Hebrew Literature Part 32

3. "His intention was to sprinkle on anything which can receive defilement, and he sprinkled on a thing which cannot receive defilement?"

"If there remain (water) in the hyssop he must not repeat it." "His intention was to sprinkle on something which does not receive defilement, and he sprinkled on something which does receive defilement?" "If there remain (water) in the hyssop, he may repeat it." "If upon man, and he sprinkled on a beast?" "If there remain (water) in the hyssop, he must not repeat it." "Upon beast and he sprinkled on man?" "If there be (water) in the hyssop he may repeat it." Water which has dropped from the hyssop is allowed, because it renders everything unclean like the water of purification.(758)

4. He who sprinkled from a public window and entered the sanctuary, and the water was afterward found (to be) disallowed, is free. He who sprinkled from a private window and entered the sanctuary, and the water was afterward found (to be) disallowed, is a debtor. But the high-priest, whether he sprinkled from a private, or from a public window, is free, since no high-priest is indebted (for an offering) on his entering the sanctuary. Persons were slipping in water of purification before a public window, and treading in it and were not hindered, because the (Sages) say, "the water of purification, which has done its duty, causes no uncleanness."

5. A clean man who took the axe of one legally unclean by the handle,(759) and sprinkled it, even though there be so much water upon it as is sufficient for sprinkling, is clean. "How much water is sufficient for sprinkling?" "Sufficient that the tops of the stalks of hyssop be dipped and sprinkled." R. Judah said, "we regard them as though the hyssop were copper."

6. "He who sprinkled with unclean hyssop?" "If it be the size of an egg, the water is disallowed, and the sprinkling is disallowed." "If it be not the size of an egg?" "The water is allowed, but the sprinkling is disallowed, and he who is sprinkled renders his companion unclean, and he again his companion, even though there be 100."

7. He who was cleansed for purification, if his hands became unclean, his body is unclean, and he renders his companion unclean, and he again his companion, even though there be 100.

8. A jug for purification, which became unclean on the outside, becomes unclean inside, and renders unclean the one next to it, and it again the next one, even though they be 100. The bell and its clapper are reckoned as one. The spindle for bulrushes is not to be sprinkled either on the spindle or on the ring. But if it be sprinkled, it is sprinkled. If it be a spindle for flax, its parts are all reckoned as one. The skin which covers a couch which is joined to rings, is reckoned as one with it. The canopy is neither reckoned for uncleanness or cleanness. All handles of vessels which enter them are reckoned as one with them. Rabbi Jochanan, the son of Nuri, said, "even if they be only attached."

9. The panniers of an a.s.s, and the staff of the threshing-wagon, and the pole of a bier, and the horn vessels of travellers, and a chain for keys, and the st.i.tch-hooks of washers, and a garment sewed with a mixture of wool and linen, are reckoned as one for uncleanness, but not reckoned as one for sprinkling.

10. "The cover of a kettle which is bound by a chain?" The school of Shammai say, "it is reckoned as one for uncleanness, but not reckoned as one for sprinkling." The school of Hillel say, "he sprinkled the kettle, he sprinkled the cover; he sprinkled the cover, he did not sprinkle the kettle." All are permitted to sprinkle, except a neuter and a woman, and a child without understanding. A woman may help a man when he sprinkles, and she may hold for him the water. And he dips the hyssop and sprinkles. If she take hold of his hand even in the moment of sprinkling, it is disallowed.

11. "One dipped the hyssop by day and sprinkled by day?" "It is allowed."

"He dipped the hyssop by day and sprinkled by night, by night and sprinkled by day?" "It is disallowed." "By day, and sprinkled on the day following?" "It is disallowed." But he himself washed by night, and sprinkled by day, since we do not sprinkle till the sun rise; and everything done in sprinkling when the pillar of the morn ascends, is allowed.

Hands

Pouring Water-Vessels-Water-Who May Pour-How It Is to Be Poured-Hindrances to Cleanness-Doubting-Primary Uncleanness-Secondary Uncleanness-Derived Uncleanness-Rabban Simeon, Son of Gamaliel-Straps of Phylacteries-Rolls of the Law-Holy Scriptures-Canticles and Ecclesiastes-Foot-baths-Ammon and Moab-Discussion between Rabbis Eleazar, Ishmael, and Tarphon-Weeping of R. Eleazar-An Ammonite Proselyte-Chaldee Writing-a.s.syrian Writing-The Sadducees-The Books of Homer-The Pharisees-Writing the Name.

Chapter I

1. A quarter-log(760) of water is poured on the hands of one person; also on the hands of two persons. Half a log on three or four. From a log for five, ten, or even 100 (persons). R. Jose says, "provided there be not less for the last than a quarter-log." Men may add (water) for the second washing,(761) but they must not add it for the first.

2. They may put water for hands in all vessels, even in vessels of dung or vessels of stone or vessels of earth. But they must not pour it on hands out of the (broken) sides of vessels or the bottom of a tub or the bung of a cask. Nor may one give it to his neighbor out of the hollow of his hand: because they must not draw or consecrate, or sprinkle the water of purification, or put it on hands, except it be in a vessel. They can only preserve vessels by the covering bound(762) upon them. Nor can they preserve from uncleanness water in open earthen vessels,(763) only in (covered) vessels.

3. Water which is unfit for animals to drink, is unfit (for washing) in vessels; but on the ground it is fit. If ink, gum, or vitriol black drop into it, and its color be changed, it is unfit. If one made use of it, or soaked his bread in it, it is unfit. Simeon the Temanite said, "even if he intended to soak it in one vessel and it dropped into another, it is fit."

4. If one rinsed vessels in it, or rinsed out measures, it is unfit. If one rinsed in it vessels already washed, or new ones, it is fit. R. Jose "disallows it for new vessels."

5. Water in which the baker had dipped rolls, is unfit; but if he only dipped in his hands, it is fit. All are allowed to pour water on hands, even one deaf, an idiot, or a minor. A man may rest a cask between his knees and pour it. He may incline the barrel on its side and pour it. An ape may pour water on hands. R. Jose "disallows these two cases."

Chapter II

1. "If one poured on his hand one gush?" "His hand is clean." "If on both hands one gush?" R. Meier p.r.o.nounces them "unclean, until one poured out of a quarter-log (vessel) upon them." "If a heave-loaf fall (on the water)?" "It is clean." R. Jose "p.r.o.nounces it unclean."

2. "If one poured out his first (ablution) in one place, and his second in another place, and a heave-loaf fall on the first?" "It is unclean." "If on the second?" "It is clean." "If one poured out both the first and second (ablutions) into one place, and a heave-loaf fall on them?" "It is unclean." "If one poured out his first ablution, and find on his hand a splinter or small stone?" "His hands are unclean, as the second water only purifies the first washing on the hand."(764) R. Simon, the son of Gamaliel, says, "whatsoever is a creation of the water is clean."

3. The hands become legally unclean, or legally clean up to the wrist.

"How?" "If one poured the first (ablution) up to the wrist, and the second above the wrist, and the water ran back into the hand?" "It is clean." "If one poured the first and second (ablutions) above the wrist, and the water ran back into the hand?" "It is unclean." "If one poured the first (ablution) over one hand, and afterward the second over both hands?" "They are unclean." "If one poured the first (ablution) over both hands, and afterward the second over one hand?" "His hand is clean." "If one poured water on one hand and then rubbed it against its fellow?" "It is unclean."

"If he rubbed it against his head, or against the wall?" "It is clean."

Men may pour water over four or five persons alongside of each other, or above each other, provided they be separated, so that the water can come on them.

4. "There is a doubt if the water has been used, there is a doubt if it has not been used; there is a doubt if it be the prescribed quant.i.ty, there is a doubt if it be not the prescribed quant.i.ty: there is a doubt if it be (legally) unclean, there is a doubt if it be (legally) clean?" "In doubting he is clean," because the Sages said, "if there be a doubt of his hands being unclean, or imparting uncleanness, or being clean, he is clean." R. Jose said, "if there be a doubt of cleanness it is uncleanness." "How?" "His hands are clean, and before him are two unclean loaves, it is doubtful if he touched them, it is doubtful if he did not touch them: his hands are unclean, and before him are two clean loaves, it is doubtful if he touched them, it is doubtful if he did not touch them?"

"His hands are one unclean and one clean." "And before him are two clean loaves: he touched one of them, it is doubtful if he touched the unclean, it is doubtful if he touched the clean?" "His hands are clean." "And before him are two loaves, one unclean and one clean, he touched one of them, it is doubtful if he touched the unclean, it is doubtful if he touched the clean?" "His hands are one unclean and one clean." "And before him are two loaves, one unclean and one clean, he touched both of them, it is doubtful if it were the unclean (loaf) with the unclean (hand), or the clean (loaf) with the clean (hand), or the clean loaf with the unclean (hand), or the unclean loaf with the clean hand?" "The hands remain as they were, and the loaves as they were."(765)

Chapter III

1. "Whosoever puts his hands into a house smitten with leprosy?" "His hands are unclean in a primary degree."(766) The words of R. Akiba. But the Sages say, "his hands are unclean in a secondary degree."(767) "Whatever renders garments unclean at the time of contact, renders hands unclean in a primary degree." The words of R. Akiba. But the Sages say, "in a secondary degree." They said to R. Akiba, "where do we find the hands (unclean) in a primary degree?" "Everywhere," he said to them; "and how is it possible for them to be unclean in a primary degree, unless his body is unclean, excepting this."(768) "Victuals, and vessels which are unclean through liquids, render hands unclean in a secondary degree." The words of R. Joshua. But the Sages say, "that which is unclean through a source of uncleanness,(769) renders the hands unclean; but derived uncleanness(770) does not render the hands unclean." Rabban Simeon, the son of Gamaliel, said, "it happened that a woman came before my father.

She said to him, 'my hands entered into the hollow of an earthen vessel.'

He said to her, 'my daughter, from what was its uncleanness?' But I did not hear what she said to him." The Sages said, "the thing is clear, that which is unclean through a source of uncleanness renders the hands unclean; but derived uncleanness does not render the hands unclean."

2. "Whatever disallows the heave-offering, renders the hands unclean in a secondary degree. One hand can render the other hand unclean." The words of R. Joshua. But the Sages say, "a secondary cannot make a secondary."(771) He said to them, "and are not Holy Scriptures secondaries, and they render the hands unclean?" They said to him, "we cannot judge the words of the Law from the words of the scribes, nor the words of the scribes from the words of the Law, nor the words of the scribes from other words of the scribes."

3. Straps of phylacteries with the phylacteries, render the hands unclean.

R. Simeon says, "the straps of phylacteries do not render the hands unclean."

4. The margin in a book of the Law, at the top and bottom, at the beginning and end, renders the hands unclean. R. Jose says, "in the end it does not render the hands unclean, until the roller be attached."

5. A book of the Law which is erased, but in which there remain eighty-five letters like the portion, "And it came to pa.s.s when the Ark set forward,"(772) renders the hands unclean. Any roll in which there are written eighty-five letters like the portion, "And it came to pa.s.s when the Ark set forward," renders the hands unclean. All sacred Scriptures render the hands unclean. The Canticles and Ecclesiastes render the hands unclean. R. Judah says, "Canticles render the hands unclean, but Ecclesiastes is in dispute." R. Jose says, "Ecclesiastes does not render the hands unclean, but the Canticles are in dispute." R. Simeon says, "Ecclesiastes is one in which the school of Shammai is less strict, and the school of Hillel more rigid." R. Simeon, the son of Azai, said, "I received by tradition from the mouths of the seventy-two elders, on the day they inducted R. Eleazar, the son of Azariah, into the president's seat, that Canticles and Ecclesiastes render the hands unclean." R. Akiba said, "G.o.d forbid! no man in Israel ever questioned that the Canticles render the hands unclean, as the whole world is not equal to the day on which the Canticles were given to Israel; for all the Scriptures are holy, but the Canticles are Holy of Holies. They only disputed in reference to Ecclesiastes." R. Jochanan, the son of Joshua, the son of R. Akiba's father-in-law, said, "according to the words of the son of Azai, thus they disputed, and thus they decided."

Chapter IV

1. On that day(773) they voted and decided, "that a foot-bath containing from two logs to nine cabs,(774) which was split,(775) may become unclean from pressure,"(776) although R. Akiba says, "that a foot-bath is as its name."(777)

2. On that day they said, "that all sacrifices offered without due intention are allowed, but they do not absolve the owners from their obligation, except the pa.s.sover-offering, and the sin-offering-the pa.s.sover-offering in its time, and the sin-offering at all times." R.

Eleazar says, "also the trespa.s.s-offering, the pa.s.sover-offering in its time, and the sin or trespa.s.s-offering at all times." R. Simeon, the son of Azai, said, "I received it by tradition from the mouth of the seventy-two elders, on the day they inducted R. Eleazar, the son of Azariah, into the president's seat, that all sacrifices offered without due intention, are allowed, but they do not absolve the owners from their obligation, except the pa.s.sover-offering, and the sin-offering." The son of Azai only added the burnt-offering, but the Sages did not agree with him.

3. On that day they said, "how is it with Ammon and Moab(778) in the Sabbatical year?" R. Tarphon decided "they must pay t.i.thes for the poor";(779) but R. Eleazar, son of Azariah, decided "second t.i.thes."(780) R. Ishmael then said, "Eleazar, son of Azariah, it behoves thee to prove it, for thou addest to the burden (of the Law); and whoever adds to the burden (of the Law) it behoves him to prove it." R. Eleazar, son of Azariah, said to him, "Ishmael, my brother, I have not changed from the order of the years,(781) but my brother Tarphon has changed, therefore it behoves him to prove it." R. Tarphon replied, "Egypt is out of the land, and Ammon and Moab are out of the land: as Egypt pays t.i.thes for the poor in the Sabbatical year, so Ammon and Moab pay t.i.thes for the poor in the Sabbatical year." R. Eleazar, son of Azariah, replied: "Babylon is out of the land, and Ammon and Moab are out of the land; even as Babylon pays second t.i.thes in the Sabbatical year, so Ammon and Moab pay second t.i.thes in the Sabbatical year." R. Tarphon replied, "Egypt being near, is subject to t.i.thes for the poor, in order that the poor in Israel may be supported in the Sabbatical year; so Ammon and Moab, which are near, must also be subject to t.i.thes for the poor, in order that the poor in Israel may be supported in the Sabbatical year." R. Eleazar, the son of Azariah, replied, "thou seekest to increase money, but thou only losest souls; wouldest thou be the cause that heaven should neither send down dew nor rain, as is said, 'Will a man rob G.o.d?' Yet ye have robbed me. But ye say, Wherein have we robbed thee? In t.i.thes and offerings."(782) R. Joshua said, "Behold I will answer for my brother Tarphon, but not according to the sense of his words-Egypt is a new arrangement, Babylon is an old arrangement; the judgment before us is a new arrangement. Let the new arrangement be judged from the new arrangement, but let not a new arrangement be judged from an old arrangement. Egypt is an arrangement by the elders (of the Sanhedrin), but Babylon is an arrangement by the prophets-the judgment before us is an arrangement by the elders. Let therefore the arrangement by the elders be judged from an arrangement by the elders; but let not an arrangement by the elders be judged from an arrangement by prophets." They voted and decided "that Ammon and Moab must pay t.i.thes for the poor in the Sabbatical year." When R. Jose, son of Dormiskith, came to R. Eleazar at Lydda, he said to him, "what had you new in the college to-day?" He answered, "they voted and decided that Ammon and Moab must pay t.i.thes in the Sabbatical year." R. Eleazar wept and said, " 'The secret of the LORD is with them that fear him; and He will show them His covenant.'(783) Go and tell them, be not anxious about your vote, for I received it by tradition from Rabban Jochanan, the son of Zachai, who heard it from his teacher, up to the decision of Moses from Sinai, that Ammon and Moab must pay t.i.thes to the poor, in the Sabbatical year."

3. On that day came Judah, an Ammonitish proselyte, and stood before them in the college. He said to them, "How am I to come into the congregation?"

Rabban Gamaliel said to him, "thou art forbidden." R. Joshua said to him, "thou art allowed." Rabban Gamaliel said, "the Scripture says, 'An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation, etc.' "(784) To him said R. Joshua, "Are then the Ammonites or Moabites still in their own land? Sennacherib, King of a.s.syria, aforetime came up, and commingled the nations, as is said, 'And I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant (_man_).' "(785) Rabban Gamaliel said to him, "the Scripture says, 'And afterward I will bring again the captivity of the children of Ammon';(786) and they are already returned." To him said R. Joshua, "the Scripture says, 'And I will bring again the captivity of my people of Israel,(787) and Judah.' But they are not yet returned." And they allowed him to come into the congregation.

4. The Chaldee pa.s.sages in Ezra and Daniel render the hands unclean.

Chaldee written in Hebrew, and Hebrew written in Chaldee, or in Hebrew,(788) do not render the hands unclean. In no case do they cause uncleanness, unless the writing be a.s.syrian, on parchment with ink.

5. The Sadducees said, "we blame you Pharisees, because you say sacred Scriptures render the hands unclean, but the books Hameram(789) do not render the hands unclean." Rabban Jochanan, the son of Zachai, said, "and have we nothing else against the Pharisees but this? Behold they say, 'that the bones of an a.s.s are clean, but the bones of Jochanan the high-priest are unclean.' " They said to him, "according to their value is their uncleanness, so that no one may make the bones of his father and mother into spoons." He said to them, "so (are) the sacred Scriptures: according to their value is their uncleanness. The books Hameram, which are not valued, do not render the hands unclean."

6. The Sadducees said, "we blame you Pharisees, that you declare the stream flowing (from a clean into an unclean vessel) to be clean." The Pharisees said, "we blame you Sadducees, that you declare a stream of water flowing from a graveyard to be clean." The Sadducees said, "we blame you Pharisees, because you say, if my ox or my a.s.s cause damage, we are responsible; but if my slave or my bondwoman cause damage, we are free.