi  died  in  Egypt,  in  1204,  when 
he  was  seventy  years  of  age,  and  was  buried  with  his 
nation  in  the  land  of  Upper  Galilee.  The  Jews  and 
Egyptians  bewailed  his  death  for  three  whole  days,  and 
called  the  year  in  which  he  died  Lamentum  lamentabile, 
as  the  highest  honour  they  could  confer  upon  his  name* 


THE  author  of  this  Translation  begs 
the  Subscribers  to  accept  his  most  grateful 
acknowledgments  for  the  very  liberal  patro 
nage  and  support  which  he  has  experienced  at 
their  hands. 


LIST    OF     SUBSCRIBERS. 


HIS   ROYAL  HIGHNESS   THE  DUKE   OF   SUSSEX. 

Adams,  Rev.  R.  N.  D.D.  Fellow  of  Sidney  College,  2  Copies, 
Archdall,  Rev.  G.   Fellow  of  Emmanuel  College. 
Ash,  Rev.  E.  J.  Fellow  and  Tutor  of  Christ's  College. 
Arlett,  Rev.  H.  Fellow  and  Tutor  of  Pembroke  College. 

BARNES,  REV.  FRANCIS,  D.D.  Master  of  St.  Peter's  College. 
Brown,    Rev.  John,    Fellow    and    Vice- Master    of    Trinity 

College. 
Bowstead,  Rev.  James,  Fellow  and  Tutor  of  Corpus  Christi 

College. 

Bunch,  Rev.  R.  J.  Fellow  of  Emmanuel  College. 
Birkett,  R.  Esq.  Emmanuel  College. 
Bolton,  R.  T.  Esq.  Clare  Hall. 
Batten,  J.  H.  Esq.  Trinity  College. 
Buston,  R.  Esq.  Emmanuel  College. 
Bowdler,  Mrs.  T.  Clifton. 
Browne,  E.  H.  Esq.  Emmanuel  College. 
Bellingham,  J.  G.  Esq.  Trinity  College. 

CHAFY,    REV.  WILLIAM,    D.D.    Master   of   Sidney    Sussex 

College. 

Cope,  J.  M.D.  Cambridge. 
Chevallier,  Rev.  T,  Catharine  Hall. 

d 


XVI  LIST    OF    SUBSCRIBERS. 

Coddington,  Rev.  Henry,  Fellow  of  Trinity  College. 
Corrie,  Rev.  G.  E.  Fellow  and  Tutor  of  Catharine  Hall. 
CAVENDISH,  the  HONOURABLE  RICHARD,,  Trinity  College. 
Clarke,  Christopher,  Esq.  St.  John's  College. 

Dawes,  Rev.  Richard,  Fellow  and  Tutor  of  Downing  College, 

Duffield,  Rev.  Richard,  St.  John's  College. 

Dickson,  Rev.  G.  Lincoln. 

Deighton,  Messrs  J.  and  J.  J.  Booksellers,  Cambridge. 

Dewdney,  Henry,   Esq.  Trinity  College. 

Evans,  Rev.  R.  W.  Fellow  and  Tutor  of  Trinity  College. 
Elliot,  C.  B.  Esq.  Queens'  College. 
Emmanuel  College  Library. 

FRENCH,    REV.  WILLIAM,    D.D.    Master   of    Jesus   College,, 

5  Copies. 

Field,  Rev.  F.  Fellow  of  Trinity  College. 
Fawcett,  H.  E.  Esq.  Trinity  College. 
Fell,  T.  Esq.  St.  Peter's  College. 
Fardell,  J.  G.  Esq.  Christ's  College. 
Fowel,  Mr.  J.  Cambridge. 

GRAHAM,  REV.  JOHN,  D.D.  Master  of  Christ's  College,  and 

Vice-Chancellor  of  the  University. 

GODFREY,  REV.  HENRY,  D.D.  President  of  Queens' College, 
Gwatkin,  Rev.  R.  Fellow  and  Tutor  of  St.  John's  College. 
Garnons,  Rev.  W.  L.  Fellow  of  Sidney  Sussex  College. 
Gibson,    Rev.  John,    Fellow   and   Tutor  of    Sidney    Sussex 

College. 

Garvey,  Rev.  R.  Vicar  of  Lincoln  Cathedral. 
Gaskin,  T.  Esq.  Fellow  and  Tutor  of  Jesus  College. 
Garden,  Francis,  Esq.  Trinity  College. 
Grant,  Mr  W.  P.  Bookseller,  Cambridge,  10  Copies. 


LIST    OF    SUBSCRIBERS.  XV11 

Hollingjvorth,  Rev.  J.  B.  D.D.  St.  Peter's  College,  Norrisian 

Professor  of  Divinity. 

Higman,  Rev.  J.  P.  Fellow  and  Tutor  of  Trinity  College. 
Henson,  Rev.  F.  Fellow  and  Tutor  of  Sidney  Sussex  College. 
Henslow,  Rev.  J.  S.  St.  John's  College,    Regius  Professor  of 

Botany. 

Hughes,  Rev.  H.  H.  Fellow  and  Tutor  of  St.  John's  College. 
Hind,  Rev.  John,  Sidney  Sussex  College. 
Hare,  Rev.  J.  C.  Fellow  of  Trinity  College. 
Hopkins,  William,  Esq.  St.  Peter's  College. 
Hustler,  W.  Esq.  Fellow  of  Jesus  College. 
Holmes,  J.  Esq.  Retford. 

Hildyard,  H.  S.  Esq.  Fellow  of  St.  Peter's  College. 
Heaviside,  J.  Esq.  Sidney  Sussex  College. 
Hoare,  W.  Esq.  St.  John's  College. 
Heathcote,  George,  Esq.  St.  John's  College. 
Haworth,  James,  Esq.  Christ's  College. 
Hill,  J.  H.  Esq.  St.  Peter's  College. 

Jeffreys,  Rev.  R.  Fellow  of  St.  John's  College. 

Jones,  Rev.  William,  Fellow  of  St.  John's  College. 

Jarrett,  Rev.  Thomas,  Fellow  and  Tutor  of  Catharine  Hall, 

and  Professor  of  Arabic. 
Jeffreys,  Rev.  C.  Fellow  of  St.  John's  College. 

King,  Joshua,  Esq.  Fellow  and  Tutor  of  Queens'  College. 
Keeling,  Rev.  W.  Fellow  of  St.  John's  College. 
Kent,  Rev.  G.  D.  jun.  Lincoln. 
Kinsman,  R.  B.  Esq.  Trinity  College. 

Lee,  Rev.  S.  Trinity  College,  Regius  Professor  of  Hebrew. 
Lodge,    Rev.  J.    Fellow   and   Tutor   of  Magdalene   College, 
2  Copies. 

Langshaw,  Rev.  G.  Fellow  of  St.  John's  College. 


XV111  LIST    OF    SUBSCRIBERS. 

LINDSAY,  THE  RIGHT  HONOURABLE  LORD,  Trinity -College. 
Lynn,  G.  Esq.  Christ's  College. 

MACBRIDE,  J.  D.  ESQ.  Principal  of  Magdalene  Hall,  Oxford. 
Musgrave,  Rev.  Thomas,    Fellow  of   Trinity  College,    Lord 

Almoner's  Reader,  and  Professor  of  Arabic. 
Miller,  W.  H.  Esq.  Fellow  and  Tutor  of  St.  John's  College, 

and  Professor  of  Mineralogy. 
MANVERS,  THE  RIGHT  HONOURABLE    COUNTESS   DOWAGER, 

London,  2  Copies. 

Murphy,  Rev.  Robert,  Fellow  of  Caius  College. 
Massingberd,  A.  Esq.  Trinity  College,  2  Copies, 
Moore,  J.  Esq.  St.  John's  College. 
Martin,  W.  Esq.  St.  John's  College. 
Martin,  Francis,  Esq.  Fellow  of  Trinity  College. 

Okes,  Rev.  William,  Fellow  of  Caius  College. 
Oliver,  W.  Esq.  Fellow  of  St.  Peter's  College. 

PROCTER,  REV.  JOSEPH,  D.D.  Master  of  Catharine  HalL 

Pearce,  Rev.  E.  S.  Jesus  College. 

Peacock,  Rev.  George,  Fellow  and  Tutor  of  Trinity  College. 

Phillips,  Rev.  G.  Fellow  of  Queens'  College. 

Power,  Rev.  Joseph,  Fellow  and  Tutor  of  Trinity  Hall, 

Penrose,  Rev.  J.  Bracebridge,  Lincolnshire. 

Penrose,  Mrs  M.  Coleby,  ditto. 

Penrose,  Miss,  ditto. 

Pashley,  Robert,  Esq.  Fellow  of  Trinity  College, 

Philpott,  Rev.  H.  Fellow  of  Catharine  Hall 

Packe,  James,  Esq.  Fellow  of  King's  College. 

Parker,  Mr.  Bookseller,  Oxford,  2  Copies. 

ROGERS,  REV.  J,  D.D.  Canon  of  Exeter  Cathedral 
Rose,   Rev.  H.  J.  Trinity  College 


LIST    OF    SUBSCRIBERS.  XIX 

Romilly,  Rev.  Joseph,  Fellow  of  Trinity  College. 
Rose,  Rev.  H.  J.  Fellow  of  St.  John's  College. 
Rodwell,  Rev.  J.  M.  Caius  College. 
Raine,  Rev.  J.  Fellow  of  Trinity  College. 
Rigg,  Richard,  Esq.  Caius  College. 

Sedgwick,    Rev.  Adam,     Fellow    of    Trinity    College,    and 

Professor  of  Geology. 
Scholefield,    Rev.  J.    Trinity   College,    Regius   Professor   of 

Greek. 
Smyth,  William,  Esq.   St.  Peter's  College,  Regius    Professor 

of  Modern  History. 
Skinner,  Rev.  George,  Fellow  and  Tutor  of  Jesus   College 

5  Copies. 

Smith,  Rev.  Charles,  Fellow  and  Tutor  of  St.  Peter's  College 
Shelford,  Rev.  Thomas,  Fellow  of  Corpus  Christi  College. 
Smith,  Rev.  J.  J.  Fellow  of  Caius  College. 
Soames,  W.  A.  Esq.  Fellow  of  Trinity  College. 
Steel,  T.  H.  Esq.  Fellow  of  Trinity  College. 
Saltren,  Mrs.  Holme  Pierrepoint. 
Studholme,  Rev.  J.  Fellow  of  Jesus  College- 
Smith,  T.  T.  Esq.  St.  Peter's  College. 
Stanton,  Thomas,  Esq.  Christ's  College, 
Saunders,  Rev.  James,  Fellow  of  Sidney  Sussex  College. 
Scale,  T.  J.  Esq.  Jesus  College. 
Stockdale,  J.  W.  Esq.  Trinity  College. 
Stevenson,  Mr  T.  Bookseller,  Cambridge,  2  Copies. 
Sidney  Sussex  College  Library. 
Smith,  Mr  J.  University  Printer,  Cambridge. 

Turton,    Rev.   Thomas,    D.D.  Catharine   Hall,    Regius   Pro 
fessor  of  Divinity. 

Tatham,  Rev.  Ralph,  President  of  St.  John's  College. 
Thirlwall,  Rev.  C.  Fellow  of  Trinity  College. 


XX  LIST    OF    SUBSCRIBERS, 

Thorp,  Rev.  Thomas,  Fellow  of  Trinity  College. 
Tatham,  Arthur,  Esq.  Magdalene  College. 

Urquhart,  Rev.  George,  Fellow  of  Magdalene  College. 

WOOD,   THE  VERY  REV.  JAMES,  D.  D.   Master  of  St.  John's 

College. 
WORDSWORTH,  REV.  CHRISTOPHER,  D.D.  Master  of  Trinity 

College. 

Whewell,  Rev.  William,  Fellow  and  Tutor  of  Trinity  College. 
Weller,    Rev.  J.    Fellow   and   Tutor   of  Emmanuel   College, 

2  Copies. 

Waterfield,  Rev.  R.  Fellow  and  Tutor  of  Emmanuel  College, 
Warrington,  Captain,  Cambridge. 
Wall,  W.  Esq.  Jesus  College. 
Warburton,  E.  Esq.  Trinity  College. 
Wirgman,  A.  Esq.  St.  Peter's  College. 
Willis,  Rev.  R.  Fellow  of  Caius  College. 
Wilson,  W.  Esq.  St.  Peter's  College. 

Yates,  W.  H.  M.D.  London. 

Yate,  Charles,  Esq.  Fellow  of  St.  John's  College, 


COLLECTION 

OF    THE 

ABBREVIATIONS* 

COMMONLY  USED   IN  RABBINICAL  WRITINGS. 

ARRANGED  IN  ALPHABETICAL  ORDER. 


C  stands  > 
I    for     } 


one. 

it  is  impossible. 
p  Dtf   ^^     unless. 

pi  JV1   IN     the  chief  of  the  court  of  justice, 
the  chief  justice. 

there  are  some  who  say,  some 
say. 

though  it  be  so,  for  all  this. 

the  [other]  nations  of  the 
world,  the  other  nations  beside 
Israel. 


/YON 


*  Besides  the  Abbreviations  contained  in  this  Collection,  almost  every 
word  may  be,  and  very  frequently  is,  abbreviated  in  the  writings  of  the 
Rabbins,  by  omitting  the  last  letter,  and  putting  an  accent  on  the 
letter  immediately  preceding;  thus  for  instance  'nK  stands  for  inx  one; 
'*n  for  n-n  he  or  it  was ;  'max  for  omax  Abraham,  &c.  This  is  still 
more  commonly  the  case  with  the  letter  D  in  the  plural  masculine,  and 
the  letter  n  in  the  plural  feminine;  thus,  for  instance,  they  write  '"im 
for  Ds"in  things,  matters :  '•mo'1  for  miiD"  elements,  &c. 


ABBREVIATIONS. 


)  our  sases>  may  their  memol<y 

D3m)  ^  blessed!  said. 
"p   inN     after  this,  afterwards. 


or 


DtttH   nS"V   DN  if  God  please,  please  God. 

]D   D^  if  so. 

]12H   S«T   ]D   P»  Amen,  [and]  may  this  be  the 

pleasure  [of  God]. 

pP1?   "iDtf  he  said  to  him. 

Dl"6   11DK  they  said  to  them. 

]3   K^   DJ<  if  not  so. 

U   ^V   ^^  although. 

^S   ^   C)«  although. 


for  all  this. 

though  it  be  so,  for  all  this. 
even,  though,  although. 
there  is  not  necessity,  there  is 
no  occasion. 

there  is  no  necessity  to  say> 

we  need  not  say. 
Rabbi  said. 

our  Rabbins^  may  their  me" 
mory  be  blessed!  said- 

D^     if  thou  wert  to  say. 
DN     if  thou  [couldest]  find  it  [pos 
sible]  to  say. 


°ne  that  has  no  lim^t?  an  in" 

finite  being. 
a  court  of  justice. 
DH11  HD1     when   are    these   words  said? 
when  does  this  hold  good? 


ABBREVIATIONS.  XX111 

n"-Q  {Stf0nrdS|    •••^nnDn  -imi    in   the   sentence   (passage) 

beginning  .  .  . 


" 


Kin   "im     blessed  be  He  ! 

)"VQ    the  house  of  sanctuary. 

W2    the  house  of  the  congrega 
tion,  the  synagogue. 

n"l  Jin  ^1    one  who  is  in  debt,  a  debtor. 

IT  Dy  pttf^l  in  the  language  of  a  foreign 
people,  i  e.  in  a  foreign  lan 
guage. 

lDMTG!yi     on   account    of    our   many 
sins. 

animated  creatures. 

in  spite  of  himself,  compul- 
sarily. 

by  the  mouth,  orally,  ver 
bally,  by  heart. 

&1T21     in    the   explanation;    also: 
explicitly,  expressly. 

a 

p  DJ     also. 

)1V   P     the  garden  of  Eden,  Para 
dise. 


•""HO     an    inference    drawn   from 
analogy. 

T 
Kl  in»   111     another  thing. 

inN   TTT    another  way. 
p   K^  OKI    for  if  [it  be]  not  so. 
for  the  Scripture  says. 
the  book  of  the  Chronicles. 

nil    the  words  of  all,  all  unani 
mously  say,  all  agree. 


XXIV  ABBREVIATIONS. 


&""f   \StfH?S\  ^0  "PI  by  way  of  parable. 

D"l  DH31D   nil  the  words  of  the  scribes. 

jl"l  mifi   nil  the  words  of  the  law. 

)H  a  matter  or  case  of  law. 


n 

DOT  God. 

K^DK   mn  I  should  have  said. 

n  we  read  thus,  we  adopt  this 


reading. 

'OVT     how  does  it  appear?    what 
do  you  think  ? 

lyn     this  is  that  which  is  written. 

X"VT  nMK   nD^l  I^H     this  is  [the  reason]  why  men 

say. 

JHJI  Kin     it  is  the  same  case. 
"JJ1   I^VT     it  is  all  the  same. 

God,  blessed  be  He  ! 

these    words    [would    hold 
good];  when  would  it  be  so  ? 

here  also. 

that  was  mentioned  above. 
p"n  ID^p  ^H     he  says  so. 

"pn  Kin  ini   «mpn     the  HolyOne,  blessed  be  He! 

God,  m.ay  He  be  blessed  ! 


"ID1J1  literally:  and  completing  the 
sentence,  stands  for:  et  cce- 
tera. 

and  there  are  some  who  say. 


ABBREVIATIONS.  XXV 


yv)  {st™?*\  1D£>   m     and  there  is  also  to  say,  and 

we  may  also  say. 

'^1  W13D   ttW     and  there  are   some   who  ex 

plain  |~it  in  this  manner]. 

'•Ol  1*701     et  csetera. 

'b')  NDTI  O1     and  if  thou  shouldest  say. 

"2fl  j^y  "fn2fl     and  it  wants  consideration,  the 

matter  is  left  undecided. 

T 

V'f  rO-aS  UnDf    blessed  be  his  memory  ! 

DTHDt     blessed  be  their  memory  ! 

ill    ^s  ^s  I"8  language,   he   says 
these  words. 

13t  the  memory  of  the  just  is 
blessed! 

n 

OH  literally:  spare  and  [give  us] 
peace  !  answers  to  the  He 
brew  Jl7  vH  far  be  it  from, 
may  Heaven  prevent  ! 

\nn  out  of  the  country,  abroad, 
not  in  Palestine. 


"TS1D   J11VIO     a  mistake  of  the  writer. 


DV    the  day  of  atonement. 
DV    a  festival  day. 
Jehovah. 

the  good  imagination,  that  sense 
in  man  which  prompts  him  to 
do  that  which  is  good. 


XXVI  ABBREVIATIONS. 


the  bad  imagination;  the 
propensity  to  evil  im 
planted  in  man. 

HIS  imDttP     may  his  Rock  and  his  Re 
deemer  preserve  him  ! 

TP     may  it  be  the  pleasure  [of 
God],  may  it  please  God  ! 

N"^     may   it   be   Thy   pleasure 
[O  God]! 

may  He  be  blessed  ! 
"pUT     may  His  Name  be  blessed! 


D 

DN   ^  but. 

?!D  every  one. 

a  the  high  priest. 

as  our  Rabbins,  of  blessed 
memory,  said. 

Dl'rD  mbtDI   0^132  stars  and  planets. 

fD  n?  ^D  all  this. 

TO3D  the  congregation  of  Israel. 

3   7D  so  much,  so  much  as  this, 

]D  so  it  is  written. 

D  as  it  is  said. 

p  so  it  appears  to  me. 

"O3D  as   was  mentioned  above. 

3  how  much  more,  so  much 
the  more. 

p  so  Jonathan  interpreted, 
so  is  the  version  of  Jona 
than, 


ABBREVIATIONS.  XXV11 

«7  ' 

another  language,  another  way 
of  explaining. 

the  German  language. 
PD"0   &b     we  do  not  read  [this]. 
"?ntf   bib     to  every  one. 

according  to  him  who  says, 
to  me  it  appears, 
therefore  it  is  said, 
according  to  my  humble  opinion. 

in  the  time  that  is  to  come,  i.  e. 
in  the  life  hereafter. 

in  the  present  time,  for  the  pre 
sent. 

therefore. 

"S1?  Pp  ZO^S*?  according  to  the  reckoning  [from 

the  creation  of  the  world]  in  a 
less  or  contracted  form,  (i.  e. 
where  the  thousands  are  drop- 
ped). 

2£  /  ^"IX   tf/     there  is  no  necessity,  no  occasion. 

P  /  "Hp   tib     do  not  read  [this]. 

t 

there  is  no  difficulty  [in  this]  ; 
no  objection  can  be  raised  from 
this. 

for  the  sake  of  Heaven, 
thou  shalt  not  do,  i.  e.  a  nega 
tive  commandment. 


a  saying    of    our    Rabbins   of 
D3TOn  blessed  memory. 

DTI   "Wl   T^D     a    king    [made    of]   flesh   and 
blood. 


XXV111 


ABBREVIATIONS. 


{Stf0nrds} 


1TO7 


n"D 


D"nD 


"OH 


MUD 
DpD 


."WO 


[what  means]  that  which 
is  written? 


he  who  says. 
DltttD     therefore. 
"JN7D     the  angel  of  death. 
JT723     the  virtue  of  justice. 


whence   are   these   words 
[derived]  ? 

what  is  the  reason  ? 
good  deeds. 

notwithstanding  this,   ne 
vertheless. 

Moses,   our  Rabbi,  peace 
be  with  him  ! 


I/ID     the  giving  of  the  law. 

the  duplicate  of  the  law, 
Deuteronomy. 


/ 


Y'D 


another  reading. 
it  appears  to  me. 
117)3     his  rest  is  in  Eden. 


D 
DnSD 


other  books. 

does  it  arise  in  thy  mind  ? 
canst  thou  think  this  ? 


Ill   ^"ID     the  end  of  the  matter,  the 
result  of  the  matter. 

pSD     one    doubt     involved    in 
another  doubt,  altogether 
doubtful. 
P1DS   ^D     the  end  of  a  verse, 


ABBREVIATIONS.  XXIX 


n"D  T'fofl  nnin   12D     the  book  of  the  law. 

''SID     the  ends  of  words,  the  last 
letters  of  words. 


in  another  respect,   in   an 
other  way. 

D  vvN   miiy     the  worship  of  idols,  idolatry. 

Ovvtf   >c"Qiy     the   worshippers    of    idols, 
idolaters. 

PTD21  HDD  JT!tf  by  against  one  how  many  and 
how  many !  i.  e.  how  much 
the  more  ! 

"j~n   by     by  way  of. 
D"iy  ^D  "pi  by     by  way  of  parable. 

peace  be  with  him ! 
a  vulgar  man. 
the  world  that  is  to  come. 

fry  nrn  tfyy  this  world. 

fy  PD?   PTTQV     the      worship     of     strange 

[Gods],  idolatry. 

*"y  ^T   by     by  the  hands  of,  by  the  me 

dium  of,  by  means  of. 

P   by    therefore. 
HO   "TV     as  far  as  here. 

those  who  worship  stars  and 
planets,  idolaters. 

the   worship   of    stars    and 
planets,  idolatry. 

IV     as  far  as  here  are  his  words 
[quoted]. 


XXX  ABBREVIATIONS. 


in  every  mode,,  in  every  re 
spect,  by  all  means. 
See  above. 

on  condition   that,   for   the 
sake  of. 

according  to  the  form  (de 
clension)  of. 

those    who    adhere   to   the 
worship  of  idols,  idolaters. 

f"yy  nil   miiy   ^lliy     those    who    adhere    to    the 

worship  of  strange  QGods], 
idolaters. 

2"y  ''S   ^V     according  to. 

ttfp  liy  again  it  is  difficult  for  me 
[]to  understand],  again  it 
appears  unaccountable  tome. 

Dtt    ^y     see  there. 


^  % 


another  explanation. 
one  time,  once. 
another  time. 
HS     N   ,13     mouth  to  mouth. 
face  to  face. 

the    commentary    of  Rabbi 
Solomon  Yarchi. 


it  is  necessary  to  say,    we 
must  say. 

it  must  be,  it  ought  to  be. 
it  wants  consideration. 


ABBREVIATIONS. 


XXXI 


„ 
1  P 


stands 
for 


tf'p 


p-n 


Trap  in 


oanar 


the  slight  and  the  grave; 
i.  e.  an  argument  from  the 
less  to  the  more  important 
subject,  and  vice  versa.  See 
page  261,  Note  4. 

pt  seems]  difficult  (unac 
countable)  to  me. 

it  is  easy  to  be  understood, 
it  is  easily  understood. 

"J/ljn  Np^D  tfp  how  can  this  arise  in  thy 
mind?  how  canst  thou  think 
so? 

the  reading  of  the  passage 
in  Deut.  vi,  4.  beginning 
with  the  words  /Nlti^  yDtt/ 
Hear,  O  Israel,  &e.  which 
every  Israelite isbounddaily 
to  repeat. 


Rabbi. 

O,  Lord  of  the  universe ! 

Rabbi  David  Kimchi. 

the  beginning  of  the  year, 
the  new  year's  day. 

our    Rabbins     of    blessed 
memory. 

the  beginning  of  the  month, 
the  first  day  of  the  month. 

he  means  to  say,  it  means 
to  say. 

I  mean  to  say. 

Rabbi    Moses    the   son  of 
Maimon,  Maimonides. 


ABBREVIATIONS. 


Rabbi  Solomon  Yarchi. 
the    beginning   of    words, 
initials,  abbreviations. 


for  it  is  impossible. 

p   J>6   DNttf     for  if  not  so. 

H2  ^y^ttf  which  [was  delivered]  by 
the  mouth,  orally;  as  for 
instance  Sy"lttf  mifi  the 
oral  or  verbal  law. 

shedding  of  blood,  blood 
shed. 

N3D  VDt^  understand  by  this,  by  this 
ye  are  given  to  understand. 

for  it  is  said. 

H  vtt^  the  messenger  or  deputy  of 
the  congregation,  the  prayer 
reader.  See  p.  ?6,  Note  2. 

n 

l^n     the  version  of  Onkelos. 

r6n^i  njnin   a  long  vowel. 

D2J1  TD^n  a  disciple  of  a  wise  man,  a 
learned  man,  a  scholar.  See 
page  178,  Note  1. 

)ri3V   D1-3"ir»     the  version  of  Jonathan. 
it  is  expressly  said. 
thanks  be  to  God. 

the  law,  the  prophets,  [and] 
the  writings;  the  three  parts 
of  the  Old  Testament.  See 
page  72,  Note  2. 


ABBREVIATIONS.  XXX111 


WO  may  his  soul  be  bound  in 
*  the  bundle  of  life!  (an  ex 
pression  taken  from  I  Sam. 
xxv,  29). 

D"r\  D^31D   jpri     a  correction  pn  the  reading, 

made]  by  the  scribes. 

p"fi  nSOp   n^n     a  short  vowel. 

our  Rabbins  have  taught. 

the  verbal  or  oral  law.    See 
page  243,  Note  5. 

the  study  of  the  law. 


-IBD  *on 
rmnn 


DIP  E»  p*r     rviDann   TiDyi  rvmDNl 

NUT) 


nyrr 


NVT 

DHD 

zmv   Nin   DTD 
Kim  iJinDN3    nDN  in^    r«i  TON 

Dtp  VN  TDte  nnte 

n  to  jn»  n^yn  \I^N  NIH  nrn  ^Dn  i 
ran   '^Dni  vp   ^   r^^    nai    ^n  ^TODH 

^my  posn  ^ 

T  N^I  inw  IIDDH  n"i  Nim  HDD 
n  ^3N  "iDwt^  nw  ni^D  nr  111 
HID  yin  -IHN  n^N  at^    t^ty  invr 


i  ni     n     rw       n  nn  IPW 

TTN 


o^iyi  D^EOT  annan  p  ma  mmo  P 

I   nmn 

Tin"    PNW  in**    N^N    nn^i    mpbntf?    p^ 
vn    ni"in  mmbtf   vn  I'w   n     jo'ny 
rro  nt  o^nsa  inw^an  '^w 
mrr  I^KI   rivi:m  msun 
w  Jivrr1?  *i^2K  ^N%^  n^m  VP      rrn 

i    :  ^TIDI  VP  in^  t^^  /v^Dm  vp  ^  t^»u;  toi  VP 
nnttr  poia  iwi  VP  ^  r»  in^i  ^wn  lOttf 
^  w  13^1  ^»ini   5]!^  TO  ira  r»  Ton 
2:1  p^ro  »Tty  HD  maun 
in  n^Ti  in^  ^^^  rrrro 
mini  £ni2&  nn   i    :  in»  n  wrhx  n 


n\T» 

*? 
n   : 


r:n  nnm  mini  nroa^  nt  IHD  p 
onm    ^^101   'n  ^m    n    ^7   'n   T 
jn^DD  p^^  Kin  DTK   "oi   ^   ]nvi 
nn  0^133  ^m  DIN%  ^i  II^^D  min  mm 
^  ^^  i"in 
nr  in1?  n 

nvn   ^^r^  n^ii^  ni'pn 
ntcny  TIUI  DNI   ^v 


inn  nna^i  nrnDii  n^n^n 
in?i  nprti  u^n1?  n^i11  J^^i 

K  ipnn  nnin 


K: 

ly   ni'pn 
n*ntp 

ri33 
nipn 


own  nya 
^V  nr  in 


pa 


]D 


ywr    wn  HMD  ttfpirc  ni  ino 

yr6   typa  11112 
p  inK  ny»T  ICD  n^i  yiT 

n^i   imis  nppnai 
t^pi 

m*nttD  n^t^ 
ni'pn  u^m   NTT 

2:1  BIUD  inno  wntt; 
no  m"pn 


ni'pn 


inyii 


IDD 

13^ 
nnan  ton  nr 


nnn  ^   nisun 


in* 


nnn^i 


noan  ^i  niteo    »!?i  •'nn  eiun  "PD 
i  DVD  ^^  ns^pn  N^I  n^^  ^S  DDHH 
im  N^I  npTitt;  ^  nn^y 
ni^  *b  rbyzb  r»  D^DDH 
ID   -mm    ^Kini   T    Pisy 

nmni  moawttf  pi  K^VDI  ttn  onnn 
ittn1*  *IDK^  IDD  in  nsrio    ^ 
y  ]ni   K^VDI    'n   1^12;  -1^*0  on^nn 
Kin  pi  DIK  ^i  p^D  min  rrm  a^DD 
K^  h  ^K  IDW  Kin  nn   ID   :a^DD  on 


rrn  rm  D^vai  DVD  o^Dys  rrn    r 

'aiA  N^N  D^D  I^K  i^n  onnin 
jorr  ^IK    DUD^    -layn    -KPN  -on  TII 
:nr  ^D  ^ 


minn 


D  nn 
n  nj«  "IDN^I  n\i^  n  n^  nnn^i 

i"iin 

n»T»i  D^n^m  D^SOT  i^mi  V 
TD  vp  ^i  i^v  rr^ 
iri-urr  DIL»H  vi^  nbnj  nixn 

n    :*»n  b$b  wnbxb  ^33  n^os  "in 

TD    p^v  i^n    onnn 

nm 
»  o  in  ID^^  IDD   mv"f  D^D/I  *sb  nvyn 


onnn 

nns>  vn 

TDD  nru*  ID  i^no^  nin»  pyi 
ni'pn  tf-attt  no  ^D   i    :o^vn  irm 
nniinD  PIP  o^ni  )»ID    np^ 
maw    IDD    TDD   anna}!    o^n    cm 

n&ram 


DDUI  D       nxnip 


5 

om   ito    IDS 


nms    -JNEO 

DOtften  nm  fe  D^IJ  j^^i  mis 
nr  inDi   rr    :ir&  ir  nms:  nms 
0^333 


^^  7»r6N  n 
:mrrn  VD^D  n^iy 

sij   3^  nm  ITD 


tarn   nto  n^v^  nr  iroD   ^SD  Nim    nun 

iDi^    inn    nra  m'pn 
nt   r    now  mu  ^  nnj 
m»  ma  DipD   n^D   n^^  nan  ^ 
a^DDn  ^t^i  pDiKrc  IDD  K^  nino 
nr  ^  in^D  n^o^  wnff  nDDni  nnno  ? 
n    :*^Svn  ID  n^vD^  wrw 


p  nD^  am 


ini 

n"a  ton  rfyflo  ^to  n^DD  n^Db  ]^t^  n^yoi  on 
nNi:m  *)DK3  i^sb  nvn  n^ip^  n-rran  rbyn 
D    .vrr  nn^v  rft^Di    TiiDn   ^DD  nnn 
aniiDn  ou^Dn    nni 

n»i33n  n»iM  nn^ 

iton  nm^n  ^31   •»   :DI^  ^i  nvi  n^DD  ninp 
TV  n^nj  njn  im»  D^ 

nr6yD  ^^  mi^  mis 


nD3  smin  nnDN  mi?  ry\y 
irvp  nym  raiwo  tetf  yT6i  wn1?  nixp  nnjn 
te  pi  mDD  nBrffly  mix  n^ivi 
nyi  Ninn  nyi'p  NM  DJ 

nisi  D^IJD  omin^n  DIKH 
IDD 


HDD  ten 

Kin  inD^i  im^ani 
T»DD  ni'pn 
yin  K^ntt;  njni 
x^iinn 


pp 


ten 
nrn^  j 


13DD  pn  nv"ri  VTn  D^ni  '•n  HNI 
13  inn  r^i  inyn  i^ni  wn  nnn 

n^  i^n  ten  n^s  teDi  ix  teD 
njnrr  »im  ^iTn  ^im  vivn  wn  now 
i  nD»^  nai  m  p»  nr  inn   T    :-m»  ten 
now  13^  mi  ^y  non^  niKn   nte 
"Nttf  'n  ^n  ^^  'n  ^n  noi^  j^i  f^a:  ^n 

IN  n^nn  D^i^n  ^n  iD3  ^  i^ni 

Dyrn  o^nin  T»DD  I^K 
"[3^  DVT  i^y  riDHD  *&$  DJIIK  Di»yn<> 
:^  in^ni  iDDi  teni^  ten  y"p  IDXV  yiv 
iD3  i^  apis  ^t^i  nr  pyi  i:"iDKt^  i^ 
te  11^11  nr  pvi  i»a^  T"«P  nDD  on  D\I  p 


nx 


p  v^ttf  ^IN  pyniDi  D^pian  •WNI  V1?  PDID 
nnm   rr»    nppyi  inn  *IID  yri  injnD 

njn   te   pai  •wzA  TV  on  opiDy  onn 
111  inD3 
nnn  nr  ^D  ssn 
KI  Til1?  I 


nnn  ini  ^n  ID»  ' 
nnn  w  n^rn  i^na  jnttf  onn 


n-nnn 


on  nmyi      n  rpii  o^t^  D^»ip3n  an 
niM  ^   ^in  I^DD  mpn  ^^ 
ODD  »ip3n  I3i3n  iittf  bj^j  wn  I^DD 
^^  nji3  nty  UDD  n^n^ 

1313   lilt;  ^^  ^/J1  DH»D  llttT 


niton  p  DV  ^31  innn  ^^  'in 
^3  ntnrw  nn  i   :  bsn  n^  IIDDI 
nto  rbyzb  nt  pi  KW  a'>»i  in*  bAn  oto  nn 


te   J    :ptwnn  tete  nnna 
^AA  pbn3  o^i3i3n  pitt 

DU11D  0*6^  pD  D^l  H^  1D3   »1tD  Pl^D^  nt  nilTT 

103  mnh  nitDD  SIIID  I.IDI 


8 


DipD  OT3'a  P 

on1?  PNI  anna  tfn  D^ 
p^n  i3N&%  nn  'wy 
-wan  niu  «fc  »in  11^ 

]^t^  **b  nn 
D   n 


rntDD  innn  • 


TIJTO  py  N^I 
?  n^nrr 


mam 


in 


Di  n"> 


am 


am 


DV 


in  jnsprr  TTD   inDn  misi 
inn  nin  0^21  ansoi   ntei  m3pn  pircn 

in^  ^v^nn  ^^   r    :]r» 
rr  pf?rn  p^n  ^  a^n  i"^  MDipn  D 

n  n^"ini^  ir  nm^  D^  by 
n^io  ]rrow  rn^cn  om  vnnn  D^IIDD  ana; 
torn  ^T  n^  nt^p  inpv  D^T^D  nSini  nn^  p^D 
bin  mis  »^i  npi^n  ^^  n  p**  IZDSV  yttr/in  ^  n 
'  ni  N*?N  122  K^I  i^n  nmsn 

nmsn  n^nn  11^  n^ra  ourm 
nms   mtyy  o^niyn  1^1   D    :]HD  nnp 

»  D^nn  ]ni^  -y-na 
mo  iiD  n?n  pa 
ID:D  anno  D^D  ^S 

p^ni  nniaa  D^IIID  ]rw 


9 


nwpi   jno    IM          msa    i      in*    DVI 
D*oDp  D'QM  jrrD  ttr»  a^ian  D'lDDn  ^D  ^   :  nattt  D^JDW  D 

bSM  D^llJ    DUD3  jniD    OT    pD    TTND 

p  r6ru  p*tm  D^Dys  HD:D  V">^n  ID 

]D  n^nj  ^o^m  D^DVS  D^O-IN  IDD 

»  niwD  in^  HIM  ^^D^  D^DVS  V"P 
n  p  'rm  crnaan  tei  r»i  in^pi  BOOT  ID 

:wn    ^iti;    ID^D     pp 
trn  Dm    nn  te«ym  njm  1^22  ^Svi  ]^D 
mm  iD^ty  ^D  n^  on^oi 

DTTlttfD    ID^D 

D  ID   ni"prr   p-roo^ 
r»vii   :]HD  n^VD 
2  n^no  rkrw  DO^DH  nyio 


rrrco    p^i    nr    DIJ     nm^ 


m  '      mpDi  manna  ttwn  mis  nawwnrr  mis 
nnn    mis    ma^    misi 
misi    nnn     w    am^D    mnai    inspM   minna 
c)ij  'mat^D  nwi  inspoi  minna  ^Dn  mis  ' 
mmi  inspM  minru  p»n  mis  nyni  misi 

p  TOD^  NSD^  T    :p»n 
nx  n^pD  'mi  in^  toi  ntD  n^D^  rn 
p^^nn  t|un  Wtf  IDD  vninn 
nnn  ^u  I^DD  moo^  t^^n  qw  Kin 
3  nipD  aran  pw  p»n  qu  I:DD 
^yi  D^K  ttn  mau  ny:m  ID    : 
bzb  vp]  '>nD 


10 


W    WKI     WttfD     Kl     UnV     WKttf    JH3D     OnD     TIKI 

^i  'T3fi  Y~>Kn  P  '"  ^N 

onnn    pv    IIK^I    ii^pi    :6ttf    "mi 

ran  ^»i  wnn 
Ton  amu^  jrp-in  ID 


niinn 


an  V"i^i   D^D)  rn^i  ^^  orw 
DT^D  n\Ttt;  tai  ypnn  p 
nuns   '^3»i   DDDDI    nosi 
'nm 
i    : 

nmo^  v^^^  V^n 
>QIND  inno  an 
innD  w«  ^N  rniiD''  'ID  IHK 
DD^HD  nvn8?  nnm  t^^ 


TV  HDD   v^rr  nnna 
onyii  N    DDin  pw  UDD  HIDD^  r»^  nroon 

JHl    V^P^     JH3D 

r6i  nn  nnm  rbw  bp  Kirn  t^i^i  on 

mpn  nw»  P»»TI  n^n^i  onp 

^D3    ID^S2?    HDDD    D^p 

Kin  ID^S^  o^Dn  ID  ^p  nnm 


11 


n    :rrnn  p 

rrm  nonn  DIND    ep:n  ^  te  NXD*  jpp-n 
rm  «WD  -aim  irf7tt  pw  roncn  rasn  m 
HD  'K  to  narrow  -nm  imyrv 
nan  w»  jnvn^o  innon 
JHD 


rrn 


:"?n» 


npm 
mnn 


bin 
•np  n  NSD^  JJWIND 

DHl    ITiT^   D^SU    DHD 

DHI  n»T  13^  mn 

TID^D  nprn  tra  n\n^  pau  ino 
D  on  nun  Earn  ]ni  n»^  s 
inr»  rtn  ]ni  n^T  '^  D^Dn  -no^D  nprn  pi  nvro 
BIUI  on  in»  B)UD  inv  on  qw  NSD'»  nrn  TITT  ^jn  ? 
inn  ntf-w  o^aw  K^D^  pi  t^y  in»  BIWD  in?  a;!'1 
pi  n»n^  paui  11^1  r6n  inn  n*rv  pawi  in2?!  *npn 
w  rwi  in^D  nSm  -npn  w  mra  in^D  »ivm  *npn 
in*o  r6m  mnn  w  nwi  in**D  t^ivm  mnn 
ntyyo  n»T»  nmynn  ipyi  n^n^  noNi  nn  ^ 
innnn  ^i  n  i 

^  SIIDI  1123  Kin  an1? 
i  sii  D1*^  -in^1?  USD  wmzf  am  nnn^ 
amn  te 

impo  nittm  vnmo^   -wm 
«^  irapDi  nn2? 

IB*« 
iD2:n  ^D  ^i  i2yn  ID  i^^i  ana; 


12 


'm&b  -iinr  'nnn  ^IDI  nn»  lit?  nroe 
I^K  rrmD>  VIIK   •>    :nWn  pinn  aniin 
ta  N2?  inspD  nyttf  tan  DV  tai  Tftn  nft 

n^nit>D    D^n    p    rnnpn 
nn^    D^IDDH  o^n  mpo   pi 
^on  impD  nnrr   pi    nn  pnm 
impo  iy»n  pi    iy» 


nnn   pi   nn  rwyx 
'••DH  pi  D^D  ntc;v3i 
nr  "wi  p^  nt^pi 

TIDNT  ^D 

"^t^  ^^  nnn       IK  nn 


n? 


pi  t^K    nno 
nnnm 


ninn11 
n^n 


"     i1? 


mi^n 
mis  IK  mis  x 


ta 
nt 


)D 


pi 


nnism 


-airo 


nnsi 

^IJ^ 
^U  on1? 


mis 

noita 

on1?   PK&   nivin 


mis  K\I  DTK 
DIK  n^p    mini 
nvivn   niisn  i 


13 


ir  mis       now  uw  }?     now  i 
Dttrn  iNon  'iro^m  toinni  nan   avntf  sa^  maan 
rr»n  stfsa  te1?  i-msDn  'aan  naw  TOP  iron  TO 
imnoi  ^JIQI  T^D  nnwi  tew 

uran  tyaan  misn  ^ 
nm  t^2a   n-nsn   nw    »npn   nun   n^pyai 
tei  jni  DTK  n^  »^  iniDttrn  "inr6 
nwn   ttfaan    n-ns  r«    ^     na^yo 

HDD  nr^i  on^  "nsnttf  'H3  nniDNi  ID 
nans  HD^rrt^   IDD   HD^    nans 
D^un  Tianco  13^  ^n  a^o^n  p  n 
no^n  ni»ni  nmD\i  ID 
tei   epA   nansi   crun  D 
nans  nawi^  ^  nwn   misn 
ID  'nnan  mv"in  nj^Di   n^ti'1 
^V  •'D^v^i   Q^V^   niD^i  ten 
nnm    n^nt^a    p^n  ^  iavn   maw 
n  onnn  te   v    :nana  nt^K  n^n 
te^  nn  D^DV  onm  en  ^ID  iDa  nr 
nnnn  A»   te   iwai   wi  iw»n   pia 


nnni   DJ  j^-in  r^^  D^^^nn  o^ann  ns 
nnn    D^TD    -rite   in^    DIK^J    K^K 
r^v  ]u  nDi   r   :  jnw 
nnano  n^VD  wy 

v  sP*»an  WN-)  ^  pama  in^iD  pazai  oan  mn  3" 

piD  law  a"yN  i^n^  inw  PTO^D  n^^n 

DnnD  )rrt  ^3^   no   te  inw  pyno 

tn»  te  prop   ^  ounS  mw  note  PK 


14 


by    nmin    to    IINII   lyn^a    rtypft  nirn  nyi   ft 
to  I'ocn  •&*  onm  pinno  DIN^  pn   rr»    : 

mm    n  'STOI   DIM  W?:n 

CI^DID    owinn  toi  nnwi   toi   ni"pn 
pr'i  DipDn 


nn^rro 

bi  n^m  nanna   ^  D^I^PT  p   nmarr 
>    :  nom  pi  no^toi  nann  K^D  >to^  NVTO 
on    i^    ni^D  ^cni^   i^ 
n»  nDNi^  IDD  0112  jnw 
vn  a^ra  o^Dam  vn 

onnn  to  wr6i  jn^  HD  jni  irn 


nn^i  niyii  on1? 


mm  ^IKI  viin  j^p  111  rarra 

SII^D  ]nv  n^npn    ]n 
nin  n^vn  n^  ni"pn 
pp  ton  ajjTtt 

inn 


n-nnn 


mn 


15 


**in    JN    oiyi    1111    v      lunD  n^   wr» 
nnni  nyi  tyi  aim  Ton  m»  ty  inyn 
tMi  miDii  ^31  N^IDD  NITO  DIN   i    :IND 

OT"3yrr   imNi    I^DI   0112^    033^3 
icnpno  wrn  j^n^n  rirb  H3133  nyi  ^  nMrn 

no^nn  D^I   on 
"6  Sin  ^^  1^23  ID^D 
ptn  ^nni   tib)   D^DIH    i^n    nnniD    in^n 
ni^p  n^vD1?  TDJI  n^os  inyi 
nmnion  manipn  nmsn  ]m»i  pin1? 


onprr    nn    TO  "611:1    jno 
^yon  1^22  ii^nn  nnn  v6y 
miit;  niD3  WKIP  invio  j^i  in^  it;^1?  *]2nt|i 
IDS  o^snn  DIN  '33 


j.l 

J^DI  N^D  bra 


ynn»  v»  HNIDI  IDN^  103 
HDI  i^ryirD  inni^  D^I^JID^D  1^31 
nn    ^nn1?  mi32 


12.13  mm  ^311  '3^ 

annn   i    :n3 
pin2  nbi  pprp  TDI    i1?  jyna  ^D  111 

)D3    N1H    HD 

HM  »im  11  trrw 

nvnn    1031 


16 

."TOT 


|no  t 
innsn 
nn  '^pEO  ]nns 

arr  ni^n 
nv  tan 


pi  mm 
OT  I*?K  IDS  unnai 


nnan 
ownrr 

DUl^Vl   DJ1VT 


c)im 
IDD 


in 


inn 


ana; 


oni 


i     : 


pi 


n^n 


nn 

wDD  vin  7 
JTOD  nNii3  pi 
ntriDi  iss  a^na 


r     : 

nTrn  ^EI  D^n  nnt^  no 
11  in»  na  bx  ns  -IZDWI^ 

OTS  ^  0^3  nt^ia        n 
n**n  K^K  ^D  nty  i^ttr  IDI^I  D^  'n 
^  nmnn^  Kin  ^D  K^I  nrn 
n»*iDi  xbx  rrrni  KI^D 

n^^  o^^n  to  n  :  inn 
IIT  II^KD  IDIK   urorw  Kin  ID 
nn  ^no^  ^ni3  DIK  TK^  IDD  iDite  injn 


17 

pan1?  wan  JWD  bra  inyia  TO   rrn  ID  wan 
PN  Dwa:n  ^D  10    :ri?ttf  nay  ^y  "f^iy  w 
pr  ^  N*7N  p  WN  irii  nitfD  ra"w  ny  *?aa 
w  rty  mity  n^n^i  int^n^  tyipn  rrn 
IDI?DI   PDD   Nin  nnrc  r6 


bxrt  in^tom  mai  DD1?  'n  rrcr»  HD 

na  nnw  DD^H^  DD^  m^ 
DHD  nbnDD  n^n^ni^D  owi^n  ^t^  mzo^  KH  ^ 
te  qun  'cm  ^in^  o^n^  onnn 
itn  ^  wn  ITODI  IHW^D  p^-na  p» 
norm  pi  D^  rw»n  p 
ppi  D^  -nnn  I^D  p^no:  ^  n^yn  1126 


n!?  i"mp6 

onnn  jmsD  yiv  rrn  K     nn 
T»V  ^3»^  IN   yi 
oyrrr  DH^^DD  DV^^  IN  it^v  no 

nw  ^  pania  vn»  urtwBV3\ 
ta  NSi   ^    :^DNI  ir6«y  ^n^  pyn 
DIN  N^N  N^ID  wrw  i 

NII^     '•INI     Nint^    irtnriD    11 

rrm  ^  ^a  ^D  ^y  jna  nfsww 

NI   ID    -in^i  n^naai  rrampa 


rrn  N^as  I^NI  naiDi 
^»in  i1?  woth  mxo  DSNI  i^a  onai 
inpm  ^y  WIN  DH^DVD  nNia^^  wm  DDHI 
^a  ^y   p-n  n»  Tinn^   w^tDsattr    IDD 


18 


rpyw   -iraaiw   ^        SJKI  Dntto  any 
Dn:mi  jnntw  ^y  I/YIN  pTDyn  i^a*  on  nntwi 
wrbx  'rb  nnnoan  now  jni  araroi 
'm  D^^  n^n>  oi^n  o  IDWI 


nmnn 


n 


rnm^n  ta  K^  syuwi  ro^i  m»n 
^y  n^"i  ^^in2?  ^  D^^V  "pran 
DNI  ris^  yip  D^n^Drr  nk^ 
vpi  ")»DX  pn  r\$  ib  imn 
]DI  p^n  jrviN  nv^i  mp  my  u  nsa 
"in   i^yDi  n   WDKH   n^n    n    :mnwn 

IT  ^i  IK-I  U 


pi   i3i  "JD   in1?   -HDN  I2?   nicro    nt^D 

K1?  ID^:I  DSDy  'n  in  D^SI  0^2 
in  ID^D^  I^DI   3    :nwn  nnnrr  /IK  'n 
n  r^ty  riD^   irnitt   inxnA  n^in 
oyn  yo^  inyi  pyn  ayn  T^K  »i  u^  n:n 
D"npiy   feo   D^  WD^  11    o:n   iDy 

rnmy  ^ntcr  m3DN3  n  wD»rr  ^  nr 


19 


WTO  irniiu  ty  onyn  on  in1? 
ini  DHV  Nini  nnttf  inx  nix  in2? 

IPTD  inx  top  in^i  mx  111  not? 
vrar&  rwn  wir6  TIX  pD  inx  pro  now 
^D  in  inyn  in»  ^  my  ^NI^ 
nn"pn  i^  iDKt&  inn   n    :m»  an1? 

]rw  nyi 
rwo  )rr  i^p^ 

,IMI  itynDi    ininni   ^an  111^2  ET» 
ni"pn  ivmrw  iv  >l?  WD^  ^  jm 

sw  iv  »^»  ]^K  mnwn- 
nnin   feno1*  nrn  inn  ^ 


nwn      nn  IDIN  nrancy  »im  iimn 
nk^  pnv/i  on^DD  oyn  nx  i^^ni  i 

13  tan;  IDIX  nx^D3   i    :mn  inn 
m»n  ^20  11 
no  brt  A 
)D3  DX  IDXI  nnni  nic;io  mttf  mson 
^  by  inn  ninn1?  131^^  IDD 


t 

r»  wn  n^D       in»ii3 
in  t|wn  D1?!  riOT»n  jriwor 

mnwn  ^  ^y  nw  1^11  TOD 

wyi    x^x   nr  ninixb  nr 
non  inn  HD^  xn   n    :xin 

in 


20 


m 


jnv  x^x  in1? 
x^>  naiDro  mxn  xi  nxt^  ,-nin  JTIBK  i 
mxi     ^N  xi  rn  nnttf  xinn  ^nan  nn 

JViottf   no 
mson 
inn 


pninn  nn 


pi 


ini 

vn  pr 


nr^  xb 


mini  ^IISDI  mi   "ill 
^  rh   ^1 


xbi  vby 


rwy1? 
vb  ni^^ 
NJT  n 
pi 
i   : 


V  npin 
t 
ID  pi 

^  -ID^I   nsiDi  nix 
p   m^Di   tma1?  ix   mso 
]nix^   IDX^   ix   ntwso 
xbx  nnn  nn^i  D^  j^x 
ttr»ror6  xi  nntt;  npt^n  x^u  nr  nn 
'n  DETI  in1?  Ttna;  ^v  psni 
nxin  nr^Dn^  nwnb 


21 

now  neb  p  DN   j   :  irm 
m   nrcfl^   N^   "pM  arm**   npo  nrr1? 
a&tf  ayrr  •vmrrto  mm  nn  ^  miA  vhn  HI  wrr 
n-im  m  owiaiff  vnrwn  IEN^  103   rr6y 
pj3  nwin  nna  i3i^  D»  pi  HIV 
w  ov»n  nonte  iw  i^^n  ^  w 
i    :•&  yiDtt6  mxo  n^in  ^  i»  it 
rrm  ID^D^   D^t^  ^TI  nn^o  a*n  inn 

nit  ^  yDttr»  ^^ 
pi  i&y 


ymttf  ^nan  12  no^'*  DK  pi  rr 
nnn  mso  ^v  w  rr-iini  nniD^n  ni^D  ^DD  nm*  by 
pi  i  :ib  yintt/?  nisD  n^  ^^  nmon  i^i  ni^p  pi 
i  nyiDtyn  ^D  D^iiy^-i  D^DDHD 
ini  in^»D  mm  nn  ^v  nu 

&  inn  nwty  Nim  'IDVO  vin 


mso  »^ia  NTO  ^aam  nil  i^n  yini 
n^  i^x^  I^NI  pv^^ri  T»^  *)D^:  nti 
f^n  ]2  mmi  ima^  no  iipya  i^n 
*&*  Dipon  mx  K2?  now  n%T  n*enn 
•ON  ^>i»  rwo  miw;  IDD  n-o  i^n 
T  :^virr  ^13  ttr»ron^  HI  'n  nm  vini  ovrr 
nyttf  >2^  -111^  Dwian  ta  ira  D^  nwn  TIT? 
mn^o  D^  npya  IITW  no»  DNI  on1? 
^  pi  n  :D^IV  TV  13^1  iA 
pii  'DNiy  w  nyiattn  ^D  ITTD^  onno  in 
raSnr  win  D  int^  A  ms  f"v  mm 


22 


DIN   ' 
NTT 


p3rn 


rn  nrr 


xb 


mo 


ED 


minrr 

-6 


Dvn  DDV 

nr  ^)  'n  by  HID  in  n?  nn 

nwn 


HttTD 


IT 


yt^  HD 


nmnn 


pi  a 


ann 


nnn 


riny 

inn  ^D^^  tfnyi  nv 
n   :'ui  nnn  yn 
^2  »^i  'n 

r»  minn  ni^Di  'n  n^  my1?  » 
no  i^  n^nn  IK  DNI  n 


nvn^  o^Tnyn  onn 
in  ^23  i^aw  iKii1'  K^  DK  inn 
nw  1^3  inn  IKI  ow  npa;  K^i3 
inn  iK^D3  OKI  nnin  D^ys  inw 


ty  IDS  r»DN  N'aa  m  nn 
:'r6  N'la1?  toiDzr  p»a  o  yittf  INI  lyi  pD 
nvn^  Tfiyttf  HD  DHDIN  o^DDiprn  o^aaiyDn 

N2iTO1    D^DDIpm    D^^VDH^     tihti    DTll     N^3H  Tl    t^"1 

i  pD^pnD  a-nn  nspo  jra 
omnn  D^D^  nnn 


ten  ijflD*  Kbx  DI^D  amiiiD 


pi  nsiK  n  IITD    i2t|  ^    o  i^wi^  PD^P  inn 
nn  "i^^i  ai^n  ISD^  DiSn  in«  nt^^  WISH 
'n  CM   inn   n^  pnS   rrD  nc^  mi 
11  DVD  ni  myratf  IITID  niDi^nni  o^DDipn 
nron  nrn  mai   i    :fe  pn  11  p^i^  103 

anain  jm»i 
p»i  n^^  mi  or)1*  ^HV  s^i^rr 

11     NSD^    ^^     ID^^^    11    ^VDI    DDIpl 

'wi  t^^i  inn 
mnb    ^rr   n     :' 


Trp  ^-is  i^s»  ini   ^^vn  atozn 


m  nt^jr^        ^i3n  "ID^^  wrr  i      onm 
nii^nisn   mi   i 
n>ite  n^  IN 

inn  IIDV  ^  ON  I^N  nniii  wsn^i  nonte  IN  ajn 
NI  N^I  -in  nan  PIDIN  jw  inNiia1?  mron  nri  PN 
njnn  ^  Qrrai  ion   111  D^N  -[IN  n 
IN  nia^a  nwao   Dn1?   n^oai  nni^n 


nvw  "iDNi  niuo  *?y  moan  DN  ta»  ?    jr 

'i3  NW  ym  "IDNU;  roiton 
-inn  ir»N  wn  ty  1^2^  ^ 

pnnn  ^bx  nnio 
n    nnni  nini  o^yann  DV 

**in  N^IDH  in^  11^1  nn^rr 
n^*^  irrreo  "nry  p  n^ar6 
p»  mi  noy*  N%LJ  D^  '  rrarf?  ^  n^^  nn^  rram 
"inn  iioy11  K^  D^  ^i»  "ipty  «U3  ^^^  n^i  nn 


wi  nrn 

to    :roNi  'n 
nr  1^1  K^I^  'prni  xin  nn 
n  i^o^ni  yt^in^  T>yn  laun  nt^D  nnt^  /-vpn 
nnrt    pi    nw   ni^y 
ays  nn^  nya  inm 
nrnrfri  inn^  it^n1?  -IIDK  n^nan 
i   ^ID  "irrp  imo^  "IIDKI  riD^ 
n^  'n  n^  inun  xb  'w»  D^iy^  D^DJDI 
'n  ^n  nDNicr  HDDI 


rn 


mi    »ua    ^  lyi*1!   IDWK;    ^yj  inn^ 


rnjn 


rows  in  tru*  ^ID  in^i  in**       ^  nnn  mjn 
nan  tyi  Nirw  DIN  w  -iwi  TODD  npinni  HID 

nyo  I^NI  vty  rattrpB 

Kini^  DI«  tyi  DW  HDDI 
nwn     i  WPW;  an  iwi  nn  bsv  wrw  an 


:\rh 

wsn  v^^n  ^^  nnnn 


P»SD'»  K      tD^no  in 


nions) 
ITI  131DD 

1  pw  ^no  p:o  ni)nn  to 
:]ni  »^DI  ib  r^^^  ^  1"^  pmi  now 
rrspi  naoo  rrpimn  nyii  njn  ta  ri 
7i)n  jno  tt^  nijnn  fei  IID  npirn  IT 
myr  JTO  t&n  iaw  yiD  ^  in^-ii. 
ninDi  om»  bnpk  Tn^n  pia  nr 

n^nno  DI^  pwp  jno 
a2?  ID^VO  in1?  n^^  IN  onrwo 
nn  i1?  niiD  n^nn  w  v^^t^  IN 
it  nipirnn  nnxp  ^nt»  i    ni^i  njapattr  iv  na 

i*n  w»  njm  run 


26 


ijno  NSD  OKI  IB^  n&ft 
nn»  itf?  -OD^  IK  JITO  nnK1?  nito^  PID 
arm  D'aim  "fin  *fw  IZDIO^  lEtty  -inn*'   ni  :ra 
nwn  niD  *w  mttrn  "pin   n   :mt^rr  i"nrr 
nunrr  M\II  DIX^  ^  ttw  mvn  teo  njrn 
5?  nnnp  n^x^  nitt^  pinn  jrn^pn  ^1^0 

DTK     NiTttt    D^WKirT    D^D^H     IIS    "|D^     l 

TIII  om«  piaai  om^  n^Di  Ton 
non 


in  ?y 

pi  mn«  cya  11 
2^  wi  in1? 

in  j^n^  K^K  ipo^i  foy  HM^  ^  pi 
K^I  p-n6  ^D  HID  IDK^  p3VD  ra 
•»2D  nprr  ima  K^K  I^DD  ta  irs1'  ^S  iwi  IT 
pm«n  ftinD  »T  »^  T^^  ^  ^KID  mtei  IT 
0^2  IIDI  Jimi  VD^  ta  nat^  ^^  pixi  isv  K^I 
ta  r  JD^DHH  in  KNI  it  TTD  vmvi  n^^  pi 
n^n  »ipa  rn^^iDD  nmM  m^n  ota 
njno  prnrm  invi  ID^ 
I^D  n  :TDH  Kip3  nr  ^  w  nr 
nn  tat^  HNTI  inn»n  mpn  "ry  nSi 
prnr»3  D^I  niTDn  mo  KM  in  Ton 
rn/o  KNI  in  o^n  Kip:  y»jy  »Tm  uta 
D^ityNin  n^Toni  zo  :ni)nn  ta 
m^pn  ^nt^  1^:3  n^DKn  TITO 

nan  OT  jnn»n  nxpn  I^:D  nnw 
:p-?rr  mittrD   D^^    inn    pt^Kin  nsprr 


27 


own  nm  MIMTI     »n  DO-HI  ro     UN  prcon 

nz£  12  10*112  ra^m  iDKStp  nnapro 
no  pan  nvi  WIN  ^N  pan  anpa  wr  no  IT  rroo 

&  mm  rm  rrn»  ^^  mm 
wnp  IT  TH  ^   »^   •  t»np  rrn 
pn^  ion  mi  DSSJ>?  TI»  pi^n 
on  on^i  traito  DO-II  i^ti;  jrmn^  ina  K^VDI  pTrn 
:ira  ^SD  i^x  niDTrto  ]ni  i 

11    l^lp^   *7V    1^    filJTri    1D2iV    DfK 

ntyiv^    DWDI    tt6t^i   n3ttr»i 
vrw  iv  Ton  DHI  *mrn 

myvr  ivip^i  rniio  DHI 
Tiirr    jn    -cnvr   jni 
IT  i"n  n*nps   ni 


rriio  K^ID  IT  i"ni  iVinm  '1 
^  omiw  ^v  'n 


p  ani  -ID  piriDni  pino  ion 


pjo  D^iiton  mKDn   wian  onani  najn 

in  «ft  ten 


inn  trwaian  niyn  nijnrr 


28 


orrty  maa  NTO  ni  raft 


mi^rr 


PI 


ncnn 


niin 


^n  iftrr 

TEfl-6  IINI  nw^  i^n  Dm  v")  aiE£n  aitD 
raft  -ittrp  mr™  nunvn  *ID*O  yrbyi  ID^  piro 
ropn  ^n  HDT  ^ 

iys^rr  ^sn  ont^ 
nnran 
onw 

"7 

^  DnDiK  non 

nano  pr  it  i"ni  i^  fe  ty^T  K^  ^pi  n^irr 
ID^V  ^n^  i1?  nu  n\i 
niino  ^^i  ^1^1  ^DH  ID 
iv  i^  nnra 
i"ii 

n   :v^  ta  ni 
sp1?  pirn  rrn 
iv  an   pr  u 
:nv"fi   nvi    ^oittf   ^313^1  HID  «\ni  nni^n 

jna  :nnA  m«^  I1?  mo^^  mvi  t 
in^n  nspn  iv  in^n  nspn  p  prnrv 

nuion  i"n 
inn  rrnm  nn 

v:v  "^^ 

nn  bsv  ^n  IND 

'n  n 

nnn  mo:  TO  ^^i  JKD 
NI  njn   mo 
in»n  n^pn  iv 


mrmi 
jrb 


pi   T   : 


29 


rtn  can  v     oiy?  ^*nrc  in  ty     awi  oijn1 
mm  Dana  nvr  DK  -iii^n  ^  w  wi  mi  V3i 


rawD  inyi  n\irn 

'ini  ID^D  nyiyi   oyo  HDID  ^int^  DIM 
^3  D^WKin  D^DH  no»   n 
wn  a^n  o»  oyisn  biv  now 

np^nDD    in»U3    Kin    N'»13    ONI 

oysn  jo  pmnr6  D^Dsn  nx  i^^b  o^n  orrn 
in  D^D^DH  annb  frs»  an^ 

jn  D^pn^n  TIT)   to   :rriiion  i"nn 
nin»D  ricnv   M^D  pw   ans-in 
vnrnw   IDW  airon    D*rf?yi 
Kbi  np^niyi  D"?ks  nii^  rbwb  •> 
isu  ^n1?  nn1?  in^^  anni  w  noan  nun 
nrrw  nr^  K^  rcnpn  i3Ui 
nsi  i^sw  DIN*  ^D  in 
raiDrr  ^3  now  '^3n  us  nr   ^yi  onn 
HD  ^  ^n»sD  N^  IIDKI  KIOH 
nn   vrr»    noan  nnn  mm  nni  pi 
now   D^DSH  TCKP  Nim  ouno 

vn  D^  ^i»  msp  -JTF   iH^       nnw 
^3  *iD^3  nr  ^jn  nfao  IT  nn  DVIO  l^yni 
x     ;nnn   mi  ^03  'npi  pv  mi 
HIT  N^I  i^r6  IHD^  ^  ~\y*b  nprw 
M^I   nn3i  niwi  wzbrb 
nn3i  D^DSH  nn  nirfw   -iDMttr  Kin 
n^si  nip^n  nm  ID^V  3T? 
wrr  itep.  r3vm  ni3  oin  K^  ita  in^i  nsi 


30 


njn  ft^aw  mnin  nyi  nrfr  "now  naitp 
ntDinty  -itta  aipDi  n^i3  "it&a  wo1?  TODI 

N^l    nDinttf    to    ^D     DlpDl     HJID    to 

ni*r» 

win  ft  nns^ 
HHD 


!?ipD 


nm 


nftnrn 
nftpi 
yns  DIN 


ID 


lir      ni3  nini 
mini  poijn  poy  ^v»  nnts  py 
PTTP  K^I  ID    m 


-niim  m»nm  nwpn 
in 

vmjn  ^ 


11 


T    :rmm 

xhx 


pi 


rc^on 


TIDN  I 

p  own 
nrn  nvi 

natotcr 


pi 


mjn 


m^nm  rrwpm     wn   DTK 
ri^yrr  ID  oi»n  n»  DWSIDI  in  nyi  in  am 


31 


tew  xbv  "iv  pin^rr  "n6  pnnriKi  -mvi  jno 
ni  ity  ^  nttfN  **er»  N^I  p  n;w»  K 
wprr  "iD^m  pirn  shx  n*o  «rate 

:ni  /]W>  TIDKI  wn  njh  TTT  it  DJ  ofay  ^naa  pi 

ir  imi  i^non   i 

^^H    ^»2D    V^  1SDT 

p  ^^  i^n^s  N 
:  noai  HDD  niiK  by  nm 
minn  inpDt^  onnn  K1?^  iDsy  tn» 
nnn  by  myntyii  nn 
min  pnoMBr  no  TH  ^^  n^nin 
nrn  ton   T   :  onmon  onn 
^n^  D^DDH  now  nivo  i"ni 
;ni  ^^vn  i^n  'nnn 
nnv  Dinnn  bw  nun  pn^  %-rn 

an^  ai^n  ins  n 

ten  nmi  iDpi  ini^  rrm  Tite  Kin  im 
IK  ]m  Nttyn^D  -RTD  -inn  nr 
1^1  poo 

on1?   ini:    sp:in«tt    ann 
nn^i  te^t^D  pi  i    m^»  n^wi  n 
marr^  HI  i^Sn  nnn  ni^  nte 
T*n^  pinon  xbx  nnit^i  tew 
HI  nn^i  tett^  11^  bv 
te  te^^  xb  -\y$ 
o^jnon  onn  te^^  K^  -iiDni  itei 

t^jnn   onn  te^^ 
on  ntc;i  n\it^  ^D  I^D    r 

1*  nw» 


32 


no   Ninitf  a"v»  Diyrr   ^  nmttn  ' 

Nmntf  HD  11^1  nNisn  TTT 
pi  mnttn  rfroNi  N^N  nvrf?  D-TN'?  -wa» 


tei  *&«  m»n^  IDT 
IDS  inr 

^v  IDW  ^naorr   n    :v"itrr 
^D^  imw  12^  ^D  rrn^  in1?  ^ 
nr  )^  Dis6  '^DVI  ira^te  owy  D^I 
ptm  n^  iai^  »n^  Mb  by  D 
n"i  'n  ntf  r\mb 


»  p 
Ton  7n  n 


'n  n^  inv1  D      M    rrro 


inyr 

n/in  »im  'n 
nt  ]^v  ^  ^i 

VJT  iwio  tei  now  ' 


vnijni  T^oa  wn^  oiks?  bv  wni 


S3 


Ton  D^ann  ^K   a&rtn  apH26  "annrf?  DIK 

D'oVinn  njjranrr  p  pmrn 
•f?in  ~IDIK    nza^w   Kin  orroyDD 
ttwr  ntyK  IDIKV  jjw  D^oa  rryrn  oarr 
rrn   DK   pi    2     :'i;n   DT^n   ns^i    -fri 


vrr  OKI  DUIIO  i^ni  o'omu  0^12: 
^m^  inyiDt^  VDI^I  DVTP 
nanzA  ra^  ^  w»i^  IK 


nun   vn  DSSI    DITI   TO   at^   no»a^  pajo 
p  DK  N^K  nanoa  aor6  iniK  DTT^D  )a>K^ 
nnpEb  >nr»  jnn  D^naDD  amai  JHDJT 
pava 

pair6   nt^v 

pain  iai  IDK^  pava  orroyDD  TO^  na 

a^a^a  pain1? 
cwaana  pun 
ina  ^w  osn  TD^n  na 
nitt^i  D^an  ^TD^n  DV  mn^i  hvvtn 
nun    ^za  ^aa  jrf?    nannn^   oan 
KI   n^oan  112:  pi  ia 
i    :nnnai  ns%  KD^a  nnw  n"n 


oinfa  inat^a 

aa  mm\  IDSV  IIDD  ^  on 
n   :  Kan  rhyh  p^n  f?  PK  n-»an  p^pa  laanzarn 
iijo  '•nitf  naotyn  '•aaa  nnn 
rrnnm  ia  Kin^  ^aao  nnKi  ryjrn 


34 


mm*        nipn  mx  *un  n*  onirwi 
'n  n^  ran»i  iDN3rtt  IDE;  rum*  ty  TOP 

ni"pn 


rn  i^? 
nwa; 


mm  rrpaprr  »    rroyo  n 
ITIH  n^  naon 

r    :^^n  ^ 
in  N1?)  o^tim  10^3^  IDD 


;wy 
rrnn  rain 
i  *7nfo 


1111 


Vino1? 


nnn  n^nn  n 
nnnrf? 


nnzo 


i  nin 


nan 

rfnyn 


TTDIOT   D    nrr»py 
onni  pi 

nn3i   ^  ii"6i   ID^V   pi? 
^  now 


irroir6 


i^n 


pi 


nmD  13^1 


mi 


oni 


pa    owainn   pyi 
^  rbnn  mn  n 


13 


V'n 


13  wrr  Sru 


13^  mn  nks? 


35 


chyh  pbn  ft  p»  M-O  vran  ^s  piten 
ran  10*1*?  N^ttf  nr  im  inn1?  DIN  THX 
ttni  Kinttf  DPI  i1?  *op  N^I  pp  pi  fro  pi  n»ni 
**"-a  i*1  :i3DD  ani  KVW  in  T»aaS  iso11  ^i  UDD 
D^  a^Dtt;  nra  ^?i»  mrf?  DI^  p»  nnni 
wton  ^DDISDI  noni  vn»  PD^SD  inoa  u 


ran 

rrrw  ^D  afa  ib  111^  ^  wairf? 
^HDI  TOIWD  invr  nn^rw  w  invi  rovnn 
nrspn  ^i  ^Ton  niD  IT  nn  irrDin  ^  IDID^  »^i 
orr»  i^n  T   :nDDt^Dn  ^v  »^»  rrnn 
onni  i^D1?  rts^  ircsap  ^D  ni3D^i 

a  jrw 


HIT 
»Vi 

ID     :  ID^V  pDDD  in^  DD1DD     V  Dim 


roDrr  p^  bzr\  rwyn  vhz  nny  nr  nn 
itwy  nn  rtv  rpi^  r^t^  a"v»  nr  1^1 
jr6  nnnD  nra  lira  DDDK  ^rcnrn  «>K  mm 

OH  DDHD  D^pjn^  DHttT  pT  ^l^  D^H  »Tm 


*ID  rain 

m  nn  mttp  TTO  pm    IK  /YODIN  w  mm 

m»jr»  tfbN  DTK  ^D  ^TOD  )ni  JTO  K1?  D'^VKI 

TQDI    D^HJ    CPDmil    flTOl   D^l    ttHSPT 

DOT  inKi  a^D  Din>  T»»   r 


36 


I\T  N     TV  nt 
mrr  N^N  jra  tetDrfa  PDN^  ify  -porf? 

n  ^3  -IKIED  iD^tf?  ID^V  <»3"ra  hi  rrany 


rnjn 


rwyn 
PV  nr 


D"r 

HID  "frim  onn  iv^^  nr  *?o-i  im 
m  nn  nD^  Nin^  a'>»  >ite  bv  vijm  I 

bn^  py  ^   2   :  o^vn  n^  nnra 
Him  v">n  ]i^  ^irn  nt  i^ 
»ipa  np^  -town  ta»  n/D^  "iD^ttr  ^a  ^ 

nr  jrn  |i^  ^  ^1^  nin  by 
-pi  Y»miN  vn  131  IJT  ^ 
IVOT  IDK  nr  ^v   :^M  ^  nnn 
J    jn^nj    rraiD    pi^  rnp^n  ^at^  ta  'n 
mn  D^iyi  m»n  p  jyiaa  nn^iy 


jnn 


nn        Dm  nown 


37 


jnn  p&    pi**  inttf  onn  am   i    mown,  p 

IZMW  w  nny  *nirc  moi  mrw 
nnm  **2rpii  »IM  HDI  jn»a*  no  jmrf?  ran 
pi»  nr  nn  waw  >3ai  nun  muDi  "ISDD 

nr  bjn  ini^i  nsDny  an1?  oiu  ma; 

own  npn  bnj  bpi  inv 

"ISDDH  ]3i  inj;^  ^  »i  innio 


r6r6r»D3 

12DDH  pi    ^3»    pHSD 


mi 

JIIDI 


11 


xkx  ^in  )nn  \wh 
»  wn  ^nn  yth  nr 
mn  ^21  jnn  pt^i  isoon 
^SD  ar»K  iv^^^  DK  PDIWW  onn 
vrnsrb  w  i1?  i^r6  frsw  I^IDDI  w 
^M  onn  now  OKI 
p  in«  inn  120 
pur  »^  Kim  jnn 
jrn  pa6  ^vi  on  i^  ^D   i 
^i  Dirin  yiDtt^i  anDv  111/6  pt^  toi 
yin  p^  by  xhx  moi  wnii»  ^v  n  in 
ntyyn  N^I  my  nunD  op^n  ? 
njn  pyn  rr^v  np^  wwy  s'tyfl  oipn 


n? 
r^ 
n 

nan  vbv 

n>in  p^irf? 

P^  nt  nn 

inn 
11    » 


nun 


nn  m^ion  tex  terw  nrn 
nzyprr  KM  isr»3   n 


38 


nrr  IDD  '.rmw  •ontttn  *&  TTO 

nfap  1^1  ]Jv  ^K^  b  amo  N^N  DPU  nr 
tn  XDX  pi  1^1  NSVO  ^D  IDI 
pi   ID    j'ui  rnAnwi  jn  ^t?  vitej  DK 


^i  r^^  nion 
nr  nw      »on  w  m  JTI 


"6 

iiron  NI  nny  HD  rwnjm  TKVM  " 
noia  Kinttr  JOT  tett^  into''  N^I  ute  nun 
rnin  nrspn  73^    :nip^  Ki11  KD^;  roin 
in  WD  map  rfn  iite  inn  nnow 

nn  trpn^  i^a^ty  naiaan 
:ro  DV  m 


39 


Dirrnpim 


myiai  bra  niyto  DiKn  m  iy&  ETOK 
nrvn  in  rr»n  nyi^n  p  IDXV  t^w  inn  iniK 


nm  "ni3   on1?  pkro  onoa 
p6r6i  DIKS^  cni^  an 

"fruiy  '•D  TI^I  ^iA  n"a  ^n  pn  vm 
HUD  inn  vs^  onoiyn  HD^  rnnn  i 

nt 

romp    j 
»"iian  pin  xwb 

Duron  rnny  onow  r»n  1^1  oi"3y  ip7  nvr  nn 
nr   IDD   N^K   m^    D^   JWP   onow  ]nt^  ^^ 

^  -IDIK  irrDT^ 
rimai  TIM  r^»  oni^D  ten  n^un  ^D^n  ten 

DTfv  ten  ^Dite  Kin  vv  Q^ten  IDID 
tenn  nw   o»DiDty   orii^DDi  nniv^   te^  TII^ 
n^v  n^D^n  imKttf  nn^i   ^   :Kin 
on1?   -IDKI  ms  f?»rw   HDKI   ipar 
mi  IDI  ID  i^  i3D3i  f?  unpm  lyissn  te  IK 

DVH    te  r6 
maty  mix  orf? 

n*ris  KYT   it 


40 

n  nnni  nitera  firm  rwyh  IT  ITT  *?y 
Dr6  D'nnnttfDi   psipnDi   myun   fyn   nnnn 
wn  nynoi  ni^D  mran  w  oyn  te^ 
IT  miiyi^  or6  DHDIK  errant  TODD 
itt^n  ^i  -pi  ID  wyi 
DI^  TID^  onn^ 

jmm  "pi  "pi  way  on^  -IDKI  DHDV  nn 
nt  nn  Ettfsi  ID  i^yr»  ^i  ID 
IT  rn^^D  nmiyi  nn^n 
]T>DI   n 
Dpvr  ^D 

DI»VTI<»  D^K  D'OJDpm  D^^m  V"»^n  DV  ^D 
ornrjpD  iD^nn^  o^i»  ^  tonm  p»  ^n  vv 
oni    vrw   n^DDnrn  HD^I  yiat;r6i  rrajfo    r-6 

D^lDDH    ^   m^    D^r  p^ttr  D^DID  ]H1    ^T»D1    DiT^HD 

nix  ^n»  jmoin  1^1  i^n   nmsn 
ijnv  N^I  n^DD  mmy  DIK  DW  JTH 
n^nnoi  i^n  jm 
iv  ^nDi  -fan  n^vn  mn  IT 
m   ]n^  '^DJ^  po    i 
mm  nWm  DT»I  n^n^  ^nnm  pp 
rrm  N^I  TDn  jrra  nrn  ^^n  mmtt 

•'N*  SD  iniK  no11 
vbx  mi  v"TiD  K^I   -rote  *6  rrn 

H    ^Dl    1DK1    ^IXI    D^^tDH    DV'DV    Hliy  PI 

an^y  iny  Kim  ofay 
p  rirn  JIDKH  711 

ten  Km  Kim  teten  J^TOD  Kim  "IHK  m^K  Dttr  tew 

IDDD    ^n  m^K  K^D^H  tei 


41 


nr  riiy^1?  arf? 
rots;  D^yns*  pi  ony"T&  moan  UNIC;  "ry  rrnran 
Sinn  y-pi  Torra;  ITO  r  win  n^  omi»  Ton 
n  iny^i  Dn&o  TIN  *3i  ^y  miwi 
ni  D^n  on^^  riD^n  -pi  it  |^t 

jrmrf?  ^nnm 
nnnntt;r6  ^^"i  i 
D  nmsn  to  -iitt^i  ii^b  ^»TI  n^in 

TO    TK^  D^DID    QTW    bt*   1DD   DVH   to   JH1 

t^pi  vnv^i  nrr6y  mjty  p^   n   : 
^  fr»nnm  pr6    N^I  02  ^ 
D^   tw   D3mr6i  o^yn  to1? 
x-npi  T^ID  mm  Tayb  ^i  1^1  D^vn  to1? 


D    :n^y   ^   'n  TOI   Die; 
mn  inn  ^y  ib  J^NW  fex  p^ipnD  nyn  rnt^ 
y  inyi  ^D  inxi  in^  to1? 
am  mini  D^N  i^»  i^ipn^tt; 
iy»Tim  onso  11  mm  ntn  ^i-un  np^yn  Dito 
iymn  pm^i  THIDI  ID^D  prw» 
i^«  tffon  to 
iiwm  ^K*I  IH^DI 
rai  n»   msi  aniix   niso   moiyVi  Dtt;n 


omby  D>I^II  ipy  ^11  ni^nDi  i^in  -inn  mm 
DiNttr  "ry  'n  fiN  nyn>  ir»rm;  HDIK 
ofiy  Tiiy^i  arroyD  TID^  mm 
iiy  ^  D^iyDi  niiN  m& 
omi»  ^n^ty  ip^yn  mn 


42 

rinyn  myth  apy»  "01  nnnrn 
nt^v  1^2^  omn^1? 
rwo  Nitfw  p 

oymm  mfti  ]-Y»r»Dn  n^n^  ^ittr»  'rr 
toi    m^tDi    D^IDD    ''inv    ES&D    JT»T    HDI 


43 


DN  nttfyn   N^  pa   ntyy   pa  rrnnaw  mo     ?D 

:uiBa  pa  ina  pa  jno  JTTN  ty  DIN  -ay 


bxn 

mnm 


nr 


rmw6  a^n 
^  n^^  IN 
:  ann  ^n^i  nr 


-wx 


nqyoa 
nanon  tei 
pi  2 
by 

nawn 
^a  ]ai  :n 
in1? 

nana  *?ainn 
a*n 


nni 

npy  irm  n?  nan1?  inn 
nr  nn  n?  p^ya 
^D^  nya 
oaaipa  in1? 

rni^rn  IDN^  nnai 
mpte  ^inDi  p 
nawn  it^v^  "J 
no  b  rfnw  a"j;» 


no   mttflD  awi  ntin^  "ry 

vyttf  T   :mNn  JTINDH 
rrnnD  hrti  jna  ^N^t^  ^ 
n   :  ^N-I^  ^a  maiy  ^a  nN  v^y  niinm 
nnionnn  n^pn  rmra^  rimy  to  ^y  12D 
pa  £  ynrw  pa   m^a  nay»  pa  IHD  najw  pa 
Nim  r6n^Dn  n^a  nsanD  tan  i1?  ynn 

PN  nawn  nt^y  vk  DN  taN 
nmorm  nmonn  in  noi  n^pn  in  HDI  n^pn 


44 


ynttn  rro  w  pi  rva  JWD  DPPTV  painty  in 
•wan  nniDnn  p  in  nn  rro  pa  PHP  a"y» 
jrvfrpn  on  rro  pa  PN#  nw  moi  n^vn  N1? 
pa  maa  nai/s  w1?  pro  o^p  cnpon  nu  ]^^  ntn 
n  to  ^v  msDD  nn^nn  nni^n 

n:nn^n  nn^n  n^vi  ^^  to 
DVI  ni  bwy  xb  v^*»n  nv^ii 
onisan  DV 

/v^   t    :DD^V  122''  nrn 
nn^iy  an   HSDD  omaan  DT»   ^   iD^yi    ton 


ni 


my  n    : 

nnt^n  nryvi  )•!  ^i  ^n^D  K^I  niD  ni 
nn  DVI  ^  IDM  ^»n 

nn^n  n^yi  ri  no  mn^Di  ninna 
masn  b  riow  vbv  r^nn  pio1*!  p/in  omaan 
ii^  iy  nmoj  maa 
"ii   to   :ov^2  tonicr 

a"VN  ot^n  JIN  ^nDn  to^  nay^  n^i  ottrn 
irawm  IDIV  wm  omaan  DV 
rim;  iv  miDJ  ma^  ^  IHJDJID 
nTTDi  p^n  ]n^  pmo^i  omaan  DW   nn^n 
pyn  la^  DN  'ui  nwas  'n 

nrn 


45 


"in  rra  Nittf  ni  H-MM  naiswi  KNI  IT    ^ 

^I  ervai  inwyh  TO  nparo  ia 
by  Nattf  nn  TTO  na  p^zoo 
ni  inm»i  TDIV  wm  nqy  in^n:  pr 
-ny  ^  ^"i^i  ni 
JIN  n^n  HD«  n 
nyni  inwpr  wi  ^^  a^  ^^  D^I   a 

3"yj*  nt^iy  n\i^  no  m^  b 

Kin  niwn  ^yn  ^  s^n  rby\n 

iniwnn  JIDI  inn^D  DVI  rrn^n  n^yi 

N^    -i£w    iy 

nv  KW   n^n   in»    D^yn 
DTP  nan  win 

ntytc;  Kin  nn^nn  KNI  HDI 
ny 
nn»  ^ 


iiy 

"o'n  vnat^a  rnTin-6 

nan  nr  nrr  nry1?  u^»a  IM  ^  nnnn  rninon 
pi  pt^n  f^tw  ijj  ^  n^yiD  n^aion  PNIP  iTa 
ions)2?  in^i  ann1'  anyi  HTIDI 
n^nj  n^^n  nrn  oyn 
atwi  nvr6  nawnn  D-JTO   n    :an? 


46 


pmro  iro  «n  nrprs  rranjn  D'ounmi  'on  n 
•OK    note   w  mttfDi   u    NErar    "inn   p 

I/TIN   ntyyi^   I^KH   IJTIK   ^w   ma* 
nbui  rrw  -p-fa  rmA  fro 
nvn^i  ^an^  i1?  DDITO  ^SD  ]iv 

i  rrnnny  a«6  bn^  niizn   i     :nn 

nin 

DVH  ^nm  -pi  ID 
v>3;^3  HDDD  tf^* 
I   t    :  n^  xb  1^3  no3D 
IUK;    nnnvi  ^IN   nin1? 

K\I  -0^3  mrjn 
vtfion  ^1121  Kin 

"6   KNI   niitoi   ano   n^in  ^sb   nrr^v 
n   :  nwron  ^02  v^2  wa  nay»  IDWI^ 
pit&  n^n  rntt^n  D^  ns^  npysm 
TD  ^rr  rtipnm  nnra  n2>  ^-?  omsan  nri 
JOT  bD  ins  ^>a»  TTO  ^"11   :  wsona  'n  i«m 
mrna  "IDK^  i^p:  ]n  D^  1^1  ppjn^i  nn^n 


6  nn^oi  n^nD  vp 

nvn  nmnnr1?'!  nni^n 
DTIP  ovn  TiyD  ^nn^ 

DTip  minn^  3'Vw  nnn^  a-np  rrnyoi  p^m 
inni  nany  omsan  DV  ^^2   rmnDi  inn 

p%ii  n^ym  nmDii  ^DIDII  nnmra  rmnoi 
irfen  V^D^I  ins  m^an  infen  nn»  TTP 
na»  ta»  ^n^  ^D  u  un^  ••inn  •»  :  nyai 
DVI  an^v  minn^  nnuy  •'iTin  iTy  *nm  'wi 


47 

a"yN  inN  nmaipr  nra  infty  mira  -inn  nr 
jrw  ^»  *jwa 

iaan  DT»  » 

IN  IIDN  in  tawzf  ^D  pja  mpD^?  DIN 
nuv  ^i»  pi  »sv»3i 
mn  ^POT  IN  mn 


i    i^n  Nint^  PDD 
to^pn   N^  fraN  i1? 

iv  in  v^2^  iD*a^  TIX  'nni  N^N  nin 
mw  ^  N^ID  ft  ^inzft  mn  PKI  N^ 
mnro  N1?  I^DD  jwpiDi  n  i^iai  vyia  DIN  ^i 
ft  -frm  irrao  nn  N1?  nwfton  rraar  ft  N^ID  in1? 
NII  i^irr  111  »IM  DNI  NDinn  Nin  ^nn  N^  nn 

DIN1?      11DN     J^      :ft    blHD^     IV     D^DVS)     ^^N     ft^SJN 

rwpi   msi^?   rro   »rr   N^N  D^2nt»  N^   noN 
1^1  ^rnD  ^infcft  N^in«i  I^DD  typiw  njwn 
N^I  Dip''  NS  nun  ft  Nzoni  ft  1^1  ft^Ni  man 
ftiy  trnian  *?IN  plan  01^1  ^NII^  yiy  ^  nni  inn 
pi  rro  miDtt;  jniiv  N^N  p 

D^aro  N^I  ftnD  vhv 
inn    nDi    inn1?    N^inn    T     :non 
DIN  ^i  mwj;  NUD  rft^nD  I:DD 
M^N  pnnft  ^N^n  omsi  IDN^I  nip 

ft    l»n    ilM  DNl    ft   VWJJ     -|D1    -|3t»    HT 

:nnm  n  ^11  ^3m^  piznv  ft  inv  nvr  N1?  vt^uft 


y  nvw  vmyttf  ^  pro  r»my    v  rinrv  iwarcr 
vn  DN  ranon  pi  wa  nsno  by  rism  yttn  vwar 
vn  DNI  npTi  IT  nn  in^m^v  by  mmo  no^i1*  ^D  rnor 
pi    :nv^n   IT  nn   pine 
TD  vnrar  ^y  pino 
TD  pino  ppraiw  HTTZD  pi  -piy  an 
to  pi  'ui  nai  o  n-»i^  DVTD  npvt  IDMIC;  maw 
TD   jnwDtD    pinD   DHTII^V   vn    D^   to 

'n  *m 

m^tn   po    ^  WN  nr 
11  »^D3  iv  *)D»3it;  m^v  HDD  tm  K\iit; 
Ntairn  *IDWI^  nvar  HDD  I^^D  WJTO  pv  ^ 
bx  bv  in^-ri  ^^  ^i^  ^i  nnn  nntD 


morn 
wt^y 
no? 


nnni 


DVI 

orai   n   : 
naizn  raw 
nva  IWDT  ny 
'•D  o^rfr  nnro  pm 


onna 


man    v 

nDi 

JIN  12^  nr  nn 
npisn 
y  wmnn  ^^  nr 


trrt 


to 

nst^n  END 

onro 
nawn  rwy 


49 


?ETI  iiron  rnu  ruwn 

wpn  O^TOI  osrorcD  DW  my  -ota  ni 

n3n    nntwu    mm 
tam  D/W  ta  D'WI  prn  ^tann  ro*n 
n^m  o^miysA  ito^in  ^^  ^i  ^yv»  ^  nt^^  pm 
nyvr   13-n    D^D 


1^3   rto   n^n  ^3 

vsm  *#  3t  rsn  o^vn  ^3  pi  i^n 
nnn  ^3^  1^3  o^vn  *?3  n^i  ID^V  ^^  yn3n  nn 
ID^V  ^^  yn3n  nn  nn^  mso  ntc^j;  nnnt^n 
r6wn  nyi^n  on^i  A  D-IJI  nor  ^D^  ^13  o^n 
n  ^3  r»^  v^3n  pisiy  nr  D^V  TID^  p'-nn 
n^i  ^3  UTO  nr  py  ^zai  n 
msoi  piov^i  MI»  onayoii 

nniasn  w  ijn 
-fa*    D^  m^yi    nWi    cnp^ 
owm    nni 


y  pine  * 

DNI  tan  ^y  IJIIN  pa-n 
ta  p^iyo  I^KI  ^^  pyo 


1132;  jittfN-)  Kin  nn  ij^nn  pi 
ta  in  -)&*«tt  Tn11!  »'^i   >    :  jaio  iv  pi 
in2?  pVin  niasn  ta^ 


nr 


50 


rreno  toi  »Tn  DN 
wan  '33  iniN  pr?  D^VD  p^sn  mn 
Diyonn  ta  pi 

jf>n  jrft  OT  DrpNtDn  '33  jnw  pi 
v  ^^  »^n  n^  pkn  nnb  a 
it  V"^^  V"i^  w^  Q^  Q^pns  0^3 
•'Ton  pi  Kirr  D^iyn  Nim  D^n 
tf  )n  i^xi  y   :»m  D^  pftn  nnb 


nn^^ni 

D*>nDn  rrwu  onsoni 
n^iyni  ins  ^IID  i^nisni  nunn 
onoiDni 


mn  p  r^i1*  D'wpin     I^D  ]n  nt^on 
in  bix  ^n^D  Day  cr»»  IDIWTI 


13i    3    nisn  ptwnn  ni    WKttr  nDi^n  pi  n^ian 
o^yn  pn  pn  wi  v^  w»"fr  ^ 
in  ntybicr  n^   :  mn  p  ww  Kin  bx 
p^i  to  n^ii3  Dt^  pKt^  -iDi^n  pomp'SN 

own  ^i  i^  ^iiina  y^Dt^  JHD 


in  rm^ttr   ID   :ponip^^  in  i^  na^D  in^  ^3  own 
'n  DVD  niinn  p^a;  nown  mini  onsisn 

D^  nn^  ni^n  I^SN  in^  pioa 
pi  n-)ini  1213   nr   nn 
s  p:o  nn^D  icm3Dm  n3  S 
IT 


51 


in**  ^D  'n  DVD  nnvr  ^nty  S"VN  ir  mm  rtei 
D^myn  on  DW   v   :  mini  "1212  btrw  *b$ 
pmyn  nVo  minn  W?  pmyni  nnN  rrraj^  pniyn 
jmi  rwy  nnw  nittfltf?  iray  pnniro  nr  nn 
p:o  n^pn  p  n^n  te^  b;nim  ni 


nr  nn      ^  Dn  p  IT 
-innn  JIJD  rfro  rrnnn  ^  r^Wr  r   :  uy^rh 
HD  ID^I  nni  piTi  nnn 


nn  napn  DTW   DDV 

TT    :rf?iD  mwr 


rrn^r 
•OTTD  i^man   ^     JDrnrn  onn»  nyDrw  i^   DID"); 


TI  niTiv  n^vrr   D     :»m  o'njfr  p^n  ^ 
^  p»  nmon  n^v^  P  nfrp  n^v^ 
mini  0^2  n^D  ^npn  inn 
ND   :  mm  nno  oni  *&i  r»3a 

inrb  D^niD  TI  ran  "^iDrr  onoion  an 
3^  TI  w  D^niD  TI  ran  poo 
ID    :  »m  D^  P^n  vrb  p» 
]ni  nprni  111^  mnn  n?  D^D^;  D^  ^ 
vb®  i^an  ^DI  ID^V  IIID^  in^iDi  ni^n  I^DD  mnaoi 


52 


nrriy  aw  :o  :Kin  D^  pbn  ]rb  pa* 
£  PK  ]ni  Ircnntf  c^in  n&N  3a"jwi  I^KD  rvfep 
jni  inrn^i  PD  prnnn1?  in  HDI  Kin  D^  P^n 
mrf?  Niipm  mr6  D^  n^Dn  ]rr 
'-pri?ri  nDDm  nin  p^pi  -nariDm  a»ni 
y?nDm  nnyiDn  n^  mizm  vnun 
p^n  "6  r»  I^D  IHK  ^tcr  K'^ 
ro  ivono  i^  D^  !?i»  rnwn 
in  1?  »ay  Kin  D^n  ^10  nr  nn 


pinn1?    DI^    n^ttf    nDKi^    Kin 

ni    nTiKsm    n 
1'!    nni^ni  nrni^    ]ni 
D^I  111^  *IDK 

^  it^  nroi  nmz; 


PD  7i  nnt^nn  J^ 

nn"pn  r»  ]nD  nn^  rrcnym 

K    :]n  I^KI  wan  ^ru  ^ 
i    :msD   nitt^?o  Q^iin  n»  nvon  nr  py 
n^DD  ]^D  ny^  nnio  i*nD  ran  r»K 
nnDD  iy»i   nyi 
k^^  iy-»ia  irn  n  nn^ 


53 


no  1^2^  D  ro 

1       JM^ttOl    DTOD    ^K 

12:30  omaan  DW   N^nN    noi^n    m   fen 
niwin  on  a^ym  onii  'n 

n  p  «man   x   :jn 

p^nn   i   :p&nyp  man  ppy  nait  ww  JHDV  rrir 
po  anna1?  f?  noiu  inp^nD^  ^  o^D^n  nn 

:  niwrn  on  m11 


iarr6    ^  D"iu   m 
.-nioi  TD^D 

nrw  mrmnn  n^  »3uwi   n    : 


IDS  nn^m  inn 

'n  iro  tih\  nn^n  cnoo  ro^n  ^i  13?  rrnni 
rrsin  in^1*  PI  Q^n  N'TI  ^12  DV 
irm  pi  nn»  n^p  o 
^  pi  -|ttfnrv!w  |n: 

nrnar  iv  ^"i^1?  inoin 
]pn  Sn^  D^n  ^KI^D  Snpi  Sip  ten  Tpyr6 
noin  »rro  an2?  nnw  ini^D 
i  IT^  mnDinn  n^  wit^^  nn 
one;  wwzoni  TIDV^  l^a1?  inn 
^2kv  ^  ]nw  mtnvn  ann  'n 
ran  jn^  ww  mr6  m»  pip  niDv  on^ 
:  in  1^1  ^  binD^  UDD  ^t^»  w  ^  ntn^tt;  HD 

p  ^i   ooin 

ni3j  jnv  1^^^  ^  in  DV  p^nn   i    :ma3 
*nrn  iS 


ami  :   :  INWDI  inn  T  pnnD  wrw 

pi  "mS  nftyrft  mnn^  TV  nfty 
D'DWI  D^V  TUP  biiNn  T   :  TTIT  ^D1?  yrr* 

DWViaDl    DyiT    pW    DH 

b^  nr  iw  yw  H 

ITS*  ]H  rn^nb  imic;  ^ipDn   n   : 
trr^  ^D  HTO  NTT  HDDI  it 
onn  'n  IHDI  wionDi  m  T  pnnD  wrw  "nyi 
oftp  onn  ]n^  ^s^  IHD  11^  inptn  ]^  ]rn^ 
KDH  n?  r^iy  HDT»  tfim  »Din  KSD^I  m«n  in 
mar  nftv^  npsoD  n^^er  rmyDD  ^i«n  K    :  ]n 


i    nmoni 

nar»"inDi  on"np  jra  xft^  ITK  ^v 
rvnyi  ^riDDn  ^  :im^  ••rtw  N1?  nm  onon 
w  T6y:i  01  HDIK  ^imc;  ata  -pi  PKP  inyi  ^v 
wrw  biu  |iy  o^vn  n^^nt^  jnr» 

mnn  »^  nDwi»  mny 

mn  jftpi  iisnon  "r   :DD 
ft  y»jn  Kbi  nty  TDiy  nin  r^tt; 
IN  ran  rnqya  ^iD1?  inDDm  D^iiDn  viyyo 
n    PITI  ram  HIID 
HD  "IDIN  Nnttf  ^S  NDi 

sft  w  n^v  KD^  i^n  N^N  D^  ^  ^i  ft 

pv  nittr  yTi1* 
onn  'n 

PIT  NDt^  ]HD  intrft  DIN  in^  73^  jnD  i^na^  en 
nfton  jn  ftNi  IND  iv  rnyn  nun  1^13  jm  jni 
?  -unnDm  nyn  niiyno  ^n  HD^H 


win  li      ttDttna  im  wyoD  iz     wirw 
mjn    niibni   inwi   -1131  yn-»  D^DD   nyni 
bp  TDn  jni  unA  DIN  te  7*120; 
fy  «)»  pi  N»^I  oniTi  AN  ta 
^   «^»    nm»   jyaiD   p»    niwvr 
P^n  i1?  t^i  nnt^n  ^yi  nt  nn  JHD 


71*6  IDIOT  nwrb  rnn  D^  roina 
ID^V  rnar6  rm  OKI  ITI  rionn  pns  wnfei  raua 
rmra  iiroitr  win  ITI  nit^nn  vt^n  nY»n^  nyn  71*6 
po  jn  HDte  jni  HID  nvi1?  1200  in^D  n^n  oiwn  in 
na  i1?  n»n  ^t^  PD  p»i  n^yi  TTT  rrn  mw  ^  nt 
irattrom  invii  IDSVD  win  ^n4*^ 
'•D  pwi  v^n  wimzf  nn  ^D  nanyi 
IT  r6ttr»  ]s  win  piy  ]V»DI 
^2D  onDiwar  nr  in 
by  *i?u  m^pnttr  ^ww  ^2  ••DVu  mi 
ID  IITT  pw  yitn  iw  pns  wr6  in^m 

JWI  1W  Win    nttfDD   p^TX  Wrf?    ib    *»1W1    D1W 

iw  ^3  iw  now  iw  pm  iw  tao  iw  Din  iw 

ITU  »Vi  inas^  ^D  ib  pwi  myin 


56 

Kin  K^K  DOTrn  WD   inK1? 
-IDK  VTD-W  Kin  nrw  TIT  ir  ^ 
-im   K-nin  PK   -iDfa  IUDITI  my-in 
nr  K^D2  Kin  p^  irai   j     :)n  nvn1?  ^i  IID 

n   ^a1?!   ID^V  n#  TDSH 
njn  ntejn  1^23^  n^v^  nn  b 

ntrn  ^i  ^n  DI^  pi^n**  HD  r»-in» 


Kin 

nr  "iiTi 

run  "iDwtt;  m^om  nmnn  n^v  »im 
ovn  03^  ]ni3  ODK  n»n  nrai  o^nn 
rn^    Q"^^^    yew    tai    D^TI 
m  ^DI  a^  ]u  D^ii^  pi  rrcny  Di»n 
on5?   nr  an1?  mm  JJT  ^ 
HUD  ni^  P^V  ")t^  x^  DIKH  ^i  nsii 
mn  ^n  I^K   i    :ar6 
*in  02;  mn  Vw  IK  >r^n  IK 
p  vi^  w  owm  p  ill1?  im^n  ipiyi  niKn 
iD3  a^v^n  JD  ntyyrf?  IK  m^n  ID  nvi1?  IK 
lA  mso  mn  *INVT  D^D^  nun  D^SDH  DI^D 

13  n^yji  ^KI  13  nt^v  o^^ian  n 
Kim  D:WI  nnK  13^ 
in1?  imK  i^Dn  im^n  IK 
nr  w  in  nr  ^KII   rfri3  nmnn  ^  mn  mpD 

IK  V^^H   p    V 

n    : 

iniDD  vttryD  T>mi  vorrtc;  HD  ^3  na^v  DiKn  mm 
iap  mtyni  K^»  -in 


57 


yi  Y"iN3i  oozn  rwy  rnrr  van 

DttO  TM  lA  P1DD  IWjm 

pwn    own    ntyz&    Q^V   rnini 
ofoyn  mm  INP  131  toyi  HID 

DIKH  wr6  v^n  HDD  n  v^rw  PTODD  nvr6 

HE512  ^  ^  mrP  ^V)  ^  plDD  VttflflQ  tel  1T1 


nwy  DK  W^D        ini^  prr 
loiarw  Kin  i1?  j^nD  njn  rroj;  DNI  ^  pi^o 
m      ^  Qrro-ni  nni  non  DJ  DD^  n^r  nn>n  DDTD 
^v  ^  jrn  inn^i  *nm 


nipn 

rrrr»  nrt^  yT  mnw  mp\  mrw  no 
pnx  mrr  NTTW  VT  DK  yr  K1? 
(TK  rrrro  VTt^  nDKn  DKI 
it  n^Ki^  mwn^  VT  inn  by  inn  yr  K^  nn 
onpy  nD^i  D^  ^D  mmi  mo  V"»KD  roii» 
pan^i  yrt  nnK  -ps  ^IK  ni  p^r»  D^DI  onirn 
i»TiD'1  rroSiD  ^B;  piai  I^IKI  112  IDIK  ^KK;  nr 
I:DD  yin  Kinty  nvn  yiT»  I^^K  m"pnttf  minn 
inyn  IDIZT  nfyrv  Kin  K^K  D^I^  DJIVII  cnt^  DIK 
inn  ^v  nr  in  xvrb  rtny  DIK  ^  inyi  J^KI 
Kinn  nnDK  KI^D^I  ywrb  DIKI  ro 
DIKI  ni  TK  11  >rn  DIK,I 
n  IDIK  ^i^nty  Kin  KIII 
ro  131  p»  Kin  prc  ji^i  OTT  D^in  K^I 

nnt^yDi  owim  ^D  ni"pn  yr  IKM 
ni"pn  TKI  DiKn  TI  DIK.I  myyoi^  pao 


nr 

ON 


mn  r6np  •OSD  ^  -p 
nconn  nnD  rmra  mra  N^N  nr 
bi  by  niKn  n^ 
nn  tattr  ip^vn  inn  jn 


i3vrinttr  IDD 


nrrr 


oni 
riDi>  i^LDm  ttr»»  i^roi  in 

)r»i3  prrc? 
ntn  D^VI  pn 
»/7ii   a    :  ran 
onra  niwnn   niwi 


pin 


T»  n:nn 
rfyw  m»n  •on  111  ;ni  1^331  nt 

njn  rwyh  m^n  ^v  *in^  nir/pn^  JHD 


in** 


yrr»  rnprn 
by 


mso 


nin 


nn^n 


59 


rwyv  bx  owDn  by  NBinn  PHD  pjnan  KPW 
i1?   pm3D   PNI  naitwn  IJDD  pyam   inyiDi 
Kin  rrcflw  wana  ia*w  mow  na  i^ntno  ait 
pi  'Hi  nrn  oyrr  a^  prcn  inw  n»  ty  *IEN  na"pn» 
inai  DWI  D^nb^n  ^a^tea  o^a^o   v 

iv  ipya  mrr  nnn  nibv  iv  iwaaa 
ia^nn^  iv  jn^  mm  oaisna 
n*nm  aina  TD^  NSj^Dn  ^rw  naitwvr  jno 
yrn  nSnn  ID^D  »tDrn&  ^  njns)  a1?  n» 
pn  iro  •fr  noanra  nan  10^3^  -cnwa 
n»  na"pn  pin  ia^  mo  ynaai^  iv  WOD 
ntyjn  rbw  "IDIKI  n^D  T»a  ^  rfnttt  mn  nD^i  n  nab 

b^D  nm  r*w  na"pn  ^  I 
T»mpyn  nw  nuya  oViNi  7ui 
nawnn  na"pn  ^Dtr  iDtat^  afojn 
n^nna  npjw  lyona  ma1'   »b»    aitt6 
nawin  p  iv^^b  a^nn^  ib  vmy  /Yiaiy  ^b  prro  pi 
pi  iaab  nx  VDKI  inn  m  isn^  mm  rwprr 

y  nawnn  D»TD  PD  imniaviri 
prrf?  nnNi  mm  n^D  *o  "IDX^^  ^ittr» 
pi  DDnnn  jvrt  ^n^  n^  norfrDn  n»np^  nab 
D^a^Dn  jnwo  V^D  vwa^  nnrw  ^  irrt»  ^a 
n^nn»  nab  n^  niaon  nnKi  ^D^^  nait^n 
bxn  nD  K^  now  n^Di  t   :  nawnn  jno  nyao 
»Vi  iin^a  K^r6  pn^o  bv  ^  ^iw^  jnnfe  rona 


nj  p^vai  nawm  ]nn  jnao   lamina  11  IDJQ;D 
-pi  by  vnyb  'n  n^D  orftana  tr^a 
mm  *mn  in 


60 


nr  pi  ID^  "Tin*!  "pTT  yiN  n:cm  n^n  i"n 
-jsan  nraflfc  Tm  man  -info  •oiDon  nina  nm 
Twin  mnn  »^»  rawtD  ^JBZ&  wion 
to  ir  "pi  tyi  no»n  -pT  rw  ?i 
ID  in  -IDK^  nr  IHDI   n    :i 
nr  xui  D^V  i"n>  1*111  D^zon  m^  p  ^y  mm 

jnw  pnnoi  'n   ^TT   D^IID  nrf? 
DIN  tei  ir  mD^  panVi  •nzrfA  TO  jni 


HD   Kim 
mini  nni  NTI   ID   :  inn  bv  ion  ID^V  K^D> 

jn  nitt^  n^n^Dn  ^v  ^u  nn  oni»  i^n  amyi 
nn  vn^n  "ID:  rt»  nrw  niti  mn  DVH  Dpi 
)iiD  v^s:  no^i 
*bx  naitn  win  mmtzr 
mn  K1?  iiip^  TO*)  ^  fr« 
non  nr  nrt  »n  cfriv  ^  i:n^D  NN  *rnin 
nr  ^SJD  ^  DWII  D^TS  ]ni  mm  nrn  oyn 

111  jrcnn 

D^l    1VTO 

in^i  ins^  ^D  a^n^Dn  pi 
ITI  nittnn  ar6  yir6  n^"i  N1?  I^ 
ijnr  6)1012;  iymn  N^N  yiT    ttr»N 
TO   jw  OTDN  "iiDi  an1?  xb 
:nvrt  rrnyn  onr?  ni-'pn  yr 


61 


in»ap  IDD  £  roiro  DIN  to  nrcrn 
-nyafa  mana  vsa  nrnnrfa  nawn 
"rfr  nan  nauwt  fya  Kini  JTOP  HD 


aw 
ppw  DIID 


ITP  nv  toa  iriDana 
ina  er»iy  rimyo  NSK  nait^n 
*p  I^D  ai«6  DIN  Trap  DM 
pi  ovan  )D  ai^i  b  ttw  niyi 
•naam  PDOT  raTiDi  ^i^nn  pi  nwpn  pi 
ton    p  pa    ^sv^ai 
pa  tew  ]m»o  o^p  maijn 
Kin  pi  onD  ttms&  K>n  nt^p 
nait^n  !a  DIK  noT  ^NI   T   :' 


TD 


nawm 


prrno 


1*7*0  ^niin  ^  Kin 
nrw  nann 


am** 

-ny 


p 


1PW 


DipD 
la 


fra 


t^aai 


ttrvai 


nawn 


to   n    : 


inv 


p  TDI 


nawn  rwyh 


mm 


62 

"TV  nittn  'i:n  Dnnn  "?D  -p^v  wi11  ^  mm 

mwn  n^ra  i    :  'un  -prf?**  mm  iitn  Tr6tf  mm 

mm  iv  ^N*W  HUE;  ID 
mm  DH3     ittr»  iityn  DN  "mn  mm  0*0 

r  :  p2in  ••i  rawni  mtnn  D^  note 
s1?  '•w^  nr  n^n  t^D^  o^pinin  n^ 
TTI  mp  iDn^  nrrK  ^in  oi^rn  rri^ini  pnnDi 
ni  n^toinrr  pmo  ni/7prw  p^itLr  »SID  nn^  pi 
Dipoi  m"n  112^3^  nun  ri  Tm  pi  Do^rr  n^  npo 
••n  ^  ^i  orr^  ID^  nn^  >/DV  ^  nnb 
^^  ni^  nny  nrn  tzr»»n  n^  lira  i 
T  b"V  nrnn  rmm  "I^D  op^m  p  im^  mm  DN 
Ninn  DVI  131  ^iinti  ")D^3  ini^i  iit^; 

mm  n*o  HIV  ^n^  p  binr  inp»  nwix  mm 
nr  HTT  t^D^  niwnrr  rtv^  n^vo  HDD   n    :arnrD 
vn  DDWiy  iDMtt;  ^i^  NI^K  mmo 
jn  ir»w  pv^  a^n^  pi*? 
nsi  ]H)x  psTitoi  r»isD  mtnjn  'wi 
-ojo'n  021  D:  ^  nsm  DIDI  D^I^D 
mnu  D^pnn  arw  iDwty  n^o^i  PITID 
rrcnjn  n^v^  ^w  wip11  DID  mm  -iDWttf  TD 
rtn  in  o  no^ttr  nnoitn  nrai 
urb  nwriDis;  K^  nv  ^ 

^i   D^ITI  mim  JHTOD  mm1? 
nvn^   pm   nuiyn    ^vi   zo     : 

DITtt^Dl  D^DDH  JMW   ISIH  D 

-JD  IDW  rv»n  t^ow  i^i  ID  rrcny  WT  ^DK  ]r6 
an1?  nisr  w  pvn^  J^HQ^I  i^v^i^  K^K  ]r6  11^^  ^ 
mjw  on^v^^  ontni  on^  IDT 


63 

mi  lUM  K^ni   >   :  rfrura  ortyDi  nano 

HI    Y»3        D*Va?rt    IK    DW*nn     TWO    TOt 

wart  Ha  j»~6  pann  OTW  onn  Tan1?  IK 
mai  rwr  btei  i^y  nntiDi  IID»  tan   nw  no 
:I/V»DV  ^^  ttr»»  wri  ^i  iDWttr  n^v  nmn 


Kin  cfriyn  ^ 

njn  nov  )^t^  niitom  inov  r»iD 

ron»m  ^  aa^  iv^b  mini 
aits  i^at^  n^v1?  I1?  a 
i    :  Kin  n^vn  Kin  nn 
Kin  n^tirnn  renai  IT  nairoa  vn^i  nr 
naiT  ITKI^  •>&  tai  im^i  inia*1  K^K  I^K  n^r6  IDT^ 
K^K    D^   ^n  wwt'   nDn    Kin    I^K 
man  -IDK^^  nnini  nainan  rna  inn  nonaa  IIKI 
nn  abiva  rinan  no^  njno^n  ^D  K\in  ^arr  man 
p  rrcrvattf  t^aan  nniKi^  iDita  Kin  D^IV^  rnan 
ID  DJ  K^K  Kin  D^iyn  ^rt  naiT  ny»  nn  0^2 
.-PHI  5)i^  11   TK  Kin  D^iyn   j    :nma3  Kin 
PKI  ^Kin  m^n  ^a»tea  qu  Kta  lata  wpnvn  nwaa 
tao  nn  K^I   n^nt^  K^I  n^a»  K1?  11  TK  rn^a  11 
K^I  nn  ofoya  in^  pns  DIK  ^31    msu^  onnn 


64 

nrn  ofayi  msuV  pjnwDttt  onnn  p  u  in 
•p  pi  N^yo")  pinttrt  isjn  nrpo  rwi  rrpc&n 
N^I  nto**  N^  11  pa  *^n  ohyn  DWNin  moan  not* 
DnwiZDjn  piw  D'pns  K^N  ^oicrn  K^ 
nn   -r    jrworcn  vro 


nrn 
nr  pi 


pays  vrb& 

rinocn  now  wn  nm 
ID  ^»-irr  ^v  niant^  HD  ^u 

m  IHDI  nvrn 

nm  D^IV  p^t^  no  i-n"pn  nnD^D 
ny»  nr  p>a  mio^n  ^33  to   n   : 
ny?n   NNI^  i^s^n   rni^   K^   ^iA 

nnis^n  rnjnn  m^m  HHD  ^D  KIUHD 
'i  pnsi  rrc^y  121x^1^  mi^m 
n^n  T  :nt  p3vi  ^23  nsnp^n  ^n  minn 
myiwDD  K^  man  ptw  JIID  D.IDV 
nn\m  IDK^  n^n  ins  ixipD  e) 
nnrom  I^DD  rbytb  121^  p«i^  iDicfn  inn  n^nn 
DW13H  ^  rk  iwnitt;  KMT  niit 
itcnp  aipDi  'n  in  ^D  in  r6 
'n  n^n  'n  ^MI  'n  bnw  'n  D^OI  'n  rvnsm  unpn 
it  nn^  ^o  in  r6  wip  ^ni  'n 
n^vn  oipo  tei  r6  pnpi 
ram  *6i  t^syr  niDnt^  n^DD  r6nj  nopa  ]^t^  n^p^n  r 
ni  na  ^nn  t^s^n  niDn  man  ID^^  o^nn 


65 


too  -pi  owarr  inw  ppp  ron  inaNn   nn 
pip  nnram  mto  p^  toi  npfyn  nnam  iraNi  rw 
TDanm  noipn  nnrw  pNttf  rrtan  NW  «fr  V? 

NOT    n     :oh£  inn 


inn  ^DD  DI  t^Dn^Di  )t^  n»n  pw  nDp*»i  t 
cwaon  A»  roio^  IDD  itoA  o^nn 
nyi  ^yai  D^oarn  ^a»  non 
oni  r»i  on  ^im  ^in  nn 
^20  »!?»  ntn  D^yi  ri»» 
on1?  m«r\D  ^a^n  pw  on  qun  ^nx  i^n  oni-rn 


onnn        i^^D3  ^u    ttr  p»iy  pni  inn 
nn   mint^   rfcron   nnDn    a    : 
^n^rf?  nrn  D^VI  T"n  DW  r» 
UN  rfn  «i^n  miD  N^N  ntn  rfnyi 
TV  r6  TNI  i»o  -?v  rbm  naion 
nown  i^ia  ^a»  ^D  TTT  xbx  nrn 
ntn  ofaya  B)wn  naioa  wan 
npn  TN  iv  r&ru  naiian  nm»  N^N  p  irw  nn^oai 
HE  in  ^DN^  Kin 

^riD  in  n\n  n&ai  ' 
iaa  •»   :  irn  V"»Na  mm  aioa  niN-i 
na  p»  Nan  n^vn  nai^^  owirin 

nzagn  n^a^i  n^-pj  VTI^  ]w  nnia  ty  nj^r6  DINI 
owaan  nna  pwaanDi^  nmzDn  baon  na^  na"pn 

pa  pnsttf  «)miy  onii1?  N^N 
roaiB  ^aN  ^NI^^  n*woDn  ait^n^  )D?a 


66 

niDi  K^I  jwyn  TV  r6  PK  Kin 
Kin  jrcra  nniK 


D^DDH 

rr^on 
nr   ^ 

nn  nny  ^SD  w^ty  ^3D  K^  Kin  rinyn 
nn  K^K  p  *inn  p«  o^vn  inw  N:P 


n^nn  iniK^  ^SD  KK  Kin 
inn  ^2^1  ^m  11  D^D^P  w»^  nrn  rinyn 

DIK 


nutam  ni^D  j-ia^  JJID^  jmaor 
^n  K\I  mini  airon  DIOT  Tn  mo^  DK  r6 
-]b  zvr*  ]ytb  IDK^  Kin 
mini  muron  pwn  mrn»  nijw  ov^nn  p  i^Dpu^ 
ni  n^iy  KNin  t^33n  niin  nmn  "IDK^  rron  Kin 
DK  n^iD  minn  ten  nrop  nr  ino 
onnn  iniK  toi  ID  DIJIK  mp^  iyDtyn  K^  DKI 
nonto  ajn>  ynw  JWD  nrn 


67 

to  -iK£n  ream  rnqyo  nn^ni  rnten  pan 
prn  iw  IVT  n»K  onrn  ]rnK  to  ninin 
nrn  a^yn  mntD  I^K  lyo1*  minn  ni^D  to  o^iy 
ninron  niyin  WIN  nnpn  |n^v  r^^V  w»t»  pin 
iy  ]nD  CIID  on  nmon  jm»  p**  p  ss' 
inyo  D^pi3ti;  noprr  ^ID  en  mm 
ni"pn  i  :  nnun  to  VIDH  wn  I 
ra  nnan  ^D  n^iyn  ^  nrn  vv  IT  min  if? 
in  o^yn  ^n2?  ni  nm  n3iD3  rrnw  nyi 
mini  iDn^nm  nnt  Kin  iJiD^n  ini 
T/sn  nnoDni  mrai  1^22  nnzon  nnwi 
^3  nm^D  urviN  oyaion  nnun  ^D 
rnpnron  mnron  ta  iA  y^aw  |ni  twn^n  lyi 
inn  5]DD  ^111  DI^  yi^  IUD  rrnnn  nwyb 
jr6  TK  eiupw  onni  iy^  to  pioyi 


mini  "IDIK  wr  pi  Kin 
mini  isrnn  pi  'ui  iA  n^nn  np-nn  nrn  o^iyn 

pays  ]on  ^ini  pioy^i  nyiD  nnmn 
JTQID  ^D  ounyn  p  TD^  no»n 
^D  on^y  KUDI  Diyi^  orm  iprn  DPW  nrn 
Kin  o^yn  ni^o  jnw  o^aion 
71^^  nK  miyi  nmra  nnit^  Kin  Djntra 
j  :  'ui  pnrp  nK  miy  K1?  -MK  nnn  -ji  mrr 
array  ax%  iDite  ir  i"n  ^y  nttpm  niiiin  ]niK  ^D 
i^Kn  rnmin  DiS  y>2ti;D  -OTT  Dnn^t^i  nnoaa  'n 
nmni  asnnrf?  0^122  vnnar  iy  DID  nttpn 
Kin  D^yn  »rb  urn^  HI  ni 
DnK«iD3i  THK 


68 


n  »rb  DWIDH  nrn  D^IJD  0*0110 

nnn  i1?  PN  0010  D^VDI  HDDH  ns> 

unity  ONI  ^iNitfi  nDDm  njrn  pi&ni  n&yo 

nrf?  nom  n^n  nrroi  ^DKDI  on^^i  'n 
to1^  "ry  riDinn  ^D  ^^DDI  i^n  nttpn  to 
riw  w  N^I  ^3  ^  DD1?  rrrr  ^i  inai  nferm 


nrn 

^i   nDDna    ^   poynn 

nr  ^3Di   i    : 

am»D  imyiy  na  rrtyiDn  rnD*1  orrDarn 
in1?  iK¥Bvi   j^inD    msDii    mini   piov1?    ]rf?    p?T3D 
ohyn   *rb   IDW  nD  no^ra  UTI 

Nni  noanm  njnn  nann 
nv  nrir»  K^I  HDK^I  mrr  n 


.Tm  nc^n    yn  in 
DV.I  bD  TD^  ID^S^I  IMI  nic^D1?  nnp 
iDwar  IVDZ^  Q^vn  ^D  w:n  a^n 
onnn  ^^"11  mrr  no  "in  rrm  PD:  o^n  nnn^i  mm 
Pinii  posn  rf?  PKK;  n:nn^n  musm 
nrn  o^ivn  Nin  n^on  nis^  hix  s%in  a 
^n^  "nrnn  nDtent^ 
mn  D^iyn  pa 


69 


nunn  ni:*o   rrcny   ^in    DTK 
IK  ra  nniron  noun  to  tapw  na 
nntf  nrrayn  p  ttniBNi  *an  otayn  »r6 
IK  mini  Hainan  nttpn  p  ^ttNtp  HD  IHD  niin 


win  nr  ITT  hy  -rnyrntf  nrn  TTBI 

vk\  trNua 

p»n  ^DV  »6»  m  ITT 
jnyi  rainier  iv  H»TD 
nnni  poiy  nan»o 
^  n^iyn  in  ^SD  ^  nosrn 
rrcny  N1?^  raiion 


rarwD      K  nv  ^  ^m»  rapn 

mrr  n»  ninw  IZMMP  rm;D  ->T  ^v  ra"pn  ra 
TO  m»in  ran^  'n  n»  m»  IIH^K;  p?ii 
nan»n  KM  T2P31   a   :  ran»o  mson  ta 


Ton  na  mi^  ^021  'n  nin^n  niwp 


pi  ioipi  ri  ina^i  pi  Ton  ra  mitt? 
ranis*  i1?!  'n  nnn»  rrnn  n?o  in**  nnw 

tt?E)D  tan  in1?  taa  121^  IDD  Ton  ra 
r  Ttt;  tai  "3»  ran»  n^in  o  ^o   in  io» 


70 


trciiwnn  D^D^n  HDK    "r    :m 

oa  n-nn   10^    'O'nn 

ran***?  V'n  Kin  D^IJD  "OP  ^ipKttf  totta  ^:n 
TOHND  K*?K  ii^yn  xb  D^iy  DnKi^  HD  bD  mrr  n^ 

vmsoi  jyoan  TIDK  -nyi 

D^SD    D^^HH  ^11^  VH    ]31 

by  :nn  n^  D^D^DH  oniya  vnn  bx 

iin  N^ 


bijh  HD  mira  poiyn  to   n    :nnn»o  ray 
pwy  nr  nn  nuyria  rty  y^n  K^  HD 
bipb  K^I  rwr6  K1?  ni  poiyn 
ni  poiy  nr  nn  ni  m 
K^  I^SKI  nmni  DIK  pioy* 
MtDpn  riK  potera  73^  nzDtt^  KI 

D   p»   p»n   '•oy  bb^ 
inyr  n:rw  TV  -13^  ^ifft  rai 
jnw  I^^IDI  D^D  toyo  nr.n  ]nS  P^J 
"in   i   :  ninKD  niyi  imyri  irn^ttw  "ry  nroi 
iy  DTK  ^  11^3  mt^p3  ni/7pn  DinK  PK^  irai 
DD  yin  D^y3^  HD  ^3  iiryi  ^K*i3  TDD  TO 
ni"pn  imK  w»   :i^3  fern  Til1?  tei  IDKI 
DK  mnKn  rrnn  n>nn  ^  ^n  inyn^  nyri 

DiKn  in^  i3>s^  TOTT  TOIH  DKI  ayo 

n^nrn   niD3ni 
103  jn^n^  pr6  DIKI  ty^  n3 


THE  FIRST  BOOK, 


WHICH   IS 


THE    BOOK    OF    KNOWLEDGE. 


PRECEPTS    RELATING   TO    THE    FOUNDATIONS   OF 
THE    LAW. 

CHAPTER    I. 

1  foundation  of  foundations,  and  the  pillar 
of  wisdom,  is  to  know  that  there2  exists  a  first 
Being,  and  that  He  called  all  other  beings  into 
existence,  and  that  all  things  existing,  heaven, 


mean  m-no^n  TiD*1  it  is  highiy  Pr0. 

bable  that  our  author  chose  to  open  his  important  work  with 
these  four  words,  in  consequence  of  the  initials  of  the  same 
forming  the  most  holy  name  of  HIPP  (Jehovah). 

2  Dttf  ttPttf  that  there  is,  or  that  there  exists.  So  the  word 
Ottf  must  be  read  with  a  kametz  beneath  the  letter  ttf,  the  same 
as  TIN  pm  Dttf  ttW  that  there  is  one  Lord,  or  DP  )W 
773  nN'OlJ  that  there  is  altogether  no  prophecy  (Hebrew  text, 
p.  50.);  as  it  would  be  incorrect  to  read  here  Dttf  with  a 
Tzere,  and  apply  it  to  God,  for  though  the  Rabbins  certainly 
do  make  use  of  the  word  D^  (name)  as  a  substitute  for  Je 
hovah,  and  with  the  purpose  of  avoiding  the  mentioning  of 
this  most  holy  name,  yet  when  they  do  so  they  always  pre 
fix  the  definite  article  H  to  it,  thus  :  DtPi!  THE  name  (im 
plying  the  sacred  name  of  Jehovah). 


earth,  and  whatever  is  between  them,  exist  only 
through  the  truth1  of  His  existence;  so  that  if  we 
were  to  suppose  that  He  did  not  exist,  no  other 
thing  could  exist  ;  but  if  we  were  to  suppose  that 
all  other  things  existing,  beside  Himself,  did  not 
exist,  He  Himself  would  still  exist,  and  would  not 
be  destroyed  in  consequence  of  their  destruction  ; 
since  all  things  existing  stand  in  need  of  Him,  but 
He,  blessed  be  He  !  does  not  stand  in  need  of 
them,  not  even  of  any  one  of  them.  His  truth 
therefore  is  not  like  the  truth  of  any  one  of  them. 
Thus  the  prophet  says  :  But  the  Lord  is  the  TRUE 
God,  (Jer.  x.  10.),  [meaning  that]  He  alone  is 
truth,  and  that  there  belongs  to  no  other  being  a 
truth  like  His  truth.  This  too  is  what  the  law2 
says  :  There  is  none  else,  (Deut.  iv.  39.),  that  is 
to  say,  there  is  not  a  being,  beside  Himself,  who 
as  to  truth,  is  like  Him. 

II.     This  Being  is  the  God  of  the  Universe, 
the  Lord  of  the  whole  earth  ;  and  it  is  He  who 


through  the  truth,  i.  e.  by  the  fact  of  His  ex 
istence. 


the  law  ;  the  Rabbins  divide  the  whole  of  the  Old 
Testament  into  three  classes  ;  namely,  into  mi-H  the  law, 
DW13  the  Prophets,  and  D'OlfO  the  writings.  By  mifl 
they  understand  exclusively  the  law  of  Moses  or  the  Penta 
teuch  ;  the  O^ITO  comprehend  in  themselves  the  books  of  the 
Psalms,  Job,  the  Proverbs,  Daniel,  Ezra,  the  Chronicles,  and 
also  the  books  commonly  called  by  the  Rabbins  nfclD  t^Dfl 
the  tfive  Rolls,  \vhich  are  the  Books  of  Ruth,  Esther,  the  Song 
of  Songs,  Ecclesiastes  and  the  Lamentations.  All  the  other 
books  of  the  Prophets  are  included  in 


73 

conducts  the  orb3  with  a  power,  to  which  there  is 
no  end  or  limit  —  with  a  power,  of  which  there  is 
no  cessation  ;  for  the  orb  revolves  continually,  and 
it  is  impossible  that  it  should  revolve  without  some 
one  causing  it  to  revolve  ;  and  it  is  He,  blessed  be 
He  !  who  causes  it  to  revolve,  without  a  hand  and 
without  a  body,  (i.  e.  without  bodily  effort). 

III.  Now  the  knowledge  of  this  matter  is  a 
positive4  commandment,  for  it  is  said  :  /  am  the 
Lord  thy  God,  (Exod.  xx.  2.)  ;  and  every  one 
who  holds  the  opinion  that  there  is  another  God 
besides  this,  transgresses  a  negative  commandment, 
for  it  is  said  :  Thou  shalt  have  no  other  Gods  be 
fore  me,  (Exod.  xx.  3.)  ;  and  also  denies  the  ra 
dical  principle,  for  this  is  the  great  radical  prin 
ciple  upon  which  every  thing  depends. 

TV.  This  God  is  one  —  not  two,  nor  more 
than  two,  but  one  —  whose  unity  is  not  like  the 
unity  of  any  one  of  the  individuals  existing  in  the 
universe  —  not  one  as  a  kind  [is  one],  for  this  in 
cludes  many  individuals  ;  nor  one  as  a  body  [is 
one],  for  this  is  divisible  into  parts  and  portions  ; 

3  For  the  system  of  the  Orbs,  as  displayed  by  our  author, 
see  Precepts  relating  to  the  foundations  of  the  law,  Chapter 
the  third. 

.     4  The  Rabbins  count  in  the  Mosaic  law  613  Command 
ments  altogether,  248  of  which  they  call  Ht^V  m^D  or 
positive  Commandments,   and   365    \W$T\    tih    JT)3flD    or 
or  W7,  negative  Commandments.     Thus  they  say  : 

no'to  "Ota  rwzb  b  TIDM  mD  :r»"i/v 


Six 


74 

but  one,  and  such  an  One,  that  there  is  no  other 
Unity  like  His,  in  the  universe. 

V.  Were    there   many   Deities  they   would 
needs  be  bodies  and  frames,  since  things,  that  can 
be  numbered,  which  are  equal  in  their  essence,  are 
distinguishable  one  from  another  only  by  the  acci 
dental  qualities  which  belong  to  bodies  or  frames ; 
now  were  the  Creator  a  body  or  frame,  He  would 
have  an  end  and  a  limit ;  for  it  is  impossible  that 
there  should  be  a  body  which  has  not  an  end ;  and 
of  every  thing  that  has  an  end  and  a  limit,  the 
power  too  must  have  an  end  and  a  limit. 

VI.  But  as  to  our  God,  blessed  be  His  name ! 
since  His  power  has  no  end,  and  never  ceases  (for 
behold !  the  orb  revolves  continually) ;   His  power 
is  not  the  power  of  a  body ;  and  since  He  is  not 
a  body,  none  of  the  accidental  qualities  of  bodies 
can  belong  to  Him,  so  that  He  should  be  sepa 
rable  and  distinguishable  from  another.    Therefore 
it  is  not  possible  that  He  should  be  other  than 
One ;  and  the  knowledge  of  this  matter  is  a  posi 
tive  commandment,  for  it  is  said :   The  Lord  our 
God  is  ONE  Lord,  (Deut.  vi.  4). 

VII.  Behold !  it  is  plainly  stated  in  the  law 
and  in  the  Prophets  that  the  Holy  One,  blessed 

"  Six  hundred  and  thirteen  Commandments  have  been  en 
joined  (or  told)  to  Moses  on  Sinai.  Three  hundred  and  sixty 
five  negative  Commandments,  amounting  to  the  number  of 
days  fin  the  year  according  to  the  revolution]  of  the  sun,  and 
two  hundred  and  forty  eight  positive  Commandments  corre 
sponding  with  the  [^number  of  the]  limbs  of  man." 

Bab.  Talmud.  Treatise  Mackoth,  Section  3. 


75 

be  He!  is  not  a  body  or  frame;  for  it  is  said: 
That  the  Lord  He  is  God  in  heaven  above,  and 
upon  the  earth  beneath,  (Deut.  iv.  39.) ;  but  a 
body  cannot  be  in  two  places  [at  the  same  time]. 
Again  it  is  said :  For  ye  saw  no  manner  of  simi 
litude,  (Deut.  iv.  15.) ;  and  it  is  also  said:  To 
whom  then  will  ye  liken  me,  or  shall  I  be  equal  ? 
(Isai.  xl.  25.),  now  if  He  were  a  body,  He  might 
be  likened  to  other  bodies. 

VIII.  But  if  so,  what  means  this  which  is 
written  in  the  law?    And  there  was  under  His 
FEET,    (Exod.  xxiv.  10.) ;     Written  with  the  FIN 
GER  of  God,  (Exod.  xxxi.  18.);   The  HAND  of  the 
Lord,  (Exod.  ix.   3.) ;    The  EYES  of  the  Lord, 
(Deut.  xi.  12.) ;    The  EARS  of  the  Lord,  (Numb, 
xi.  18.);    and   other   expressions  like  these.     All 
these  [are  used]  with  reference  to  the  intellectual 
capacity  of  the  sons  of  men,  who  can  comprehend 
only  corporeal  beings ;   so  that  the  law  spoke  in 
the  language  of  the  sons  of  men,  and  all  these  are 
expressions1  [merely],  just  as:  If  I  whet  my  glit 
tering  sword,  (Deut.  xxxii.   41.) ;  [for]    has   He 
then  a  sword?    or  does  He  slay  with  a  sword? 
[certainly  not],  this  is  only  a  figure ;  and  thus  all 
are  figures. 

IX.  As  a  proof  of  this  [may  serve  the  fact 
of]  one  prophet  saying,  that  he  saw  the  Holy  One, 
blessed  be  He !   whose  garment  ivas  as  white  as 
snow,    (Dan.  vii.  9.) ;    whilst   another   saw   Him 
with  dyed  garments,    (Isai.  Ixiii.  1).      Moses  our 

literally:  Epithets. 


76 

Rabbi  himself  saw  Him  l  upon  the  sea,  like  a  war 
rior  engaging  in  battle,  and  upon  Sinai,  like  a 
reader2  of  prayers  wrapped  [in  a  surplice]  ;  show- 


DTT   by  V?  HDN  "pi 
own  Nte  pa  rto  ^on  nDrfo  EPK  mm 

"  And  so  they  (the  sages)  blessed  be  their  memory  !  say  : 
On  the  sea  He  was  seen  like  a  man  of  war,  for  it  is  said  :  The 
Lord  is  a  man  of  war,  (Exod.  xv.  3.)  ;  but  on  Sinai,  He  was 
revealed  like  an  old  man  full  of  mercies." 

This  saying  of  the  Rabbins  we  give  here  in  the  words  as 
quoted  in  the  Yad  Joseph,  in  the  Second  Lecture  on  the  Sec 
tion  Jethro. 


literally:  like  a  Deputy  of  the  Congre 
gation  wrapt  £in  his  surplice].  The  person  that  reads  prayers 
in  the  synagogue  is  called  TQ1S  H  vttf  the  Messenger  or  De 
puty  of  the  Congregation  ;  and  whilst  reading  the  prayers  he 
wears  a  kind  of  surplice  called  JT  AD,  garment,  dress  or  sur 
plice.  In  the  Treatise  Rosh  Hashanah  we  meet  with  the  fol 
lowing  passage: 

vbtbx  prn'''m   IDK  NITI   na 
•jra  ttmpn  ^av^^  ID^D  no»^  -TOSH  ^  n? 
r6an  ITD 


nn  1103         i^y         retain      iizw  pr 

nrf? 


the  Lord  passed  by  before  him  and  proclaimed,  (Exod. 
xxxiv.  6).  Rabbi  Jochanaii  said  :  If  not  for  this  written  text 
it  would  have  been  impossible  to  say  so  ;  this  informs  us  that 
the  Holy  One,  blessed  be  He  !  has  wrapped  Himself  like  a 
prayer-reader,  and  has  shown  unto  Moses  the  manner  of  pray 
ing,  saying  unto  him  :  Whenever  the  Israelites  happen  to  sin 
against  Me,  let  them  do  before  Me  after  this  manner,  and  I 
will  pardon  them  their  sins." 

Bab.  Talm.  Treatise  Rosh  Hashanah,  Sect.  1. 

Again  in  the  Medrash  Shemolh  Rabah  we  read  the  follow 

ing  passage: 


77 

ing  that  He  had  neither  similitude  nor  form,  but 
that  all  this  was  only  in  an  apparition  of  Prophecy, 
and  in  a  vision.  But  the  truth  of  the  matter  the 
human  intellect  cannot  comprehend,,  nor  attain 
unto,  nor  search  out ;  and  this  is  what  the  Scrip 
ture  says :  Canst  thou  by  searching  find  out  God  ? 
Canst  thou  find  out  the  Almighty  unto  perfection  ? 
(Job  xi.  7). 

X.  What  then  was  that  which  Moses  our 
Rabbi  sought  to  attain  unto  when  he  said :  /  be 
seech  Thee,  shew  me  Thy  glory,  (Exod.  xxxiii.  18.)? 
He  sought  to  know  the  truth  of  the  existence  of 
the  Holy  One,  blessed  be  He !  to  that  degree  that 
it  might  be  known  to  his  mind1  in  the  same  way 
as  he  would  know  any  person,  whose  countenance 

Kin  "JTO  ttmpn  bw  vnnft  paw  rwri 
rrtyiy  nvr6  ^  WK  DTI  *i&a  -jte  DTI 
p  WN  wn  "jm  ttmpm  npuri   "rcfei  *ISID 
nonte  EN*  m,is  noMp  nDrte  n&njD   0*1 
min  "TD^  in^  irnn  inon  wm  D^n  vj-»  iron 
:  HTID  imD3  *&  iron  n^^  ^  ]n  IDI^  Kin  )3 

"  Come  and  behold  how  the  manners  of  the  Holy  One, 
blessed  be  He !  are  not  like  the  manners  of  [ one  made  of] 
flesh  and  blood.  A  king  [jnade]  of  flesh  and  blood  cannot 
be  a  warrior,  a  clerk,  and  an  instructor  of  children  fat  the 
same  time] ;  but  the  Holy  One,  blessed  be  He !  is  not  so ; 
yesterday  on  the  sea  £He  was]  like  a  warrior  as  it  is  said: 
The  Lord  is  a  man  of  war,  (Exod.  xv.  3.),  and  again  it  is  said : 
He  divideth  the  sea  with  His  power,  (Job  xxvi.  12.),  and  to  day, 
on  QHis]  delivering  the  law,  He  descended  to  teach  the  law 
to  His  children;  and  so  it  is  said:  Behold  God  exalteth  by 
His  power,  who  teacheth  like  Him  ?  (Job  xxxvi.  22)." 

literally :  in  his  heart. 


78 

he  had  seen,  and  whose  form  was  engraven  upon 
his  memory — so  that  that  man  exists  and  is  dis 
tinguished  in  his  perception  from  other  men — in 
the  same  way  Moses  our  Rahbi  sought  to  have  the 
essence  of  the  Holy  One,  blessed  he  He !  distin 
guished  in  his  mind  from  the  essences  of  other 
beings ;  so  that  he  might  know  the  truth  of  His 
existence  just  as  it  [really]  is.  But  the  Holy 
One,  blessed  be  He !  returned  answer  to  him,  that 
it  was  not  in  the  power  of  the  intellect  of  living 
man,  composed  of  body  and  soul,  perfectly1  to  at 
tain  unto  the  truth  of  this  matter. 

XI.  Yet  the  Holy  One,  blessed  be  He !  made 
known  unto  him  that  which  no  man  before  him 
ever  knew,  and  no  man  after  him  ever  will  know ; 
so  that  he  arrived  at  so  much  of  the  truth  of  His 
existence  as  to  have  the  Holy  One,  blessed  be  He ! 
distinguished  in  his  perception  from  other  beings, 
just  as  any  one  whose  back  he  had  seen,  and  whose 
form  and  dress  he  was  acquainted  with,  would  be 
distinguished  in  his  perception  from  the  forms  of 
other  men ;    and  it  is  to  this  that  the  scripture 
alludes,  when  it  says  :  And  thou  shall  see  my  back 
parts,  but  my  face  shall  not  be  seen,  (Exod.  xxxiii. 
23). 

XII.  And  now  since  it  has  been  demonstrated 
that  He  is  not  a  body  or  a  frame,  it  is  clear  that 
none    of    the    accidental    qualities,    belonging    to 
bodies,   can  belong  to  Him ;    neither   composition 
nor  decomposition ;  neither  place  nor  measure;  nei- 

jtf  literally :  lo  its  clearness,  (perspicuity). 


79 

ther  ascent  nor  descent;  neither  right  nor  left; 
neither  before  nor  behind;  neither  sitting  nor 
standing ;  neither  does  He  exist  in  time,  so  that 
He  should  have  a  beginning  or  an  end,  or  a  [pre 
cise]  number  of  years,  nor  is  He  liable  to  change, 
since  in  Him  there  is  nothing,  which  can  cause  a 
change  in  Him. 

XIII.  Again,  with  Him  there  is  neither  death 
nor  life,  like  the  life  of  a  living  body  ;  neither  folly 
nor  wisdom,  like  the  wisdom  of  a  wise  man ;  neither 
sleep   nor   waking ;    neither   anger  nor  laughter ; 
neither  joy  nor  sorrow ;  neither  silence  nor  speech, 
like  the  speech  of  the  sons  of  men ;  and  thus  the 
sages  say:    "Above2  there  is  neither  sitting  nor 
standing,  neither  neck  nor  fainting." 

XIV.  Now  since  the  matter  stands  thus,  all 
these  and  similar  expressions,  which  are  made  use 
of  in  the  law  and  in  the  words  of  the  prophets,  are 
altogether  figurative  and  ornamental.     Thus  it  is 
said :  He  that  sitteth  in  the  heavens  shall  laugh, 
(Ps.  ii.  4.) ;    They  have  provoked  me  to  anger  with 
their  vanities,  (Deut.  xxxii.  21.);    As  the   Lord 

2  vh\  rmr*  vb\  nroy  *b  rbyzh  pan 
:  ^ay  nh  epiy  ^  rmnn 

"  I  am  taught  that  above  there  is  neither  standing  nor 
sitting,  neither  jealousy  nor  contention;  neither  neck  nor 
fainting*.  Bab.  Talm.  Treatise  Ckagigah,  Section  2. 


*  Some  of  the  Commentators  instead  of  deriving  ^y  from  t]*y  to  faint, 
derive  it  from  spy  to  fly,  flit,  wave  about  or  move,  as  in  n-nirba  ejnaa  iBjn 
But  they  shall  fly  on  the  shoulders  of  the  Philistines,  (Isai.  xi.  14).  So 
that,  according  to  these  Commentators,  osy  N^I  epiy  Kb  would  be  ren 
dered  by:  neither  neck  nor  MOTION. 


80 

rejoiced,  (Dent,  xxviii.  63.) ;  and  other  expressions 
like  these.  With  regard  to  all  these,  the  sages 
say  :  "  The  law  spoke  according  to  the  language  of 
the  sons  of  men."  And  thus  it  is  said :  Do  they 
provoke  me  to  anger  ?  (Jer.  vii.  19). 

XV.  Behold!  it  is  said  :  /  am  the  Lord,  I 
change  not,  (Mai.  iii.  6.).  If  He  were  sometimes 
angry,  and  sometimes  joyful,  He  would  suffer 
change ;  now  these  things  are  found  only  in  bodies 
dark  and  low — in  those  who  dwell  in  houses  of  clay, 
the  foundation  of  which  is  in  the  dust ;  but  as  to 
Him,  blessed  be  He !  He  is  blessed  and  is  exalted 
above  all  this. 


PRECEPTS   RELATING    TO    THE    FOUNDATIONS 
OF   THE   LAW. 


CHAPTER    II. 

regard  to  this  glorious  and  awful  God 
— we  are  commanded1  to  love  Him,  and  to  fear 
Him,  for  it  is  said :  and  thou  sliult  LOVE  the  Lord 
tiiy  God,  (Deut.  vi.  5.),  and  it  is  also  said :  Thou 
shalt  FEAR  the  Lord  thy  God,  (Deut.  vi.  13). 
But  what  is  the  way  to  the  love  and  the  fear  of 
Him  ? — At  the  time  when  one  considers  His 
works  and  His  wonderful  and  great  creations,  and 
perceives  from  them  His  wisdom,  which  is  incom 
parable  and  unbounded,  immediately  he  loves, 
praises,  and  glorifies,  and  longs  with  great  eager 
ness  to  know,  that  great  God,  just  as  David  said : 
My  soul  thirsteth  for  God,  for  the  living  God,, 
(Ps.  xlii.  2). 

II.  Also  when  one  thinks  upon  these  very 
things,  immediately  he  starts  back,  and  is  afraid, 
and  feels  terror,  and  is  conscious  that  he  is  a  crea 
ture,  small,  low,  and  dark,  standing,  with  only  a 
slight  and  scanty  knowledge,  before  Him  who  is 
perfect  in  knowledge,  as  David  said  :  When  I  con- 


[it  is]  a  commandment. 
L 


82 

sider  Thy  heavens,  the  work  of  Thy  fingers,  (Ps, 
vm.  3.) ;  What  is  man  that  Thou  art  mindful  of 
him?  (Ps.  viii.  4). 

III.  Now,  with   reference  to  these  things,  I 
am  about  to  explain  some  great  principles  [drawn} 
from  the  work  of  the  Lord  of  the   Universe,   in 
order  that  they  may  be  an  opening  to  the  intelli 
gent  man  to  love  God,  agreeably  to  that  which  the 
sages  say  in  regard  to  love :   "  that  thereby  thou 
mayest  know  Him,  who  spake  [the  word],  and  the 
Universe  existed." 

IV.  All   [the  things]  which  the  Holy  One, 
blessed  be  He !  has  created  in  His  Universe,  are 
divisible  into  three  classes.     Of  these,  there  are 
creatures    composed  of  matter1,   and  [possessing] 
quality2 ;    and  these  are  perpetually  coming  into 
existence,  and  perishing.     Such  are  the  bodies  of 
men,  of  beasts,  of  plants,  and  of  minerals.     Also  of 
these,  there  are  creatures  composed  of  matter,  and 
[possessing]  quality,  yet  they  do  not  change  from 
body  to  body,  and  from  quality  to  quality  like  the 


substance,  mass  or   matter,    as  in 
Thine  eyes  did  see  my  substance,  (Ps.  cxxxix.  16). 

2  Hit*  literally  form,  shape,  is  used  by  the  Rabbinical 
philosophers  as  a  metaphysical  term  denoting  quality  or  pro- 
perty,  in  opposition  to  ~)Din  the  metaphysical  term  for  matter. 
Yet  our  author  very  frequently  uses  the  word  HII^  in  the 
acceptation  of  Intelligence,  as  he  does  in  this  very  paragraph, 
when  he  says  of  the  Angels,  that  they  are  not  bodies,  or 
frames,  but  TO  It  J"1VT"1£D  Hm¥  INTELLIGENCES  distin 
guished  one  from  another. 


83 


former  ;  but  their  quality  is  fixed  in  their  matter 
for  ever,  so  that  they  are  not  liahle  to  change  like 
the  others.  Such  are  the  orhs  and  the  stars  which 
are  in  them.  Moreover  their  matter  is  not  like  the 
matter  of  other  things,  nor  their  quality  like  the 
quality  of  the  rest.  Again,  of  these,  there  are  crea 
tures  [possessing]  quality  (intelligence),  but  no 
matter  at  all.  Such  are  the  Angels,  for  the 
Angels  are  not  bodies  or  frames,  but  qualities  (in 
telligences3)  distinguished  one  from  another. 

V.  What  then  is   that  which  the  Prophets 
say  :  that  they  saw  an  angel  of  fire,  and  having 
wings  ?     All  this  is  [said  with  reference  to]  pro 
phetic  vision,   and  by  way  of  allegory,  with  the 
purpose  of  expressing  that  he  (the  angel)  is  not  a 
body,  and  is  not  heavy,  as  are  heavy  bodies,  just  as 
it  is  said  :  For  the  Lord  thy  God  is  a  consuming 

jire,  (Deut.  iv.  24.),  although  he  is  not  a  fire,  but 
the  expression  is  figurative.  So  also  it  is  said: 
Who  maketh  His  angels  Spirits  (WINDS*},  (Ps. 
civ.  4). 

VI.  By   what    then    are    these   intelligences 
distinguished  one  from  another,  seeing  that  they 

3  So  the  Commentator  says,  in  the  Peyrush  Maddah, 


im  DOT 

"  These  are  the  distinct  Intelligences)  and  they  are  called 
Mtf  7D  Angels,  (literally  Messengers)  on  account  of  their  be 
ing  the  Messengers  of  God,  &c." 

4  PirTn  winds,  implying  that  they  (the  angels)  are  alert, 
and  not  impeded  in  their  motion  by  heaviness  or  gravity* 


84 

are  not  bodies  ?  It  is  because  they  are  not  equal 
in  their  essence,  but  every  one  of  them  is  beneath 
the  degree  of  his  fellow,  so  that  each  exists  through 
the  power  of  the  one  [immediately]  above  him  ;  but 
all  [of  them]  exist  through  the  power  and  the 
goodness  of  the  Holy  One,  blessed  be  He  !  And 
this  it  is  to  which  Solomon  in  his  wisdom  alludes, 
when  he  says  :  For  He  that  is  higher  than  the 
highest  regardeth  (Eccles.  v.  8). 

VII.  When  we  say  :  Beneath  the  degree  of 
his  fellow,  we  do  not  mean  the  degree  of  place,  as 
[would  be  said  of]  a  man  who  sits  higher  than  his 
fellow,  but  as  it  would  be  said  of  two  wise  men,  of 
whom  one  is  greater  than  the  other  in  wisdom,  that 
the  former  is  above  the  degree  of  the  latter  ;  or  as 
it  would  be  said,  with  respect  to  the  cause,  that  it 
is  above  the  effect. 

VIII.  There  is  a  variety  in  the  names  of  the 
angels  depending  upon  their  degrees  ;  and  thence 
they  are  called  Haiioth  HaUodesli  (the  holy  liv 
ing  creatures),  which  are  the  highest  of  all  ;   Opha- 
nim  (the   wheels);    Erellim1    (the    ambassadors); 
Hashmallim?  (those  that  are  of  great  brightness)  ; 


1  Some  derive     *T)K  from  WIK  lionlike,  as  in 

JIN  He  slew  two  LIONLIKE  men  of  Moab, 
Sam.  xxiii.  20). 

This  word  is  to  be  met  with  only  in  Ezekiel, 
*  fo&TT  TV>  rtotWin  PJD  (Ezek.  i.  4.  27- 
and  viii.  2).  In  the  English  version  it  is  rendered  by:  As  the 
colour  of  Amber,  and  Luther  renders  it  by  :  rvie  lichthelle  (as 
bright  light).  But  the  Rabbins  say,  with  regard  to  7D&TT  •' 


85 

Seraphim  (those  that  are  of  burning  fire)  ;  Mala- 
chim  (the  messengers)  ;  Elohim  (gods,  or  those 
that  possess  great  power)  ;  Benay-Elohim  (the  sons 
of  God)  ;  Cherubim?  (those  who  have  the  appear 
ance  of  little  children),  and/*AfV»  (men). 

IX.     All  these  ten  names  hy  which  the  Apgek 
are  called,  are  [given]  in  respect  of  their  ten  de- 


vx  run 

rapn  'SJD  >OT  imnttf  njraa  nttoo  o\ny  iron 
rrMDD  ra"pn  ^SD  tf^rp  nmn  pKty  nyion  rron 

"What  means  ^DttfD?  [It  means]  Creatures  of  jtre  that 
talk.  In  the  Mathnittah*  they  taught  [us  thus]:  At  times 
they  are  silent,  and  at  times  they  talk,  [i.  e.]  when  the  word 
proceeds  out  of  the  mouth  of  the  Holy  One,  blessed  be  He! 
they  are  silent,  but  when  the  word  proceeds  not  out  of  the 
mouth  of  the  Holy  One,  blessed  be  He  !  they  talk." 

Bab.  Talm.  Treatise  Chegigah,  Section  2. 

So  that  according  to  the  opinion  of  the  Rabbins,  the  word 
would  be  composed,  either  of  HTT  (creature),  tttt*  (fire), 
and  (to  talk);   or  of  JTOn  (to  be  silent),  and  ^D  (to 

talk). 

3  The  word  HHD  a  Cherub  is  supposed  by  the  Rabbins  to 
be  derived  from  the  Chaldean  ^^l")  a  Child,  so  that  the  letter 
D  is  looked  upon  by  them  to  be  not  belonging  to  the  root,  but 
used  as  a  prefix  denoting  comparison  and  likeness,  like  a  child. 
Thus  they  say  : 

imp  ps?  WIID  iniN  "a"!  IDK  nro 


"What  means  ITO  Cherub?  Rabbi  Abuhu  said:  [it 
means]  ^iniD  like  a  child,  for  thus  in  Babylon  they  call  a 
child  N^ll  Eaviah."  Bab.  Talmud.  Treatise  Chegigah,  Sec 
tion  2. 


*  The  Mathnittah  and  Mishnah  may  be  said  to  be  the  text  of  the  Talmud 
which  is  discussed  in  the  Gemarah,  (the  Complement  of  the  Talmud), 


86 

grees,  and  that  degree,  to  which  there  is  no  degree 
superior  but  the  degree  of  God,  blessed  be  He !  is 
the  degree  of  that  Intelligence  called  Haiioth. 
On  this  account  it  is  said  in  the  Prophecy :  "  that 
they  are  [immediately]  under1  the  throne  of  glory." 
Also  the  tenth  degree  is  the  degree  of  that  Intel 
ligence  which  is  called  Ishim  (men),  these  being 
the  Angels  which  spoke  with  the  Prophets,  and 
were  seen  by  them  in  prophetic  vision ;  therefore 
are  they  called  Ishim  (men),  because  their  degree 
is  next  to  the  degree  of  the  knowledge  of  the 
sons  of  men. 

X.  Now  all  these  Intelligences  are  alive,  and 
can  discern  the  Creator,  and  they  know  Him  with 
an  exceedingly  great  knowledge  ;  each  Intelligence 
in  proportion  to  its  degree,  not  in  proportion  to  its 
magnitude.  However,  even  the  first  degree  can 
not  arrive  at  the  truth  of  the  Creator  just  as  it  is ; 
its  knowledge  being  too  contracted  to  arrive  at  and 
to  know  it ;  but  yet  it  attains  unto  and  knows  more 
than  that  which  the  Intelligence  beneath  it  can 
attain  unto  and  know.  And  thus  also  every  de 
gree,  even  to  the  tenth,  knows  the  Creator  with 
a  knowledge  which  the  power  of  the  sons  of 
men,  who  are  composed  of  matter  and  intelligence, 
cannot  attain  unto  and  know ;  none  however  know 
the  Creator  as  [perfectly  as]  He  knows  Himself. 

1  And  the  likeness  of  the  firmament  upon  the  heads  of  the 
living  creatures  was  as,  fyc.  And  above  the  Armament  that  rvas 
over  their  heads  was  the  likeness  of  a  throne,  <$r.  (Ezek.  i.  22. 
26), 


87 

XI.  All  things  existing,  beside  the  Creator, 
from  the  first  [degree  of]  Intelligences  to  the 
smallest  insect  which  may  be  found  in  the  centre 
of  the  earth — all  these  exist  by  the  power  of  His 
truth.  And  because  He  knows  Himself,  and  can 
discern  His  own  greatness  and  His  glory  and  His 
truth — He  knows  every  thing,  and  nothing  is  con 
cealed  from  Him. 

XII.  The  Holy  One,  blessed  be  He!  per 
ceives  His  own  truth,  and  knows  it  just  as  it 
[really]  is.  And  He  does  not  know  with  a  know 
ledge  distinct2  from  Himself,  as  we  know ;  because 
we  and  our  knowledge  are  not  one,  but,  as  to  the 
Creator,  may  He  be  blessed !  He,  His  knowledge, 
and  His  life  are  one,  in3  every  possible  respect, 
and  in  every  mode  of  Unity ;  seeing  that  if  He 
were  living  with  a  life,  and  knowing  with  a  know 
ledge  distinct  from  Himself,  tnere  would  be  many 
Deities,  [viz.]  He,  His  life,  and  His  knowledge. 
But  the  matter  stands  not  thus,  but  [on  the  con 
trary],  He  is  one  in  every  possible  respect,  and  in 
every  mode  of  Unity. 

-XIII.  Hence  you4  may  say  :  that  He  is  the 
knower,  the  known,  and  knowledge  itself,  all5  at 
once. 


2  12DD  Yin  literally,  without  Him. 

3  H3D  taoi  T£  taD  literally:  from  every  side   and  from 
every  turn. 

4  IDltf   nflK  literally :  thou  sayest. 

tan  literally :   all  one. 


88 

XIV.  Now  this  matter  the  mouth  has  not 
the  power  of  uttering,  nor  the  ear  of  hearing,  nor 
the  human  mind  of  perfectly  comprehending ;  and 
on  this  account  it  is  said :  n>T)2  '•n  By  the  LIVES 
of  Pharaoh,  (Gen.  xlii.  15.),  -]tt>23  VJ  By1  the 
LIVES  of  thy  soul,  (1  Sam.  i.  26.  and  in  many  other 
places).  It  is  not  however  said  mm  ^  By  the 
LIVES  of  the  Lord,  hut  mm  '•n  By*  the  LIFE  of 

1  SJ1  the  lives  of;  the  st.  constr.  of  D^TT   lives. 

2  From   our   author's   reasoning  in  this  paragraph,    it   is 
evident  that  he  looked  upon  the  word  ^H  in  mm  TT  to  be  a 
noun,  and  in  regimen  with  the  word  m»T,  so  that  according 
to  him  mm   ''H  is  to  be  rendered  by:  By  the  life  of  Jehovah, 
the  same  as  i"T>n2   ^H  is  rendered  by :   By  the  life  of  Pharaoh, 
and  it  is  upon  this  supposition  that  he  raised  up  his  very  in 
genious  argument.     But  the  Translator,  with  all  deference  to 
our  sublime  and  immortal  author,  ventures  to  entertain  strong- 
doubts  as  to  whether  the  word  ""H  in  mm    '•H  is  not  rather 
a  verb  than  a  noun,  and  whether  it  would  not  be  more  correct 
and  in  unison  with  the  genius  of  the  Hebrew  language,  as  well 
as  the  first  rudiments  of  its  Grammar,  to  render  mm   *T\  by : 
As  Jehovah  liveth,  the  same  as  mm   DIM   "Otf  TI  is  rendered 
by :    As  I  live  saith  the  Lord,  (Numb.  xiv.  28).     To  suppose 
"•H  to  be  a  noun,  and  the  st.  constr.  of  D^H  life,  is  to  suppose 
something  that  is  quite  contrary  to  the  principles  of  Hebrew 
Grammar,  for  D^TT  being  a  plural  noun,  and  never  to  be  met 
with  in  the  singular  number,  it  must  needs  take  the  form  of 
*>n  when  in   regimen   with   another   noun,  the   same  as  D^D 
water,  when  in  regimen  with  another  noun,  takes  the  form  of 
^ID,  or  D^Dt^  Heaven,  "Otf.     It  would  be  vain  to  say  that  in 
this  instance,  namely,  in  mm  ^H  an  anomaly  was  introduced 
by  the  Scripture  on  purpose  to  avoid  the  preserving  of  the 
plural  sense  in  the  word  D^H  when  applied  to  God,  since  we 

see  that  the  Scripture  had  no  hesitation  in  saying  D^ttHp   Dsi~6tf 

(Josh. 


89 

the  Lord,   (Judg.  viii.   19.    and   in    many   other 
places) ;  because  the  Creator  and  His  life  are  not 

Josh.  xxiv.  lp).  D^tDSttf  Dsrf?N  (Ps.  Iviii.  11.)  all  in  the  plural 
number.  What  must  have  led  our  author  to  suppose  the 
word  *»n  in  PPiT  TT  to  be  a  noun  and  not  a  verb,  is  probably 
the  m»T  Tf  which  occurs  in  1  Sam.  xx.  3.  when  David  says 
to  Jonathan:  ~|Itf23  ^JT)  HUT  *n  and  where  the  wish  of 
making  the  two  parts,  namely  HIIT  Tf  and  "|ttf£)3  *»rT)  per 
fectly  agree,  most  likely  induced  him  to  look  upon  both 
TT  and  '•Jl  as  nouns,  and  consequently  to  translate  them  thus  : 
By  the  life  of  Jehovah  and  by  the  life  of  thy  soul.  But  must 
then  these  parts  be  made  so  perfectly  to  agree  at  the  ex- 
pence  of  the  first  principles  fof  Grammar?  May  not  here  *n 
be  a  noun,  and  yet  ift  be  a  verb  ?  And  may  not  HIPP  TT 
"JttfM  'TTJ  be  rendered,  in  conformity  with  the  rules  of 
Grammar,  by :  As  Jehovah  liveth  and  by  the  life  of  thy  soul  ? 
Moreover  to  render  jTiT  ^H  by :  By  the  life  of  Jehovah,  is, 
in  the  Translator's  opinion,  to  deprive  it  of  any  meaning  what 
ever.  For  what  would  By  the  life  of  Jehovah  mean  ?  Indeed 
one  man  may  say  to  another :  By  my  life,  or :  by  thy  life,  for 
the  life  of  man  being  subject  to  destruction,  and  consequently 
to  forfeiture,  when  men  use  such  expressions  by  way  of  an  oath, 
a  plain  meaning  is  attached  to  them,  namely,  that  of:  may  I, 
or  mayest  thou,  lose  or  forfeit  our  lives.  But  in  this  sense  to 
apply  any  such  expressions  to  God  and  say:  By  the  life  of  Je 
hovah,  what  meaning  can  we  attach  to  them  ?  None  whatever. 
But,  will  some  perhaps  say,  may  not  By  the  life  of  Jehovah 
have  the  same  meaning  with  As  Jehovah  liveth?  Perhaps 
it  may ;  but  then,  why  not  rather  translate  it  so  ?  particularly 
if  by  translating  it  so  we  preserve  the  correctness  of  Grammar 
in  the  word  ''PI.  The  expression  "]tt?2D  ^JT)  HliT  *»n  is  to 
be  met  with  in  several  other  passages  of  Scripture,  but  no 
where  can  Tl  be  proved  to  be  a  noun  and  not  a  verb.  In  the 
Authorized  English  version  of  the  Bible,  the  word  SH  in 
n  is  indeed  acknowledged  to  be  a  verb,  but 
M  then 


90 

two,  as  are  the  lives  of  living  bodies,  or  the  lives 
of  Angels. 

XV.  Therefore   He  does  not   perceive  crea 
tures  and  know  them,  by  means  of  the  creatures, 
as  we  know  them  ;  but  He  knows  them,  by  means 
of  Himself;  so  that,  by  dint  of  His  knowing  Him 
self,  He  knows  every  thing ;  because  everything1 
is  supported  by  its  existing  through  Him. 

XVI.  That  which  we  have  said  on  this  sub 
ject,  in  these  two  Chapters,  is,  as  a  drop  of  the 
ocean,  in  comparison  with  what  ought  to  be  ex 
plained  under  this  head.     Moreover,  the  explana 
tion  of  all  the  radical  principles,   [contained]    in 
these  two  Chapters,  is  called  the1  matter  of  the 
Chariot. 


then  the  English  Translators  looked  upon  the  word  ^Hl  also 
to  be  a  verb,  for  whenever  this  expression  occurs  in  the  Scrip 
ture,  they  render  it  by :  As  the  Lord  liveth,  and  as  thy  soul 
liveth.  So  that  the  same  wish,  namely,  that  of  making  the 
two  parts  perfectly  agree,  which  induced  our  Author  to 
run  into  the  one  extreme,  as  was  observed  above,  induced 
also  the  English  Translators  to  run  into  the  other  extreme, 
and  to  take  the  word  ^Hl  in  "J&S3  ^fT)  to  be  a  verb,  although 
the  word  **n  in  rTJHS)  ^H  is  acknowledged  by  themselves  to 
be  a  noun,  and  the  sentence  translated  accordingly :  By  the  life 
of  Pharaoh. 

1  *b   IJTini    "7BD3    bSilV   literally :  for  every  thing  leans 
itself  in  its  existence  on  Him,  i.  e.  is  supported  by  its  existing 
through  Him. 

2  niDID   rwyB  literally:   The  work  of  the  Chariot.     By 
this  term  the  Rabbins  understand  the  vision  of  Ezekiel,  recorded 
in  the  first  Chapter  of  the  Book  of  this  prophet;  probably  in 
consequence  of  the  wheels,  mentioned  in  the  l6th  and  several 

other 


91 

XVII.     The  sages  of  old  have  directed,  that3 
no  one  shall  lecture  upon  these  subjects  except  to 

other  verses  of  that  Chapter.  The  appearance  of  the  WHEELS 
and  their  work  was  like  unto  the  colour  of  a  beryl,  and  they  four 
had  one  likeness  ;  and  their  appearance  and  their  work  was  as  it 
were  a  WHEEL  in  the  middle  of  a  WHEEL,  (ver.  16). 

3  TOjHDi  vh\  rrcfoa  mnvi  pttnn  pa— PWD 
irr?  p  DK   vh»  Trra  runoa  rfn  o»a 

'ui  inyiD  pao 

"  Mishnah — Men  must  not  lecture  on  matters  of  incest  (or 
adultery)  before  three  [persons],  nor  on  matters  of  the  Cre 
ation,  (JTtyj»na  nttfVD  literally :  the  work  of  the  Beginning) 
before  two,  nor  on  the  Chariot  before  one,  unless  he  be  wise 
and  intelligent  by  his  own  knowledge,  &c." 

Bab.  Talm.  Treatise  Chigigah,  Section  2. 

To  determine  the  passages  of  the  first  Chapter  of  Ezekiel, 
designated  by  the  term  PCDID  iTttflflD,  and  consequently 
not  to  be  discussed  publickly,  we  have  the  following  data. 

pya   N"iw   iv  "IB1)**   *£*»  naaiB   rwy&  pvr 
ly  fomn  iv   "ON  prw  w  Nina 

KD^    DpnS    ^^1    pnDD    l 

rrn  D^  T5»m  INSD  rypia  n^» 

^  ^^  ^  )^  inyiD 

"  How  far  fi.  e.  to  which  verse  of  the  Chapter)  is  fit  called] 
the  matter  of  the  Chariot  ?  The  Rabbi  *  says :  even  to  [the  words] 
And  I  saw  as  the  colour  of  Hashmal,  recorded  last,  (i.  e.  in 
the  27th  verse  of  the  Chapter,  and  not  merely  to  the  Hash 
mal  mentioned  in  the  4th  verse).  Rabbi  Isaac  says:  to  [the 
word]  Hashmal;  as  far  as  the  word  tf  *"M  and  I  saw,  we  may 
teach,  but  thence  farther  we  may  point  out  the  passages 
(only).  Some  [Rabbins]  there  are  who  say  thus :  As  far  as 
the  word  N1N1  and  I  saw,  we  may  point  out  the  passages  [to 
every  learner],  but  thence  farther,  if  he  (the  learner)  be  wise 
and  intelligent  by  his  own  understanding,  we  may,  and  if  not, 
[we  may]  not." — Bab.  Talm.  Treatise  Chegigah,  Section  2. 

*  Rabbi  Judah  Hannassih,  author  of  the  Mishnah,  was  commonly  called 
the  Rabbi. 


92 

a  single  person,  who  also  must  be  wise  and  intelli 
gent  by  his  own  knowledge  ;  and  even  then,  we 
may  only  point1  out  the  passages  to  him,  and  in 
form  him  very  little  of  the  matter  ;  and  he,  being 
intelligent  by  his  own  knowledge,  may  become  ac 
quainted  with  the  end  and  depth  of  the  matter. 

XVIII.  Now  these  things  are  exceedingly 
profound,  and  not  every  intellect  is  capable  of  sus 
taining  them,  wherefore  Solomon  in  his  wisdom 
says  respecting  them,  by  way  of  parable  :  0^13 
"Jttni^  The  lambs  \are\for  thy  clothing,  (Prov.xxvii. 
26).  So  the  sages  say  as  an  explanation  to  this 
parable:  D'UniD2  the  things  which  are  the  MYSTERY 


*b   pOID  literally  :  they  deliver  to  him 
(furnish  him  with)  the  heads  of  Chapters. 

2  The  Rabbins,  instead  of  reading  it  D^ttQ3  lambs,  read  it 
D^;Q3  the  hidden  or  mysterious  things,  from  the  Chaldean 
EQ3  to  hide,  to  conceal. 

rwyn  TIDJN  **ri  ~whx  Tb  pnv  •at  rr6 
TOSS  ra  typ"O  ^t^p  *&  TOK  rr^>  *ID 
HIDID  n^VD  "i"iDj»  NJI  ••DN  n  n^  n^^  pny» 
mn  CIDV  n  11^  pm11  U^D  MTDJ-^DT  ^  rrb 
nn  ^nniDisi  UDI  HID^D 


-ini 

ini  ^^n  inb  no»  HID-ID  n^v^)  10 
i^m  t^nD  a^piriD  ini^  ami  ~]xuh  nnn 

NDHD  1^^  ini^  un  I3itt^  nnn 
131^13  irw  nmi  .awns  ^»  0^13  npn 

Tttni^  rinn  VIT 

"  Rabbi  Jochanan  said  unto  Rabbi  Eleazar  :  Come,  I  will 
teach  thee  the  matter  of  the  Chariot;  but  the  other  said  unto 
him  :  I  am  not  old  enough  yet,  When  he  grew  old,  the  soul 

of 


93 


of  the  Universe,  let  them  be  '^rcth  as  a  garment  to 
thee  ;  meaning,  [let  them  be  kept]  to  thyself  alone, 
and  do  not  discuss  them  before  many  people.  Thus 
also  he  (Solomon)  says  respecting  them  :  Let  them 
be  only  thine  own,  and  not  strangers'  with  thee, 
(Prov.  v.  17).  Again  with  respect  to  them  he  says  : 
Honey  and  milk  [are'}  under  thy  tongue,  (Song 
of  Songs,  iv.  11.)  ;  which  the  sages  of  old  explain 
in  this  manner  :  The  things  which  are  like  honey 
and  milk  ought  to  be  under  thy  tongue*. 

of  Rabbi  Jochanan  went  to  rest,  (i.  e.  he  died)  ;  then  Rav 
Assi  said  unto  him  (Rabbi  Eleazar)  :  Come,  I  will  teach  thee 
the  matter  of  the  Chariot  ;  but  he  said  unto  him  :  had  I  been 
worthy  [of  knowing  this  subject]  I  would  have  learned  it  of 
Rabbi  Jochanan  thy  teacher.  Rabbi  Joseph  was  studying  the 
matter  of  the  Chariot,  whilst  the  elders  of  Pumbeditha  were 
reading  the  matter  of  the  Beginning,  (i.  e.  the  matter  of  the 
Creation),  so  the  latter  said  unto  him  :  My  lord,  teach  us  the 
matter  of  the  Chariot,  but  he  said  unto  them  :  Did  you  teach  us 
the  matter  of  the  Beginning  (the  matter  of  the  Creation)  ?  So 
they  taught  him  the  same.  After  they  had  taught  it  him,  they 
said  unto  him  :  My  lord,  teach  us  the  matter  of  the  Chariot,  but 
he  said  unto  them  :  With  regard  to  these  [subjects]  we  are 
taught  thus  :  Honey  and  milk  \_are~\  under  thy  tongue,  (Song  iv. 
11.);  [[meaning  that]  The  things  that  are  sweeter  than  honey  and 
than  milk  ought  to  be  under  thy  tongue,  (i.  e.  thou  must  not  utter 
them).  Rabbi  Abuhuh  says  [we  may  also  derive  it]  from  this 
[text],  T&lZbh  D^ID  The  lambs  are  for  thy  clothing;  do  not 
read  it  D^ttfl?  lambs,  but  [read  it]  DW13  the  secret  things, 
(meaning)  the  things  which  are  the  Mystery  of  the  Universe,  let 
them  be  as  a  garment  to  thee. 

Bab.  Talmud  Treatise  Chegigah,  Section  2. 

3  That  is  :  Thou  must  not  utter  them.     See  the  preceding 
Note. 


PRECEPTS  RELATING  TO  THE  FOUNDATIONS 
OF  THE  LAW. 


CHAPTER    III. 

As  to  the  Orbs,  these  are  called  D^Dttf  Hea 
ven,  yp-)  ihe  Expansion,  'rat  the  Habitation,  and 
miiy  the  Desert  (of  the  Ether}.  Now  these  con 
sist  of  nine1  Orbs ;  the  orb  that  is  nearest  to  us  is 
the  orb  of  the  Moon  ;  the  second  [orb,  immedi 
ately]  above  it,  is  the  orb  in  which  is  the  planet 
called  1D13  Mercury ;  the  third  orb  [immediately] 
above  this,  is  the  one,  in  which  is  iTTO  Venus;  the 
fourth  orb,  is  that,  in  which  is  HOT  the  Sun ;  the 
fifth  is  that,  in  which  is  DHND  Mars ;  the  sixth  orb 
is  that9  in  which  is  the  planet  pTJ  Jupiter ;  the 
seventh  orb  is  that,  in  which  is  VQttf  Saturn ;  the 
eighth  orb  is  that,  in  which  are  all  the  other  stars 
that  are  seen  in  the  firmament ;  and  the  ninth  orb 
is  the  orb  which  revolves  daily  from  the  East  to 
the  West,  and  which  also  encompasses  and  sur 
rounds  the  whole. 


1  Since  in  paragraph  6.  more  than  nine  orbs  are  admitted,,  it 
must  be  that  the  orbs  enumerated  here  are  mentioned  by  our 
Author  as  being  the  nine  main  orbs. 


95 

II.  The  reason  why  you  see  all  the  stars  as  if 
they  were   all   of  them  in   the  same  orb,   though 
some  among  them  are  one  above  the  other,  is  be 
cause  the  orbs  are  pure  and  transparent,  like  crystal 
and  sapphire  ;  therefore,  the  stars  which  are  in  the 
eighth  orb  are  seen  beneath  the  first  orb. 

III.  Every  one  of  the  eight  orbs,  in  which 
are  the  planets,   contains2  many  more   orbs,   one 
above  the  other,  like  the  skins  of  onions  :  some  of 
them  are  orbs  which  revolve  from  the  West  to  the 
East,  and  some  of  them,  [orbs]  which  revolve  from 
the  East  to  the  West,  as  is  the  ninth  orb,  which 
revolves  from  the  East  to  the  West.     Moreover 
none    of    them    have  any   empty    space   between 
them. 

IV.  None  of  these    orbs  are   either  light  or 
heavy  ;  neither  have  they  a  red  colour,  nor  a  black 
colour,  nor  any  other  colour.     But  that  we  see  in 
them    a    colour  like   that   of  purple,   is    a   mere 
optical3  illusion,  arising  from  the  height  of  the  at 
mosphere*  ;  moreover  they  have  neither  flavour  nor 
odour,  these  being   accidents    belonging   to  those 
bodies  only  which  are  beneath  them. 

V.  All  these  orbs,  which  encompass  the  world, 
are  circular,  like  globes,  and  the  Earth  is  suspended 
in  the  midst  [of  them]  ;  but  some  of  the  planets 


literally  :  [may  be~\  divided. 


3  Kin   111   )1jn   rVN-lD?   literally:    this   is  only  to   the 
sight  of  the  eye. 


The 


ar. 


96 

have  again  smaller  orbs,  in  which  they  are  fixed, 
and  which  do  not  encompass  the  earth,  each  of 
them  heing  a  smaller  and  not-encompassing  orb, 
fixed  in  a  greater  and  encompassing  orb. 

VI.  The  orbs,  which  encompass  the  world,  are 
eighteen,  and  the  orbs,  which  do  not  encompass  [the 
same],  are  eight  in  number ;  and  it  is  by  the  course 
of  the  stars,  by  knowing  the  rate  of  their  daily  and 
hourly  revolutions,  by  their  declination  from  the 
South  to  the  North,  or  from  the  North  to  the 
South,   and  by  their  height,   or  proximity  to  the 
earth,  that  the  number  of  all  these  orbs,  the  form 
of  their  paths,  and  the  direction  of  their  revolutions 
may  be  known ;  which  is  the  Science  of  the  calcu 
lation  of  the  revolutions  and  of  the  Planets  (As 
tronomy),  and  on  which  many  books  were  composed 
by  the  sages  of  Greece. 

VII.  As  to  the  ninth  orb,  which  encompasses 
the  whole,  the  sages  of  old  have  divided  it  into 
twelve  parts,  and  to  each  part  they  have  given   a 
name,  after  the  name  of  the  figure  perceived  in  it, 
[made  up]  by  the  stars  which  are  directly  beneath 
it,  and  these  are  the  signs  of  the  Zodiac;    the 
names   of  which   are   rfe    The  Ram,    "TO    The 
Bull,     D^/DlNn    The     Twins,      jcno     The    Crab, 
m*   The  Lion,    rfaru  The  Virgin,    D^WD   The 
Scales,    npy    The  Scorpion,    rwp    The  Archer, 
^  The  Kid,    *r\  The  Pall,    D\n  The  Fishes. 

VIII.  However  in  the  ninth  orb  itself  there 
is  neither  division  nor   any  of  those  figures,   nor 
even  any  star;  and  it  is  only  by  joining  together 


97 

the  stars  which  are  in  the  eighth  orb,  that  the  large 
stars  contained  in  the  same  will  represent  those 
figures  or  something  like1  them. 

IX.  Now  these  twelve  figures  coincided2  with 
those  parts  only  at  the  time   of  the  flood,  when 
these  names  were  also  given  to  them  ;  but  at  this 
time  they  are  removed  a  little,  for  all  the  stars 
that  are  in  the  eighth  orb  revolve  just  the  same  as 
the  sun  and  the  moon  [do],  only  they  revolve  slowly; 
so  that  the  part  [of  a  circle],  through  which  the 
sun  and  the  moon  move  in  a  day,  any  one  of  those 
stars  moves  through  in  about  seventy  years. 

X.  As  to  the  planets  which  we  see,  there  are 
some  among  them  which  are  small  planets,  such 
that  the  earth  is  greater  than  any  one  of  them  ; 
and  again  there  are  among  them  some  great  pla 
nets,  such  that  any  one  of  them  is  greater  than  the 
earth  by  many  times;    now  the  earth  is  greater 
than  the  moon  by  about  forty  times,  and  the  sun  is 
again  greater  than  the  earth  by  about  a  hundred 
and  seventy  times  ;  and  consequently  the  moon  is 
about  a  six  thousand  and  eight  hundredth  part  of 
the  sun  ;  moreover  there  is  no  one  among  the  pla 
nets  which  is  greater  than  the  sun,  nor  is  there  any 
planet   smaller  than   1DD   Mercury,  which   is  in 
the  second  orb. 

XI.  All  the  planets  and  orbs  are  beings  pos 
sessed  of  soul,  mind  and  understanding.     Moreover 


1  ]HD   inp  literally  :  near  them. 

2  tfpfrnn  I/YIN  "[TO  mirOD  Vn  literally:  were  arranged 
in  the  same  may  with  those  parts. 

N 


98 

they  are  alive,  they  exist,  and  know  Him  who 
spake  [the  word],  and  the  Universe  existed.  All 
of  them,  in  proportion  to  their  magnitude  and  to 
their  degree,  praise  and  glorify  their  Creator,  just 
as  the  Angels  [do] ;  and  in  the  same  way  as  they 
know  the  Holy  One,  blessed  be  He !  so  do  they 
also  know  themselves ;  they  also  know  the  angels 
that  are  above  them.  Now  the  knowledge  of  the 
planets  and  of  the  orbs  is  less  than  the  knowledge 
of  the  angels,  yet  it  is  greater  than  the  knowledge 
of  the  sons  of  men. 

XII.  God  has  created,  beneath  the  orb  of  the 
moon,  a  matter  which  is  not  like  the  matter  of  the 
orbs ;  and  He  has  also  created  four  qualities  [suit 
able]  to  this  matter,  which  are  not  like  the  qualities 
of  the  orbs ;  and  every  quality  is  fixed  in  a  part  of 
this  matter. 

XIII.  The  first  quality  is  the  quality  of  fire  ; 
this  was  joined  to  a  part  of  this  matter,  and  so 
there  resulted  from  both  of  them  the  body  of  fire. 
The  second  quality  is  the  quality  of  air ;  this  was 
joined  to  a  part  of  it,  (viz.  to  a  part  of  the  matter) 
and  so  there  resulted  from  both  of  them  the  body 
of  air.     The  third  quality  is  the  quality  of  water, 
this  was  joined  to  a  part  of  it,  and  so  there  re 
sulted  from  both  of  them  the  body  of  water ;  and 
the  fourth  quality  is  the  quality  of  earth  ;  this  was 
joined  to  a  part  of  it,  and  so  there  resulted  from 
both  of  them  the  body  of  earth. 

XIV.  Consequently   there   are    beneath   the 
firmament  four   different    bodies,  one   above    the 


99 

other,  and  every  one  [of  them]  encompasses  the 
one  which  is  within1  it,  on  all  its  sides,  like  awheel. 
The  first  body,  which  is  nearest  to  the  orb  of  the 
moon,  is  the  body  of  fire  ;  beneath  this  is  the  body 
of  air  ;  again,  beneath  this  is  the  body  of  water  ; 
and  again  beneath  this  is  the  body  of  earth  ;  how 
ever  there  is  not  between  them  any  space  void,  and 
altogether  without  matter. 

XV.  Now  these  four  bodies  are  not  beings 
possessed  of  soul,  [on  the  contrary]  they  have  no 
understanding  and  no  perception,  but  are  like  dead 
bodies  ;  yet  every  one  of  them  has  a  propensity 
which  it  neither  knows  nor  comprehends,  nor  has 
the  power  of  altering  ;  and  this  is  what  David  says  : 
Praise  the  Lord  from  the  earth,  \ye\  dragons  and 
all  deeps.  Fire  and  hail9  snow  and  vapours,  (Ps. 
cxlviii.  7,  8.)  ;  the  meaning  of  these  words  being 
this:  Praise  Him  ye  sons  of  men,  from2  His  power 
which  ye  perceive  in  the  fire,  and  in  the  hail,  and 
in  the  other  things  created,  which  are  seen  beneath 
the  firmament  ;  for  the  power  of  these  may  at  all 
times  be  perceived  both  by  small  and  great. 


1  13DD   n^D       literally  :  which  is  beneath  it. 

2  That  is,  make  His  power  which  ye  perceive  in  the  fire, 
hail,  &c.  the  theme  or  subject  of  the  praises,  which  you  offer 
unto  Him. 


PRECEPTS    RELATING    TO    THE    FOUNDATIONS 
OF    THE    LAW. 


CHAPTER    IV. 

THESE  four  bodies,  namely,  fire,  air,  water  and 
earth,  are  the  elements  of  all  the  things  created 
beneath  the  firmament ;  so  that  all  things  existing, 
whether  they  be  man  or  beast,  fowl,  creeping  thing, 
fish,  plant,  mineral,  precious  stones,  pearls,  or  other 
stones,  [namely  such  as  are  used]  for  buildings, 
mountains,  or  lumps  of  clay — have  all  of  them 
their  matter  composed  of  these  four  elements. 

II.  And  consequently  all  the  bodies   which 
are  beneath  the  firmament,   (these   four  elements 
excepted)  are  composed  of  matter,  and  [possessed 
of]  quality;  and  their  matter  is  [again]  composed 
of  these  four  elements  ;  but  every  one  of  these  four 
elements  is  composed  of  nothing  but  [primitive] 
matter  alone,  and  [moreover  is  possessed  of]  qua 
lity. 

III.  The  nature1  of  fire  and  of  air  is  that 
they  should  move  from  beneath,  [namely]  from  the2 

1  "]"Y1  literally :  the  may  or  manner. 

>2  \n&*n  "T12ED  literally  :  from  the  midst,  or  rather  from  the 
navel  of  the  earth- 


101 

centre  of  the  earth  upwards,  towards  the  firmament; 
and  the  nature  of  water  and  of  earth  is,  that  they 
should  move  from  heneath  the  firmament  down 
wards  as  far  as  the  centre ;  for  the  centre  of  the 
firmament  is  that  lowest  [point],  lower  than  which 
nothing  can  [be  said  to]  be.  But  now  that  motion 
takes  place,  neither  by  their  consciousness  nor  by 
their  desire ;  but  only  by  the  propensity  given3  unto 
them,  or  by  the  nature  imparted4  to  them. 

IV.  Fire  is  by  its  nature  hot  and  dry ;  it  also 
is  the  lightest  of  them  all.     Air  is  warm  and  moist. 
Water  is  cold  and  moist ;  Earth  is  dry  and  cold, 
and  is  also  the  heaviest  of  all  of  them.     Now  water 
being  lighter  than  earth,  it  is  therefore  found  [to 
be]   above  the  earth.      Again,  air   being  lighter 
than  water ;  it  therefore  floats  on  the  surface  of  the 
water.     But  fire  is  [even]  lighter  than  air. 

V.  And  because  these  are  the  elements  of  all 
bodies  beneath  the  firmament,  every  body,  whether 
it  be  that  of  man,  or  cattle,  beast,  fowl,  fish,  plant, 
mineral  or  stone,  will  be  found  to  have  its  matter 
composed  of  fire,  air,  water  and  earth.     But  all 
these  four  are  mixed  together,  and  on  their  being 
mixed  together,  every  one  of  them  becomes  altered, 
[in  such  a  manner]  that  the  compound  of  all  the  four 
proves  to  have  no  similarity  with  any  one  of  them 
when  by  itself ;  so  that  in  the  mixture  not  even  one 
single  particle  is  fire  by  itself,  water  by  itself,  earth 

3  ]H1  yipitttf  literally :  that  wasjlxed  in  them. 

4  ]H1  JDZMttf  literally  :  that  was  founded  in  them. 


102 


by  itself,  or  air  by  itself;  but  all  of  them  are  altered, 
and  become  one  body. 

VI.  Now  in   every  body   composed  of  these 
four  [elements]  will  be  found  cold,   warmth,  mois 
ture  and  dryness  all  at  once.     Yet  some  of  them 
are  bodies  in  which  the  element  of  fire  is  the  most 
predominant,   as  [for  instance]  those  which  possess 
animal  life ;    and  therefore  warmth  will  be   per 
ceived  in  them  most.     Again,  some  of  them  are 
bodies  in  which  the  element  of  earth  is  the  most 
predominant,  as  stones  [for  instance],  and  therefore 
in  them  dryness  will  be  perceived  most.     Again, 
there  are  bodies  in  which  the  element  of  water  is 
the  most  predominant,  and  therefore  in  them  mois 
ture  will  be  perceived  most. 

VII.  Also  in  the  same  manner  will  one  body 
be  found  to  be  warmer  than  another  warm  body ; 
and  again,  one  body  to  be  more  dry  than  another 
dry  body ;  there  will  likewise  be  found  bodies  in 
which  cold  alone  is  perceptible,  and  again  bodies  in 
which  moisture  alone  is  perceptible,  and  also  bodies 
in  which  cold  and  dryness  are  to  be  perceived  [both] 
at  once  and  in  an  equal  degree,  or  cold  and  mois 
ture  [both]  at  once  and  in  an  equal  degree,  or  warmth 
and  dryness  [both]  at  once  and  in  an  equal  degree,  or 
warmth  and  moisture  [both]  at  once  and  in  an  equal 
degree ;  so  that  in  proportion  to  the  quantity  of  the 
element  which  is  found  among  the  ingredients  of 
the  mixture,  will  the  effect  of  that  element  and 
its  nature  be  perceived  in  the  body  which  is  com 
pounded. 


103 


VIII.  Now  every  thing  that  is  composed  of 
these  four  elements  must  again  be  ultimately  de 
composed  into  them.  There  may  be  one  thing 
which  will  be  decomposed  after  some  [few]  days, 
and  again  another  there  may  be  which  will  be  de 
composed  after  a  great  many  years  ;  yet  it  is  im 
possible  for  a  thing  that  has  been  composed  of  them 
not  to  be  again  decomposed  into  them  ;  it  is  not 
even  possible  for  gold  or  ruby  not  to  become  cor 
rupted  and  be  reduced1  again  to  its  elements  ;  but 
part  of  it  must  again  become  fire,  part  of  it  water, 
part  of  it  air,  and  part  of  it  earth. 

IX.  But  since  every  thing,  when  destroyed, 
must  be  decomposed  into  these  elements,  why  was 
it  said  unto  man  :  and  unto  DUST  slialt  thou  re 
turn,  (Gen.  iii.  19.)  ?  —  It  is  because  the  greatest 
part  of  his  structure  consists  of  dust.     Moreover 
every  thing,  which  is  destroyed,  is  not  reduced  to 
the  four  elements  immediately  after  it  is  destroyed  ; 
but,   when   destroyed,   it    [first]  becomes  another 
thing,  and  that  other  thing  again  becomes  another  ; 
but  ultimately  things  must    be  reduced  to  their 
elements  ;  and  consequently  all  things  perform2  re 
volutions. 

X.  These  four  elements  [themselves]  change 
into  each  other  constantly,  daily,  and  hourly  ;  yet 
part  of  them  [only],  and  not  the  whole  bulk  of  them  ; 


1  "WITl  literally  :  and  come  back,  or  return. 

2  rWn   )Hnn  literally  :  turn  in  a  circuit,  i.  e.  ultimately 
return  to  that  state,  in  which  they  were  created. 


104 


for  instance,  that  part  of  the  earth  which  is  nearest 
to  the  water,  changes,  gets  crumbled,  and  becomes 
water;  likewise  that  part  of  the  water  which  is 
nearest  to  the  air  changes,  melts  away,  and  be 
comes  air  ;  and  so  it  is  with  the  air,  [namely],  that 
part  of  it  which  is  nearest  to  the  fire  changes, 
labours,  and  becomes  fire  ;  and  also  the  fire, 
[namely]  that  part  of  it  which  is  nearest  to  the  air 
changes,  labours,  gets  condensed,  and  becomes  air  ; 
again  the  air,  [namely]  that  part  of  it  which  is 
nearest  to  the  water  changes,  gets  condensed 
and  becomes  water  ;  and  [lastly]  also  the  water, 
[namely]  that  part  of  it  which  is  nearest  to  the 
earth  changes,  gets  condensed,  and  becomes  earth. 
But  this  change  [takes  place]  by  degrees,  and  in 
process1  of  time. 

XI.  But  it  is  not  the  whole  of  the  element 
which  is  changed,  so  that  the  whole  of  the  water 
should  [ever]  become  air,  or  the  whole  of  the  air 
fire,  for  it  is  impossible  that  one  of  the  four  ele 
ments  should  be  lost2;  but  part  only  of  the  fire 
becomes  air,  and  part  of  the  air  becomes  fire.  And 
so  it  is  with  every  one  [of  them]  and  its  fellow 
[element],  [namely  that]  a  mutual  change  is  found 
[to  take  place]  between  all  four  of  them,  and  that 
they  perform  continual  revolutions. 


'•S&l    literally:    and  in  proportion  to    the 
length  of  time. 


JTmDYl    p    TIN   terttf    literally:    that   one 
of  the  four  elements  be  taken  away. 


105 


XII.  Now  this  change  arises  from  the  revo 
lution  of  the  orb,  and  it  is  by  this  revolution  also 
that  the  four  [elements]  join  each  other,  and  that 
there  result  from  them  all  other   substances   (bo 
dies),  as  men,  living  creatures,  plants,  stones,  and 
minerals ;  and  it  is  God  who  imparts  to  every  sub 
stance  the  quality  which  is  suitable  to  it,  by  means 
of  the  angels  of  the  tenth  degree,  namely,  by  those 
Intelligences  which  are  called  Iskim3  (men). 

XIII.  You  can  never  see    matter   without 
quality,  nor  quality  without  matter,  and  it  is  only 
the   understanding4  of  man    which    abstractedly5 
parts  the  existing  body,  and  knows  that  it  is  com 
posed  of  matter,  and  [that  it  also  possesses]  qua 
lity.     It  (the  understanding  of  man)  also  knows 
that  there  are  bodies,  the  matter  of  which  is  com 
posed  of  four  elements,   and  that  again  there  are 
bodies,  the  matter  of  which  is  simple,  and  not  com 
posed  of  any  other  matter.     And  as  to  those  Intel 
ligences  which  have  no  matter  at  all — these  cannot 
be  perceived  by  the  eye,  but  are  known  only  by  the 
penetration 6  of  the  mind,  in  the  same  manner  as 
we  know  the  Lord  of  All,  though  not  by  the  sight 
of  the  eye. 

XIV.  The  soul  of  all  flesh  is  the  quality  there 
of,  given  to  it  by  God ;  moreover  that  more  excel- 

3  See  page  84.  11  vni. 

4  I1?  literally:  the  heart  of  man. 
literally :  in  his  mind. 

literally:  by  the  eye  of  the  heart. 


10G 

lent  knowledge,  which  is  found  in  the  soul  of  man, 
is  the  quality  of  man,  who  is  perfect  in  his  know 
ledge  ;  and  it  is  with  regard  to  this  quality  that  it 
is  said  in  the  law  :  Let  us  make  man  in  OUR 
IMAGE,  AFTER  OUR  LIKENESS,  (Gen.  i.  26.),  mean 
ing,  that  he  (man)  should  be  possessed  of  that  qua 
lity  which  is  able  to  know  and  to  comprehend  those 
Intelligences  that  have  no  matter,  in  the  same 
.manner  as  the  angels  [do],  and  thus  be  similar  to 
them  ;  so  that  this  is  not  said  with  regard  to  that 
form  which  may  be  perceived  by  the  eye,  as  for 
instance,  the  mouth,  the  nose,  the  cheek-bones,  or 
the  other  features  of  the  body,  for  this  is  expressed1 
by  1N.H  SHAPE  ;  nor  does  it  refer  to  the  life  which 
is  found  in  every  creature  possessing  animal  life, 
by  which  it  eats,  drinks,  begets,  feels  and  reflects  ; 
but  [it  refers]  to  that  knowledge  only  which  consti 
tutes  the  quality  of  the  soul,  and  it  is  of  the  QUA 
LITY  OF  THE  SOUL  that  the  Scripture  speaks  [when 
saying]  IN  OUR  IMAGE,  AFTER  OUR  LIKENESS. 
Now  this  quality  is  very  often  called  &23  SOUL, 
and  also  nn  SPIRIT  ;  men  therefore  ought  to  be 
very  careful  with  regard  to  these  expressions2,  so 
as  not  to  mistake  them  ;  and  they  must  learn  [to 
know  the  true  meaning  of]  every  such  expression 
from  its  context. 

XV.  This  quality  of  the  soul  is  not  composed 
of  the  elements,  so  that  it  ever  can  be  again  decom 
posed  into  them;  nor  does  it  proceed  from  the 


"IN.H  literally  :  its  name  is  SHAPE. 
literally  :  in  their  names. 


107 

power  of  the  breath  [of  life],  so  that  it  should  stand 
in  need  of  the  breath  [of  life]  in  the  same  manner 
as  the  breath  [of  life]  stands  in  need  of  the  body  ; 
but  it  proceeds  from  the  Lord  —  from  Heaven  ; 
therefore  when  the  matter,  which  is  composed  of 
the  elements,  becomes  decomposed,  and  when  the 
breath  [of  life]  also  perishes  (for  this  can  exist  no 
otherwise  than  with  the  body,  and  stands  in  need 
of  the  body,  in  all  its  functions3),  that  quality  is 
[nevertheless]  not  destroyed4,  because  it  does  not 
in  its  functions  stand  in  need  of  the  breath  [of  life], 
but  continues  to  know  and  to  comprehend  those 
Intelligences  that  are  distinct  from  all  matter,  and 
also  to  know  the  Creator  of  all  things  ;  and  it  lasts 
for  ever  and  ever.  This  is  what  Solomon  said  in 
his  wisdom:  Then  shall  the  dust  return  to  the 
earth  as  it  was,  and  the  spirit  shall  return  unto 
God  who  gave  it,  (Eccles.  xii.  7). 

XVI.  All  the  things,  that  we  have  said  re 
specting  this  matter,  are  like  a  drop  of  a  bucket5  ; 
these  things  being  very  profound,  but  yet  not  so 
profound  as  is  the  matter  [treated  upon]  in  the  first 
and  second  Chapters.  Now  the  explanation  of 
these  things,  which  are  [treated  upon]  in  the  third 
and  fourth*  Chapters,  is  called  rvttf>m  TOJ7E6  the 
matter  of  the  Beginning,  (i.  e.  the  matter  of  the 


3  ITtt^yD    ;O3.  literally  :  in  all  its  doings. 

4  msn   tih  literally  :  is  not  cut  off. 

5  An  expression  made  use  of  in  Isaiah  xl.  15. 

6  Literally:    the   work  of  the   Beginning.      See   page 
Note  3,  and  page  92.  Note  2. 


108 

Creation) ;  and  thus  the  sages  of  old  have  directed, 
that  even  these  things  must  not  be  lectured  upon 
before  many  people,  and  it  is  only  to  one  person 
that  these  things  may  be  made  known  and  taught. 

XVII.  But  then  what  difference  is  there  be 
tween  the  subject  [relating  to]  the  ni3"»D  nttfJJD1 
matter  of  the  Chariot,  and  the  subject  [relating  to] 
the  flHMOl  PTCflttD  matter  of  the  Beginning  ?    [It  is 
this,  namely,  that]  on  the  subject  relating  to  the 
matter  of  the  Chariot,  we  must  not  lecture  even  to 
one  person,  unless  he  be  wise  and  intelligent  by  his 
own  understanding,  and  even  then  we  are  only  to 
point  out  to  him  the  passages ;  whereas,  in  subjects 
relating  to  the  matter  of  the  Beginning,  we  may 
instruct  one  single  person,  though  he  could   not 
understand  it  by  his  own  knowledge ;  moreover  we 
may  make  known  to  him  all  that  he  is  able  to  know 
of  these  matters.     But  why  may  we  not  teach  it  in 
public2  ?     [It  is]  because  every  man  has  not  a  mind 
extensive  enough  perfectly3  to  comprehend  all  the 
interpretations    and    explanations    [requisite]    for 
these  matters. 

XVIII.  At  the  time  when  a  man  reflects  on 
these  things,  and  knows  all  the  creatures,  whether 
they  be  angels,   orbs,  or  men,  or  the  like  [beings], 
and  sees  the  wisdom  of  the   Holy   One,  blessed 
be  He !  in  all  the  things  formed  and  created,  he 

1  See  page  90.  IF  xvi.  and  page  91.  IT  xvn. 

2  0^1*6  literally :  to  a  multitude. 

V  literally :  to  their  clearness. 


109 


increases  in  his  love  to  God4,  his  soul  thirsts, 
and  his  flesh  longs  to  love  God4,  blessed  be  He  ! 
Moreover  he  stands  in  awe,  and  is  terrified  on  ac 
count  of  his  lowness,  his  destitution  and  his  insig 
nificance,  when  comparing  himself  to  one  of  those 
sacred  and  great  bodies,  and  so  much  more  [when 
comparing  himself]  to  one  of  those  pure  Intelli 
gences  which  are  distinct  from  all  matter,  and 
composed  of  no  matter  whatever  ;  as  then  he  finds 
himself  to  be  a  vessel  full  of  shame  and  ignominy, 
destitute  and  needy. 

XIX.  Now  the  subject  treated  upon  in  these 
four  Chapters,  as  comprehending  these  five5  com 
mandments,  is  that  which  was  called  by  the  sages  of 
old  D"ns  The  Garden  ;  so  they  said  :  Four  6  [men] 
have  entered  the  Garden.  Now  although  these 

4  DlpZDH  the  place  or  space,  is  an  epithet  given  by  the  Rab 
bins  to  God,  as  denoting  His  Omnipresence. 

5  Namely  the  first  five  Commandments,  enumerated  in  the 
Original  Work  at  the  head  of  the  Book  of  Knowledge,  and 
which  are  treated  upon  in  the  first  four  chapters.     These  are 
1st,.  To  know  that  there  is  a  God.     2dly,  Not  to  imagine  that 
there  is  another  God  beside  the  Lord.     3dly,  To  be  aware  of 
His  Unity.     4thly,  To  love  Him,     5thly,  To  stand  in  awe  of 
Him. 

p  wy  p  p  -hx 


Four  [[men]  have  entered  into  the  Garden,  they  are  these, 
Ben  Azay,  Ben  Zomah,  Aher,  and  Rabbi  Akivah. 

Bab.  Talmud,  Treatise  Chegigah,  Section  2, 


*  DTI 9  an  Orchard,  or  beautiful  Garden,  whence  the  word  Paradise  may 
be  derived. 


110 


were  great  men  in  Israel,  and  also  very  wise  men, 
still  all  of  them  had  not  the  power  of  knowing  and 
comprehending  these  matters  unto  perfection. 

XX.  But  as  for  myself,  I  should  say,  that 
to  take  a  walk  in  the  Garden  is  becoming  to  him 
only,  who  has  [first]  filled  his  stomach  with  hread 
and  with  meat,  (i.  e.  who  has  first  nourished  his 
mind  with  more  solid   food)  ;   now  by  bread  and 
meat  we  understand  the  knowing  of  what  is  un 
lawful  and   what  is   lawful,  and  the  like  things 
respecting  the  other  Commandments. 

XXI.  Now  although  these  things  were  called 
by  the  sages  little  things,  for  behold  !  the  sages  say: 
"  A  great  thing  is  the  matter  of  the  Chariot,  and 
little  things  are  the  discussions1  of  Abajah  and 
Ravah"  still  they  deserve  for  all  that  to  have  the 
precedence  given  to  them,  inasmuch  as  they  calm 
the  mind  of  man  before-hand,  and  as  they  are  also 
the  great  good  which  the  Holy  One,  blessed  be 
He  !  has  bounteously  diffused  over  the  inhabitants 
of  this  world,  to  the  end  that  they  may  inherit 
the  life  of  the  world  that  is  to  come  ;  moreover 
these  every  one  may  know,  small  and  great,  man 
and  woman,  he  that  has  an  extensive2  mind,  and 
he  that  has  a  limited3  mind. 


rvpyipT  pp  -QTI  rono  rwyn    i:  in 


"A  great  thing  is  the  matter  of  the  Chariot,  and  little  things 
are  the  discussions  of  Abajah  and  Ravah." 

Bab.  Talm.   Treatise  Suckah,  Section  2. 

2  im    lb  literally  :  a  wide  heart. 

3  I/  literally  :  a  short,  or  narrow  heart- 


PRECEPTS    RELATING    TO    THE    FOUNDATIONS 
OF   THE   LAW. 


CHAPTER    VII. 

IT  is  [part]  of  the  foundations  of  the  law  to 
know,  that  God  may  cause  the  sons  of  men  to  pro 
phesy.  Now  Prophecy  can  rest  only  on  an  emi 
nently  wise  man,  who  has  the  power  of  ruling  his 
propensities,  with  whom  no  bad4  imagination  has 
any  prevalence  whatever  in  this  world,  but  who  by 
his  knowledge  is  always  able  to  overcome  his  bad 
imagination;  and  who  moreover  is  a  man  of  a 
very  extensive  and  well  regulated  mind. 

II.  The  man  who  is  replete  with  such  virtues, 
and  whose  bodily  constitution  too  is  in  a  perfect 
state,  on  his  entering  into  the  GARDEN*,  and  on  his 


12P  literally  :  the  bad  imagination,  is  a  term  used  by 
the  Rabbins  to  denote  the  propensity  to  evil  implanted  in  man, 
and  is  also  used  by  them  as  an  epithet  of  Satan,  whereas  by 
lIDn  "J2T  they  understand  that  sense  in  man  which  prompts 
him  to  do  that  which  is  good;  yet  "13P  imagination,  when 
used  by  itself,  and  without  any  adjective  at  all,  must  always 
be  taken  in  a  bad  sense,  and  as  equivalent  to  yiH  12P  the 
bad  imagination. 

5  Profound  meditation  on  abstract  and  metaphysical  sub 
jects  is  figuratively  termed  by  the  Rabbins  :  Promenading  in 
the  Garden.  See  p.  109.  IF  xix. 


112 


being  carried  away  by  those  great  and  extensive1 
matters,  if  he  have  a  correct  knowledge  so  as  to  un 
derstand  and  to  comprehend  [them]  —  if  he  continue 
to  keep  himself  in  holiness  —  if  he  depart  from  the 
general  manner  of  the  people  who  walk  in  the 
darkness2  of  temporary  things  —  if  he  continue  to 
be  solicitous  about  himself,  and  to  train  his  mind 
so  that  it  should  not  think  at  all  of  any  of  those 
perishable  things,  or  of  the  vanities  of  time  and  its 
devices,  but  that  it  should  have  its  thoughts  con 
stantly  turned  on  high,  and  fastened  to  the  Throne* 
[of  Glory],  so  as  to  [be  able  to]  comprehend  those 
holy  and  pure  Intelligences,  and  to  meditate  on 
the  wisdom  of  the  Holy  One,  blessed  be  He  ! 
[which  wisdom  is  displayed]  throughout,  from  the 
first  Intelligence  even  to  the  centre  of  the  earth  — 
and  if  by  these  means  he  come  to  know  His 
Excellency  —  then  the  Holy  Spirit  immediately 
dwells  with  him  ;  and  at  the  time  when  the 
Spirit  rests  on  him,  his  soul  mixes  with  the  de 
gree  of  those  angels  that  are  called  Is/rim*  (men), 
so  that  he  is  changed  into  another  man.  More 
over  he  himself  perceives,  from  [the  state  of]  his 
knowledge,  that  he  is  not  as  he  was,  but  that  he 
has  become  exalted  above  the  degree  of  other  wise 


literally  :  the  distant. 

2  pin   WnDl  literally:  in  the  darkness  of  time. 

3  ND3H   finfi   ITTOp  literally  :  bound  under  the  THRONE. 
Throne  stands  here  for  TH^il  ND3   The  Throne  of  Glory. 

4  D^N  (I  shim)  the   tenth  and  lowest  degree  of  Angels. 
See  page  84.  IT  vm. 


113 

men  ;  just  as  it  is  said  of  Saul  :  And  thou  shall 
prophesy  with  them,  and  shalt  be  turned  into  an 
other  man,  (1  Sam.  x\  6). 

III.  The  prophets  hold  various  degrees.     As 
in  ivisdom  one  wise  man  may  be  greater  than  an 
other,  so  in  prophecy  one  prophet  may  be  greater 
than  another  prophet.     All  of  them  see,  however, 
the  apparition  of  prophecy  in  a  dream  only,  in  a 
vision  of  the  night,  or  on  some  particular  day,  when 
deep  sleep  falls  on  them  ;  just  as  it  is  said  :  /  [the 
Lord]  will  make  myself  known  unto  him  IN  A  VI 
SION,  and  will  speak  unto  him  IN  A  DREAM,  (Numb. 
xii.  6).     Moreover  the  limbs  of  all  of  them,  at  the 
time  when  they  are  prophesying,  shake,  their  bo 
dily  power  fails,  their  ideas  become  perplexed,  and 
their  mind,  undisturbed  [by  any  other  impression], 
is  left  to  conceive  that  which  it  sees,  as  it  is  said 
of  Abraham  :  And,  lo,  an  horror  of  great  dark 
ness  fell  upon  him,   (Gen.  xv.  12.),   and  as  it  is 
also  said  of  Daniel:  For  my  comeliness  was  turned 
in  me  into  corruption,  and  I  retained  no  strength, 
(Dan.  x.  8). 

IV.  The  things  that  are  revealed5  to  the  pro 
phet  in  an  apparition  of  prophecy,  are  revealed  to 
him   by   way  of  allegory6  ;    but  then    the    inter 
pretation  of  the  allegory  is  also  at  once7  impressed 
on  his  mind8  by  the  [same]  apparition  of  prophecy, 


literally  :  that  they  make  known. 
literally  :  parable,  proverb,  orjigure. 

7  TD1  literally  :  and  immediately. 

8  ll7l  literally  :  in  his  heart. 


114 


so  that  he  knows  what  it  means  ;  as  was  the  lad 
der  which  Jacob  our  father  saw,  And  angels  as 
cending  and  descending  on  it,  which  was  an  alle 
gory  of  [the  rising  of]  kingdoms  and  their  [ulti 
mate]  subjugation ;  or  the  living  creatures  which 
Ezekiel  saw ;  or  the  seething  pot\  and  the  rod 
of  an  almond  tree*  which  Jeremiah  saw ;  or  the 
roll  [of  a  book]*  which  Ezekiel  saw;  or  the  ephah* 
which  Zechariah  saw ;  and  so  it  was  with  all  the 
other  prophets ;  some  of  them  there  were,  who, 
like  these,  related  the  allegory,  and  also  [gave]  the 
interpretation  thereof;  and  others  there  were  who 
told  the  interpretation  only ;  and  sometimes  they 
related  the  allegory  only,  without  [giving]  any  in 
terpretation,  as  are  parts  of  the  speeches  of  Eze 
kiel  and  Zechariah  ;  yet  all  of  them  prophesied 
in  allegories,  and  by  way  of  enigmas. 

V.  The  prophets  in  general  were  not  able  to 
prophesy  at  any  time  when  they  wished  [to  do  so], 
but  were  obliged  to  prepare  their  minds,  and  to  sit 
down  joyfully,  cheerfully  and  solitarily;  seeing  that 
prophecy  dwells  neither  amidst  melancholy5  nor 

1  Jer.  i.  13.  2  Jer.  i.  11. 

3  Ezek.  ii.  9.  4  Zech.  v.  6. 

5  -p  -ww  row  vfy  nrnwp  iDte  -ran 
•p  intfi  rrvrtf  -IDNP  TD^D  ir6  TOT  rrw 
Tin&  $b  rrw  mwrr  PNIC;  TTD^  row  i^y 
nbp  -priD  *&  pin^  lino  vh\  mn^v  T\r\n  ^ 
nno^  in  "pnD  N^M  D^tei  nnii  TIJID  ^i 
Nini  paon  p»  %-n  ]^3D  ^  inp  nnyi  now 

miT  T 

"  C7n^o  Dflwid  a  Psalm."     This  informs  us  that  the 
Shechina  (the  Majesty  of  God)  dwelt  with  him  (David)  first, 

and 


116 

amidst  apathy,  but  amidst  joyfulness;  and  there 
fore  the  sons  of  the  prophets  [used  to  have]  before 
them  a  psaltery6  and  a  tabret,  and  a  pipe,  and  a 
harp,  and  thus  used  to  seek  after  prophecy;  and, 
on  this  account,  it  is  said:  D^13fiD  nom7  And 
they  shall  [want  to]  prophesy,  (1  Sam.  x.  5.); 
meaning  that  :  they  trained  themselves  in  the  man 
ner  of  prophecy,  so  that  they  might  [in  time]  pro 
phesy,  just  as  we  say:  ^l^D8  ^3  such  and  such 


and  then  he  sung  the  song,  "A  Psalm  unto  David."  —  This 
informs  us,  that  he  first  sung  the  song,  and  then  the  Shechina 
dwelt  with  him  ;  for  the  Shechina  dwells  neither  amidst  apathy, 
nor  amidst  melancholy,  laughter,  levity,  or  idle  prattling,  but 
amidst  joyfulness  [arising  from  the  fulfilling]  of  the  Com 
mandments,  for  it  is  said  :  But  now  bring  me  a  minstrel.  And 
it  came  to  pass,  when  the  minstrel  played,  that  the  hand  of  the 
Lord  came  upon  him,  2  Kings  iii.  15. 

Bab.  Talmud,  Treatise  Psachim,  Section  10. 

It  will  easily  be  perceived  that  the  circumstance  of  some 
of  the  Psalms  being  inscribed  thus:  ~)OD  "TIT?  Unto  David 
a  Psalm,  and  some  thus:  "T)"6  "11DTZD  A  Psalm  unto  David, 
gave  rise  to  this  reasoning  of  the  Rabbins. 

6  See  1  Sam.  x.  5. 

7.  Here  our  Author's  argument  turns  on  D'WUnD  being 
in  the  Hithpael,  which  very  frequently  expresses  to  feign, 
pretend  or  want  to  do  some  thing.  As  an  instance  we  shall 
mention  the  7th  verse  in  the  13th  Chapter  of  the  Proverbs. 
n  piTI  WnnD  to  )W  ~>&ynD  W  there  is  that  maketh 
himself  (i.  e.  pretends  to  be,  or  wants  to  make  himself)  rich, 
yet  hath  nothing  ;  there  is  that  maketh  himself,  (pretends  to  be, 
or  wants  to  make  himself)  poor,  yet  hath  great  riches.  The 
same  also  D^QITID  HOm  ought  in  our  Author's  opinion  to 
be  rendered  by:  And  they  ^_shalT\  want  to  make  prophets  of 
themselves. 

Also  in  the  Hithpael.     See  the  preceding  note. 


116 

a  man  MAKES  HIMSELF  GREAT,  (pretends,  or  wants 
to  be  great).  Those  who  sought  to  prophesy  were 
called  D'Wmn  "01 l  the  sous  of  prophets,  (young 
prophets,  or  candidates  to  be  prophets),  but  al 
though  they  were  thus  preparing  their  minds,  it 
still  was  possible  that  the  Shechina  (the  Majesty 
of  God)  should  dwell  with  them,  and  also  possible 
that  it  should  not  dwell  with  them. 

VI,  All  that  which   we   have  said  [on  this 
head]   relates  to  the  manner  of  prophecy  of  all  the 
ancient  and  later  prophets,  except  Moses  our  Rabbi, 
the  master  of  all  prophets.     But  what  difference 
was  there   between    the  prophecy  of  Moses,  and 
the  prophecy  of  all  the  other  prophets  ? — All  the 
[other]  prophets  [saw  the  prophecy]  in  a  dream  or 
in  a  vision ;  but  our  Rabbi   Moses    saw  it,  whilst 
he  was  awake,  and  standing  upright,  for  it  is  said : 
And  when  Moses  ivas  gone  into  the  tabernacle  of 
the  congregation   to    speak  with   Him,    then   he 
heard  the  voice  of  one  speaking  unto  him,  (Numb, 
vii.  89). 

VII.  To  all  the  [other]  prophets  [it  was  re 
vealed]  through  the  medium  of  an  angel,  and  there 
fore  they  saw  that  which  they  saw,  in  an  allegory 
or  enigma,  but  to  Moses  our   Rabbi    it  was  not 
through  the  medium   of  an  angel,  for  it  is  said: 
With  him  will  I  speak  MOUTH  TO  MOUTH,  (Numb. 
xii.  8).     And  it  is  also  said  :  And  the  Lord  spake 
unto   Moses   FACE    TO    FACE,    (Exod.  xxxiii.    11). 


1  12  Kings  ii.  .1.  and  also  in  several  other  places  in  Scrip 
ture. 


117 

And  again  it  is  said:  And  the  SIMILITUDE  OF 
THE  LORD  SHALL  HE  BEHOLD,  (Numb.  xii.  8.)  ;  by 
which  it  was  meant  to  express,  that  there  was  no 
allegory,  but  that  he  saw  the  thing  quite  per 
spicuously,  not  in  an  enigma,  nor  in  any  allegory  ; 
and  this  is  what  the  law  bears  witness  concerning 
him  [by  saying]  :  EVEN  APPARENTLY  and  NOT  IN 
DARK  SPEECHES,  (Numb.  xii.  8.),  meaning,  that  he 
did  not  prophesy  in  dark  speeches,  but  openly, 
because  he  saw  the  thing  quite  perspicuously. 

VIII.  All  the  other  prophets  were  terrified, 
troubled  and  worn2  out  [by  the  power  of  prophecy]  ; 
but  with  Moses  our  Rabbi  it  was  not  so,  and  this 
is  what  the  Scripture  says  :  As  a  man  speaketh 
unto  his  friend,  (Exod.  xxxiii.  11.)  ;  meaning,  that 
as  a  man  is  not  troubled  by  hearing  the  words  of 
his  fellow,  so  the  mind  of  Moses  our  Rabbi  had 
the   power   of  conceiving  the  word   of  prophecy, 
whilst  retaining  all  its  faculties  unimpaired3. 

IX.  All  the  [other]  prophets  could  not  pro 
phesy  at  any  time  that  they  wished  [to  do  so]  ; 
but  with  Moses  our  Rabbi  it  was  not  so  ;  but  at 
any  time  when  he  wished  for  it,  the  Holy  Spirit 
came4  upon  him,  and  prophecy  dwelt  with  him  ;  so 
that  it  was  not  necessary  for  him  to  prepare  his 
mind,  and  to  put  himself  in  readiness;  for,  behold  ! 


literally  :  And  melting  away. 

3  rf?tf  HDP  ty  1»iy   Kim  literally:  whilst  standing  per 
fectly  on  his  stand. 

?  literally  :  was  put  on  him. 


118 

he  always  was  prepared  and  ready  for  it,  like  the 
ministering1  angels.  He  therefore  was  able  to 
prophesy  at  any  time,  as  it  is  said  :  Stand  still, 
and  I  will  hear  what  the  Lord  will  command  con 
cerning  you,  (Numb.  ix.  8).  And  this  was  assured 
to  him  by  God,  for  it  is  said  :  Go  say  to  them, 
Get  you  into  your  tents  agai.i.  But  as  for  thee, 
stand  thou  here  by  me2,  (Deut.  v.  30,  31). 

X.  Behold  !  by  this  you  learn3  that  with  re 
gard  to  all  the  [other]  prophets,  these,  when  pro 
phecy  departed  from  them,  returned  to  their  tents 
again,  by  which  is  meant,  [that  they  returned  again 
to]  their  bodily  wants,  like  the  rest  of  the  people, 
and  therefore  did  not  keep  away  from  their  wives2  ; 
but  as  to  Moses  our  Rabbi,  he  did  not  return  to 


1  By  jmt^n  ^DND  the  ministering  or  officiating  angels, 
those  angels  are  understood^that  are  in  the  immediate  presence 
of  the  Almighty. 

2  ran  *?N  ^  IBM  TTQ  tynpn  ^20  IDIN  rmrr> 
n^o  now  nn  array  fea  TOE  «)»  TON  bx 
-IBB  pTin  nrr 
Tiioy  ns  nnw 

"  Judah  says  :  By  the  word  of  the  Holy  One,  blessed  be 
He  !  it  was  said  unto  him  (Moses)  :  come  not  at  \_your~\  wives, 
(Exod.  xix.  15.);  now  as  Moses  was  comprehended  among 
them  (the  Israelites),  then,  behold  !  it  was  forbidden  to  all  of 
them.  But  when  He  said  :  Get  you  into  your  tents  again,  then, 
behold  !  He  has  allowed  it  to  them  ;  Moses  therefore  said 
unto  Him  :  Am  I  also  to  be  among  them  ?  (i.  e.  is  it  allowed 
to  me  as  well  as  to  them  ?)  But  He  said  unto  him,  it  is  not 
so,  but  :  Stand  thou  here  by  me."  —  Shemotk  Rabbah. 

literally  :  Behold  !  thou  hast  learned. 


119 

his  former  tent,  and  therefore  he  did  keep  away 
from  women4,  and  from  all  similar  [wants]  for  ever, 
so  that  his  mind  became  bound  unto  the  Rock  of 
the  Universe  ;  glory  never  departed  from  him  ;  the 
skin  of  his  face  shone,  (Exod.  xxxiv.  30.)  ;  and  he 
became  sanctified  like  the  angels. 

XL  As  to  the  prophet,  it  is  possible  that 
his  prophecy  might  be  merely  for  his  own  benefit, 
[namely]  that  it  might  enlarge  his  own  mind,  and 
extend  his  own  knowledge;  to  the  end  that  he 
might  know  of  those  sublime  matters  that  which 
he  did  not  know  before  ;  but  it  is  also  possible  that 
he  might  be  sent  to  any  nation  of  the  nations  of 
the  earth,  or  to  the  inhabitants  of  any  city  or  king 
dom,  in  order  to  set  them  right,  and  to  make 
known  unto  them  that  which  they  ought  to  do,  or 
to  restrain  them  from  the  wicked  deeds  which  they 
were  practising5,  and  [in  this  case,  namely],  when 
he  is  sent  [on  such  commissions],  a  sign  or  wonder 
is  delivered  to  him,  to  the  end  that  the  people  may 
know  that  God  has  really  sent  him. 

XII.  We  do  not,  however,  believe  every  one 
who  performs  a  sign  or  wonder  to  be  a  prophet, 
unless  he  be  a  man  whom  we  previously  knew  to 
have  been  worthy  of  prophecy,  in  consequence  of 
his  wisdom  and  his  actions,  whereby  he  was  exalted 
above  all  his  fellow  creatures6,  and  also  to  have 


4  n£Ml  ]D  literally:  from  the  woman   (or   wife).      See 
p.  118.  Note  2. 

6  DrVT^tt/  literally  :  that  were  in  their  hands. 
6  1^*0  ^32     literally  :  children  or  men  of  his  sort. 


120 


trained  himself  in  the  way  of  prophecy,  in  holiness 
and  sobriety1 ;  but  if  then  he  come  and  perform  a 
sign  or  wonder,  saying  [at  the  same  time]  that  God 
has  sent  him,  we2  are  commanded  to  hearken  unto 
him,  for  it  is  said :  Unto  him  ye  shall  hearken, 
(Deut.  xviii.  15). 

XIII.  But  still  it  is  possible  that  he  should 
perform  a  sign  or  wonder,  and  yet  not  be  a  prophet ; 
and  as  to  the  sign — there  may  be  something  wrong 
in  the  matter3 ;  but  for  all  that  we  are  commanded 
to  hearken  unto  him,  because  he,  having  been  a 
great  and  wise  man,  and  worthy  of  prophecy,  we 
ought  to  take  him  for  what  he  was  supposed l  to  be, 


literally  :  and  in  separation,  from  ££H2  fo  set 
apart.  Thus  with  the  Rabbins  every  strictly  sober  man  who 
endeavours  to  part  with  the  grosser  pleasures  of  the  world,  is 
called  ttfl"ia,  and  the  training  one's  self  to  so  strictly  sober  a 
life,  is  called  jnttTHa  .  But  to  those  who  by  way  of  hypocrisy 
showed  themselves  too  punctilious  in  their  abstemiousness, 
and  who  fell  into  the  grossest  self-conceit,  the  name  of 
Pharisees,  was  given  as  a  stigmatizing  epithet. 


literally  :  it  is  a  Commandment. 

3  132   D^lll  V?  W  literally:  there   is   something  in   it,    or 
simply  "pi    D'HTT  something  in  it,  is  a  well  known  Rabbinical 
phrase  which    implies  that   there  is   something  wrong   in   the 
matter,   that  the  thing  is  suspicious  or  unaccountable. 

4  Ifiprn    ^V   1JTIN    pTDyD—  npin    (probably   from    pTH 
strong.,  or  to  hold},  is  generally  used  by  the  Rabbins  to  denote 
any  strong  hold,  or  reason  for  supposing  some  thing,  (almost 
bordering  on  the  certainty  of  an  axiom),  thus  they  say  :  Hptn 
inn    fya  ^ai   na  TyO  DIN  P*   There  is  a  great   reason 
to  suppose,  or  it  is  held  for  certain,  that  no  man  can  behave  in  an 

impudent 


121 


for  so  we  are  commanded  [to  do],  just  as  we  are 
commanded  to  decide  a  legal  case,  by  [the  deposi 
tion  of]  two  honest  witnesses,  although  it  is  possi 
ble  that  they  should  have  borne  false  witness ; 
since,  however,  with  us  they  are  [supposed  to 
be]  honest  [men],  we5  ought  to  support  them  in 
their  honesty.  And  respecting  such  and  the  like 
matters  it  is  said:  The  secret  things  belong  unto 
the  Lord  our  God:  but  those  things  which  are 
revealed  belong  unto  us,  and  to  our  children, 
(Deut.  xxix.  29.)  ;  and  again  it  is  said :  For  man 
looketh  on  the  outward  appearance,  but  the  Lord 
looketh  on  the  heart,  (1  Sam.  xvi.  7). 

impudent  manner  to  his  creditor.  And  so  they  say  also :  ^pltf 
JTnpTntt  NIU  we  take  the  man  for  what  he  was  supposed, 
or  held  to  be ;  so  that  IJlptH  by  l/Tltf  j^Tp^D  signifies :  they 

him  for  what  he  was  supposed  to  be. 
5  by  Ifiltf   VTDyB  literally  :  they  place  them  on. 


PRECEPTS    RELATING    TO    THE    FOUNDATIONS 
OF    THE   LAW. 


CHAPTER    VIII. 

WITH  regard  to  Moses  our  Rabbi,  the  Is 
raelites  did  not  believe  him  in  consequence  of  the 
signs  which  he  performed,  (for  he  who  believes  in 
consequence  of  signs,  must  still  have  some  suspi 
cion  in  his  mind1  whether  it  might  not  have  been 
possible  that  the  sign  should  have  been  per 
formed  by  enchantment  or  witchcraft2);  but,  [on 
the  contrary],  all  the  signs  which  Moses  performed 
in  the  wilderness  were  performed  by  him,  as  a 
[mere]  matter  of  necessity,  and  not  with  the 
purpose  of  giving  proof  of  [the  truth  of]  his 
prophecy.  When  it  was  necessary  to  drown  the 
Egyptians  —  he  divided  the  sea,  and  plunged  them 
into  it.  When  we  had  need  of  food  —  he  brought 
us  down  Manna.  When  they  were  thirsty  —  he 
divided  the  rock  for  their  sake.  When  Korah 


literally  :  in  his  heart. 
2  And  consequently,  had  the  Israelites  believed  Moses  in 
consequence   of  the  signs   which  he  performed,   their  belief 
could  never  have  been  firm,  and  unshaken  by  suspicion. 


123 

and  his  company  denied  him  —  the  earth  swal 
lowed  them  up.  And  so  it  was  with  all  the  other 
signs. 

II.  Wherefore  then  did  they  believe  him? 
[It  was]  in  consequence  of  accompanying  him  to 
Mount    Sinai;  when   our  own  eyes   and  not  an 
other's  beheld,   and  when  our  own  ears  and   not 
another's  heard,  the  fire,  the  thunderings  and  the 
lightnings  ;  whilst  he  approached  the  thick  dark 
ness,  and  the  voice   spake  unto  him  in  our  own 
hearing:  Moses!    Moses!  go,  and  say  unto  them 
so  and  so;  just  as  it  is  said:   The  Lord  talked 
with  you  face  to  face,  (Deut.  v.  4).     And  again 
it  is  said  :  The  Lord  made  not  this  covenant  with 
our  fathers*,  (Deut.  v.  3). 

III.  But  how  do  we  know  that  the  accompa 
nying  of  him  to  Mount  Sinai  alone  was  the  proof 
of  his  prophecy  being  true,  and  not  liable  to  si\$- 
picion  ?  —  It  is  because  it  is  said  :  Lo,  I  come  unto 
thee  in   a  thick  cloud,  that  the  people  may  %&ar 
when  I  speak  with  thee,  and  BELIEVE  THEE:  FOR; 
EVER,  (Exod.  xix.  9).     Consequently,   before  that 
event,   they   did  not   believe    him    with   a   faith 
which  could  last  for  ever,  but  with  a  faith  which 
could  still  admit  of  doubt3. 

IV.  And  therefore  [we  say],  that  those  [very 
men],  to  whom  he  was  sent,  were  the  witnesses  to 


*  but  with  us,  even  us,  who  are  all  of  us  here  alive  this  day. 

3  rnran&l     -nmn     rmrW    t!W    literally:    after   winch 
(here  is  £s(iU~\  meditation  and  reflection. 


his  prophecy  that  it  was  true  ;  so  that  he  needed 
not  to  perform  any  other  sign  for  them,  for  both 
they  and  he  himself  were  witnesses  in  the  matter, 
just  as  two  witnesses  who  saw  together  any  one 
thing,  would  mutually  bear  witness  to  each  other, 
that  they  spoke  the  truth  ;  and  neither  of  them 
would  need  to  give  a  proof  to  the  other;  so 
with  regard  to  Moses  our  Rabbi,  after  accom 
panying  him  to  Mount  Sinai,  all  the  Israelites 
became  his  witnesses,  and  there  was  no  need  for 
him  to  perform  any  sign  before  them. 

V.  Now  this  is  that  which  the  Holy  One, 
blessed  be  He  !  spake  unto  him  at  the  beginning 
of  his  prophecy,  when  He  delivered  unto  him  the 
signs  to  be  performed  in  Egypt,  saying:  And 
they  shall  hearken  to  thy  voice,  (Exod.  iii.  18). 
[For]  Moses  our  Rabbi  well  knew,  that  he  who 
believes  in  consequence  of  signs,  still  entertains 
in  his  mind  some  suspicion  —  that  he  still  doubts 
and  reflects  —  and  therefore  he  declined  to  go, 
and  said  :  Rut,  behold  !  they  will  not  believe  me, 
(Exod.  iv.  1).  Until  the  Holy  One,  blessed  be 
He  !  made  known  unto  him  that  "  these  signs 
are  only  [to  serve]  until  they  have  gone  out  from 
Egypt  ;  but  that  after  they  have  gone  out  and 
stood  on  this  mount,  all  suspicion,  that  they  may 
have  entertained  against  thee,  will  be  removed  ; 
for  I  give  thee  here  a  sign,  by  which  they  will  know 
that  I  have  truly  sent  thee  from  the  very  first, 
so  that  no  suspicion  shall  remain  in  their  minds1." 


literally  :  in  their  hearts. 


125 


And  this  is  that  which  the  Scripture  says:  And 
this  shall  be  a  token  unto  thee  that  I  have  sent 
thee:  when  thou  hast  brought  forth  the  people 
out  of  Egypt,  ye  shall  serve  God  upon  this 
mountain,  (Exod.  iii. 


VL  Hence  we2  say,  that  we  would  not  helieve 
any  prophet  that  should  arise  after  Moses  our 
Rabbi,  in  consequence  of  the  sign  alone,  saying  : 
"  If  he  perform  a  sign,  we  will  hearken  unto  him 
in  every  thing  that  he  may  say,"  —  but  [if  we 
hearken  unto  him,  it  is]  in  consequence  of  the 
commandment,  with  which  Moses  charged  us  in 
the  law,  saying  :  "  When  he  gives  you  a  sign,  ye 
shall  hearken  unto  him  ;"  just  as  he  commanded 
us  to  decide  a  [legal]  matter  by  two  witnesses,  al 
though  we  may  not  know  whether  they  have  borne 
true  or  false  witness,  so  are  we  also  commanded 
to  hearken  unto  this  prophet,  although  we  do  not 
know  whether  the  sign  be  true,  or  [the  work  of] 
witchcraft3  or  enchantment. 

VII.  And  therefore  if  a  prophet  were  to 
arise  and  perform  great  signs  or  wonders,  but 
sought  to  deny  the  prophecy  of  Moses  our  Rabbi, 
we  should  not  hearken  to  him,  but  should  know 
certainly4  that  the  signs  were  [performed]  by  en 
chantment  or  witchcraft  ;  seeing  that  the  prophecy 
of  Moses  our  Rabbi  was  not  [established]  by 


2  "IDIN   rWXlM  literally  :  Hence  thou  sayest. 

3  ZDN1?!  syittDl  literally  :  by  witchcraft  or  enchantment. 

literally  :  plainly,  clearly. 


126 


signs,  so  that  we  could  compare  the  signs  of  this 
man  with  the  signs  of  the  other;  but  we  saw  it 
with  our  own  eyes,  and  heard  it  with  our  own 
ears,  the  same  as  he  (Moses)  himself  heard  it. 

VIII.  Behold !  what  the  matter  resembles ; 
it  is  just  like  witnesses  that  were  to  hear  witness 
before  a  man,  respecting  a  thing  which  he  saw 
with  his  own  eyes,  that  it  was  not  so  as  he  saw 
it ;  in  which  case  he  would  surely  not  hearken 
unto  them,  but  would  know  certainly  that  they 
were  false  witnesses.  And  therefore  the  law  says, 
that  if  [even]  the  sign  or  the  wonder  come  to 
pass,  thou  shalt  [still]  not  hearken  unto  the  words 
of  that  prophet ;  for  behold !  this  [man]  comes  to 
thee  with  a  sign  or  wonder,  to  deny  that  which 
thou  sawest  with  thy  own  eyes;  and  since  we 
only  believe  signs,  in  consequence  of  the  command 
ment  with  which  Moses  has  charged  us,  how  then 
are  we  to  receive  the  sign  of  him,  who  comes  to 
deny  the  prophecy  of  Moses  our  Rabbi,  which 
we  both  saw  and  heard? 


PRECEPTS    RELATING    TO    THE    FOUNDATIONS 
OF   THE    LAW. 


CHAPTER    IX. 

WITH  regard  to  the  law,  it  is  clear  and  mani 
fest,  that  it  is  a  commandment  which  is  to  last  for 
ever  and  ever,  and  which  does  not  admit  of  any 
alteration,  diminution  or  addition ;  for  it  is  said : 
What  thing  soever  I  command  you,  observe  to  do 

it;  THOU  SHALT  NOT  ADD  THERETO,  NOR  DIMI 
NISH  FROM  IT,  (Deut.  xii.  32).  Again  it  is  said : 
But  those  things  which  are  revealed  belong  unto 
us  and  to  our  children  FOR  EVER,  that  we  may  do 
all  the  words  of  this  law,  (Deut.  xxix.  29).  Be 
hold  !  this  informs  us,  that,  with  respect  to  all  the 
words  of  the  law,  we  are  commanded  to  perform 
the  same  FOR  EVER.  Moreover  it  is  said:  An 
ordinance  FOR  EVER  in  your  generations,  (Numh. 
xv.  15.) ;  and  again  it  is  said :  It  is  not  in  heaven, 
(Deut.  xxx.  12). 

II.  Behold !  this  informs  us  that  no  prophet 
is  allowed  to  introduce  henceforth  any  innovation. 
Should  therefore  any  man  arise  either  from  among 
the  nations  or  from  among  Israel,  and  perform  any 
sign  or  wonder,  and  declare  that  the  Lord  has 
sent  him  to  add  any  commandment,  or  to  diminish 
any  commandment,  or  to  explain  any  of  the  com- 


128 


mandments  in  such  a  way1  as  we  have  not  heard 
from  Moses ;  or  if  he  were  to  say  that  the  com 
mandments  which  have  been  commanded  to  the 
Israelites  are  not  [to  last]  for  ever,  and  from  ge 
neration  to  generation2,  hut  that  they  were  only 
temporary  commandments :  then,  hehold !  that 
man  is  a  false  prophet,  (for  hehold !  he  came  to 
deny  the  prophecy  of  Moses),  and  so  he  is  to  be 
destroyed  by  strangulation3  in  consequence  of  his 


literally  :  an  explanation,  i.  e.  by  such  an  explana 
tion  as  $c. 

2  JTHTT   "nnTl  literally:  and  for  the  generations  of  genera 
tions. 

3 


miDwr  nrvQ      i    wnn    worr 

pyn  sbx  rrya*  nno  mim 

And  it  is  written  :  Even  that  prophet  shall  die,  (Deut.  xviii. 
20).  Now  whenever  death  is  recorded  in  the  law  without 
Qthe  mode]  being  specified,  it  is  no  other  than  that  by  stran 
gulation. 

Bab.  Talmud.,  Treatise  Sanhedrin,  Section  10. 

The  punishment  of  death,  according  to  the  doctrine  of  the 
Talmudists,  is  divided  into  two  principal  classes  ;  namely,  into 
|H  /VH  ATTO  death  awarded  by  the  court  of  justice,  and  fTTVD 
D^D£f  ^TQ  death  by  the  hands  of  Heaven,  viz.  when  God  has 
reserved  it  to  Himself  to  destroy  the  transgressor.  The  first 
was,  according  to  the  nature  of  the  crime,  inflicted  in  four 
different  manners,  viz. 

1.  By  H^pD  pelting  or  stoning;  when  the  culprit,  pi 
nioned  and  stripped  of  his  clothes,  with  the  two  witnesses, 
ascended  a  scaffold  twice  as  high  as  the  height  of  a  man,  whence 
one  of  the  witnesses  pushed  him  down,  so  that  he  fell  with 
his  face  to  the  ground  ;  if  death  ensued,  there  was  no  occa 
sion  for  stoning  or  pelting  ;  but  if  there  still  remained  life  in 
the  culprit,  then  the  other  witness  flung  a  very  large  stone  at 
his  chest;  and  if,  after  this,  the  culprit  was  still  not  quite  dead, 

the 


129 


having  dealt  proudly  by  thus  speaking  in  the  name 
of  the  Lord,  things  which  He  has  not  commanded 


the  people  pelted  him  with  stones  till  life  was  extinct,  thus 
conforming  to  the  command  given  in  Deut.  xvii.  7 :  The 
hands  of  the  witnesses  shall  be  first  upon  him  to  put  him  to  death, 
and  afterward  the  hands  of  all  the  people. 

2dly.  By  HS'Htt/  Burning ;  when  the  culprit  was  placed 
in  dung  up  to  his  middle,  and  the  two  witnesses,  by  pulling 
the  two  ends  of  a  towel  which  was  put  around  his  neck, 
compelled  him  to  open  his  mouth ;  some  melted  tin,  lead, 
or  other  metal,  was  then  poured  into  it,  so  as  to  cause  his 
bowels  to  be  burnt  by  the  same. 

3dly.  By  3*")H  Slaying;  which  always  implies  rWlH 
^l^Dl  destroying  with  a  scimitar  or  sivord,  by  which  the  cul 
prit  was  decapitated. 

4thly.  By  p3H  Strangulation ;  when  the  culprit  was  also 
placed  in  dung  up  to  his  middle,  and  the  two  witnesses,  by 
pulling  the  two  ends  of  a  towel  which  was  put  around  his 
neck,  put  an  end  to  his  existence. 

In  the  order  in  which  these  four  different  modes  of  ex 
ecution  succeed  each  other  here,  they  were  supposed  by  the 
Rabbins  to  be  each  of  them  successively  less  severe  than  the 
preceding  one ;  so  that,  according  to  them,  ilTpD  Stoning, 
was  the  severest,  and  plTT  Strangulation,  the  most  lenient  of 
all. 

Blasphemers  and  idolaters,  after  they  had  been  stoned  to 
death  in  the  manner  already  described,  were  suspended  from 
a  post  a  short  time  before  sun-set,  and  then  immediately 
taken  down;  conformably  to  the  commandment:  his  body 
shall  not  remain  all  night  upon  the  tree,  (Deut.  xxi.  23). 
Men  only  were  hung,  and  not  women;  in  consequence  of 
its  being  written,  with  regard  to  those  that  are  to  be  hung : 
And  if  a  MAN  have  committed  a  sin  worthy  of  death,  (Deut. 
xxi.  22.),  which,  according  to  the  Rabbins,  excludes  women. 

With  respect  to  the  punishment  of  death  to  be  awarded  to 
&  man 


130 


him ;  for  He,  blessed  be  His  name !  has  [on  the 
contrary]  enjoined  Moses,  that  this  command 
ment  should  be  unto  us  and  to  our  children  FOR 
EVER,  and  God  is  not  a  man  that  He  should  lie. 

III.  But  if  so,  why  then  is  it  said  in  the  law : 
/  will  raise  them  up  a  prophet  from  among  their 
brethren  LIKE  UNTO  TIIEE\  (Deut.  xviii.  18.)? 
[By  this  it  is]  not  [meant]  that  he  (the  prophet) 
is  to  come  to  establish  any  [new]  law,  but  only 
to  enjoin  [the  observation  of]  the  [actual]  law, 
and  to  warn  the  people  that  they  should  not  tres 
pass  against  it ;  just  as  the  last  of  the  prophets 


man  by  heaven,  this  is  again  divided  into  D^ftttf  ''Tl  riTVD 
Death  by  the  hands  of  Heaven,  which  refers  to  the  body  only, 
and  fully  atones  for  the  sin  ;  and  into  J1""D  Cutting  off,  which 
refers  sometimes  to  the  body  only,  (yet  so  that  death  does 
not  fully  atone  for  the  crime,  and  consequently  the  soul  is  still 
to  suffer  after  having  parted  with  the  body)  ;  sometimes  to 
the  soul  only,  (that  is  to  say,  that  the  soul  is  to  be  annihilated 
after  the  body  has  lived  its  natural  time)  ;  and  sometimes  to 
both  body  and  soul,  so  that  both  are  at  once  destroyed  by 
heaven,  which  is  only  the  case  with  Blasphemers,  in  conse 
quence  of  its  being  said,  with  regard  to  them  :  rn!D.n  miDil 
NTH  tttSEn  That  soul  shall  utterly  be  cut  off,  (Numb.  xv.  31.), 
where  the  repetition  n~D.n  Dl^n  implies  according  to  the 
opinion  of  some  of  the  Rabbins,  the  destruction  of  both  body 
and  soul. 

Some  of  the  Rabbins  hold  the  opinion  that  .THD  cutting  off, 
implies  also  the  dying  childless;  and  make  the  difference  be 
tween  D^ttf  "H*1!  nJVD  and  .THD  to  consist  in  this. 


1  Which  expression,  like  unto  thee,  if  not  for  our  Author's 
explanation,  might  seem  to  convey  the  idea  of  the  possibility 
of  another  prophet's  arising,  whose  authority  should  be  in 
every  respect  equal  to  that  of  Moses. 


131 

said  :  Remember  ye  the  law  of  Moses,  my  servant, 
(Mai.  iv.  4).  Moreover,  if  he  (the  prophet)  were 
to  charge  us  with  any  thing  respecting  private 
matters;  as,  for  instance:  go  into  that  place,  or 
do  not  go  ;  join  battle  to  day,  or  do  not  join 
[hattle]  ;  build  this  wall,  or  do  not  build  it  ;  we 
are  [likewise]  commanded  to  hearken  unto  him. 

IV.  And  he  who  trespasses  against  his  words 
(commands)  deserves  to  be  destroyed  by  Heaven2, 
for  it  is  said  ;  And  it  shall  come  to  pass,  that 
whosoever  will  not  hearken  unto  My  words  which 
he  shall  speak  in  My  name,  I  WILL  REQUIRE 
IT  OF  HIM\  (Deut.  xviii.  19).  Moreover  a  pro 
phet  who  trespasses  against  his  own  words,  or  sup 
presses  his  prophecy4,  also  deserves  to  be  destroyed 


^Tl  HJTD  literally  :  death  by  the  hands  of  Plea- 
ven.     See  p.  128,  Note  3. 

3  DW   -H-a   10VD  fcm»  'OIJN  ITOI  "  And  it  is  written 
/  will  require  it  of  him,  [[meaning]  by  the  hands  of  Heaven." 

Bab.  Talmud,   Treatise  Sanhedrin,  Section  10. 

4  In  the  Bab.  Talmud,   Treatise  Sanhedrin,  Section  10.  we 
find  the  following  Mishnah  : 


by  -imiom  irwi^  ntf  Earn  bm  DTK  'H'a  inrro 
D^D^  vpi  inn^D  iD^y  nn  by  iiy^  ^>a 

ID^D  vrnx 

"  He  who  is  a  false  proj)het,  he  who  prophesies  that 
which  he  has  not  heard,  and  he  who  prophesies  that  which 
was  not  said  unto  him,  are  to  be  destroyed  by  the  hands  of 
men;  but  he  who  suppresses  his  prophecy,  and  he  who  is 
slack  about  the  words  of  a  prophet  ;  and  also  a  prophet  who 

trans- 


132 


by  Heaven ;  and  it  is  with  regard  to  these  three' 
[cases],  that  it  is  said :  /  will  require  it  of 
him. 

V.  Also  if  a  prophet,  whom  we  know  to  he 
a  prophet,  were  to  tell  us  that  we  should  trespass 
against  any  one  of  the  commandments  stated  in 
the  law,  or  even  against  several  commandments, 
whether  they  be  slight1  or  important  ones,  for  a 
certain  time  only ;  we  are  commanded  to  hearken 
unto  him. 


transgresses  his  own  words,  are  to  be  destroyed  by  the  hands 
of  Heaven,   for  it  is   said :  /  will  require  it  of  him" 

Thus  far  the  Mishnah;  and  the  Gemara,  on  discussing 
this  subject  says?,  that  we  have  an  instance  of  a  prophet's  sup 
pressing  his  prophecy  in  Jonah,  the  son  of  Amittai;  another 
instance  of  one's  being  slack  about  the  words  of  a  prophet,  we 
have  in  the  man  of  the  sons  of  the  prophets,  who  said  unta 
his  neighbour  in  the  word  of  the  Lord :  Smite  me,  I  pray  thee  ; 
when  the  man  refused  to  smite  him,  and  was  told  by  him : 
Because  thou  hast  not  obeyed  the  voice  of  the  Lord,  behold,  as 
soon  as  thou  art  departed  from  me,  a  lion  shall  slay  thee, 
(1  Kings  xx.  35,  36).  And  again,  they  observe  that  an  in 
stance  of  a  prophet's  transgressing  his  own  words  is  recorded  in 
I  Kings  xiii.  in  the  man  of  God  who  prophesied  against  the 
altar  of  Jeroboam  at  Beth-el,  when  he  refused  the  king's  en 
tertainment,  in  consequence  of  his  having  been  commanded  by 
the  word  of  God,  saying :  Eat  no  bread,  nor  drink  water,  nor 
turn  again  by  the  same  way  that  thou  earnest,  but  who  still 
suffered  himself  to  be  seduced  by  the  old  prophet,  to  go  back 
and  eat  and  drink  with  him,  and  who  in  consequence  of  this, 
was  slain  by  a  lion. 

U    literall:    whether    liht-  ones   or 


133 

VI.  For  thus  we  are  taught  by  the  sages  of 
old,  by  tradition2  :  "  In  every  thing  that  the  pro 
phet  bids  thee  trespass  against  the  words  of  the 
law,  as  in  the  case  of  Elijah  on  mount  Carmel3, 
(as  recorded  in  1  Kings  xviii.),  hearken  unto  him, 
except  in  matters  of  idolatry."  But  [observe], 
this  must  be  for  a  certain  time  only,  as  [it  was] 
with  Elijah  on  mount  Carmel,  [namely]  when 
he  offered  a  burnt  offering  in  a  foreign  country4, 
though  Jerusalem  alone  was  chosen  for  this  [pur 
pose],  and  though  he  who  offers  a  sacrifice  in  a 
foreign  country  deserves  fi"O  to  be  cut  ojfb;  but 
notwithstanding  this,  because  he  was  a  prophet, 
we  were  commanded  to  hearken  unto  him;  for 


D  literally  :  by  the  mouth  of  word  of  report. 
3  Elijah's  trespass  on  that  occasion  consisted  in  this,  that 
he  offered  a  burnt  offering  in  a  foreign  country,  contrary  to 
the  commandment  enjoined  by  Moses:  Take  heed  to  thyself 
that  thou  offer  not  thy  burnt  offerings  in  every  place  that  thou 
seest,  (Deut.  xii.  13),  as  will  be  perceived  from  our  Author's 
reasoning  in  this  paragraph.  But  as  Elijah  did  this  only  tem 
porarily  and  for  the  purpose  of  giving  the  lie  to  the  pro 
phets  of  Baal,  the  people  were  bound  to  obey  him.  Thus 
the  Rabbins  say,  in  the  Bab.  Talmud,  Treatise  Yebamoth, 
Section  10. 

rra  by  -niy  -ft  -OK 
sb  ^on  te-on  -iro 

"  Unto  him  ye  shall  hearken,  (Deut.  xviii.  15).  Even  if 
he  (the  prophet)  bid  thee  transgress  any  of  the  commandments 
Qenjoined]  in  the  law,  as  Elijah  Qdid]  on  mount  Carmel,  yet 
so  it  be  temporarily  only,  hearken  unto  him." 

4  V^rO  literally  :   without  or  abroad. 

r-   See  page  128,  the  latter  part  of  Note  3. 


134 

respecting  such  instances  it  is  also  said :  Unto 
him  ye  shall  hearken,  (Deut.  xviii.  15).  Now 
had  one  asked  Elijah  and  said  unto  him :  "  How 
can  we  break  that  which  is  written  in  the  law : 
that  thou  offer  not  thy  burnt  offerings  in  every 
place  that  iliou  seest,  (Deut.  xii.  13.)?"  he  would 
have  answered  thus :  God  has  commanded  that 
he  only  who  constantly1  offers  sacrifices  in  foreign 
countries  deserves  to  he  cut  off,  and  agreeably  to 
this  Moses  too  commanded  [us]  ;  but  as  for  my 
self,  I  shall  offer  a  sacrifice  in  a  foreign  country 
this  day  only,  [and  this  I  do]  by  the  command 
of  the  Lord,  in  order  to  give  the  lie  to  the  pro 
phets  of  Baal. 

VII.  And   in    this   manner   if  any   one    of 
the  prophets  order  us  to  transgress  [a  command 
ment]  temporarily,  we  are  commanded  to  hearken 
unto  him  ;  but  if  he  say  that  the  thing  is  to  be 
broken  for  ever,  he  must  be  destroyed  by  strangu 
lation  ;    for   the   law  says  :    Unto  us   and  to   our 
children  FOR  EVER,  (Deut.  xxix.  29). 

VIII.  And  in  like  manner  if  he  (the  prophet) 
[propose  to]  break  any  of  the  things  which  we  have 
learned  by   tradition  ;    or  if  he  say,   with  respect 
to  any  point  of  the  law,  that  the  Lord  has  en 
joined  him  that  the  matter  should  be  decided  so 
and    so,  or    that   [in    any  rabbinical   controversy] 
the    point2  ought   to  be    decided   by  the   opinion 


literally  :  always,  for  ever. 

This   is  the   Rabbinical   term   for   any  decision   in 
controversial  matters. 


135 

of  such  and  such  a  person  ;  then  hehokl  !  that  man 
is  a  false  prophet,  and  must  he  strangled3,  although 
he  perform  a  sign  ;  for,  hehold  !  he  came  to  give  the 
lie  to  the  law,  which  says  :  It  is  not  in  Heaven*, 

s  See  page  128,  Note  3. 

4  The  importance  which  the  Rabbins  attach  to  this  pas 
sage  of  Scripture,  viz.  It  is  not  in  Heaven,  is  so  great,  that 
they  go  so  far  as  to  say,  that  it  implies  that  God  has  Himself 
renounced  the  right  of  ever  interfering  in  the  discussions  of 
any  of  the  commandments  enjoined  in  the  law  ;  so  that  not 
only  a  prophet  who  should  assume  the  right  of  deciding  any 
rabbinical  controversy  on  the  alleged  authority  of  inspiration 
would  be  disregarded,  but  even  a  voice  from  Heaven  itself 
would  be,  and  actually  has  been,  disregarded  in  such  instances. 
In  the  Bab.  Talmud,  Treatise  Babbah  Mezia/i,  Section  4,  a 
controversy  is  recorded  to  have  taken  place  between  Rabbi 
Eliezer  and  the  other  Rabbins;  and  after  Rabbi  Eliezer's 
opinion  had  been  repeatedly  rejected,  it  is  stated  as  follows  : 

inn  ipjn  my  nr  inn  VTIDI  ro*?n  DN  nrf? 
ro*  niND  yi-u*  rb  nDNi  HDK  HND 
DN  or6  *IDNI  -irn  innn  p  m»-i 
arming  D^DH  no*  nrn  inov  D^DH 
DN  "ID^I  -JTH  D^DH  JiDKD  rp*n    ^^ID     » 
ma  i^rr  IPPDV 
DK  DH^J  ID«  v^n^  u^i  am 

HD  Dn^  H^Sll  HI  n^  Ht 

ispr   ^ 
ro^n  D^  onS  n^^i  nrn 

p  ni  nrw¥»  irrav  o^Dtc/n  p 


D^DttTl   K     ^D    ^^H    D'TOl    K 

nro  "iiDt^  ^     nil  pn^t^D  UN 


NIPT  inn  ^t^ip  TIV  ^D  rr6 

i  UITOS  "iDNT  i^n  Kp  rr^ 

«  He 


136 

(Dent.  xxx.   12.);    but   in   temporary  matters  we 
must  hearken  unto  him  in  every  thing. 

"  He  (Rabbi  Eliezer)  said  unto  them  :  <  If  the  matter  is  to 
be  decided  by  my  opinion,  let  this  Carob-tree,  (Siliqua  Arbor} 
prove  it ! '  so  the  Carob-tree  moved  [from  its  place]  to  a  dist 
ance  of  an  hundred  cubits,  and,  according  to  some,  even  to  a 
distance  of  four  hundred  cubits;  but  the  others  said  unto  him, 
'  Men  must  not  bring  proofs  from  a  Carob-tree/  Then  he  said 
again,  '  If  the  matter  is  to  be  decided  by  my  opinion,  let  this 
stream  of  water  prove  it !' — so  the  stream  of  water  changed  its 
course,  and  flowed  backwards ;  but  the  others  said  unto  him, 
'  Men  must  not  bring  proofs  from  a  stream  of  water/  Then 
he  said  again,  '  If  the  matter  is  to  be  decided  by  my  opinion, 
let  the  walls  of  this  lecture  room  prove  it ! '  so  the  walls  of  the 
lecture  room  bent  down  and  were  about  to  fall,  but  Rabbi 
Joshuah  rebuked  them,  saying  unto  them :  '  When  the  dis 
ciples  of  the  sages  are  contending  with  one  another  in  law 
matters,  of  what  consequence  are  you  ? '  So  the  walls  did  not 
fall,  out  of  respect  to  Rabbi  Joshuah,  yet  neither  did  they 
stand  up,  out  of  respect  to  Rabbi  Eliezer,  and  so  they  are  still 
standing  obliquely.  Then  he  (Rabbi  Eliezer)  said  again  unto 
them,  '  If  the  matter  is  to  be  decided  by  my  opinion,  let  them 
prove  it  from  Heaven !' — So  an  echo  (a  voice  from  Heaven) 
went  forth  and  said :  '  What  will  you  have  from  Rabbi  Eli 
ezer,  according  to  whose  opinion  matters  ought  to  be  decided 
in  all  instances?'  But  Rabbi  Joshuah  rose  on  his  legs,  and 
said — '  IT  is  NOT  IN  HEAVEN  I' — But  this  [text]  It  is  not  in 
Heaven,  what  does  it  mean?  Rabbi  Jeremiah  said:  [it 
means  that]  '  men  must  not  care  for  a  voice  from  Heaven,  for  it 
has  already  been  written  in  the  law  on  mount  Sinai:  *Hn& 
JTO"6  DM")*  After  a  multitude  \_ye  oughf}  to  incline,  (Exod. 


*  mtonb  D-m  nnx  rntaa1?  m  by  ruyn  N^n  rnjnb  n-m  ""inx  rvnn  xb 
Thou  shalt  not  follow  a  multitude  to  [do]  evil;  neither  shalt  thou  speak  in  a 
cause  to  decline  after  many  to  wrest  [judgment],  (Exod.  xxiii.  2).  The  Rab 
bins  altogether  disregarding  the  accent,  divide  this  text  in  such  a  manner,  as 
to  make  a  distinct  sentence  of  the  last  three  words  mianb  Dsm  "inN,  which 
they  seem  to  have  translated  thus  :  After  a  multitude  [ye  ought]  to  incline, 

implying 


137 

IX.  But  when  is  it  so1  ?  —  [It  is  so]  with 
regard  to  all  other  commandments  ;  as  to  matters 
of  idolatry,  however,  we  do  not  hearken  unto  him, 
not  even  temporarily.  And  were  he  even  to  per 
form2  great  signs  and  wonders,  yet  if  he  say  that 
the  Lord  commanded  him  that  some  idol  should 
be  worshipped,  though  for  that  day  only,  or  for 
that-  hour  only  —  then  behold!  this  man  has  spo 
ken  to  turn  you  away  from  the  Lord,  and  with 
respect  to  such  a  one  the  Scripture  commands 

xxiii.  2).'  Rabbi  Nathan,  on  meeting  Elijah,  asked  him: 
*  What  did  the  Holy  One,  blessed  be  He!  do  at  that  time?' 
(viz.  at  the  time  when  the  voice  from  Heaven  was  thus  dis 
regarded  and  opposed  by  the  above-stated  argument)  ;  when 
he  (Elijah)  answered  him:  '  He  laughed  and  said:  My 
children  have  triumphed  over  Me!  My  children  have  tri 
umphed  over  Me  !'  " 


DH11    HD1    literally:    In  what   [respect]   are 
these  words  said  ? 

2  -IDW  DK  ^i  pnr  "an  IDK  im 
yin  b  ynv  mm  nn  by 
jpp-n  yxDNi  non  ib  TD^D 

* 

"  Rabbi  Abuhu  said  in  the  name  of  Rabbi  Jochanan  :  In 
every  respect  if  a  prophet  bid  thee  transgress  the  words  of  the 
law,  hearken  unto  him  ;  except  in  matters  relating  to  the 
worship  of  idols,  in  which  case,  though  he  were  to  cause  the 
sun  to  stand  still  before  thee  in  the  midst  of  the  firmament, 
thou  must  not  hearken  unto  him."  —  Bab.  Talmud,  Treatise 
Sanhedrim,  Section  10. 


implying:  that  all  doubts  and  scruples  which  may  present  themselves  in 
cases  of  law,  ought  to  be  determined  by  a  plurality  of  votes.  Onkels  too 
renders  miflnb  D-m  -inx  by :  N3s~r  obti'  -N'OD  ira  after  [tke  opinions  or 
voles  o/"]  mati7/t  determine  Hie  law-case. 


138 

and  says:  And  the  sign  or  the  wonder  come  to 
pass...  Thou  slialt  not  hearken  unto  the  words  of 
that  prophet... IB ecause  he  hath  spoken  TO  TURN 

YOU  AWAY    FROM    THE    LoRD    YOUR   GoD9    (Deilt. 

xiii.  2,  3,  5).  For  behold  !  this  man  came  to  give 
the  lie  to  the  prophecy  of  Moses ;  and  therefore 
we  know  for  a  certainty  that  he  is  a  false  pro 
phet,  and  that  that  which  he  performed  was 
[performed]  hy  enchantment  and  witchcraft;  he 
[therefore]  must  be  strangled1. 

1  See  page  128,  note  3. 


PRECEPTS   RELATING    TO    THE    FOUNDATIONS 
OF   THE   LAW. 


CHAPTER    X. 

ANY  prophet  that  may  arise  for  us,  (i.  e.  for 
our  benefit)  and  say  :  that  the  Lord  has  sent  him 
—  need  not  perform  any  sign,  like  one  of  the  signs 
of  Moses  our  Rabbi,  or  like  the  signs  of  Elijah 
or  Elisha,  which  consisted  in  a  change  in  the 
course  of  nature2  ;  but  his  sign  ought  [to  consist  in 
this,  namely],  that  he  foretell  things  which  are  to 
happen  in  the  world,  and  that  his  words  be  veri 
fied  ;  for  it  is  said  :  And  if  thou  say  in  thine 
heart:  How  shall  we  know  the  word,  fyc3.  (Deut. 
xviii.  21). 

II.  Therefore  if  a  man  come,  who  is  worthy 
of  prophesying  through  the  operation  of  the  Lord, 


literally:  In  which 
there  is  an  alteration  in  the  manner,  (i.  e.  the  usual  course)  of 
the  Universe. 

3  And  if  thou  say  in  thine  heart,  How  shall  we  know  the  word 
which  the  Lord  hath  not  spoken  ?  —  When  a  prophet  speaketh  in 
the  name  of  the  Lord,  if  the  thing  follow  not,  nor  come  to  pass, 
that  is  the  thing  which  the  Lord  hath  not  spoken,  but  the  pro 
phet  hath  spoken  it  presumptuously,  fyc.  (Deut.  xviii.  21,  22). 
From  which  the  inference  is  drawn,,  that  if  the  words  spoken 
by  a  prophet  in  the  name  of  the  Lord,  actually  come  to  pass, 
he  must  be  a  true  prophet. 


140 

and  moreover  if  be  come  neither  to  add  nor  to 
diminish,  but  to  serve  the  Lord  by  [fulfilling] 
the  commandments  of  the  law,  they  must  not  say 
unto  him  :  divide  the  sea  before  us ;  or :  call  a 
dead  body  into  life  before  us,  or  [do  any  of]  the 
like  things,  and  then  we  will  believe  thee ;  but 
they  must  say  unto  him  :  If  thou  be  a  prophet, 
foretell  things  that  are  to  happen ;  and  so  he 
tells  them,  and  we  wait  to  see,  whether  his  words 
will  come  to  pass,  or  whether  they  will  not  come 
to  pass.  And,  should  even  the  least  thing  [of 
what  he  foretold]  fail1,  it  will  be  evident  that  he 
is  a  false  prophet ;  but  if  all  his  words  come  to 
pass,  he  must  be  looked  upon  by  us2  to  be  a  faith 
ful  man.  We  must  however  examine  him  many 
times,  and  if  all  his  words  are  found  to  be  true, 
then  behold !  that  man  is  a  true  prophet,  just  as 
it  is  said  of  Samuel :  And  all  Israel.,  from  J}an 
even  to  Beer-sheba,  knew  that  Samuel  was  esta 
blished  to  be  a  prophet  of  the  Lord3,  (1  Sam.  iiL 
20). 

III.  But  do  not  the  observers  of  times  and 
the  diviners  also  foretell  that  which  is  to  happen  ? 
—what  difference  then  is  there  between  the  pro 
phet  and  them? — Now  [the  fact  is,  that  as  to] 
observers  of  times,,  diviners,  and  such  men,  some 
of  their  words  may  be  fulfilled,  and  some  of  them 

1  te3  literally :  fall. 

2  U^Vl    nVP  literally  :  he  shall  he  m  our  eyes. 

?  The    verse    preceding    this  is:    And   8amncl  grew,  ana 
I  he    Lord  wax  with  him,    AXD   DID  LET  NONE  OF   HIS   W 
PALL  TO  THE  GROUND. 


141 


may  not  be  fulfilled,  just  as  it  is  said:  Let  now 
the  astrologers,  the  stargazers,  the  monthly  prog- 
nosticators,  stand  up,  and  save  thee  FROM  [these 
things']  THAT  shall  come  upon  thee,  (Isai.  xlvii. 
13.)  ;  [here  the  prophet  purposely  introduces  the 
word]  "IDND  FROM  [SOME  things*]  THAT  [shall 
come  upon  thee],  and  not  [the  words]  ~WX  bl  ALL 
[things]  THAT  [shall  come  upon  thee].  And  indeed 
it  is  also  possible  that  none  of  their  wrords  should 
be  fulfilled  at  all,  but  that  they  should  have  been 
altogether  mistaken,  just  as  it  is  said:  That 
frustrateth  the  tokens  of  the  liars,  and  maketh 
diviners  mad,  (Isai.  xliv.  25).  But  as  to  the 
prophet,  all  his  words  are  fulfilled,  for  it  is  said  : 
That  there  shall  fall  unto  the  earth  nothing  of 
the  word  of  the  Lord,  (2  Kings  x.  10).  And 


4  Our  Author,  by  taking  the  letter  D  in  the  word 
to  convey  a  partitive  sense,  like  the  D  in  THSD  npfil  and 
she  took  \_SOME]  of  the  fruit  thereof,  (Gen.  iii.  6,),  understands 
the  prophet  to  say:  that  though  the  astrologers,  stargazers, 
&c.  might  at  times  have  been  able  to  foretell  or  prevent  by 
their  enchantments  SOME  few  of  the  things  which  are  to  happen 
in  this  world,  (for  that  they  should  be  able  to  foretell  or  pre 
vent  all  and  every  thing  that  was  to  happen,  was  quite  out  of 
the  question,  this  being  altogether  beyond  their  power)  ;  yet 
by  the  will  of  the  Almighty,  they  were  now  in  this  instance 
to  be  stripped  even  of  the  limited  and  scanty  knowledge 
which  they  once  possessed,  so  that  they  should  not  be  able  to 
decipher  one  single  letter  of  that  which  is  written  in  the 
book  of  fate.  The  text  in  question  would  therefore,  according 
to  our  Author's  opinion,  admit  of  the  following  version  :  Let 
now  the  astrologers,  the  slargazcrs,  the  monthly  prognosticates, 
sfand  up  and  save  tltee  even  from  PART  of  that  which  shall  come 
upon  thcc, 


again  it  is  said  :  The  prophet,  that  hath  a  dream, 
let  him  tell  a  dream  ;  and  he  that  hath  My  word, 
let  him  speak  My  word  faithfully.  What  is  the 
chaff  to  the  wheat?  saith  the  Lord,  (Jer.  xxiii. 
28.)  ;  meaning,  that  the  words  of  diviners  and 
dreams,  are  like  the  chaff,  in  which  there  has  been 
mixed  a  little  wheat  ;  but  their  (the  prophets') 
words  are  like  wheat,  in  which  there  is  no  chaff 
at  all. 

IV.  And  with  regard  to  this,  the  Scripture 
has  assured  us  and  said  :  that  those  things,  which 
the  observers  of  times,  and  the  diviners  foretell 
to  other  nations  falsely  \  the  prophet  will  foretell 
to  you,  in  the  words  of  truth;  so  that  you  have 
no  need  of  any  observer  of  times,  or  diviner  or  the 
like  men  ;  for  it  is  said  :  There2  shall  not  be  found 
among  yon  any  one  that  maketh  his  son  or  his 


literally:  and  lie. 

2  In  order  to  render  our  Author's  argument  more  clear., 
we  shall  quote  the  six  verses  of  Deut.  xviii.  to  which  he 
alludes,  namely,  from  verse  10  to  verse  15. 

Ver.  10.  There  shall  not  be  found  among  you  any  one  that 
maketh  his  son  or  his  daughter  to  pass  through  the  Jire,  or  that 
useth  divination,  or  an  observer  of  times,  or  an  enchanter,  or  a 
witch. 

Ver.  11.  Or  a  charmer,  or  a  consulter  with  familiar  spirits, 
or  a  wizard,  or  a  necromancer. 

Ver.  12.  For  all  that  do  these  things  are  an  abomination 
unto  the  Lord  :  and  because  of  these  abominations  the  Lord  thy 
God  doth  drive  them  out  from  before  thce. 

Ver.  13.      Thou  shalt  be  perfect  with  the  Lord  thy  God. 

Ver.  1  4.  For  these  nations,  which  thou  shalt  possess,  heark 
ened  unto  observers  of  times  and  unto  diviners  :  but  as  for  thec, 
f/ic  Lori!  thy  God  hath  not  suffered  thce  so  In  do. 


143 

daughter  to  pass  through  the  fire,  &p....For  these 
nations,   $c. ...  (Deut.  xviii.  10,  14).      A  prophet 
from   the  midst  of  thee   of  thy  brethren,  fyc.... 
(Deut.  xviii.  15). 

V.  Behold !    you    are    then    informed,    that 
when  a  prophet  arises  for  us,  it  is  only  to  foretell 
us  things  which  are  to  happen  in  the  world,  such 
as   plenty,   famine,   war  or    peace,    and   the  like 
things.     Yea,  he  may  foretell  even  the  concerns 
of  a  private  individual,  just  as  Saul3,  when  he  sus 
tained  a  loss,   went  to  a   prophet,  that  he  (the 
prophet)  might  inform  him  of  the  place  where  it 
(the  thing  lost)  was4;  and  it  is  only  things  like 
these   that  a  prophet  is  to  declare ;    he  is  by  no 
means   to  establish  a   [new]   law,   or   to   add   or 
diminish  any  commandment. 

VI.  With  regard  to  any  fatal5  things  which 
the   prophet  may  foretell,  as,  for   instance,  if  he 
were   to    foretell    that  such    and   such   a   person 
will  die,  or  that   in  such  and  such   a  year  there 
will  be  a  famine  or  war,  or  the  like  things ;  and 
if  it    happen    that    his    words    do   not   come   to 
pass;    this  cannot   be  considered6   as    disproving 

V.  15.  The  Lord  thy  God  will  raise  up  unto  thee  a  prophet 
from  the  midst  of  thee,  of  thy  brethren,  like  unto  me;  unto  him 
ye  shall  hearken. 

3  As  is  recorded  in  1  Sam.  ix. 

4  IlDlpD  literally :  its  place. 

5  ni3>n2n    ''"111     literally:     things   of  vengeance,  or    re 
tribution.     This  expression  is  always  used  by  the  Rabbins,  to 
express  unfortunate  or  ominous  events. 

6  HO   PN  literally :  there  ix  not  in  it. 


144 

his  prophecy,  and  we  must  not  say  :  behold  !  he 
has  spoken,  and  yet  it  never  came  to  pass  ;  for 
the  Holy  One,  blessed  be  He  !  is  alow  to  anger, 
and  of  great  kindness,  and  repenteth  Him  of  the 
evil;  moreover  it  is  possible  that  they  (the  sin 
ners)  have  repented,  and  obtained  pardon,  as  was 
the  case  with  the  people  of  Nineveh1  ;  or  [it 
may  be]  that  He  has  given  them  a  respite2,  as 
was  the  case  with  Hezekiah3. 

VII.  But  if  he  (the  prophet)  assure  [peo 
ple]  of  any  good,  foretelling  that  it  will  be  so  and 
so  ;  and  yet  the  good,  which  he  foretold,  do  not 
come  to  pass,  then  it  is  evident4  that  he  is  a  false 
prophet;  inasmuch  as  every  thing  good  which 
God  decrees,  though  it  be  on  a  certain  condition*, 

1  As  recorded  in  Jonah,  chap.  iii. 

2  Jl7.ro   Itt  literally  :  or  that  He  has  suspended. 

3  Who  though  decreed  to  die,  had  still  his  life  lengthened 
for  15  years  more,   in  consequence  of  his  penitence,  as  re 
corded  in  2  Kings  xx,  and  in  Isaiah  xxxviii. 

4  yiTl  literally  :  it  is  known. 

5  TITTI  Tin  ta  '•DV  •»!•)  mm  prm 
nrn  vh  wn  by  -fra**  m\vb  NVT  im  wnpn  •»£>£ 

DTDttM     -ODD   epn     IDMttf 

mi  Dray  *n 


nurn  ^n  ui  iy»in  mnrn 

"  And  Rabbi  Jochanan  said  again  in  the  name  of  Rabbi 
Jossi  :  Every  word  that  went  forth  out  of  the  mouth  of  the 
Holy  One,  blessed  be  He!  for  good,  (i.  e.  which  contained 

some 


145 

is  not  retracted  by  Him;  so  that  we  do  not  find 
that  He  ever  retracted  any  good  promise6,  ex 
cept  at  the  destruction  of  the  first  temple7,  when 
He  assured  the  righteous,  that  they  should  not 
be  destroyed  with  the  wicked ;  and  yet  retracted8 
His  word. 


some  good  promise),  though  even  on  a  \^certaiii\  condition.,  He 
never  retracted  it?  How  do  we  know  this? — We  know  it 
by  what  happened  to  Moses  our  Rabbi;  for  it  is  said:  Let 
Me  alone,  that  I  may  destroy  them,  and  blot  out  their  name  from 
under  heaven;  and  I  will  make  of  thee  a  nation  mightier  and 
greater  than  they,  (Dent.  ix.  14).  Now  although  Moses 
begged  mercy  respecting  this  thing,  and  although  God  can 
celled  it  (the  decree),  yet,  for  all  this,  He  fulfilled  it  on  his 
(Moses's)  children,  for  it  is  said:  The  sons  of  Moses  were  Ger- 
shom  and  Eliezer.  And  the  sons  of  Eliezer  were  Rehabiah  the 

chief,  fyc But  the  sons  of  Rehabiah  were  VERY  MANY,  fyc. 

(1  Chron.  xxiii.  15,  17)- 

Bab.  Talmud,  Treatise  Berachoth,  Section  1. 

6  HUD   1111  literally :  in  a  good  thing. 

7  ]1ltfN1   ]lini  literally :    at   the  first   destruction,   which 
stands   for  p&NI   JT1   pllll  at  the  destruction  of  the  first 
house  {temple). 

8  ron  -pii  ttmpn  '3D  HUD  mo  nnrep  xb  rbyn 
pniT  IDIW  IMIDI  m  HIE  yin  n&rft  ni  irrn 
DTONH  mmo  by  w  rwim  -vyn  Tim 
?   ID^  'ui '  rwyyn    miyinn    by 
bv  |mo  by  u\vn)  ~]b  tonaA 
n  n^in  ^»te  nni  ia^   vb®  i 
rf?in  'ONfo  DHI  ito^^  na  m  ^  v"n 
b&  13111  Kin  im  ttmpn  ^  nn  ma 
crpro 


14G 

VIII.     Behold  !  you  are  then   informed,  thai 
the  prophet  can  only  he  tried  hy  the  good  which 


s    yvri        r   IDN  lira 
Q^y  ^  um  vsb  mDN  DHD  top'  NS!? 
rfnrai  ~nra  p  iron  irvn  ^  vj  orf?  vfa 
i^m  2Tcn  i^nn  ^TPDDI  'i:n  nw^  mnn 
*npn  \v  *]DT»  21  •on  mn 
mini  riss   iD^ttr  m^   ^2 


"  Never  did  there  come  forth  any  benign  ordinance  from 
the  mouth  of  the  Holy  One,  blessed  be  He  !  which  He  re 
tracted  for  the  worse,  except  in  this  matter  ;  (namely,  in  the 
matter  of  lukewarmness  displayed  in  warning  sinners  to  de 
sist  from  evil^  to  which  this  passage  relates),  for  it  is  written  : 
And  the  Lord  said  unto  him,  Go  through  the  midst  of  the  city,  and 
set  1J1  a  mark  upon  the  foreheads  of  the  men  that  sigh  and  that 
cry  for  the  abominations  that  be  done,  fyc.  (Ezek.  ix.  4).  The 
Holy  One,  blessed  be  He!  said  [namely]  unto  Gabriel:  Go 
and  mark  on  the  forehead  of  the  righteous  a  V"fi  (i.  e.  the 
letter  Tau]  with  ink,  in  order  that  the  destroying  angels  may 
have  no  dominion  over  them  ;  but  on  the  forehead  of  the 
wicked,  [mark]  a  *Y»"n  with  blood,  in  order  that  the  de 
stroying  angels  may  have  dominion  over  them.  Then  the 
quality  of  justice  said  unto  the  Holy  One,  blessed  be  He  ! 
O  Lord  of  the  Universe!  What  difference  is  there  between 
these  and  the  others  ?  —  Then  He  said  :  These  are  thoroughly 
righteous,  and  the  others  are  thoroughly  wicked.  Then  it 
(justice)  said  unto  Him  :  '  O  Lord  of  the  Universe  !  it  has 
been  in  their  power  to  admonish  them  (the  wicked),  and 
yet  they  did  not  admonish.'  Then  He  said  :  '  It  is  revealed 
and  known  to  Me,  that  though  even  they  had  admonished 
them,  the  others  would  not  have  cared  for  them/  Then 

justice 

*  Some  of  the  Rabbins  say,  that  the  letter  n  of  ink,  which  was  to  be  put 
as  a  mark,  on  the  forehead  of  the  righteous,  was  intended  to  represent  the 
initial  of  rvnn  thou  shalt  live;  and  that  the  letter  n  of  blood,  on  the  forehead 
of  the  wicked,  to  represent  the  initial  of  mon  thou  shalt  die. 


147 

he  foretells1  ;  and  this  is  that  which  Jeremiah 
said  in  his  answer  to  Hanaiiiah  the  son  of  Azur, 
when  Jeremiah  was  prophesying  evil,  and  Hana- 
niah  good.  Then  he  said  to  Hananiah  :  If  MY 
words  be  not  fulfilled2,  this  will  be  no  proof 
that  I  am  a  false  prophet;  but  if  THY  words 
be  not  fulfilled,  it  will  be  known  that  thou  art 
a  false  prophet  ;  thus  it  is  said  :  Nevertheless 
hear  thou  now  this  word,  tyc  ____  The  prophet  which 
prophesieth  OF  PEACE,  when  the  word  of  the  pro 
phet  shall  come  to  pass,  then  shall  the  prophet 
be  known  that  the  Lord  hath  truly  sent  him, 
(Jer.  xxviii.  7,  9). 

IX.  With  regard  to  a  prophet,  to  whom 
another  prophet  has  borne  witness  that  he  is  a 
prophet  —  behold  !  he  must  be  held  to  be  a  pro 
phet;  so  that  this  new3  prophet  need  not  [un- 

justice  said  again  unto  Him  :  '  O  Lord  of  the  Universe  !  though 
this  be  revealed  to  Thee,  was  it  then  also  revealed  to 
them?'  —  And  in  consequence  of  this  it  is  written:  Slay 
utterly  old  and  young,  both  maids  and  little  children,  and 
women,  8$c  ----  and  begin  at  my  sanctuary  ;  and  then  it  is  writ 
ten  :  Then  they  began  at  the  ancient  men,  which  were  before 
the  house,  (Ezek.  ix.  6).  Rabbi  Joseph  taught  thus:  Do 
not  read  it  WpDD  At  my  SANCTUARY,  but  ^ttHpDD  At  my 
SAINTS;  namely,  at  the  men  that  have  fulfilled  the  law  from 
Aleph  to  Tau*.~—Bab.  Talm.  Treatise  Sabbath,  Section  5. 


literally:  that  in  things  good  alone. 
nil   Hpy  Xh   DK  literally  :  if  my  words  will  not  stand. 
literally  :  this  second  one. 


From  Aleph  to  Tau,  is  a  phrase  commonly  used  in  the  Rabbinical  lan 
guage  to  denote/row  beginning  to  end. 


148 


clergo]  any  examination;  for,  behold!  Moses  our 
Rabbi  bore  witness  to  Joslmah,  and  then  all 
Israel  believed  him  (Joshuah),  [even]  before  he 
performed  any  sign.  And  so  it  is  to  be  with 
respect  to  [future]  generations1,  [namely,  that 
as  to]  a  prophet,  whose  prophecy  shall  have  bc- 
becomc  known,  and  whose  words  shall  have  been 
repeatedly2  believed,  or  to  whom  another  prophet 
shall  have  borne  witness,  and  who  moreover  lias 
been  walking  in  the  ways  of  prophecy — it  will  be 
unlawful  to  make  reflections  on  him,  or  to  sus 
pect  his  prophecy  that  it  may  not  perhaps  be 
true.  Moreover  it  is  unlawful  to  tempt  him 
more  than  necessary1' ;  so  that  we  must  not  be 
continually  tempting  him ;  for  it  is  said :  Ye, 
shall  not  tempt  the  I^ord  your  God,  as  ye 
tempted  Him  in  Mastiah,  (Dcut.  vi.  16.);  [namely] 
when  they  said:  Is  the  Lord  among  us  or  not? 
(Exod.  xvii.  7).  l$ut  after  it  has  become  known 
that  this  man  is  a  prophet,  they  ought  to  be 
lieve,  and  to  know  that  the  Lord  is  among 
them,  and  ought  not  to  suspect  him,  nor  make 
any  reflections  on  him ;  as  it  is  said :  Yet  \they\ 
SHALL  KNOW  that  there  hath  been  a  prophet 
among  them9  (Ezck.  ii.  5). 


literally:  to  generations. 

yS  literally :  time  after  time. 
literally :  more  than  is  enough. 


PRECEPTS  RELATING  TO  [THE  GOVERNMENT  OF] 
THE  TEMPER4. 


CHAPTER    I. 

THERE  are  a  variety  of  dispositions4  in  every 
one  of  the  sons  of  men,  of  which  one  [dispo 
sition]  may  be  different  from,  nay  even  alto 
gether  opposed5  to,  another.  One  man  there  will 
be,  who  is  passionate,  and  in  [a  state  of]  per 
petual  irritation  ;  and  another  man,  whose  mind 
is  composed,  and  who  is  never  irritated  at  all  ; 
or  if  he  happen  to  be  irritated,  the  irritation 


literally  :  minds,  is  often  used  by  the  Rabbins  to 
denote  Temper  or  Disposition.     Thus  they  say  : 


iiD£>n  N:T  rw    rroi  oiy     rro 
ntyp  nDsm  i-oitf  N2r»  rrcrfr  nttfpi  DIJD^  rrtyp 
yon  rvrcn^  ™pi  Diy:£  rro  TDH  rwrb  m:i 

"  There  are  four  modifications  in  the  tempers  (or  disposi 
tions  of  man).  He,  who  is  easily  irritated,  but  also  easily  re 
conciled,  has  his  disadvantage  neutralized  by  his  advantage. 
He,  who  is  not  easily  irritated,  but  also  not  easily  reconciled, 
has  his  advantage  neutralized  by  his  disadvantage.  He  who 
is  not  easily  iritated,  and,  moreover,  is  easily  reconciled,  is  a 
pious  man.  He,  who  is  easily  irritated,  and,  moreover,  is  not 
easily  reconciled,  is  a  wicked  man."  —  Perkc  Avoth,  Section  5. 

i~ODD   ilpimi  literally  :  and  very  distant  from  it. 


150 


will  be  very  slight,  and  at  [intervals  ofj  several 
years.  One  man  there  will  be,  who  is  of  a  mind 
exceedingly  lofty;  and  another  of  a  mind  ex 
ceedingly  humble.  Again  there  will  be  one,  who 
is  given  up  to  [carnal]  desires;  whose  soul  is 
never  surfeited  with  its  voluptuous  pursuits ;  and 
another,  wrho  is  of  a  mind'  so  exceedingly  pure, 
that  he  does  not  covet  even  those  few  things 
which  the  body  stands  in  need  of. 

II.  Again  there  will  be  one  of  a  grasping 
mind2,  whose  soul  is  not  satisfied  with  all  the 
mammon  in  the  world,  just  as  it  is  said:  He 
that  loveth  silver  shall  not  be  satisfied  with  sil 
ver,  (Eccles.  v.  10.) ;  and  another,  who  limits  his 
mind ;  who  is  contented  even  with  so  little  as 
is  not  sufficient  for  him,  and  who  is  not  eager" 
to  obtain  all  that  is  necessary  for  him.  Again 
there  will  be  one,  who  tortures  himself  with  hun 
ger  and  with  thirst ;  who  accumulates  [wealth] 
with  a  grasping  hand4,  and  who  does  not 


literally  ;  a  pure  heart. 
~  Him    t^23  literally  :  a  wide  soul,  i.  e.  an  unlimited  mind, 


taken  in  a  bad  sense,  as  ]YTD  iTU*1  ttf23  in"")  (Prov.  xxviii, 
C25.),  and  which  is  rendered  by:  He  that  in  of  a  PROUD  HEART. 
stirrcth  up  strife. 

3  ^TTV    &7l  literally  :  and  will  not  pursue  or  hunt  for. 

4  T    by   V^P  literally  :  who  gathers  in  his  hand  (or  by  his 
hand);   an  expression  made  use  of  in  Prov.  xiii.  11.  in  a  good 
sense  ;  but  here  our  Author  evidently  uses  the  same  expression 
in  a  bad  sense,  and  therefore  it  is  rendered  here  accordingly. 


151 

spend5  even  a  Prutah6  of  his  own,  without  great 
pangs  [of  mind]  ;  and  another,  who  knowingly 
wastes  all  his  mammon  with  his  own  hands. 
And  thus  it  is  with  all  other  dispositions;  as 
for  instance,  [those  of]  the  jocose  man,  and  the 
melancholy  man  ;  the  miser  and  the  liberal  man  ; 
the  cruel  man  and  the  charitahle  man;  the 
faint-hearted  man  and  the  bold-hearted  man  ;  and 
the  like  [dispositions]. 

III.  But  between  each  disposition  and  the 
disposition  opposed  to  it7,  [namely],  that  at  the 
other  extreme,  there  are  intermediate  disposi 
tions,  which  are  also  in  opposition  to  each  other. 
Now,  with  regard  to  dispositions  in  general, 
some  of  them  are  dispositions,  which  [belong]  to  a 
man  from  his  birth8,  as  being  the  consequences 
of  his  bodily9  constitution  ;  and  some  of  them 
are  dispositions,  which  some  persons  are  by  their 
nature  more  apt  and  more  ready  to  acquire10  than 
any  other  dispositions  ;  and  again  some  disposi 
tions  there  are,  which  do  not  belong  to  a  man  from 
his  birth,  but  which  he  acquires11  from  other  men, 
or  towards  which  he  himself  inclines,  in  conse- 

5  7D1N   l^W  literally  :  and  does  not  eat  or  consume. 

(i  HDIIE)  a  very  small  coin. 

7  literally  :  which  is  distant  from  it. 


8  1.TVH3.   rpnriD  literally  :  from  the  beginning  of  his  cre 
ation. 

9  12U  yi&  literally:  the  nature  of  his  body. 

10  b^pb  literally  :  to  receive. 

11  ID1?  literally:  learned. 


152 

quence  of  some  notion,  sprung  up  in  his  own  mind, 
or  in  consequence  of  his  having  heard  that  such 
a  disposition  would  be  good  for  him,  and  that 
it  was  right  to  cultivate  the  same1;  and  so,  by 
dint  of  practising  it,  it  became  fixed  in  his  mind. 

IV.  The    two    opposite    extremes    in    these 
different    dispositions,    are    not    the    right   way  ; 
nor  does  it  become  a  man  to  proceed  in  the  same, 
nor  to  discipline    himself  to   the    same  ;    if  there 
fore   he  finds  that  he  is  inclined  towards  one   of 
them  by   his   nature,    or    that   he   is   disposed  to 
become  inclined  towards  one  of  them,  or  that  he 
has  already  acquired  any  one  of  them   and  prac 
tised  the  same,    he   ought  to  turn   back   for   the 
better,    and   to  proceed  in    the  way  of  the  good, 
which  is  the  right  way. 

V.  Now  the  right  way  is  that  middle  state, 
which  is    found  in    all   the   dispositions    of  man, 
namely,  that   disposition  which  is  equally  remote 
from  the  two  extremes,    so  that  it   is  not  nearer 
to   the   one   [extreme]   than    it   is   to   the   other. 
The   sages  of  old  have  therefore  directed,  that  a 
man  should  always  estimate,  (i.  e.  that  he  should 
be   aware   of  the  power  or  force    of)    his    dispo 
sitions,   and  that   he  should  calculate  and  direct 
the  same,    [so  as  to  keep]  the  intermediate  way, 
to   the   end  that  he  may  preserve  a  perfect  har 
mony,  [even]   in  his  bodily  constitution2. 


nil  literally  :  and  that  it  was  right  to  walk  or 
proceed  in  it. 

2  12O1  D^ttf  iTrW   HD   literally:    in  order    that  he  -may 
be  perfect  in  his  body. 


153 

VI.  For  instance,  he  ought  to  he  neither 
a  passionate  and  irritahle  man,  nor  yet  like  a 
dead  man  who  has  no  feeling  at  all ;  hut  [he 
should  keep]  between  [these  two  extremes] ;  so 
as  never  to  he  irritated,  except  by  some  se 
rious  matter3,  such  as  ought  to  be  resented,  in 
order  that  the  same  thing  may  not  be  done  a 
second  time.  He  ought  likewise  to  wish  for 
such  things  only  as  the  body  stands  in  need  of, 
and  without  which  it  is  not  possible  to  subsist, 
just  as  it  is  said:  The  righteous  eateth  to  the 
satisfying  of  his  soul,  (Prov.  xiii.  25.).  Again, 
he  ought  not  to  toil  too  much  in  his  business, 
unless  [it  be]  to  obtain  those  things  which  are 
necessary  for  his  temporary  life,  just  as  it  is  said : 
4  A.  little  that  a  righteous  man  hath  is  better, 
(Ps.  xxxvii.  16).  Neither  ought  he  to  shut  his 
hand,  nor  to  waste  all  his  mammon  ;  but  he  ought 
to  give  alms  in  proportion  to  the  means  he  pos 
sesses5,  and  also  to  lend  to  him,  who  stands  in 
need,  as  becomes  [a  generous  man].  Moreover 
he  ought  to  be  neither  a  jocose  or  gay  man,  nor 
a  sullen  or  melancholy  man ;  but  should  always 
manifest  a  pleasing  cheerfulness  and  a  friendly 
countenance6 :  and  so  it  ought  to  be  with  regard 

3  /TO   "ITT   ?V  literally :  by  a  great  thing  or  matter. 

4  A  little  that  a  righteous  man  hath  is  better  than  the  riches 
of  many  wicked. 

5  IT   fiDD  ^SSD  literally :  in  proportion  to  the  sufficiency  of 
his  hand. 

6  *)N  11D  or  D*OS  "I1D  answers  to  the  Hebrew  D^2  face 
or  countenance;  thus  the   Chaldean  translation  of 


to  all  his  other  dispositions;  this  way  being  the 
way  of  the  wise. 

VII.  The  man  whose   dispositions  are  alto 
gether    modified  and   intermediate,   is  called  D2H 
a   wise  man;  but   he  who  is    still  more  careful 
about  himself,  and  who  [occasionally  and  season 
ably]    declines   somewhat  from  intermediate    dis 
positions   towards   the    one  side    or   towards   the 
other,  is  called  TDH  a  pious  man. 

VIII.  For  instance,   if  one   were   to   recede 
from   haughtiness  of  mind1   so  far  as    [to   reach] 
the  opposite2  extreme,  and  [consequently]  become 
an   exceedingly   humble-minded   man,    he   would 
then    be   called   a   pious    man,    this   being    the 
virtue  of  PIETY  ;  but  if  he  were  to  recede  [from 
it]    as  far   as  the   middle    [point]  only,  and  be 
come  a   meek   man,  he  would   be   called   a   wise 
man,  this  being   the  virtue   of  WISDOM;   and  so 
it  would  be  with  all  other  dispositions. 

IX.  Now   the  pious   men  of  old   used  [oc 
casionally]    to    bend   their    dispositions   from   the 
intermediate  way,  towards  the  two  extremes;  one 

]^h  *02  J"ltf  and  Jacob  beheld  the  countenance  of  Laban,  (Gen. 
xxxi.  2.)  is  p2?  *ȣ)**  ")1D  JT  lp>P  tftm .  And  thus  the 
Rabbins  also  directed  D'OS  *QD1  Dltfil  ^  fiN  ^UpD  ^Hl 
mS*1  And  receive  all  men  with  a  fair  countenance,  i.  e.  with  a 
cheerful  or  friendly  countenance. — Perke  Avoth,  Section  I . 

niT3D  literally :  from  haughtiness  of  heart. 

literally :  even  to  the  last  end,  or  extreme* 


155 

disposition  they  would  bend  towards  the  lowest 
extreme,  and  again  another  disposition  they  would 
urge  on  towards  the  highest  extreme,  [as  the  case 
might  require] ;  now  this  is  [said  to  be] :  more 
even  than  [what]  the  line  of  justice  [would  re 
quire}. 

X.  With  regard  however  to  ourselves,  we  are 
commanded  to  walk  in  the  intermediate  ways, 
which  are  the  ways  of  the  good  and  of  the 
righteous ;  for  it  is  said :  And  [thou  shalf]  walk 
in  His  ways,  (Deut.  xxviii.  9).  Thus  they  (the 
sages)  have  taught  [us],  by  way  of  explaining 
this  commandment:  "3As  He  is  called  gracious, 

3  A  similar  explanation  is  also  given  by  the  Rabbins  of 
the  text  in  Deut.  xiii.  4,  Ye  shall  walk  after  the  Lord  your 
God ;  when  they  say  in  the  Bab.  Talm.  Treatise  Sotah,  Sect.  \ . 

mm  nnK  ITOI  ^D  won  11  KDn 
nyDtf  -in**  1?rb  znvb  b  "WSK  *oi 
wp  bx  mi  r6a»  rc»  rn^K  mm  "O  IDK:J  -02 
in  nD  Kin  71-11  tcmpn  ^  WHD  -in»  i^n 
-iiV  ni^ni  int^^i  DIK^  DNI^K  mm  «^jn  i^rai 
-)pi  Kin  im  ttmpn  o^nv  t^i^n  nnK  CIK 
ipi  nnK  CIK  KHDD  ^KI  mm  I^K  KI^I  I^DI 
iniK  nijTi  iTiDi  tyriD  nip  Kin  7111  «mpn 

'1^1   DTID  "lip  nnK   =)K   ^1 

"  Again  said  Rabbi  Hamah  the  son  of  Haninah ;  What  is 
that  which  is  written  :  Ye  shall  walk  after  the  Lord  your  God  ? 
Is  it  then  possible  for  a  man  to  walk  after  the  Shechinah, 
(the  Majesty  of  God)  ?  and  has  it  not  already  been  said:  For 
the  Lord  thy  God  is  a  consuming  jire,  even  a  jealous  God,  (Deut. 
iv.  24.)  ? —  fit  means  this] :  Walk  in  the  manners  (virtues)  of 
the  Holy  One,  blessed  be  He !  As  He  clothed  the  naked ; — for 
it  is  written :  Unto  Adam  also  and  to  his  wife  did  the  Lord  God 

make 


156 

so  be  thou  also  gracious ;  as  He  is  called  mer~ 
ciful,  so  be  thou  also  merciful ;  as  He  is  called 
holy,  so  be  thou  also  holy." 

XI.  And  after  this  manner  did  the  prophets 
call  God  by  all  these  epithets;    [as  for  instance], 
long-suffering ;    abundant    in  goodness,  just  and 
right,  perfect,  mighty  and  strong,  and  the  like ; 
for  the  purpose  of  informing  [us],  that  these  ways 
are  good  and  right,  and  that  a  man  is  bound  to 
regulate  himself  [so   as  to  keep]   the  same,  and 
thus  resemble  Him  as  far  as  is  in  his  power. 

XII.  But  how  must  a  man  accustom  him 
self  to  these  dispositions,  so   that   they  may  be 
come  fixed  in  him? — He  must  do  [for  the  first 
time],  and  again  for  the  second  time,  and  again 
for   the   third   time,   the    actions   which   he   per 
forms  under   the  influence  of  those  intermediate 
dispositions;   and   so  he  must  continually   repeat 
the  same   until  the   practice  become   quite  easy, 

make  coats  of  skins,  and  clothed  them,  (Gen.  iii.  21.);  so  do  thou 
also  clothe  the  naked.  The  Holy  One,  blessed  be  He !  visited 
the  sick;  for  it  is  written :  And  the  Lord  appeared*  unto  him  in 
the  plains  of  Mamre,  (Gen.  xviii.  1.)  ;  so  do  thou  also  visit  the 

sick, 


*  According  to  the  Rabbins  this  appearing  of  God  unto  Abraham,  was 
for  the  purpose  of  visiting  him  in  his  sickness,  after  his  circumcision ;  thus 
Rabbi  Solomon  Yarchi  says  in  his  comment : 

•mb'tt1?  'u>^u'  DV  wan  -mi   Non   -m    IDN    nbinn   DN  npnb— V"?N  NTT 

in  bKun  Kin  "pin  impn  xm  rrn 

And  [the  Lord]  appeared  unto  him — To  visit  the  sick ;  Rabbi  Hamah  the  son 
of  Haninah  says :  It  was  the  third  day  after  his  circumcision,  and  so  the 
Holy  One,  blessed  be  He !  came  and  asked  [after]  him. 


157 

and  of  no   trouble  to  him;    and  then  these  dis 
positions  will  become  fixed  in  his  mind. 

XIII.  Now  because  these  epithets1,  by  which 
the  Creator  is  called,  imply  that  intermediate 
way  in  which  we  are  bound  to  walk,  this  way 
was  called  the  way  of  the  Lord2,  and  was  also 
the  one  that  Abraham,  our  father,  pointed  out  to 
his  children;  for  it  is  said:  zFor  I  know  him 
that  he  will  command,  &p.  (Gen.  xviii.  19.) ;  and 
he  who  walks  in  this  way  brings  prosperity4  and 
blessings  upon  himself;  for  it  is  said:  That  the 
Lord  may  bring  upon  Abraham  that  which  He 
hath  spoken  of  him,  (Gen.  xviii.  19). 

sick.  The  Holy  One,  blessed  be  He !  buried  the  dead;  for  it 
is  written :  And  He  buried  him  in  a  valley,  (Deut.  xxxiv.  6.)  ; 
so  do  thou  also  bury  the  dead,  &c." 

1  p  "WT    pi    *npD    •feNil    mDtttnttf    ''Efr)    literally: 
and  because  these  names  by  which  the  Creator  was  called  are. . . 

8  mm  "]TT  the  way  of  the  Lord,  (Gen.  xviii.  19). 

3  For  I  know  him  that  he  will  command  his  children  and  his 
household  after  him,  and  they  shall  keep  THE  WAY  OF  THE  LORD, 
to  do  justice  and  judgment ;  that  the  Lord  may  bring  upon  Abra 
ham  that  which  He  hath  spoken  of  him,  (Gen.  xviii.  19). 

4  HUD  literally :  good. 


PRECEPTS    RELATING    TO    [THE    GOVERNMENT 
OF]    THE   TEMPER. 


CHAPTER    II. 

To  those  whose  hodies  are  infirm,  [things 
which  are]  bitter,  will  [sometimes]  taste  sweet, 
and  [things  which  are]  sweet,  bitter;  some 
patients  there  are  also,  who  desire  and  wish  for 
things1  which  are  not  fit  to  be  eaten,  as  for 
instance,  dust  or  coals  ;  and  who  moreover  dis 
like  good  food,  as  for  instance,  bread  or  meat; 
all  [this  is]  in  proportion  to  the  power2  of  the 
disease. 

II.  So  also  will  men,  whose  souls  are  infirm, 
contract  a  desire  and  liking  for  wicked  dispo 
sitions,  whilst  they  hate  the  good  way,  and  are 
loath  to  walk  in  the  same,  as  being  exceedingly 
burdensome  to  them,  in  proportion  to  their  un- 
healthiness  [of  soul].  And  thus  Isaiah  says  with 
regard  to  such  men:  Woe  unto  them  that  call 
evil  good  and  good  evil;  that  put  darkness  for 
light,  and  light  for  darkness;  that  put  bitter 
for  sweet,  and  sweet  for  bitter!  (Isai.  v.  20). 


literally  :  for  food. 
2  ITH  literally:  the  greatness. 


159 

And  with  regard  to  them  it  is  also  said:  Who 
leave  the  paths  of  uprightness,  to  walk  in  the 
ways  of  darkness,  (Prov.  ii.  13). 

III.  Now  what  remedy  is  there   for   those, 
that   have   infirm   souls?  —  They  must  apply3   to 
the    wise,   who   are  the  physicians  of  souls,  and 
these   will   cure   their    infirmities    by   the    dispo 
sitions  which  they  will  teach  (recommend)  them, 
until  they  shall  have  brought  them  back  to  the 
good  way.     But   as  for   those   that  are  aware  of 
their    wicked  dispositions,  and  yet  do  not  apply 
to    the   wise  to   cure   them,    Solomon   says   with 
regard  to  them  :   Fools  despise  wisdom   and  in 
struction,  (Prov.  i.  7). 

IV.  But   what    is    their    cure?  —  The    pas 
sionate  man  they  direct4  to  train  himself  [in  such 
a  manner]  that  even  if  he  were  to  be  beaten  or 
abused5,   he  should   not    in   the   least  mind6   it, 
and   that  he  should   proceed  in   this  way   for  a 
long  time,   until   passion   be   uprooted   from   his 
heart.     Again  if  a  man  happen  to  be  of  a  haughty 
mind,    [they   direct   him]    to   train    himself    [in 
such  a  manner,   as   to  be  able]   to   [endure]  the 
greatest   contempt;    to    sit    [when    in    company] 
lower   than   all   [other   persons]  ;    to   put    on  old 


literally  :  they  shall  go. 
literally:  they  tell. 
5  77lpl  literally  ;  or  cursed. 

b  literally  :  he  shall  not  in  the  least  feel  [iQ, 


ItiO 

cast  clothes,  such  as  expose  those  who  wear  them 
to  contempt;  or  [to  do]  other  things  like  these, 
until  his  haughtiness  of  mind  be  uprooted  from 
within  him,  and  he  come  back  to  the  interme 
diate  way,  which  is  the  good  way;  but  when 
once  he  is  come  back  to  the  intermediate  way, 
he  ought  to  proceed  in  the  same  all  his  days. 

V.  And    after     this    manner   he   ought   to 
proceed    with    regard    to    all  other    dispositions; 
[namely],    if  he  happen  to  be  too  distant  [from 
the   intermediate  way,  and  leaning]  towards  the 
one  extreme,  he   ought   to  remove   to  the  other 
extreme,  and  to  train  himself  to  it  for  a  length 
of  time,  until  by  these  means  he  comes  back  to 
the  good  way,  which  is  the   intermediate  point1 
between  the  different  dispositions. 

VI.  Yet    there    are    [some]    dispositions,   in 
regard   to   which   it   would  not   be   lawful   for   a 
man  to  bring  himself  to  their  intermediate  point 
[only],   but   where  he   ought   actually  to  remove 
from   one   extreme   to   the   other.      Now   this   is 
[the  case   with]   haughtiness  of  mind\    for  it  is 
by   no   means   the   good   way   for   a   man   to    be 
meek  only,  but  he  ought  really  to  be  of  a  hum 
ble  mind,    and   an   exceedingly   low   spirit;    and 
therefore   it  is   said,    with  regard   to    Moses  our 
Rabbi,    [that    he     was]    very    meek-,    and    not 

1  JTTD  literally :  measure,  virtue,  or  manner-. 

2  Now  the  man  Moses  was  VERY  MEEK,  above  all  the  men 
which  were  upon  the  face  of  the  earth,  (Numb.  xii.  3). 


161 

merely  [that  he  was]  meek.  Our  sages  have 
therefore  strictly  enjoined  [us]  :  3JSe  of  a  hum 
ble  mind.  Again  they  say  :  that  he  who  has  a 
haughty  mind,  denies  the  radical  principle4;  for 
it  is  said  :  Then  thine  heart  be  lifted  up.  and 
thou  forget  the  Lord  thy  God,  (Deut.  viii.  14.); 
and  again  they  say:  5  Excommunicated  be  he, 
who  has  in  himself  haughtiness  of  mind,  he  it 
ever  so  little. 


mn  IKD  IXD  now  rar» 

PTD-I  PUN  mpritt  rm 

"  Rabbi  Levitas,  a  man  of  Yavnah,  says  :  Be  of  an  exceed 
ingly  humble  mind,  for  the  hope  of  man  is  for  the  worm." 

Perke  Avoth,  Section  4. 
4  That  is,  he  is  apt  to  become  a  heretic. 

tro  DIN  to  WTV  p  TOW  •a-i  mttfD  pnv  'in  "IDN 
rrn  prm  "am  •  •  •  D^N  may  flip  rrnn  mo:i  u 
n^  nnaicn  111^  011  IDK^  -ipyi  naD  ^to  ID» 

T»-6»  mm 

"  Rabbi  Jochanan  said,  in  the  name  of  Rabbi  Simeon  the 
son  of  Jochiah.  The  man  in  whom  there  is  haughtiness  of 
mind  is  as  it  were  worshipping  idols  .  .  .  And  in  his  own  name 
Rabbi  Jochanan  said  :  that  he  (the  man  of  a  haughty  mind)  is 
as  it  were  denying  the  radical  principle,  for  it  is  said  :  Then 
thine  heart  be  lifted  up,  and  thou  forget  the  Lord  thy  God.  — 
Bab.  Talmud,  Treatise  Sotah,  'Section  1. 

5  nnn  mo:!  11  wv  ^  to  n 
•o  ttn:i3  D^D  Diyttnm  IDN^  in-oiy  Nyz^p  nn 
mi  mn  IND   N^D^I   »n   IDII--W   ^ 

"  Rabbi  Alexandry  said  :  He  in  whom  there  is  haughtiness 
of  mind,  the  slightest  breeze  will  trouble  him,  (i.  e.  the  least 
trial  will  overcome  him),  for  it  is  said:  But  the  wicked  are  like 
the  troubled  sea,  when  it  cannot  rest,  (Isai.  Ivii.  20)  ----  Ravah 
said  :  Excommunicated  be  he  in  whom  it  is." 

Bab.  Talmud,   Treatise  Sotah,  Section  1. 


VII.  Again    anger  is   a    very   wicked   pro 
pensity,  and  it   becomes  a  man   to  remove   from 
it  to  the  opposite  extreme,  and  to  train  himself 
so,    as  not    to    be  irritated  at  all,  not  even  by  a 
thing  which  is  calculated  to  provoke  anger;  and 
if  [at   times]  he   purposes   to   impress   with   awe 
his  children,  his  household,  or  even  a  whole  con 
gregation,  (namely  should  he  happen  to  be  [their] 
leader,  and  wish  to  show  anger  to  them  in  order 
that    they   may    mend1    their    lives),    he    ought 
to    show  himself  before  them   as   if  he  were    an 
gry,    by   way   of  reproving  them  ;    but  he    ought 
nevertheless  to  be  composed  within  himself;  just 
as  a  man  who,  when  provoked,   may  feign  to  be 
angry,   though   [in  fact]  he  be  not  angry. 

VIII.  The  sages  of  old  said  :  2He  who  flies 
into  a  passion  is  as  it  were  worshipping  an  idol  ; 


"HD  literally:  that  they  may  turn  back  for 
the  better. 

2  iT3Dm  irani  rto  iiitmi  iriani  VTQ  pipan 

-pip  N"P  TIIJD  T^JD  mm  iri 
"IDIK  ini^  "p  rwy  b  IEIN  DIM  yin 
-IDK  inyi  T^irn  K"V  -niy  b  IDW^  ly 
mnn^n  »Vi  it  ^  -p  mm  vh 
pin  TO  m  IDI»  w  DIK  ^  iaoi  ew  it 

"  He  who  in  his  fury  rends  his  garment,  he  who  in  his 
fury  breaks  his  vessels,  and  he  who  in  his  fury  throws  away 
his  money,  should  be  looked  upon  by  thee  as  if  he  were  wor 
shipping  an  idol  ;  for  such  is  the  artfulness  of  a  bad  imagi 
nation,  to-day  it  tells  him  (man)  to  act  in  this  way,  and  to 
morrow  it  tells  him  to  act  in  that  way,  until  Qat  last]  it 

tells 


163 


and  again  they  said:    3He  who  flies  into  a  pas 
sion  —  if  he  be  a   wise  man,  his  wisdom  departs 

tells  him  to  worship  an  idol,  and  then  he  goes  and  worships 
it.  Rabbi  Abin  said  :  What  [authority  have  we  for  it  from 
the]  Scripture  ?  [It  is  this  ;  the  Scripture  says  :]  There  shall 
no  strange  God  be  IN  THEE  *  ;  neither  shall  thou  worship  any 
strange  God,  (Ps.  Ixxxi.  9)  ;  now  what  is  the  strange  God 
that  is  in  the  body  of  man  ?  —  say  :  it  is  —  the  bad  imagination." 
Bab.  Talmud,  Treatise  Sabbath,  Section  13. 


MH  o^n  DK  oyw  DTK 
MH  D^n  DN  WDD  n^noD  WMia  MH  Mia  DM 


iron   ItyN   "I&M1  3TQ1)      HH  HlpS) 

iriMi3   ^in   K^ID    DM 
rmrp  ^D  zoat^irr  ^a  ^  "o 
rrm  pa  ^  inp  nnyi  n^roi  i»n»  DM 


"  A  man  who  flies  into  a  passion  —  if  he  be  a  wise  man,  his 
wisdom  departs  from  him,  and  if  he  be  a  prophet,  his  prophecy 
departs  from  him.  If  he  be  a  wise  man,  his  wisdom  departs 
from  him  —  [this  we  know]  from  [the  example  of]  Moses,  for 
it  is  written  :  And  Moses  was  wroth  with  the  officers  of  the  host, 
(Numb.  xxxi.  14),  and  then  it  is  written  :  And  Eleazar  the 
priest  said  {unto  the  men  of  war  which  went  to  battle,  This  is  the 
ordinance  of  the  Ian  which  the  Lord  commanded  Moses  ;  Only 
the  gold  and  the  silver,  fyc.  :  Every  thing  that  may  abide  the 
Jire,  ye  shall  make  it  go  through  the  Jlre,  and  it  shall  be  clean, 
#c.],  (Numb.  xxxi.  21,  22,  23).  Consequently  from  Moses 
himself  [this  law  concerning  the  purification  of  the  spoil] 
was  concealed,  (i.  e.  he  was  ignorant  of  it  in  consequence 
of  his  having  been  wroth).  —  If  he  be  a  prophet,  his  prophecy 
departs  from  him  —  [this  we  know]  from  [the  example  of] 

Elisha  ; 

*  -p  in  ihee,  this  the  Rabbins  take  in  the  literal  sense,  viz.  within  ihee, 
wiiltin  thy  body. 


164 


from  him,  and  if  he  be  a  prophet,  his  prophecy 
departs  from  him ;  moreover  passionate  men 
cannot  be  said  to  live1.  The  sages  have  there 
fore  directed,  that  a  man  should  remove  from 
anger,  and  train  himself  so  as  not  to  mind  even 
provoking  things;  this  being  the  good  way. 

IX.  Now    the    way    of    the    righteous    [is 
this] :    They  may  be  injured,  yet  they  do  not  in 
jure   [others] ;    they  hear   themselves   reproached, 
yet    do    not    reply;    they   do  [every   thing]    out 
of  love    [to    God],    and   are    cheerful   in    [their] 
tribulations ;   and  with  regard  to  them  the  Scrip 
ture    says:    But  let  them  that  love  Him  be   as 
the    sun    when    he  goeth  forth    in    his    might2, 
(Judg.  v.  31). 

X.  A  man  ought  always  to  keep  much  silence, 
and  not  to  talk,  unless  it  be   of  scientific  mat 
ters,  or  of  things  which  he  requires  for  the  main 
tenance   of  his  body.      It  was  said  of  Hav,   the 


Elisha ;  for  it  is  written :  Surely,  were  it  not  that  I  regard  the 
presence  of  Jehoshaphat  the  king  of  Judah,  I  would  not  look 
toward  thee,  nor  see  thee,  (2  Kings  iii.  14).  And  then  it  is 
written :  But  now  bring  me  a  minstrel.  And  it  came  to  pass 
when  the  minstrel  played,  that  the  hand  of  the  Lord  came  upon 
him,  (2  Kings  iii.  15.),  (so  that  before  the  minstrel  began  to 
play  he  was  deprived  of  his  prophecy,  in  consequence  of  his 
indignation  at  the  king  of  Israel)." 

Bab.  Talmud,  Treatise  Psachim,  Section  6-> 

1  DTI   Dil^n   PN  literally:  their  life  is  no  life. 

1  That  is,  let  them  that  love  God  endeavour  to  show  grea* 
fortitude. 


165 

disciple  of  our  holy3  Rabbi,  that  he  never  utter 
ed  any  idle  talk  through  all  his  days  ;  namely, 
[any  of  that  kind  of]  talk  which  is  usual  with 
the  generality  of  men.  Indeed  even  of  things 
that  are  necessary  for  the  body,  a  man  ought 
not  to  talk  too  much;  and  it  is  with  regard 
to  this,  that  the  sages  directed  us,  saying:  *He 
who  multiplies  his  words  brings  on  sin;  and 
again  they  said:  /  have  not  found  any  thing 
better  for  the  body  than  silence*. 

XL  Even  in  matters  of  the  law,  and  in 
scientific  matters,  a  man's  words  ought  to  be 
few,  and  of  much5  substance  ;  and  this  is  what  the 
sages  directed  [us],  saying  :  A  man  ought  always 
to  teach  his  disciples  in  a  short  ivay,  (i.  e.  by 
concise  expressions)  ;  but  if  one's  words  be  many 
and  the  matter  trifling;  then  behold!  this  is  folly, 
And  with  respect  to  such  an  one,  it  is  said: 
For  a  dream  cometh  through  the  multitude  of 


is   an  epithet  commonly   given   to   Rabbi 
Judah,  author  of  the  Mishnah. 


onr?  rmon  toi 

"  Simeon  his  son  says  :  All  my  life  through  have  I  been 
brought  up  amongst  wise  men,  and  have  not  found  any  thing 
better  for  the  body  than  silence.  Moreover  the  explaining 
£  of  the  law]  is  by  no  means  the  chief  thing,  but  the  per 
forming  £of  its  commandments  is  the  chief  thing]  ;  and  who 
soever  multiplies  his  words  brings  on  sin."  —  Perke  Avoth,  Sec 
tion  1. 

literally  :  and  their  matter  much, 


166 


business,   AND   A   FOOL'S    VOICE    [is   KNOWN]   BY 

MULTITUDE    OF    WORDS,    (EccleS.  V.  3). 

XII.  Silence  is  a  hedge  to  wisdom  ;  a  man 
ought   therefore   not   to    be   hasty   in    giving   an 
answer,  and  not  to  talk  too  much  ;  and  moreover 
to  teach  his  disciples  in  an  edifying  and  pleasing 
manner,  without  shouting  and  without  eking1  out 
his   words.      This   is   what    Solomon   said  :     The 
words  of  wise  men  are   heard  in  quiet,  (Eccles. 
ix.  17). 

XIII.  It  is  not  lawful  for  a  man  to  accus 
tom   himself  to    smooth    and  insinuating   words  ; 
nor  ought  he  to  be  otherwise2  in  his  speech  than 
he  is  in  his  heart  :  but  he  ought3  to  be  within,  as 
he  appears  to  be  without;  so  that  the  thoughts4 
of  his   heart   may   agree    with    the   utterance    of 
his   mouth.     Moreover   it   is  not  lawful  to  steal 
away   people's   minds,   not   even   the    mind   of   a 
Cuthite5.     For   instance,  a  man  should   not   sell 

1  \\tih   JTOnN   N^n  literally  :  and  without  lengthening  the 
speech  {tongue). 


HS1  inN  rPiT  V\  literally  :  And  he  ought 
not  to  be  one  \_man~^  in  his  mouth,  and  another  \jna?r\  in  his 
heart. 


3  HID   "Din  Ntf  literally:  But  his  inward  [ought  to  be~] 
like  his  outward. 


4  nSDttf    "Q"rn    Nin     llttf    pym    literally:    And    the 
matter  of  the  heart  the  same  as  the  word  of  the  mouth. 

5  TVD    a   Cuthite.     By   this   name  the    Rabbins   formerly 
called  the  nations  which  were  transplanted  by  the  king   of 
Assyria  in  Samaria,  as  recorded  in  2  Kings  xvii.  24  :  And  the 

king 


167 

to  a  Cuthite  the  meat  of  a  beast  which  died 
of  itself,  for6  the  meat  of  a  slaughtered  beast; 
or  a  shoe  [made  of  the  hide]  of  a  beast  which 
died  of  itself,  for  a  shoe  [made  of  the  hide]  of 
a  slaughtered  beast.  Neither  should  he  urge 
his  friend  to  eat  with  him,  when  he  well 
knows  that  he  will  not  eat  with  him7;  nor 
offer  to  him  many  gifts,  when  he  well  knows 
that  he  will  not  accept  [them8] ;  nor  broach 
a  barrel,  which  he  wants  to  broach  for  sale, 
in  order  to  persuade  one  that  he  has  broached 
it  out  of  respect  for  him ;  and  so  it  is  with  all 
other  things  like  these.  Even  [to  utter]  one 
single  insinuating  and  captivating  word  is  not 
lawful;  but  [a  man  ought  to  have]  a  lip  of 
truth,  an  upright  soul,  and  a  heart  pure  from 
evil  designs  and  mischief. 

XIV.     A  man  ought  to  be  neither  a  laugher 
and   mocker,   nor  yet   of  a    gloomy   and  melan- 

king  of  Assyria  brought  men  from  Babylon  and  from  CUT  HAH, 
fyc. :  and  placed  them  in  the  cities  of  Samaria,  fyc. :  but  after 
wards  the  name  of  Cuthite  was  applied  by  the  Rabbins  to 
almost  any  nation  not  of  the  seed  of  Israel. 

6  DIpDl  literally :  in  the  place  of. 

7  And  consequently  his  urging  him  would  be  mere  cere 
mony  and  flattery,  for  had  there  been  any  chance  of  the  other's 
accepting  of  the  meal,  he  would  perhaps  have  taken  good  care 
not  to  invite  him  to  it. 

8  And  consequently  the  gifts  were  offered  out  of  flattery, 
and   with   the   conviction   that  the   other   would   not   accept 
them,  and  that  he  would  therefore  lose   nothing  in  offering 
them. 


168 


choly  disposition;  but  [he  ought  to  be]  cheerful. 
Thus  the  sages  say:  daughter  and  levity  of 
mind  accustom  men  to  lewdness.  And  thus 
have  they  also  directed,  that  a  man  should  be 
neither  extravagant  in  laughter,  nor  dejected  and 
mournful,  but  that  he  should  receive  every  man 
with  a  friendly  countenance.  Also  that  he  should 
be  neither  of  a  grasping  mind,  and  anxious  for 
wealth,  nor  dejected  and  remiss  in  his  business ; 
but  that  he  should  be  of  a  benign2  eye,  (i.e.  of 
a  disposition  liberal  and  free  from  envy),  that 
he  should  have  little  business,  and  rather  em 
ploy  himself  in  [the  study  of]  the  law,  and 


nbp\  pi™ 

nny? 

"Rabbi   Akivah  says:     Laughter  and   levity  of   mind*   ac 
custom  men  to  lewdness."  —  Perke  Avoth,  Section  3. 

2  o-wn  ni  PITO  raitD  -pi  NVT  IPN  w-n 


-an  -ON  y&nrp  m  nnro  py 
prnrro  nyi  TII  KNI  ipN---nto  pt^  "ON  ••DV 
"IDIK  vt^in11  ^i"»  nv"i  i^v  HDIN  nrv^N  m  DTNH 
•  ••VI  pic;  "IDIN  '•DT'  •»!")  v 

se  Go  ye  and  look  out  [to  see]  which  is  the  good  way  to 
which  a  man  ought  to  stick  ?  —  Rabbi  Eliezer  says  :  A  good 
(benign)  Eye.  Rabbi  Joshuah  says:  A  good  Companion. 
Rabbi  Josi  says  :  A  good  Neighbour.  .  .Which  is  the  bad  way 
from  which  a  man  ought  to  keep  aloof?  —  Rabbi  Eliezer  says  : 
A  wicked  Eye.  Rabbi  Joshuah  says  :  A  wicked  Companion. 
Rabbi  Josi  says  :  A  wicked  Neighbour  .  .  . 

Perke  Avoth,  Section  2. 


Literally :  levity  of  head. 


169 

that   with  regard  to  the  little  which  is  his  por 
tion,  he  should  cheerfully  take  up  with  it. 

XV.  Moreover  a  man  ought  to  be  neither 
of  a  litigious,  nor  of  a  jealous  or  lustful  dispo 
sition  ;  nor  ought  he  to  hunt  for  honour.  Thus 
the  sages  say:  3 Jealousy,  Lust,  and  Ambition, 
put  men  out  of  the  world.  To  sum  up  the 
matter,  a  man  ought  to  proceed  in  the  inter 
mediate  way,  which  is  between  all  different  dis 
positions;  so  that  in  all  his  dispositions  he  may 
lean  towards  the  intermediate  point;  and  this 
is  what  Solomon  said:  Ponder  the  path  of  thy 
feet,  and  let  all  thy  ways  be  established,  (Prov. 
iv.  26). 


3  p  man  riN  iwino  -Turni  rmn-n 


"  Jealousy,   Lust,    and   Ambition,    put  men  out  of   the 
world."  —  Perke  Avoth,  Section  4. 


PRECEPTS    RELATING    TO    [THE    GOVERNMENT    OF 
THE]    TEMPER. 


CHAPTER    III. 

PERCHANCE  one  will  say:  since  jealousy, 
lust,  ambition,  and  the  like  [passions],  are  bad1, 
and  tend  to  put  men  out  of  the  world,  I  will 
part  with  them  altogether,  and  remove  to  the 
other  extremes  —  [and  in  this  he  might  go]  so 
far  as  even  not  to  eat  meat,  not  to  drink  wine, 
not  to  take  a  wife,  not  to  reside  in  a  fine 
dwelling  house,  and  not  to  put  on  any  fine  gar 
ments,  but  only  sackcloth,  or  [stuff  made  of] 
coarse  wool,  or  the  like  [stuffs],  just  as  the 
priests  of  the  worshippers  of  idols  do  —  this  too 
is  a  wicked  way,  and  it  is  not  lawful  to  walk  in 
the  same. 

II.  He  who  walks  in  this  way  is  called 
a  sinner  ;  for  behold  !  it  is  said  with  regard  to 
the  Namrite:  3And  make  an  atonement  for 


literally  :  are  a  wicked  way. 
literally  :  to  the  last  side. 

EH  "KtftfD  I^V  "ISai  (Numb.  vi.  11). 
This  is  rendered  in  the  authorized  English  version  by  :  And 
make  an  atonement  for  him,  for  that  he  sinned  by  the  dead.  The 
tenour  of  this  passage,  as  well  as  its  connection  with  the  pre 

ceding 


171 

m,,  for  that  he  sinned  against  the  soul.  [On 
this]  the  sages  say  :  "  If  the  Nazarite  who  re 
frained  from  wine  only,  stands  in  need  of  an 
atonement,  how  much  more  must  he,  who  re 
frains  from  every  thing?" 

III.  The  sages  have  therefore  directed,  that 
a  man  should  restrain  himself  from  those  things 
only,  from  which  the  law  restrains  him;  but 
that  he  should  not  restrict  himself  by  vows  or 
oaths  from  such  things  as  are  allowed  [to  him]. 
Thus  the  sages  say  :  "  Is  not  that  enough  for 
thee  from  which  the  law  has  restricted  thee,  that 
thou  shouldest  still  restrict  thyself  even  respect 
ing  such  things  as  are  allowed?" 

ceding  verses,  certainly  justify  this  version,  which  may  also  be 
very  powerfully  supported  by  the  instance  we  have  of  the 
word  ltfS3  implying  dead  persons,  or  dead  bodies,  in  Lev.  xix. 
28.  DDlttQl  ISJnn  tfb  &D21?  IDian  Ye  shall  not  make  any 
cuttings  of  your  flesh  for  the  dead.  Some  of  the  Rabbins  how 
ever  have  rendered  {#33(1  ty  NDI1  IttfND  by  :  For  that  he 
sinned  against  the  soul,  viz.  against  his  own  soul,  which  he  (the 
Nazarite)  afflicted  by  refraining  from  pleasures  not  forbidden 
to  him.  Thus  we  find  in  the  Bab.  Talmud.  Treatise  Tahnis, 
Section  1. 


nr  ^a  01  ty^n  *?y  Kton  -IIM*D  r^y 
pn  p  1^23  ny 

Samuel  says  :  He  who  abides  fasting  £011  occasions  not 
prescribed  by  the  law]  is  called  a  sinner  ;  for  it  is  said  :  And 
make  an  atonement  for  him,  for  that  he  sinned  against  the  soul; 
but  now  against  what  soul  did  he  (the  Nazarite)  sin?  —  It 
means,  that  he  afflicted  his  own  soul,  £by  refraining]  from 
wine.  —  Our  Author  evidently  adheres  to  this  version. 


172 

IV.  From   this   it   results,    that    those    who 
are  constantly  fasting,  are  not  in   the  right  way. 
And   the  sages  have  declared   it  to  be  unlawful 
for   a   man    to    chasten   himself   with    fasts;    and 
with   regard   to    these    and   the   like  things    So 
lomon  has  directed   us  and   said:    Be  not  right 
eous  over  much ;  neither  make  thyself  over  wise ; 
why   shouldest  thou  destroy  thyself?  (Eccles.  vii. 
16). 

V.  A  man   ought    to   direct   his  mind1  and 
all  his  doings  towards   knowing  God,  blessed   be 
He !  so  that  his  sitting  down,   his  rising  up,  and 
his     conversation    may    altogether    tend    to    this 
object8.     For  instance,  when   he  trades3,  or  when 
he  does  any  work,    [for  which  he  is]  to  receive 
hire,  his  object4  ought  to  be  not  merely  that  of 
accumulating    mammon;    but    he    ought    to    do 
these  things,  with  the  view  of  procuring  for  him 
self    that    which    the    body   stands    in    need   of, 
such  as   meat,    drink,   a  house  to  dwell  in,    or  a 
woman  to  marry. 

VI.  And  in  the  same  manner,  when  he  eats 
or  drinks,  or  has  sexual  intercourse,   his  purpose5 
in    doing   these   things   ought  to  be   not   merely 

1  "Q7  literally  :  his  heart. 

2  "Qin    HI  literally :  this  thing  or  matter. 

3  ]rvn    NttPttO  from  |fiDl    XWto  trade  or  traffic. 

4  11^1  iTJT   tfb  literally :  it  must  not  be  in  his  heart. 

5  ttn  nnn  nwyh  n*?i  DV  xb  literally  .•  he  must 

not  put  it  to  heart  to  do  these  things. 


173 

that  of  enjoying  himself,  so  that  he  should  eat 
and  drink  that  only  which  is  pleasant6  to  the 
palate,  or  have  sexual  intercourse  merely  for  the 
sake  of  enjoyment;  but  his  purpose,  whilst  eat 
ing  or  drinking,  ought  to  be  solely  that  of  pre 
serving  his  body  and  limbs  in  good  health  ;  and 
therefore  he  ought  not  to  eat  all  that  which  is 
agreeable  to  the  palate7,  like  a  dog  or  an  ass  ; 
but  he  ought  rather  to  eat  those  things  that 
are  conducive  to  the  [health  of  the]  body,  whe 
ther  they  be  bitter  or  sweet;  and  he  ought  not 
to  eat  things  which  are  injurious  to  the  body, 
although  they  be  pleasant  to  the  palate. 

VII.  For  instance,  he  who  is  of  a  sanguine8 
temperament,  ought  neither  to  eat  meat  nor 
drink  wine  ;  as  Solomon  said,  by  way  of  alle 
gory  :  To  eat  honey9,  §c.  ;  but  he  ought  rather 
to  drink  water,  [prepared]  with  bitter  herbs10, 
although  it  be  bitter;  and  consequently  he  ought 
to  eat  and  drink,  by  way  of  medicine  merely,  in 
order  that  he  may  be  in  good  health,  and  that  he 
may  preserve  himself  whole,  it  being  impossible  for 
a  man  to  live,  unless  he  eat  and  drink.  And 

6  plfiDH  literally  :  that  which  is  sweet. 

7  "  literally  :  all  that  the  palate  desires. 


8  DH   mi   rriTO   •>£  literally  :  he  whose  flesh  (bodily  tem 
perature}  is  hot. 

9  1UD  tih  filTVT   ttai   ^DN  //  w  not  good   to  eat   much 
honey,  (Prov.  xxv.  27). 

10  answers  to  the  Hebrew 


174 

likewise  when  lie  has  sexual  intercourse,  he 
ought  to  have  such  intercourse  merely  for  the 
purpose  of  preserving  his  body  whole,  and  of 
raising  up  seed;  and  therefore  he  ought  not 
to  have  sexual  intercourse  at  any  time  when  he 
lusts  ;  but  at  the  time  when  he  feels  l  that  it  is 
necessary  by  way  of  medicine,  or  for  the  pur 
pose  of  raising  up  seed. 

VIII.  [Again],   he    who    lives    according   to 
rule*,  if  his  object   be  merely  that  of  preserving 
his    body    and    his    limbs     whole,     or     that     of 
having  children,  to  do  his    work,  and  to  toil  for 
his   wants  —  his   is   not   the    right    way    [either]  ; 
but    his   object    ought    to    be  that   of  preserving 
his  body  whole  and  strong,  to  the   end  that  his 
soul   may    be    fit3  to  know  the  Lord,  blessed  be 
He  !    it    being    impossible     [for   him]   to  become 
intelligent,   or  to    acquire    wisdom   by    [studying] 
sciences,  whilst  he  is  hungry  or  ill,  or  whilst  any 
one  of   his   limbs    is    ailing.     It    ought  likewise 
to   be   his  object  to   beget  a  son,    who  may  per 
chance  be  a   wise  and  great   man  in  Israel. 

IX.  And   consequently,    he    who    walks    in 
this   way    through    the    whole    of   his   life1,    will 
be    serving   the    Lord    continually,   even     at    the 


literally  :  when  he  knows. 

13    ^    imy  JYUBn  literally  :   He  who  leads 
himself  according  to  medicine. 

3  {"HEP  literally:  rigid,  proper. 

4  VD  '   hi  literally  :   nil  his  days. 


175 

time  when  he  trades,  or  even  at  the  time  when 
he  has  sexual  intercourse  ;  because  his  object5  in 
[doing]  all  this,  is  to  obtain  that  which  is  ne 
cessary  for  him,  to  the  end  that  his  mind6  may 
be  perfect  to  serve  the  Lord.  Nay  even  at  the 
time  when  he  sleeps,  (provided  his  [object  in 
going  to]  sleep  be,  that  both  his  mind  and  body 
may  enjoy  rest,  so  that  he  may  not  become  ill, 
and  [consequently]  disabled  from  serving  the  Lord 
during  his  illness)  —  his  very  sleep  will  be  found 
to  be  [a  means  of]  serving  God,  blessed  be  He  ! 
And  it  is  respecting  this  that  the  sages  have 
enjoined  us  and  said  :  ''And  let  all  thy  doings 
be  for  the  sake  of  Heaven.  And  this  is  also 
that  which  Solomon  said  in  his  wisdom  :  In  all 
thy  ways  acknowledge  Him,  (Prov.  iii.  6). 


5  IfilttfnDttf   'OSD  literally:    because  his  thought,  his  pur 
pose. 

6  U^  literally  :  his  heart. 

7  n^an  -pin  PDD  NT  HDIK  w  •an 


i  I?  WIT  imw  mm 

tfDtf  Dtt6  ViT 
"  Rabbi  Josi  says  :  Let  thy  friend's  money  be  as  dear  to 
thee  as  thine  own  ;  and  prepare  thyself  to  study  the  law,  for  it 
is  no  legacy  of  thine,  (i.  e.  thou  canst  by  no  means  acquire  it 
as  a  mere  inheritance  and  without  trouble);  and  let  all  thy 
doings  be  for  the  sake  of  Heaven."—  Perke  Avoth,  Chap.  2. 


PRECEPTS    RELATING    TO    [THE    GOVERNMENT    OF] 
THE    TEMPER. 


CHAPTER    VI. 

IT  is  in  the  nature1  of  man,  that  he  should 
be  carried  away,  as  well  in  his  dispositions  as 
in  his  doings,  by  the  [example  of]  his  friends 
and  companions,  and  that  he  should  be  guided 
by  the  customs  of  his  countrymen.  A  man 
ought  therefore  to  associate  with  the  righteous, 
and  constantly  to  abide  with  the  wise,  to  the 
end  that  he  may  learn  [to  imitate]  their  ac 
tions  ;  moreover  he  ought  to  keep  at  a  distance 
from  the  wicked,  who  walk  in  darkness,  lest  he 
learn  [to  imitate]  their  actions.  This  is  what 
Solomon  says:  He  that  walketh  with  ivise  men 
shall  be  wise;  but  a  companion  of  fools  shall 
be  destroyed,  (Prov.  xiii.  20).  It  is  also  said  : 
Blessed  is  the  man  that  walketh  not  in  the 
counsel  of  the  ungodly,  fyc.  (Ps.  i.  1). 

II.  Now  if  he  happen  to  be  in  a  country, 
the  customs  of  which  are  wicked,  and  the  in- 


1JW1    T"H  literally:    \Jt   z.v]  the  manner   of 
the  creation  of  man,  (i.  e.  it  is  in  the  very  nature  of  man). 


177 

habitants2  of  which  do  not  walk  in  the  right 
way ;  he  ought  to  go  to  a  place,  the  inhabit 
ants  of  which  are  righteous  men,  who  guide 
themselves  in  the  way  of  the  good.  But  if  [the 
inhabitants  of]  all  the  countries  which  he  knows, 
and  the  report  of  which  he  has  heard,  happen 
to  guide  themselves  in  a  way  which  is  not 
the  good  one,  (as  it  is  in  our  days3) ;  or  if  it 
be  not  in  his  power  to  proceed  to  a  country, 
the  customs  of  which  are  good,  in  consequence 
of  [hostile]  troops  or  ill  health ;  he  ought  to 
abide  quite  solitarily  by  himself;  just  as  it  is 
said :  He  sitteth  alone  and  keepeth  silence, 
(Lam.  iii.  28).  And  if  they  (his  countrymen) 
happen  to  be  so  wicked  and  sinful,  as  not  to 
suffer  him  to  dwell  in  the  country,  unless  he 
mix  with  them,  and  be  guided  by  their  wicked 
customs;  he  ought  to  proceed  to  caves,  thickets 
and  deserts  rather  than  guide  himself  in  the 
way  of  sinners,  just  as  it  is  said :  Oh  that  I 
had  in  the  wilderness  a  lodging  place  of  way 
faring  men,  (Jer.  ix.  2). 

III.  It  is  a  positive  commandment  to  cleave 
to  wise  men  and  to  their  disciples,  in  order 
that  we  may  acquire  their  manners;  just  as  it 
is  said :  ^A.nd  to  Him  shalt  thou  cleave,  (Deut. 


1111  OWn    rTO3tf   |W  literally:    and  its  men 
do  not  walk  in  the  right  way. 

3  li^Dt   1D3  literally :  as  [in}  our  times. 

4  Thou  shalt  fear  the  Lord  thy  God;  Him  shalt  thou  serve, 
and  to  Him  shalt  thou  cleave. 

z 


178 

x.  20).  Now  is  it  possible  for  a  man  to  cleave 
to  the  Shechindh  (the  Majesty  of  God)? — But 
the  sages,  by  way  of  explaining  this  command 
ment,  say  thus :  Cleave  to  wise  men  and  to 
their  disciples.  A  man  should  therefore  endea 
vour  to  marry  the  daughter  of  a  scholar1,  and 
also  to  marry  his  daughter  to  a  scholar ;  to  eat 
and  to  drink  with  scholars ;  to  trade  with  scho 
lars,  and  to  unite  with  them  by  every  means 
of  union;  for  it  is  said:  zAnd  to  cleave  unto 

1  DDJ1   TD/fi  literally:  a  disciple  of  a   wise  man.      This 
title,,  which  is  equivalent  to  that  of  Doctor  or  Scholar,  was 
given  by  the  Rabbins  to  all  those  who  studied  the  law  and  the 
commandments  with  diligence  and  success. 

2  For  if  ye  shall  diligently  keep  all  these  commandments  which 
I  command  you,  to  do  them,  to  love  the  Lord  your  God,  to  walk 
in  all  His  ways,  and  to  cleave  unto  Him. 

Dittb  ->&2K  ^i  u  np:r6v--<Tr6N  mrr  na 

rrcnym  Dsn  TEbrb  inn  K^DH  bs  N'^N  m 

vorrtD    D^n    TO*?n  runsm    osn   vnbrb 

ru^ttn  pnD  ib*o  nron 

To  /we  the  Lord  your  God.,  .and  to  cleave  unto  Him.  Is  it 
then  possible  for  a  man  to  cleave  to  the  Shechinah  ? — CNo]  ; 
but  with  respect  to  him  who  marries  his  daughter  to  a  scholar., 
who  trades  with  a  scholar,  and  who  makes  a  scholar  enjoy 
from  (i.  e.  partake  of)  his  substance  (wealth),  the  Scripture 
attributes  [[as  much  merit]  to  him  as  if  he  cleaved  to  the 
Shechinah, — Bab.  Talmud,  Treatise  Kthuboth,  Section  13. 

A  still  more  striking  instance  of  the  Rabbins  nearly  iden 
tifying  the  awe  we  ought  to  stand  in  of  the  D^D^n  ^TD^-H 
(scholars),  with  the  awe  of  God  Himself,  is  found  in  the  Bab. 
Talmud,  Treatise  Psachim,  Section  2,  where  we  read  the  fol 
lowing  words: 

ttnn  irn  ^DDyn  rroru  rf? 
to 


179 

Him,  (Deut.  xi.  22).     In  like  manner  the   sages 
have  also  enjoined  [us]  and  said:  "3Suffer  thyself 


mm  T\x    yonty  ]ro 
nn  WHIP  prw  ^o  M"i  VTD^JI  ^  DDK 
D  rrcrmn  *?y  "ot#  Tfapttf  DEO  orf? 
D^I  rcrpy  *n  Nittf  iv  rrcman 


Simeon  the  Emsonite,  01%  as  some  say,,  Nehemiah  the  Em- 
sonite,  was  lecturing  on  all  the  [particles]  Jltf  which  occur 
in  the  law,  (i.  e.  he  was  explaining  the  particular  significations 
of  the  particle  .HK  in  all  the  instances  where  the  same  occurs 
through  the  whole  of  the  law,  which  particle,  according  to  the 
Rabbins,  is  not  to  be  considered  as  being  merely  the  mark  of 
the  accusative  case,  but  as  always  implying  something  in  ad 
dition  to  what  is  expressed  in  the  text).  When  he  came  to 
[the  verse]  NTfi  TH^N  ™H'  ^  Thou  shaltfear  the  Lord 
thy  God,  (Deut.  x.  20.),  he  refrained  [from  lecturing],  (i.  e. 
he  was  not  able  to  explain  what  jltf  in  this  instance  could 
imply  in  addition  to  its  obvious  meaning).  So  his  disciples 
said  unto  him:  Rabbi,  all  those  [particles]  T\$  which  thou 
hast  explained  already  —  what  will  become  of  them  ?  —  (i.  e.  of 
what  use  will  be  all  the  explanations  given  already  on  this 
particle,  if  we  still  meet  with  an  instance  where  T\&  cannot  be 
said  to  imply  any  thing  in  addition  to  what  is  expressed  in  the 
text?)  But  he  said  unto  them:  As  I  shall  receive  a  reward 
for  my  lecturing,  so  shall  I  also  receive  a  reward  for  my  re 
fraining  Qfrom  lecturing].  Until  Rabbi  Ekivah  came  and 
taught  thus:  VTf>T\  "prf?N  ™T  n**  Thou  shaltfear  the  Lord 
thy  God,  [here  flN]  implies  the  D^EDD  H*OT1  Scholars, 
(i,  e.  we  must  fear  them  also). 

3  ijn  jvi  iJvi  NT  "iDitf  nrn¥  EPN  "ifyv  p  w 
nrro  vim  vrrbn  isyi 


"  Josi  the  son  of  Joezer  a  man  of  Tzeredah  says  :  Let  thy 
house  be  a  meeting  house  for  the  wise,  and  suffer  thyself  to 

become 


180 

to  become  dusty  by  the  dust  of  their  feet  (i.  e. 
the  feet  of  the  learned),  and  drink  their  words 
with  thirst  (i.  e.  greedily)." 

IV.  All  men  are  commanded  to  love  every 
Israelite,  just  as  one  loves  himself;  for  it  is  said  : 
But  tJiou   shall    love   thy   neighbour  as   thyself, 
(Lev.  xix.  18).     A  man  ought  therefore  to  speak 
in  his    (i.  e.  his  neighbour's)  praise,  and  to    care 
for    his    money,    just   as    he    cares   for    his   own 
money,    and  as   he  wishes  for  his   own  honour1; 
and  whosoever  glories  in  the  shame  of  his  fellow, 
has  no  share  in  the  world  that  is  to  come. 

V.  Love  for  the  stranger  who  came  and  enter 
ed  (i.  e.  took  refuge)  under  the  wings  of  the  She- 
chinah    is    [ordained   by]    two   [distinct]    positive 
commandments.     First  —  because  he  (the  stranger) 
is  included  in  the  definition  of  neighbour,  (whom 
we  are  commanded  to   love)  ;  and  again  —  because 
he    is    a    stranger,    and    because   the   law    says  : 
LOVE  ye    therefore    the   stranger,   (Deut.  x.  19). 

become  dusty  by  the  dust  of  their  feet*.,  and  drink  their  words 
with  thirst."  —  Perke  Avoth,  Section  1. 

n^in  -sn  TQD  vr» 


"  Rabbi  Eliezer  says  :  Let  thy  friend's  honour  be  as  dear 
to  thee  as  thine  own."  —  Perke  Avoth,  Section  2. 


*  The  sages  of  old  used  to  deliver  their  lectures  whilst  seated  on  couches 
or  very  low  benches,  and  the  disciples  who  attended  the  lectures  used  to  sit 
at  their  feet.  Hence  this  phrase  :  And  suffer  thy  self  to  become  dusty  by  the 
dust  of  their  feet.  Allusion  to  this  custom  is  made  by  the  Apostle  Paul: 
/  am  verily  a  man.  ichich  am  a  Jew,  born  in  Tarsus,  a  city  in  Cilicia,  yei 
brought  \tp  in  this  city  AT  THE  FEET  of  Gamaliel,  (Acts  xxii.  3). 


181 

The  Holy  One,  blessed  be  He  !  has  enjoined  us 
the  love  of  the  stranger,  [in]  the  same  [words], 
that  He  has  enjoined  us  the  love  of  His  own 
name  ;  for  it  is  said  :  And  thou  shall  LOVE  the 
Lord  thy  God,  (Deut.  vi.  5)  ;  (so  that  the  word 
LOVE  is  used  in  both  instances).  The  Holy  One, 
blessed  be  He  !  Himself  loves  strangers  ;  for  it 
is  said:  2And  loveth  the  stranger,  (Deut.  x.  18). 

VI.  Whosoever  hates  an  Israelite  in  his 
heart  transgresses  a  negative  commandment;  for 
it  is  said:  Thou  slialt  not  hate  thy  brother  in 
thine  heart,  (Lev.  xix.  17).  Yet  he  cannot  be 
flogged3  for  [transgressing]  this  negative  com 
mandment,  because  it  is  not  connected  with  any 
positive  act.  But  now  the  law  is  only  solicitous 
about  (i.  e.  takes  cognizance  of)  hatred  in  the 
HEART*,  (i.  e.  secret  hatred)  ;  so  that  he  who 

2  He  doth  execute  the  judgment  of  the  fatherless  and  widow, 
and  loveth  the  stranger,  in  giving  him  food  and  raiment. 

3  The  nature  of  the  correctional  punishment,  which,  with 
the  Rabbins,  goes  by  the  name  of  J!1p/Q  fl°gging>  lashing  or 
lashes,  and  the  mode  of  its  infliction,  will  be  explained  in  one 
of  the  notes  to  the  Precepts  relating  to  Repentance,  Chapter  I. 

4  vb  w  xb  bw  111^1  7»n»  m  w^n  xb 

*nrf?r»  itt'   xb 


"  Thou  shalt  not  hate  thy  brother  in  thine  heart,  (Lev.  xix. 
17).  Perhaps  Qone  might  think  that  by  this  was  meant]  that 
he  should  not  strike  him?  —  That  he  should  not  give  him 
a  slap  on  the  face?  —  That  he  should  not  curse  him?  [^there 
fore]  it  is  expressly  said:  in  thine  heart,  [[showing  that]  the 
Scripture  speaks  Qhere]  of  hatred  in  the  heart  (i.  e.  of  secret 
hatred)  only.  —  Bab.  Talmud,  Treatise  Erchin,  Section  3. 


182 


smites  his  fellow,  or  he  who  abuses  him  [with 
words],  (although  he  is  not  allowed  to  do  so), 
cannot  he  said  to  have  transgressed  [the  law  of] 
xb  Thou  slialt  not  hate. 


VII.  When    one   man    offends    another,     he 
(the  person  offended),    should  not  hate   him,  and 
yet  keep  silence,  as  is   said  of  the  wicked:   And 
Absalom  spalie  unto  [his  brother]  Amnon  neither 
good  nor  bad;  for  Absalom  hated  Amnon,  (2  Sam. 
xiii.  22.)  ;    hut  he    is    commanded    to   make    him 
aware  of  it,  (viz.  of  his  having  given  him  offence), 
and  to  say  unto  him  :  Wherefore  hast  thou  done 
unto  me   so   and   so?    and   wherefore   hast   thou 
offended  me1  hy  such  and  such  a   thing?  for  it 
is    said  :    ~  Thou  slialt    in   any    wise    rebuke    thy 
neighbour,   (Lev.  xix.  17.);   an^  if  the  other   re 
pent  and  heg  of  him  to   pardon    him,   he    ought 
to    pardon    him  ;    moreover    he,    whose    it    is    to 
pardon,  ought  not  to  he  cruel  (i.  e.  unrelenting)  ; 
for  it   is  said  :  "So  Abraham  prayed  unto  God, 
(Gen.  xx.  17). 

VIII.  Whosoever  sees  his  fellow  commit   a 
sin,    or   walk    in    a   way    which    is    not    good,    is 


literally:    and   wherefore 
hast  thou  sinned  against  me  in  such  a  matter. 

2  Thou  shalt  not  hate  thy  brother  in  thine  heart  ;  thou  shalt 
in  any  wise  rebuke  thy  neighbour,  and  not  suffer  sin  upon  him. 

3  So  Abraham  prayed  unto  God,  and  God  healed  Abimclech, 
Sfc.   which  shows  how  sincerely  Abraham  pardoned  Abime- 
lech  the  wrong1  which  he  had  done  unto  him. 


183 

commanded  to  bring  him  back  to  the  better 
[way],  and  to  make  known  unto  him,  that  by 
his  wicked  actions  he  sins  against  himself;  for 
it  is  said:  Thou  shall  in  any  wise  rebuke  thy 
neighbour,  (Lev.  xix.  17). 

IX.  He,  who  rebukes  another,  whether  on 
matters  [that  rest]  between  the  other  and  him 
self,  or  on  matters  [that  rest]  between  the  other 
and  God,  ought  to  rebuke  him  privately4,  to 
talk  to  him  gently  and  in  mild  terms5,  and  to 
make  known  unto  him,  that  he  tells  him  [all 
this]  for  his  own  good  only,  for  the  purpose 
of  bringing  him  to  the  life  of  the  world  that 
is  to  come.  Now  if  the  other  accept  this  of 
him,  all  is  well;  and  if  not,  he  ought  to  re 
buke  him  a  second  time  ;  and  a  third  time  ;  and 
so  he  ought  to  rebuke  him  continually  until  the 
sinner  smite6  him  and  say  unto  him  :  I  do  not 


4  ID^y   ]^     IM    literally  :    between   him   (the  other)  and 
himself. 

5  POl  pttJ/Ol  literally:  and  with  a  tender  tongue  (language). 

6  toflD&n  n^^n  iv   ->&N   :n   nnmn   pvr  iy 
pro  11  nzDK  ns^o  iv  "iiow  pnv  -an  rttp  -?y  -m 
SIN  -irn  -o«ttf  ram  IHK   *np&   jntc^  pm*   -a 
nniDn  mv^  p  ^ 


TV  ID^I  IKD     ID»  nny 

"  How  far  is  rebuke  [to  go]  ?  (i.  e.  how  long  ought  a  man 
to  continue  rebuking  his  neighbour?)  Rav  said:  until 
smiting  [ensues],  (i.  e.  until  the  other  smite  him).  And  Samuel 

said  : 


184 

hearken  [to  thy  rebuke].  But  he  in  whose 
power  it  is  to  prevent  [others  from  sin],  and  who 
still  does  not  prevent  [them],  becomes  himself 
entangled  in  the  iniquity  of  the  sinners,  for  this 
very  reason  that  it  was  in  his  power  to  have 
prevented  them. 

X.  He  who  rebukes  his  friend,  ought  at 
first  not  to  use  harsh  expressions1,  so  as  to  put 
him  to  shame ;  for  it  is  said :  And  [thou  slmlf\ 
not  suffer  sin  upon  him,  (Lev.  xix.  17).  Thus  the 
sages  say:  2 Perhaps  [thou  niayest  think  that 

said:  until  cursing  [[ensues],  (i.  e.  until  the  other  curse  him). 
Rabbi  Jochanan  says :  until  chiding  f ensues],  (i  e.  until  the 
other  chide  him).  Rabbi  Nachman  the  son  of  Isaac  said :  all 
three,  (i.  e.  all  these  three  Rabbins  who  are  at  variance)  de 
duced  it  (i.  e.  deduced  their  opinions)  from  one  and  the  same 
text ;  for  it  is  said :  Then  Saul's  anger  was  kindled  against 
Jonathan,  and  he  said  unto  him :  Thou  son  of  the  perverse 
rebellious  woman.,  \_do  not  I  know  that  thou  hast  chosen  the  son  of 
Jesse  to  thine  own  confusion,  and  unto  the  confusion  of  thy 
mothers  nakedness  ?],  (1  Sam.  xx.  30).  And  then  it  is  also 
written:  And  Saul  cast  a  javelin  at  him  to  smite  him,  (1  Sam. 
xx.  33).  Now  the  one  who  says :  until  smiting  [[ensues,  sup 
ports  his  opinion  by]  its  being  written :  To  smite  him.  The 
one  who  says:  until  cursing  [[ensues,  supports  his  opinion  by] 
its  being  written :  To  thine  own  confusion,  and  unto  the  confu 
sion  of  thy  mother  s  nakedness.  Again  the  one  who  says  :  until 
chiding  [[ensues,  supports  his  opinion  by]  its  being  written : 
Then  \_Saul's~\  anger  was  kindled. 

Bab.  Talmud,   Treatise  Erchin,  Section  3. 

1  /TOp   V?   "QT   X^5  literally:    he   should  not  talk  to  him 
harshly  (roughly). 

2  irpjin1?  2*rw  rrarn  ruuD  in  nxrb 
tb     rppy   fiN  iroin  roin 


185 

thou  art  allowed]  to  rebuke  him  even  so  as  to 
produce  an  alteration  in  his  countenance,  (i.  e. 
to  make  him  hlush  or  turn  pale)?  —  It  is  [there 
fore]  expressly  said:  And  [ihou  shalt]  not  suffer 
sin  upon  him.  Hence  [we  know]  that  it  is  not 
lawful  [for  a  man]  to  put  an  Israelite  to  shame, 
and  least  of  all  before  a  multitude. 

XI.  Although  he,  who  puts  his  fellow  to 
shame,  cannot  be  flogged  [for  it],  it  is  still  a 
great  sin.  Thus  the  sages  say  :  3He,  who  causes 


DipD    m  rpmn  IDI    TiDn  irrwi 


"  Whence  do  we  know,  that  he  who  sees  any  thing  inde 
cent  in  his  fellow,  is  bound  to  reprove  him  ?  —  Qlt  is  hence, 
for]  it  is  expressly  said  :  Thou  shalt  in  any  wise  rebuke  thy 
neighbour.  If  the  other  do  not  accept  Qhis  rebuke],  whence 
do  we  know  that  he  ought  to  come  back  and  reprove  him 
again?  —  []It  is  hence,  for]  it  is  expressly  said:  Thou  shalt  in 
ANY  WISE  rebuke;  (namely,  under  all  circumstances;  the  em- 
phatical  repetition  ITOin  TOIH  implying  the  duty  of  frequent 
and  repeated  admonition).  Perhaps  [[one  may  think  that  he 
may  go  so  far  in  his  rebuke  as]  to  produce  an  alteration  in  the 
other's  countenance?  It  is  [[therefore]  expressly  said:  And 
thou  shalt  not  suffer  sin  upon  him  ;  (i.  e.  thou  shalt  not  go  so  far 
in  thy  rebuke  as  to  make  thy  neighbour  blush  or  turn  pale, 
and  thus  render  the  consciousness  of  his  guilt  conspicuous  to 
all  that  are  present.)  —  Bab.  Talmud,  Treatise  Er  chin,  Section  3. 


3  oncnpn  m  y?nan  IDIK  '•jmon 
•  -  •  ou-a  nun  ^a  pitorn  nnyiOT  r»N 
pbn  ^  TN  D'aiD  D^OI  rnin  ITI 

nan 

"  Rabbi  Eleazar  the  Modoite  says  :  He  who  pollutes  con 
secrated  things,  he  who  despises  the  festival  days,  and  he 
who  causes  the  countenance  of  his  fellow  to  turn  pale  before 

A  A  a  mul- 


186 

the  countenance  of  his  fellow  to  turn  pale  before 
a  multitude,  has  no  share  in  the  world  that  is 
to  come.  A  man  should  therefore  be  very  care 
ful  with  regard  to  this  matter,  [namely]  that 
he  do  not  put  his  fellow  to  shame  before  a  mul 
titude,  whether  he  (his  fellow)  be  a  great  man 
or  an  insignificant  man;  that  he  do  not  call 
him  by  any  name  of  which  the  other  may  be 
ashamed,  and  that  he  do  not  relate  in  his  pre 
sence  any  thing  of  which  the  other  may  be 
ashamed. 

XII.  But    when    is   it  so? — [It   is    so]  in 
matters  between  man  and  his  fellow,  (i.  e.  in  pri 
vate  matters) ;  but  in  heavenly  (i.  e.  in  religious) 
matters,  if  he  (the  sinner)  do   not   turn   after   a 
secret  [rebuke],  we   may  put  him   to  shame   be 
fore   a  multitude,   make   his  sins  public,    reprove 
him   in  his  presence,  abuse  and  curse  him  until 
he   turn    for  the  better,  just  as  all  the  prophets 
in  Israel  did. 

XIII.  With  regard  to  him  who  is  offended 
by  his   fellow  and  yet  does  not  wish    to  reprove 
him,    or  say  any  thing   unto  him,   on  account  of 
the  offender's  being  too  vulgar  a  person,   or  of  a 
disordered    mind,    but   who    nevertheless   pardons 
him  in   his  heart,  so   that  he   neither   hates   nor 
reproves    him  —  behold !    this    is     the    virtue    of 


a  multitude  . .  .  although  he  have  £the  knowledge  of]  the  law, 
and  also  good  deeds,  will  still  have  no  share  in  the  world  that 
is  to  come." — Perke  Avolh,  Section  3. 


187 

piety,    for    the    law   was   solicitous   about  hatred 
only1. 

XIV.  A  man  ought  to  be  very  careful  [in 
his  behaviour]  to  orphans  and  widows,  on  ac 
count  of  their  minds'  being  very  much  dejected, 
and  their  spirits  low,  even  although  they  be 
possessed  of  wealth2.  Should  they  even  be  the 
widows  or  the  orphans  of  kings,  we  are  still 
warned  [by  the  law]  with  regard  to  them,  (i.  e. 
how  to  behave  to  them),  for  it  is  said:  Ye 
shall  not  afflict  ANY3  widow,  or  fatherless  child, 
(Exod.  xxii.  22).  But  now,  how  should  a  man 
behave  to  them? — He  should  talk  to  them  in 
no  other  than  mild  terms,  and  use  them  in  no 
other  than  an  honourable  manner;  he  should 
neither  afflict  their  bodies  with  hard  work,  nor 
their  minds4  with  hard  words,  and  should  even 
be  more  careful  of  their  money  than  of  his  own. 

1  That  is,  the  commandment :  Thou  shaft  in  any  wise  re 
buke  thy  neighhour,  must  not  be  considered  so  far  positive,  as 
to  signify :  that  in  all  cases,  if  after  being  offended  by  our  neigh 
bour,  we  do  not  rebuke  him,  we  trespass  against  this  command 
ment  ;  for  provided  only  that  we  do  not  hate  him  in  our 
hearts,  and  consequently  do  not  trespass  against  the  negative 
commandment,  mentioned  in  the  first  part  of  this  text, 
namely,  Thou  shall  not  hate  thy  brother  in  thine  heart,  we  are 
the  more  pious,  if  we  pardon  him  without  rebuking  him  ; 
this  being,  as  our  Author  terms  it,  the  virtue  of  piety. 

2  |1DD  money,  wealth,  mammon. 

3  ANY  widow  or  fatherless  child,   whatever  their  rank  or 
station  in  life  may  be. 

4  Dl?1  literally :  and  their  hearts. 


188 

XV.  Whosoever    quarrels   with   them,   pro 
vokes  them,  afflicts  their  minds1,   domineers  over 
them,    or   wastes  their  money  —  behold!  such   an 
one  trespasses  against  a  negative  commandment  ; 
and    much    more,     one    who    smites     or    abuses 
them.      Now    as   to  this   negative  law,  although 
they  cannot  flog  him  for  [transgressing]  the  same, 
yet   behold!  the   punishment    thereof  is   specified 
in    the    law,    [namely]  :    2And    My   wrath  shall 
wax   hot,   and  I  will  kill  you  with    the  sword. 
[Indeed]  there  is  a  covenant  established  respect 
ing  them    by   Him,   who    spake  [the   word]   and 
the   Universe    existed,    that    whenever   they    cry 
[unto    Him]    in     consequence     of    any     violence 
[committed  on   them],    they  are   listened   to,    for 
it   is  said  :    [  If  thou    afflict  them    in   any   wise} 
and    they    cry   at   all    unto    me,    I    will   surely 
hear  their  cry,  (Exod.  xxii.  23). 

XVI.  But  when  is  it  so?     [It  is  so]   when 
one  puts  them  to  pain  for  his  own  purposes.     But 
if  he  put  them  to  pain  in  order  to  instruct  them 
in    the   law    or  in    some    trade,    or    in    order    to 
guide  them   in  the  right  way,  then  behold  !    this 
is   lawful.     However   he  must   not,    for    all    this, 


1  ]       literally  :  their  hearts. 

-    Ye  shall  not  afflict  any  widow,  or  fatherless  child. 

If  thou  afflict  them  in  any  wise,  and  they  cry  at  all  unto 
Me,  I  will  surely  hear  their  cry. 

And  My  wrath  shall  wax  hot,  and  I  will  kill  you  with  the 
sword  ;  and  your  wives  shall  be  widows,  and  your  children 
fatherless,  (Exod,  xxii.  22,  23,  21). 


189 

use  them  in  the  same  manner  as  he  would  use 
other  persons  [whilst  instructing  them],  hut  he 
ought  to  make  some  distinction  with  regard  to 
them,  and  to  lead  them  on  with  gentleness, 
with  great  charity,  and  in  an  honourable  way; 
for  it  is  said:  For  the  Lord  will  plead  their 
cause,  (Prov.  xxii.  23). 

XVII.  It  is  one  and  the  same  thing 
whether  it  be  a  fatherless  or  motherless  orphan. 
But  how  long  are  they  called  orphans  with 
respect  to  this  matter  ?  —  [It  is]  until  they 
no  longer  stand  in  need  of  any  adult  person, 
to  support  them,  bring  them  up,  and  take  care 
of  them,  but  are  themselves  able  to  provide  for 
their  own  wants,  like  all  other  adults. 


PRECEPTS  RELATING  TO   [THE  GOVERNMENT  OF] 
THE  TEMPER. 


CHAPTER    VII. 

HE  who  calumniates  his  fellow,  trespasses 
against  a  negative  commandment ;  for  it  is  said : 
1  Thou  shalt  not  go  up  and  down  as  a  tale 
bearer  among  thy  people,  (Lev.  xix.  16.);  and 
although  he  cannot  be  flogged  for  the  thing, 
it  is  still  a  great  sin,  and  may  cause  the  de 
struction  of  a  great  many  souls  of  Israel ;  and 
therefore  is  this  [commandment]  joined  with 
[another] :  Neither  shalt  thou  stand  against  the 
blood  of  thy  neighbour.  Go  and  learn  [the  fatal 
consequences  by  which  the  transgression  of  this 
commandment  may  be  attended]  from  what 
happened  through  [the  conduct  of]  Doeg  the 
Edomite2.  Now  what  is  talebearing? — 3It  is 

1  Thou  shalt  not  go  up  and  down  as  a  talebearer  among  thy 
people  ;  neither  shalt  thou  stand  against  the  blood  of  thy  neigh 
bour  ;  I  am  the  Lord. 

2  He,   by   backbiting  Ahirnelech    the   priest,    caused   his 
death;  as  well  as  that  of  the  other  priests,  and  of  the  inhabit 
ants  of  the  city  of  Nob,  as  recorded  in  1  Sam.  xxii. 

3  "on   jnn  \wh  nfrm  IT  "pyi  ^ 
nr  ^  inn  PVDD  mn  tei-o   Nun  xhv  J 

n^  nr  bv  mm  nrS 

"  Thou 


191 

when  one  carries  about  a  load  of  words,  and 
goes  from  one  to  another,  and  says:  such  and 
such  a  man  said  so  and  so;  of  such  and  such 
a  man  I  have  heard  so  and  so. — Though  even  it 
he  true,  yet  behold!  such  a  man  destroys  the 
world,  (causes  general  mischief  and  ruin). 

II.  Now  there  is  still  another  sin  which  is 
even  much  greater  than  this,  and  which  is  also 
comprehended  in  this  negative  commandment, 
namely  [that  of]  a  bad  tongue;  which  is,  when 
one  relates  any  thing  disgraceful  of  his  fellow, 
though  even  he  speak  the  truth.  Indeed  he  who 
speaks  falsehood,  may  be  called :  one  that  brings 
out  a  bad  report1  of  his  follow ;  whereas  by  a 
man  of  a  bad  tongue,  we  mean  him  who  sits  down 
and  says :  such  and  such  a  man  did  so  and  so ; 
or,  his  parents  have  been  so  and  so ;  or,  I  have 
heard  of  him  so  and  so ;  uttering  [at  the  same 
time]  disgraceful  expressions.  Now  with  regard 
to  such  an  one  the  Scripture  says :  The  Lord 
shall  cut  off  all  flattering  lips,  [and}  the  tongue 
that  speaketh  proud  things,  (Ps.  xii.  3). 


"  Thou  shalt  not  go  up  and  down  as  a  talebearer  among  thy 
people — this  is  the  backbiting  of  a  bad  tongue.  Rabbi  Nehe- 
miah  taught  [[thus] :  Thou  shalt  not  be  like  a  pedlar,  carry 
ing  the  words  of  this  [[man]  to  that  [man],  and  of  that 
f man]  to  this  [[man] ;  (so  that  Rabbi  Nehemiah  derives  7*O"1 
a  talebearer  from  ;OV1  a  trader,  pedlar,  or  hawker"). 

Jerusalem  Talmud,  Treatise  Peyiah,  Section  1. 

4  }H   0£f  literally:  a  bad  name. 


192 

III.  The  sages  say  :  For  three  transgressions 
punishment  is  inflicted1  upon  a  man  in  this  world, 
and  moreover  he  has  no  share  in  the  world  that  is 
to  come,  [namely]:  idolatry,  adultery  (or  incest) 
and  bloodshed;  but  a  2bad  tongue  is  equivalent 
to  all  these.  Again  the  sages  say  :  He  who 
speaks  with  a  bad  tongue,  is  as  if  he  denied 
the  radical  principle3,  (i.  e.  as  if  he  were  given 


]D   py*l23  literally:  are  avenged  of  man. 

2  vhv  mD  ray  ^UD  y-n  ]wh  -®D&n  to 
D^m  ro'Sttn  mny  ^i  rnr  mny  nrviy 

"  Whosoever  talks  with  a  bad  tongue  increases  [his]  ini 
quities  as  much  as  by  (these)  three  transgressions,  [namely], 
idolatry,  adultery*  (or  incest)  and  bloodshed.  —  Bab.  Talmud, 
Treatise  Erchin,  Section  3.  Again  in  the  Jerusalem  Talmud, 
Treatise  Peyiah,  Section  1.  we  read  these  words: 

ppm  run  obiyi  man  p  pjns^  D™  nnn 
mny  ^  D^N  may  ;n 


C(  There  are  four  things  which  are  avenged  of  a  man  in  this 
world,  and  yet  the  capital  [of  the  sin]  is  still  preserved  for  the 
world  that  is  to  come  ;  (i.  e.  that  which  a  man  suffers  for  these 
four  sins  in  this  world,  is  in  some  manner  the  interest  only  of 
the  guilt  which  he  pays  off,  but  for  the  capital  of  the  sin 
he  will  be  called  to  account  in  the  world  that  is  to  come)  ;  they 
are  these;  idolatry,  adultery  (or  incest),  and  bloodshed;  but  a 
bad  tongue  is  equivalent  to  all  these  [crimes]." 


1SJD 

*>D 

_  <f  Again 


*  nvny  -ib":  literally  :  the  uncovering  of  nakedness  ;  a  term  used  by  the 
Rabbins  to  express  adultery  or  incest. 


193 

up  to  heresy),  for  it  is  said:  Who  have  said, 
With  our  tongue  will  we  prevail,  our  lips  are 
our  own,  WHO  is  LORD  OVER  us  ?  (Ps.  xii.  4). 
Moreover  the  sages  say:  4A  bad  tongue  (i.  e. 
opprobrious  language)  destroys  three  [persons; 
namely],  him  who  utters  it;  him  who  listens5  to 

fc  Again  said  Rabbi  Jochanan  in  the  name  of  Rabbi  Josi 
the  son  of  Zimrah  :  He  who  speaks  with  a  bad  tongue,  is  as  if 
he  denied  the  radical  principle  ;  for  it  is  said  :  Who  have  said, 
With  our  tongue  will  we  prevail;  our  lips  are  our  own;  who  is 
Lord  over  us  ?  (thus  denying  the  existence  or  power  of  the 
Almighty).  —  Bab.  Talmud,  Treatise  Erchin,  Section  3). 

4  rcnin  arftn  *wsp  wftvi  p&ft  nat*  NII^M 

ifty  onDiNto  ftapzft)  naozft 

"  In  the  West  they  say  :  The  tongue  of  a  third  [[person], 
(i.  e.  of  one  who  is  a  talebearer  between  two  other  men)  slays 
three  [[persons;  namely],  it  slays  him  who  tells  (the  tale  or 
slander)  ;  him  who  listens  to  it  ;  and  him  against  whom  it  is 
said."  —  Bab.  Talmud,  Treatise  Erchin,  Section  3. 

5  ftUpDm  literally:  and  him  who  receives  or  accepts  it. 
One  or  two  more  specimens  of  the  sayings  of  the  Rabbins  on 
the  subject  of  slander  and  backbiting,  will  perhaps  stand 
here  in  the  right  place,  though  not  quoted  by  our  Author. 
Thus  in  Treatise  Erchin,  Section  3.  they  say  : 

rnsapno  ai^  Tnjft  rcrft  xbi  ranrr  TW*  DK 
w  Din  n»  ft  nnDw  pnrr  bxx  mm  to 
inrv»  TO  jr 


"  Surely  the  serpent  will  bite  without  enchantment,  [and  a 
babbler  is  no  better^,  (Eccles.  x.  11).  —  In  the  day  to  come, 
(i.  e.  in  the  day  of  judgment),  all  the  beasts  will  assemble  and 
come  to  the  serpent,  and  say  unto  him  :  The  lion  tramples  on 
Qhis  prey]  and  eats  it  up  ;  the  wolf  tears  Qhis  prey]  to  pieces, 
and  also  eats  it  up  ;  but  thou,  what  pleasure  hast  thou  [jn 

B  B  biting]  ? 


194 


it;  and  him  against  whom  it  is  uttered;  but 
he  who  listens  to  it,  is  even  more  [guilty]  than 
he  who  utters  it. 

IV.  Again  there  are  expressions,  which  may 
be  said  to  be  indirect  slander1;  for  instance,  if 
one  were  to  say  of  such  and  such  an  one,  that 
he  will  remain  as  he  is  now2;  or,  if  he  were 
to  say :  Do  not  speak  of  such  and  such  an  one, 
I  do  not  wish  to  make  known  what  has  hap 
pened,  or  what  has  taken  place ;  and  the  like 
expressions.  Also  with  regard  to  him  who  speaks 
in  favour  of  his  fellow  before  his  enemies;  be 
hold  !  all  this  is  indirect  slander ;  as  this  may 
cause  them  (his  enemies  who  are  present)  to 
speak  to  his  disgrace ;  and  it  is,  with  regard 
to  this  matter,  that  Solomon  said:  He  that 


biting]?  —  then  he  (the  serpent)   will  say   unto   them:     The 
babbler  is  no  better. 

Again  they  say  in  Treatise  Erchin,  Section  3. 

y  Y»JW  ^UD  jnn 


((  He  who  speaks  with  a  bad  tongue  raises  his  iniquities  to 
the  heavens,  for  it  is  said  :  They  set  their  mouth  against  the 
heavens,  and  their  tongue  walketh  through  the  earthy  (Psal. 
Ixxiii.  9)." 

1  jnn   }wb   pltf  literally:  dust  of  a  bad  tongue  ;  thus  the 
Rabbins  call  also  indirect  usury  by  the  name  of  rP11   plK 
dust  of  usury,  fyc. 

2  That  is,  he  will  always  be  the  same  man  he  is  now  — 
words  expressive  of  a  bad  opinion,  though  containing  no  direct 
reproach. 


195 

blesseth  his  friend  with  a  loud  voice,  rising  early 
in  the  morning,  it  shall  be  counted  a  curse  to 
him,  (Prov.  xxvii.  14)  ;  seeing  that  his  [speaking] 
well  [of  his  friend],  may,  [in  certain  cases], 
become  [the  cause  of  others'  speaking]  ill  of  him. 
It  is  the  same  with  regard  to  him  who  speaks 
with  a  bad  tongue,  by  way  of  jest,  or  in  a 
[seemingly]  careless  manner3,  as  though  he  were 
not  speaking  this  out  of  hatred.  Now  this  is 
what  Solomon  said  in  his  wisdom  :  *As  a  mad 
man  who  casteth  firebrands,  arrows  and  death, 
fyc.  And  saith:  Am  not  I  in  sport?  (Prov. 
xxvi.  18,  19).  And  so  it  is  also  with  him  who 
speaks  with  a  bad  tongue  in  a  deceitful  manner, 
namely,  as  if  he  spake  at  a  venture,  and  as  if 
he  did  not  know  that  the  thing  which  he  spake 
was  slander5,  and  who,  when  others  want  to  pre 
vent  him  [from  talking  in  this  way],  says  :  I  did 
not  know  that  this  was  slander,  or  that  such 
was  the  conduct  of  such  and  such  an  one. 

V.  It  is  all  the  same,  whether  one  speak 
with  a  bad  tongue,  in  the  presence  of  his  fellow, 
or  not  in  his  presence;  so  that  if  one  tell  but 
such  things  as  (should  men  happen  to  hear  them 
from  each  other)  may  be  the  cause  of  injuring 


3  ttJNI    JYnp   "|"m    literally  :  and  by  way  of  levity  of  head 
(mind). 

4  As  a  mad  man  who  casteth  Jirebrands,  arrows  and  death. 
So  is  the  man  that  deceiveth  his  neighbour,  and  saith,  Am  not 
I  in  sport?  (Prov.  xxvi.  18,  19). 

5  V"V   jityS  literally  :  a  bad  tongue. 


196 

his  fellow,  in  his  body  or  property1,  or  even  of 
distressing  or  frightening  him,  then  behold  !  this 
is  slander2.  However,  if  these  things  have  been 
said  before  three  [men],  then  the  thing  has 
already  become  public3,  and  therefore  if  one  of 
the  three  tell  the  thing  a  second  time,  it  can 
no  longer  be  said  to  be  slander,  provided  his 
design  be  not  to  spread  the  report,  and  to  di 
vulge  it  still  more. 

VI.  Now  all  these  are  men  of  a  bad  tongue, 
with  whom  it  would  even  be  unlawful  to  dwell 
in  the  same  neighbourhood,  much  more  to  sit 
with  them  and  listen  to  their  words.  Indeed  the 
decree4  which  was  sealed  against  our  fathers  in 


literally:  or  in  his  mammon  (wealth). 
literally  :  a  bad  tongue. 

3  VT01   inn  VDtW   11D  literally:  the  thing  has  already 
been  heard  and  known. 


aoin   in    11 
DI&D  ni   rvb   xrbn 
rrh  ;VK  Nnin  *nnm  *rarn  rrb  m*  a-an 

"  Ravah  the  son  of  Rav  Hinnah  said  :  A  word  which  has 
been  said  in  the  presence  of  three  |jnen],  cannot  be  said  to  be 
slander  £when  the  same  is  repeated  by  one  of  the  three]. 
What  is  the  reason  ?  —  |jt  is  because]  thy  friend  has  another 
friend;  and  again  the  friend  of  that  other  friend  has  also  a 
friend  —  (i.  e.  after  the  word  has  been  said  in  the  presence  of 
three,  it  must  have  become  quite  public)." 

Bab.  Talmud,   Treatise  Erchin,  Section  3. 


rrcnyn  p 

by  ]H  nu  onro 
nr  ^r\^  103^1  nas^  yin 


197 

the  wilderness,   was  so    (sealed),   only   in    conse 
quence  of  their   bad  tongue. 

VII.  Whosoever  takes  vengeance  of  his  fellow, 
trespasses  against   a  negative  commandment;    for 
it   is   said  :    Thou   shall  not  avenge,    (Lev.  xix. 
18.)  ;    and   although    he    cannot    be   flogged    for 
it,   it  still    shows   a  very   wicked  disposition;  it 
being   more  becoming   in    a  man  to  overlook5  all 
worldly   concerns  ;    for  with  intelligent   men,   all 
these   (concerns)   are  but    vain    and  idle   things, 
such  as  are  not   [of  consequence]  enough  to  call 
forth  vengeance. 

VIII.  Now  what  is  vengeance?  —  [6  Suppose 
that]    one's   friend    says   to  one:    Lend  me   thy 

"  Mishnah  —  consequently  he  who  speaks  [[opprobrious 
words]  with  his  mouth,  [offends]  more  gravely  than  he  who 
commits  a  [bad]  action;  and  thus  we  find  that  the  decree 
against  our  fathers  in  the  wilderness,  was  only  sealed,  in 
consequence  of  [their]  bad  tongues  ;  for  it  is  said  :  [*  They] 
have  tempted  me  now  these  ten  times,  fyc. 

Bab.  Talmud,  Treatise  Erchin,  Section  3. 
literally  :  pass  over. 


6  -ION  no      m^3  KVT  IT  w  TOM  >w  it 


**irr  ft  "iEiN  -inD2?  w1?  ^  -IDIN  -pmp 
TTID  "ftwtfrf?  rran  ^K   i1?  now   "pmp 
it 


*  Because  all  those  men  which  have  seen  My  glory,  and  My  miracles, 
which  I  did  in  Egypt  and  in  the  wilderness,  have  tempted  Me  now  these 
ten  times,  and  hare  not  hearkened  to  My  voice. 

Surely  they  shall  not  see  the  land  which  I  sware  unto  their  fathers, 
neither  shall  any  of  them  that  provoked  Me  see  it.  —  Numb.  xiv.  22,  23. 


198 

sickle;  Lend  me  thy  hatchet;  and  the  other 
says  :  I  will  not  lend  thee.  To-morrow  the  other 
has  need  to  borrow  of  the  first,  and  so  he  says 
to  him  :  Lend  me  thy  hatchet  ;  but  he  says  : 
I  will  not  lend  it  to  thee,  as  thou  didst  not  lend 
to  me,  when  I  asked  thee  —  then  behold  !  this 
man  is  avenging  himself;  but  rather  when  the 
other  comes  to  him  to  ask  [something]  of  him, 
he  ought  to  give  it  to  him  with  a  willing 
heart,  and  ought  not  to  treat  him  in  the  same 
way  as  the  other  treated  him  ;  and  so  it  is  with 
all  other  things  like  these,  just  as  David  said 
respecting  his  own  kind  dispositions  :  If  I  have 
retaliated  upon  him  that  paid  me  evil1  [for 
good],  or  if  I  have  stripped,  &<c. 


rrb  IDK  nnD1?  ^b  b  IDN 
^ttf  iniDD  n^ny  ^NI  i^n 

rrvzM  KVT  it 

"  What  is  vengeance  ?  and  what  is  bearing  a  grudge  ?  — 
Vengeance  ps  this]  :  If  one  says  to  another  :  Lend  me  thy 
hatchet,  and  the  other  says  :  no  ;  to-morrow  the  other  says  to 
him  :  Lend  me  thy  hatchet,  and  he  says  :  I  will  not  lend  thee, 
as  thou  didst  not  lend  me;  this  is  vengeance.  And  what  is 
bearing  a  grudge  ?  —  £It  is  this]  ;  if  one  says  to  another  : 
Lend  me  thy  sickle,  and  the  other  says  :  No  ;  to-morrow  the 
other  says  to  him  :  Lend  me  thy  hatchet,  and  he  says  :  Here 
thou  hast  it  ;  I  do  not  act  like  thee,  who  wouldest  not  lend 
me  ;  this  is  bearing  a  grudge. 

Bab.  Talmud,   Treatise  Yomah,  Section  2. 

1  Dpn  mra  m&rwi  jn  ^p  vbni  DN  (PS.  vii.  4). 

Our  Author's  quoting  this  verse  in  support  of  his  precept  with 
regard  to  the  duty  incumbent  on  a  man  to  forget  the  evil  done 
to  him  by  his  neighbour,  evidently  shows  that  he  must  have 

trans- 


199 

IX.  And  so  also  he  who  bears  a  grudge 
against  any  man  of  Israel,  trespasses  against  a 
negative  commandment;  for  it  is  said:  Nor  bear 
any  grudge  against  the  children  of  thy  people, 
(Lev.  xix.  18).  Now  what  is  bearing  a  grudge? 
[Suppose  that]  Reuben  says  to  Simeon:  Let 
me  this  house  for  hire,  or  lend  me  this  ox; 
and  [that]  Simeon  is  not  willing  [to  do  so]. 
After  some  days,  Simeon  has  need  to  borrow  or 
to  hire  [something]  of  Reuben;  and  then  Reu 
ben  says  to  him :  Here  thou  hast  it ;  behold ! 
I  lend  it  to  thee;  I  am  not  like  thee;  I  will 
not  repay  thee  according  to  thy  conduct  [to  me]. 
— He  who  does  so,  trespasses  against  [this  com 
mandment,  viz.]:  Nor  bear  any  grudge;  as  he 
ought  rather  to  obliterate  the  thing  from  his 
memory2,  and  not  to  bear  any  grudge  on  ac 
count  of  it,  seeing  that  as  long  as  he  bears  a 
grudge  on  account  of  the  matter,  and  keeps  it 


translated  it  in  some  such  manner  as  this  :  If  I  have  retaliated 
upon  him  that  paid  me  evil  \_for  good^],  or  if '  I  have  stripped  (or 
oppressed)  him  that  without  cause  is  mine  enemy;  for  had 
our  Author  considered  this  verse  in  the  same  light  as  the 
translators  of  the  authorized  English  version,,  this  quotation 
would  be  here  quite  out  of  place.  Yarchi  and  Aben  Ezra 
also  both  agree  in  deriving  ^p7tP  from  UW  to  pay,  although 
we  do  not  meet  with  another  instance  of  this  root  being  used 
in  this  acceptation  in  the  Kal  conjugation.  The  commentator 
on  Mendelssohn's  Translation  of  the  Psalms  observes,  that 
n^/H^l  may  be  synonymous  with  n^rntfl  and  if  I  have 
oppressed,  the  same  as  ttMD  a  lamb,  is  synonymous  with 
or  rOEM?  a  garment,  with  PlDTttf  - 

literally :  from  his  heart. 


200 

in  his  mind,  lie  may  perchance  go  so  far  as  to 
wreak  vengeance'.  Therefore  was  the  law  so 
solicitous  ahout  bearing  a  grudge,  [enjoining  a 
man]  to  obliterate  the  matter  from  his  memory, 
so  as  not  to  have  any  recollection  of  it  at  all  ; 
this  being  the  right  disposition  by  which  social 
life2,  and  the  dealings  of  men  with  each  other, 
can  be  preserved. 


1  DlpJ?   Xli*1   NDttt  literally:    he  may  perhaps   come   (i.  e. 
be  brought  or  induced)  to  avenge  \jt~]. 

literally  :  the  population  of  the  earth. 


PRECEPTS    RELATING    TO    IDOLATERS'   AND    TO 
THEIR   ORDINANCES. 


CHAPTER    I. 

IN  the  days  of  Enos,  the  sons  of  men  fell 
into  a  great  error;  even  the  counsel  of  the 
wise  men  of  that  generation  degenerated  into 
folly  ;  and  Enos  himself  was  also  one  of  those, 
who  laboured  under  that  error.  Now  their  error 
consisted  in  this;  they  said:  Whereas  God  has 
created  these  stars  and  orbs  to  be  the  regu 
lators  of  the  Universe  —  has  placed  them  on 
high,  and  imparted  glory  to  them,  inasmuch  as 
they  are  servants,  which  serve  before  Him  —  they 
must  be  worthy  of  being  praised  and  glorified, 
and  of  having  homage  paid  unto  them.  More 
over  it  must  be  the  pleasure  of  God,  blessed 
be  He  !  that  those4  should  be  exalted  and  re 
vered  whom  he  has  made  excellent  and  vene 
rable,  just  as  it  is  the  pleasure  of  a  king  that 
those  who  stand  before  him  should  be  revered; 


D^IDD   Hliy  literally  :  worshippers  of  stars  and 
planets. 

4  It  will  be  remembered  that  our  Author  considers  the 
planets  and  orbs,  as  beings  possessed  of  soul,  mind  and  under 
standing.  See  p.  97.  1T  xi. 

cc 


202 


which   indeed   is  reverence,    [paid]    to    the    king 
[himself]. 

II.  As  soon  as   they  were  struck  with  this 
idea1,  they  hegan  to  build  temples  to  the  stars, 
to   offer   sacrifices  unto  them,  to  praise  them,  to 
glorify  them   with   words,    and  to   how   down   to 
them,  in    order  that  they  might   thus   (according 
to    their   wicked    notion),    oh  tain    the   favour   of 
the  Creator.      Such    was  the  radical  principle  of 
idolatry,  and  this  is  what  they  used  to  say  who 
adhered   to   it,    and    who    were    acquainted  with 
its    principles;    not    that    they   would   say,    that 
there  was  no  other  God  except  that  star  [which 
was  the   object   of  their    adoration].      Now   this 
is   what    Jeremiah   said  :     Who   would   not  fear 
Thee,    O  King  of  nations?  for  to    Thee  doth 
it  appertain;  forasmuch  as  among  all  the  wise 
men  of  the  nations,  and  in  all  their  kingdoms, 
there  is  none  like   unto    Thee.      But  they   are 
altogether   brutish   and  foolish  ;    the  stock  is  a 
doctrine    of  vanities,  (Jer.  x.  7,  8).     That   is  to 
say:    All   know  that  Thou  art  by  Thyself  [the 
only  God]  ;  yet  their  error  and  their  folly  [con 
sist]  in   their  fancying  that  vain   thing  (i.  e.  the 
worshipping    of  that   vain    stock   or   idol)    to   be 
Thy  pleasure. 

III.  But   after  a  length  of  time,  false  pro 
phets   arose  among  the   sons   of  men,   who  said, 


ill   111    Pltyttf    )TO   literally:    As  this   thing 
arose  in  their  heart  (mind). 


203 

that  God  had  commanded  them,  saying:  Wor 
ship  ye  such  and  such  a  star,  or  all  the  stars; 
Offer  sacrifices  and  drink-offerings  to  the  same, 
in  such  and  such  a  manner;  Build  a  temple 
for  the  same,  and  make  an  image  of  the  same, 
to  the  end  that  the  whole  of  the  people, 
women,  little  ones,  and  all  the  other  inhabitants 
of  the  land,  may  bow  down  to  it. — And  so  he 
(the  false  prophet)  revealed  unto  them2  some 
image,  which  he  invented  in  his  own  heart, 
saying  [unto  them],  that  this  was  the  image 
of  such  and  such  a  star,  which  was  revealed  to 
him  in  his  prophecy.  And  in  this  manner 
they  began  to  make  images  in  temples,  under 
trees,  on  the  tops  of  mountains  and  on  high 
hills;  to  assemble  together,  and  to  bow  down 
to  the  same ;  saying  [at  the  same  time]  to  the 
rest  of  the  people,  that  this  image  had  the  power 
of  doing  good  and  evil,  and  that  [consequently] 
it  was  right  to  worship  it,  and  to  stand  in  awe 
of  it.  Moreover  their  priests  used  to  say  unto 
them:  By  this  service  ye  will  increase  and 
prosper ;  and  so  and  so  ye  ought  to  do ;  and 
so  and  so  ye  ought  not  to  do. 

IV.  And  then  other  liars  too  began  to 
appear3  and  to  say,  that  the  star  itself,  or  some 
orb  or  angel  spoke  unto  them,  saying:  Worship 
ye  me  in  such  and  such  a  manner,  (the  man- 

2  OH/  yHlCfl  literally:  and   [was]  making   known   unto 
them. 

3  1    literally :  to  arise. 


204 


ner  in  which  it  was  to  be  worshipped  having 
been  revealed  to  them  by  the  same) ;  and  do 
ye  so  and  so ;  and  do  ye  not  so  and  so.  And  so 
the  thing  spread  over  the  whole  world,  [namely], 
the  worshipping  of  those  images,  in  various 
manners  of  worship,  one  different  from  the  other, 
the  offering  of  sacrifices,  and  the  bowing  down 
unto  the  same. 

V.  But  after  another  lapse  of  time,  the 
glorious  and  awful  God  came  into  utter  obli 
vion  both  in  the  conversation  and  in  the  minds 
of  all  [men]  existing,  so  that  they  knew  Him 
no  more;  and  in  consequence  of  this,  the  whole 
people  of  the  land,  the  women  and  the  little 
ones,  knew  only  that  image  of  wood  or  stone, 
or  that  temple  [built]  of  stones,  which  they 
were  trained  from  their  infancy  to  bow  down 
unto,  to  worship,  and  to  swear  by  the  name 
of.  Even  the  wise  men  who  were  among  them, 
as,  for  instance,  their  priests  and  the  like  men, 
imagined  that  there  was  no  other  God,  except 
the  stars  or  orbs,  for  the  sake  of  which,  and  in 
the  likeness  of  which,  those  images  were  made; 
but  as  to  the  Rock  of  the  Universe — there 
was  no  man  who  comprehended  or  knew  Him, 
except  [a  few]  individuals  [who  were  then]  in  the 
world,  as  for  instance,  Enoch,  Methuselah,  Noah, 
Shem  and  Eber ;  and  in  this  manner  the  world 
was  continually  performing  its  revolutions,  until 
he,  the  pillar  of  the  world,  was  born,  namely, 
Abraham  our  father. 


205 

VI.  As  soon  as  this  mighty1  [champion  of 
religion]  was  weaned,  he  began  to  revolve2  in 
his  mind  (whilst  still  a  child3),  and  began  to 
reflect  day  and  night,  and  to  wonder,  how  it  was 
possible  that  this  orb  should  move4  continually, 
if  there  was  no  one  who  caused  it  to  move5. 
But  now,  who  is  it  that  causes  it  to  revolve 
— it  being  quite  impossible  that  it  should  re 
volve  by  itself? — He  had  however  neither  teacher, 
nor  any  one  who  could  explain  the  matter  to 
him,  but  was  [on  the  contrary]  plunged,  in  Ur 
of  the  Chaldees,  among  those  foolish  worshippers 
of  idols ;  his  father,  his  mother,  and  the  whole 
of  the  people  being  worshippers  of  idols,  yea  he 
himself  being  [then]  a  worshipper  in  common 
with  them;  but  still  his  mind  was  revolving 
and  contemplating6,  until  he  arrived7  at  the  way 
of  truth,  and  became  sensible  of  the  line  of 
righteousness,  by  his  own  correct  reasoning;  so 


1  Ht   J.TVN  literally  :  this  mighty  or  powerful  [man}. 

literally  :  to  ramble  (go  to  and  fro)  with 


2 
his  mind. 

3  pp    N1JT)  literally  :  whilst  he  [was  still]  little. 

4  3ITO  literally  :  lead  on,  drive  on. 

5  :TTED  *b   mir   *&l  literally  :  and  that  there  should  be  no 
leader  to  it. 

6  P1D1  literally  :  and  understanding  (i.  e.  acquiring  know- 
ledge  by  meditation). 

y  literally  :  until  he  reached. 


206 


that  he  knew  that  there  was  but  one  God,  and 
that  it  was  He  who  conducted  the  orb,  and 
who  created  every  thing;  and  that  among  all  the 
beings  existing,  there  was  no  God  except  Him. 
He  moreover  knew  that  all  [men  then  in]  the 
world,  laboured  under  an  error,  and  [knew]  also 
that  which  led  them  into  this  error,  [namely 
the  error]  of  worshipping  those  stars  and  images, 
until  the  truth  was  lost  from  their  minds.  Now 
Abraham  was  forty  years  old  when  he  compre 
hended  his  Creator. 

VII.  As  soon  as  he  comprehended  and  knew 
[Him],  he  began  to  raise  objections  against  the 
men  of  Ur  of  the  Chaldees,  to  enter  into  con 
troversy  with  them,  and  to  say  [unto  them]  : 
The  way  in  which  ye  walk,  is  not  the  way  of 
truth  ;  moreover  he  broke  the  images,  and  be 
gan  to  proclaim  to  the  people,  that  it  was  only 
the  God  of  the  Universe  whom  it  was  right  to 
serve,  and  that  to  Him  only  it  was  right  to 
bow  down,  and  to  offer  sacrifices  and  drink- 
offerings,  to  the  end  that  all  future  generations1 
might  comprehend  Him  ;  and  also  that  it  was 
right  to  destroy  and  break  in  pieces  all  images, 
to  the  end  that  the  rest  of  the  people  might 
no  longer  fall,  through  them,  into  the  same 
error  with  those,  who  imagined  that  there  was  no 
other  God  beside  these. 


?D  literally:    all   Ike   creatures   [that 
are]  to  come, 


207 

VIII.  As  soon   as   he   prevailed  over  them 
by  his  arguments,  the  king  sought  to  slay  him; 
but  a   miracle  was  wrought  for  him,   and   so  he 
went  to   Haran,  and   began  to  stand  up  and   to 
proclaim   with  a  loud  voice  to   the  whole   world, 
and   to  reveal  to  them2,   that  there  was  but  one 
God  of  the  whole  Universe,  and  that  Him  [only] 
it  was  right  to  serve  ;  and  so  he  continued  preach 
ing3  and  assembling  the  people  from  city  to  city, 
and  from  kingdom  to  kingdom,  until  he  reached 
the  land  of  Canaan,  still  continuing  to   preach; 
for   it  is  said:    "And  called   there  on  the  name 
of  the  Lord,  the  everlasting  God,  (Gen.  xxi.  33). 

IX.  Now  when  the  people  happened  to  as 
semble    around    him,    and    to     raise    difficulties 
against  his  precepts5,   he  used  to  explain  [them] 
to  every  one   of  them   in  proportion   to  his  (the 
disputant's)  intellectual  capacity,  until  he  brought 
him  back   to   the   way   of  truth  ;    and  so   thou 
sands  and  myriads   assembled   around   him,    who 


literally  :  and  to  make  known  unto  them. 

3  N"11p)  literally:  and  proclaiming. 

4  D^y  bti   miT    DPI     Dtt?    Nl^!       It    seems  that   our 
Author  did  not  translate  071JI    /$  the  everlasting  God,  as  it  is 
rendered  in  the  authorized  English  version,  but  that  he  ren 
dered  it,  by  :  the  God  of  the  Universe  ;  agreeably  to  what  he 
says   of  Abraham's   having   preached:    "TH^   m/tf   Dttf   ttW 
Dbiyn  TO?    That  there  is  ONE   GOD   OF  THE  WHOLE    UNI 
VERSE.     And  indeed   most   of  the   Rabbins   agree   with   our 
Author  in  translating  D7iy   7tf  the  God  of  the  Universe. 

5  mil  ty  b  tf>tflBn  literally:  and  asking  him  [questions'] 
about  his  words. 


208 


constituted  the  men  of  the  house  of  Abraham  ; 
and  he  (Abraham)  planted  this  great  and  radical 
principle  in  their  hearts,  and  also  composed 
books  on  this  [subject]  ;  moreover  he  revealed  it 
to  his  son  Isaac.  And  then  Isaac  settled  as  a 
teacher  and  admonisher.  Again  Isaac  revealed 
it  to  Jacob,  and  appointed  him  a  teacher  [of 
the  same]  ;  and  so  he  too  settled  as  a  teacher 
and  supporter  of  all  those  who  joined  him.  Now 
Jacob,  our  father,  instructed  all  his  children  ; 
but  Levi  he  set  apart  and  appointed  [to  be] 
the  head  ;  moreover  he  established  him  in  an 
academy,  to  teach  the  way  of  God  and  how  to 
observe  the  commandments  of  Abraham,  direct 
ing  his  children  that  there  should  never  cease 
[to  be]  a  leader1  from  among  the  sons  of  Levi, 
in  order  that  this  doctrine2  might  not  be  for 
gotten. 

X.  And  thus  the  thing  was  continually 
gaining  strength  among  the  children  of  Jacob, 
and  among  those  that  joined  them,  so  that  there 
grew  up  in  this  world  a  nation  who  knew  the 
Lord;  until  the  Israelites  had  been  a  long 
time  in  Egypt,  when  they  began  again  to  ac 
quire  their  (the  Egyptians')  manners3,  and  to 
worship  idols  like  them;  except  the  tribe  of 


literally:  a  Governor. 

2  "TO/H  literally:  the  instruction. 

3  )JTttjyQD   "DDT?  literally:   to  learn  from  their  doings  or 
actions. 


209 

Levi,  who  persevered  in  the  commandments  of 
the  fathers  ;  so  that  the  tribe  of  Levi  never  wor 
shipped  idols.  Indeed  the  radical  principle,  which 
Abraham  had  planted,  was  within  a  little  (i.  e. 
well  nigh),  rooted  out,  and  the  children  of  Ja 
cob  [had  nearly]  relapsed4  into  the  error  of  the 
generality  of  men5,  and  their  wanderings. 

XI.  But  because  the  Lord  loved  us,  and 
because  He  [wished  to]  keep  the  oath  [which 
He  had  sworn]  unto  Abraham,  our  father,  He 
created  Moses,  our  Rabbi,  as  well  as  the  Rabbi 
of  all  prophets,  and  sent  him  [to  us].  As  soon 
as  Moses,  our  Rabbi,  began  to  prophesy,  and  [as 
soon  as]  the  Lord  had  chosen  Israel  for  [His] 
inheritance,  He  crowned  them  (i.  e.  the  Israel 
ites)  with  [His]  commandments,  and  revealed 
unto  them  the  way  of  worshipping  Him,  and 
also  what  ought  to  be  the  proceedings  [against] 
idolaters,  and  all  those  who  fall  into  their  error6. 


literally  :    and   the   children  of  Jacob 
[would  have']  come  back,  or  returned. 

5  D^Jfil   fi\yvh  literally:  to  the  error  of  the  world. 

6  O-mrW   DIjnBn   tel  literally  :    and   all  those   that   err 
after  them. 


D  D 


PRECEPTS    RELATING    TO    REPENTANCE, 


CHAPTER    I. 

WITH  regard  to  all  the  commandments, 
which  are  [contained]  in  the  law,  whether  they 
be  positive  or  negative  commandments,  if  a  man 
happen  to  trespass  against  any  one  of  them, 
either  presumptuously  or  through  ignorance,  he 
is  bound  to  confess  before  God,  blessed  be  He ! 
[at  the  time]  when  he  repents  and  turns  from 
his  sin ;  for  it  is  said ;  When  a  man  or  woman 

shall  commit,  &p TJien   they  shall  confess 

their  sin  which  they  have  done,  (Numb.  v.  6,  7). 
[By]  which  is  [meant]  verbal  confession1.  Now 
this  confession  is  a  positive  commandment. 

II.  But  how  ought  we  to  confess? — [We 
ought  to  say  thus] :  "  I  beseech  Thee,  O  God ! 
I  have  sinned  ;  I  have  done  perversely ;  I  have 
committed  wickedness  before  Thee,  and  I  have 
done  so  and  so ;  and  behold !  I  repent  and  am 
ashamed  of  my  doings,  and  I  will  never  do 


literally:  confession  [by~]  words. 


211 


this  thing  again2."  This  is  the  essence3  of  con 
fession;  and  he  who  confesses  still  more  amply, 
and  dwells  still  longer  on  the  matter4,  behold! 
such  an  one  is  praiseworthy. 

III.  And  also,  with  regard  to  those  who 
bring  sin-offerings  or  trespass-offerings,  at  the 
time  when  they  offer  their  sacrifices,  for  their 
ignorance  or  for  their  presumption,  their  sacrifice 
does  not  atone  for  them,  unless  they  repent 
and  confess  in  [distinct]  words  ;  for  it  is  said  : 
He  shall  confess  that  he  hath  sinned  in  that 
thing5,  (Lev.  v.  5).  Likewise  with  regard  to 
those  who  are  sentenced6  to  death7  by  a  court 


2  HT   "U"6   "inn   ^tf   tfnyh  literally  :   and   never   will   I 
return  again  to  this  thing. 

3  TP1    h®  T\p*y   literally:    the   root   or    radical  principle 
of  confession. 

4  lit   P3>D   THNDl  literally  :  and  lengthens  in  this  matter. 

5  The  verse  following  this,  is  :  And  he  shall  bring  his  tres 
pass-offering  unto  the  Lord  for  his  sin,  fyc.  :  so  that  the  offering 
was  to  be  preceded  by  confession. 

6  ^Tiro  literally  :  those  who  are  [found']  guilty. 

7  *b  pDIN    JTIDK  ^ttflD   rfrpDH    JT1D  pim  HN1 

w  minon  taiy  pir»D  JTIDIDH  bi  111 

^i  yi^irr  k  "IDK^  pvi  I^D  pt^  NIH  D^v1?  P^n 

PV  BN  mm  ib  ]rn  ^i^  rt 

n^oi  m^ton  ^3»  naD» 


nrn  DINT  n?rr  ova  m»r 

When 


of  justice,   or   who   arc  sentenced  to  be  flogged1, 
their    dying    or    their    being     flogged    does    not 


"  When  he  (the  culprit)  was  about  ten  cubits  distant  from 
the  stoning  house  (i.  e.  from  the  place  where  culprits  where 
stoned  to  death),  they  used  to  say  to  him,  "  Confess ;"  for  this 
was  the  manner  with  all  those  who  were  put  to  death, 
Qnamely],  that  they  used  to  confess;  seeing  that  every  one  who 
confesses  has  a  share  in  the  world  that  is  to  come ;  for  so  we 
find  [[that  it  was]  with  Achan,  to  whom  Joshua  said:  My  son, 
give,  I  pray  thee,  glory  to  the  Lord  God  of  Israel,  and  make  con 
fession  unto  Him.  And  Achan  answered  Joshua,  and  said:  In 
deed  I  have  sinned  . . .  and  thus  and  thus  have  I  done,  (Josh, 
vii.  19,  20).  But  how  do  we  know  that  his  confession  atoned 
for  him? — [We  know  it  from  this];  for  it  is  said:  And  Joshua 
said :  Why  hast  thou  troubled  us  ?  the  Lord  shall  trouble  thee 
THIS  DAY  (Josh.  vii.  25.),  [[implying  that]  THIS  DAY  thou 
art  troubled,  but  thou  shalt  not  be  troubled  in  the  world  that 
is  to  come." — Bab.  Talmud,  Treatise  Sanhedrin,  Section  6. 

1  .Hip  ;D  literally :  flogging  or  lashes. 

Besides  the  punishment  of  death,  which  it  was  in  the 
power  of  the  Jewish  court  of  justice  to  inflict,  (see  page  128, 
note  3.),  it  had  also  the  power  of  inflicting  a  kind  of  correc 
tional  punishment,  designated  by  the  name  of  nip7D  flogging 
or  lashes.  The  number  of  lashes  inflicted,  never  exceeded 
'39,  for  though  according  to  the  text  in  Deut.  xxv.  3.  they 
were  not  to  exceed  40,  yet  it  was  agreed  by  the  Rabbins  that 
the  number  should  be  limited  to  39  at  the  most.  But  even 
the  number  of  39  was  inflicted  upon  very  robust  persons  only ; 
whilst  culprits  of  a  delicate  constitution  received  a  still  more 
moderate  punishment.  The  state  of  health  of  the  culprit  was 
therefore  always  taken  into  consideration,  and  the  number  of 
lashes  to  be  applied,  was  accordingly  agreed  upon,  previously 
to  the  infliction  of  the  punishment.  The  number  agreed  upon 
was  always  one  that  was  divisible  by  3.  After  the  estimate 
had  been  made,  the  culprit  was  tied  to  a  post,  in  a  posture 
somewhat  bent  or  oblique,  and  naked  to  the  waist,  The 

person 


213 


atone  for  them,  unless  they  repent  and  confess. 
Moreover  if  one  hurt  his  fellow,  or  if  he  cause 
him  any  pecuniary  damage,  although  he  pay 
him  what  he  owes  him,  this  does  not  atone 
for  him,  unless  he  confess  and  refrain  from  ever 
doing  so  again  ;  for  it  is  said  :  ANY  SIN  that  men 
commit2,  (Numb.  v.  6). 

IV.  With  regard  to  the  scape-goat,  as  it 
was  [intended  as]  an  atonement  for  the  whole 
of  Israel,  the  chief  priest  confessed  over  it  in 
the  name3  of  the  whole  of  Israel  ;  for  it  is  said  : 
And  confess  over  him  all  the  iniquities  OF 

THE    CHILDREN    OF    ISRAEL,    (Lev.  Xvi. 


V.     Now  the  scape-goat   atoned    for   all   the 


person  who  administered  the  lashes  stood  on  a  stone.  One 
third  of  the  number  of  lashes  was  applied  on  the  chest,  and 
the  other  two- thirds  on  the  shoulders.  Three  of  the  judges 
were  always  present  at  the  time  of  the  chastisement;  and 
whilst  the  lashing  was  going  on,  the  first  of  the  judges  read 
the  two  following  verses :  If  thou  wilt  not  observe  to  do  all  the 

words  of  this  law,  fyc Then  the  Lord  will  make  thy  plagues 

wonderful,  fyc.  . . .  (Deut.  xxviii.  58,  59).  The  judge,  second 
in  rank,  numbered  the  blows ;  and  the  third  in  rank  bade  the 
person,  who  flogged,  proceed,  until  the  number  of  lashes 
decreed  was  completed. 

2  The  verse  following  this,  is:   Then  they  shall  confess,  fyc. ; 
the  expression  DltfH   .HtftDn   ^DD  ANY  SIN  that  men  commit, 
implying  all  kinds  of  sin,   even  the  sins  or  offences  of  man 
against  man. 

3  ]W7   *?V  literally :  in  the  language  of,   (i.  e.  in  such  ex 
pressions  as  imply  the  whole  of  Israel). 


transgressions  [mentioned]  in  the  law,  slight  as 
well  as  important1  ;  whether  one  transgressed 
presumptuously  or  througli  ignorance  ;  whether 
he  was  made  aware  of  it,  or  was  not  made  aware 
of  it  ;  the  scape-goat  still  atoned  for  every  thing, 
provided  he  repented  ;  but  if  he  did  [not  repent, 
then  the  scape-goat  atoned  only  for  his  slight 
[transgressions].  But  now,  which  are  [said  to 
be]  slight,  and  which  important  [transgressions]  ? 
-The  important  ones  are  those  for  which  one 
deserves  death  by  the  court  of  justice'  or  cut 
ting  off~.  Moreover  vain  and  false  oaths,  (though 
the  punishment  of  cutting  off  is  not  attached 
to  them),  yet  behold  !  they  also  are  important 
[transgressions]  ;  but  all  other  commandments, 
negative  as  well  as  positive,  to  which  no  punish 
ment  of  cutting  off  is  attached,  are  [said  to 
be]  slight  ones. 

VI.  Now  in  our  days3,  when  the  house  of 
sanctuary  exists  no  longer,  and  when  we  have 
no  atoning  altar  —  there  is  nothing  [left  for  us] 
but  repentance.  Repentance,  however,  atones  for 
all  transgressions.  Even  he  who  has  been 
wicked  through  the  whole  of  his  days,  if  at 
the  end  he  repent  —  not  the  least  part  of  his 
wickedness  is  recorded  against  him  ;  for  it  is 
said  :  As  for  the  wickedness  of  the  wicked,  he 
shall  not  fall  thereby  In  the  day  that  he  turneth 


literally  :  and  the  hard  ones, 

2  See  page  128,  note  3. 

3  H?n   p?l  literally:  at  this  lime. 


215 

from  his  wickedness*,  (Ezek.  xxxiii.  12).  Yea 
the  very  nature  of  the  day  of  atonement,  is  to 
atone  for  the  penitent ;  for  it  is  said :  For  on 
that  day  shall  [the  priest]  make  an  atonement 

for  you,  (Lev.  xvi.  30). 

VII.  Although  repentance  atones  for  every 
thing,  and  although  the  very  nature  of  the  day 
of  atonement  is  to  atone,  there  are  still  trans 
gressions,  which  may  be  atoned  for  immediately ; 
and  also  transgressions,  which  cannot  be  atoned 
for  until  a  certain  time  [has  elapsed].  For  in 
stance,  if  a  man  transgress  any  positive  com 
mandment  to  which  [the  punishment  of]  cutting 
offb  is  not  attached,  and  repent  [of  it] — he  is 
pardoned  on  the  spot6;  and  with  regard  to  such 

4  VD*>  ^D  11DJ  pHS  ft^SN  "ON  ^nV>  p  jiyDttf  •»!-) 

DNStt;  m»*nn  n^  TON  mnrwi 
TID:I  yttn  frsNi  lyt^s  ova 
wi  Dittf  i^  jn^rD  ]^  mnnxi 
IV^ID  inn?  nri  ni  ^D>  ^ 

f f  Rabbi  Simeon  the  son  of  Jochi  says :  Though  one  be  a 
perfectly  righteous  man  all  his  days,  yet  if  he  rebel  at  the  end, 
he  loses  all  [his]  former  [good  deeds] ;  for  it  is  said :  The 
righteousness  of  the  righteous  shall  not  deliver  him  in  the  day  of 
his  transgression,  (Ezek.  xxxiii.  12).  Again  though  one  be 
a  thoroughly  wicked  man  all  his  days,  yet  if  at  the  end  he  re 
pent,  not  the  least  part  of  his  wickedness  is  recorded  against 
him ;  for  it  is  said :  As  for  the  wickedness  of  the  wicked,  he 
shall  not  fall  thereby  in  the  day  that  he  turneth  from  his 
wickedness,  (Ezek.  xxxiii.  12).— -Bab.  Talmud,  Treatise  Kidu- 
shin,  Section  /. 

5  See  page  128,  note  3. 

6  ft   jftmDtf   IV   DttfD   tt   WH  literally:  he  does  not  stir 
from  thence  until  it  is  pardoned  unto  him. 


216 

[men]  it  is  said:  Return,  ye  backsliding  child 
ren,  and  I  will  heal  your  backslidings,  §c. 
(Jer.  iii.  22). 

VIII.  Again  if  one  transgress  a  negative 
commandment,  to  which  neither  [the  punishment 
of]  cutting  off,  nor  [that  of]  death  by  the  court 
of  justice  is  attached,  and  repent  [of  it] — then 
repentance  causes  a  suspension1  [of  Divine  wrath], 
and  the  day  of  atonement  atones  for  it;  and, 
with  respect  to  such  [men],  it  is  said:  For  on 
that  day  shall  [the  priest]  make  an  atonement 
for  you,  (Lev.  xvi.  30).  But  if  one  transgress 
[a  commandment]  to  which  [the  punishment  of] 
cutting  off  or  death  by  the  court  of  justice  is 
attached,  and  repent  [of  it] — then  repentance, 
[together]  with  the  day  of  atonement,  causes 
the  suspension,  and  the  afflictions2  which  come 
upon  him,  render  the  atonement  complete ;  so 
that  his  atonement  never  can  be  complete,  un 
less  afflictions  come  upon  him ;  and  with  regard 


literally:  suspends. 

V  nbp   nn'ay  by 
DT>  KTW  iy  r6in  wrr  nmann 

ism 

"  Repentance  atones  for  slight  transgressions,  whether  of 
positive  or  negative  commandments  ;  but  as  to  important  ones, 
it  causes  a  suspension,  until  the  day  of  atonement  come  and 
atone  [for  them]." 

Bab.  Talmud,   Treatise  Yoma/i,   Section  8. 


afflictions;  this  term  is  chiefly  applied  by  the  Rab 
bins  to  bodily  pains. 


217 

to  such  [a  sinner]  it  is  said:   Then   will  I  visit 
their  transgression  with  the  rod,  (Ps.  Ixxxix.  32). 

IX.  When  is  it  so  ? — [It  is  so]  if  he  did 
not  profane  [the  name  of]  God,  at  the  time 
when  he  transgressed.  But  he  who  profanes 
[the  name  of]  God,  although  he  repent,  and 
although  the  day  of  atonement  arrive  whilst  he 
is  still  persevering  in  his  repentance,  yea  al 
though  afflictions  come  upon  him,  still  his  atone 
ment  is  not  complete  until  he  die ;  so  that  [with 
such  a  sinner]  repentance,  the  day  of  atonement, 
and  afflictions,  [are]  all  three  [indispensable  to] 
cause  the  suspension,  and  death  [alone]  makes 
the  atonement  [complete] ;  for  it  is  said :  And 
it  was  revealed  in  mine  ears  by  the  Lord  of 

hosts,      SURELY      THIS     INIQUITY     SHALL     NOT    BE 
PURGED    FROM    YOU    TILL  YE    DIE,    (Isai.  XXU.  14). 


K  K 


PRECEPTS    RELATING   TO    REPENTANCE, 


CHAPTER    II. 

WHAT  is  [the  criterion  of]  true  repentance1? 
—  It  is  when  a  matter,  in  which  a  man  has 
once  transgressed,  comes  [again]  within  his  reach2 
and  when  he  moreover  has  it  in  his  power  to 
commit  the  same  [offence  again],  and  yet 
shrinks3  back  [from  it],  and  does  not  commit 
[it]  out  of  [mere]  repentance,  and  not  out  of 
fear  or  impotence4.  For  instance;  Behold!  one 
who  once  had  a  criminal  intercourse  with  a 
woman;  now  if  after  a  lapse  of  time  he  [happen 
to]  have  again  a  private  meeting  with  her, 
(whilst  still  persevering  in  his  love  to  her,  and 
whilst  still  possessing  his  full  bodily  power; 
moreover  whilst  still  in  the  same  country5  where 
he  once  sinned  with  her)  —  if  then  he  shrink 


literally  :  perfect  repentance. 

2  1T1  literally  :  in  (or  to)  his  hand. 

3  ttTP21  literally:  and  he  separated  [himself^,   or  parted 
with. 

4  PO   )r?ttDD  literally  :  through  want  of  strength. 

5  That  is,   under  the  influence  of  the  same  climate  and 
associations. 


219 

back  [from  her],  and  do  not  commit  [the  sin] 
—  such  an  one  is  [said  to  be]  a  true  penitent; 
and  this  is  what  Solomon  said:  Remember  now 
thy  Creator  IN  THE  DAYS  OF  THY  YOUTH, 
(Eccles.  xii.  1). 

II.  However  if  one  repent  only  in  his   old 
age,   or   at  a   time  when   it  is  no   longer  in  his 
power  to   do    that   which  he   was   [in  the   habit 
of]  doing;   although  this    is    [certainly]   not  ge 
nuine6    repentance,   yet   it    still  avails  him,    and 
he   is    still    [said    to    be]    a  penitent.      Though 
even  he   may  have  been   a   transgressor    all    his 
life,  yet    if  he    repent  but    on    the   day  of   his 
death,   so   that   he  die    a  penitent,   all   his   sins 
are   pardoned;    for    it  is   said:     While   the   sun, 
or   the  light,  or  the  moon,  or   the  stars,   be  not 
darkened,  NOR  THE  CLOUDS  RETURN  AFTER  THE 
RAIN,  (Eccles.  xii.  2);   which  is  [an  allusion  to] 
the   day   of  death.      Whence  we   infer    that  if 
he   (the   sinner)   remember  but  his   Creator   and 
repent,  before  he  dies,   he  is  still  pardoned. 

III.  Now  what  is   that  repentance  [to  con 
sist   in]?  —  In   this,   that   the   sinner  forsake    his 
sin,  and  remove  it  from  his  thoughts;  moreover 
that    he    resolve  in   his   heart,    never   to   do    it 
again;    for  it  is   said:   "Let  the  wicked  forsake 
his  way,  (Isai.  Iv.  7).     He  also  ought  to  be  sorry 


literally  :  profitable  repentance. 
7  Let  the  wicked  forsake  his  way,  AND  THE  UNRIGHTEOUS 
MAN  HIS  THOUGHTS,  $c.  ;  from  which  we  deduce,  that  the  re 
moval  of  sin  from  a  man's  thoughts  is  essential  to  repentance. 


220 

for  the  past;  for  it  is  said:  Surely  after  that 
I  was  turned,  I  repented,  (Jer.  xxxi.  19).  And 
he  ought  also  to  call  to  witness  Him  who 
knoweth  [all]  secrets,  that  he  will  never  return 
to  this  sin  again;  for  it  is  said:  l Neither  will 
we  say  any  more  to  the  work  of  our  hands: 
\Ye  are]  our  gods,  §c.  (Hos.  xiv.  3).  More 
over  it  is  necessary  that  he  make  a  verbal2 
confession,  and  that  he  utter  [with  his  mouth] 
the  contrite  resolutions  of  his  heart. 

IV.  He  who  confesses  with  words,  without 
having  resolved  in  his  heart  to  forsake  [his 
sins] — Behold!  he  is  like  one  who  dips3  [in 
water,  by  way  of  performing  the  necessary  pu 
rification]  whilst  holding  an  unclean  animal  in 
his  hand4,  when  his  dipping  can  avail  him  no 
thing,  unless  he  throw  away  the  unclean  animal ; 
and  so  it  is  said :  But  whoso  confesseth  AND 
FORSAKETH  [them]  shall  have  mercy,  (Prov.  xxviii. 
13).  Moreover  it  is  necessary  that  he  name5 

1  The  verse,,  preceding  this,  opens  thus :    Take  with  you 
words,  and  turn  to  the  Lord  ;  say  unto  Him,  fyc. ;  from  which  we 
perceive,  that  the  penitent  is  directed  to  call  on  God,  and  to 
protest  before  Him,  that  he  is  come  to  the  firm  resolution  of 
amending  his  life. 

2  V,n2ttQ   nninn^  literally :  to  confess  with  his  lips. 

3  The  cleansing,  by  washing  the  flesh  in  water,  of  those 
that  contract  uncleanness  by  touching  unclean  animals,  is  pre 
scribed  in  Lev.  xxii.  5,  6.;  and  also  in  other  places  of  the  Pen 
tateuch. 

4  1T1   Y"lttfl  literally :  and  \_holds~]  a  creeping  thing  in  his 
hand. 

literally :  to  utter  with  words,  or  to  dejine. 


221 

his    sin;    for  it   is   said:    Oh9    this  people  have 
sinned    a    great   sin,    AND    HAVE    MADE     THEM 

GODS    OF    GOLD6,    (Exod.  XXXii.  31). 

V.  It   is   also   the   usual    course   of  repent 
ance,  that  the  penitent  should  cry  unremittingly 
to  the  Lord,  with  weepings  and  entreaties ;  that 
he  should  exercise  charity  as  much  as  is   in  his 
power ;    that  he  should  remove  very  far  from  the 
object  of  his  transgression7,   and  that  he   should 
alter  his  name,  just  as  if  .he  were  to  say :    I  am 
quite  another    person,    and    not  the    same    man 
who   committed   those  actions ;  moreover  that  he 
should  altogether  alter  his  actions  for  the  better, 
and  [in  a  direction]  towards  the   way  of  righte 
ousness  ;  and  also  that  he  should  emigrate   from 
his    place;    for   emigration   atones   for    [a   man's] 
iniquity,  inasmuch  as  it  causes  him  to  give  way, 
and  to  become  meek   and   humble-minded. 

VI.  It    is    also   very   commendable    in   the 
penitent   to    confess  before   a    multitude  of  per 
sons,  and  to  make  known  unto  them  his  trans 
gressions;    also   to   reveal  to   others  the   offences 
[existing]  between  himself  and  his  fellow,  saying 
unto    them :    Surely  I   have    offended  such    and 
such  an  one,  and  I  have  done  unto  him  so  and 
so;  but  behold!  I  now  repent  of,  and  am  sorry 

6  Here  we  perceive  that  Moses  has  named  and  denned  the 
crime,  for  which  he  was  begging  mercy  and  forgiveness. 

7  11   Nftnttf   -DTI  p  literally:  from  the  thing  with  which 
he  has  sinned. 


222 


for  it.  Now  he  who  is  proud,  and  does  not 
make  his  transgressions  publick,  but  conceals 
the  same  —  his  repentance  is  no  true  [repent 
ance]  ;  for  it  is  said  :  He  that  covereth  his  sins 
shall  not  prosper,  (Prov.  xxviii.  13). 

VII.  But  when  is  it  so?  —  [It  is  so  with 
regard  to]  transgressions  between  man  and  his 
fellow  ;  but  with  regard  to  transgressions  be 
tween  man  and  God1,  he  ought  not2  to  render 
himself  notorious,  and  indeed  it  would  be  effron 
tery  in  him  if  he  were  to  make  publick  the 
same  ;  and  therefore  [in  such  a  case]  he  [need 
only]  repent  before  God,  blessed  be  He  !  and 
name  his  sins  to  Him  [alone],  but  in  publick  his 
confession  ought  to  be  a  general3  one,  (i.  e.  he 
may  confess  himself  publickly  to  be  a  sinner 
against  God,  but  he  must  not  name  his  sins). 
Indeed  it  is  well  for  him  that  his  sin  should 
not  transpire  ;  for  it  is  said  :  ^Blessed  is  he 
whose  transgression  is  forgiven,  WHOSE  SIN  is 

COVERED*,    (Ps.  XXxii.  1). 


See  page  109,  Note  4. 
'  "p^U   l^tf  literally  :  he  need  not,  or  he  has  no  occasion. 
3  DriD  literally:  undejinedly. 

4  rrro  nb&   vb  Y»VMD  HDID  irni  w  in 
•  •  •  ntfDH  IIDD  y&s  w^  nt^N   ITOI  '1:11 
z£  DTK  pip  nwiyi  1*0  nDK  miD  ni 


"  Rav  raised  this  difficulty,  (i.  e.  he  brought  the  following 
two  verses  into  collision);  It  is  written:  HE  THAT  COVERETH 

HIS 


,      223 

VIII.  Although    repentance    and    praying 
aloud5  are   at  all  times   very  good,  yet  they  are 
still    more    [especially]    good,    during    the     ten 
days  that  are   between   the   new  year's  day   and 
the   day   of  atonement,    as  then   they   (the   sup 
plications  of  the  penitent)  are  accepted  forthwith ; 
for  it  is  said :  Seek  ye  the  Lord  while  He  may 
be  found,   (Isai.  Iv.  6).     But   when  is  it   so? — 
[It   is  so]   in  the   case  of  an  individual;    but  as 
to   a  congregation  [at  large],  whenever  these  re 
pent  and  pray  aloud  with  all  their  hearts6,  they 
are   listened   to7,    for  it  is  said:   As   the  Lord 
our  God  [is]  in  ALL  [THINGS    THAT]    WE   CALL* 
UPON  HIM   [FOR],  (Deut.  iv.  7). 

IX.  The  day  of  atonement   however  is  the 
[proper]    time   for    repentance    for   all,    both    for 
individuals     and    the    publick9,     as     being    the 

HIS  SINS  SHALL  NOT  PROSPER,  but  whoso  confesseth  and  for-- 
saketh,  fyc.  (Prov.  xxviii.  13) ;  and  yet  it  is  written  again : 
Blessed  is  he  whose  transgression  is  forgiven,  WHOSE  SIN  is 
COVERED,  (Ps.  xxxii.  1.)?  ...  Rabbi  Zutra  the  son  of  Tobias 
said:  The  one  prelates]  to  transgressions  between  man  and 
God,  and  the  other  to  transgressions  between  man  and  his 
fellow."— Bab.  Talmud,  Treatise  Yomah,  Section  8. 

literally :  and  groaning,  or  crying  aloud. 

literally  :  with  a  perfect  heart. 
JH  literally :  they  are  answered. 

I 

instead  of  being  rendered  by:  IN  ALL 
THINGS  that  we  call,  seems  to  have  been  rendered  by  the 
Rabbins  by:  AT  ALL  TIMES  that  we  call. 

9  D'Q  l7)  literally:  and  for  a  multitude. 


224 


ultimate  [time  of]  pardon  and  forgiveness  to 
Israel.  Every  one  is  therefore  bound  to  repent 
and  to  confess  on  the  day  of  atonement.  And 
with  regard  to  confessing  on  the  day  of  atone 
ment,  we  are  commanded  that  it  (the  confession) 
should  begin  on  the  day  preceding  that  day1, 
and  before  eating  [the  evening  meal],  lest  one 
happen  to  be  choked  at  the  meal,  and  be 
fore  he  has  confessed,  (and  consequently  die 
without  confession).  But  although  one  has  con 
fessed  [already]  before  eating  [the  evening 
meal],  he  ought  to  confess  again  in  the  evening 
of  the  night  preceding  the  day  [of  atonement], 
and  likewise  to  confess  again  in  the  morning 
prayer2,  additional  prayer,  oblation  prayer,  and 


DINI   2^VD  literally  :  on  the  eve  of  the  day. 


the  morning  prayer,  and 
(literally  the  oblation  prayer,  but  commonly  used  to  denote 
the  afternoon  prayer),  are  enjoined  by  the  Rabbins  as  the 
most  important  prayers,  which  every  one  who  adheres  to  their 
doctrine,  is  bound  to  say  every  day.  These  two  prayers  are 
intended  to  compensate  for  the  two  constant  or  daily  sacrifices, 
commanded  by  Moses.  f^Oiy  D/Sn  the  evening  prayer, 
though  also  usual  amongst  the  adherents  of  the  Talmudistic 
doctrine,  is  not  considered  of  so  much  importance,  not  hav 
ing  been  so  strictly  enjoined.  On  the  sabbath  and  on  festival 
days,  when,  besides  the  two  constant  sacrifices,  additional 
sacrifices  were  commanded  by  Moses,  a  fourth  prayer,  which 
goes  under  the  name  of  ^DID  r6sn  the  additional  prayer, 
is  read;  but  on  the  day  of  atonement,  a  fifth  prayer  is  further 
introduced,  which  is  read  at  sun-set,  and  which  is  called 
J"P^J  rbST\  the  closing  prayer  ;  implying  that  the  gates  of 
heaven  are  about  to  be  closed. 

The 


225 

closing  prayer.  But  now  where  (i.  e.  at  which 
part  of  the  prayer),  ought  the  confession  to  be 
made?  —  An  individual  [ought  to  confess]  after 
his  prayer,  and  the  prayer  reader3,  in  the  midst 
of  his  prayer,  [namely]  at  the  fourth  blessing4. 

X.  The   confession   practised  now   amongst 
Israel,  is   this  :    Surely   we  have  all  of  us  sin 
ned,,  fyc.  ;   this   being   the   essence5  of  confession. 
The   transgressions   which   one   confesses   on   one 
day  of  atonement,   he  ought  to  confess   again  on 
the    day   of   atonement   following6,    even   though 
he     may    have    been    firm7    in    his    repentance 
[during    the  whole    of    the  intermediate   time]  ; 
for  it  is  said:     For   I  acknowledge  my  trans 
gressions,    and    my    sin    is    EVER   BEFORE    ME, 
(Ps.  li.  3). 

XI.  Repentance  and  the   day  of  atonement 
atone   only   for  transgressions  between   man    and 

The  most  important  part  of  each  of  the  above-named 
prayers,  is  that  which  is  called  rnttfy  POlQttf  the  EIGHTEEN 
[^blessings],  and  which  originated  with  Ezra  and  his  ]H  JTH 
court  of  justice. 

3  "112K   Hvttfl  literally  :    and  the  deputy   or   messenger  of 
the  congregation.     See  page  76,  Note  2. 

4  Viz.   the  fourth  blessing  of  the  m&V  mDttt  eighteen. 
See  last  Note  but  one. 


5  Trip?   *lp»y  literally:  the  root  of  confession. 

literally:  on  the  other  day  of  atone 


ment. 


7  IfilltWQ   "JEiy   NTW  ^  7$   V\X  literally :  although  he 
be  standing  (persevering}  in  his  repentance. 

F  F 


226 


God;  such,  for  instance,  as  eating  a  thing 
which  is  forbidden,  or  having  unlawful  inter 
course  with  a  woman,  and  the  like  [transgres 
sions]  ;  hut  with  regard  to  offences  between 
man  and  his  fellow,  for  instance,  if  one  happen 
to  hurt  his  fellow,  or  to  curse  his  fellow,  or  to 
rob  him,  and  the  like  [offences],  he  is  never 
pardoned  until  he  give  his  fellow  that  which 
he  owes  him,  and  until  he  reconcile  him. 

XII.  [For]  although  he  restore  to  the  other 
the  money  which  he  owed  him,  it  is  still  neces 
sary  to  reconcile  him,  and  to  entreat  him  to 
pardon  him.  Even  though  he  have  only  pro 
voked  his  fellow  with  words,  it  is  still  neces 
sary  to  reconcile  him,  and  to  urge  him  [with 
entreaties],  until  he  pardon  him.  Should  his 
fellow  not  be  willing  to  pardon  him,  he  ought 
to  bring  with  him  a  company1  of  three  of  his 
friends,  in  order  that  these  may  urge,  and 
beg  [pardon  of],  the  other;  should  the  other 
still  not  be  reconciled,  he  ought  to  bring  a 
second,  and  even  a  third  [company  of  friends]  ; 
but  should  the  other  still  be  unwilling  [to 
grant  his  pardon],  he  may  leave  him  and  be 
take  himself  away  [from  him],  and  then  the  one 
who  would  not  pardon,  becomes  the  sinner. 
However  if  the  other  happen  to  be  his  Rabbi 
(i.  e.  his  religious  instructor),  he  must  go  and 
come  again  to  him  even  a  thousand  times,  until 
he  pardon  him. 


literally  :  a  row  or  range. 


227 

XIII.  It  is  not  lawful  for  a  man  to  be 
cruel  and  inexorable;  he  ought  rather  to  be 
easily  moved  to  reconciliation,  and  with  diffi 
culty  moved  to  anger;  so  that  when  the  man 
who  offended  him  begs  pardon  of  him,  he  should 
pardon  him  with  a  perfect  heart  and  benevolent 
mind.  Even  though  the  other  have  oppressed 
or  offended  him  very  much,  still  he  ought  not 
to  avenge  himself,  nor  to  bear  a  grudge ;  this 
(moderation)  being  the  practice  of  the  seed  of 
Israel,  who  are  kind-hearted2 ;  but  with  regard  to 
the  Cuthites3  who  are  of  un circumcised  hearts, 
these  are  not  so,  but  they  keep  their  wrath  for 
ever*;  and  so  it  is  said  with  regard  to  the 
Gibeonites,  in  consequence  of  their  not  having 
forgiven  and  of  their  having  shown  themselves 
unrelenting5:  Now  the  Gibeonites  WERE  NOT  OF 

THE    CHILDREN    OF    ISRAEL,    (2  Sam.  Xxi.  2). 

2  pD3Jl   Dl^l  literally :  and  their  right  hearts. 

3  See  page  166,  Note  5. 

4  An  expression  made  use  of  by  Amos  the  prophet,  when 
describing  the  uncharitableness  of  Edom,  (Amosi.  11). 

5  Wherefore  David  said  unto  the  Gibeonites,    What  shall  I 
do  for  you  ?  and  wherewith  shall  I  make  the  atonement,  that  ye 
may  Mess  the  inheritance  of  the  Lord  ? 

And  the  Gibeonites  said  unto  him,  We  will  have  no  silver  nor 
gold  of  Saul,  nor  of  his  house  ;  neither  for  us  shall  thou  kill  any 
man  in  Israel.  And  he  said,  What  ye  shall  say,  that  will  I  do 
for  you. 

And  they  answered  the  king,  The  man  that  consumed  us,  and 
that  devised  against  us  that  we  should  be  destroyed  from  remain 
ing  in  any  of  the  coasts  of  Israel, 

Let  seven  men  of  his  sons  be  delivered  unto  us,  and  we  will 

hang 


228 

XIV.  If  one  offend  another,  and  the  other 
happen  to  die  before  he  (the  offender)  has  beg 
ged  his  pardon,  he  ought  to  take  with  him  ten 
men,  and  place  them  over  the  other's  grave, 
and  say  before  them  [these  words] :  I  have 
sinned  against  the  Lord  God  of  Israel,  and  also 
against  this  man,  having  done  unto  him  so  and 
so.  Moreover  if  he  owed  the  other  money,  he 
ought  to  restore  it  to  his  heirs;  if,  so  far  as 
he  knows,  the  other  have  no  heirs,  he  ought 
to  deposit  it  in  a  court  of  justice,  and  also 
make  his  confession. 

hang  them  up  unto  the  Lord  in  Gibeah  of  Saul  whom  the  Lord 
did  choose.     And  the  king  said,  I  will  give  them. 

2  Sam.  xxi.  3,  4,  5,  6. 


PRECEPTS  RELATING  TO  REPENTANCE. 


CHAPTER    III. 

EVERY  one  of  the  sons  of  men  has  his 
good  deeds,  and  also  his  wicked  deeds1.  He 
whose  good  deeds  amount  to  more  than  his 
wicked  deeds,  is  [said  to  be]  a  righteous  man, 
and  he  whose  wicked  deeds  amount  to  more  than 
his  good  deeds,  is  [said  to  be]  a  wicked  man; 
[again  he  whose  deeds  consist  of]  half  [good 
ones]  and  half  [wicked  ones],  is  [said  to  be] 
an  intermediate  man.  Also  with  regard  to  a 
[whole]  country,  if  the  good  deeds  of  the  whole 
of  its  inhabitants  [when  added  together]  were 
to  amount  to  more  than  their  wicked  deeds, 
[then]  behold  !  this  would  be  a  righteous  [country]  ; 
but  if  the  wicked  deeds  of  the  same  were  to  be 
most,  [then]  behold!  this  would  be  a  wicked 
[country].  And  so  it  would  be  with  regard  to 
the  whole  world  in  general2. 

II.  The  man  whose  wicked  deeds  amount 
to  more  than  his  good  deeds,  dies  forthwith,  in 


literally:  and  iniquities. 
literally:  altogether. 


230 

consequence  of  his  wickedness;  for  it  is  said: 
lFor  the  multitude  of  thine  iniquity,  (Hos. 
ix.  7) ;  also  a  country,  the  wicked  deeds  of 
which  are  most,  perishes  forthwith;  for  it  is 
said :  Because  the  cry  of  Sodom  and  Go 
morrah  is  great,  fyc.  (Gen.  xviii.  20). — And  so 
it  is  with  regard  to  the  [inhabitants  of  the] 
whole  world  in  general,  [viz.]  if  their  wicked 
deeds  amount  to  more  than  their  good  deeds, 
they  also  perish  forthwith ;  for  it  is  said :  *And 
God  saw  that  the  wickedness  of  man  was  great, 
(Gen.  vi.  5). 

III.  However  in  this  balancing  [of  the 
good  deeds  against  the  wicked  ones],  not  the 
number  of  the  good  or  wicked  deeds,  hut  the 
importance*  of  the  same,  is  taken  into  consider 
ation  ;  so  that  there  may  be  one  good  deed 
which  makes  up  for4  many  wicked  ones  ;  for  it 
is  said :  5 Because  in  him  there  is  found  [some} 

1  The  days  of  visitation  are  come,  the  days  of  recompense  are 
come,  Israel  shall  know  it ;  the  prophet  is  a  fool,  the  spiritual 
man  is  mad,  FOR  THE  MULTITUDE  OF  THINE  INIQUITY,  and 
the  great  hatred. 

2  And  God  saw  that  the  wickedness  of  man  was  great  in  the 
earth,  and  that  every  imagination  fyc. :  And  it  repented  the  Lord 
that  He  had  made  man  on  the  earth  <fyc. :   And  the  Lord  said, 
I  WILL  DESTROY  MAN  fyc.  (Gen.  vi.  5,  6,  7)- 

3  D/T3  literally :  their  greatness. 

4  "U^    WrW  literally:  which  meets. 

5  And  all  Israel  shall  mourn  for  him,  and  bury  him  ;  for  he 
only  of  Jeroboam  shall  come  to  the  grave f  ""Q"!   11    K22D3   IV 


231 

good  thing,  (1  Kings  xiv.  13.)  ;  and  again  there 
may  be  one  wicked  deed  which  makes  up  for 
many  good  ones  ;  for  it  is  said  :  But  one  sinner 
destroy  eth  much  good,  (Eccles.  ix.  18).  They 
(the  deeds  of  a  man)  can  [therefore]  he  balanced 
by  the  knowledge  of  the  God  of  knowledge  only, 
and  it  is  He  [alone]  who  knows  how  to  estimate 
the  good  deeds  against  the  wicked  ones. 

IV.  He  who  regrets  having  fulfilled  the 
commandments,  and  who  is  sorry  for  his  good 
deeds,  saying  to  himself6  :  What  profit  have  I 
in  having  fulfilled  the  same?  —  O  that  I  never 
had  fulfilled  the  same  !  —  behold  !  this  [man]  has 
altogether  undone  [the  good  deeds  which  he 
once  had  done],  and  no  good  deed  of  his  what 
ever  will  be  recorded  in  his  [favour]  ;  for  it 
is  said:  The  righteousness  of  the  righteous  shall 
not  deliver  him  in  the  day  of  his  transgres 
sion,  (Ezek.  xxxiii.  12.)  ;  which  [applies]  to  him 
only  who  is  sorry  for  his  former  [good  deeds7]. 


because  in  him  there  is  found  SOME  good  thing  fyc.  It  is 
evident  from  the  context  in  which  11D  IT?  11  N^D3  )y> 
is  quoted  here,  that  our  Author  must  have  translated  it 
thus  :  Because  in  him  there  is  found  A  (or  ONE)  good  thing. 

literally:  in  his  heart. 

pm  I^SN  now  WTV  p  pjm  m 
mwann  n**  -m*  mnrwi  TIDI 
em  IDN  •  •  •  ijnya  ova  i^w  xb 


"  Rabbi  Simeon,  the  son  of  Jochi  says  :    Though  one  be 
a  perfectly  righteous  man  all  his  days,  yet  if  he  rebel  at  the 

end 


232 

V.  Now  in  the  same  way  as  the  good  deeds 
of  a  man  and  his  wicked  deeds  are  balanced  at 
the  hour  of  his  death,  so  are  also  the  wicked 
deeds  of  every  one  that  exists1  in  this  world, 
balanced  against  his  good  deeds,  every  year,  on 
the  festival  of  the  new  year's  day.  He  who  is 
found  [to  be]  a  righteous  man,  is  decreed2  to 
live,  and  he  who  is  found  [to  be]  a  wicked 
man,  is  decreed  to  die  ;  again  to  him  who  is 
[found  to  be]  an  intermediate  man,  a  respite3  is 
given,  until  the  day  of  atonement  ;  if  he  repent4, 

end,  he  loses  all  Qhis]  former  £good  deeds]  ;  for  it  is  said  :  The 
righteousness  of  the  righteous  shall  not  deliver  him  in  the  day  of 
his  transgression  ,  .  .  Resh  Lakish  said  :  Qthis  applies]  to  one 
who  is  sorry  for  Qhis]  former  £good  deeds]. 

Bab.  Talmud,   Treatise  Kidushin,  Section  1. 

1  DTiyn   ''KID  literally:  of  those  that  come  into  the  world  . 

2  D^n?   DnH3  literally  :  he  is  sealed  for  life. 

3  iniK   \h\T\  literally  :  they  suspend  him,  (i.  e.  a  suspension 
or  respite  is  given  unto  him). 

4  nnsD  'j   pnv>  ^m  IDK  ^ison 
bw  TM  nniDJ  Dn^  bw  in«  rron 


D'aro: 


nn^D'  D»ari33  or  K    o^     t^nna^  121  oniaan  D^  iv 

"  Rabbi  Kruspedua  said  in  the  name  of  Rabbi  Jochanan  : 
Three  books  are  opened  on  the  new  year's  day  ;  one  of  the 
perfectly  righteous  ;  one  of  the  perfectly  wicked  ;  and  one  of 
the  intermediate.  The  perfectly  righteous,  are  inscribed  and 
sealed  for  life  forthwith  :  the  perfectly  wicked,  are  inscribed 
and  sealed  for  death  forthwith;  and  the  intermediate  remain  in 

suspen- 


233 

he  is  decreed  to  live,  and  if  not,  he  is  decreed 
to  die. 

VI.  Although  the  blowing  of  the   trumpet 
on  the  new  year's  day  is  an  ordinance  of  Scrip 
ture5,    yet    there    is  also   an    intimation    in    it, 
[which    amounts    to    as   much]    as    saying:    Ye 
sleepers,    awake    from   your    sleep;    and  ye   who 
are  in  a  deep  sleep,  arise  from  your  deep  sleep; 
search   into  your  actions,   turn   with   repentance, 
and  remember  your   Creator! — Ye  who   have  be 
come    forgetful   of    truth   by    [pursuing]    things 
that   are    vain    and   temporary6,    and  who    have 
been   absorbed  the  whole    year  in   vain   and  idle 
[matters],    which    can   neither    avail  nor   deliver 
[you],  look  after  your  souls,  mend  your  manners 
and  your  deeds ;  and  may  every  one  of  you  for 
sake  his  wicked  way  and  his  ungodly  thoughts. 

VII.  Every    man    ought    therefore   to  look 
upon  himself7  during  the  whole  year   as  though 


suspension  from  the  new  year's  day  until  the  day  of  atone 
ment,  if  [[then]  they  be  pure,  they  are  inscribed  for  life ;  but 
if  they  be  not  pure,  they  are  inscribed  for  death." 

Bab.  Talmud.  Treatise  Rosh  Hashanah,  Section  1. 

5  And  in  the  seventh  month,  on  thejirst  day  of  the  month,  ye 
shall  have  an  holy  convocation  ;  ye  shall  do  no  servile  work,  it  it 
a  day  of  blowing  the  trumpets  unto  you,  (Numb.  xxix.  1). 

6  ]QfH    vlHQ  literally:  through  the  vanities  of  time. 

7  TOT  iwn  i»n  intn  ft*»  IDSV  orw  n*rr 
rroi  sp1?  iD^y  jp"o™  VWN  fin** 
nun  «p^>  ID^V  rw  jmrnttf  ft  ^K  nn«  rrviy 
G  G 


234 

he  were  half  innocent  and  half  guilty,  (i.  e.  he 
ought  to  consider  the  amount  of  his  good  deeds 
as  coming  up  precisely  to  that  of  his  wicked 
deeds),  and  also  [to  look]  upon  the  whole  world 
as  though  it  were  half  innocent  and  half  guilty, 


NOT      pi  ra-n  raizo  -aw  inx 
'i-a  nr^»  *n  rain  JTHIZ 
inn  in»  rra  Tirm  im  -m  )ra 
to  D^yn  ^  ntfi  iDxy  JIN  jp-orntf  iniytf  nnss 


-m»  NtDirn  IDWK;  nnn 
nr  »arw  nm 


"  A  man  ought  always  to  look  upon  himself  as  though 
he  were  half  guilty  and  half  innocent,  [[therefore]  if  he  fulfil 
but  one  commandment  [[more],  then  blessed  is  he,  for  he 
causes  the  scale  of  innocence  to  preponderate  in  his  [[favour]  ; 
but  if  he  commit  but  one  transgression  [[more],  [then]  woe 
unto  him,  for  he  causes  the  scale  of  guilt  to  preponderate 
against  him  ;  just  as  it  is  said  :  But  one  sinner  destroyeth  muck 
good,  (Eccles.  ix.  18.),  [i.  e.]  in  consequence  of  that  single 
sin  which  he  committed,  much  good  is  destroyed  (lost)  for 
him.  Rabbi  Eleazer  the  son  of  Rabbi  Simeon  says:  Since 
the  [[whole]  world  is  judged  according  to  the  number  [[of  its 
good  or  bad  deeds],  and  also  an  individual  is  judged  accord 
ing  to  the  number  [of  his  good  or  bad  deeds],  if  one  fulfil 
but  one  commandment  [more],  [then]  blessed  is  he,  for  he 
causes  the  scale  of  innocence  to  preponderate  both  for  himself 
and  the  whole  world;  but  if  he  commit  but  one  transgression 
[more],  [then],  woe  unto  him,  for  he  causes  the  scale  of  guilt 
to  preponderate  both  for  himself  and  the  whole  world  :  for  it 
is  said  :  But  one  sinner  destroyeth  much  good,  [i.  e.]  in  conse 
quence  of  the  single  sin  which  this  [man]  has  committed, 
much  good  is  destroyed  both  for  himself  and  the  whole  world." 
Bab,  Talmud,  Treatise  Kidushm,  Section  1. 


235 

(i.  e.  as  if  the  total  amount  of  the  good  deeds 
of  all  the  inhabitants  of  the  world  also  came 
up  precisely  to  that  of  their  wicked  deeds) ;  now 
if  he  commit  hut  one  sin  [more,  then]  hehold! 
[by  this  single  sin]  he  causes  the  scale  of  guilt 
to  preponderate,  both  with  regard  to  himself 
and  to  the  whole  world;  and  consequently  brings1 
destruction  upon  it;  [on  the  other  hand]  if  he 
fulfil  but  one  single  commandment  [more,  then] 
behold!  [by  this  single  good  deed]  he  causes 
the  scale  of  innocence  to  preponderate  both  with 
regard  to  himself  and  to  the  whole  world,  and 
[consequently]  brings  salvation  and  deliverance 
both  upon  himself  and  them  (the  inhabitants  of 
the  world),  as  it  is  said:  But  the  righteous  [is] 
an  everlasting*  foundation,  (Prov.  x.  25.),  [mean 
ing  that] :  This  man,  by  acting  righteously,  causes 
the  innocence  of  the  whole  world  to  prepon 
derate,  and  [by  this  means]  brings  about  the 
deliverance  of  the  same. 

VIII.  For  this  reason3  have  the  house  of 
Israel  made  it  a  practice  among  themselves,  to 
multiply  their  charitable  and  good  deeds,  and  to 
employ  themselves  in  [fulfilling]  the  command- 


1  D"U1  literally :  and  caused  (or  effected). 

2  Dbiy  TID1  pH^I     It  is  evident  from  the  context  in  which 
this   verse  stands,  that  our  Author  must  have  translated  it 
thus:  But  the  righteous  is  THE  FOUNDATION  OF  THE  WORLD, 
(i.  e.  the  whole  world  may  be  supported  (preserved)  by  the 
good  deed  of  one  righteous  man). 

3  Jit  ]*Qy  ^JSO  literally:   and  in  consequence  of  this  matter. 


236 

merits,  [during  the  interval]  between  the  new 
year's  day  and  the  day  of  atonement,  even  more 
than  in  the  other  days  of  the  year.  They  have 
moreover  made  it  a  general  practice  among 
them,  to  rise,  during  these  ten  days1  in  the 
night  time,  and  to  pray  in  the  synagogues  with 
words  of  supplication  and  fervent  entreaties  until 
day-light. 

IX.     At   the   time2  when   the  wicked  deeds 
of  a   man  are  balanced  against  his   good   deeds, 

1  That  is,  from  the  first  day  of  the  month  of  Tishra,  which 
is  the  new  year's  day,  to  the  tenth  day  of  that  month,  which 
is  the  day  of  atonement. 

literally  :  at  the  hour. 

rroy  DTK  my  rrnm  •a-a  w  "ai 
rw6iy  ^  i^rno  nw  ^  j^rro 
by  mrr  ->BN  ro  izMMtt  ^  i^rno  ]'** 
in 


]rr  yDt^    ^n         TJTI      x  -nnsa 


"  Rabbi  Josi  the  son  of  Rabbi  Judah  says  :  When  a  man 
transgresses  the  first  time,  he  is  pardoned  ;  the  second  time  —  - 
he  is  [also]  pardoned  ;  the  third  time  —  he  is  £also]  pardoned  ; 
but  the  fourth  time—  he  is  not  pardoned;  for  it  is  said: 
*For  three  transgressions  of  Israel,  and  for  four  I  will 
not  turn  away  [the  punishmenf]  thereof,  (Amos  ii.  6).  And 
again  it  is  said:  Lo,  all  these  [things]  worketh  God  twice, 
thrice,  with  man,  (Job  xxxiii.  29).  But  to  what  purpose  is 
__  _  this  : 

*  Sec  pajrc  239,  note  2. 


237 

neither  the  first  sin  which  he  committed,  nor 
the  second,  is  reckoned;  but  [his  sins  are 
reckoned]  from  the  third  only  and  onward.  If 
his  wicked  deeds,  [reckoning]  from  the  third  and 
onward,  are  [found  to  amount  to]  more  than 
his  good  deeds,  then  those  two  sins  [which 
were  not  reckoned  at  first]  are  added,  and  he 
becomes  accountable  for  the  whole  [amount] ; 
but  if  his  good  deeds  are  found  to  come  up  to 
[the  amount  of]  his  wicked  deeds,  [reckoning] 
from  the  third  sin  and  onward,  [then]  all  his 
sins  are  taken  off  one  by  one3,  because  then, 


this :  And  again  it  is  said  ? — (i.  e.  to  what  purpose  does  Rabbi 
Josi  quote  this  other  text?);  Qlt  is]  lest  thou  say,  that  these 
words,  (viz.  the  words  of  the  verse  quoted  from  Amos),  [[apply 
only]  to  a  congregation  (as  there  Israel  in  general  is  spoken 
of),  but  that  with  regard  to  an  individual  it  is  not  so — there 
fore  we  are  given  to  understand  Qthe  contrary,  viz.] :  Lo,  all 
these  [things^  rvorketh  God  twice,  thrice,  WITH  MAN,  (show 
ing  that  even  to  an  individual  his  first  two  sins  are  pardoned). 
Bab.  Talmud,  Treatise  Yomah,  Section  8. 

3  PENH  plMn  VJTOy  to  p^B  literally:  his  ini 
quities  are  taken  off  FIRST  [BY]  FIRST  ;  i.  e.  in  consequence 
of  every  iniquity  being  in  its  turn  made  to  represent  the 
first.  Suppose  that  the  number  of  sins  committed  after  the 
third  sin  were  to  amount  to  n,  then  the  total  amount  of  the 
sins  would  be  1  + 1  +  l-{-n,  of  which  the  first  two  sins  were  not 
reckoned  before-hand,  but  were  put  aside,  according  to  the 
theory  introduced  by  our  Author  at  the  opening  of  this  para 
graph.  Now  if  on  the  other  hand  the  good  deeds  were  found 
to  amount  to  1  +n,  the  first  two  sins  (says  our  Author)  would 
be  taken  off  and  cancelled  forthwith;  the  series  1  +  1-j-l  +  w 
by  which  the  total  amount  of  the  sins  was  represented,  would 
therefore  be  reduced  to  1  +  n.  Here  this  advantage  is  given 

to 


238 

in  consequence  of  the  first  two  [sins]  having 
already  been  pardoned,  the  third  [sin]  is  con 
sidered  as  though  it  were  the  first.  Also  with 
regard  to  the  fourth  [sin],  behold !  this  too 
[in  its  turn]  becomes  the  first,  in  consequence 
of  the  third  having  already  been  pardoned. 
And  so  [the  sins  are  taken  off  one  by  one]  to 
the  very  last. 

X.  What  we  have  said  here,  however,  ap 
plies  only  to  individuals;  for  it  is  said:  Lo,  all 
these  [things]  ivorketh  God  oftentimes  (phv  D^DyE) 
literally :  TWICE,  THRICE),  with  MAN,  (Job  xxxiii. 
29.);  but  with  regard  to  a  congregation1,  their 

to  the  sinner,  namely,  the  1  is  considered  as  representing  the 
Jirst  sin;  and  because  the  first  sin  is  not  reckoned,  it  is  can 
celled,  and  1  +n  becomes  n.  Here  again  another  advantage  is 
given  to  the  sinner,  namely,  the  n  sins  which  still  remain  to 
his  charge,  are  represented  by  l-f-(w  —  1) ;  and  as  here  too 
the  1  is  considered  as  representing  \hejirst  sin,  it  is  also  can 
celled  in  its  turn.  The  remaining  n  —  1  sins  are  again 
represented  by  I  +  (n~ 2),  and  the  1  is  cancelled  in  conse 
quence  of  its  being  also  made  to  represent  the  Jirst  sin.  Now 
this  process  of  reduction  being  continued,  the  number  of  sins 
must  at  last  be  reduced  to  l-{-(n  —  n);  and  then  the  1  being 
in  its  turn  made  to  represent  the  Jirst  sin,  and  cancelled  ac 
cordingly,  there  will  remain  n  —  n  sins  =  0,  when  the  sinner 
is  of  course  acquitted. 

It  was  thought  necessary  to  represent  this  system  of  par 
doning  and  cancelling  the  sins,  by  figures,  in  order  to  make 
the  reader  more  fully  enter  into  the  precise  meaning  of  the 
words  of  our  Author  quoted  at  the  head  of  this  note,  as  well 
as  into  the  drift  of  his  reasoning  throughout  the  remaining 
part  of  this  paragraph. 

1  See  page  236,  note  2. 


239 

first,  second,  and  [even]  third  sins  are  suspended 
(put  aside) ;  for  it  is  said :  For  THREE  trans 
gressions  of  ISRAEL,  and  for  four,  I  will  not 
turn  away  [the  punishment]  thereof2,  (Amosii.  6.); 
so  that  when  their  (the  congregation's)  account 
is  cast  up,  after  this  manner  (namely,  after  the 
manner  described  above),  their  sins  are  reckoned 
only  from  the  fourth,  and  onward. 

XI.  With  regard  to  the  intermediate3  man, 
if  among  that  half  [of  the  deeds]  which  in 
cludes  his  sins,  also  the  sin  of  his  never  having 
put  on  the  Tephilin*  be  found,  judgment  is 


2  It  seems  that  the  Rabbins  have  given  to  this  verse  some 
such  turn  as  this :  For  three  transgressions  of  Israel  [_I  will], 
but  for  four,  I  will  not  release  him. 

3  See  paragraph  I.  of  this  Chapter. 

4  j^Sfi  answers  to  the   Hebrew  J12JDD    Phylacteries,   or 
frontlets;    thus   in   OnkeVs   Targum,  73^  pl'mSB1?   VTO 

And  they  shall  be  as  frontlets  between  thine  eyes,  (Deut.  vi.  8.) 
is  rendered  by:  ^  p  \b$Tb  Jim.  These  Tephilin  con 
sist  of  two  boxes  made  of  skin  in  the  form  of  a  cube,  in  each 
of  which  the  following  four  passages  of  the  Pentateuch  written 
on  parchment,  are  placed,  viz. :  Sanctify  unto  Me  all  thejirst- 
born,  $c.  :  (Exod.  xiii.  2.)  :  And  it  shall  be  when  the  Lord  shall 
bring  thee  into  the  land  of  the  Canaanites,  fyc.  (Exod.  xiii.  11.)  : 
Hear,  0  Israel,  the  Lord  our  God  is  one  God,  fyc.  (Deut. 
vi.  4.) :  And  it  shall  come  to  pass,  if  ye  shall  hearken  dili 
gently  unto  My  commandments,  fyc.  (Deut.  xi.  13.).  Every 
Israelite  is  bound  to  put  on  these  Tephilin,  and  to  fasten  them, 
with  straps  arranged  for  the  purpose,  one  on  his  head,  and 
the  other  on  his  left  arm,  in  compliance  with  the  command 
ment  :  And  thou  shalt  bind  them  for  a  sign  upon  thine  hand, 
and  they  shall  be  as  frontlets  between  thine  eyes,  (Deut.  vi.  8). 


240 

pronounced  on  him  according  to  his  sin,  but 
still  he  has  a  share  in  the  [blessings  of  the] 
world  that  is  to  come.  Even  on  all  the  wicked 
men,  though  their  sins  be  numerous,  judgment 
is  pronounced  according  to  their  sins,  but  yet 
they  have  a  share  in  the  [blessings  of  the] 
world  that  is  to  come;  for  all  Israel  have  a 
share  in  the  [blessings  of  the]  world  that  is  to 
come,  although  they  have  sinned;  for  it  is  said: 
Thy  people  also  [shall  be]  all  righteous;  they 
shall  inherit  the  land  for  ever,  (Isai.  Ix.  21.)  ; 
[here  the  expression]  land  is  a  figure,  [meaning] 
the  land  of  life,  which  is,  the  world  that  is  to 
come.  Also  the  pious  men  of  [other]  nations 
of  the  world,  have  a  share  in  the  [blessings  of 
the]  world  that  is  to  come. 

XII.  These  however  (i.  e.  sinners  of  the 
following  description),  have  no  share  in  the 
[blessings  of  the]  world  that  is  to  come,  but  they 
are  cut  off,  destroyed  and  condemned  for  ever  and 
ever,  in  consequence  of  their  great  wickedness 
and  sinfulness;  [namely],  hereticks1;  they  who 
deny  the  law;  they  who  deny  the  resurrection  of 


tfny1?   p^n    or6 
YIN  inn*  D^ 

p^n   orf?   ]*w  1^1  ">Nsnr6 
ID  min  ]w  rmnn  p  own  /vw 


"  Mishna  —  All  Israel  have  a  share  in  the  [blessings  of 
the]  world  that  is  to  come;  for  it  is  said:  Thy  people  also 
[shall  be~\  all  righteous;  they  shall  inherit  the  land  for  ever, 

the 


241 


the  dead  and  the  coming  of  the  Redeemer; 
apostates;  they  who  cause  many  other  men  to 
sin ;  they  who  depart  from  the  [usual]  prac 
tices2  of  the  congregation ;  he  who  trespasses 
presumptuously3  [and]  openly  like  Jehoiakim4; 
informers ;  they  who  keep5  the  congregation  in 
awe,  not  for  any  religious  purpose,  [but  for  their 
private  interest] ;  shedders  of  blood ;  slanderers  ; 
and  he  who  is  ashamed  of  circumcision. 

XIII.     There    are   five   [descriptions]    of  Is 
raelites    that    are    said6   to    depart    from    [their] 


the  branch  of  My  planting,  the  work  of  My  hands,  that  I  may 
be  glorified,  (isai.  Ix.  21).  But  these,  (viz.  the  following)  have 
no  share  in  the  [blessings  of  the]  world  that  is  to  come; 
[namely],  he  who  says,  that  the  resurrection  of  the  dead  is 
not  [a  doctrine  that  can  be  deduced]  from  the  law,  or  that 
the  law  is  not  from  Heaven  ;  and  he  who  is  a  heretick,  &c." 
Bab.  Talmud,  Treatise  Sanhedrin,  Section  11. 

2  WID  literally  :  from  the  ways  (manners). 

3  HD")   Tl  literally  :  with  a  high  hand. 

1  The  son  of  Josiah  king  of  Judah,  concerning  whom  Je 
remiah  prophesied  :  He  shall  be  buried  with  the  burial  of  an 
ass,  drawn  and  cast  forth  beyond  the  gates  of  Jerusalem,  (Jer. 
xxii.  19). 

The  wickedness  of  Jehoiakim  is  stated  by  the  Rabbins  to 
have  been  so  great,  that  he  once  said  : 


"  My  predecessors  did  not  know  how  to  provoke  [God]." 
Bab.  Talmud,   Treatise  Sanhedrin,  Section  11. 

5  D'DP    Dtt6    Vbti    imrr    by    HOW    ^DDl  literally: 
and  they  who  throw   out  fear  on  the  congregation  not  for  the 
sake  of  Heaven. 

6  literally:  that  are  called. 

H  H 


242 

faith  ;  [namely],  he  who  says,  that  there  is  no 
God  and  no  Providence1;  he  who  says  that  there 
is  a  Providence,  but  that  this  [Providence] 
consists  of  two  or  more  [Deities]  ;  he  who  says, 
that  there  is  [indeed]  only  one  Lord,  hut  that 
this  [Lord]  is  a  star  or  a  shape;  he  who  says, 
that  He  (God)  is  not  the  only  first  [being]  and 
the  Rock  of  the  whole  [universe]  ;  and  also  he 
who  worships  besides  Him,  some  star,  [with  the 
intent]  that  the  same  may  become  an  inter 
cessor  between  himself  and  the  Lord  of  the  uni 
verse.  Now  every  one  of  these  five  [descriptions 
of  Israelites,  is  said  to]  depart  from  [his]  faith. 

XIV.  There    are   also   three2   [descriptions] 
of  Israelites,  that  are  called  hereticks;  [namely], 
he  who  says,  that  there  is  altogether  no  prophecy, 
and  that  there  is  no  [kind  of]  knowledge  which, 
[emanating]   from  the  Creator,   enters15   into    the 
minds4  of  the  sons   of  men  :    he  who  denies  the 
prophecy  of  Moses,  our  Rabbi  ;  and  also  he  who 
says,  that  the  Creator   has  no  knowledge  of  the 
actions  of  the  sons  of  men.     Every  one  of  these 
three  is   [called]    a  heretick. 

XV.  Again  there  are  three  [descriptions]  of 
Israelites,    that    [are    said    to]     deny    the    law; 


*W  literally  :  And  that  there  is  no  governor 
(leader)  lo  the  world. 

2  pDmp^N   DWp^n  ^JOttPD   ]n   nth®  literally  :  there 
are  three  of  Israel  that  are  called  hereticks. 

3  V^IDltf  literally  :  which  reaches  \_down~\. 

4  ibb  literally:  to  the  heart. 


243 

[namely]  ;  he  who  says  that  the  law  is  not 
from  the  Lord.  Even  if  he  say  of  one  single 
verse,  or  of  one  single  word  only,  that  it  was 
said  by  Moses  himself,  (i.  e.  that  it  was  the 
invention  of  Moses  himself  and  not  dictated  to 
him  by  God),  [then]  behold!  this  man  denies 
the  law.  Likewise  he  who  denies  the  inter 
pretation  thereof,  which  constitutes  the  oral5 
law,  or  he  who  pretends  to  give  the  lie  to 
those  who  promulgated  the  same  (i.  e.  the  oral 
law),  as  Zaduck  and  Bythos6  did;  and  also  he 
who  says,  that  the  Creator  has  commuted  one 
commandment  into  another  commandment,  so 
that  this  law  is  already  abolished,  although  it 
was  [originally]  from  the  Lord.  Every  one  of 
these  three  [descriptions]  is  [said  to  be]  an  Is 
raelite  who  denies  the  law. 

XVI.  There  are  two  [descriptions  of] 
D^-ay  transgressors,  among  the  Israelites; 
[namely],  he  who  transgresses  [only]  one  [com 
mandment7],  and  again  he  who  transgresses  the 
whole  law  altogether.  [By]  one  who  transgresses 
[only]  one  [commandment,  we  mean  him]  who 
persists  in  committing  that  [one]  transgression 


5  HS     yiW   mil"!     The  verbal  or  oral  law,  in  contradis 
tinction  to  irolttf    m\n  the  written  law. 


6  Zaduck  the  head  of  the  sect  known  by   the   name   of 

Sadducees  and  Bythos  his  colleague,  were  the  first  who 
created  a  schism  among  the  adherents  of  the  Oral  law. 

7  Jintf   JTWB^?   P^yrr  literally:  the  transgressor  in  one 
[single]  transgression. 


244 

presumptuously,  and  [who  therefore]  becomes 
notorious  for,  and  quite  used  to,  the  same  ; 
even  though  it  be  one  of  the  less  important1 
[transgressions];  for  instance,  if  he  continually 
persist  in  wearing  [garments  of]  divers  sorts", 
or  in  rounding  the  corners3  [of  his  head],  and 
consequently  to  him  this  commandment  is  just 
as  though  it  were  altogether  abolished4  ;  [then] 
behold!  this  [man]  is  a  transgressor  in  this 
matter,  provided  that  he  do  [this]  with  the  in 
tention  of  provoking  [God]. 

XVII.  [By]  a  transgressor  against  the  whole 
law,   [we  mean    one]  who,  for  instance,  goes  over 
to   the   creed   of  idolaters,   at    a    time    when   an 
oppressive    law    is    decreed    [against    Israel,    by 
their  enemies],  and  adheres  to  them  (i.  e.  to  the 
idolaters),    saying  :    Of   what   benefit   will    it   be 
to  me  to  adhere  to  the  Israelites  who  are  hum 
bled  and  persecuted?  —  It  will  be  better  for  me 
to  adhere  to  these  Idolaters  whose   power   is   so 
great  ;    [then]    behold  !    this    [man]   is    a    trans 
gressor  against  the  whole  law. 

XVIII.  With    regard   to  those  who   cause 


p  literally:  of  the  slight  (ones). 

2  By  which  he  transgresses  the  commandment  in  Deut. 
xxii.  11.   Thou  shah  not  wear  a  garment  of  divers  sorts,  [as~]  of 
woollen  and  linen  together. 

3  Contrary  to  the  commandment  in  Lev.  xix.  27-   Ye  shall 
not  round  the  corners  of  your  heads. 

4  D^iyn    )D    It    FTND    rhU&  fr&D  literally:    as  if  this 
commandment  were  destroyed  from  the  world, 


245 


many  other  men  to  sin5,  it  is  the  same,  whether 
one  cause  [others]  to  sin  in  important6  matters, 
as  Jerohoam7,  Zaduck  and  Bythos  [did]  ;  or 
whether  one  cause  [others]  to  sin  in  slighter 
matters,  even  though  it  be  only  in  cancelling8 
any  positive  commandment  ;  or  whether  one  force 
others  to  sin,  as  Manasseh9  [did],  who  slew  the 
Israelites  unless  they  [submitted  to]  worship 
idols;  or  whether  one  delude  others,  and  thrust 
them  away  (from  the  service  of  the  true  God, 
by  wicked  insinuations,  though  not  by  force). 

XIX.  He  who  departs  from  the  [usual] 
practices10  of  the  Congregation,  though  he  com 
mits  no  [real]  transgression,  but  only  separates 
from  the  congregation  of  Israel,  so  that  he 
neither  fulfils  the  commandments  in  common 
with  them,  nor  sympathizes11  with  them  when 


5  1M   DO^n   WZDnD  literally:    Those  that  cause  others 
to  sin  —  In  what  manner  \_must  they  do  zT]  ?  . 

6  ^VT-I   "OH  literally  :  in  a  great  matter. 

1  The  son  of  Nebat  king  of  Israel,  of  whom  it  is  said: 
And  Jeroboam  drave  Israel  from  following  the  Lord,  and  made 
them  sin  a  great  sin,  (2  Kings  xvii.  21). 

8  tel1?  literally  :  to  destroy. 

9  The  son  of  Hezekiah  king  of  Judah,  of  whom  it  is  said  : 
Moreover  Manasseh  shed  innocent  blood  very  much,  till  he  had 

Jilled  Jerusalem  from  one  end  to  another;  beside  his  sin  where 
with  he  made  Judah  to  sin,  in  doing  that  which  was  evil  in  the 
sight  of  the  Lord,  (2  Kings  xxi.  16). 

10  •OTJE  literally  :  from  the  ways  (mamiers). 

D333  tib)  literally  :  and  enters  not  in  their  distress. 


246 


they  are  in  distress,  nor  fasts  on  their  fast 
[days],  but  takes  his  own  [self-willed]  course, 
just  as  if  he  were  one  of  the  Cuthites1  of  the 
land,  and  as  if  he  did  not  belong  to  them  (i.  e. 
to  the  Israelites) — [such  an  one]  has  no  share 
in  the  [blessings  of  the]  world  that  is  to  come. 

XX.  He   who  commits   transgressions    pre 
sumptuously   like   Jehoiakim2,    whether   he   com 
mit  slight  [transgressions],  or  whether  he  commit 
important    [ones],    has   no    share    in    the    [bless 
ings    of    the]    world   that    is    to    come.      More 
over    such   an    [one]    is    said   to   be3   unmasking* 
Ms  face    in    defying   the  law;    inasmuch   as   he 
was    brazenfaced5    [enough]    to    unmask    himself, 
and  not  to  be  ashamed  [of  having  departed]  from 
the  words  of  the  law. 

XXI.  There    are  two   [descriptions  of]   in 
formers,   [namely],   he  who    [by   his  information] 
delivers  up  his  fellow  into  the  hands  of  Cuthites (> 
to   be  slain    or  smitten ;    and   again  he  who    de 
livers   up    the  property   of    his    fellow    into    the 
hands   of    Cuthites6,    or   into   the   hands   of   one 


1  See  page  166,  Note  5. 

2  See  page  241,  Note  5. 

3  *np3H  literally :  that  is  called. 

4  PHI/")!   0*02   rftJD  literally :  \_one]  mho  uncovers  his  J ace 
against  the  law. 

5  inSJD   PVnttt  literally :  that  he  made  his  brow  strong  (or 
,  fierce)* 

6  See  page  166,  Note  5. 


247 

[of  the  Israelites]  that  has  been  forced  [to  be 
come  a  Cuthite],  which  is  the  same  as  if  he 
were  a  Cuthite  [by  birth].  Now  both  these 
[descriptions  of  informers]  have  no  share  in  the 
[blessings  of  the]  world  that  is  to  come. 

XXII.  [By]    him    who   keeps    the   congre 
gation  in  awe,  not  for  any  religious  purpose7  [we 
understand]    one  who   rules   over   a   congregation 
by  force,  so  that  they  stand  in   awe  of  him,  and 
fear  him   very  much,   whilst  the   object   he    has 
in   view   is  merely   that   of  [gratifying]   his  am 
bition8,   and  not  that  of  delighting  in  the  glory 
of  Heaven.     Now  of  these  twenty-four  [descrip 
tions    of]    men   which   we    have    enumerated  [in 
this    Chapter],    though  they  be   Israelites,    none 
have    a   share    in   the    [blessings    of   the]    world 
that  is  to  come. 

XXIII.  There    are   however   transgressions 
less    serious   than   those   [mentioned   above],   but 
still  the  sages  have  said   [respecting  them],  that 
he   who   becomes  used   to  them,  has  no  share  in 
the    [blessings   of   the]    world    that  is    to    come. 
And    indeed    they    are    [serious]    enough   to    be 
shunned    and    carefully    [avoided9].      Now   they 


7  See  p.  241,  Note  5. 

B  ID^V   TIlD^  literally :  for  his  own  honour  (or  ambition']. 

9  pi   imrfn  pD   pmrrt  literally:  to  keep  aloof  from 
them,  and  to  be  careful  in  (or  respecting}  them. 


248 


are  these:  He  who  gives  his  fellow  a  [degrad 
ing]  by-name,  or  he  who  calls  his  fellow  by  a 
[degrading]  by-name,  (though  the  same  do  not 
originate  with  him)  ;  he  who  causes  his  fellow 
to  change  his  countenance1  before  many  per 
sons;  he  who  glories  in  the  disgrace  of  his 
fellow  ;  he  who  despises  scholars  (men  that  are 
learned  in  the  law  of  God)  ;  he  who  despises  his 
Rabbins  (i.  e.  his  religious  instructors)  ;  he  who 
disregards  the  festival  days2;  and  he  who  pol 
lutes  consecrated  things. 

XXIV.  What  we  have  said  here  however, 
[namely],  that  none  of  these  [sinners]  have  a 
share  in  the  [blessings  of  the]  world  that  is  to 
come  —  [holds  good  only]  when  he  (the  sinner) 
dies  without  repentance  ;  but  if  he  turn  from 
his  wickedness,  and  die  a  penitent,  [then]  be 
hold  !  such  [a  man]  is  one  of  those3  who  have 
a  share  in  the  [blessings  of  the]  world  that  is 
to  come,  seeing  that  there  is  nothing  (however 
wicked)  which  can  withstand'  (i.  e.  which  can 
not  be  atoned  for  by)  repentance;  even  though 


literally  :  and  he  who  causes 
the  countenance  of  his  fellow  to  turn  pale  before  a  multitude. 
See  page  185,  Note  3. 

2  nnyiDH  literally  :  the  feasts. 

3  Nltl  D^yn   'OlD  literally  :  of  the  children  of  the  world 
that  is  to  come. 

4  nil&nn   ^Sl   llDiya;   -)TT  ~\b  \*$V  literally:  for  thou 
hast  (i.  e.  thou  canst  show)  nothing  that  stands  before  (that  can 
resist)  repentance. 


249 

one  were  to  deny  the  radical  principle  all  his 
life5,  still  if  he  repent  at  the  end6,  he  has  a 
share  in  the  [blessings  of  the]  world  that  is 
to  come;  for  it  is  said:  Peace,  Peace  to  [him 
that  is]  far  off,  and  to  [him  that  is]  near7, 
saith  the  Lord;  and  I  will  heal  him,  (Isai. 
Ivii.  19). 

XXV.  [Indeed]  all  wicked  men,  sinners, 
transgressors,  and  the  like,  if  they  turn  but 
with  repentance,  whether  publickly  or  secretly8, 
are  accepted;  for  it  is  said,  9  Return,  ye  back 
sliding  children,  (Jer.  iii.  22.)  ;  [meaning  that] 
although  one  be  still  [considered  by  others  as] 
a  backslider,  (since  behold!  he  has  only  turned 
secretly  and  not  publickly),  he  is  yet  accepted 
in  consequence  of  [his]  repentance. 


5  W  D  "p^l  ">2D  BN  literally  :  even  though  he  de 
nied  the  radical  principle  [during]  the  whole  of  his  days.  See 
page  73.  IT  in. 


6  ISO   ronnNll  literally  :  and  at  last  he  turns  (or  repents). 

7  That  is,  peace  to  him  whose  evil  deeds  have  alienated 
him  from  God,  as  well  as  to  him  whose  good  deeds  have 
brought  him  near  to  God. 

8  7WODD1   PI   'fal   PI  literally  :  whether  openly  or  in 
hidden  (concealed)  places. 

9  Return,  ye  backsliding  children,  \_and~\  I  will  heal  your 
backslidings. 


PRECEPTS   RELATING    TO    REPENTANCE. 


CHAPTER    IV. 

[THERE  are]  four  and  twenty  things  (causes) 
[which]  prevent  men  from  becoming  penitents1. 
Moreover  four  of  these  being  serious  offences2, 
the  Holy  One,  blessed  be  He!  does  not  suffer5 
him  who  commits  any  one  of  them,  to  become 
a  penitent,  for  this  very  reason,  that  his  offence 
is  [of]  too  serious  [a  nature].  Now  they  are 
these  : 

1.  He  who  causes  many  men  to  sin;  and 
to  this  class  of  offenders4  he  also  belongs,  who 
prevents  many  men  from  fulfilling  any  one  of 
the  commandments.  2.  He  who  causes  his 
fellow5  to  turn  aside  from  the  good  to  the 


fiN   PIDVD  literally  :  prevent  (or  impede)  re 
pentance. 

2  7V13   PV  literally  :  a  great  iniquity. 

3  niWfi   TWfi    ITl   p»SDD    ni"pn  p»    literally:    the 
Holy  One,  blessed  be  He  I  does  not  furnish  his  hands  \jvith  the 
means  necessary  for  one  who  wishes']  to  become  a  penitent. 

4  jiy  literally:  iniquity. 

5  Though  only  an  individual,  and  not  a  multitude  of  men. 


251 


wicked  way,  as,  for  instance,  he  who  entices 
[another  to  sin],  and  thus  thrusts  him  away 
[from  the  service  of  the  true  God].  3.  He  who 
sees  his  son  on  the  point  of  becoming  corrupt6 
and  [yet]  does  not  admonish  him  ;  hut  now  his 
son  being  under  his  control,  had  he  admonished 
him,  he  might  have  abandoned  [his  wicked 
pursuits];  and  consequently  it  is  as  if  he  (the 
father)  had  caused  him  to  sin.  To  this  class 
of  offenders  he  also  belongs,  who  has  it  in  his 
power  to  admonish  others  (though  not  his  child 
ren),  whether  an  individual  or  a  multitude,  and 
[yet]  does  not  admonish  them,  but  suffers  them 
to  fall7.  4.  He  who  says  [to  himself]  :  I  will 
sin  [now]  and  [afterwards]  repent8.  To  this 
class  he  also  belongs  who  says  [to  himself]  : 


literally  :  going  (or  proceeding)  to  ill 
manners,  (i.  e.  to  immorality). 

7  031/ttOa.   DTT3D  literally:  leaves  them   with  their  stum 
bling-block. 

8  That  is,  he  who  being  aware  of  the  atoning  power  of 
repentance,  thinks,  that  he  may  sin  with  impunity,  and  re 
serve  to  himself  the  privilege  of  obtaining  pardon  by  repent 
ance. 


pa  iittwi  KtDrw  aww   asm*  lawn— 
ow  Ktontf  niwn  r\wyb  m 


"  Mishnah  —  He  who  says:  I  will  sin  [now]  and  [after 
wards]  repent;  [then]  I  will  sin  [again],  and  I  will  [again] 
repent  —  his  hands  shall  not  be  furnished  [with  the  means  ne 
cessary  for  one  who  wishes]  to  become  a  penitent,  (i.  e.  God 
will  not  suffer  him  to  become  a  penitent).  He  who  says  I 

will 


252 

I   will  sin  [now],  but  the  day  of  atonement  will 
atone  [for  it]. 

Again  there  are  five  things  (causes)  among 
these,  (i.  e.  among  the  twenty-four  mentioned  at 
the  head  of  this  Chapter),  which  shut  up  the  ways 
of  repentance  to  him  who  practises  them ;  they 
are  these:  1.  He  who  separates  from  the  con 
gregation;  as  [by  so  doing]  he  will  not  be  with 
them  at  the  time,  when  they  exercise  [them 
selves  in  practices  which  lead  to]  repentance,  and 
[consequently]  he  will  not  be  benefited  in  com 
mon  with  them  by  the  good  deeds  which  they 
do1.  2.  He  who  disputes  the  words  of  the 
sages ;  because  such  disputing  may  cause  him  to 
separate  from  them,  in  which  case  he  will  re 
main  ignorant  of  the  nature  of  repentance2. 
3.  He  who  scorns  the  commandments ;  for  as 
soon  as  these  are  despised  by  him3,  he  will 
neither  seek  after  them  nor  fulfil  them ;  but  now 
if  he  do  not  fulfil  them,  by  what  [means]  can  he 
be  made  pure? — 4.  He  who  despises  his  Rabbi 

will  sin,  and  the  day  of  atonement  will  atone  [for  it] — the  day 
of  atonement  shall  not  atone  [[for  it]    &c." 

Bab.  Talmud,   Treatise  Yomah,  Section  8. 

1  Pttfljrttf   JTOQ    jnpy    rDir  WNl  literally :    and  [would] 
not  be  purified  together  with  them  by  the  pure  deeds  which  they 
perform. 

2  railWH   O-n  yiV   UW  literally:    and    he    would    not 
know  the  ways  of  repentance. 

3  ityjD    mrTO   POP  literally  :  for  since  they  are  despised 
in  his  eyes. 


253 


(i.  e.  his  religious  instructor);  because  this4  may 
induce  him  (the  Rabbi)  to  push  him  away  and 
to  expel  him,  just  as  Gehazi5  [was  expelled  by 
his  master]  ;  but  now  if  he  be  expelled  [by  his 
Rabbi],  he  may  not  find  any  [other]  instructor 
to  point  out  to  him  the  way  of  truth.  5.  He 
who  hates  rebuke  ;  for,  behold  !  he  has  left  to 
himself  no  opening  for  repentance;  it  being  re 
buke  [only]  which  gives  rise  to  repentance,  in 
asmuch  as  at  the  time  when  a  man  is  made 
aware  of  his  sins,  and  is  put  to  shame  [for 


4  Ht   "Dlttf  literally  :  because  this  thing. 

5  The  servant  of  Elisha,  who  by   assuming  his   master's 
name  and  authority  for  the  purpose  of  extorting   a  reward 
from   Naaman,  captain   of   the   host   of  the   king   of  Syria, 
provoked   him    (Elisha)    so    much,    that    he   banished   him 
from  his  presence,  as  recorded  in  2  Kings  v.  27  :    The  leprosy 
therefore  of  Naaman  shall  cleave  unto  thee,  and  unto  thy  seed 

for  ever.     And  he  went  out  from  his  presence  a  leper  \jas  white~\ 
as  snow. 


\br\  urb  p»  rntDvnn 

aorr 


"  Mishnah.  —  Three  kings  and  four  plebeians  (private  indi 
viduals)  have  no  share  in  the  [blessings  of  the]  world  that  is 
to  come.  [The]  three  kings  [are],  Jeroboam,  Ahab,  and  Ma- 
nasseh  .  .  .  [The]  four  plebeians  [are],  Balaam,  Doeg*,  Ahi- 
thophelt,  and  Gehazi." 

Bab.  Talmud,  Treatise  Sanhedrin,  Section  11. 


*  By  whose  accusation  brought  before  Saul  against  Ahimelech  the 
priest,  Nob,  the  city  of  the  priests,  was  smitten  with  the  edge  of  the  sword, 
by  the  command  of  Saul,  as  recorded  in  1  Sam.  xxii.' 

t  Who  was  among  the  conspirators  with  Absalom,  and*  whose  wicked 
counsel  David  dreaded  most,  as  recorded  in  2  Sam.  xv. 


254 

them],  he  may  turn  penitently,  as  it  is  written 
in  the  law:  l  Remember,  [and]  forget  not, 

YE    HAVE    BEEN  REBELLIOUS,    (Deut.  ix.  7.)  5    *  Yet 

the  Lord  hath  not  given  you  an  heart,  (Deut. 
xxix.  4.) ;  O  foolish  people  and  unwise,  (Deut. 
xxxii.  6.) ;  (all  these  being  expressions  of  rebuke 
intended  to  call  forth  repentance).  In  the  same 
way  Isaiah  also  rebuked  the  Israelites  and  said: 
Ah  sinful  nation,  (Isai.  i.  4).  3  The  ox  knoweth 
his  owner,  (Isai.  i.  3).  4 Because  I  knew  that 
thou  [art]  obstinate,  (Isai.  xlviii.  4).  And  indeed 
God  commanded  him  (Isaiah)  to  rebuke  sinners; 
for  it  is  said:  bCry  aloud,  spare  not,  (Isai. 
Iviii.  1).  Moreover  all  the  [other]  prophets  also 
rebuked  Israel  until  they  turned  penitently.  For 
this  reason  it  is  necessary  that  in  every  congre 
gation  of  Israel,  a  wise,  great,  and  old  man, 
who  has  feared  God6  from  his  youth,  and  who 


1  Remember,  ]jxnd~^  forget  not,  how  thou  provokedst  the  Lord 
thy  God  to  wrath  in  the  wilderness  ;  from  the  day  that  thou  didst 
depart  out  of  the  land  of  Egypt,  until  ye  came  unto  this  place,  ye 
have  been  rebellious  against  the  Lord. 

2  Yet  the  Lord  hath  not  given  you  an  heart  to  perceive,  and 
eyes  to  see,  and  ears  to  hear,  unto  this  day. 

3  The  ox  knoweth  his  owner,  and  the  ass  his  master  s  crib  ; 
\bu€\  Israel  doth  not  know,  My  people  doth  not  consider. 

4  Because  I  knew  that  thou  \_arQ  obstinate,  and  thy  neck 
\_is~^  an  iron  sinew,  and  thy  brow  brass. 

5  Cry  aloud,  spare  not,  lift  up  thy  voice  like  a  trumpet,  and 
shew  My  people  their  transgression,  and  the  house  of  Jacob  their 
sins. 

literally:  and  tvho fears  Heaven. 


255 


is  beloved  by  them  (the  people),  should  be  raised 
on  purpose  that  he  may  rebuke  the  multitude 
and  that  he  may  cause  them  to  turn  penitently ; 
but  now,  he  who  hates  rebuke  will  neither  come 
to  the  admonisher  nor  hearken  to  his  words; 
and  consequently  he  will  persevere  in  his  sins, 
which  appear  to  him  harmless7. 

Again  five  of  these  (i.  e.  of  the  twenty-four 
touched  upon  at  the  opening  of  this  Chapter) 
are  things  [of  such  a  nature],  that  he  who  prac 
tises  the  same8,  cannot  possibly  turn  with  true 
repentance,  inasmuch  as  they  consist  of  offences 
between  man  and  his  fellow,  [in  cases]  when  he 
(the  offender)  does  not  know  [enough  of]  the 
person  offended  [to  be  able]  to  make  amends9  to 
him,  or  to  beg  his  pardon.  Now  they  are  these : 
1.  He  who  curses  a  multitude  [of  men] ;  with 
out  having  [expressly]  cursed  any  one  man  in 
particular10,  so  as  to  [be  able  to]  ask  forgive 
ness  of  him.  2.  He  who  (without  committing 
the  theft  himself)  shares  [in  the  produce]  with 
the  thief;  because  he  cannot  know  to  whom 


7  D^llIO  V^yi   Dnttf  literally  :  which  in  his  eyes  are  good 
(right). 


8  ]JTIN   n&nyn  literally:  who  does  them. 

9  "6   TINTO   ^"D  literally  :  in  order  that   he   might  restore 
\jt~]  to  him. 


DTK       p   ti      literally  :  and  did  not  curse  [any] 
known  (i.  e.  any  particular)  man. 


256 


the  thing  stolen,  belonged,  it  being  the  thief 
alone  who  stole  [the  same]  from  various  men1, 
and  who  brought  it  to  him,  so  that  he  [only] 
bought  it  [of  the  thief],  (and  consequently,  how 
shall  he  know  to  whom  he  ought  to  make  re 
storation,  or  of  whom  he  ought  to  ask  forgive 
ness  for  the  offence?).  Moreover  [by  purchasing 
stolen  goods]  he  encourages  the  thief2,  and  con 
sequently  causes  him  to  sin.  3.  He  who  finds 
a  thing  which  was  lost,  and  has  it  not  cried, 
so  as  to  [be  enabled  to]  restore  it  to  its 
owner ;  for  should  he  even  after  a  time  happen 
to  become  a  penitent,  he  will  still  not  know  to 
whom  he  ought  to  restore  [the  thing].  4,  He 
who  lives  by  the  spoil3  of  the  poor,  orphans,  or 
widows.  Now  these  being  a  class  of  people 


literally:  of  a  multitude  (of  many}. 


2  inn   T   p%mZD    WrW    literally  :    for    he    is    upholding 
(supporting)  the  hand  of  the  thief. 


TO  l^n  literally  :  lie  who  eats  \up]  the  spoil  of 
poor  Qwiew].  —  There  were  some  that  read  it  D^y  "TO  SlMl 
He  who  eats  \_up~\  AN  ox  of  poor  \jnen~\;  and  Rabbi  Abraham 
Ben  David,  the  avowed  antagonist  of  our  Author,  did  not 
neglect  this  opportunity  of  criticising  this  expression,  and  of 
hinting  to  the  reader,  that  D^y  "TO  the  SPOIL  of  poor 
[men]  would  have  been  more  correct,  and  that  our  Author 
introduced  the  letter  "I,  where  there  ought  to  be  1.  But 
as  there  are  also  some  who  read  it  at  once  as  we  have  given  it 
in  the  text,  namely  D^JI  1W  the  SPOIL  of  poor  men,  we 
may  with  great  probability  suppose,  that  it  was  either  a  slip  of 
the  pen  or  some  misprint,  that  gave  rise  to  the  cavilling 
criticism  of  Rabbi  Abraham  Ben  David. 


257 

who  are  distressed4  and  not  well  known5,  and 
who  moreover  are  [sometimes  reduced  to  the  ne 
cessity  of]  emigrating  from  one  city  to  another, 
[it  may  so  happen  that]  there  will  be  no  one 
who  knows  [any  thing  of]  them,  and  of  whom 
he  (the  spoiler)  can  learn6  to  whom  that  spoil 
belongs,  and  to  whom  he  ought  to  make 
amends  for  the  same7  [should  he  one  day  be 
come  a  penitent].  5.  He  who  takes  a  bribe  to 
pervert  judgment;  [because  he]  cannot  [pre 
cisely]  know  how  far  this  perversion  may  ex 
tend,  or  what  consequences  the  same  may  have8, 
so  that  he  may  [be  able  to]  make  amends 
[for  it],  for  the  thing,  [being  a  law  matter], 
may  have  a  variety  of  bearings9.  Moreover,  by 


4  DH  PDIN  DIN  m  <»  literally:  these  children  of  men 
are  feeble,  (faint,  languid,  i.  e.  overcome  by  distress). 

5  D'toD-naDl  DyiT   PW  literally  :  and  are  not  known  and 
celebrated  (or  notable). 

6  JJTttf   HD  literally  :  in  order  that  he  might  know. 

7  1?   "GTtm  literally  :  and  that  he  might  restore  it  to  him. 

8  ilPD    fc^n    nDDI  literally:  and  how  much  (how  great)  the 
power  (effect)  thereof  [may  be~\. 

9  D^  *b  tCP    llTKtf    literally:  for  the  thing  has   legs, 
(the  thing  has  a  standing),  i.  e.  in  law-cases  there  may  be  some 
moot  points  of  such  nicety  as  to  seem  to  stand  right  in  any 
position.     Now  the  judge  having  been  blinded  by  gifts  and 
bribes,  may  be  himself  deceived  in  the  view  which  he  takes  of 
the  matter,  as  the  scriptural  expression  is  :  the  gift  blindeth  the 
wise,    (Exod.  xxiii.  8.),   and  consequently  he  will   never  be 
disposed  to  make  the  amends  due  to  the  party  injured.     In 
the   Commentary  Kessef  Mishnah,   this   phrase   is  explained 
in  nearly  the  same  manner. 

K  K 


258 

supporting   the    one1    [who    is  in    the  wrong],  he 
causes   him  to   sin. 

Again  among  these  (twenty  four)  there  are 
five  things,  of  which,  he  who  commits  them,  can 
not  be  supposed  [ever]  to  repent,  because  by 
the  generality  of  men  they  are  looked  upon  to 
be  but  trifling  matters2,  and  consequently  one 
may  sin  by  [doing]  the  same,  and  yet  fancy  that 
it  is  no  sin.  Now  they  are  these  :  1.  He  who 
partakes3  of  a  repast  which  [he  knows]  is  not 
sufficient  [even]  for  the  host4  [alone]  ;  now  this 
is  [indeed]  indirect5  robbery,  and  yet  he  may 
fancy  that  he  commits  no  sin,  saying  [to  him 
self]  :  Surely  I  have  not  eaten  without  his  (the 
host's)  permission!  —  2.  He  who  uses  [for  his 
own  advantage]  the  pledge  of  a  poor  man; 
now  as  the  pledge  of  a  poor  man  consists  [com 
monly]  of  nothing  else  but  his  axe  or  plough 
share,  (articles,  the  wearing  out  of  which,  by  the 
use  made  of  them,  may  not  easily  be  perceived 
by  the  eye),  he  may  say  to  himself6  :  They 


.t  T  jTtnZD  Kirntf  "n>fl  literally:  and  again 
because  that  he  is  upholding  (supporting)  the  hand  of  that  \man\9 
and  causes  him  to  sin. 


2  DTK*!  in  Wl  D^P  DH1T  \rW  **b  literally:  be 
cause  they  are  slight  things  in  the  eyes  of  the  plurality  (majority) 
of  men. 

literally  :  he  who  eats. 
literally  :  for  the  owner  thereof. 

literally:  dust  of  robbery.    See  page  1  94,  Note  1. 
literally  :  in  his  heart. 


259 

have  lost  nothing  [of  their  value  or  good  con 
dition],  and  [therefore]  behold !  I  have  not 
rohbed  him  (the  poor  man)  [of  any  thing] ;  (and 
consequently  he  will  never  think  of  indem 
nifying  the  poor  man  for  the  loss  which  he  has 
sustained).  3.  He  who  [with  a  lustful  eye] 
looks  at  a  woman  whom  by  law  he  is  forbidden 
to  marry7;  [now  such  an  one]  may  fancy  that 
there  is  nothing  [wrong]  in  it,  and  say  [to  him 
self]:  Did  I  cohabit  with  her?  or  did  I  [even] 
approach  her  ? — not  knowing  that  a  [lustful]  look 
is  a  great  sin,  inasmuch  as  it  may  lead8  [a  man] 
to  the  very  [crime  of]  lewdness9,  as  it  is  said: 
And  that  ye  seek  not  after  your  own  heart 
and  YOUR  OWN  EYES,  (Numb.  xv.  39).  4.  He 
who  glories  in  the  disgrace  of  his  fellow;  [be 
cause  he]  may  say  to  himself,  that  this  is  no  sin, 
since  his  fellow  was  not  present10  [to  witness  his 
exultation],  and  [consequently]  could  not  feel11 
any  shame  [on  that  account] ;  moreover  that  he 


is  promiscuously  used  by  the  Rabbins  to  denote 
incest,  adultery,  or  adulterous  women,  and  in  general,  women 
whom  one  is  forbidden  to  marry  by  reason  of  consanguinity. 
This  word  also  very  frequently  denotes  lewdness,  salacity,  and 
all  kind  of  sinful  intercouse  with  women;  attention  must 
therefore  always  be  paid  to  the  context. 

TIttf  literally :  because  it  causes  (brings  on). 
See  last  Note  but  one. 

10  Dttf   TDiy  mn  V»*W  ^  literally:  because  his  fellow 
was  not  standing  there. 

11  TO!  -b    JW!   Vb\  literally :  and  no  shame  reached  (be- 
fet}  him. 


260 

did  not  [absolutely]  put  him  to  shame,  as  he 
was  merely  comparing  his  own  good  actions,  or 
his  own  wisdom,  with  the  actions  or  the  wis 
dom  of  his  fellow,  in  such  a  manner  as  to  leave 
it  to  be  inferred,  that  he  is  a  respectable  man, 
and  that  his  fellow  is  a  contemptible  person  ; 
(and  so  not  being  aware  of  tli£  offence,  he  will 
never  think  of  repenting  of  the  same).  5.  He 
who  suspects  an  honest  man,  may  [perchance] 
think  in  his  heart,  that  he  is  not  a  sinner  [on 
that  account],  saying  [to  himself]  :  What  have 
I  done  unto  him  ?  —  Was  there  [on  my  part] 
any  thing  more  than  [a  mere]  suspicion?-  —  [in 
asmuch  as  I  only  said]  :  perhaps  he  has  done 
[that  which  I  suspected  him  of]  —  and  perhaps 
he  has  not  done  it  —  (i.  e,  I  never  positively  ac 
cused  him  of  having  done  it)  ;  not  knowing  that 
this  [very  suspicion]  is  a  sin;  because  he  is 
making  in  his  mind  a  transgressor  of  one  who 
is  an  honest  man. 

And  again  among  these  (twenty-four)  there 
are  five  things  [of  such  a  nature]  that  he  who 
practises1  the  same  will  always  be  carried  awaya 
by  them,  [so  that  at  the  end]  it  will  be  diffi 
cult  [for  him]  to  part  with  them.  A  man 
ought  therefore  to  be  very  careful  lest  he  cleave 
to  them,  seeing  that  they  are  all  of  them 
exceedingly  wicked  dispositions  (propensities)  ; 


nttfl>?n  literally  :  he  who  does  them. 

2  TDfi     Omntf    ~\W  literally  :    he   will   be   constantly 
drawn  after  (attracted  6y)  them, 


261 

now  they  are  these  ;  talebearing  ;  a  bad  tongue 
(opprobrious  language);  [to  be]  a  passionate 
man  ;  [to  be]  a  man  of  a  wicked  imagination  ; 
and  [lastly,  to  be]  the  associate  of  a  wicked 
man3,  because  one  [is  apt  to]  learn  [to  imitate] 
his  [wicked]  actions,  when  they  have  once  be 
come  impressed  on  one's  mind;  this  is  what 
Solomon  said:  But  a  companion  of  fools  shall 
be  destroyed,  (Prov.  xiii.  20).  Now  in  the  Pre 
cepts  relating  to  [the  government  of\  the  temper, 
we  have  stated  already  the  things  which  every 
man  ought  to  practise  ;  but  how  much  more4 
[ought  he  to  practise  them,  who  is]  a  penitent! 
All  these  and  the  like  things  however,  although 
they  may  prevent  a  man  from  becoming  a  peni 
tent,  cannot  altogether  deprive  him  of  that 
[benefit],  but  [on  the  contrary]  if  one  [who  has 
committed  these  things]  repent  of  the  same, 
[then]  behold  !  he  is  [actually  entitled  to  all 
the  privileges  of]  a  penitent,  and  has  a  share 
in  the  [blessings  of  the]  world  that  is  to  come. 


literally  :    and   he  who   is   associating 
with  a  wicked  \_man~\. 

4  IDim  7p  literally:  the  slight  and  the  grave  (or  im 
portant).  A  technical  expression  with  the  Rabbins  for  any 
argument  from  the  less  to  the  more  important  subject,  and  vice 
versa.  If  it  be  so  with  the  less  important,  how  much  more 
ought  it  to  be  so  with  the  more  important  subject?  and  vice 
versa. 


PRECEPTS    RELATING    TO    REPENTANCE. 


CHAPTER    V. 

FREE-WILL  l  is  granted  to  every  man.  If 
he  desire  to  incline  towards  the  good  way,  and 
to  become  a  righteous  man,  he  has  the  power2 
[to  do  so]  ;  and  if  he  desire  to  incline  towards 
the  wicked  way,  and  to  become  a  wicked  man, 
he  has  [also]  the  power  [to  do  so].  This  is 
what  is  written  in  the  law  :  Behold!  the  man 
is  become  as  one  of  Us,  to  know  good  and 
evil,  (Gen.  iii.  22.)  ;  by  which  it  was  meant  to 
express  [this]  :  Behold  !  the  human  race  are  be 
come  unique  (matchless)  in  this  world;  inasmuch 
as  there  is  not  another  kind  [of  living  crea 
tures]  equal  to  them  in  this  respect3,  [namely] 


leave,  permission,  or  grant,  from  flltH,  which  is  to 
be  met  with  only  once  in  the  whole  of  the  Old  Testament,  in 
the  shape  of  ]W"),  namely,  D")2  "f?D  ttTTO  ]WO  accord 
ing  to  the  grant  of  Cyrus  king  of  Persia,  (Ezra  iii.  7).  The 
Rabbins  however  use  the  word  /Wl  promiscuously  as  de 
noting  power,  faculty,  control,  licence,  liberty,  free-choice,  free- 
agency  and  free-will. 

2  YTQ  JlltCnn  literally  :  the  power  or  faculty  is  in  his  hand. 
TO  literally  :   in  thi*  matter. 


263 


in  knowing  by  itself,  by  its  own  knowledge  and 
by  its  own  reflection4,  [what  is]  good  and  [what 
is]  evil;  and  moreover  [in  being  able]  to  do 
all  that  it  wishes,  without  there  being  any  one 
to  prevent  it5  from  doing  [that  which  is]  good 
or  [that  which  is]  evil  ;  and  now  this  being  so  : 
6  Lest  he  put  forth  his  hand,  §c.  (Gen.  iii. 


II.  Give  no  room  in  your  minds7  to  that 
which  is  asserted  by  the  fools  belonging  to  the 
[other]  nations  of  the  world,  and  [also]  by  the 
greater  part  of  the  uninformed  men  among  the 
Israelites  [themselves],  [namely]  :  that  the  Holy 
One,  blessed  be  He!  decrees  that  a  man,  from 
his  birth8,  should  be  either  a  righteous  man 
or  a  wicked  man.  The  fact  is  by  no  means  so; 
but  [on  the  contrary]  every  man  is  fit  to  be,  as 
righteous  [a  man]  as  Moses,  our  Rabbi  [was],  or 
as  wicked  [a  man]  as  Jeroboam9  [was];  a  wise 
man  or  a  fool  ;  a  charitable  man  or  a  cruel 
man  ;  a  miser  or  a  liberal  man  ;  and  so  it  is 

4  irO^nDll  literally  :  and  by  his  \jown~]  thought. 

5  TT»1   1DJW   'D    TNI    literally  :  and  that  there  [should'} 
he  none  to  impede  its  hand. 

6  Lest  he  put  forth  his  hand,  and  take  also  of  the  tree  of  life, 
and  eat,  and  live  for  ever. 

7 


m  -m  imtynioi  -nijn    & 

JDDIN  literally  :  let  not  pass  over  thy  thought  that  thing 
which  the  fools  of  the  nations  of  the  world  say. 

8  WHl  fibrin^  literally  :  from  the  beginning  of  his  being 
created. 

9  See  page  245,  Note  7. 


264 


with  regard  to  all  other  dispositions.  Moreover 
there  is  no  one  who  compels,  determines,  or 
attracts  him,  to  [proceed  in]  either  of  the  two 
ways  (i.  e.  the  good  or  the  wicked  way)  ;  hut 
it  is  he  (the  man)  himself,  who  by  his  own 
knowledge  inclines  towards  the  way  which  he 
likes  [best].  This  is  what  Jeremiah  said  :  Out 
of  the  mouth  of  the  Most  High  proceedeth 
not  evil  and  good,  (Lam.  iii.  38.);  meaning, 
that  the  Creator  does  not  decree  that  a  man 
should  be  either  good  or  wicked. 

III.  But  now  this  being  so,  it  follows  that 
the  sinner  himself  is  the  cause  of  his  own  ruin  ; 
it  therefore  befits  him  to  weep  and  lament  over 
his  sin,  and  [to  grieve]  for  having  done  this  to 
his  own  soul,  by  dealing  so  wickedly  with  the 
same1.  This  is  what  is  written  [immediately] 
after  [the  verse  quoted  above]  :  2  Wherefore  doth 
a  living  man  complain,  fyc.  And  then  he  (the 
Prophet  Jeremiah)  says  again  :  Since  the  power 
[of  doing  good  or  evil]  is  in  our  own  hands, 
and  since  all  the  wicked  deeds  which  we  have 
committed  have  been  committed  with  our  [full] 
consciousness,  it  befits  us  to  turn  penitently  and 
to  forsake  our  wickedness  ;  the  power  [of  doing  so] 
being  still  in  our  hands.  This  is  what  is  written 
[immediately]  after  [that  verse]  :  Let  us  search 
and  try  our  ways,  and  turn  [again  to  the  Lord~], 


literally  :  and  [that]  he  rewarded  it  evil 
2  Wherefore  doth  a  living  man  complain,  A  MAN  FOR  \_THE 
PUNISHMENT  OF]  HIS  SINS?  (Lam.  iii.  39). 


265 

(Lam.  iii.  40).  Now  this  matter  is  a  very  im 
portant3  principle;  nay  it  is  the  pillar  of  the 
law  and  of  the  commandments,  as  it  is  said : 
See,  I  have  set  before  thee  this  day  life  [and 
good,  and  death  and  evil},  (Deut.  xxx.  15,) ; 
and  [again]  it  is  written :  Behold,  I  set  be 
fore  ijou  this  day  [a  blessing  and  a  curse}, 
(Deut.  xi.  26.) ;  meaning,  that  the  power  [of 
doing  good  or  evil]  is  in  your  hands,  and  that 
any  of  the  actions.  £which _._are.  within  the  reach] 
of  rnejy  if  one  choose  to  do  them,  whether  good 
or  evil,  he  can.  And  for  this  reason  it  is 
also  said:  4O  that  there  were  such  an  heart  in 
them,  (Deut.  v.  29) ;  by  which  it  was  meant  to 
express:  that  the  Creator  neither  compels  the 
sons  of  men,  nor  decrees  that  they  should  do 
[either]  good  or  evil,  but  that  all  this  is  left 
to  themselves. 

IV.  If  God  were  to  decree  that  a  man 
should  be  either  righteous  or  wicked,  or  if 
there  were  any  thing  in  the  principle  of  his 
nativity  which  could  attract  a  man  to  any  one 
of  the  [two]  ways,  (i.  e.  to  the  good  or  the 
wicked  way),  [or  induce  him  to  incline]  to  any 
particular  opinion,  to  any  particular  disposition, 
or  to  any  particular  action,  as  those  foolish 


literally:  great. 
4  0  that  there  were  such  an  heart  in  them,  that  they  would 
fear  Me,  and  keep  all  My  commandments  always,  that  it  might 
be  well  with  them,  and  with  their  children  for  ever .' 

L  L 


266 

astrologers'  invent  in  their  own  minds2 — how 
could  He__haye  commanded  us  through  the  me- 
^mm  of  the  prophets:  Do  ye  so  and  so;  or,  so 
and  so  ye  shall  not  do;  mend  your  ways,  and 
go  not  after  your  wickedness;  if  he  (the  man) 
was,  from  his  very  nativity,  doomed  already  [to 
be  what  he  is],  or  was  attracted  to  the  thing 
(i.  e.  to  the  course  of  life  he  follows)  by  his 
nature,  and  [in  such  a  manner]  that  it  was  ut 
terly  impossible  for  him  to  depart3  from  the 
same? — Now  what  room  would  there  have  been 
for  the  whole  law  altogether  ?  —  And  by  what 
justice,  or  by  what  right,  could  He  avenge 
Himself  of  the  wicked  man,  or  reward  the 
righteous  man? — SHALL  NOT  THE  JUDGE  OF 

ALL     THE    EARTH    DO    RIGHT? 

V.     You  must  not  however  wonder  and  say : 
How    can    a   man  do  all   that   he   pleases?    and 
how  can  his  actions  be  left  to  himself  (i.  e.  how 
can  a  man  be  master  of  his  own  actions  ?)     Can 
there   indeed   be    any   thing   done  in    the   world  '] 
without    the    permission    of    its    Possessor,    and 
without   His  pleasure? — Whereas  the    Scripture     ' 
says :   4  Whatsoever  the  Lord  pleased,  [that]  did 
He  in   heaven  and  in   earth,   (Ps.  cxxxv.  6)  ? — 

1  Who  pretend,  that  the  constellation  under  which  a  man 
is  born,  influences  his  moral  character. 

2  D17D  literally :  from  their  hearts. 

3  ftp  literally :  to  move,  (stir). 

4  Whatsoever  the  Lord  pleased,  [thaf\  did  He  in  heaven,  and 
in  earth,  in  the  seas,  and  all  deep  places. 


267 

Know   ye    [therefore]    that   every    thing   is    [ac-   A 
tually]    done    by     His    pleasure,    although    our 
actions  are  left  to  ourselves.     But  how  is  this? 
— [It   is   so];    in   the   same  way  as    it   was   the 
pleasure  of  the  Creator,  that  fire  and  air  should 
have   an   ascending  power,  that  water  and  earth 
should   have   a   descending    power,  that   the  orb    , 
should    move    in    a     circle,    and    also    that    all 
other  things  that   were  created  in   the  universe, 
should  have  [certain]  propensities,  [namely]  such     \ 
as    He   wished   them   [to   have] — so   was   it   also  / 
His  pleasure  that  a  man  should  be  possessed  of  > 
free-will5,  that  all  his  actions   should  be   left  to  \ 
himself,  (i.  e.  that  he  should  be  complete  master  V 
of  his   actions),    and    that   there    should    not  be 
any   thing   to   compel   or   attract   him,    but    that 
he,  by  himself,  and  by  the   knowledge  imparted 
to  him  by   God,    should    [be   able    to]    do    any 
thing  that  a  man  can  do6.     And  for  this  reason 
is  he  (the  man)  judged  according  to  his  actions ; 
if  he  do  [that  which  is]  good,  good  is  done  unto 
him;    and  if  he   do   [that   which   is]     evil,   evil 
is  done   unto   him.      This  is  what   the   prophet 
says :   This  hath  been  by  your  means,  (Mai.  i.  9). 
Yea,   they   have    chosen   their  own   ways,   (Isai. 

5  TTQ   imttn   DlNil   JTprf?  literally:  that  the  man  should 
have  the  power  in  his  hand. 

6  And  consequently  the  very  circumstance  of  a  man's  pos 
sessing  free-will,,  and  the  power  of  doing  any  thing  that  he 
desires,  originates  in  the  pleasure  of  the  Almighty,  and  there 
fore  cannot  be  said  to  clash  with  the  verse  quoted  from  the 
Psalms :    Whatsoever  the  Lord  pleased,  that  did  He,  $c. 


268 


Ixvi.  3).  And  with  regard  to  this  Solomon  also 
said :  l  Rejoice,  O  young  man,  in  thy  youth . . . 
but  know  thou,  that  for  all  these  [things]  God 
will  bring  thee  into  judgment,  (Eccles.  xi.  9.) ; 
by  which  he  meant  to  express  [this]  :  Know  thou 
that  the  power  is  in  thine  own  hands  to  do 
[what  thou  pleasest],  but  that  [in  future]  thou 
shalt  have  to  give  an  account2  [of  thy  doings]. 

VI.  Perchance  you  will  say :  Does  not  the 
Holy  One,  blessed  be  He !  know  all  that  is  to 
happen?  He  therefore  either  must  have  known, 
even  before  it  came  to  pass,  that  such  and  such 
a  man  would  be  righteous  or  wicked,  or  He 
must  not  have  known  it;  but  now  if  He  knew 
that  such  a  man  would  be  a  righteous  man, 
[then]  it  was  impossible  [for  him]  not  to  be 
a  righteous  man;  for  if  we  were  to  say3;  that 
although  He  knew  that  he  would  be  a  righte 
ous  man,  it  was  still  possible  [for  him]  to  be 
a  wicked  man,  [then]  behold !  He  did  not  know 
the  thing  to  perfection ?-^&iowye  [therefore] 
that,  with  regard  to  the  discussion  of  this  pro- 

1  Rejoice,  0  young  man,  in   thy  youth;    and  let  thy  heart 
cheer  thee  in  the  days  of  thy  youth,  and  walk  in  the  ways  of  thine 
heart,  and  in  the  sight  of  thine  eyes ;  but  know  thou,  that  for  all 
these  [J  kings'^  God  will  bring  thee  into  judgment. 

2  |^in   r\#    jJTv  literally:  to  give  ^satisfaction  to~\  justice; 
a  phrase  which  in  the  Rabbinical  language  is  invariably  used 
to  denote  the  necessity  of  every  man's  undergoing  a  trial  be 
fore  the  tribunal  of  the  Most  High   God,,  and  of  his  being 
called  to  account  for  his  doings  here  below. 

DN1  literal]  v:  and  if  thou  say- 


269 

blem4,  the  measure  thereof  \is\  longer  than  the 
earth,  and  broader  than  the  sea5,  (i.e.  the 
matter  is  utterly  inscrutable),  and  that  many 
principles  of  the  greatest  importance6,  [equal  in 
sublimity  to]  the  highest  mountains,  are  attached 
to  the  same ;  but  ye  must  also  know  and  bear 
in  mind  that  which  I  am  about  to  tell  you; 
[namely] :  it  has  already  been  explained  by  us 
in  the  second  Chapter  of  the  Precepts  relating 
to  the  foundations  of  the  law,  that  the  Holy 
One,  blessed  be  He !  does  not  know  [things]  by 
a  knowledge  distinct  from  Himself,  as  men  [do] ; 
for  these  and  their  knowledge  are  two  [distinct 
things] ;  but  He,  (may  His  name  be  exalted !) 
and  His  knowledge,  are  one.  Now  this  matter, 
the  knowledge  of  man  is  not  able  perfectly  toj 
comprehend;  and  in  the  same  way  as  it  is  not 
in  the  power  of  man  to  comprehend  or  to  find 
out  the  TRUTH  of  the  Creator  (i.  e.  the  nature 
of  His  being),  as  it  is  said:  For  there  shall 
no  man  see  Me,  and  live,  (Exod.  xxxiii.  20.),  so 
neither  is  it  in  the  power  of  man  to  comprehend 
or  to  find  out  the  KNOWLEDGE  of  the  Creator 
(i.  e.  the  manner  in  which  He  knows  things) ; 
this  is  what  the  prophet  says :  FOR  MY 


4  1?    rfttf    nilfcW   literally:    that   the   answer   to  this 
question. 

5  An   expression    taken   from   Job  xi.  9.   to   denote    the 
unfathomed  profundity  in  which  the  problem    in  question  is 
involved. 

6  DvVl,3  literally :  great. 


270 

THOUGHTS   [ARE]  NOT    YOUR    THOUGHTS,   neither 

[are]  your  ways  My  ways,  (Isai.  Iv.  8.)  ;  and  now 

the  matter  being  so,   [it  must  be  admitted  that] 

/  we    have    not    the   power   of  understanding   how 

\   the   Holy   One,  blessed  be  He!    knows  all   crea- 

-<f    tures  and  their   doings;    but  yet  it  is  known  so 

Vas  not   to  admit  of  any  doubt1,   that  the  actions 

j  of  a    man  are  in   his  own  power2,    and  that   the 

t    Holy   One,  blessed  be  He  !  neither  attracts  him 

V.  nor  decrees  that  he  should  do  so  and  so.     More 

over  this  fact  is  not  known  by  revelation3  only, 

but    [may]    also    [be   proved]    by    clear    scientific 

demonstrations.      Now    in     consequence    of    this 

[principle]    it    was     announced4    [to    us]   in  pro 

phecy,   that  a  man   will    be  judged    for    all   his 

actions,  according  to  what  they  are,  whether  they 

be    good    or    evil;    this    being    the  principle  on 

which  all   the  words  of  prophecy  depend. 


1  pSD    Kl  literally:  without  doubt,  (past  doubt}. 
'  DT^n   TH  literally:  in  the  hand  of  the  man. 

3  JTin   Tvlp   *02D  literally:  in  consequence  of  the  recep 
tion  of  the  law,   (i.  e.  in  consequence  of  \_our~\  adherence  to  the 
law). 

4  "1DN3  literally  :  it  was  said. 


PRECEPTS  RELATING  TO  REPENTANCE. 


CHAPTER    VI. 

THERE  are  many  verses  in  the  law  as 
well  as  in  the  words  of  the  Prophets,  which 
[if  not  properly  understood]  seem  to  oppose  this 
principle  (namely,  the  principle  of  free-will  esta 
blished  in  the  preceding  Chapter),  so  that  they 
are  a  stumbling-block  to  the  generality  of  men ; 
and  some  [are  even  led  by  them  to  entertain] 
the  opinion,  that  the  Holy  One,  blessed  be  He! 
decrees  that  a  man  should  do  good  or  evil, 
and  that  [the  wishes  of]  the  heart  of  a  man 
are  by  no  means  under  his  own  control5,  so 
that  he  should  be  able  to  incline  them  which 
way  he  pleases.  But  now,  behold!  I  am  about 
to  explain  one  important6  principle,  by  which 
you  will  [be  able  to]  know  the  [true]  mean 
ing  of  all  those  verses. 


5         -I1DD    OTO    W    U     pNttn   literally:    and  that  the 
heart  of  a  man  is  not  delivered  to  himself. 

15  VllJ  literally :  great. 


272 

II.  At  the  time  when  an  individual,  or 
[when  all]  the  inhabitants  of  a  country  [hap 
pen  to]  sin;  moreover  when  the  sin  is  com 
mitted  with  a  [full]  consciousness  of  the  same 
on  the  part  of  the  sinner,  and  [consequently] 
with  his  [free-]will,  as  was  premised1  by  us;  it 
is  but  just  to  punish2  him  for  it;  and  it  is 
the  Holy  One,  blessed  be  He!  who  knows  in 
what  manner  to  punish  [him].  Some  sins  there 
are,  for  which  justice  requires3  that  he  (the 
sinner)  should  be  punished  in  this  world,  [namely, 
by  inflicting  the  penalty]  either  on  his  body,  or 
his  property4,  or  [even]  on  his  children,  [pro 
vided  they  be]  minors,  (seeing  that  a  man's 
children,  having,  while  minors,  no  [perfect]  un 
derstanding,  and  not  being  within  the  pale  of 
the  law  (commandments)5,  are  considered  as  his 


1D3  literally :  as  we  have  made  known. 

2  13DD  jnsn?  literally  :  to  take  vengeance  of  him. 

3  ]JTI3   pTTItf  literally:  that  justice  gives  \_a  right}. 

4  131DDH  literally :  on  his  mammon  (wealth}. 

5  Children  are  not  considered  responsible  agents,  till  the 
age  of  thirteen,  when  the  boy  is  called  iTOD    *"Q  literally :  the 
son  of  the  commandment.,   (i.  e.  one  that  has  just  become  ac 
countable  for   the   observance  of  the  commandments,   which 
he  was  not  before  this  period,  in  consequence  of  his  having 
been  until  that  time  under  his  father's  control). 

a6tp  p  mwEb  &w  -ipy  p  aoprf?  ow  &an  p 

'i:n  JTISD^  rroy 

"  [A  boy]  who  is  five  years  old,  [is  fit]  for  [the  reading 
of]  the  Scriptures.     When  he  is  ten  years  old,   [he  is  fit]  for 

[the 


property)6,  for  it  is  written:  Every  MAN  shall 
be  put  to  death  for  his  own  sin  (C2  Kings 
xiv.  6.),  [implying  that]  one  must  first  become  A 
MAN  (an  adult),  [before  he  becomes  responsible 
for  his  conduct].  Again  some  sins  there  are 
for  which  justice  requires  that  he  (the  sinner) 
should  be  punished  in  the  world  that  is  to  come 
[only],  and  that  no  hurt  whatever  should  be 
done7  unto  him  in  this  world.  And  again  some 
sins  there  are  for  which  he  (the  sinner)  is 
punished  both  in  this  world,  and  in  the  world 
that  is  to  come. 

III.  Now  when  is  it  so  ? — [It  is  so]  if  he 
(the    sinner)    do   not   repent;    but   if  he    do   re 
pent,  [then]  repentance  [serves  him]  as  a  shield 
[to    protect    him]    from    punishment8.      Now   in 
the  same  way   as  a  man  may  sin  with   his  [full] 
consciousness9   and   with    his   [free-]will,    so    may 
he  also  repent  with  his  [full]  consciousness9  and 
with  his   [free-]will. 

IV.  It    may    however    also    happen    that    a 
man   may   commit  so    great   a    sin,    or   so    many 

£the  reading  of]  the  Mishnah.  When  he  is  thirteen  years  old, 
[ he  becomes  subject]  to  £the  observance  of]  the  commandments, 
fyc." — Perke  Avoth,  Section  5. 

6  And   consequently,   every  calamity   which  befalls  such 
children  is  in  fact  a  chastisement  inflicted  on  their  parents. 

7  wj?   "lliy  literally :  [should  be~\  passing  over  him. 

8  ntiynan   ^   Dnra  literally :  like  a  shield  before  the 
vengeance  (retribution). 

9  literally :  with  his  knowing  (with  his  consciousness}. 

M  M 


274 

sins,  that  justice  requires  from  Him,  who  is 
THE  JUDGE  OF  TRUTH,  that  the  punishment 
of  that  sinner  (for  the  sins  thus  committed  with 
his  own  [free-]will  and  [full]  consciousness) 
should  consist  in  PREVENTING  HIM  FROM  BE 
COMING  A  PENITENT1,  hy  not  granting  to  him 
the  power  of  turning  from  his  wickedness,  in 
order  that  he  may  die  and  perish  by  the  sin 
which  he  committed2. — This  is  that  which  the 
Holy  One,  hlessed  be  He !  has  pronounced 
through  the  medium  of  Isaiah :  *MAKE  the  heart 
of  this  people  fat,  &p.  (Isai.  vi.  10.);  moreover  it 
is  also  said :  But  they  mocked  the  messengers  of 
God,  and  despised  His  words.,  and  misused  His 
prophets,  until  the  wrath  of  the  Lord  arose 
against  His  people,  TILL  [THERE  WAS]  NO  RE 
MEDY,  (2  Chron.  xxxvi.  16.);  implying,  that  they 
sinned  with  their  own  [free-]will ;  but  [then] 
their  transgressions  were  so  many,  that  they  de- 


tiDD  WHO®  literally :  that  they  are  withhold 
ing  repentance  from  him. 

2  So  that  in  some  cases  of  very  aggravated  sins,  the  punish 
ment  inflicted  on  the  sinner,  consists  in  depriving  him  of  that 
free-will  which  was  originally  granted  to  him  by  his  Creator, 
and  which  might  have  become  a  means  to  prompt  him  to  con 
version  and  repentance.     Now  this  is  the  principle  alluded  to 
by  our  Author  in  the  first  paragraph  of  this  Chapter,  as  one, 
by  which  all  the  apparent  difficulties,  in  which  some  passages 
of  Scripture  seem  to  involve  the  doctrine  of  free-will,  may  be 
removed;    as   will   be   seen   in   the   succeeding   part  of  this 
Chapter. 

3  MAKE  the  heart  of  this  people  j at,  and  MAKE  their  ears 
heavy,  and  SHUT  their  eyes;   LEST  THEY   SEE    WITH  THEIR 

EYES, 


served4  to  be  prevented  from  [benefiting  them 
selves  by  the  atoning  power  of]  repentance,  which 
would  have  been  the  remedy  [necessary  for 
them].  And  it  is  in  consequence  of  this  [prin 
ciple]  that  it  is  written  in  the  law:  And  I 
will  harden  Pharaoh's  heart,  (Exod.  xiv.  4.)  ; 
for  he  (Pharaoh)  having  first  sinned  by  himself 
(i.  e.  with  his  free-will),  in  having  dealt  so 
wickedly  with  the  Israelites  who  were  sojourning 
in  his  land,  as  it  is  said  :  Come  on,  let  us  deal 
wisely  with  them,  (Exod.  i.  10.),  justice  required, 
that  he  should  be  prevented  from  becoming  a 
penitent,  in  order  that  punishment  might  be  in 
flicted  on  him  ;  and  for  this  reason  the  Holy 
One,  blessed  be  He  !  hardened  his  heart. 

V.  But,  [it  may  be  objected],  why  then 
did  He  send  [word]  to  him  (Pharaoh)  by  Moses, 
saying  :  Let  [My  people]  go5  and  repent  ; 
whereas  the  Holy  One,  blessed  be  He  !  had 
already  said  to  him  :  [I  know]  that  thou  wilt 
not  let  [them]  go,  as  it  is  said  :  *But  as  for  thee 


EYES,  AND  HEAR  WITH  THEIR  EARS,   AND  UNDERSTAND  WITH 
THEIR  HEART,  AND  CONVERT,  AND  BE  HEALED*. 

4  n^HTW  TV  literally:    until  they  were  sentenced  (con 
demned). 

5  TTHtf  literally  :  send  away. 

6  But  as  for  thee  and  thy  servants,  I  know  that  ye  will  not 
yet  fear  the  Lord  God. 


*  Expressions  which  plainly  show,  that  in  cases  of  very  aggravated  sins, 
the  punishment  inflicted  on  the  sinners,  may  consist  in  God's  not  suffering: 
them  to  become  penitents. 


276 

and  thy  servants,  I  know,  §c.  (Exod.  ix.  30.) ; 
1  And  in  very  deed  for  this  [cause}  have  I 
raised  thee  up,  (Exod.  ix.  16.)? — [It  was]  to 
show  to  those  who  dwell  here  below2,  that 
whenever  the  Holy  One,  blessed  be  He !  [chooses 
to]  prevent  the  sinner  from  becoming  a  penitent, 
it  is  no  longer  in  his  (the  sinner's)  power  to 
turn,  but  that  he  must  die  in  that  wickedness, 
which  he  first  committed  with  his  own  [free-] 
will3. 

VI.  This  was  also  the  case4  with  Sihon, 
who,  in  consequence  of  his  iniquities,  [likewise] 
deserved  to  be  prevented  from  becoming  a  pe- 

1  And  in  very  deed  for  this  [cause~^  have  I  raised  thee  up,  for 
to  shew  \_in~^  thee  My  power ;  and  that  My  Name  may  be  de 
clared  throughout  all  the  earth. 

2  -|m  icmpn  JWDP  pnp  rfnjrn  W1?  ymrf?  HD 

NDir6  rmtttTin  NIPT  literally:  in  order  to  make  known  to 
those  that  come  into  the  world,  that  at  the  time  when  the  Holy 
One,  blessed  be  He  !  withholds  repentance  from  the  sinner. 

3  So  that  the  purpose  of  the   Almighty  in  publicly  ad 
monishing  Pharaoh  to  forsake  his  wickedness  and  to  repent, 
when  He  knew  that  He  Himself  had  already  deprived  him 
of  the   power  of  ever  doing  so,  was  merely  that  of  setting 
forth  a  public  example,  by  which  men  might  be  taught  to 
know,  that  although  He  has  fully  granted  to  them  the  power 
and  faculty  of  free-agency  and  free-will,  yet  by  doing  so  He 
has  not  resigned  His  power  over  them ;  but  can,  as  the  giver 
of  that  faculty,  deprive  his  creatures  of  the  gift,  whenever  He 
is  provoked,  by  their  wickedness,  to  do  so. 

4  pITD   pi  literally:  and  so  also  Sihon,  (King  of  Heshbon, 
who  would  not  let  Israel  pass  through  his  land,  as  recorded 
in  Dent.  ii). 


277 

nitent,  as  it  is  said:  "'For  the  Lord  thy  God 
hardened  his  spirit,  and  made  his  heart  obsti 
nate,  (Deut.  ii.  30).  And  so  [it  was  with]  the 
Canaanites,  whom  He  also  prevented  from  be 
coming  penitents,  in  consequence  of  their  abo 
minations,  so  that  they  made  war  against  Israel, 
as  it  is  said :  For  it  was  of  the  Lord  to  harden 
their  hearts,  that  they  should  come  against  Israel 
in  battle,  that  He  might  destroy  them  utterly, 
(Josh.  xi.  20).  Again  so  [it  was  with]  the  Is 
raelites,  in  the  days  of  Elijah,  [namely,  that] 
in  consequence6  of  their  having  so  frequently 
transgressed,  He  prevented  those  that  transgressed 
so  many  times,  from  becoming  penitents,  as  it 
is  said:  ' And  [that]  Thou  hast  turned  their 
heart  back  again,  (1  Kings  xviii.  37.) ;  by  which 
it  was  meant  to  express :  Thou  hast  withholden 
repentance  from  them,  (i.  e.  Thou  hast  not  suf 
fered  them  to  repent). 

VII.      Hence    we"    say:     that    God    neither 
decreed  that  Pharaoh  should  deal  wickedly  with 


5  But  Sihon  king  of  Heshbon  would  not  let  us  pass  by  him  ; 

FOR    THE    LORD  THY    GOD  HARDENED    HIS  SPIRIT,    AND    MADE 

HIS  HEART  OBSTINATE,   that  He  might   deliver  him  into  thy 
hand,  as  [appeareth~\  this  day. 

6  «&  literally:  because. 

7  Hear  me,   0  Lord,   hear  me,  that  this  people  may  know 
that   Thou  \_arf]   the  Lord  God,   AND   \_THAT~\    THOU   HAST 

TURNED    THEIR    HEART    BACK    AGAIN. 


8  "JiDIX   PNXD3  literally  :  consequently,  thou  [rtiay  est~\  say. 


Israel,  nor  that  Sihon  should  sin  by  [refusing 
to  the  Israelites  a  passage  through]  his  land, 
nor  that  the  Canaanites  should  commit  abomi 
nable  deeds,  nor  that  Israel  should  worship  idols, 
but  that  all  these  sinned  with  their  free-will  l  ; 
yet  that  all  of  them  deserved  to  have  repent 
ance  withholden  from  them,  (i.  e.  to  be  prevented 
from  becoming  penitents).  Now  with  reference  ~ 
to  this,  the  righteous  men  and  also  the  prophets 
used  to  entreat  God  in  their  prayers,  to  assist 
them  in  [arriving  at]  the  way  of  truth,  as 
David  said:  Teach  me  Thy  way,  O  Lord; 
(Ps.  Ixxxvi.  11);  meaning:  May  my  sins  not  pre 
vent  me  from  [arriving  at]  the  way  of  truth,  by 
which  I  may  [come  to]  know  Thy  way  and  the 
Unity  of  Thy  Name.  Moreover  this  is  also 
that  which  he  (David)  said:  And  uphold  me 
[with  Thy}  free  spirit,  (Ps.  li.  12.);  by  which 
he  meant:  May  my  free-spirit  suffer  me  to 
fulfil  Thy  desire  ;  and  may  my  sins  not  become 
the  cause  of  my  being  prevented  from  [bene 
fiting  myself  by]  repentance  ;  but  rather  may 
that  free-spirit  continue  with  me3,  so  that  I  may 


literally  :  by  themselves. 
ilt   Pyil  literally  :  and  in  this  matter. 

("Pirn    $b$   literally:  but  may  that  power 


(free-will)  be  in  my  hand.  —  So  that  David  in  saying:  And  uphold 
me  [with  Thy~\  free  spirit,  prayed  to  God  for  the  continuance 
of  that  free-will  which  might  prove  a  means  of  prompting 
him  to  repent  of  his  former  sins;  knowing  that  all  hope  of 
ever  becoming  a  true  penitent  would  be  lost  to  him,  were 

hr 


279 

[be  able  to]  turn,  to  comprehend,  and  to  know 
the  way  of  truth.  And  in  the  same  manner 
[may  also  be  explained]  all  other  verses  similar 
to  these. 

VIII.  But  then,  [it  may  be  asked],  what 
[means]  that  which  David  said:  Good  and  up 
right  [is]  the  Lord;  therefore  will  He  teach 
sinners  in  the  way,  (Ps.  xxv.  8.)  ? — 4  The  meek 
will  He  guide  &p.  (Ps.  xxv.  9.)  ? — All  this  was 
[said]  with  regard  to  His  having  sent  [His] 

he  to  be  punished  for  his  sins,  by  the  most  dreadful  of  pu 
nishments,  namely,  by  that  of  being  deprived  of  the  free-will 
which  was  originally  granted  to  him  by  Him  to  whom  he 
prayed. 

4  The  meek  will  He  guide  in  judgment ;  and  the  meek  will 
He  teach  His  way,  which  verse  as  well  as  the  preceding  one, 
viz.  Good  and  upright  \js~\  the  Lord,  therefore  will  He  teach 
sinners  in  the  way,  if  not  for  the  explanation  given  of  them  by 
our  Author,  might  be  considered  by  some  as  alluding  to  a 
peculiar  grace  bestowed  on  the  sinner,  and  without  which  it 
would  be  impossible  for  him  to  turn  from  his  wickedness,  and 
consequently  as  opposed  to  the  principle  of  free-will  and  free- 
agency.  Our  Author  therefore  endeavours  by  his  subsequent 
train  of  reasoning  to  prove,  that  these  two  verses  do  not  in  the 
least  allude  to  any  peculiar  grace,  but  that  they  refer  to  the 
Divine  Grace  bestowed  on  mankind  in  general,  by  God's 
having  sent  prophets  to  reveal  to  them  His  way,  and  also 
by  His  having  given  such  charms  to  virtue  and  wisdom,  that 
he  who  inclines  and  wishes  to  become  virtuous  and  wise,  will 
feel  himself  more  and  more  attracted  by  their  charms  and 
loveliness,  in  proportion  as  he  comes  nearer  and  nearer  to 
the  object  of  his  desire.  So  that  his  longing  after  them  will 
increase  with  his  zeal  in  searching  for  them,  and  thus  ulti 
mately  prove  a  means  to  aid  and  assist  him  in  attaining  the 
object  of  his  pursuit. 


i>80 


prophets  to  them,  (i.  e.  to  the  Israelites)  who 
revealed1  the  ways  of  the  Lord  [to  them],  and 
who  caused  them  to  turn  penitently ;  and  also 
with  regard  to  His  having  bestowed  on  them 
the  power  of  learning  and  of  becoming  wise ; 
a  faculty  which  every  man  is  possessed  of;  so 
that  whenever2  he  inclines3  towards  the  way  of 
wisdom  and  of  righteousness,  he  will  long  after 
and  search  for  the  same,  as  our  Rabbins,  of 
blessed  memory,  say:  4He  who  desires  to  be 
purified  is  assisted  [in  the  matter]  ;  meaning, 
that  he  will  feel5  himself  [as  though  he  were] 


literally  :  who  were  making  known. 
2  ]DT   hi®  literally:  for  at  any  time. 
s  -[ttflM    tfVTttf    literally:  that  he  is  drawn  (attracted}. 

4  OTN  H^DO  nnto^  **i  'b  pnrnsj  $cKb  HI 

"  He  who  desires*  to  defile  himself  (to  become  foul  or 
polluted)  it  is  open  to  him,,  (i.  e.  the  way  to  foulness  and 
pollution  is  open  to  him).  He  who  desires  to  purify  himself 
(to  become  a  pure  man)  is  assisted  []in  the  matter]." 

Bab.  Talmud,   Treatise  Yomah,  Section  3. 

5  ID^V  NX&  literally :  he  will  find  himself  (he  will  find 
that  he  is). 

*  K2  literally  :  \if~\  he  come.  From  the  train  of  our  Author's  reasoning, 
it  is  evident,  that  he  understood  this  saying  of  the  Rabbins :  He  who  desires 
to  be  purified  is  assisted,  to  refer,  not  to  any  assistance  by  a  peculiar  Divine 
Grace,  but  only  to  the  assistance  which  the  true  penitent  generally  finds  in 
the  very  beauty,  loveliness,  and  attractions  which  characterize  virtue,  and 
which  help  him  to  overcome  all  obstacles  he  may  meet  with  before  he  ar 
rives  at  the  object  of  his  aim.  But  now  with  regard  to  vice,  this  being  un 
deniably  very  far  from  possessing  the  charms  and  attractions  that  are  the 
characteristics  of  virtue,  the  Rabbins  merely  say  of  him  who  is  bent  upon 
defiling  and  polluting  his  soul,  that  the  way  is  OPEN  to  him;  so  that  the  term 
assisted  is  used  by  them  in  the  one,  and  the  term  open  in  the  other  case,  to 
mark  the  superiority  of  the  attractive  power  possessed  by  virtue  over  that 
possessed  by  vice. 


281 

aided  in  the  matter  (by  that  very  longing  after 
wisdom  and  righteousness  which  must  ultimately 
become  the  means  of  bringing  him  to  the  object 
at  which  he  is.  aiming). 

IX.      But,    [it    may    again   be    objected],    is 
it    not  written   in    the    law:    'And  shall   serve 
them,    and    they   shall   afflict    them,    (Gen.   xv. 
13.)?— Behold!    [then]   He  [actually]   did  decree 
that    the   Egyptians    should    do    that    which    is 
wicked  ? — Again  it  is  written :   '' And  this  people 
will  rise  tip,  and  go  a  whoring  after  the  gods 
of  the  strangers  of  the  land,  (Deut.  xxxi.  16.); 
behold!     [then]    He    [actually]    did    decree  that 
Israel  should  worship  idols;  wherefore  [then]  did 
he  punish  them? — [It  was]  because  He  did  not 
[definitely]  decree  that  any  particular  individual* 
should  be    the  one   who   was    to    go   a   whoring 
[after  the  gods  of   the    strangers   of   the   land] ; 
so    that   [with    respect    to]    every   one    of  those 
who   did    go    a    whoring   and    who    did   worship 
idols,    had    it    been    his    wish    not    to    worship 

6  And  He  said  unto  Abram,  Know  of  a  surety  that  thy  seed 
shall  be  a  stranger  in  a  land  [that  is~\  not  theirs,  AND  SHALL 

SERVE  THEM  ;    AND  THEY  SHALL  AFFLICT  THEM  four  hundred 

years. 

7  And  the  Lord  said  unto  Moses,  Behold,  thou  shall  sleep  with 
thy  fathers;    AND   THIS  PEOPLE  WILL  RISE   UP,  AND  GO    A 

WHORING    AFTER    THE     GODS     OF     THE     STRANGERS     OF     THE 

LAND,   whither  they  go  [to  be~\  among  them,  and  will  forsake 
Me,  and  break  My  covenant  -which  I  have  made  with  them. 

8  ymn    ^S    tt^«    by    in    Nb&   ^    literally :    because 
He  did  not  decree  respecting  such  and  such  a  man  that  is  known. 

NN 


282 

[them],  he  would  [in  fact]  not  have  worshipped 
[them];  and  [consequently]  the  Creator  only  in 
formed  him  (Moses)  of  the  [usual]  course  of 
[things  in]  this  world1.  Behold!  what  this  re 
sembles; — [it  is  just]  as  if  He  had  said:  With 
regard  to  this  people,  [I  know  that]  there  will 
be  among  them  righteous  and  wicked  men ;  in 
which  case  the  wicked  man  could  not  surely 
[on  this  account]  say,  that  it  was  already  de 
creed  that  he  should  be  a  wicked  man,  namely, 
because  He  informed  Moses  [in  general  terms], 
that  there  would  be  wicked  men  in  Israel,  in 
the  same  way  as  it  is  said  [also  in  general 
terms] :  For  the  poor  shall  never  cease  out  of 
the  land2  (Deut.  xv.  11.)?  —  Now  it  was  ex 
actly  so  with  regard  to  the  Egyptians,  [namely, 
that]  every  one  of  those  Egyptians,  who  dealt 
so  wickedly  with  the  Israelites,  had  it  not  been 


l  literally:  and 

the  Creator  made  only  known  to  him  the  custom  {practice,  i.  e. 
the  usual  course]  of  the  world. 

2  That  is,  without  definitely  declaring  which  or  who  is  to 
be  the  poor  man,  but  merely  alluding  to  the  usual  course  of 
things  in  this  world,  it  being  very  natural  that  among  a 
whole  nation  there  should  be  poor  men.  Nor  is  it  less  natural 
that  among  a  whole  nation  there  should  be  wicked  men,  than 
that  there  should  be  poor  men;  yet  it  would  be  as  absurd  in 
the  wicked  man  to  say :  that  he  must  needs  be  wicked  in  con 
sequence  of  the  declaration  made  by  God  in  general  terms: 
that  there  will  be  wicked  men  in  Israel,  as  it  would  be  in  the 
poor  man  to  say :  that  he  must  needs  be  poor,  in  consequence 
of  God's  having  declared  that  the  poor  shall  never  cease  out  of 
the  land. 


283 

his  wish  to  deal  wickedly  with  them,  was  at 
liberty3  [not  to  do  so],  seeing  that  He  did  hy 
no  means  definitely  decree  that  any  particular 
individual  [should  do  so],  but  [He  merely] 
revealed  to  him  (Abraham  ),  that  his  seed  would 
in  the  end  (ultimately),  and  at  a  future  time,  be 
in  bondage  in  a  land  that  was  not  theirs.  But 
now  we  have  already  said,  that  it  is  not  in  the 
power  of  man  to  comprehend  how  the  Holy 
One,  blessed  be  He!  knows  the  things  that  are 
to  come  to  pass  in  future  times. 


3  1T1  /Ylttnn  literally  :  the  power  \jvas~]  in  his  hand. 


PRECEPTS    RELATING    TO    REPENTANCE, 


CHAPTER    VII. 


Now  since  free-will  was  granted  to  every 
man,  as  was  demonstrated  by  us,  a  man  should 
endeavour  to  become  a  penitent;  to  make  a 
verbal  confession  of  his  sins;  and  to  shake  off 
his  sins  from  his  hands  ;  so  that  he  may  die 
a  penitent  (convert),  and  [thus]  deserve  [to  par 
take  of  the  blessings  of]  the  life  of  the  world 
that  is  to  come. 

II.  A  man  ought  always  to  look  upon 
himself  as  if  he  were  at  the  point  of  death1; 
now  perchance  he  may  die  at  this  very  hour 
(immediately),  and  consequently  while  perse 
vering  in  his  sins  ;  he  ought  therefore  to  turn 
from  his  sins  forthwith,  and  not  to  say  :  I  will 
turn  when  I  grow  old;  lest  he  die  before  he 
grows  old.  This  is  that  which  Solomon  said  in 


PO3  literally  :  turned  to  die  (to  death)  ;  an  idiom 
used  by  the  Rabbins  to  denote  one  whose  life  is  drawing  to  a 
close  (who  is  at  the  point  of  death). 


his    wisdom:    *Let    thy    garments    be     ALWAYS 
white,  (Eccles.  ix.  8). 


DV  nr  ^  yiv  DT»  •oi 

ovn  n^  pit;  bai  on1? 

D^  5)Ni  nrrora 

p  pm*1  ^n  "IBN  "iDn11  ^  i^^n  ^v  j 
orf?  v^P  ^1  rnivD1?  IHIV  n»  pw  DIN*? 
nns  ^v  nw  P^V  ^^  i^^P  oniiy  n^nps 
I^SD  I^DH  n^  non 
rnio  ^^i  rnivo  t^*1  ote 

DilHtf  D^HpS 


"»DK 

rrn^  p:jy 
npy*1 

"  Rabbi  Eliezer  [used  to]  say  :  Turn  (repent)  one  day  be 
fore  thou  diest.  On  his  disciples  asking  him  :  How  can  a  man 
know  the  day  on  which  he  is  to  die  ?  he  said  unto  them  :  So 
much  more  ought  he  to  turn  (repent)  to-day,  lest  he  die  to 
morrow,  and  consequently  [he  ought  to  be  engaged]  in  re 
pentance  all  his  days  ;  and  so  also  Solomon  said  :  Let  thy  gar 
ments  be  ALWAYS  white;  and  let  thy  head  lack  no  ointment, 
(Eccles.  ix.  8).  Rabbi  Jochanan  the  son  of  Zackai  said,  by  way 
of  parable  ;  It  is  like  one  (a  king)  who  invited  his  servants 
to  a  repast  without  appointing  the  time;  now  the  prudent 
men  that  were  among  them  dressed  themselves  neatly,  and 
sat  down  at  the  door  of  the  royal  mansion,  saying  [to  them 
selves]  :  Can  there  be  any  thing  wanting  in  the  house  of  a 
king?  (and  consequently  the  repast  may  be  prepared  at  a 
moment's  notice;  we  ought  therefore  to  keep  ourselves  in 
readiness)  ;  but  the  foolish  men  that  were  among  them  went 
about  their  business,  saying  [to  themselves]:  Is  there  any 
repast  [that  can  be  prepared]  without  trouble?  (and  conse 
quently  there  will  still  be  time  enough  for  us  to  dress)  ;  on 


286 

III.  Ye  must  not  think  that  only  such 
transgressions  require  repentance  as  are  connected 
with  a  [positive]  act,  as  for  instance,  fornication, 
robbery,  or  theft ;  [it  is  not  so],  but  in  the  same 
way  as  one  ought  to  turn  from  these  [transgres 
sions],  so  ought  he  also  to  search  into  the  wicked 
dispositions  which  he  may  have,  and  to  turn  from 
anger,  hatred,  jealousy,  mockery,  hunting  for 
mammon  and  honours,  or  hunting  for  [dainty] 
food,  and  the  like;  from  all  these  ought  a  man 
to  turn  with  repentance.  And  indeed  these 
sins  are  even  more  serious1  than  those  connected 
with  a  [positive]  act,  inasmuch  as  when  a  man 
is  plunged  in  these,  it  is  very  difficult  [for  him] 
to  part  with  them,  just  as  it  is  said:  2Let  the 
wicked  forsake  $c.  (Isai.  Iv.  7). 

IV.     Moreover    the    penitent   man    (convert) 
must  not  imagine  that,  in  consequence  of  the  ini- 

a  sudden  the  king  summoned  his  servants ;  the  prudent  men 
that  were  among  them,  entered  into  the  presence  of  the  king 
neatly  dressed,  but  the  foolish  men  that  were  among  them,  en 
tered  into  his  presence  dirty.  The  king  [^therefore]  expressed 
his  joy  on  meeting  the  prudent  men,  but  was  angry  on  meet 
ing  the  foolish  men;  and  so  he  said:  They  who  dressed 
themselves  neatly  for  the  repast — let  them  sit  down,  eat,  and 
drink;  but  they  who  did  not  dress  themselves  neatly  for  the 
repast — let  them  stand  and  look." 

Bab.  Talmud,   Treatise  Sabbath,  Section  23. 

1  JfilKD   D^p  literally:  harder  than  those. 

2  Let  the  wicked  forsake  his  nay,  and  the  unrighteous  man 
HIS  THOUGHTS  ;  and  let  him  return  unto  the  Lord,  and  He  will 
have  mercy  upon  him  ;  and  to  our  God,  for  He  will  abundantly 
pardon. 


287 

quities  and  sins  which  he  had  committed,  he  is 
far  helow3  the  degree  of  the  righteous;  the 
matter  is  not  so;  but  [on  the  contrary]  he  is 
as  beloved  and  as  pleasant  to  the  Creator  as  if 
he  had  never  sinned;  and  not  only  so,  but  his 
reward  will  be  greater  still;  for  behold!  he  (the 
penitent  man)  has  tried  the  relish  of  sin,  and 
yet  has  parted  with  the  same,  and  subdued  his 
[wicked]  imagination.  [Thus]  the  sages  say: 
4  The  station  which  the  penitent  (converts)  occupy, 
not  [even]  the  perfectly  righteous  [themselves] 
can  occupy;  meaning  that  their  degree  (i.  e.  the 
degree  of  the  penitent)  is  even  higher  than 
the  degree  of  those  who  never  sinned,  inasmuch 
as  they  had  to  contend  with  their  [wicked] 
imaginations,  far  more  than  the  others. 

V.  All  the  prophets  have  given  us  strict 
injunctions  respecting  repentance.  And  indeed 
Israel  cannot  be  redeemed  by  any  other  means 

3  prmD   MrW  literally  :  that  he  is  distant  (remote). 

rnwn  ^yi^  opm  ira»  ^m 


prrft   afatf  "JDMP  poiy 

mpS  -nm  N^-D  pirrfr 

"  Because  Rabbi  Abuhuh  said  :  The  station  which  the 
penitent  (converts)  occupy,  not  [[even]  the  perfectly  righteous 
^themselves]  can  occupy  ;  for  it  is  said  :  Peace  to  \_him  that  is~\ 
far  off  and  to  {him  that  is~]  near,  (Isai.  Ivii.  19).  So  that  he 
that  is  far  off  (i.  e.  he  whose  evil  deeds  had  once  alienated 
him  from  God)  is  [[mentioned]  first,  and  he  that  is  near  (i.  e. 
he  who  always  cleaved  to  God,  and  never  went  astray),  is 
[[mentioned]  last/' 

Bab.  Talmud,   Treatise  Berachoth,  Section  5. 


288 


than  by  repentance.  Moreover  the  law  has 
already  assured  [us] :  that  Israel  will  in  the  end 
become  penitents,  [namely]  at  the  close  of  their 
captivity,  when  they  will  also  be  redeemed  forth 
with  ;  for  it  is  said :  lAnd  it  shall  come  to 
pass,  when  all  these  things  are  come  upon  thee, 
$c.  And  shalt  return  unto  the  Lord  thy  God 
...  That  then  the  Lord  thy  God  will  turn,  &p. 
(Deut.  xxx.  1,  2,  3). 

VI.  Repentance   is    of  the   greatest   import 
ance  ;  inasmuch  as  it  brings  a  man  nearer  to  the 
Shechinah ;  for  it  is  said :   O  Israel,  return  un 
to  the  Lord  thy   God,    (Hos.  xiv.  1.);    again   it 
is    said:    Yet  have   ye    not  returned  unto   Me, 
saith    the    Lord,   (Amos  iv.   6.) ;    and   it  is    also 
said:   If  thou  wilt  return,    O   Israel,    saith  the 
Lord,  return  unto  Me,  (Jer.  iv.  1.) ;    meaning,  if 
thou    wilt    but   turn   with   repentance,   thou  wilt 
cleave  unto  Me. 

VII.  Repentance  brings  near  [to  God]  those 
that  were  remote  [from  Him].     The  same  [man] 
who,    [but]    the   day  before,    was   hated   by  God, 


1  And  it  shall  come  to  pass,  when  all  these  things  are  come 
upon  thee,  the  blessing  and  the  curse,  which  I  have  set  before  thee, 
and  thou  shalt  cull  [_them~\  to  mind  among  all  the  nations,  whither 
the  Lord  thy  God  hath  driven  thee. 

And  shalt  return  unto  the  Lord  thy  God,  and  shalt  obey  His 
voice  according  to  all  that  I  command  thee  this  day,  thou  and  thy 
children,  with  all  thine  heart,  and  with  all  thy  soul ; 

That  then  the  Lord  thy  God  will  turn  thy  captivity,  and  have 
compassion  upon  thee,  and  will  return  and  gather  thee  from  all 
the  nations,  whither  1he  Lord  thy  God  hath  scattered  thee. 


289 

detested,  repulsed*  and  abhorred,  is  now  be 
loved,  pleasant,  a  kin  and  a  favorite.  And 
thus  we  find,  that  the  same  expressions,  where 
with  the  Holy  One,  blessed  be  He !  repulsed 
sinners,  [were  used  by  Him,  when]  He  recalled3 
penitents,  individuals  as  well  as  multitudes  of 
men ;  for  it  is  said :  And  it  shall  come  to  pass, 
[that]  in  the  place  where  it  was  said  unto  them, 
Ye  [are]  not  My  people,  [there]  it  shall  be 
said  unto  them,  [Ye  are]  the  sons  of  the  living 
God,  (Hos.  i.  10).  Also  respecting  Jeconiah  [at 
the  time  when  he  persevered]  in  his  wickedness, 
it  was  said:  Write  ye  this  man  childless,  a 
man  [that]  shall  not  prosper  in  his  days,  (Jer. 
xxii.  30.) ;  4  Though  Coniah  the  son  of  Jehoia- 
kim  king  of  Judah  were  the  signet  upon  My 
right  hand,  (Jer.  xxii.  24.) ;  yet  when  he  re 
pented  in  his  captivity,  it  was  said  respecting 
Zerubbabel  his  son5 :  In  that  day,  saith  the 
Lord  of  hosts,  tvill  I  take  thee,  O  Zerub- 


literally:  and  removed. 

3  TIpD  literally :  He  [_was^\  bringing  near. 

4  As  I  live,  saith  the  Lord,  though  Coniah  the  son  of  Jehoia- 
kim  king  of  Judah  were  the  signet  upon  My  right  hand,  yet  would 
I  pluck  thee  thence.     Jeconiah  is  here  called  Coniah,  by  way 
of  contempt;  thus  Rabbi  David  Kimchi  observes  in  his  com 
mentary    rvUTHE)1?   IITID   INlpI    "And    he    (the    prophet) 
called  him  Coniah  by  way  of  disregard." 

5  Zerubbabel    was    not   the  son,   but  the  great  grandson 
'of  Jeconiah;   yet,  with  the  Rabbins,  grand  children  go  fre 
quently  by  the  name  of  children.     See  page  290,  Note  1. 

o  o 


290 

babel,  My  servant,  the  son1  of  Shealtiel,  saith 
the  Lord,  and  will  make  thee  as  a  signet, 
(Hag.  ii.  23). 

VIII.  How  great  is  the  excellence  of  re 
pentance!  The  same  man  who,  the  day  before, 
was  separated  from  the  Lord  God  of  Israel,  as 
it  is  said  :  But  your  iniquities  have  separated 
betiveen  you  and  your  God,  (Isai.  lix.  2.)— 
who  cried  [to  God]  and  yet  was  not  listened 
unto,  as  it  is  said:  Yea,  when  ye  make  many 
prayers,  [I  will  not  hear],  (Isai.  i.  15.)  —  whose 
[good  deeds],  though  he  happened  to  fulfil  any 
commandment,  were  repulsed  with  indignation2, 
as  it  is  said:  Who  hath  required  this  at  your 
hand,  to  tread  my  courts'?  (Isai.  i.  12);  ^Wlio 
[is  there]  even  among  you  that  would  shut  the 
doors?  fyc.  (Mai.  i.  10.)  —  [the  same  man]  is 

1  Zerubbabel  was  not  the  son  but  the  grandson  of  Shealtiel  ; 
now  as  Shealtiel  was  the  son  of  Jeconiah  as  recorded  in 
1  Chron.  iii.  17  :  And  the  sons  of  Jeconiah,  Assir,  Salathiel  his 
son,  it  follows  that  Zerubbabel  was  the  great  grandson  of  Je 
coniah.  See  Rabbi  David  Kimchi's  Commentary  on  the  18th 
arid  19th  verses  of  the  above-named  chapter  of  1  Chronicles. 
That  Rabbi  throws  considerable  light  on  this  part  of  the  ge 
nealogy  _,  which  seems  to  be  involved  in  obscurity  and  contra 
diction. 


2  YOS1  I/TIN  pSniDl  literally  :  and  they  tear  them  in  pieces, 
(confound  them)  in  his  presence. 

3  Who  [is  there~\  even  among  you  that  would  shut  the  doors 
[for  nought^  ?  neither  do  ye  kindle  \_fire\  on  Mine  altar  for 

nought.  I  HAVE  NO  PLEASURE  IN  YOU,  SAITH  THE  LORD 
OF  HOSTS,  NEITHER  WILL  I  ACCEPT  AN  OFFERING  AT  YOUR 
HAND. 


291 

this  day  (after  having  turned  penitently)  cleav 
ing  unto  the  Shechinah;  for  it  is  said:  But  ye 
that  did  CLEAVE  unto  the  Lord  your  God, 
(Deut.  iv.  4).  Should  he  now  cry  [to  God],  he 
will  be  listened  unto  forthwith,  as  it  is  said: 
And  it  shall  come  to  pass,  that  before  they  call, 
I  will  answer,  (Isai.  Ixv.  24.) ;  should  he  now 
fulfil  any  of  the  commandments,  [his  good  deeds] 
will  be  accepted  with  delight  and  with  joy,  as 
it  is  said:  For  God  now  accepteth  thy  works, 
(Eccles.  ix,  7.) ;  and  not  merely  this,  but  He 
even  longs  for  them,  (viz.  for  the  works,  prayers 
and  offerings  of  the  penitent),  as  it  is  said : 
Then  shall  the  offering  of  Judah  and  Jeru 
salem  be  pleasant  unto  the  Lord,  as  in  the 
days  of  old,  and  as  in  former  years,  (Mai. 
iii.  4). 

IX.  With  regard  to  the  penitent  (converts), 
it  is  their  [constant]  practice  to  be   humble  and 
exceedingly    meek.     If  foolish    men    happen    to 
reproach   them   with   their   former  deeds,   saying 
unto  them:    "Yesterday   thou  didst   so   and   so, 
or  yesterday  thou  didst  say  so  and  so,"  they  do 
not   mind   them,    but    hear    [this    reproach]    and 
rejoice  [in  it],  knowing  that  this  [still  enhances] 
their    merit,     inasmuch    as    whenever    they    are 
ashamed   of  the  transgressions  which  they  have 
committed,  and  blush   for  the  same,  their  merit 
becomes  greater,  and  their   degree   more  exalted. 

X.  It    is    however   an   actual    sin    to    say 
unto  a  penitent  man  (convert),  "Remember  thy 


292 

former  doings;"  or  to  mention  the  same  in  his 
presence,  with  the  intention  of  putting  him  to 
shame;  or  even  to  mention  things  or  matters 
of  this  nature1,  with  the  intention  of  recalling 
to  his  mind  that  which  he  [once]  did.  All 
this  is  forbidden ;  as  being  comprehended  in 
the  admonition  against  oppressive  words,  re 
specting  which  the  law  warns  [men],  saying: 
zYe  shall  not  therefore  oppress  one  another, 
(Lev.  xxv.  17). 

1  )Jl7   PDV7H  literally :  that  are  like  them, 

2  In  Lev.  xxv.  14.  it  is  said:  YTJN  J"W  ttPN  131J"!   *?N   Ye 
shall  not  oppress  one  another  ;    which  the  Rabbins   apply   to 
oppression  or  fraud  in  pecuniary   matters,   as    Rabbi    Solomon 
Jarchi  observes  in  his   Commentary :    ]1DD   J1N31N   II    "  this 
[refers    to]    oppression    (or   fraud)   in   money   matters/'    and 
which  is  also  evident  from  the  context,  as  this  verse  begins 
with  the  words:  And  ifthou  sell  ought  unto  thy  neighbour,  fyc. 
But  in  the  verse  quoted  here  by  our  Author  it  is  said  again : 
-pr6**B    nNTl   WDy  fit*   EM*   W!   *&)   Ye  shall  not  there 
fore  oppress  one  another ;  but  thou  shall  fear  thy  God;  and  this 

the  Rabbins  apply  to  oppressive  or  fraudulent  words,  as  Rabbi 
Solomon  Jarchi  says :  Dnil  J1WIK  ^  "VHTn  )*O  "  Here 
[the  law]  warns  against  oppressive  or  fraudulent  words;" 
observing  at  the  same  time,  that  whenever  a  moral  command 
ment  is  enjoined  by  the  law,  respecting  things  not  connected 
with  any  positive  act,  but  such  as  rest  with  the  heart  alone, 
and  which  none  but  He  can  know  who  searches  the  heart  of 
man,  (as  is  the  case  with  oppressive  and  fraudulent  words), 
the  commandment  is  always  accompanied  by  the  awful  pre 
cept  :  But  thou  shall  fear  thy  God. 


PRECEPTS   RELATING   TO   REPENTANCE. 


CHAPTER    VIII. 

THE  good  which  is  laid  up  for  the  righte 
ous,  consists  in  the  life  of  the  world  that  is 
to  come;  a  life,  free  from  death3;  and  a  good, 
free  from  evil4.  This  is  that  which  is  written 
in  the  law  :  That  it  may  be  well  with  thee, 
and  [that]  thou  mayest  prolong  [thy]  days, 
(Deut.  xxii.  7).  By  tradition  they  (the  sages) 
taught  [thus]  :  5  That  it  may  be  well  with  thee 


3  ]HDV  JTI&   ]W  literally:  with  which  there  is  no  death. 

4  n&n   H&y   pNltf  literally  :  with  which  there  is  no  evil. 

5  iTODI   iTOD  ^O   ^   ]*$   "1D1N   lp>T»   U") 


D\nDn  rwn  PHP  nroi 
IVD^  TD^  pan^  wtb  rra  D^I  n^  -nian  ni 
nn  n^11  rai»pn  i1?  n^  ivo^  ^na  ipn 
mu^  r6>n  rn^iu  ^  xirn  m^i1?  r6y 


nr        v^  ni3n»    NII  nr 


"  Rabbi  Jacob  says  :  There  is  no  commandment  written  in 
the  law,  the  reward  of  which,  being  mentioned  along  with  it, 

does 


294 

— in  that  world  which  is  altogether  good;  and 
[that]  thou  mayest  prolong  [thy]  days — in  that 
world  which  [is  to  endure]  very  long,  (i.  e.  which 
is  to  last  for  ever) ;  meaning,  the  world  that 
is  to  come. 

II.  Now  the  reward  of  the  righteous,  con 
sists  in  this,  [namely],  that  they  are  to  attain 
unto  that  bliss1,  and  that  they  are  to  exist  in 
that  good  (happiness);  again  the  retribution 
[which  awaits]  the  wicked,  consists  in  this, 
[namely],  that  they  are  not  to  attain  unto  that 
life,  but  that  they  are  to  be  cut  off  and  die. 
Moreover  he  who  does  not  attain  unto  that  life, 

does  not  allude  to  the  resurrection  of  the  dead.  On  [the  sub 
ject  of]  honouring  [our]  fathers  and  mothers  it  is  written : 
That  thy  days  may  be  prolonged,  and  that  it  may  go  well  with 
thee,  (Deut.  v.  16).  Again  on  [the  subject  of]  letting  the 
dam  go  from  its  nest,  it  is  also  written :  That  it  may  be  well 
with  thee,  and  \Jhat~\  thou  mayest  prolong  [thy~\  days,  (Deut. 
xxii.  7).  Now  behold !  [suppose]  one,  to  whom  his  father 
were  to  say :  Ascend  that  tower,  and  fetch  down  some  pigeons 
for  me;  actually  ascends  the  tower,  lets  the  dam  go,  and 
takes  the  young,  (and  consequently  in  thus  obeying  his 
father's  command,  and  at  the  same  time  letting  the  dam  go, 
fulfils  two  commandments,  to  each  of  which,  the  promised 
reward  of  happiness  and  longevity  is  attached) ;  yet  on  his 
descending  [from  the  tower],  he  falls  down  and  dies — where 
then  are  this  man's  happy  days  ?  Or  where  is  this  man's  pro 
longation  of  days? — But  [the  fact  is  that  the  true  meaning  of 
the  text  is  this] :  that  it  may  go  well  with  thee — in  that  world 
which  is  altogether  good ;  that  thy  days  may  be  prolonged — 
in  that  world  which  is  [to  endure]  very  long. 

Bab.  Talmud,  Treatise  Kidushin,  Section  1 . 

literally :  to  that  sweet  or  delight- 


295 

is  [said  to  be]  a  dead  man,  who  is  never  to 
live  again,  seeing  that  he  is  to  be  cut  off,  in 
consequence  of  his  wickedness,  and  perish  like 
a  beast.  Now  this  is  the  [nature  of  the]  cut 
ting  off  recorded  in  the  law,  when  it  says: 
KTfil  tt?33n  n~Qn  msn  That  soul  shall  UTTERLY 
be  cut  off,  (Numb.  xv.  31.);  (literally:  that  soul 
SHALL  BE  CUT  OFF  TO  BE  CUT  OFF).  By  tra 
dition  they  (the  sages)  taught  [thus]:  rrorr2  TO 
BE  CUT  OFF,  [implies]  from  this  world;  msfi 
THOU  SHALT  BE  CUT  OFF,  [implies],  from  the 
world  that  is  to  come;  by  which  it  was  meant, 
that  the  soul,  after  parting  with  the  body  in 
this  world,  is  not  to  attain  unto  the  life  of  the 
world  that  is  to  come,  but  is  to  be  cut  off  even 
from  the  world  that  is  to  come. 

III.  With  regard  to  the  world  that  is  to 
come,  in  it  there  is  neither  body  nor  frame, 
but  the  souls  only  of  the  righteous  [exist  in  it] 
without  the  body,  just  the  same  as  the  minis- 
tering  angels*.  Now  since  in  it  there  are  no 
frames  (bodies),  neither  can  there  be  in  it  either 
eating  or  drinking,  nor  any  other  of  those  things 
which  the  bodies  of  men  stand  in  need  of  in 


nrn  nyi  rron— rron  rron 

nil  Nin  [That  soul]  shall  be  cut  off  to  be  cut 
off,  (shall  utterly  be  cut  off}— [here]  fTOn  to  be  cut  off, 
[implies]  from  this  world ;  /"TO-H  shall  be  cut  off,  [implies] 
from  the  world  that  is  to  come;  these  are  the  words  of 
Rabbi  Ekivah. — Bab.  Talmud,  Treatise  Sanhedrin,  Section  11. 
3  Seepage  118,  Note  1. 


296 

this  world;  nor  can  there  belong  to  it  any  one 
of  the  things  belonging  to  bodies  in  this  world, 
as,  for  instance,  sitting,  standing,  sleep,  death, 
melancholy,  laughter,  or  the  like.  Thus  the 
sages  of  old  said:  JIn  the  world  that  is  to  come 
there  is  neither  eating,  nor  drinking,  nor  sexual 
intercourse  ;  but  [there]  the  righteous  sit  with 
their  crowns  on  their  heads,  delighting  in  the 
shining  [glory]  of  the  Shechinah. 

IV.     Behold!  this  clearly  proves2,  that  there 
can   be  no  corporeal  existence  there,   seeing  that 


^iy  mn  D^iyD  vb 

mm  rms  N'^I  mm  xb\  rfroN  xb  u  PN  Kin 
mnn  vfy]  nwrc  ato  nwp  »^  jro 
VID  mnji  Dn^^n  Dn^nnisi^n  crnw 


"  Rav  used  frequently  to  say  :  The  world  that  is  to  come 
is  not  like  this  world,  [^seeing  that]  in  the  world  that  is  to 
come  there  is  neither  eating,  nor  drinking,  nor  sexual  inter 
course,  nor  trade,  nor  jealousy,  nor  hatred,  nor  contention; 
but  [[there]  the  righteous  sit  with  their  crowns  on  their  heads, 
delighting  in  the  shining  Qglory]  of  the  Shechinah,  as  it  is 
said:  Also  they  saw  God,  and  did  eat  and  drink*,  (Exod.  xxiv. 
11).—  Bab.  Talmud,  Treatise  Berachoth,  Section  2. 

2  "]b  "nUTO  "Hi!  literally:  behold!  it  was  made  clear  to 
thee. 

*  That  is,  they  were  as  satisfied  with  seeing  God  as  if  they  had  eaten 
and  drunk.—  It  is  in  this  sense  that  this  text  must  have  been  understood  by 
the  Rabbi  who  quotes  it  here  in  support  of  his  saying.  Onkelos  too  renders 
this  verse  by  : 

inm  I-'WK  iVxs  Nijm  ibnpnx-r  pmmpi  pn  nm  '"ST  top*  n»  irm 
"  And  they  saw  the  glory  of  the  Lord,  and  were  glad  within  them 
selves,  in  consequence  of  their  having  been  accepted  with  favour,  as  if  they 
had  paten  and  drunk." 


297 

there,  there  is  neither  eating  nor  drinking. 
And  with  regard  to  that  which  (the  sages) 
said:  that  [there]  the  righteous  sit,  this  they 
said  by  way  of  allegory  ;  meaning,  that  the  souls 
of  the  righteous  exist  there  without  labour  or 
toil3;  moreover  by  saying:  with  their  crowns  on 
their  heads,  they  meant  to  express  :  that  the 
knowledge  which  they  (the  righteous)  possessed4 
[in  this  life],  and  by  means  of  which  they  at 
tained  unto  the  life  of  the  world  that  is  to 
come,  still  exists  (continues)  with  them,  and 
constitutes  [now]  their  crown;  just  as  Solomon 
said:  *With  the  crown  wherewith  his  mother 


3  So  that  the  expression  D^W  they  sit,  introduced  by  the 
Rabbins  in  this  instance,  does  not  refer  to  attitude,  but  only  to 
the  state  of  ease  and  rest  from  labour  and  trouble,  in  which  the 
souls  of  the  righteous  continue  their  existence  in  the  life  here 
after. 


literally  :  the  knowledge  which  they  knew. 

5  Go  forth,  0  ye  daughters  of  Zion,  and  behold  king  Solomon 
with  the  crown  wherewith  his  mother  crowned  him  in  the  day  of 
his  espousals,  and  in  the  day  of  the  gladness  of  his  heart. 

According  to  the  Rabbins,  king  Solomon  here  means  God; 
thus  we  find  in  the  Bab.  Talmud,  Treatise  Shevuoth,  Section  4. 

ttnp  D'-wri   "wi  omDNrr   rrdw   bz 
1*7  *fr*n  'sfc  *w  *D-O  rro  yin  'b®  oh&rw 

"  Whenever  [the  word]  Solomon  is  mentioned  in  the  Song 
of  Songs  it  is  holy,  (i.  e.  it  is  to  be  looked  upon  as  one  of  the 
holy  Names  by  which  God  is  called).  [[Thus  the  Song  of 
songs  nD7ttf7  "lltfN  which  is  Solomon's,  implies]  ^S  "Tttf 
Y?tt7  Dl  ?lWKtf  a  song  of  Him  to  whom  peace  belongs  ;  except  in 
the  [[following]  instance,  [[namely]:  My  vineyard,  which  \_is~] 
mine,  \_is~\  before  me  ;  thou  0  Solomon,  \jnust  have~^  a  thousand, 
(Song  of  Solomon,  viii.  12.)  ;"  (i.  e.  in  this  instance  alone  does 

p  p  the 


crowned  him,  (Solomon's  Song,  iii.  11.).  Behold! 
it  is  also  said :  And  everlasting  joy  UPON  THEIR 
HEADS,  (Isai.  xxxv.  10.) ;  but  now  joy  is  not  a 
body,  (i.  e.  not  a  corporeal  thing)  that  it  should 
[be  said  to]  rest  on  the  head? — [it  must  there 
fore  have  been  said  in  a  figurative  sense],  so 
also  the  Crown,  spoken  of  here  by  the  sages, 
implies  intelligence.  Again  what  means  that 
which  they  (the  sages)  said:  delighting  in  the 
shining  [glory]  of  the  Sheckinak? — [it  means] 
that  they  (the  souls  of  the  righteous)  know  and 
comprehend  more  of  the  truth  of  the  Holy 
One,  blessed  be  He !  than  they  knew,  while  in 
this  dark  and  abject  body. 

V.  Whenever  in  this  respect  [the  expres 
sion]  ^23  so UL  is  made  use  of1,  it  does  not 
refer  to  the  breath  [of  life]  which  stands  in 
need  of  the  body,  but  to  the  quality  (faculty) 
of  the  soul,  namely  to  that  intelligence  which 
comprehends  as  much  of  the  Creator  as  it  is  in 
its  power  [to  comprehend],  and  which  also  com 
prehends  those  intelligences  that  are  distinct 
[from  matter],  as  well  as  all  other  things  [created]. 


the  word  Solomon  refer  to  the  real  king  Solomon  and  not  to 
God,  and  therefore  is  not  to  be  considered  as  holy). 

Now  the  whole  of  the  verse  quoted  here  from  Solomon's 
Song,  is  looked  upon  by  the  Rabbins  as  figurative  of  the  Is 
raelites'  celebrating  God  in  the  tabernacle  of  the  congregation  ; 
as  recorded  in  the  Medrash  Shir  Hashirim  Rabbah. 

literally:   which  is  said  (mentioned). 


299 

So  that  it  is  that  quality,  the  nature  of  which 
we  have  explained  in  the  fourth  Chapter  of  the 
Precepts  relating  to  the  foundations  of  the  law, 
which,  in  this  instance,  goes  by  the  name  of 
Soul2. 


VI.  That  life,  (i.  e.  the  life  hereafter),  be 
cause  there  is  no  death  in  it,  (seeing  that  death 
is  one  of  the  accidents  which  can  befal  the  body 
only,  and  that  there  is  no  corporeal  existence 
there),  is  called  the  bundle  of  life,  as  it  is  said  : 
But  the  soul  of  mij  lord  shall  be  bound  IN  THE 
BUNDLE  OF  LIFE,  (1  Sam.  xxv.  29.  ),  by  which 
that  reward  was  meant,  than  which  there  can 
be  no  greater,  and  that  good  (bliss),  beyond 
which  there  is  no  good.  Now  it  is  that  [state 
of  blissful  life]  which  all  the  prophets  so  eagerly 
wished  for,  and  to  which  also  various  names  were 
given3  by  way  of  allegory,  [as  for  instance],  The 
mountain  of  the  Lord;  His  holy  place;  The 
way  of  holiness;  The  courts  of  the  Lord;  The 
Beauty  of  the  Lord4;  The  tabernacle  of  the 
Lord;  The  temple  of  the  Lord;  The  house  of 
the  Lord,  and  the  gate  of  the  Lord.  Moreover 
the  sages,  by  way  of  allegory,  called  that  good 
which  is  prepared  for  the  righteous:  rmyD  the 


2  HI   P3yi  ^23   mnpSn  literally :  that  is  called  SOUL  in 
this  matter,  (case,  respect). 

3  rb  IN  ^p3  literally :  were  called  to  it. 

4  And  let  the  BEAUTY  OF  THE  LORD  our  God  be  upon  us, 
(Ps.  xc.  17). 


feast1;  but  more  generally2  they  call  it: 
the  world  that  is  to  come. 

VII.  [Again]  the  punishment3,  above  which 
there  can  be  no  punishment,  consists  in  this, 
[namely],  that  the  soul  is  cut  off,  and  does  not 
attain  unto  that  life,  as  it  is  said :  That  soul 
shall  UTTERLY  BE  CUT  OFF;  his  iniquity  [shall 
be]  upon  him,  (Numb.  xv.  31).  Now  this  de 
struction  the  prophets  called,  by  way  of  allegory, 
the  pit  of  destruction* ;  jmtf  destruction^;  nnsn 
Topliet* ;  and  also  npby  the  horseleach~ ;  so  that 
they  called  it  by  all  [kinds  of]  expressions  [de 
noting]  destruction  and  corruption,  in  conse 
quence  of  its  being  that  destruction  after  which 
there  is  no  standing  (existence),  and  that  ruin 
which  admits  of  no  reparation. 

1  So  the  Rabbins  say  in  Perke  Avoth,  Section  3.  in  allusion 
to  the  pleasures  and  happiness  which  are  to  be  enjoyed  by  the 

righteous  in  the  life  hereafter :  »TDJID^   JplflD  TDiTI  And  all 
\jnen~\  are  Jit  for  the  FEAST. 

2  DpD    tel   r6   plpl   literally:    but  they   call  it   in    all 
[other~]  places  (instances). 

3  HDp^n  literally :  the  vengeance. 

4  But  thou,  0  God,  shall  bring  them  down  into  the  PIT  OF 
DESTRUCTION,  (Ps.  Iv.  23). 

5  Hell  and  DESTRUCTION  [are~]   before  the   Lord,    (Prov. 
xv.  11). 

6  For  TOPHET  [js~]  ordained  of  old;  yea,  for  the  king  it  is 
prepared,  fyc.  (Isai.  xxx.  33). 

7  The  horselcach  hath  two  daughters,  {_crying~\,  Give,  give, 
(Prov.  xxx.  15). 


301 


VIII.  That  good  [already  described  as 
awaiting  the  righteous  in  the  life  hereafter]  will 
perchance  he  despised  in  your  eyes,  as  you 
may  fancy,  that  the  reward  for  one's  [fulfilling 
the]  commandments,  and  for  being  perfect  in 
the  way  of  truth,  ought  to  be  no  other  than 
this,  [namely],  that  he  should  eat  and  drink 
delicious  things8,  that  he  should  have  intercourse 
with  [women  of]  fine  figures9,  that  he  should 
be  arrayed  in  raiment  of  fine  linen  and  em 
broidered  work,  that  he  should  dwell  in  pavilions 
of  ivory,  and  have  for  his  use  vessels  of  silver 
and  gold,  or  other  things  like  these,  just  as 
those  foolish  simpletons  imagine,  who  are  plunged 
in  wickedness.  But  now,  wise  and  intelligent 
men  know  that  all  these  things  are  idle,  vain, 
and  unprofitable10,  and  that  if  with  us,  in  this 
world,  they  are  [considered]  as  some  thing  de 
sirable11,  it  is  only  because  we  are  possessed  of 
bodies  and  frames,  and  because  all  these  things 
constitute  the  wants  of  the  body,  so  that  the 
soul  neither  longs  after,  nor  wishes  for  them, 
but  inasmuch  as  they  are  requisite  for  the  body, 
[namely]  for  the  satisfying  of  its  claims,  to  the 


8  JTQID   nND  literally  :  good  food. 

9  m*O  fiVTfif  literally  :  beautiful  shapes. 

10  r6yifi   DPT1   ]W  literally:  and  there  is  no  help  (benefit} 
in  them. 

11  "OBD   vkx  run  rfnyi  lAw  r6ra   nntD   raw 

literally:  and  they  arc  only  a  great  good  with  us  in  this  world 
because  ,. 


302 


end  that  it  (the  body)  may  be  preserved  in  per 
fection1.  But  at  a  time  when  there  will  be  no 
body  (i.  e.  no  corporeal  existence),  all  these  things 
must  needs  become  vain. 

IX.  With  regard  however  to  that  great 
good  (bliss),  in  which  the  soul  is  to  exist  in  the 
world  that  is  to  come  —  there  is  no  possibility2 
of  comprehending  or  of  knowing  the  same, 
[whilst]  in  this  world;  seeing  that  in  this 
world,  we  are  sensible  of  that  only,  which  is 
good  for  the  body,  and  to  which  also  our 
wishes  are  [confined]  ;  but  with  respect  to  that 
good,  it  is  so  exceedingly  great,  that  the  good 
things  of  this  world  can  bear  no  comparison  with 
the  same,  except  by  way  of  figure.  So  that  for 
us  actually  to  represent  the  happiness  of  the  soul 
in  the  world  that  is  to  come,  by  the  happiness 
of  the  body  in  this  world,  when  eating  or  drink 
ing,  is  altogether  impossible3  ;  that  happiness 
being  so  unsearchably  great,  that  it  can  admit 
of  no  comparison  or  simile.  This  is  that  which 
David  said:  *[Oh]  how  great  [is]  Thy  good 
ness,  which  Thou  hast  laid  up  for  them  that 


12J3n    tf^tt;    nD    literally:    in  order 
that  it  (the  body")  may  find  its  desire,  and  stand  in  perfection. 

'  "JTT   Dili?   PM  literally  :  there  is  no  way  (manner}  what 
ever. 

3  P   l^tf  literally  :  it  is  not  so,  (this  cannot  be). 

4  \L®n~\  how  great  C"'J  Thy  goodness,  which  Thou  hast  laid 
up  for  them  that  fear  Thee;  \jvhich~]  Thouhast  wrought  for  them 
that  trust  in  Thee  before  the  sons  of  we?)  ! 


303 

fear  Thee,  $c.  (Ps.  xxxi.  19).  And  indeed  the 
longings  of  David  for  the  life  of  the  world  that 
is  to  come  were  very  great  ;  for  it  is  said  : 
[/  had  fainted},  unless  I  had  believed  to  see 
the  goodness  of  the  Lord  in  the  land  of  the 
living,  (Ps.  xxvii.  13). 

X.  The  sages  of  old  have  already  informed 
us5,  that  with  respect  to  the  good  (bliss)  of  the 
world  that  is  to  come,  it  is  not  in  the  power 
of  man  to  comprehend  it  unto  perfection,  and 
that  no  one  knows  its  excellency,  beauty,  and 
nature,  save  the  Holy  One,  blessed  be  He  ! 
alone;  moreover  that  all  the  good  (happiness) 
which  the  prophets  prophesied  for  Israel,  related 
only  to  bodily  matters  (advantages),  such  as  the 
Israelites  are  to  enjoy  in  the  days  of  our  King 
the  Messiah,  [namely]  at  the  time  when  the 
rulership  shall  be  restored  to  Israel;  but  that 
with  regard  to  the  good  (bliss)  of  the  life  of 
the  world  that  is  to  come,  seeing  that  this 
cannot  admit  of  comparison  or  simile,  the  pro 
phets  never  [attempted  to]  represent  the  same 
by  any  simile,  lest  they  should  underrate6  it 
by  the  simile.  This  is  that  which  Isaiah  said  : 
7  Neither  hath  the  eye  seen,  O  God,  beside 


literally  :   they  have  made  known  to  us. 

m»   IfinSP    Vtw   TO    literally:    in   order  thai 
they  might  not  lessen  {diminish]  it  by  the  simile. 

7  For  since  the  beginning  of  the  world  \_men~\  have  not  heard, 
nor  perceived  by  the  ear,  neither  hath  the  eye  seen,  0  God,  beside 
Thee,  \_whaf~]  He  hath  prepared  for  him  that  waitdhfor  Him. 


304 

Thee,  [what]  He  hath  prepared  for  him  that 
waiteth  for  Him,  (Isai.  Ixiv.  4.)  ;  by  which  he 
meant  to  express  this  :  A  good  (bliss),  such  as 
not  [even]  the  eye  of  a  prophet  hath  beheld, 
and  such  as  no  one  hath  seen  but  God  [Him 
self],  hath  God  prepared  for  the  man  that  wait 
eth  for  Him.  So  [also]  the  sages  said:  1AH 
the  prophets  prophesied  only  of  [that  which  is 
to  happen  at]  the  days  of  the  Messiah  ;  but, 
as  to  the  world  that  is  to  come  —  NEITHER  HATH 

THE   EYE     SEEN,     O    GoD9    BESIDE     THEE. 

XL  Now  the  reason  why2  the  sages  called 
it  N1H  D^V  the  world  that  is  to  come,  is  not 
because  it  does  not  exist  now,  so  that  [we 
should  imagine  that]  this  world  is  [first]  to  be 
destroyed,  and  then  [only]  that  [other]  world 
will  come  [into  existence]  —  no,  the  matter  does 
not  stand  thus,  but  [on  the  contrary]  behold! 
it  actually  does  exist,  seeing  that  it  is  said: 
;i  Which  Thou  HAST  laid  up  for  them  that  fear 


v   Dwarr       NIN  -a  wn  •»! 
nnm  xb  py  Nin  rbyb  bix  won  rno^ 


"  Because  Rabbi  Haiiah  the  son  of  Abbah  said  :  All  the 
prophets  prophesied  only  of  Qhat  which  is  to  happen  at]  the 
days  of  the  Messiah,  but  as  to  the  world  that  is  to  come  — 
NEITHER  HATH  THE  EYE  SEEN,  O  GOD,,  BESIDE  THEE." 

Bab.  Talmud,   Treatise  Sabbath,  Section  6. 

2  Kin  D^iyn  D'Dan  ITYIK  i^pp  m  literally.-  that 

for  which  the  sages  called  it  the  world  that  is  to  come. 

3  great  \js~\   Thy  goodness,    which    Thou    HAST 

LAID 


305 


Thee  i  [which]  Thou  HAST  wrought,  (Ps.  xxxi. 
19).  But  they  (the  sages)  called  it  the  world 
that  is  to  come,  because  that  life  is  to  be  en 
joyed4  by  man  subsequently  to  the  life  of  this 
world,  in  which  we  are  preserved  both  with  body 
and  soul,  and  which  is  the  first  stage  of  human 
existence5. 


LAID  UP  for  them  that  fear  Thee;  [which~\  Thou  HAST  WROUGHT 
for  them  that  trust  in  Thee,  fyc.  :  all  in  the  past  tense,  and  con 
sequently,  that  goodness  must  be  in  existence  already. 

4  D^yn  *n  in**  DT*^  ft  p»i  D*nn  jrow  ^SD 

ntn  literally  :  because  that  life  comes  to  man  after  the  life  of  this 
world. 


5  POtiMni  DPW        ?  NMMTT  TO1  literally:    and  which 
is  that  which  is  jirst  found  by  every  man. 


PRECEPTS   RELATING   TO   REPENTANCE, 


CHAPTER    IX. 

BUT  now  since  it  lias  been  shown1  that  the 
reward  which  is  to  be  bestowed  for  [the  fulfil- 
ing  of]  the  commandments,  and  the  good  (bliss) 
which  we  are  to  attain  unto,  if  we  keep  the 
way  of  the  Lord  as  prescribed  in  the  law, 
consist  in  the  life  of  the  world  that  is  to  come, 
as  it  is  said:  That  it  may  be  well  with  thee, 
and  [that]  thou  mayest  prolong  [thy]  days2  (Deut. 
xxii.  7.)?  also  that  the  punishment  which  is  to 
be  inflicted3  on  the  wicked,  who  forsake  the 
paths  of  righteousness  prescribed  in  the  law, 
consists  in  cutting  [them]  off,  as  it  is  said: 
That  soul  shall  utterly  be  cut  off;  his  iniquity 
[shall  be]  upon  him*  (Numb.  xv.  31.)  ;  what 
then  [means]  that  which  is  written  through  the 
whole  of  the  law  :  If  ye  obey  —  such  and  such 


literally  :  after  that  it  has  become  known. 
2  See  page  293,  IF  i. 


3  tyyonn  P  pDptott  TOpam  literally:  and  the  vengeance 
avenged  of  the  wicked. 

4  See  page  295,  IT  n. 


307 

things  shall  come  upon  you;  but  if  ye  obey 
not — such  and  such  things  shall  befal  you; 
all  these  being  things  [which  relate]*  to  this 
world,  as  for  instance,  plenty  or  famine;  war  or 
peace;  kingly  power  or  degradation5;  possession 
of  the  land6  or  captivity;  success  in  our  en 
terprises  or  total  ruin7;  and  other  worldly  con 
cerns? — Now  all  these  things  actually  have  come 
to  pass,  and  will  [again]  come  to  pass;  so  that, 
whenever  we  fulfil  all  the  commandments  of  the 
law,  all  the  good  things  of  this  world,  shall 
come  upon  us ;  and,  whenever  we  trespass  against 
the  same,  the  evil  things  recorded  [in  the  law] 
shall  befal  us.  But  still,  these  good  things  are 
by  no  means  to  be  the  ultimate  reward  be 
stowed  for  [the  fulfilling  of]  the  commandments: 
nor  are  these  evil  things  to  be  the  ultimate  pu 
nishment  inflicted  on  him  who  trespasses  against 
all  the  commandments ;  but  the  solution  of  the 
matter  is  [as  follows]. 

II.  The  Holy  One,  blessed  be  He!  has 
given  us  this  law,  [which  is]  a  tree  of  life  to 
every  one  who  performs  all  that  is  prescribed 
in  it ;  moreover  he  who  understands  it  with  a 
perfect  and  correct  knowledge,  shall  thereby  at 
tain  unto,  and  partake  of,  the  life  of  the  world 
that  is  to  come,  in  proportion  to  the  excellence 

5  rs\ 73271   JTQ7D1  literally :  and  kingdom  or  humiliation. 

6  Y~>Nn   J"OW  literally :  and  dwelling  in  the  land. 

1  HDSm  PKtfyD  nn/^m  literally:  and  prosperity  of  [pur~] 
doing  or  the  ruin  thereof. 


308 


of  his  deeds,  and  the  greatness  of  his  wisdom. 
But  [independent  of  this]  He  has  also  assured 
us  in  the  law,  that  if  we  fulfil  the  same  joy 
fully  and  with  a  good  will1,  and  if  we  con 
stantly  meditate  on  the  wisdom  thereof,  He 
will  remove  from  us  all  the  things  which  may 
prevent  us  from  fulfilling  [the  ordinances  of] 
the  same,  such  as  illness,  war,  famine,  or  the 
like;  moreover  that  He  will  hounteously  dif 
fuse  over  us  all  the  good  things  which  may 
[serve  to]  strengthen  our  hands  in  fulfilling  the 
law,  such  as  plenty,  peace,  and  ahundance  of 
silver  and  gold;  to  the  end  that  we  may  not, 
during  the  whole  of  our  days,  employ  ourselves2 
in  [providing]  the  things  which  are  requisite 
for  the  body,  but  that  we  may  lead  a  life  of 
leisure  and  ease3  [so  as  to  be  enabled]  both  to 
understand  and  to  fulfil  the  commandments, 
whereby  we  may  attain  unto  the  life  of  the 
world  that  is  to  come  ;  as  the  law,  (after 
having  [preliminarily]  secured  to  us  the  good 
things  of  this  world)  says:  4  And  it  shall  be  our 


literally:  and  with  goodness  of  soul. 

2  1^   ^D   pIDP  N^tt   H3  literally:  that  we  may  not  be 
busy  all  our  days. 

3  D>v)32  ItW    N^K  literally  :  but  that  we  may  sit  leisurely. 

4  And  the  Lord  commanded  us  to  do  all  these  statutes,  to  fear 
the  Lord  our  God,  for  our  good  always,  that  He  might  preserve 
us  alive,  as  \_it  is~\  at  this  day. 

And  it  shall  be  our  righteousness,  if  we  observe  to  do  all  these 
commandments  before  the  Lord  our  God,  as  He  hath  commanded 
us,  (Deut.  vi.  24,  25). 


309 

righteousness,  §€.  (Deut.  vi.  25).  And  again 
He  has  informed  us5  in  the  law,  that  if  we 
intentionally  depart  from  the  law,  and  employ 
ourselves  in  [pursuing]  the  vanities  of  time,  as 
it  is  said :  13ut  Jeshurun  waxed  fat,  and  kicked, 
(Deut.  xxxii.  15.),  [He],  the  Judge  of  truth, 
will  [then]  deprive6  those  who  forsake  [the  law], 
of  all  the  good  things  of  this  world,  which  ren 
dered  them  so  presumptuous7  as  to  kick ;  more 
over  that  He  will  hring  upon  them  all  [kinds 
of]  evil  things,  such  as  may  prevent  them  from 
acquiring  [the  virtues  requisite  for  their  being 
admitted  into]  the  world  that  is  to  come,  to  the 
end  that  they  may  perish  in  their  wickedness. 
This  is  that  which  is  written  in  the  law: 
8  Therefore  shalt  thou  serve  thine  enemies  which 
the  Lord  shall  send  against  thee,  (Deut.  xxviii. 
48).  *  Because  thou  servedst  not  the  Lord,  §c. 
(Deut.  xxviii.  47). 


p)  literally :  and  He  likewise  made  it  known  unto 


us. 


6  TO1*  literally :  He  will  remove. 

7  DiTT    ptn    Dmtf    literally:     which    strengthened  their 
hands. 

8  Therefore  shalt  thou  serve  thine  enemies  which  the  Lord 
shall  send  against  thee,  in  hunger,  and  in  thirst,  and  in  naked 
ness,   and  in  ward  of  all  [things']  ;  and  He  shall  put  a  yoke  of 
iron  upon  thy  neck,  until  He  have  destroyed  thee. 

9  Because  thou  servedst  not  the  Lord  thy  God  with  joy  fulness, 
and  with  gladness  of  heart,  for  the  abundance  of  all 


310 

III.      It  follows    therefore,    that    these   bless 
ings  and  curses    [mentioned   in    the   law]   ought 
to  be  understood1   as   signifying:    If  ye   do   serve 
the    Lord   joyfully,   and  if  ye  do  keep  His  way, 
He   will  bounteously   diffuse   over  you  all   these 
blessings,     and    moreover    remove    from   you    all 
these  curses,   so  that  ye  may  live  at  leisure  and 
ease;    grow  wise  by  the  law;    and   employ  your 
selves    in   [studying  and  fulfilling]  the  same;    to 
the    end    that   ye  may   attain   unto    the    life    of 
the  world   that   is   to  come;  that  it  may  be  ivett 
with    thee — in    that    world    which    is    altogether 
good ;  and  [that]  thou  mayest  prolong  [thy]  days 
—in  that  world  which  is  [to  endure]  very  long2 ; 
and  consequently   ye  will  partake   of  the   [bless 
ings  of]   both  worlds,   [namely,   of]   a   happy  life 
in   this  world,    such  as  will  [also  serve  to]  bring 
[you]  into  the  life  of  the  world  that  is  to  come ; 
for   if   [one]    were   not   to    acquire   wisdom,    and 
[perform]    good    actions   here    [below],  he   would 
have   no  means   of  rendering  himself  worthy   [of 
the    blessings  of    the    world    that    is    to   come] ; 
seeing  that  it  is   said:  For  [there  is]    no  work, 
nor   device,    nor  knoivledge,    nor  wisdom,  in   the 
grave,  (Eccles.  ix.  10.).     But,    if  ye   forsake   the 
Lord,   and  if  ye   are   absorbed    in   [the  pleasures 


1  it  -pi  ^y  rvMprn  jro-an  I/YIN  bp  £nT2  N^D^ 

literally :  consequently  the  interpretation   (meaning)  of  all  these 
blessings  and  curses  \js~^  in  this  manner. 
:?  See  page  293.  IT  i. 


311 


of]  eating,  drinking,  fornication,  or  the  like, 
He  will  bring  upon  you  all  these  curses,  and 
moreover  remove  from  you  all  these  blessings,  so 
that  your  days  shall  be  wasted  in  confusion  and 
terror;  so  that  ye  shall  have  neither  peace 
of  mind  nor  perfect  good  health3  [such  as  are 
requisite  to  enable  you]  to  fulfil  the  command 
ments  ;  to  the  end  that  ye  may  forfeit  your  lives 
in  the  world  that  is  to  come.  And  conse 
quently  ye  will  have  forfeited  both  worlds; 
inasmuch  as  when  a  man  is  troubled  in  this 
world  with  illness,  war,  or  famine,  he  cannot 
employ  himself  either  in  [the  pursuits  of]  wisdom, 
or  in  the  [fulfilling  of  the]  commandments,  which 
are  the  [only]  means  of  attaining  unto  the  life 
of  the  world  that  is  to  come. 

IV.  Now  it  is  for  this  reason  that  all  Is 
rael,  their  prophets,  and  their  wise  men,  so 
earnestly  long  for  the  days  of  the  Messiah; 
[their  object  being  this,  namely]  that  they  may 
be  relieved  from  those  who  do  not  suffer  them 
to  employ  themselves  in  [the  study  and  per 
formance  of]  the  law  and  the  commandments, 
in  such  a  way  as  by  right  they  ought;  to  the 
end  that  they  may  have  peace  of  mind,  and 
[thereby  be  enabled  to]  increase  in  wisdom, 
and  thus  to  attain  unto  the  life  of  the  world 


|U  Ufa  1)33  3*?  DD1?  PPm  Vf?\  literally:  and 
ye.  shall  have  neither  a  heart  (mind)  at  ease,  nor  a  whole  (heallhy) 
body. 


312 

that  is  to  come;  seeing  that  in  those  days  (viz,. 
in  the  days  of  the  Messiah)  there  will  be  a 
great  increase  of  knowledge,  wisdom,  and  truth ; 
as  it  is  said :  For  the  earth  shall  be  full  of 
the  knowledge  of  the  Lord,  (Isai.  xi.  9.) ;  and  it 
is  also  said:  lAnd  they  shall  teach  no  more 
every  man  his  neighbour,  and  every  man  his 
brother,  (Jer.  xxxi.  34.)  ;  [and  again  it  is  said] : 
2 And  I  will  take  away  the  stony  heart  out  of 
your  flesh,  (Ezek.  xxxvi.  26).  For  the  king  who 
is  to  arise  out  of  the  seed  of  David  will  be 
wiser  even  than  Solomon  ;  moreover  he  will  be 
a  great  prophet,  nearly  [as  great]  as  Moses,  our 
Rabbi ;  he  will  therefore  instruct  the  whole 
nation,  and  guide  them  in  the  way  of  God ;  nay 
all  [other]  nations  will  come  to  hear  him,  as 
it  is  said :  3And  it  shall  come  to  pass  in  the 
last  days,  [that]  the  mountain  of  the  Lord's 
house  shall  be  established  in  the  top  of  the 
mountains,  (Isai.  ii.  2).  [All  these  however  will 


1  And  they  shall  teach  no  more  every  man  his  neighbour,  and 
every  man  his  brother,  saying,  Know  the  Lord;  for  they  shall  all 
know  Me,  from  the  least  of  them  unto  the  greatest  of  them,  saith 
the  Lord;  for  I  will  forgive  their  iniquity,  and  I  will  remember 
their  sin  no  more. 

2  A  new  heart  also  will  I  give  you,  and  a  new  spirit  will  I 
put  within  you,  AND  I  WILL  TAKE  AWAY  THE  STONY  HEART 
OUT  OF  YOUR  FLESH,  and  I  will  give  you  an  heart  of  flesh. 

3  And  it  shall  come  to  pass  in  the  last  days,  \_that~^  the  moun 
tain  of  the  Lord's  house  shall  be  established  in   the  top  of  the 
mountains,  and  shall  be  exalted  above  the  hills;  and  all  nations 
shall  flow  unto  it. 


313 


be  mere  preliminary  advantages],  but  with  regard 
to  the  ultimate  and  full  reward4,  as  well  as  to 
that  ultimate  good  (bliss)  which  is  to  have 
neither  cessation  nor  diminution,  this  will  con 
sist  in  the  life  of  the  world  that  is  to  come; 
seeing  that  the  days  of  the  Messiah  are  [to 
influence  the  concerns  of]  this  world,  so  that 
matters  in  this  world  will  [still]  have  their 
natural  course,  with  this  difference  only,  that 
the  [dignity  of  an  independent]  kingdom  will 
be  restored  to  Israel.  This  the  sages  of  old 
have  declared  already,  saying :  "  There  will 
be  no  difference  between  this  world  [as  it  is 
now]  and  [as  it  will  be  in]  the  days  of  the 
Messiah,  except  only  [that  we  shall  then  be 
freed  from]  submission  to  [foreign]  govern 
ments5." 


4  to  "DIM!  73  S)1D1  literally:  but  the  end  of  the  whole  of 
the  reward  altogether. 

literally :  the  servitude  of  kingdoms. 

run  D^iyrr  pi  p»  *?«ie 
Ti7i  nrato 

"  For  Samuel  said :  There  will  be  no  difference  between 
this  world  [as  it  is  now]  and  [as  it  will  be  in]  the  days  of  the 
Messiah,  except  only  [that  we  shall  then  be  freed  from]  sub 
mission  to  [foreign]  governments. 

Bab.  Talmud,   Treatise  Sabbath,  Section  6. 


R  R 


PRECEPTS  RELATING  TO  REPENTANCE. 


CHAPTER    X. 

A  MAN  must  not  say:  Behold!  I  will  fulfil 
the  commandments  of  the  law,  and  I  will  em 
ploy  myself  in  [studying]  the  wisdom  which  it 
contains1,  to  the  end  that  I  may  obtain  all  the 
blessings  which  are  written  therein,  or  to  the 
end  that  I  may  attain  unto  the  life  of  the 
world  that  is  to  come  ;  moreover  I  will  refrain2 
from  the  transgressions  against  which  the  law 
warns  [men],  to  the  end  that  I  may  escape3 
from  the  curses  which  are  written  in  the  law, 
or  to  the  end  that  I  may  not  he  cut  off  from 
the  life  of  the  world  that  is  to  come.  —  No, 
it  is  by  no  means  becoming  to  serve  God  after 
this  manner,  seeing  that  he  who  serves  [God] 
after  this  manner,  serves  [Him]  out  of  fear, 
[and  consequently,  the  degree  of  piety]  which 


literally  :  in  the  wisdom  thereof. 
literally  :  and  I  will  separate  \_piy  self  ~\. 
HID  literally  :  in  order  that  I  may  be  delivered, 


315 


[such  an  one  attains],  does  not  come  up  to*  the 
degree  which  the  prophets  [attained],  or  to  the 
degree  which  the  sages  [attained].  And  in 
deed  no  one  serves  the  Lord  after  this  manner 
except  vulgar  men5,  women,  or  children,  these 
being  trained  to  serve  [God]  out  of  fear,  until 
they  increase  in  knowledge,  and  [then  they]  serve 
[Him]  out  of  love. 

II.  He  who  serves  [God]  out  of  love,  oc 
cupies  himself  with  [the  study  and  the  perform 
ance]  of  the  law  and  the  commandments,  and 
moreover  walks  in  the  paths  of  wisdom,  not  for 
the  sake  of  any  private  advantages  whatever6; 
not  because  he  is  afraid  of  the  evil7  [which 
awaits  the  wicked];  nor  because  he  wishes 
to  secure8  to  himself  the  good  (bliss)  [promised 
to  the  righteous]  ;  but  he  acts  [in  compliance 
with  the  dictates  of]  truth,  [solely]  because 


4  DWian   ryfi   TOW  literally:  and  this  is  not  the  de 
gree  of  the  prophets. 

5  \Htfn   ""pj?   literally:    the  people  of  the  country,   or   the 
country-people;  an  epithet  applied  by  the  Rabbins  to  plebeians 
or  vulgar  men.     Thus  they  say  :  TOPI  \~\NT\   D>7   $h\  "  Nor 
can  a  plebeian  (vulgar  man)  be  a  pious  man." 

Perke  Avoth,  Section  2. 

6  Dtya   -111   "02D  Vb  literally:    not  for  the  sake  of  any 
thing  in  the  world. 

7  nyn   r»N"V   'OSD   $b\  literally:  and  not  on  account  of 
fear  of  evil. 

8  i-QUarr    Vnb  H3    *6l  literally:  and  not  in  order  to  pos 
sess  the  good. 


316 


[they  are  the  dictates  of]  truth;  and,  as  to  the 
good  (bliss)  [promised  to  the  righteous],  this 
will  come  [of  itself]  as  the  ultimate  result  of 
the  same1.  Now  this  degree  [of  piety]  is  an 
exceedingly  high  degree,  such  as  not  every  wise 
man  can  attain  unto2;  this  heing  the  degree 
which  Abraham,  our  father,  held,  whom  the 
Holy  One,  blessed  be  He!  called  HIS  FRIEND3, 
for  this  very  reason,  that  he  served  [Him]  out 
of  love  only.  But  still,  this  degree  is  the  one 
which  the  Holy  One,  blessed  be  He!  has  com 
manded  us  through  the  medium  of  Moses  [to 
aspire  unto] ;  for  it  is  said :  And  thoit  slialt 
LOVE  the  Lord  thy  God,  (Deut.  vi.  5).  Now 
when  a  man  once  comes  to  this4  [namely],  to 
love  the  Lord  with  that  love  which  is  due  [unto 
Him],  he  will  [as  a  matter  of  course]  fulfil 
all  the  commandments  forthwith,  [and  this 
solely]  out  of  love. 

III.  But  now,  what  is  [the  nature  of]  that 
love  which  is  due  [unto  Him]  ? — It  is  that  a  man 
should  love  the  Lord  with  a  love  so  excessively 
great  and  so  exceedingly  strong,  that  his  soul, 
by  thus  becoming  fastened  to  the  love  of  the 


literally  :  and  the  end  [_ivill 
be  thar\  the  good  will  come  in  consequence  thereof. 

2  H?   HDIt  literally  :  deserves  it  (is  worthy  of). 

3  But  thou,  Israel,  \jirt~]  My  servant,   Jacob  whom  I  have 
chosen,  the  seed  of  ABRAHAM  MY  FRIEND,  (Isai.  xli.  8). 


4    n   JIN    DTK  nrttW   pill    literally:    and   at    the 
when  rt  man  loves  the  I,ord. 


317 

Lord,  shall  be  constantly  absorbed  in  tbe  same, 
as  though  he  were  love-sick,  [to  such  a  degree] 
as  not  to  [have  it  in  his  power  to]  divert  his 
mind  from  the  female  who  is  the  object  of  his 
love5,  and  in  whom  he  is  absorbed  at  all  times, 
whether  he  sit,  or  stand,  or  eat,  or  drink  —  nay 
greater,  far  greater  still  [than  this],  is  the  love 
of  the  Lord  in  the  hearts  of  those  who  love  Him, 
and  who  are  constantly  absorbed  in  their  love 
of  Him6;  as  He  commanded  us:  [And  thou 
shalt  love  the  Lord  thy  God']  WITH  ALL  THINE 

HEART,     AND    WITH    ALL    THY    SOUL,    (Deut.  vi.  5). 

This  is  also  that  which  Solomon  said,  by  way  of 
figure  :  For  I  [am]  SICK  OF  LOVE,  (Song  of  Songs 
ii.  5.)  ;  the  whole  of  the  Song  of  Songs  being 
[intended  as]  a  figure,  [alluding]  to  this  matter. 

IV.     The   sages  of  old   said  [thus]:  "7Per- 
adventure  one  might  say:  Behold!  I  will  study 

5  TWX    nfilN    ninND   literally:  from   the  love  of  that 
woman. 

6  TQH    TO   D^lltf  literally  :   who  are   constantly    absorbed 
in  it. 

7  npnVi  tnp3  yioty1?  fn^K  niir   n^   TOH^ 
.-TON  Dsn  •oiaop'w  NipN  DTK  iDN1*  *&&  u 
vbx  rmya  IBM  ]pr 


"  That  thou  mayest  love  the  Lord  thy  God,  \jind~]  that  thou 
mayest  obey  His  voice,  and  that  thou  mayest  cleave  unto  Him, 
(Deut.  xxx.  20.)  ;  so  that  a  man  must  not  say:  I  will  read 
[the  law],  with  the  view  of  being  called  a  wise  man;  I  will 
repeat  [the  law],  that  I  may  be  called  Rabbi;  [again]  I  will 
repeat  [the  law],  that  I  may  grow  old  and  become  established 


318 


the  law,  for  the  purpose  of  becoming  rich,  or  of 
being  called  Rabbi,  or  of  receiving  the  [pro 
mised]  reward  in  the  world  that  is  to  come; 
[observe  therefore  that]  it  is  expressly  said: 
That  thou  mayest  LOVE  the  Lord,  (Deut.  xxx. 
20.)  ;  [implying  that]  every  thing  that  is  done 
by  you  [in  compliance  with  His  ordinances], 
must  be  done  solely  out  of  love  [of  Him]."  — 
Again  the  sages  say  :  "  [It  is  written  :  ^Blessed 
is  the  man  that  feareth  the  Lord,  that]  delight- 
eth  greatly  in  His  COMMANDMENTS,  (Ps. 
cxii.  1.)  ;  [which  implies,  that  this  man  alone  is 
blessed],  but  not  [the  man  who  aims  at]  the 
REWARD  [attached  to  the  fulfilling]  of  His  Com 
mandments."  Now  in  conformity  with  this,  the 
most  eminent  men  amongst  the  sages,  used  to 
direct  the  sensible  and  intelligent  amongst  their 
disciples  in  particular,  [thus]  :  "  2Be  ye  not  like 

in  an  academy  ;  but  [one  ought  to]  study  [the  law]  out  of 
love  ;  and  as  to  honours,  these  will  in  the  end  come  [of  them 
selves].  —  Bab.  Talmud,  Treatise  Nedarim,  Section  S. 


-IDN  IKD  van 


"  [Blessed  is  the  man  that  feareth  the  Lord,  that\  delighteth 
greatly  IN  His  COMMANDMENTS.  —  Rabbi  Eleazer  said:  [This 
implies,  that  he  alone  is  blessed  who  delighteth]  in  His  COM 
MANDMENTS,  but  not  [he  who  aims  at]  THE  REWARD  of  His 
Commandments. 

Bab.  Talmud,  Treatise  Avodah  Zarah,  Section  1. 

2         by  nn  m  prat^n  amp  mn  bx 
:nn  r» 


Be 


319 

servants  who  serve  [their]  master  for  the  purpose 
of  receiving  a  remuneration  ;  but  be  ye  like  ser 
vants  who  serve  [their]  master,  not  for  the 
purpose  of  receiving  a  remuneration;"  [meaning] 
that  [their]  service  is  due  to  Him,  for  this  very 
reason,  because  He  is  [their]  MASTER  ;  in  other 
words:  Serve  [Him]  out  of  love. 

V.  The  man  who  employs  himself  in 
[studying]  the  law  with  the  view  of  receiving 
a  reward,  or  of  escaping  from  punishment3 — 
behold !  such  a  man  employs  himself  [in  stu 
dying  the  law],  not  for  the  sake  of  the  law 
itself4;  whereas  the  man  who  employs  himself 
in  [studying]  the  same,  not  out  of  fear  [of 
punishment],  and  not  with  the  view  of  receiving 
any  reward,  but  solely  out  of  love  to  the  Lord 
of  the  whole  earth,  by  whom  he  was  com 
manded  to  do  so — behold!  such  a  man  employs 
himself  in  [studying]  the  law  for  the  sake  of 
the  law  itself4.  The  sages  however  say  thus : 


"  Be  ye  not  like  servants  who  serve  [their]  master  for  the 
purpose  of  receiving  a  remuneration ;  but  be  ye  like  servants 
who  serve  [their]  master,  not  for  the  purpose  of  receiving  a 
remuneration." — Perke  Avoth,  Section  1. 

3  rVfljrnS     V6y    y^n   Vb®     TO   IN    literally:    or  to  the 
end  that  vengeance  may  not  reach  (overtake]  him. 

4  tlEfth   N7ttf  not  for  its  sake,  viz.  not  for  the  sake  of  the 
thing  itself;  in  contradistinction  to  nfifth  for  its  sake,  viz.  for 
the  sake  of  the  thing^  itself;  (from  fifth  for  the  sake  of,    as  for 
instance  DVJttf  fifth  for  the  sake  of  Heaven,  or  for  Heaven's 
sake}. 


3420 


"  A  man  ought  to  persevere  in  employing  him 
self  in  [the  study  of]  the  law,  be  it  even  not 
for  the  sake  of  the  law  itself;  seeing  that  by 
dint  of  [studying  the  law],  not  for  the  sake  of 
the  law  itself,  he  will  [in  the  end]  come  to 
[this,  that  he  will  study  the  law,  solely]  for  the 
sake  of  the  law."  And  therefore,  when  we  in 
struct  children,  women,  or  the  common  class  of 
vulgar  men,  we  direct  them,  to  serve  [God]  out 
of  fear,  and  with  the  view  of  receiving  a  re 
ward,  until  their  knowledge  becomes  greater, 
and  their  wisdom  more  transcendent  ;  when  we 
ought  by  degrees  to  initiate  them  into  the  se 
cret1,  and  gently  to  train  them  to  the  [truth  of 
the]  matter,  until  they  comprehend  and  know 
it,  and  then  they  will  serve  [God]  out  of  love. 

VI.  But  now,  the  matter  is  clear  and  mani 
fest,  that  the  love  of  the  Holy  One,  blessed  be 
He  !  cannot  be  made  fast  in  the  heart  of  a  man, 
unless  he  be  constantly  and  duly  absorbed  in 
the  same,  and  unless  he  renounce2  every  thing 
in  the  world  except  this  [love],  as  He  has 
commanded  [us],  saying:  [And  tJwu  slialt  love 
the  Lord  thy  God}  WITH  ALL  THINE  HEART, 
AND  WITH  ALL  THY  SOUL,  (Deut.  vi.  5).  A  man, 
however,  can  love  the  Holy  One,  blessed  be 


ill    n    ]rb   P^D  literally:     /%    reveal   to 
them  this  secret  little  by  little. 

2  D^yiltf  HD    bl    llfyn  literally:    and  forsake  (abandon} 
all  that  is  in  the  world. 


321 


He !  only  by  the  knowledge  which  he  has  of 
Him3;  so  that  his  love  will  he  in  proportion  to 
his  knowledge;  if  [the  latter  be]  slight,  [the 
former  will  also  be]  slight ;  but  if  [the  latter 
be]  great,  [the  former  will  also  be]  great.  And 
therefore  a  man  ought  solely  and  entirely  to 
devote  himself  to  the  acquisition  of  knowledge 
and  understanding,  by  applying  to  those  sciences 
and  doctrines,  which  are  calculated  to  give  him 
such  an  idea  of  his  Creator4,  as  it  is  in  the 
power  of  the  intellect  of  man  to  conceive;  as 
was  stated  by  us  in  the  Precepts  relating  to  the 
foundations  of  the  law. 


3  inyTttf   Jiyil  literally :  by  the  knowledge  with  which  he 
knows  Him. 

4  Up    m    "6    DTTlDn  literally :  which   make  his  POS 
SESSOR  known  unto  him. 


s  s 


G  L  O  S  S  A  R  Y* 


r.  stands   foi   root,   and   p.  for  page;    the    Hebrew   letters  affixed  1o   the 
references  point  out  the  paragraphs  from  which  the  quotations  are  made. 


r.   "TIN  a  thing  lost. 

but,  but  indeed. 

"YQ^n   bltf  p.  49.  \  but  the  congregation. 

dust  ;   figuratively  :   every  thing  subtile,  fine,  pierc 

ing;  hence 

\\vb  p3N  p.  37,  1,  subtile,  or  indirect  slander. 
^T-l    p2N    ntttf  p.  54,   N,  for  this  is  subtile  or 
indirect  robbery. 

""11^  or  NIIN  a  limb. 
r.  ]EN  a  trade,  or  art. 


"IHN  [it   is   one   and   the    same   thing] 
whether  ......  or  ... 


DND  Dl/V  inNI  1ND  DIJl''  1HN  p.  35,  P,  it  is 
one  and  the  same  [thing]  whether  it  be  a  father 
less  or  motherless  orphan. 


*  This  Glossary  is  entirely  confined  to  Rabbinical  words  contained  in  the 
Selections,  and  to  the  acceptation  in  which  they  are  used  by  Maimonides ; 
no  notice  being  taken  of  the  various  other  significations  winch  they  may 
have.  Of  pure  Hebrew  words  very  few  are  noticed,  and  of  these  only  such 
as  either  do  not  frequently  occur  in  the  Scriptures,  or  are  used  by  our  Au 
thor  in  a  technical  sense.  The  Rabbinical  words  are  placed  in  the  order  oi 
the  Alphabet  either  according;  to  their  roots,  or  according  to  the  form  in 
which  they  occur  in  the  text,  just  as  was  thought  more  expedient  to 
facilitate  the  labour  of  the  student  in  looking  out  for  the  words  he  may 
want.  Thus,  for  instance,  if  he  wants  to  look  for  the  words  u'-mo  he  is 

feeling 


323 


which  is. 

miDJ  niWl   NN1   II  ^  p.  45,  N,  which  is   per 
fect  repentance  ? 

r.  l^tf  if. 

•inn    mm^N    1\1    I^N    p.  2,    n,    it'  there   were 
many  Deities. 

r.  "j^tf  farther,  onward. 

"f?W  ^ttP^iyD  p.  49,  ZD,  from  the  third  and  onward. 

when  ?   at  what  time  ?   (compound  of  *»N    and  TIE). 

D'DW  P*np3  TID^N  Tjn  P.  36,  P,  and  until  what 
time  (i.  e.  how  long)  are  they  called  orphans  ? 
there  is. 

rmn  mo:i  m  JTNI  JND  P.  as,  i,  he  in  whom 

there  is  haughtiness  of  mind, 
but. 

p.  5,  H,  but  [it  is]  a  figure. 
1?  nothing  . . .  but,  only. 

nDND  N^N  wsoa  vh  p.  i,  N,  they 

exist  only  through  the  truth  of  His  existence. 
P   DN   tf^N  unless. 

D^n   rrn  ]D   DN    N^N   p.  IS,  P,   unless  he    be 
wise. 

these,  those. 

I^N   JimO^  p.  11,   JO,  into  these  elements, 
r.   H^N    Deity,  and  also  plur.  Deities. 


feeling,  b^T  he  shall  accustom,  he  must  look  in  letter  i  for  UOT  or  bji 
(their  respective  roots,  which  cannot  be  mistaken) ;  but  such  words  as 
nninto  they  shake,  y-DODttnn  they  melt  away,  they  dissolve  themselves,  he 
will  find  in  letter  n,  exactly  in  the  same  form  as  they  occur  in  the  text,  and 
not  under  jw  or  DDtt  (which  might  perhaps  not  immediately  strike  him  as 
their  respective  roots).  This  hint,  it  is  hoped,  will  be  enough  to  guide  the 
student  in  the  use  of  this  Glossary.  In  cases  where  the  words  are 
given  in  the  form  in  which  they  are  found  in  the  text,  and  not  by  the  root, 
their  respective  roots  are  always  noticed- 


324 

if. 

fin  ny-a  yin  o^ra  TF  rrn 

p.  6,   2*,   for    if  He  were   living  with    a  life,   and 
knowing  with  a  knowledge  distinct  from  Himself. 

r.  JJSD  middle  or  midst. 
r.  Jl/Stf  truth,   reality. 
"VIDtf     r.  "IDK  bound,  stopped,  i.  e.  unlawful,  forbidden,  (in 
contradistinction  to  ""IJTID  lawful,  permitted). 

"iniDm  "YIDtfn  yTb  p.  14,  D,  to  know  that  which 
is  unlawful,  and  that  which  is  lawful. 


TIDN  p.  24,  D,  it  is  unlawful  to 

make  reflections  on  him. 

to  bind,  restrict 

though,   even,  (comp.  of  ^K  and  Y?tf). 

Ip^l    "^23    frSK   p.  52,    ID,    though    he    denied 
the  root,  (i.  e.  the  radical  principle). 

r.  p2N  or  *)p2  a  heretick. 
though,   although,   even  though. 

in>n£  ir>i^.  piD  ir^t^  ^  ^v  ^^  p-  1^,  P» 

though  he  does    not   understand   it  by  his    own 
knowledge. 

P    ^   ^    t]^  for  all  this,  still,  nevertheless. 

DDHpnb   p  o^isn  p  ^  by  ^  p.  M,  »D, 

nevertheless  they  deserve  to  have  the  precedence 
given  to  them. 

r.  -IttfS  it  is  possible. 

jrrby  HTD^  ni^niy  1^2^  p.  16,  n,  it  is  pos 

sible  that  the  Shechina  should  rest  on  them. 

imtyyb   H*1!    I^S^I  p.  45,  K,  and  the  possibility 
(i.  e.  the  power)  is  in  his  hand  to  do  it. 

''K  it  is  impossible. 

1^2S%    ^1  p.  26,  V,  and  it  is  im 
possible  to  be  (to  exist)  without  them. 


325 

the  Lion,  (a  sign  of  the  Zodiac). 
r.  "JIN  lengthening,  eking  out. 
to  happen,  to  occur,  to  befal,   to  influence. 


r.  "liO  explanation. 
(TO     to  examine. 

j    "PTQ  7^7  r.  ""HI,  to  its  clearness,  i.e.  clearly,  con 
spicuously,  perfectly. 

inn  by  -inn  yr  ^  nn  p.  57,  i,  behold  i 

He  did  not  know  the  thing  perfectly. 

r.  >1D  contempt. 

to  destroy. 

vain,  idle,  perishable. 

D^tDin   1^*1   DnnD   in^l  p.  15,  1,  on  any 
one  of  those  perishable  things. 

ntel   nn^  p.  29,  •»,  idle  talk. 
or  tt;U  to  put  to  shame. 
between. 

)D2iV     1^     1M   p.  29,    ?,     when     by     himself, 
(i.  e.  within  himself). 

)M^   WOP   Onill   p.  34,    tD,  on  matters  [that 
rest]  between  him  (the  other)  and  himself. 

r.  pi  an  intermediate  man. 

r.  pH  intermediate. 

JTPOTl   mV"f  p.  25,  J,  intermediate  dispositions 

house,  or  court  of  justice. 

fPl     the  house  of  the  congregation,  i.  e.  the  meeting 
house,  or  synagogue. 

7^1     to  have  sexual  intercourse. 

r.  n*)2  or  D13  openly,  publickly. 


326 


r.  N~O  exterior,  outside. 
r.  N"O  creature,   creation. 

»T""Q  p.  4,  1,  a  small  creature. 

nD  p.  25,  3,  from  the  beginning  of  hi 
creation,  (i.  e.  from  his  birth). 

r.  ^H  creatures,  people,  or  men  in  general. 

"Hll  worldly  matters,  or  concerns. 


rvran  nn        -i^iyi  p.  67,  N,  and  ail 

other  worldly  concerns. 

for  the  sake  of,  in  order  that,  to  the  end  that. 
p.  70,  1,  in  order  that  I  may 


be  a  rich  man. 

r.  7JH  the  Virgin,  (a  sign  of  the  Zodiac). 


r.  niJ  the  AzW,  (a  sign  of  the  Zodiac). 
in  the  midst,  within. 

1^11    D^lll    Qthere    is]    something    Q  wrong,     sus 
picious,   or  unaccountable]  in  it. 

m  onn  ^  ar»  m»n  nn  p.  17,  ^,  and  [as 

to]  this  sign  —  there  may  be  something  [wrong] 

in  it. 

substance,  matter,  mass  ;  figuratively  :  an  uninformed 
man. 
1U     to  decree,  determine. 

\    a  decree,  or  ordinance. 

or  mu' 

r.  D^J  troops,  a  host  or  army. 
resemblance,  affinity,  similarity,  sameness. 

1>J  ^2  bl  fy  ]m  n^yriDlt;  p.  17,  IV  whereby 
he  was  exalted  above  all  men  of  his  similarity,  (i.  c% 
men  of  his  sort). 

r.  S^  wheel  or  orb. 


327 

7.37.3     r.  77.3  to  roll,  turn,  revolve,  perform,  revolutions. 
"6.3     skin,  peel. 
.mb.3     r.  »"6-3  captivity,  emigration,  transmigration. 

to  complete,  make  perfect,  resolve,  or  determine. 

literally:    and    completing     [the   sentence], 


stands  for:  et  ccetera. 


or  muf  '•  *M  or  ™  disgrace' 

r.  DD3  loftiness,  haughtiness, 
to  cause,  effect,  bring  on. 


**W\\ 

I  enough,  sufficient. 

or  HI 

D>nD   121    6S2^   VTO  p.  25,  1,  for   whom   even   a 
little  (trifling)  thing  is  enough. 

"•NTD   iriV  p.  24,  D  more  than  is  enough  (i.  e.  more 
than  necessary). 

"Ill     word,  matter. 


HDl  p.  22,  ID,  in  what  [respect]  are 
[these]  words  said?  i.  e.  in  what  case  do  these  words 
hold  good  ?  —  when  is  it  so  ? 

DTI  r.  y\1  the  Fishes,  (a  sign  of  the  Zodiac). 

''Sn  r.  HSn  blemish,  wavering,  suspicion. 

in  to  dwell. 

pi  r.  jll  a  judge. 

JlTl  r.  "Ill  a  dwelling-house. 

6l  r.  r6l  the  Pail,  (a  sign  of  the  Zodiac). 

J1D1  to  liken,  to  compare. 

PO131  and  the  like. 

r.  yT   knowledge,    mind,    temper,    disposition.      See 
p.  149.  Note  4. 


328 


plpl     r.  pjT?  to  be   very  minute  in,  or  particularly   careful 

about  a  thing. 
EH!     to  explain,  expound,  lecture  on. 

n 

Kn     behold !  here. 

niD;    Kn  p.  17,  *>,  behold!  here  thou  learnest. 

r.  Kin    hyperbolical,  idle. 

''Kim    7in  "HIT  p.  37,   T,  vain  and  idle  things. 

r.  K11  to  strengthen. 

right,  becoming,  seemly. 

pinD    rTOQll    mini    pIDyb    p.  6'S,    1,    to   employ 
themselves  in  the  law  and  in  the  commandments  as  is 
becoming,  (as  by  right  they  ought), 
r.  "HPT  an  idiot,  a  plebeian,  a  vulgar  man. 
KTT     r.  7K*1  since,  because  that. 

Kin   p    "mm   7>Kim  p.  3,  T,  and  since  the  matter 
[stands]  thus. 

to  be,   to  exist,  to  come  into  existence. 

be  [thou]. 

ni""l    /2tt?   ''in  p.  28,  1,   be  humble-minded. 

r.  mn  or  Kin  existence. 

or  miin  r.  mn  or  Kin  inquiry,  discussion. 

or  nK31K  r.  {"IT1   oppression,  fraud. 

n^in  oppressive  or  fraudulent  words, 
r.   HZM  turning  aside,   declination,  perversion. 

or  "pK  how  ?   in  what  manner  ?   what  ?   which  i1 

71111    Kin    "IKVI1    p.  4,    K,  but  what  is  the 
way  to  the  love  of  Him  ? 

r.   "pn    where  ?   in  what  part  or  place  ? 

rmnD   jD^m  p.  46',  LD,  and  where  does  he  confess  r 

r.   tt?nD   disproof,  denial,  negation,  refutation. 


329 


r.  y"O   preponderance;    figuratively:  the  solution  of 
a  problem  by  weighty  arguments. 

r.  iSl  O  that,  I  wish,  would, 

jrVlN  Wt0y  ^   wSl   p.  48,  1,  O   that  I  had  not 

done  them! 

r.  "f?n,  canon,  law,  precept,  decision  (in  controver 

sial  matters). 

these. 

Mn  D^U  nyi*)N  P-  10,  .N,  these  four  bodies. 

or  MPT  to  enjoy,  to  derive  benefit  or  pleasure,  (hence 

fttWn,  enjoyment,  advantage,  use,  profit). 

r.  EDS    literally:    separation;    figuratively:    distinc 
tion,  difference. 

r.  n?^  prosperity,   success. 


r.  mn    musing,   thinking,    doubtful   and   suspicious 
reflection. 


r.  mn    to  muse,  reflect,   involve   oneself   in   doubts 
and  suspicion. 

behold  ! 

"IptMl  K^li   nt   nn   p.  20,  1,  behold  I    this  [man] 
is  a  false  prophet, 

r.  ^JVT  derision,  mockery. 


r<  HT  certainty,  (in  contradistinction  to  pSD  doubt). 
certainly. 


jnr»  K     p.  20,  n,  but 

he  knows  certainly  that  they  are  false  witnesses. 


*  The  Chaldean  version  of  rro  rrrnrrn  And  the  drinking  [was]  according 
to  the  LAW,  (Esther  i.  8.),  is  xrobro  wnpun. 

T  T 


330 


i 

"Tilt     to  admonish,  to  warn,  (in  the  Hiphil  conjugation)  ;  to 
be  careful  or  cautious,,  (in  the  Niphal  conjugation). 

U     r.  Ml  he  stirs,  moves. 
Vt     splendour,  shining,  brightness. 

r.  i"Ot   pure,   just,    innocent,  (in  contradistinction   to 
l^n  guilty). 

1^11    VSm    ^t  l^n   l^a    p.  49,  r,  as    if  he  were 
half  innocent  and  half  guilty. 

to  be  made  pure,   to  be  declared  just  or  innocent,  to 
deserve,  to  be  worthy  of. 

POP   HM  p.  53,    3,   by    what   [[means]   shall   he   be 
made  pure? 

•  •  -7  i"Ot  to  get,  attain  unto,   or  obtain  a  thing  by 
merit. 


nt  uw     "o  w  NSIH  ovrcn  "m  p.  6s,  i,  the 

reward  of  the  righteous  is  (consists  in  this),  that 
they  will  attain  unto  (or  be  worthy  of  partaking  of) 
that  sweet  (pleasure). 

NIP!  tf?iyn  "J-6  WW  n3  p.  67,  J,  in  order 
that  ye  may  attain  unto  (or  be  worthy  of  partaking 
of)  the  [[blessings  of  the]  world  that  is  to  come. 

JTOT     r.  PDT  justice;  purity;    a  pure,    good,    or  meritorious 
deed  ;  merit  ;  desert  ;  claim  to  reward. 

JET     to  prepare,  to  be  ready. 

]DT     time. 

I"l?     to  be  solicitous,  to  be  prompt. 


n 

r.  rQH  a  vessel  to  keep  liquors  in. 

to  hurt,  to  wound, 

a  fellow,  companion,  friend. 


331 


r.  DtDH  a  nose. 
Till,  to  reside,  abide,  or  rest. 
V^n     without  ;  figuratively  :  distinct  from. 

13ED   \nn   nyil  jrm    p.  6,  1\    and  knowing   with 

a  knowledge  distinct  from  himself. 
P"Y)n     r.  .Tin  destruction,  devastation. 
np?n     r.  pfn,  presumption,  assumption,   supposition,    strong 

hold,  or  reason  for  supposing  something.     See  p.  120, 

Note  4. 

to  turn,  revolve,  return,  do  a  thing  again,  retract. 

or  3^n    r.    lin    guilty,  (in   contradistinction   to  V*3T 

innocent,  or  "T1ZD2  free,  acquitted). 

l"n  VSID   ^St  V^n   I^D  p.  49,  t,  as   if  he    were 
half  innocent  and  half  guilty. 

r.  .Jin  to  be  doomed,  or  sentenced,  to  deserve   (pu 
nishment),  to  owe,  to  be  bound  in  duty. 

miD   l^H  p.  21,  1,  he  is  doomed  to  cutting  off,  (de 
serves  to  be  cut  off). 

17   ITT!   NinttP   HD  p.  43,  ^1,  that  which  he  owes  him. 

JHI  1D2$r  Xnyb  Dl»   l^m  p.  27,  N^,  and   a   man 
is  bound  to  lead  (guide)  himself  in  them. 

r.  p^Jl  division. 

r.  7/H,  revolution,  returning  motion,  circuit. 

rb  vH   inn  turning  in  circuit 

nW>n  )nnn  nnnn  73  p.  12,  to,  ail  things  are 

turning  in  a  circuit,  i.  e.  are  performing  revolutions. 
to  share,  divide. 
to  dispute,  contradict  or  dissent  from,  (construed  with 


r.  DDn  the  sun. 


"I1DH     r.  lEMl  hard,   serious,  grave,    important,    (in   contra 
distinction  to  ^p  light,  slight). 


mTDn     r.  1DH  piety. 

HTpn     r.  ")pn  searching,    examining,     examination,    investi 
gation. 

suspicion. 

to  suspect, 

to  cut ;  figuratively :  to  decide  (a  dispute  or  legal  case). 


nature,  natural  quality  or  propensity, 

r.  ^10  to  walk,  promenade. 

r.  CJ12D  or  C)IM  a  drop. 

r.  tfto  the  Ram  (a  sign  of  the  Zodiac). 

to  err,  mistake,  go  astray. 

r.  nytD  error,  mistake, 

r.  ^2^  a  fool,  simpleton, 

to  labour,  toil,  take  pains  with,  or  take  care  of,  (in  the 
Piel  and  Niphal  conjugations). 

to  drive  or  push  away,  to  expeL 


r.  "1*1^  busy,    occupied,  engaged   in,  taken  up   with^ 
troubled  with. 


p.  68,  3,  for  at  the  time  when  a 
man  is  troubled  with. 

to   tear   in   pieces;    figuratively:    to  disturb,    trouble, 
disquiet,  confound  or  perplex, 


r.  JTP  known. 

it  is  evident. 

13   KIH^  VH1*!  p.  22,  1,  it  is  evident  that 
he  is  a  false  prophet. 

a  festival  day, 


333 


r.  ")JT>  more. 
inyQ  exceedingly. 

"VYP1   nn   ^Sttf   mm  p.  26,  n,   and  become  ex 

ceedingly  humble-minded. 

TTP     to  dedicate,  devote,  (in  the  Piel  conjugation). 
TIT     r.  "TJT   a  single  person,  an  individual,  (in  contradis 
tinction  to  D"Q"1  a  multitude). 
r.  irP  Unity. 

r.  73**  it  is  possible  Qthat  thou  mayest  think]  ;  perhaps 
[thou  mayest  think]  ;  commonly  followed  by   "DD/D 
"ID")?   which  see. 
r.  ID''  ground,  foundation,  element. 

Q'HID'1     r.  ID*  chastisement,    afflictions,    calamity,  tribulation, 
bodily  pain. 
r.  2ttP  an  academy. 
r-  tWT  an  insect,  small  fly  or  gnat. 

3 

here. 

hence  Qwe  know  or  derive]  that.  .  . 

D^n1?  niDS%^  jfcOD  p.  34,  ^,  hence 
[we  know]  that  it  is  not  lawful  to  put  an  Israelite 
to  shame. 

to  hide,  conceal. 

r.  ]1^|  such  as,  just  as,  for  instance. 

m^   ^fey  1D»^  PJD  p.  23,  1,  for   instance   if  he 
were  to  say  :  Such  and  such  a  person  will  die. 
globe,  sphere. 
r.  *n  that,  so  that,  in  order  that,  to  the  end  that. 


3  p,  66,  ',  in  order 
that  they  might  not  lessen  (underrate,  undervalue)  it 
by  the  comparison. 

ti  >O^  JTIN  TWy  D^  •mitttf  H3  p.  19^  1,  so  that 
we  should  say  :  If  he  perform  a  sign,  we  will  hearken 
unto  him. 


a  star  or  planet,  especially  the  planet  called  Mer 
cury. 

|D     to  prepare.,  direct,   incline,   lean  towards,  intend. 

r.  ttf  JO  fervent  supplications  and  prayers,  such  as 
come  from  the  depth  of  the  heart,  and  therefore 
are  most  efficacious  to  move  Him,  to  whom  they 
are  offered,  to  mercy. 

]VO     r.  ]D  after  that,  since,  because  that. 

Nlll  pltt  |1D1  p.  55,  tf  ,  and  since  this  is  so,  and 
now  this  being  so. 

r.  K^  [[this  as  well]  as  that  which  goes  on  the 
same  footing  or  principle,  (which  is  similar  to  it)  ; 
and  the  like. 

)i~Q  NSflDI  p.  3,  T,  and  those  that  are  similar  to 
them,  (and  the  like). 


p.  2,  n,  and   other    words 
(expressions)  like  these. 

TiD  (for  "?2£  HPN3  after  which  manner?)  how?  how 
so?  what?  what  instance  can  you  show?  how 
for  instance  ?  give  me  an  instance. 


OH  mi  iTTO  •»£  TTO  p.  31,  T,  how  so? 
(i.  e.  give  me  an  instance)  —  he  whose  flesh  (bodily 
temperature)  is  hot. 


p.  28,  "T,    and    what   is   their 
cure  ? 

so. 

ttf2rf?   T"^    **in   "p  p.  61,  J,    so  ought   he   to 
search. 

r.  DTO  nothing,  nothing  at  all,  not  the  least,  (with 
another  negative  particle). 

nte  DmiiD  n^pn^  vhv  I^SKI  p.  23,  ^,  and 

it  is  also  possible  that  none  of  their  words  should 
be  fulfilled  "at  all. 


335 

Dlto     r.    Dto    (used  interrogatively)  is   it  perhaps   so?    is  it 
peradventure  ? 

imt&ni  N7N  Tltotf  Olto  p.  54,  N,  have  I  perhaps 
eaten  [[otherwise]  than  by  his  permission  ?  surely  I  have 
not  eaten  without  his  permission  ? 

~)D)to     r.  "1£N  as  if  saying,  as  if  he  were  to  say,  as  signifying, 
meaning  to  say  or  to  express,  that  is  to  say, 

niilND  111V  ">&lto  P- 70,  1,  that  is  to  say:  serve 
[[Him]]  out  of  love. 

"1J1N  ^»  IDlto  p,  46,  H,  as  if  he  were  to  say:  I  am 
another  [[person]. 

Hvl     r.  ilto  or  tfto  consumption,  destruction. 
771     a  general  rule,  canon,  principle  or  definition,  class,  en 
closure,  pale,  universality,  generality,  the  summing  up  ; 
adverbially  with  1  prefixed :  within,  within  the  compass 
or  limits  of. 

0*611:1  D^>to  "1N1D  "OK  p.  4,  J,  I  am  explaining 
Qsome]  great  principles. 

DVTT  Oil  ;toft  ttniSI  p.  15,  1,  and  separates  from 
the  generality  of  the  ways  (manners)  of  the  people. 

•If  PV  /toll  P-  52,  J,  and  within  the  compass  of  this 
iniquity,  and  to  the  class  of  this  iniquity  [[belongs]. 

m!JE  bbzb  1VOH  ^1  p.  58,  1,  and  have  not  reached 
(come  within)  the  pale  of  the  commandments. 

"Ill  /Itf   l^to  p.  30,  ID,  to  sum  up  the  matter. 

•  •  -ttf  feD  from  this  definition  results  that. .  .(whence 
we  infer  that . . . ) 

1N111   "Of   D^t^   ^toD  p.  45,  1,  whence   we  infer 
that  if  he  remember  his  Creator. 
TO     to  include  or  comprehend. 

7*71     nothing,  or  none  whatever,  (with  another  negative  par 
ticle). 

bto  niPTO  ^  H^nn  ^ttf  p.  15,  1,  that  there  should 
be  to  him  (i.  e.  that  he  should  have)  no  thought  whatever. 


33C 


r.  tpD  toward,  towards 

>TjTin  ^SftD  p.  10,  3,  towards  the  firmament. 
;Q     so  much  more. 

nninton  rmranD  "in^1?  pt0  7^1  p.  14,  IT,  and 

so  much  more  [[when  comparing  himself]  to  one  of 
the  pure  intelligences. 
HDD     r.  HD  how  much  ?  how  many  ? 

ilPO     NVT    nDDl     p.  54,    H,    and   how   much   the 
power  thereof  is. 

HDD1  HDD  nntf  by  literally:  upon  (or  to) 
Qevery]  one  [[of  this]  how  many  and  how  many 
[[ought  not  one  to  take  of  the  other]  ?  i.  e.  if  this 
be  so,  how  much  more  ought  not  the  other  to  be 
so? 

HDDl  HD3  nnN  7V  -QTI  nil  7DD  ID^V  V^lJOn 
p.  31,  H,   he  who   restrains   himself  from    every 
thing  —  how  much   more  [[must  he  not   stand   in 
need  of  an  atonement]  ? 
r.  NHD  or  HD  as,  such  as,  just  as. 

nny  Ninttf  rnoa  n\n^  p.  37,  i,  that  lie  win  be 

as  he  is  now. 

r.  nUD  epithet,  by-name,  periphrasis. 
to  congregate,  join,  or  bring  close  together. 
Sp     r.  ^S^  a  scale  of  a  balance. 
HSD     to  compel,  force. 

?1D     to  cry  out,  proclaim,  (in  the  Hiphil  conjugation). 
DID     belly,  stomach. 

to  preponderate,  outweigh,  (in  the  Hiphil  conjuga 

tion). 

the  cutting  off  (of  sinners). 

right,  honest,  legal. 

DnEO    DHV    D^iy    p.  18,    ^,    two    honest    (legal) 
witnesses. 

r.  "NED  rectitude,  honesty,  integrity. 


337 

r.  .IfO  a  verse  or  passage  of  Scripture. 
llJniDn  the  scripture,  the  [holy]  writ. 

nron  IDI  nt  nn  by]  p.  s,  M,  and  to 

this  matter  the  scripture  alludes. 


a  negative  commandment,  (in  contradistinction  to 
or  IN^I  iliyy  a  positive  commandment). 

1^     r.  $b  (as  an  adverb)  no,  not. 

nrVD^  DnnD  IN1?  DM  p.  48,  n  and  if  not  he 
is  sealed  for  death. 

r.  "IDM  to  say,  to  declare,  i.  e.  intended  to  declare 
or  to  show. 

iTTCtt  mDl  I1?  l^t^  "IDI^  p.  2,  ID,  [intended] 
to  declare  that  He  has  neither  similitude  nor 
form. 

sing.  NfiDS  or  w6  r.  DDb,  the  cheek-bones. 

**£&     r.  HS  or  ^  on  that  account,  with  reference  to,  in 
proportion  to. 

ibtfil  Dnnn  ^  p.  4,  Z,  and  with  reference 
to  these  things. 

nfrn  ^  ^^  p.  5,  *»,  not  in  proportion  to  its 
magnitude. 

ttf   **S7     because  that,  inasmuch  as. 

k  Tl^V  HD  1D1K  ^1H^  ^  p.  54,  H,  because 
he  may  say:  what  have  I  done  unto  him. 

therefore,    on   that   account,    (comp.  of  ^   and 


^*1       p.  5,  D,   therefore  are  they 
called  I  shim  (men). 

to  strike,  smite,  flog  or  lash  (hence  /lIp^D,  see 
letter  D). 

u  u 


338 

') 


or  -ffij   r'  nP'  smiting,  striking,  flogging. 

t 

a  bad  tongue  (i.  e.  opprobrious  language),  slander. 


r.  D1K  the  planet 


r.  JHN  event,  chance,  accident  (in  a  metaphysical 
sense:  accidental  quality). 

r.  |IN  the  Sca/w  (a  sign  of  the  Zodiac). 

) 
or  >  r.  "HIM  after  that,  since,   whereas. 


p.  66,  N,  after  that  it  has  been 
made  known  .  .  . 


p.  24,  ZD,  but  after 
it  has  become  known  that  this  [jnan]  is  a  prophet. 

he  who,  every  one  who. 


rmn  nioj  rr»i  n^f  JND  p.  ss,  i  he  in  whom 

there  is  haughtiness  of  mind. 
a  sickle. 

iTTD  r.  TlD  literally  :  measure  ;  figuratively  :  property, 
quality,  virtue,  faculty,  manner,  disposition,  pro 
pensity. 


one  who  passes  over  (i.  e.  who 
is  not  bent  upon  indulging)  his  propensities  ;  one 
who  overlooks  trifling  offences;  (in  opposition  to 
WTO  ^V  "I£iy  one  who  stands  upon,  i.  e.  one 
who  is  inflexible  in  his  propensities). 

vnno  by  -rayo  rwrb  mvh  b  1*0  p.  si,  i 

it  is  becoming  in  a  man  that  he  should  not  be 
bent  upon  indulging  his  propensities  (that  he 
should  overlook  trifling  offences). 


339 


ON  HD     whereas,  it'  [this  is  the  case  here,  how  much  more  so 
must  it  be  there]  ? 

msD  ins  pM  p  N^K  ttfT»s>  N^  T»n  DN  noi 

p.  31,  1  if  the  Nazarite  who  refrained  from  wine 
only  stands  in  need  of  an  atonement  Qhow  much 
more,  &c  .  .  .  ] 

•  •  -  »1D     as  ...  so  also. 


mi  rrriN  *\x  ran  anpa  *ni  no  p.  27,  s 

as  He  is  called  gracious,  so  be  thou  also  gracious. 
VTD     what?  what  is?  (for  N1.1   HD). 

nt    IHD  p.  2,  n,  what  is  this 


which  is  written  in  the  law  ? 
r.  lltO  better. 

for  the  better. 


TOT  p.  26,  1,  he  should  turn  him 
self  for  the  better. 


r.  11D  (as  an  adverb)  all  is  well. 


"ODD     ip   Q^  p.  34,  10,  if  he  accept  [it]  of 
him,  all  is  well. 

r.  I'D  prepared,  apt,  ready,  disposed. 


DJTIN     lp?   TJIJTI   pID  p.  25,  3,  apt  and  ready  to 
receive  (acquire)  them. 


1D1D     r.  "ND  or  I^D  an  apostate. 

^jDISO     r.  5]D^  additional  prayer.     See  page  224,  Note  2. 

1D1D     r.  1DD  a  betrayer,  an  informer  or  accuser. 

r.  1TO  untied,  open  ;  i.  e.  permitted,  lawful  ;  (in 
contradistinction  to  T)Dtf  bound,  stopped,  unlawful, 
forbidden). 


p.  14,  D,    to   know   what   is 
unlawful  and  what  is  lawful. 

r.  yy  they  shake,   quake,  or  tremble. 


340 


r.  pi  prepared,  ready. 


plfDl  p.  17,  20,  literally:  and  prepared  and 
standing,  i.  e.  always  prepared. 

TID  r.  "Til  presumption,  arrogance,  one  who  sins  through 
presumption  or  arrogance;  (in  contradistinction  to 
HJlltf  oversight,  ignorance,  one  who  sins  through 
ignorance). 

TID1  through  presumption,  presumptuously;  (in 
contradistinction  to  JJlttO.  through  ignorance). 

7?D     r.  713  a  planet. 

to  prevent,  detain,  check,  warn  or  admonish. 
r.  11H  joined  together,  composed. 

ttfSn  SVUD  -DinD  p.  3,  %  composed  of  body  and 
soul. 

r.  p7H  dissension,  contention,  dispute. 

r.  riDH  by  reason  of,  by  means  of,  by  dint  of. 

DWQrr  riDHD  p.  6,  MO,  by  means  of  the  crea 
tures. 

r.  pED  hidden  or  concealed  places. 
TD     r.  T  immediately,  forthwith,  on  the  spot. 

T^V  mW  ttrllpn  rm  TD  p.  15,  1,  immediately 
the  Jfo/y  Spirit  dwells  with  him. 

lyttnl  nD  «in  TD  p.  48,  1,  immediately  (or 
forthwith)  he  dies  in  consequence  of  his  wickedness. 

r.  itEP  settled;  figuratively:  composed,  calm. 

Vty  fllt^VD  in^l^  p.  25,  ^,  whose  mind  is  com 
posed  (calm)  within  him. 

r.  Hp7  flogging  or  lashes  (a  kind  of  correctional 
punishment  which  it  was  in  the  power  of  the  Jewish 
court  of  justice  to  inflict).  See  page  212,  Note  1. 

r.  ]DD  Mammon,  wealth,  money. 


341 


r.  yXft  middle,  in   the  middle,  intermediate,  modi 
fied. 


jn  p.  26,  t,  intermediate,  mo 
dified  dispositions. 

r.   3H3    conduct,    custom,    usage,   fashion,   manner, 
practice. 

r.  TOD    oblation   prayer,  or   afternoon  prayer.     See 
p.  224,  Note  2. 
r.  POD  or  tf  3D  a  number. 

IP     (compound  of  )D  and  ]^)    whence?    from   whence 
£do  we  derive  it]  ?  i.  e.  how  do  we  know  that  it  is  so  ? 

•  •••mnn   NTT   TTI^   ^D    -in  layw   poi 

p.  18,  J,  and  whence  do  we  derive  it  that  the  stand 
ing  on  mount  Sinai  alone  was  the  proof.  .  . 

r.  tyl  a  shoe. 

condition,  (always  with  7^). 

.TOD   ?V  on  condition,  for  the  purpose  of,  to  the  end 
that. 


D12     lp     r>3D          p.  70,  f,  for  the  purpose  (or 
on  condition)  of  receiving  a  reward. 

r.  n/y  sublime,  superior,  excellent,   laudable. 

rbwft  nii^n  n^Kic;   ^  ^v  ^N  p.  45,  a,  al 

though  this  is  not  superior,  or  laudable  (i.  e.  genuine) 
repentance. 

r.  rby  degree,  rank,  dignity. 
DDTI9D     r.  DD")2  one  who  is  celebrated,  famous,  well  known 
by  the  public. 

D'DDTiaDI   &W   ir^t  p.  54,  1,  and  they  are  not 
known  and  celebrated. 

r.  ttH2  explained,  specified. 

mini  ttf-nsD  itwy  nn  P.  35,  ID,  behold!  the 

punishment  thereof  is  explained  (specified)  in   the 
law, 


r.  Pf32  in  consequence  of. 

•6inn   ^2D   IK    mO^n    ^2D  p.  33,  1,   in  conse 
quence  of  troops.,  or  in  consequence  of  illness. 

•  •  •  tt?   ''DSD  because  that. 


"PttflflDD   1K      NirTC;   ^30  p.  55,  H,  because  that 
he  learns  from  his  doings  or  actions. 

r.  i"P2£  a  commandment  ;    generally  :  any  good  deed. 


also  stands  frequently  for  one  of  the  following- 
sentences,  viz.:  it  is  a  commandment,,  or  we  are 
commanded,  or  it  is  a  good  deed  [to  do  so  and  so]. 


{TOD  p.  4,  &,  it  is  a  com 
mandment,  or  we  are  commanded  to  love  Him  and 
to  fear  Him. 


/Yl^D  a  positive  commandment  ;  (in  contradis 

tinction  to  nt^vn   xb   rn^D.  nvyn  $b  or  i$b 

a  negative  commandment).     See  page  73,  Note  4. 

r.  N2D  literally  ;  found,  a  thing  found,  i.  e.  a  thing 
or  being  existing.  In  a  metaphysical  sense  :  a  being. 

they  are  added,  or  joined. 
existence,  essence. 
r.  Dip  place,  spot. 

in  the  place  of,  instead  of. 

ll^l    DlpDl    p.  30,    :P,    instead   of  (or 
for)  the  meat  of  a  slaughtered  one. 

DlpDH  literally  :  the  place  or  space,  frequently  stands 
for  God;  as  an  epithet  denoting  His  Omnipresence. 
See  page  109,  Note  4. 

literally:  apart;  stands  frequently  for:  some. 

^Aj  D^irm  ]D   rapD1?  Oni  p.  8,  n,  and 
a  part  (or  some)  of  the  planets  have  small  orbs. 

ID     a  drop. 


343 


r.  *?;nD  or  *&HD  a  pearl  or  jewel. 

r.  mi  or  II1")  great,  many. 

niriD   PJ  p.  28,  1,  a  great  (i.  e.  a  long)  time. 

NttfD     (from  ]TW   NttO  to  accept  and  to  give,  i.  e.  to  ne 
gotiate,  deal,  or  trade),  commerce,  trade,  dealing. 

nr  DV  m  DIN  m  ^  MTO  D^DI  p.  ss,  ID, 

and  the  dealings  of  men  with  each  other. 

)jn   NttPttD  p.  31,  H,  when  he  deals  or  trades. 

inO)   >WOT   n^l    ^S»  p.  32,  ID,   even  at  the 
(time)  when  he  deals  or  trades. 

J13J1ZD     r.  "]]1D  mineral,  metal. 
PDDDD.HD     r.  ODD  they  melt  away,  become  dissolved. 


to  lead,  conduct,  move,  accustom,  practise. 

r.  i"T3n  or  MPT  they  derive  pleasure,  enjoy,  delight 
in. 


p.  64,  J,  and  they  delight  in 
the  brightness  (shining  glory)  of  the  Shechinah. 

(from  HJ3  to  shine  or  sparkle),  the  planet  Venus. 
HI}     easy,  easily,  readily. 

DI^D1?   1113  p.  26,  1,  easily  provoked. 
pt3     damage,  injury,  hurt,  harm,  disadvantage. 
HZD3     to  bend,  incline. 


literally  :  turned  to  die  (to  death)  ; 
an  idiom  used  by  the  Rabbins  to  denote  the  being 
at  the  point  of  death. 


HOT   NH   isO  p.  61,  1,   as   if  he  were 
at  the  point  of  death. 


344 


r.  "]D3  low,  depressed,   dejected,  humble. 

PD1ID3  Onm  p.  35}  T,  and  their  spirits  (minds) 
£are]  low  (dejected). 

r.  N^ft  literally :  found,  i.  e.  a  being  found  or  ex 
isting,  an  existing  being. 

(as  an  adverb)  consequently,  hence  we  perceive; 
literally :  it  is  found  £out] ;  i.  e.  it  has  been  found 
out  (by  means  of  reasoning  or  arguments). 

ussy  nN  TDSH  wn  Nzoirn  m  NXZM  P.  56,  j, 

consequently    this    sinner   has   destroyed   (ruined) 

himself. 

*")D1K   n^D3  p.  19,  1,  hence  thou  [mayest]  say; 

hence  we  perceive,  hence  we  say. 

r.  b)ft  the  closing  prayer.     See  page  224,  Note  2. 

r.  *ni  literally :  it  has  been  made  clear,  i.  e.  it  has 
been  clearly  proved,  demonstrated. 

""HirO^  JVO1  p.  3,  ^ ,  and  since  it  has  been  made 
clear,  i.  e.  since  it  has  been  clearly  proved,  demon 
strated. 

r.  "JJT  he  was  alone. 


p.  45,  N,  literally:  and 
after  a  time  he  was  alone  with  her,  i.  e.  he  happened 
to  have  a  private  meeting  with  her. 

D 

TOD     to  bear,  sustain,  endure. 

«)K  -QD] 

or        I  face,  look,  countenance.     See  page  153,  Note  6. 
D'OS    -QDJ 

5pD  to  afflict,  torture,  torment,  (in  the  Piel  conjugation). 

J^D  r.  y\D  or  XD  a  hedge  or  fence. 

JPD     to  help,  assist,  (in  the  Piel  and  Hithpael  conjuga 
tions). 

to   contemplate,  meditate  on,  behold,  look  at;  (in 
the  Hithpael  conjugation). 


345 


to  ascend,  depart,  retire,  withdraw,  (in  the  Hith- 

pael  conjugation). 

r.  "FyD  a  repast,  meal,  feast,  banquet. 
p2D    a  doubt. 

p2D    to  suffice,  to  be  sufficient,  to  furnish  with,  supply. 
mD    to  press  on,  to  urge. 

P"ID     r.  DID  the  Crab,  (a  sign  of  the  Zodiac). 
DTO     simple,  not  denned;  (adverbially)  indefinitely. 

DfiD  M")  "OSfr  DH^V  Hiiro  p.  46,  t,  and 
confessing  them  before  the  public  indefinitely  (in 
general  terms). 

y 

r.  *iay  a  transgressor. 

r-  ^y  circular,  round,  spherical. 

"YTO1   D^Uy  P-  8,  H,  circular  like  globes. 

even  to,  so  as,  so  that. 

NTT  *w*o  wsan  ririDK  )rw  ly  p.  s,  \  so 

that  he  might  know  the  truth  of  His  existence  just 
as  it  [[really]  is. 

still,  as  yet- 

Kin  HIP  PW  S2  ty  *|K  p.  52,  rD,  although 
he  is  still  [[considered  by  others  as]  a  backslider. 

r.  tiby  bitter  herbs.     See  page  173,  Note  10. 

literally  :  fierceness  or  harshness  of  countenance  ;  is 
a  phrase  used  by  the  Rabbins  to  denote  brazen- 
facedness,  impudence,  or  effrontery. 

r.  sty  a  circle. 

r-  ^V  a  cause,  (in  contradistinction  to  Wy  effect). 

r.  *lpy  literally  :  a  root  ;  is  used  by  the  Rabbins  to 
denote  that  which  is  most  important  in,  or  most 
essential  to,  a  thing  ;  the  chief  point,  ground,  bottom, 
essence,  radical  principle. 
x  x 


346 


r-  -^V  a  mixture,  compound,  composition. 

to  stop,  stay,  delay,  hinder,  impede,  prevent,  (in 
the  Piel  and  Hithpael  conjugations). 

to  injure,  wrong,  insult,  treat  with  contempt. 

r.  7?V  an  effect,  (in  contradistinction  to  H/^ 
a  cause). 

\H  WT  DV  literally  :  people  of  the  country  ;  is  invariably  used 
by  the  Rabbins  to  denote  plebeians,  vulgar  or  igno 
rant  men. 

to  afflict,  torment,  chasten  ;  especially  :  to  torment 
oneself  with  fasting,  (in  the  Piel  and  Hithpael  con 
jugations). 

r.  H^y  literally  :  a  matter  ;  is  used  by  the  Rabbins 
to  denote  promiscuously  :  a  subject-matter,  reason, 
signification,  acceptation,  sense. 

•  •  •  Itf  P3V3  in  the  '  same  signification  as  ...  in  the 
same  acceptation  as.  .  .in  the  same  sense  as.  .  .just  as. 

")£N^  PJD  p.  24,  IS,  just  as  it  is  said. 
business,  affairs,  trade. 
to  employ  oneself  in,  to  be  busy  with  .  .  . 
the  very  substance,  nature,  or  property  [of  a  thing]. 

D^ltt^  "1SSD  DmSDn  DV  bv  lD'4n  p.  44,  1,  and 
the  very  nature  (or  property)  of  the  day  of  atone 
ment  is  to  atone  for  the  penitent. 

to  eradicate,  pull  up  by  the  root. 

the  Scorpion,  (a  sign  of  the  Zodiac). 

r.  liy  awake,  being  awake. 

IV   NIPT)  p.  16,  1,  whilst  he  [was]  awake. 

to  mix,  mingle,  (in  the  Hithpael  conjugation). 

r.  iliy  in  the  evening. 

r.  my  literally  :  nakedness  ;  is  used  to  denote  any 
thing  that  is  bad  and  tending  to  licentiousness  and 
lewdness. 


347 

r.  my  literally:  nakedness;  is  used  by  the  Rab 
bins  to  denote  incest,  adultery  or  adulterous  women; 
and  in  general,  women  whom  one  is  forbidden  to 
marry.  It  also  denotes  lewdness,  lustfulness,  and 
licentiousness. 

comparison. 

to  compare,  estimate,  rate,  value,  prepare. 
or      1     a  positive  commandment,  (in  contradistinction  to 


JTIXDJ    nttfyn    V      or   Mt      a    negative   commandment). 
See  p.  73,  Note  4. 


r.  Ifiy  the  future,  future  events,  things  that  are 
to  happen. 


r.  tny  prepared  [for  the  future],  liable  or  bound 
[to  do  a  thing  in  the  future]. 

pin  riN  \rvb  nriN  7»nyi  p.  57,  n,  but  thou 

shalt  have  in  the  future  to  give  [an  account  before] 
justice. 

D 

r.   y*1S    literally:     revenge,    retribution;    stands 
frequently  for :  fatality,  fatal  or  ominous  events. 

DHS)    a  coal. 

to  lessen,  diminish,  impair. 

r.  D^S  to  reconcile,  appease,  pacify,  (in  the  Piel 
and  Hitkpael  conjugations). 

r.  tLHS)  explanation,  interpretation,  comment 


r.  nn2  insinuation,  the  act  of  stealing  upon  the 
affections. 

r.   ]2   corner,  turn,  direction;  figuratively:  mode 
or  manner  of  viewing  a  thing. 


"12J  2D  p.  6,  1\  from  every  side, 
and  from  every  turn  (or  corner),  i.  e.  in  every 
possible  respect  (mode  or  manner). 


348 


r.  H33   empty,  vacant;    figuratively:  free   from   bu 
siness  toil  or  trouble,  at  ease,  at  leisure. 


p.  8,  J,  an  empty  place  (space). 

ltt»    N^N  p.  67,   1,    but  we  shall  sit  at  lei 
sure  (leisurely). 

r.  rtJ2  turned,  directed. 

ntyz^  Ton  mas  injn  K^  P.  15,  i,  but  his 

mind  [being]  constantly  turned  (directed)  upwards 
(on  high). 

r.  D32  inward,  within. 

•  •  •  D  M3?   beyond  that  which  is  within. 

PTT  JTTOD  D'OSfc  p.  26,  ID,  beyond  that  which 
is  within  the  line  of  justice,  i.  e.  more  even  than 
what  the  line  of  justice  would  require. 

*?D3     to  destroy,  ruin,  corrupt,  perish.     (Hence  1D2H  de 
struction,  ruin). 

pIDS     r.  pDS>  a  verse,  text  or  passage  of  Scripture. 
pD3     to  cease,  stop.     (Hence  pOSH  cessation). 
sometimes,  at  times,  now  and  then. 

Dysn  DW  D^DVS  rr»n  i^w  p.  4,  ID,  and 

if  He  were  sometimes  angry  and  sometimes  joyful. 

to  separate,  disjoin,  decompose,  sever  ;  figuratively  : 
to  become  distinguished  or  distinct,  (in  the  Niphal 
conjugation). 

an  orchard,  garden.     See  page  109,  Note.  6. 
r.  ZOIS)  a  small  coin. 
VH3     r.  V"^2  saucy,  boisterous,  extravagant. 

plHt^l  P"13  p.  30,  T,  boisterous  (extravagant)  in 
laughter. 

to  specify,  define,  name,  utter. 

r.  t£H3  literally:  separation  [from  the  grosser  plea 
sures  of  the  world]  ;  abstinence,  temperance,  sobriety, 
chastity.  See  page  120,  Note  1. 


349 


a  pastor,  governor,  or  leader  of  a  congregation. 
a  gift,  present,  reward,  premium,  prize,  wages. 
DD")2     to  divulge,  make  public,  render   notorious,   (hence 
DD"")12£  one  who  is  celebrated,  well  known  to  the 
public.) 

inS     to  pay,   repay,   retribute,  avenge,   take  vengeance, 
judge,  or  punish. 

HJH3     retribution,  vengeance,  punishment. 
a  fragment,  section,  or  chapter. 
r.  DjTl3  trade,  commerce. 

to  depart,  part,  divide,  explain,  distinguish.  (Hence 
ttHSn  literally  :  separation  ;  figuratively  :  distinction, 
difference.) 

r.  ZDttfS  simple,  unmixed,  uncompounded. 

TO3  DD^Utf  Cr»3Wl  p.  12,  ^  and  bodies  the  matter 

(substance)  of  which  is  simple  (uncompounded). 

to  extend,  spread. 


"7S     r.  TK  side,  direction. 
the  planet  Jupiter. 

r.  IIS  literally  :  jfonw  or  shape;  is  used  as  a  meta 
physical  term  for:  property,  quality,  and  also  for: 
intelligence.  See  page  82,  Note  2. 

Q^S     or  *)DS  r.  "IIS  a  congregation. 

nns  rpbttt  see  rr6p 

T1S     want,  need,  necessity,  occasion. 

"pS     to  stand  in  need  of,  have  occasion  for;  impersonally  : 
it  it  necessary. 

P 

^lp     to  receive,   accept  (in  the  PiW  and  Hithpael  con 
jugations). 

yip     literally  :  to  fix  ;  figuratively  :  to  impress. 


350 


r.  DfDp  a  strife,  quarrel. 

r.    Dip    to   preserve,   raise   up,   exist,   and   also  :  to 

confirm,  fulfil. 

r.  77p  literally:  light;  figuratively:  slight,  of  little 
importance  ;  stands  also  frequently  for  :  easy. 
IDim  bp  literally:  the  slight  and  the  grave  (or 
important)  ;  a  technical  expression  for  any  argument 
from  the  less  to  the  more  important  subject.  See 
p.  261,  Note  4. 

nilttfl  byib  IDini  bp  p.  55,  n,  how  much  more 
he  who  is  a  penitent  ! 

ttftfl  ni^p  literally:  lightness  of  head;  figuratively: 

levity  of  mind,  carelessness,  thoughtlessness,  pert- 

ness,  arrogance. 

ttttn  r\bp  TIT)  p.  37,  1,  and  by  way  of  careless 

ness,  in  a  careless  manner. 

to   irritate,  vex,   provoke,    affront,  quarrel,    (in  the 
Hiphil  conjugation). 

ISp     to  care  for,  be  solicitous  about,  (in  the  Hiphil  con 

jugation). 
TYNXp     r.  n^p  or  m$p  ends,  extremes. 

D*np  ,   DTTIp  or  Ump  a  tool  to  cut,  dig,  or  scrape  with  ; 
a  hatchet,  axe,  spade. 
r.  l*")p  nigh,  near. 
2YTp2  nearly,  about,  thereabout. 

p  nwo  nDiDtcn  D^N  riTOE  in^  m^n  N^D3 

HTpl  IttEtMl  p.  9,    S    Consequently  the  Moon  is 
about  a  6800th  part  of  the  Sun. 

the  Archer  (a  sign  of  the  Zodiac). 


,  right,  just,  fit,  capable,  becoming,  worthy. 

nil  p.  25,  J,  and  [that  it  was]  right  (fit, 
or  becoming)  to  walk  in  the  same. 

Sn  p.  17,  IS  worthy  of  prophecy, 


351 


or  iTtfl  r.  JlNl  a  proof,  argument. 
the  beginning  of  the  year,  tlie  new  year's  day. 
pi")     r.  Ill  a  Lord,  Master. 

to  accustom,  inure,  habituate  (mostly  in  the 
Hiphil  conjugation). 

a  leg,  foot. 

UbD  "ft  ttT>  "iTFnttf  p.  54,  n  literally:  for  the 
thing  has  legs;  the  thing  has  a  standing;  i.  e. 
the  thing  may  have  a  variety  of  bearings.  See 
page  257,  Note  9- 

to  feel,  be  sensible  of;  figuratively:  to  care  for  a 
thing;  to  mind  any  thing  (mostly  in  the  Hiphil 
conjugation). 

r.  DttH  a  mark,  sign,  feature. 

a  secret. 

r.  pIT)  remoteness,  distance. 

r.  fel  talebearing.     See  page  190,  Note  3. 

r.  HD")  or  KD")  fraud,  deceit,  guile,  artifice,  cun 
ning. 

?D"1     literally  :  a  nod,  beck  ;  figuratively  :   allusion,    in 
timation. 

?D"1     literally:  to  beckon,  nod;    figuratively:  to  allude 
to,  hint  at. 

to  reconcile  (in  the  Piel  and  Hithpael  conjugations). 

r.  rWl  to  have  the  power  or  licence  [to  do  any 
thing],  to  be  allowed  [to  do  any  thing]. 

JDttH  r.  jlttn  literally  :  leave,  permission,  grant;  is  used 
by  the  Rabbins  to  denote  power,  faculty,  control, 
licence,  liberty,  free-will,  free-agency.  See  page 
262,  Note  1. 


")11  a  thing  or  matter  which  is  left  to 
one's  own  choice  as  not  being  either  commanded 
or  prohibited  by  the  law,  a  private  matter. 


352 

m  DN  pi  p.  21,  J  and  also  if  he 
were  to  charge  us  [with  any  thing]  respecting  pri 
vate  matters. 

W 
the  remaining,  the  rest  of,  other. 

DTOtfn  "INttfD  p.  3,  *  from  the  rest  of  men,  from 
other  men. 

See  ^IttQ. 

to  disorder,  confound,  perplex,  (mostly  in  the  Ho- 

phal  conjugation). 

the  planet  Saturn. 

to  endeavour,  try,  aim  at;  to  be  solicitous  or  anxious 

about  (in  the  Hithpacl  conjugation). 

r.  Ulttf  quiet,  gentleness. 

JirDl   nn£Q  p.  29,   1P  with  quiet  and  gentleness 
(in  a  quiet  and  gentle  manner). 

r.  JJttf  oversight,  error,  ignorance. 
3I01£M  through  ignorance,  through  error  (in  con 
tradistinction    to  TfDl    or  plD   presumptuously, 
through  arrogance). 

ttW2   PI   ]ntl   PI  p.  43,    ^   either    presump 
tuously  or  through  ignorance. 
7TW     equal,  like,  alike. 

mttf  pin11"!  p.  26,  Jl  an  equal  distance. 

not  any  whatever,  nothing  whatever  (with  another 
negative  particle). 


n  Dlt^  VV  ">^V   ]W  p-  58,  1  and 
no  hurt  whatever  is  passing  over  him  in  this  world. 

on  that  account. 


^  P-  34,  I  he  is  not  on 
that  account  trespassing  [the  law  of]  thou  shall 
not  hate. 

the  Bull  (a  sign  of  the  Zodiac). 


353 


r.  ~}W  a  line,  row,  range,  series;  figuratively:  a 
number  of  men  following  one  after  another  in 
order. 


mtWD  mz.     See 

he  talked,  he  uttered  (hence  UTTO  talk). 

fflTitf  TO  N^ttf  p.  29,  *»,    that   he   did   not 
utter  any  idle  talk. 

r.  int^  the  morning  prayer.    See  page  224,  Note  2. 
to  immerge,  plunge. 

See  ni#. 

r.  pltt  neighbourhood. 

Shechinak  r.  pttf  literally  :  //*e  resting  place  or 
habitation  [of  God];  is  used  by  the  Rabbins  to 
denote  the  Glory,  Majesty  or  immediate  Presence, 
of  the  Almighty  *. 

?r6ttJ  literally:  the  Messenger  or  Deputy  of  the  Con 
gregation  ;  is  an  epithet  by  which  the  person  that 
reads  prayers  in  the  Synagogue  is  called.  See 
page  76,  Note  2. 

perfect. 

iriJTQ    D^tWl    p.   12,    T    who    is    perfect   in   his 
knowledge. 

r.  Dlltf  estimating,  valuing. 


TDfi  Vm^n  Dp  DTK  NiTO  p.  26,  H  that  a  man 
should  always  be  estimating  his  dispositions  (i.  e. 
that  he  should  be  aware  of  their  force  or  power). 


*  Thus  bK-W  "33  "pro  pu>  mn-  "3K  O  For  I.  the  Lord  dwell  among  the 
children  of  Israel  (Numb,  xxxv,  34.)  is  rendered  in  Onkel's  Tar  gum  by: 
btnw  -31  laa  NS"IU>  sn33ir  mns  KSK  -IK  For  7  JEHOVAH,  My  SHECHINAH 
dwells  in  the  midst  of  the  children  of  Israel. 

Y  Y 


354 

name;  with  the  definite  Article  thus:  Dl^H  God. 
See  page  71,  Note  2. 

Znn*^  p.  4,  3  to  love  God. 
for  the  sake  of. 

lt;1?   1VP    "TO&   *?31  p.  32,  10,    and   let   all 
thy  doings  be  for  the  sake  of  Heaven. 

HDtt/?  for  its  sake,  i.  e.  for  the  sake  of  the  thing  it 
self*  (in  contradistinction  to  JlDt£/?  &bti}  not  for  the 
sake  of  the  thing  itself).  See  p.  319,  Note  4. 

...-p...£f  Q£T3  in  the  same  way  as...  so...;  just 
as...  so... 


N%in   ID   ID   iis     DIN   -p-raitf   DEO 

17  !W  niyi  mjni  t^Sn^  p.  61,  J,  in  the  same 
way  as  a  man  ought  to  turn  from  these,  so  ought  he 
also  to  search  into  the  wicked  dispositions  which  he 
has. 

perhaps,  perchance,  peradventure. 

p.  24,  ZO,  perhaps  it  is  not  true. 


r.  V^^  literally:  hearing,  hearsay;  denotes:  fame,  re 
port,  rumour. 


SD  literally  :  fo/  ^/«e  7«ow^/«  (word)  of  report  ; 
is  a  phrase  which  answers  to  the  English  :  by  way  of 
tradition. 


pi    p.  21,   1,    and    so    we 
have  learned  ...  by  tradition. 

20D12?  to  step  aside,  steal  away,  escape;  figuratively:  to  seek 
evasions,  to  decline  or  refuse  under  some  pretence  or 
other. 

a  little,  a  very  little. 


"DIPT  |D  VD^  iniK  )^TID1   p.  7,   P,  and  they  make 
known  to  him  very  little  of  the  matter. 


355 

to  wait  on,  serve,  attend ;  (hence  WfeW  a  ser 
vant,  attendant,  waiter). 

to  use,  make  use  of,   (in  the  Hithpael  conju 
gation). 

r.  nDttf  excommunication,  anathema, 
to  read,  learn,  teach,  instruct. 


to  change,    alter,  vary,    (hence  131P    change, 
alteration). 


different,  unlike,  diverse. 

IfD   roittfD   IP    p.  25,    N,  and  this  [one  is] 
different  from  that  [one]. 

r.  i13ttf  change,  alteration. 

r.  "Qyt^  servitude,  bondage,  submission,  sub 
jugation. 

literally  :   hour  ;  frequently  stands  for  :  time. 
"l-nyitM  literally:  in  his  hour;  stands   for:   at 
this  very  hour,  immediately. 

inyttD  filD*  KDn  p.  61,  1,  and  perhaps 
he  may  die  at  this  very  hour  (immediately). 

njfttf  ^7  according  to  [what]  time  [requires]  ; 
i.  e.  temporarily,  for  a  limited  time  only. 

nyv  **b  inn  n^rw  »im  p.  21,  i,  but 

this  [must  be  understood,  viz.]  that  the 
thing  is  to  be  for  a  limited  time  (tempo 
rarily). 

literally  :  the  he-goat  that  is  to  be  sent  away  ; 
i.  e.  the  scape-goat. 

to    calculate,    rate,    value,    suppose,    consider, 
(in  the  Piel  conjugation). 

r.  72ttf  humiliation,  lowliness,  degradation. 

to  bestow  or  diffuse  bounteously,   (in  the  Hi- 
phil  conjugation). 

r.  ^pttf  the  weighing  or  balancing. 


356 

to  dwell,  abide,  stay,  rest. 
to  minister,  serve,  attend,  wait  on. 
the  ministering  angels. 

p.  17,  D,    like  the  ministering 
angels.     See  page  118,  Note  1  . 

r.  pfW  silence. 


n 

to  desire,  wish,  'or  long  for. 

r.  DM"!  the  Twins,  (a  sign  of  the  Zodiac). 

>  to  repent,  to  be  grieved,  to  be  sorry  for. 
or  nnfiJ 

r.  S|D^  addition. 

r.  JIT  the  law.     See  page  72,  Note  2. 


•IS  JOttf  rmn  literally:  the  law  that  [was 
delivered]  by  the  mouth,  i.  e.  the  verbal  or 
oral  law.  See  page  243,  Note  5. 


ns    yzv  niin  «in>  p.  50,  ID,  which  5s 

the  oral  (verbal)  law. 


PIlTl     r.  mn  a  word. 

to  suspend,  keep  in  suspense,  defer,  put  off'; 
figuratively  :  to  depend  on. 

literally:  an  instruction  \_iiilcnded~\  to  declare; 
is  a  phrase  which  signifies  :  it  is  therefore  ex 
pressly  said  .  .  .  (this  phrase  is  mostly  preceded 
by  TO1*  it  is  possible  [that  thou  mayest  say  or 
think]). 


V33i    inoiD    nn^     w 

^  ID!1?  p.  34,  \  it  is  pos 
sible  [that  thou  mayest  think]  that  thou  art 
[allowed]  to  rebuke  him  even  so  ;is  to  produce 


357 

an  alteration  in  his  countenance,  it  is  therefore  ex 
pressly  said:  and  thou  shall  not  suffer  sin  upon 
him. 

r.  1Kb  a  disciple. 

Q3H   "TO^n  literally:  a  disciple  of  a  wise  man,  one 

who  is  learned  in  the  law,  a  scholar.     See  page  178, 

Note  1. 

to  wonder  at. 

or  il!)n  condition,  stipulation,  agreement. 
on  [a.  certain]  condition,  conditionally. 

by  frStf  p.  24,  t,  though  even  on  [a  cer 
tain]  condition,  though  conditionally. 

or     I  r.  rryri  error,  mistake,  wanderings. 


r.  my  a  fast,  fast-day. 
r.  l"iy  a  mixture,  compound. 

or  \b$r\   r.    fe  phylacteries,    frontlets.      See   page 
239,  Note  4. 

r.  Cflp  or  Sp^  revolution  (of  the  planets). 
strong,  powerful. 

DTttf    p.   51,    T,    whose    hand    is    strong, 
i.  e.  whose  power  is  great. 

r.  )pn  literally:    reparation,  correction,  amendment; 
figuratively:  remedy,  cure. 

r.  lip  a  gift,  present. 

r.  ill"!  literally:    growth;    figuratively:    disposition, 
breeding,  manners,  morals,  conduct. 

"in  ill  manners. 

nyi  nntn^  »s^  in  nwnn  p.  52,  3,  he  who 

sees   his   son  going   (proceeding)  to  ill  manners; 
i.  e.  being  on  the  point  of  becoming  corrupt. 

repentance,  penitence,  conversion, 
by%  a  penitent,  convert. 


358 


r.  llttt  answer,  response.      Also   the   opposing   one's 
opinion  by  arguments,  objection. 

filler!   y&rb  literally  :  to  return  answers  ;  i.  e.  to 
oppose  one's  opinion  by  arguments,  to  raise  objections. 

miWn   inw6   ^nnn  p.  41,  T,  he  began  to  raise 
objections. 

r.  ttfiDttf  sexual  intercourse. 


ERRATA. 


Page 

Line 

For 

Read 

9 

15 

bxn 

bxn. 

15 

20 

•nwaw 

-)?2K3^. 

19 

14 

limn 

iimn. 

21 

9 

dele  iron. 

last 

na-o 

nma. 

23 

5 

ra«pna 

rn^pnra. 

28 

7 

•v 

Ty. 

44 

last  but  one 

dele  '131. 

57 

10 

dele  D3b. 

68 

11 

irrnn? 

inww. 

112 

Note  4 

D*VK 

onwc. 

120 

Note  4 

prapa 

D*TWO. 

125 

NoteS 

ENbl 

obi. 

132 

5  of  the  Notes 

another 

an. 

146 

last  but  one  of  the  Notes 

and  that  the  letter  n 

and  the  letter  n. 

152 

Note  2 

nww 

KTW. 

166 

6 

an  edifying 

a  gentle. 

171 

5  of  the  Notes 

of  your  flesh 

in  your  flesh. 

208 

NoteS 

in-^nn 

on-B^o. 

219 

Note  6 

profitable 

superior. 

246 

Note  2 

Notes 

Note  4. 

281 

15 

he 

He 

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