Chapter XVII (continued, part 8)
waht constitutes the begining, for ex., of shaving or a bath] the tailor might no longer go out with his needle, nor the scribe with his pen; nor were clothes to be examined by lamp-light. A teacher might not allow his pupils to read, if he himself looked on the book. All these are pracautionary measures. The tailor or scribe carrying his ordinary means of employement, might forget the advent of the holy day; the person examining a dress might kill insects, [2 To kill such vermin is, of course, strictly forbidden (to kill a flea is like a camel). Rules are given how to dispose of such insects. On the same occasion some curious ideas are broached as to the transformation of animals, one into another.] which is strictly forbidden on the Sabbath, and the teacher might move the lamp to see better, while the pupils were suppoed to be so zealous as to do this.
These latter rules, we are reminded, were passed at a certain celebrated discussion between the schools of Hillel and Shammai, when the latter were in the majority. On that occasion also opposition to the Gentiles was carried to its farthest length, and their food, their language, tehir testimony, their presence, their intercourse, in short, all connection with them denounced. The school of Shammai also forbade to make any mixture, the ingredients of which would not be wholly dissolved and assimilated before the Sabbath. Nay, the Sabbath law was declared to apply even to lifeless objects. Thus, wool might not be dyed if the process was not completed before the Sabbath. Nor was it even lawful to sell anything to a heathen unless the object would reach its destination before the Sabbath, nor togive to a heathen workman anything to do which might involve him in Sabbath work. This, Rabbi Gamialiel was careful to send his linen to be washed three days before Sabbath. But it was lawful to leave olives or grapes in the olive or wine-press. Both schools were agreed that, in roasting or baking, a crust must have been formed before the Sabbath, except in case of the Passover lamb. The Jerusalem Talmud, however, modifies certain of these rules. Thus the prohibitionof work to a heathen only implies, if they work in the house of the Jew, or at least in the same town with him. The school of Shammai, however, went so far as to forbid sending a letter by a heathen, not only a Friday or on a Thursday, but even sending on a Wednesday, or to embark on the sea on these days. It being assumed that the lighting of the Sabbath lamp was a law given to Moses on Mount Sinai, the Mishnah proceeds, in the second chapter of the tractate on the Sabbath, to discuss the substances of which respectively the wick and theoil may be composed, provided always that oil which feeds the wick is not put in a seperate vessel, since the removal of that vessel would cause the extinction of tha lamp, which would involve a breach of the Sabbath law. But if the light wereextinguished from fear of the Gentiles, of robbers, or of an evil spirit, or in order that one dangerously ill might go to sleep, it involved no guilt. here, many points in casuistry are discussed, such as whether twofold guilt is incurred if in blowing out a candle its flame lights another. The Mishnah here diverges to discuss the other commandments, which, like that of lighting the Sabbath lamp, specially devolve on women, on which occasion the Talmud broaches some curious statements about the heavenly Sanhedrin and Satan, such as that it is in moments of danger that the Great Enemy brings accusations against us, in order to ensure our ruin;or this, that on three occasions he specially lies in ambush: when one travel after the fast (Day of Atonement), that the Jewish proverb had it: 'When you bind your Lulabh [1 The Lulabh consisted of a palm with myrtle and willow branch tied on either side of it, which every worshipper carried on the Feast of Tabernacles ('Temple and its Services,' p. 238).] (at the Feast of Tabernacles) bind also your feet', as regards a sea-voyage (Jer. Shabb. 5 b, Ber.R. 6). The next two chapters in the tractate on the Sabbath discuss the manner in which food may be kept warm for the Sabbath, since no fire might be lighted. If the food had been partially cooked, or was such as would improve by increased heat, there would be temptation to attened to the fire, and this must be
avoidedHence the oven immediately before the Sabbath only to be heated with straw or chaff; if otherwise, the coals were to be removed or covered with ashes. Clothes ought not to be dried by the hot air of a stove. At any rate, care must be taken that neighbours do not see it. An egg may not be boiled by putting it near a hot kettle, nor in a cloth, nor sand heated by the sun. Cold water might be poured on warm, but the reverse (at least such was the opinion of the school of Shammai), nor was it lawful to prepare either cold or warm compresses. 'Nay, a Rabbi went so far as to forbid throwing hot water over one's self, for fear of spreading the vapour, or of cleaning the floor thereby! A vessel might be put under a lamp to catch the falling sparks, but no water might be put into it, because it was not lawful to extinguish a light. Nor would it have been allowed on the Sabbath to put a vessel to recieve the drops of oil that might fall from the lamp. Amomg many other questions raised was this: whether a parent might take his child in his arms. Happily Rabbinic literally went so far as not only to allow this, but even in the supposed case that the child might happen to have a stone in its hands, althoughthis would involve the labour of carrying that stone! Similarly, it was declaredlawful to lift seats, provided they had not, as it were, four steps, when they must be considered as ladders. But it was not allowed to draw along chairs, as this might produce a rut of cavity, although a little carriage might be moved, since the wheels aould only compress the soil but not produce a cavity (comp. on the Bab. Talmud, Shabb. 22a;46; and Bets. 23b). Again, the question is discussed, whether it is lawful to keep the food warm by wrapping around a vessel certain substances. here the general canon is, that allmust be avoided which would increase the heat: since this would be to produce some outward effect, which would be equivalent to work. In the fifth chapter of the tractate we are supposed to begin the Sabbath morning. Ordinarily, the forst business of the morning would, of course, have been to take out the cattle. Accordingly, the laws are now laid down for ensuring Sabbath rest to the animals. The principle underlying these is, that only what serves as ornament, or is absolutely necessary for leading out or bringing back animals, or for safety, may be worn by them; all else is regarded as a burden. Even such things as might be put on to prevent the rubbing of a wound, on other possible harm, or to distinguish an animal, must be left aside on the day of rest. Next, certian regulations are laid down to guide the Jew when dressing on the Sabbath morning, so as to prevent his breaking its rest. Hence he must be careful not to put on any dress which might become burdensome, nor to wear any ornament which be might put off and carry in his hand, for this would be a 'burden.' A woman must not wear such headgear as would require unloosing before taking a bath, nor go out with such ornaments as could be taken off in the street, such as a frontlet, unless it is attached to the cap, nor with a gold crown, nor with a necklace or nose-ring, nor with rings, nor have a pin [1 Literally, a needle which has not an eylet Of course, it would not be lawful for a modern Jew, if he observe the Rabbinic Law, to carry a stick or a pencil on the Sabbath, to drive, or even to smoke.] in her dress. The reason for this prohibition of ornaments was, that in their vanity women might take them off to show them to their companions, and then, forgetful to the day, carry them, which would be a 'burden.' Women are also forbidden to look in the glass on the Sabbath, because they might discover a white hair and attempt to pull it out, which would be a greivious sin; but men ought not to use lookingglasses even on weekdays, because was undignified. A woman may walk about her own court, but not in the streets, with false hair. Similarly, a man was forbidden to wear on the Sabbath wooden shoes studded with nails, or only one shoe, as this would involve labour; nor was he to wear phylacteries nor amulets,unless, indeed, they had been made by competent persons (since they might lift them off in order to show the novelty). Similarly, it was forbidden to wear any part of a suit of armour. it was not lawful to scrape shoes, escept perhaps withthe back of a knofe, but they might be touched with oil or water. Nor should sandals be softened with oil,
because that would improve them. it was a very serious question, which led to much discussion, ehat should be done if the tie of a sandal had broken on the Sabbath. A plaster might be worn, provided its object was to prevent the wound from getting worse, not to heal it, for that would havebeen a work. ornaments ehich could not easily be taken off might worn in one's courtyard. Similarly, a person might go about with wadding in his ear, butnot with false teeth nor with a gold plug in the tooth. if the wadding fell out of the ear, it could not be replaced. Some indeed, thought that its healing virtueslay in the oil in which it had been soaked, and which had dried up, but others ascribed them to the wrath of the wadding itself. In either case there was danger of healing, of doing anything for the purpose of a cure, and hence wadding might not be put into the ear on the Sabbath, although if worn before it might be contiinued. Again, as regarded false teeth: they might fall out, and the wearee might then lift and carry them, which would be sinful on the Sabbath. Butanything which formed part of the ordinary dress of a person might be worn also on the Sabbath, and children whose ears were being bored might have a plug put into the hole. it was also allowed to go about on crutches, or with a wooden legand children might have bells on their dresses; but it was prohibited to walk onstilts, or to carry any heathen amulet. The seventh chapter of the tractate contains the most important part of the whole. It opens by laying down the principle that, if a person has either not known, or forgotten, the whole Sabbath law, all the breaches of it which he has committed during ever so many weeks are to be considered as only one error or one sin. If he has broken the Sabbath law by mistaking the day, every Sabbath thus profaned must be atoned for; but he has broken the law because he thought that what he did was permissible, then every seperate infirngment constitutes a seperate sin, although labors which stand related as species to the genus are regarded as only one work. It follows, that guilt attaches to the state of mind rather than to the outward deed. Next, forty less one chief or 'fathers' of work (Aboth) are enumerated, all of which are supposed to be forbidden in the Bible. They are: sowing, ploughing reaping, binding sheaves, treshing, winnowing, sifting (selecting), grinding, sifting in a seive, kneading baking;shearing the wool, washing it, beating it, dyeing it, spinning, putting it on the weaver's beam, making a knot,undoing a knot, sewing two stitches, tearing in order to sew two stitches; catching deer, killing;skinning, salting it, preparing its skin, scraping off its hair, cutting it up, writing tow letters, scraping in order to write two letters; building, pulling down, extinguishing fire, lighting fire, beating with the hammer, and carrying from one possession into the other. The number thirty-nine is said to represent the number of times that the word 'labour' occurs in the Bibical text, and all these Aboth or 'fathers of work aresupposed to be connected with some work that had been sone about the Tabernacle,or to be kindred to such work. Again, each of these principal works involved theprohibition of a number of others which were derived from them, and hence calledtheir 'descendants' (toledoth). The thirty-nine principal works have been arranged in four groups: the first (1-11) referring to the preparation of bread; the second (12-24) to all connected with dress; the third (25-33) to all connected with writing; and the last (34-39) to all the work necessary for a private house. Another Rabbi derives the number thirty-nine (of these Aboth) from the numerical value of the initial word in Exod. xxxv. 1, although in so doing he has to change the last letter the must be changed into a to make thirty-nine). [1 The Rebbis contend for the lawfullness of changing the into a for the sake of an interpretation. Sop expressly here.(Jer. Shabb. 9 b) and in Jer. Peah 20 b into Lev. xix. 24).] Further explanations must here be added. If you scatter two seeds, you have been sowing. In Gemneral, the priciple is laid down, that anything by which tkhe ground may be benefited is to be considered a 'work' or 'labour,' even if it were to sweep away or to break up a cold of earth. Nay, to pluck a blade of grass was a sin. Similarly, it was sinful laboured to do anything that would promote the repening of fruits, such as to water, or
even to remove a withered leaf. To pick fruit, or even to lift it from the ground, would be like reaping. If forexample, a mushroom were cut, there would be twofold sin, since by the act of cutting, a new one would spring in its place. According tko the Rabbis of Caesarea, fishing, and all that put an end to life, must be renked with harvesting. In connection with the conduct of the disciples in rubbing the ears of corn on the Sabbath, it is interesting to know that all work conected with food would be classed as one of the toledoth, of binding into sheaves. If a woman were to rollwheat to take away this husks, she would be gulilty of sifting with a seve. If she were rubbing the ends of the stalks, she would be guilty fo threshing. Is she were cleaniong what adherse to the side fo a stalk, she would be guilty of sifting. If she were burshing the stalk, she would be guilty fo grinding. If she were throwing it up in her hands, seh would be guilty jof winnowing. Distinctions like the following are made: A radish may be dipped into salt, but not left in it too long, since this would be to make pickle. A new dress might be put on, irrespective of the danger that in so doing it might be torn. Mud on the dress might be crushed in the hand and shaken off, but the dress must not be rubbed (for fear of affectingthe material). If a person took a bath, opinions are divided, whether the whle body should be dired at once, or limb after limb. If water had fallen on the dress, some allowed the dress to be shaken but not wrung; other, to be wrung but not shaken. One Rabbi allowed to spit into the handkerchief, and that although it may necessitate the compressing of what had been wetted; but there is a gravediscussion whether it was lawful to spit on the groung, and then to rub it with the foot, because thereby the earth may be scratched. It may, however, be done on stones. In the labour of grinding would be included such an act as crushing salt. To sweep, or to water the ground, would involve the same sin as beating out the corn. to lay on a plaster would be a grievous sin; to scratch out a big letter, leaving room for two small ones, would be a sin, but to write one big letter occupying the room of two small letters was no sin. To change one letter into another might imply a double sin. And so on through endles details!
The Mishnah continues to explain that, in order to involve guilt, the thing carried from one locality to another must be sufficient to be entrusted for safekeepint. The quantity is reglated: as regards the food of animals, to the capacity of their mouth; as regasrds man, a dried fig is the standard. As regards fluids, the measure is as much wine as is used for one cup, that is, the measureot the cup being a quarter of a log, and wing being mixed with water in the poportion of three parts water to one of wine, one-sixteenth of a log. [2 It hasbeen calculated by Herzfeld that a log = 0.36 of a litre; 'six hen's eggs'.] As regards milk, a mouthful; of honey, sufficient to lay on a wound; of oil, sufficient to anointthe smallest member; of water, sufficient to wet eyesalve; and of all other fluids, a quarter of a log.
As regarded other substances, the standard as to what constituted a burden was whether the thing could be turned to any practical use, however trifting. Thus, two horse's hairs might be made into a birdtrap; a scrap of clean paper into a custom-house notice; a small piece of paper written upon might be converted intoa wrapper for a small flagon. In all these cases, therefore, transport would i involve sin. Similarly, ink sufficient to write two letters, wax enough to fill up a small hole, even a pebble with whihc you might aim at a little bird, or a small piece of broken earthenware with which you might stir the coals, would be 'burdens!'
Passing to another aspect of the subject, the Mishanah lays it down that, in order to constitute sin, a thing must have been carried from one locality into anotherentirely and immediately, and that it must have been done in the way in which things are ordinarily carried. If
an object whiich one person could carry is caried by two, they are not guilty. Finally, like all labour on the Sabbath, that of cutting one's nails or hair involves moral sin, but only if ti is done in the ordinary way, otherwise only the lesser sin of the breach of the Sabbath rest. A very intersting notice in connection with St. John v., is that in which it is explained how it would not involve sin to carry a living person on a pallet, the pallet being regarded only as an accessory to the man; while to carry a dead body in such manner, or even the smallest part of a dead body, would involve guilt.
From this the Mishnah proceeds to discuss what is analogous to carrying, such as drawing jor throwing. Other 'labours' are similarly made the subject of inquiry, and it is shown how any approach to them involves guilt. The rule here is, that anything that might prove of lasting character must not be done on the Sabbath. The same rule applies to what might prove the beginning of work, such as lettingthe hammer fall on the anvil; or to anything that might contribute to improve a place, to gathering as much wood as would boil an egg, to uprooting weeds, to writing two letters of a word, in short, to anything that might be helpful in, or contribute towards, some future work.
The Mishnah next passes to such work in which not quantity, but quality, is in question, such as catching deer. Here it is explained that anything by which an animal might be caught is included in the prohibition. So far is this carried that, if a der had run into a house, and the door were shut upon it, it would involve guilt, and this, even if, without closing the door, persons seated themselves atthe entry to prevent the exit of the animal.
Passing over the other chapters, which similarly illustrate what are supposed to be Biblical prohibitions of labour as defined in the thirty-nine Aboth and their toledodth, we come, in the sixteenth chapter of the tractate, to one of the mostintersting parts, containing such Sabbathlaws as, by their own admission, were imposed only by the Rabbis. These embrace: 1. Tkhings forbidden, because they might lead to a transgression of the Biblical commane; 2. such as are like the kind of labour supposed to be forbidden in the Bible; 3. Such as are regarded asincompatible with the honour due to the Sabbath. In the first class are includeda number of regulations in case of a fire. All portions of Holy Scripture, whether in the original or translated, and the case in which they are laid; the phylacteries and their case, might be rescued from the flames. Of food or drink only what wasneedful for the Sabbath might be resuced; but if the food were in a cupbord or basket the whole might be carried out. Similarly, all utensils needed for the Sabbath meal, but of dress only what was absolutely necessary, might be saved, it being,however, proveded, that a person might put on a dress, save it, to go back and put on another, kand so on. Agaidn, anything in the house might be covered with skin soas to save it from the flames, or the spread of the flames might be areested by piling up vessels. It was not lawful to ask a Gentile to extinguish the flame, but not duty to hinder him, if he did so. It was lawful to put a vessel over a lamp, to prevent the ceiling from catching fire; similarly, to throw a vessel over a scorpion, although on that point there is dofubt. On the other hand, it is allowed, if a Gentile has lighted a lamp on the Sabbath, to make use of it, the fiction being, however, kept up that he did it for himself, and not for the Jew. By the same fiction the cattle may be watered, or, in fact, any other use made of his services.
Before passing from this, we should point out that it was directed that the Hagiographa should not be read except in the evening, since the daytime wss to be devoted to more doctrinal studies. In the same connection it is added, that the study of the Mishnah is more important than that
of the bible, that of the Talmud being considered the most meriktorious of all, as enabling one to understand allquestions of right and wrong. Liturgical pieces, though containing the Name of God, might not be rescued from the flames. The Gospels,and the writings of Christians, or of hertics, might not be rescued. If it be asked what should be done with lthem on weekdays, the answer is, that the Names of God which they contain ought to be cut out, and then the books themselves burned. One of the Rabbis, however, would have had them burnt at once, indeed, he would rather have fled into an indolatrous temple than into a Christain church: 'for the idolators denyGod because they have not known Him, but the apostates are worse.' To them applied Ps. cxxxix. 21, and, if it was lawful to wash out in the waters of jealousy the Divine Name in order to restore peace, kmuch more would it be lawful to burn such books, even though they contained the Divine Name, because they led to enmity between Israel and their Heavenly Father.
Another chapter of the tractate deals with the question of the various pieces of furniture, how far they may be moved and used. Tkhus, curtains, or a lid, may beregarded as furniture, and hence used. More intersting is the next chapter (xviii.), which deals with things forbidden by the Rabbis because they resemble those kinds of labour supposed to be interdicted in the bible. Here it is declared lawful, for example, to kremove quantities of straw or corn in order to make room for guests, or for an assembly of students, by the whole barn must not be emptied, because in so doing the floor might be injured. Again, kas regards animals, some assistance might be given if an animal was about to have its young, though not to the same amount as to a woman in childbrith, for whose seake the Ssabbath might be descerated. Lastly, all might be done on the holy day needful for circumcision. At the same time, every preparation possible for the service should be made the day before. The Mishnah proceeds to enter here on details not necessarily connected with the Sabbagth law.
In the following chapter (xx.) the tractate goes on to indicate such things as are only allowed on the Sabbath on condition that they are done differently fromordinary days. Thus, for example, certain solutions ordinarily made in water should be made in vinegar. The food for horses or cattle must not be taken out of the manger, unles it is immediaately given to some other animal. The bedding straw must not be turned with hand, but with other part of the body. A press in which line is smothed may be opened to take out napkins, but must not be screwed down again, &c.
The lnext chapter proceeds upon the principle that, although everything is to be avoided which resembles the labours referred to in the Bible, the same prohibition does not apply to such labours as resemble those inderdicted by the Rabbis. The application of this principle is not, however, of interst jto general readers.
In the twenty-second chapter the Mishnah prjoceeds to show that all the precautions of the Rabbis had only this object: to prevent an ultimate beach of a Biblical prohibition. Hence, where such was not to be feared, an act might be done. For example, a person might bathe in mineral waters, but not carry home the linen with which he had dried himself. He might anoint and rub the body, but not to the degree of making himself tired; but he might not use any artifical remedial measures, such as dtaking a shower-bath. Bones might not be set, nor emetics given, nor any medical or surgical operation performed.
In the last two chapter the Mishnah points out those things which are unlawful as derogatory to the dignity of the Sabbath. Certain things are here ofinterst as bearing on the quesion of purchasing things for the feast-day. Thus, it is expressly allowed to borrow wine, or oil, or bread on the Sabbath, and to ieave one's upper garment in pledge, though one should not express iot in such manner as to imply it was a loan. Moreover, it is expressly added that if the day before the Passover falls on a Sabbath, one kmay in this manner purchase a Paschal lamb, and, presumably, all else that is needful for the feast. This shows khow Judas might have been sent on the eve of the Passover to purchase what was needful, for the law applying to a feast-day was much less strict than that of the Sabbath. Again, to avoid the possibility of effacting anything written, it was forbidden to read from a tablet the names of one's guests, or the menu. It was lawful for children to cast lost for their portions at table, but not with strangers, for this might lead to a breach of the Sabbath, and to games of change. Similarly, it was improper on the Sabbath to engage workmen for the following week, nor should one be on the watch for the close of that day to begin one's ordinary work. It was otherwise if religious obligations awaited one at the close of the Sabbath such as attending to a bride, or making preparation for a funeral. [1 It is curious as bearing upon a recent controversy, to note that on this occasion it is said that an Israelite may be buried in the coffin and grave originally destined for a Gentile, but not vice versi.] On the Sabbath itself it was lawful to do all that was absolutely necessary connected with the dead, such as to anoint or wash the body, although without moving the limbs,nor might the eyes of the dying be closed, a practice which, indeed, was generally denounced.
In the last chapter of the tractate the Mishnah returns to the discussion of punctilious details. Supposing a traveller to arrive in a place just as the Sabbath commenced, he must only take from his best of burden such objects are are allowed to be handled on the Sabbath . As for the rezt, he may loosen the ropes and let them fall down of themselves. Further, it is declared lawful to unloose bundles of straw, or to rub up what can only be eaten in that condition; but care must be taken that nothing is done which is not absolutely necessary. On the other hand, cooking would not be allowed, in short, nothing must be done but what was absolutely necessary to satisfy the cravings of hunger or thist. Finally, it was declared lawful on the Sabbath to absolve from vows, and to attend to similiar relious calls.
Detailed as this analysis of the Sabbath law is, we have not by any means exhusted the subject. Thus, one of the most curious provisions of the Sabbath law was, that on the Sabbath only such things to be touched or eaten as had been expressly prepared on a weekday with a view to the Sabbath (Bez. 2 b). [1 This destination or preparation is called Hachanah.] Anything not so destined was forbidden, as the expression is 'on account of Muqtsah' i. e. as not having been the 'intention.' Jewish dogmatists enumerate nearly fifty cases in which that theological term finds its application. Thus, if a hen had laid on the Sabbath, the egg was forbidden, because, evidently, it couldnot have been destined on a weekday for eating, since it was not yet laid, and did not exist; while if the hen had been kept, not for laying but for fattening, the eggmight be eaten as forming a part of the hen that had fallen off! But when the principle of Muqtsah is applied to the touching of things which are not used because they have become ugly (and hence are not in one's mind). so that, for example, an oldlamp may not be touched, or raisins during the process of drying them (because they are not eatable then), it will be seen how complicated such a law must have been.
Chiefly from other tractates of the Talmud the following may here be added. It would break the Sabbath rest to climb a tree, to ride, to swim, to clap one'shands, to strike one's side, or to dance. All judicial acts, vows, and tilling were also prohibited on that day (Bez. v. 2). It has already been noted that aid might be given or promised for a woman in her bed. But the Law went further. While it prohibited the application or use on the Sabbath of any remedies that would bring improvement or cure to the sick, 'all actual danger to life,' (Yoma vii. 6) superseded the Sabbath law, but nothing short of that. Thus, to state an extreme case, if on the Sabbath a wall had fallen on a person, and it were doubtful whether he was under the ruins or not, whether he was alive or dead, a Jew or Gentile, it would be duty to clear away the rubbish sufficiently to find the body. If life were not extinct the labour would have tobe continued; but if the person were dead nothing further should be done to extricate the body. Similarly, a Rabbi allowed the use of remedies on the Sabbath in throat diseases, on the express ground that he regarded them as endangering life. On a similar principle a woman with child or a sick person was allowed to break even the fast of the Day of Atonement, while one who had a maniacal attack of morbid craving for food might on that sacred day have even unlawful food (Yoma viii. 5, 6).
Such are the leading provisions by which Rabbinism enlarged the simple Sabbath-law as expressed in the Bible, [2 Ex. xx. 8--11; xxiii. 12-17; xxxiv. 1-3; Deut. v. 12-15.] and, in its anxiety to ensure its most exact observance, changed the spiritual import of its rest into a complicated code of external and burdensome ordinances. Shall we then wonder at Christ's opposition to the Sabbath-ordinances of the Synagogue, or, on the other hand, atthe teaching of Christ on this subject, and that of his most learned and most advanced contemporaries? And whence this difference unless Christ was the 'Teacher come from God,' Who spake as never before man had spoken:
HAGGADAH ABOUT SIMEON KEPHA (LEGEND OF SIMON PETER.)
APPENDIX XVIII
(Vol. ii. Book III. ch. xxxviii.)
This Haggadah exists in four different Recensions (comp. Jellinek, Beth ha-Midrash, Pt. V. and Pt. VI., pp. ix. x). The first of these, reproduce by Jellinek (u. s. Pt. V. p. xxvi. &c., and pp. 60-62) was first published by Wagenseil in his collection of Antichristian writings, the Tela Ignea Satance, at the close that blasphemous production, the Sepher Toledoth Jeshu (pp. 19-24). The second Recension is that by Huldrich (Leyden 1705); the thrid has been printed, as is inferred, at Breslau in 1824; while the fourth exists only in MS. Dr. Jellinek has substantially reproduced (without the closing sentences) the text of Wagenseil's(u. s. Pt. V.), and also Recensions III. and IV. (u. s. Pt. VI.). He regards Recension IV. as the oldest; but we infer from its plea against the abduction ofof Jewish children by Christians and against forced baptisms, as well as from the use of certain expressions, that Recension IV. is younger than the text of Waggenseil, which seems to present the legend in its most primitive form. Even this, however, appears a mixture of several
legends; or perhaps the original may afterwards have been interpolated. It were impossible to fix even approximately the age of this Christianity in Rome, and that of the Papacy, though it seems to contain older elements. It may be regarded as embodying certain ancient legends among the Jews about St. Peter, but adapted to later times, and cast in an apologetic form. A brief criticism of the document will best follow an abstract of the text, according to the first or earlier Recension.
The text begins by a notice that the strife between the Nazarenes and the Jews had grown to such proportions that they separated, since any Nazarene who saw a Jew would kill him. Such became the misery for thirty years, that the Nazarenes increased to thousands and myriads, and prevented the Jew from going up to the feast of Jerusalem. And distress was as great as at the time of the Golden Calf. And still the opposing faith increased, and twelve wicked men went out, who traversed the twelve kingdoms. And they prophesied false phophecies in the camp,and they misled Israel, and they were men of reputation, and strengthened the faith of Jesus, for they said that they were men the Apostles of the Crucified. And they drew to themselves a large number from among the children of Israel. On this the text describes, how the sages in Israel were afflicted and humbled themselves, each confessing to his neighbour the sins which had brought this evil, and earnestly asking of God to give them direction how to arrest the advance of Nazarene doctrine and persecution. As they finished their prayer, up rose an elder from their midst, who name was Simeon kepha, who had formerly put into requistion the Bath Kol and said: 'Hearken to me, my brethren and my people! If my words are good in your sight, I will separate those sinners from the congregation of the children of Israel, and they shall have neither part nor inheritance in the midst of Israel, if only you take upon you the sin. And they all answered and said: We will take upon us the sin, if only thou wilt do what thou hast said.' Upon this,the narrative proceeds, Peter went into the Sanctuary, wrote the Ineffable Name,and inserted it in his flesh. Having learnt the Ineffable Name, he went to the metropolis ('metroplin') of the Nazarenes, and proclaimed that every believer inChrist should come to him, since he was an Apostle. The multitudes required thathe should prove his claim by a sign ('oth') such as Jesus had done while He was alive, when Peter, through the power of the Ineffable Name, restored a leper, bylaying on of hands, and raised the dead. When the Nazarenes saw this, they fell on their faces, and acknowledged his Apostolate. Then Peter delivered this as his message, first bidding them swear to do as he would command: 'know (said he) that the Crucified hated Israel and their law, as Isaiah prophesied: "Your new moons and your feasts my soul hateth;" know also, that he delighteth not in Israel, as Hosea prophesied, "You are not my people." And although it is in His power to extripate them from the world in a moment, from out of every place, yetHe does not purpose to destroy them, but intends to leave them, in order that they be in memory of His Crucifixion and lapidation to all generations. Besides, knowthat He bore all those great sufferings and afflictions to redeem you from Gehemma. And now He admonishes and commands you, that you should do no evil to the Jews: and if a Jews says to a Nazarene, "Go with me one parasang" (Persian mile about three English miles), let him go with him two parasangs. And if a Jew simites him on the left check, let him present to him also the right cheek, in order that they may have their reward in this world, while in the next they will be punished in Gehenna. And if you do thus, you will deserve to sit with Him in Feast of the Passover, but observe the day of His death. And instead of the Feast of Pentecost observe the forty days from the time that He was slain to when He went up into heaven. And instead of the Feast of Tabernacles observe the day of His birth, and on the eighth day after His birth observe that on which He was circumcised.'
To these command all agreed, on condition that Peter should remain with them. This he consented to do, on the understanding that he would not eat anything except bread of misery and water of affliction, presumably not only to avoid forbidden food, but in expiatory suffering for his sin, and that they should build him a tower in the midst of the city, in which he would remain unto the day of his death, all which provisions were duly carried out. It is added, that in thistower he served the God of his fathers, Abraham, Isaac, and Jacob. What is stillstranger, it is added, that he wrote many Piutim, a certain class of liturgical poems which form apart of the Synagogue service, and that he sent these throughout allIsrael to be in perpetual memory of him, and espically that he despatched them to the Rabbis. The remark is the more noteworthy, as other Jewish writers also describe the Apostle Peter as the author of several liturgical poems, of which one is still repeated in the Synagogue on Sabbaths and Feast-days (comp. Jellinek, Beth ha-Midr,, part v., p. 61, note). But to return. Peter is said to have remained in that tower for six years, when he died, and by his direction was buried within the tower. But the Nazarenes raised there a great fabric, 'and this towermay be seen in Rome, and they call it Peter, which is the word for a stone, because he sat on a stone till the day of his death. But after his death another person named Elijah came, in the wickedness and cunning of his heart to mislead them. And he said to them Simon had deceived them, for that Jesus had commanded him to tell them: it had not come into His heart to despise the Law of Moses; that if any one wished to circumcise, he should circumcise; but if any one did not wish to be circumcised, let him be immersed in foul waters. And even if he were not immersed, he
seventh day, but only the first day, because on it were created the heavens and the earth. And he made to them many statues which were not good. But the people asked him: Give us a true sign that Jesus hath sent thee. And he said to them: What is the sign that you seek? And the word had not been out of his own mouth when a great stone of immense weight fell and crushed his head. So perish all Thine enemies, O God, but let them that love Thee be as the sun when he goeth forth in his strength!'
Thus far what we regard as the oldest Recension. The chief variations between this and the others are, that in the thrid Recension the opponent of Peter is called Abba Shaul (St. John also is mentioned; Jellinek, u. s. part vi., p. 156), whilein the fourth Recension (in MS.), which consists of nineteen chapters, this opponent is called Elijah. In the latter Recension there is mention of Antioch and Tiberias, and other places connected with the lives of St. Peter and St. Paul, and the early history of the Church. But the occurence of certain Romanic words, such as Papa, Vescova, &c., shows its later date. Again, we mark that, according to Recensions III. and IV., Peter sent his liturgical pieces to Babylon, which may either indicate that at the time of the document 'Babylon' was the centre of theJewish population, or else be a legendary reminiscence of St. Peter's labours in'the Church that is in Babylon' (1 Pet. v. 13). In view of modern controversies it is of special interest that, according to the Jewish legend, Peter, scretly aJew, advised the Christians to throw off completely the law of Moses, while Paul, in opposition to him, stands up for Israel and the Law, and insists that either circumcision or baptism may be practised. It will be further noted, that the object of the document seems to be: 1st, to serve as ab 'apology' for Judaism, by explainging how it came that so many Jews, under the leadership of Apostles, embraced the new faith. This seems to be traced to the continued observance of Jewish legal practices by the Christians. Simon Peter is supposed to have arrested the progress of Christianity by separating the Church from the Synagogue, which he did by proclaiming that Israel were rejected, and the Law of Moses abolished. Onthe other hand, St. Paul is represented as the friend of the Jews, and as proclaiming
that the question of circumcision or baptism, of legal observances or Christian practices, was a matter of influences. This attempt to heal the breach between the Church and the Synagogue had been the cause of Divine judgment on him. 2ndly, The legend is intended as an apology for the Jews, with a view to ward off persecution. 3rdly, It is intended to show that the leaders of the Christians remained in heart Jews. It will perhaps not be difficult, at least, hypothetically, to separate the various legends mixed up, or perhaps interpolated in the tractate. From the mention of the Piutim and the ignorance as to their origin, we might bedisposed to assign the composition of the legend in its present form to about the eighth century of our era.
ON ETERNAL PUNISHMENT, ACCORDING TO THE RABBIS AND THE NEW TESTAMENT
APPENDIX XIX
(See vol. ii. Book V. ch. vi.)
The Parables of the 'Ten Virgins' and of the 'Unfaithful Servant' close with a Discourse on 'the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Our forms a fundamental article in the Creed of the Church. It is the Christ Whocomes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded in accordance with the past of each man's history. And that past, as in relationship to the Christ, whether it have been 'with' Him or 'not with' Him, which latter is now shown to be equivalent to an 'against' Him. And while, in the deep sense of a love to Christ which is utterly self-forgetful in its service and utterly humble in its realisation to Him to Whom no real service can be done by man, to their blessed surprise, those on 'the Right'find work and acknowledgement where they had never thought of its possibility, every ministry of their life, however small, is now owned of Him as rendered to Himself, partly, because the new direction, from which all such ministry sprang,was of 'Christ in' them, and partly, because of the indentification of Christ with His people. On the other hand, as the lowest service of him who has the new inner direction if Christward, so does ignorance, or else ignoration, of Christ ('When saw we Thee....?') issue in neglect of service and labour of love, and neglect of service preoceed from neglect and rejection of Christ. And so is lifeeither 'to Christ or 'not to' Christ, and necessarily ends in 'the Kingdom prepared from the foundation of the world' or in 'the eternal fire which is prepared for the Devil and his angels.'
Thus far the meaning of the Lord's Words, which could only be impaired by any attempt at commentation. But they also raise questions of the deepest importance, in which not only the head, but perhaps much more the heart, is interested, as regards the precise meaning of the term 'everlasting' and 'eternal' in this and other connections, so far as those on the Left Hand of Christ are concerned. The subject has of late attracted renewed attention. The doctrine of the Eternity of Punishments, with the proper explanations and limitations given to it in the teaching of the Church,
has been set forth by Dr. Pusey in his Treatise: 'What is of Faith as to Everlasting Punishment?' Before adverting, however briefly, to the New Testament teaching, it seems desirable with some fulness to set forth the Jewish views on this subject. For the views held at the time of Christ, whatever they were must have been those which the hearers of Christ entertained; and whatever views, Christ did not at least directly, contradict or, so far as we can infer, intend to correct them. [1 Of course, we mean theirgeneral direction, not the details.] And here we hav happily sufficient materials for a history of Jewish opinions at different periods on the Eternity Punishment; and it seems the more desirable carefully to set it forth, as statements both inaccurate and incomplete have been put forward on the subject.
Leaving aside the teaching of the Apocrypha and Pseudepigraphic Writing (to which Dr. Pusey has sufficiently referred), the first Rabbinic utterances come to us from the time immediately before that of Christ, from the Schools of Shammai and Hillel (Rosh haSh. 16 b last four lines, and 17 a). [2 In view of the strange renderings and interpretations given of Rosh haSh. 16 b, 17 a, I must call special attention to this locus classicus.] The former arranged all mankind into three classes: the perfectly righteous, who are 'immediately written and sealed to eternal life;' the perfectly wicked, who are 'immediately written and sealed to Gehenna;' and an intermediate class. 'who go down to Gehinnom, and moan, and come up again,' according to Zech. xiii. 9, and which seemed also indicated in certain words in the Song of Hannah (1 Sam. ii. 6) The careful reader will notice that this statement implies belief in Eternal Punishment on the partof the School of Shammai. For (1) The perfectly wicked are spoken of as 'written and sealed unto Gehenna'; (2) The school of Shammai expressly quotes, in supportof what it teaches about these wicked, Dan xii. 2, a passage which undoubtedly refers to the final judgment after the Resurrection; (3) The perfectly wicked, so punished, are expressly distinguished from the third, or intermediate class, whomerely 'go down to Gehinnom,' but are not 'written and sealed,' and 'come up again.
Substantially the same, as regards Eternity of Punishment, is the view of the School of Hillel (u. s. 17 a). In regard to sinners of Israel and of the Gentiles it teaches, indeed, that they are tormented in Gehenna for twelve months, after which their bodies and souls are burnt up an scattered as dust under the feet of the righteous; but it significantly excepts from this number certain classes of transgressors 'who go down to Gehinnom and are punished there to ages of ages.' That the Niphal form of the verb used, must mean 'punished' and not 'judged,' appears, not only from the context, but from the use of the same word and form in the same tractate (Rosh haSh. 12 a, lines 7 &c. from top), when it is said of the generation of the Flood that 'they were pnished' surely not 'judged', by 'hot water.' However, therefore the School of Hillel might accentuate the mercy of God, or limit the number of those who would suffer Eternal Punishment, it did teach Eternal Punishment in the case of some. And this is the point in question.
But, since the Schools of Shammai and Hillel represented the theological teaching in the time of Christ and His Apostles, it follows, that the doctrine of Eternal Punishment was that held in the days of our Lord, however it may afterwards havebeen modified. Here, so far as this book is concerned, we might rest the case. But for completeness' sake it will be better to follow the historical development ofJewish theological teaching, at least a certain distance.
The doctrine of the Eternity of Punishments seems to have been held by the Synagogue throuthout the whole first century of our era. This will appear from the sayings of the Teachers
who florished during its course. The Jewish Parable of the fate of those who had not kept their festive garments in readiness or apeared in such as were not clean (Shabb. 152 b, 153 a) has been already quoted in our exposition of the Parables of the Man without the Wedding-garment and of the TenVirgins. But we have more than this. We are told (Ber. 28 b) that, when that great Rabbinic authority of the first century, Rabbi Jochanan ben Zakkai, 'the light of Israel, the right hand pilar, the mithty hammer', lay a dying and wept,he accounted for his tears by fear as to his fate in judgment, illustrating the danger by the contrast of punishment by an earthly king 'whose bonds are not eternal bonds nor his death eternal death,' while as regarded God and His judgment: 'if He is angry with me, Hisd Wrath is an Eternal Wrath, if He binds me in fetters, His fetters are Eternal fetters, and if He kills me, His death is an Eternal Death.'In the same direction is this saying of another great Rabbi of the first century, Elieser (Shabb, 152 b, about the middle), to the effect that 'the souls of the righteous are hedden under the throne of glory,' while those of the wicked were to be bound and in unrest, one Angel hurling them to another from one end of the world to the other, of which latter strante idea he saw confirmation in 1 Sam. xxv. 29. To the fate of the righteous applied, among other beautiful passages, Is. lvii. 2, to that fo the wicked Is. lvii. 21. Efidently, the views of the Rabbis of the first century were in strict accordance with those sahammai and Hillel.
In the second century of our eera, we mark a decided difference in Rabbinic opinion. Although it was said tht, after the death of Rabbi Meir, the ascend of smoke from the grave of his apostate teacher had indicated that the Rabbi's prayers for the deliverance of his matter from Gehenna had been answered (Chag. 15 b), most of the eminent teachers of that period propounded the idea, that in the last day the sheath would be removed which now covered the sun, when its fiery heat would burn up the wicked (Ber. R. 6). Nay, one Rabbi maintained that there was no hell at all, but that that day would comsume the wicked, and yet another,that even this was not so, but that the wocked would be consumed by a sort of internal conflaragation.
In the third century of our era we have once more a reaction, and a return to the former views. Thus (Kethub. 104 a, about the middle) Rabbi Eleasar speaks ofthe three bands of Angels, which successively go forth to meet the righteousness, each with a welcome of their own, and of the three bands of Angels of sorrow, which similarly receive the wicked in their death, and this, in terms which leave no doubt as to the expected fate of the wicked. And here Rabbi Jose informs us (Tor. Ber. vi. 15), that 'the fire of Gehenna which was created on the second day is not extingushing for ever.' With this view accord to Gehenna (Erub. 19 a,line 11, &c., from bottom, but the whole page bears on the subject). This doctrine was only modified, when Ben Lakish maintained, that the fire of Gehenna did not hurt sinners from among the Jews (Kethub. u. s.). Nor does even this other saying of his (Nedar. 8 b, last four lines) necessarily imply that he denied theeternity of punishment: 'There is no Gehinnom in the world to come', since it is qualified by the expectation that tyhe wicked would be punished, not annihilated, by the heat of the sun, which would be felt as healing by the righteous. Lastly,if not universal beatification, yet a kind of universal moral restoration seems implies in the teaching of Rabbi Jehudah to the effect that in the soeculum futurum God would destroy the Yester haRa.
Tempting as the subject is, we must here break off this historial review, for want to space, not a material. Dr. Pusey has shown that the Targumim also teach the doctrine of Eternal Punishment, though their date is matter of discussion, and to the passage quoted by him in evidence others might be added. And if on the other side the saying of Rabbi Akiba should be quoted (Eduy.
ii. 10) to the effect that the judgment of the wicked in Gehenna was one of the five thingsthat lasted for twelve months, it must be remembered that, even if this be takenseriously (for it is really only a jeu d esprit), it does not necessarily imply more than the teaching of Hillel concerning that intermediate class of sinners who were inGehenna for a year, while there was another class the duration of whose punishment would be for ages of ages. Even more palpably mapty is the quotation from Baba Mez. 58 b (lines 5, &c., from the bottom). For, if that passage declares that all are destined to come up again from Gehenna, it expressly excepts from this these three classes of persons: adulterers, those who put their fellow-men publicly toshame, and those who apply an evil name to their neighbors.
But there can at least be no question, that the passage which has been quoted at the outset of these remarks (Rosh haSh. 16 b, 17 a), proves beyond the possibility of gainsaying that both the Great Schools, int which Rabbinic teahing at the time of Christ was divided, held the doctrine of Eternal Punishments. This, of course, entirely apart from the question who, how many, or rather, how few, were to suffer this terrible fate. And here the cautions and liminations, with which Dr. Pusey has shown that the Church has surrounded her teaching, cannot be too often or earnestly repeated. It does, indeed, seem painfully strange that, if the meaning of it be all realised, some should seem so anxious to contend for the extension to so many of a misery from which our thoughts shrink in awe. Yet of this we are well assured, that the Judge of all the Earth will judge, not only righteously, but mercifully. He alone knows all the secrets of heart and life, and He alone can apportion to each the due need. And in this assured conviction may the mind trustfully rest as regards those who have been dear to us.
But, if on such grounds we shrink from narrow and harsh dogmatism, there are certain questin which we cannot quite evade, even although we may answer them generally rather than specifically. We put aside, as an unhealthy and threatening sign of certain religious movements, the theory, lately broached, of a so-called'Conditional Immorality.' So far as the readings of the present writer extends, it is based on bad philosophy and even worse exegesis. But the question itself, to which this 'rough-and-ready' kind of answer has been attempted, is one of themost serious. In our view, an impartial study of the Words of the Lord, recordedin the Gospel, as repeatedly indicated in the text of these volumes, leads to the impression that His teahcing is regard to reward and punishment should be taken in the ordinary and obvious sense, and not in that suggested by some. And this is confirmed by what is now quite clear to us, that the Jews, to whom He spoke, believed in Eternal Punishment, however few they might consign to it. And yet we feel that this line of argument is not quite convincing. For might nor our Lord, as in regard to the period of His Second Coming, in this also have intended to leave His hearers in incertitude? And, indeed, is it really necessary to be quite sure of this aspect of eternity?
And here the question arises about the precis meaning of the words which Christ used. It is, indeed, maintained that the terms and kindred expression sions always refer to eternity in the strict sense. But of this I cannot expressmyself convinced (see ad voc. schleusner, Lex., who, however, goes a little too far; Wahl. Clavis N.T.; and Grimm, Clavis N.T.), although the balance of evidence is in favour of such meaning. But it is at least conceivable that the expressions might refer to the end of all time, and the merging of the 'mediatorial regency'(1 Cor. xv. 24) in the absolute kingship of God. In further thinking on this most solemn subject, it seems to the present writer that exaggerations have been made in the argument. It has been said that, the hypothesis of annihilation
being set aside, we are practially shut up to what iscalled Universalism. And again, that Universalism impliees, not only the final restoration of all the wicked, but even of Statan and his angels. And further, it has been argued that the metaphysical difficultties of the question ultimately resolve themselves into this: why the God of all foreknowledge had created beings, be they men or fallen angels, who, as He foreknew, would ultimately sin? Now this argument has evidently no force as against absolute Universalism. But even otherwise, it is rather specious thatn convincing. For we only possess data for reasoning in regard to the sphere which falls within our cognition, which the absolutely Divine, the pre-human and the pre-created, does not, except so far as.it has been the subject of Revelation. This limitation excludes from the sphere of our possible comprehension all questions connected with the Divine foreknowledgeand its compatibility with that which we know to be the fundamental law of created intelligences, and the very condition of their moral being: personal freedom and choice. To quarrel with this limitation of our sphere of reasoning, were to rebel against the conditions of human existence. But if so, then the question ofDivine foreknowledge must not be raised at all, and the question of the fall of angels and of the sin of man must be left on the (to us) alone intelligible basis: that of personal choice and absolute moral freedom. Again, it seems least an exaggeration to put the alternatives thus: absolute eternity of punishment, and, with it, of the state of rebellion which it implies, since it is unthinkable that rebellion should absolutely cease, and yet punishment continue; annihilation; or else universal restoration. Something else is at least thinkable, that may not lie within these hard and fast lines of demarcation. It is at least conceivable that there may be a quartum quid, that there may be a purification or transformation (sit venia verbis) of all who are capable of such, or, if it is preferred, an unfolding of the germ of grace, present before deaath, invisible though it may have been to other men, and tht in the end of what we call time or 'dispensation, only that which is morally incapable of transformation, be it men or devils, shall be cast into the lake of fire and brimstone (Rev. xx. 10, 14, 15; xxi. 8). And here, if, perhaps just, exception is taken to the terms 'purification' or 'transformation' (perhaps spiritual development), I would refer in explanation to what Dr. Pusey has so beautifully written, although my reference is only to thispoint, not to others on which he touches (Pusey, What is of Faith, &c., pp. 116-122). And, in connection with this, we note that there is quite a series of Scripture-statements, which teach alike the final reigh of God ('that God may beall in all)'), and the final putting of all things under Christ, and all this inconnection with blessed fact that Christ has 'tasted death for every man,' 'that the world through Him might be saved,' and, in consequence, to 'draw all' unto Himself, comp. Col. i. 19, 20 (comp. St. John iii. 17 ; xii. 32; Rom. v. 18-24; 1 Cor. xv. 20-28; Eph. i. 10; Col. i. 19, 20; 1 Tim. ii. 4, 6; iv. 10; Heb. ii. 9; 1 John ii. 2; iv. 14, all which passages must, however, be studied in their connection). Thus far it has been the sole aim of the present writer to set before the reader, so far as he can, all the elements to be taken into consideration. He has pronounced no definite conclusion, and he neither wishes nor purposes to do so. This only he will repeat, that to his mind the Words of our Lord, as recorded in theGospels, convey this impression, that there is an eternity of punishement; and further, that this was the accepted belief of the Jewish schools in the timne ofChrist. But of these things does he feel fully assured: that we may absolutely trust in the loving-kindness of our God; that the word of Christ is for all and of infinite value, and that its outcome must correspond to its character; and lastly, for practical purposes, that in regard to those who have departed (whether or not we know of grace in them) our views and our hopes should be the widest (consistent with Scripture teaching), and that as regards ourselves, personally and individually, our views as to the need of absolute and immediate faith in Christ as the Saviour, of holiness of life, and of service of the Lord Jesus, should be the closest and most rigidly fixed.
EXPLANATORY NOTES AND CORRECTIONS Fo The Second Volume. Page 15d: The Targum is quoted from the Venice edition. " 16g: However, the word has also been translated in the wider sense of 'garment.' But see Rosh haSh., and compare also what is said about the Tephillin, which cannot be otherwise interpreted than in the text. " 21a: But the passage is a somewhat difficult one, and it has received diffrentinterpretations. See Levy as in note 1, and Lightfoot as loc. Line 10, read: 'by a vow from anything by which he migh be profited (or rather have enjoyment) form his son.' And so as regards note 2, various interpretations and comments are given. But the principle tht a vow would exclude parents from being 'profited' is clearly established in Ned. ix. 1. " 116a: Simon b. shetach compares him to a son who sins against his father, and yet he does what the child pleases, so Chony, although he was sinning against God, yet He answered that very prayer. " 162cde: Of course, these were only the extreme inferences from their principles, and not intended literatim. " 156, note 1: On the Octave of the Feast probably Ps. xii. was chanted (see Sopher. xix. beg.). " 182d: One of the prohibitions there would be exactly parallel to the making of clay. " 290, note 2, end: I refer here especially to Bemid. R. 2. It would be difficult to find anything more realistically extravagant in its exaltation of Israel over all the nations (delete 28). The note sets forth the general impression left on the mind, and is, of course, not intended as a citation. " 297d: The reference is to one who hesitates to forgive injury to his name when asked to do so by the offender. At the same time I gladly admit how beauttifully Rabbinism speaks about mercy and forgiveness. In this respect also are the Gospels historacally true, since the teaching of Christ here sprang from, and was kindred to the highest teaching of the Rabbis. But, to my mind, it is just where Rabbinism comes nearest to Christ that the essential difference most appears. And from even the highest Rabbinic sayings to the forgiveness of Christ in its freeness, absolutenes, internalness, and universality (to Jew and Gentile) there is an immeasurable distance. " 388, note 1: In Vayy. R. 3, there is another beautiful stroy of a poor man who offered every day half his living, and whose sacrifice was presented before that of King Agrippa. Page 409d: As regards the view given of Jer. Ber. 9 a, I refer to Levy, Neuhebr.Worterb. II., p. 10 a.' " 411h: Comp. also Vayy. R. 1. " 431a: It was described as more beautiful than the waves of the sea. " 437a: The quotation of the Midrash on Cant. is again form the unmutilated citation in R. Martini, Pugio Fidei (ed. Carpz), pp. 782, 783. " note 1: The citations refer to the Jerusalem from heaven. For the rest see Weber, Altsynag. Theol., p. 386. but probably the last clause had best be omitted. " 479, line 9: 'What is the Pascha,' &c.; rather: 'What is "on the Pesach?" ON the 14 Nisan'--in the original: BaPesach, i.e. the beginning of the Passover. " 556, line 7: fro 'on public Feast-days' read 'at the great public Feasts.' " 609: The reference(d) applies to the end of the sentence. On the thirteen Veils comp. Maimonides (Kel. haMiqd. vii. 17).
THE END