On Fasting
When Rain is to be Prayed for—Proclamations for Fasting—Ceremonial of Fasting—Prayers—Blowing of Trumpets—R. Gamaliel and R. Meier—Sign of Famine—Partial Rain—Pestilence—Story of Hone Hammeagal—Lifting Up of Hands—Deputies—Bringing Wood—Five Things Happened in Tammuz and Five in Ab—Mortifications—Rejoicings.
Chapter I
1. “When do we remember in prayer the heavy rain?” Rabbi Eleazar said, “from the first holiday of the feast (of tabernacles),” Rabbi Joshua said, “from the last holiday of the feast.” To him said Rabbi Joshua, “when the rain is no mark of blessing in the feast, why should one remember it?” Said Rabbi Eleazar to him, “even I did not say to ask for it, but to remember the blowing of the wind, and the descent of the rain in its season.” He replied to him, “if so, one can remember it always.”
2. We ask for rain only near to the season of rains. Rabbi Judah said,[315] “he who passes last before the ark on the last holiday of the feast of tabernacles remembers it; the first does not remember it. On the first holiday of the passover the first remembers it, the last does not remember it.” How long do we ask for rain? Rabbi Judah said, “till the passover be ended.” Rabbi Meier said, “till Nisan depart,[316] as is said,[317] ‘And He will cause to come down for you the rain, the former rain, and the latter rain in the first month.’ ”
3. On the third day of Marchesvan[318] we ask for the rain. Rabban Gamaliel said, “on the seventh, fifteen days after the feast, that the last Israelite returning home from the feast may reach the river Euphrates.”
4. “If the seventeenth day of Marchesvan arrive, and the [pg 146] rain does not come down?” “Men of eminence begin to fast for three days. They may eat and drink by night. And they may work, and wash, and anoint themselves, and put on their sandals, and use their couches.”
5. “If the first day of the month Chislev[319] arrive, and the rain does not come down?” “The tribunal proclaims three fast-days[320] for the congregation. Persons may, however, eat and drink by night. And they may work, and wash, and anoint themselves, and put on their sandals, and use their couches.”
6. “If these days pass over, and there be no answer?” “The tribunal proclaims three other fast-days for the congregation. Persons may, however, eat and drink while it is still day. But they are forbidden work, and washing, and anointing, and putting on sandals, and the use of the couch. And the baths are locked up.” “If these days pass over, and there be no answer?” “The tribunal proclaims for them seven more; these are altogether thirteen fast-days for the congregation.” “And what are these fast-days more than the first six?” “Because during them men blow with the trumpets and lock up their shops.” On Monday they can half open them at dark. But on Thursday they may open them for honor to the approaching Sabbath.
7. “If these days pass over, and there be no answer?” “People diminish business, building, planting, betrothals and marriages, and salutations of peace between man and his friend, as children of men ashamed before OMNIPRESENCE.” The men of eminence have again recourse to fasting, till Nisan be ended. If Nisan be ended, and the rain comes down, it is a mark of cursing, as is said,[321] “Is it not wheat harvest to-day?” etc.
Chapter II
1. “What is the order of the fast-days?” “Men draw out the ark containing the rolls of the Law to the public street of the city, and they put burnt ashes on the top of the ark, and on the head of the prince, and on the head of the president [pg 147] of the tribunal, and everyone takes and puts ashes on his own head.” The most aged of them says before them touching words, “Brethren, it is not said for the men of Nineveh, ‘And God saw their sackcloth and their fasting,’[322] but ‘God saw their works, that they returned from their evil way.’ And in the tradition (of the prophet) he says,[323] ‘Rend your hearts and not your garments, and turn unto the Lord your God.’ ”
2. When they stood in prayer, they placed before the ark an aged man and full of experience, one who had children and an unblemished house, that his heart be not distracted in prayer, and he says before them twenty-four blessings, the usual eighteen for every day, and he adds to them six more.
3. These are they, “remembrances,”[324] and “blowing of the trumpets,”[325] “In my distress I cried unto the Lord, and He heard me,”[326] “I will lift up my eyes unto the hills,”[327] “out of the depths have I cried unto Thee, O Lord,”[328] “A prayer of the afflicted when he is overwhelmed.”[329] Rabbi Judah says, “it was not necessary to say the ‘remembrances,’ and ‘the trumpets,’ but he said instead of them, ‘If there be in the land famine, if there be pestilence,’ ”[330] etc. “The word of the Lord that came to Jeremiah concerning the dearth.”[331] And he said their closing benediction.
4. For the first additional prayer he said, “He who answered Abraham our father on Mount Moriah, He shall answer you, and hear the voice of your cry this day. Blessed be Thou, Lord, the Redeemer of Israel.” For the second he said, “He who answered our fathers by the Red Sea, He will answer you, and hear the voice of your cry this day. Blessed be Thou, Lord, who rememberest those forgotten by man.” For the third he said, “He who answered Joshua in Gilgal, He will answer you, and hear the voice of your cry this day. Blessed be Thou, Lord, who hearest the blowing of the trumpet.” For the fourth he said, “He who answered Samuel in Mizpah, He will answer you, and hear the voice of your cry this day. Blessed be Thou, Lord, who hearest the cry of distress.” For the fifth he said, “He who answered Elijah on [pg 148] Mount Carmel, He will answer you, and hear the voice of your cry this day. Blessed be Thou, Lord, who hearest prayer.” For the sixth he said, “He who answered Jonah from the fish's belly, He will answer you, and hear the voice of your cry this day. Blessed be Thou, Lord, who art ever answering prayer in the time of need.” For the seventh he said, “He who answered David and Solomon his son in Jerusalem, He will answer you, and will hear the voice of your cry this day. Blessed be Thou, Lord, who hast pity on the earth.”
5. It happened in the days of Rabbi Chelpatha and R. Chanania, son of Teradion, that a minister passed before the ark, and finished the whole blessing, and the congregation did not answer after him, Amen. One cried out, “Let the priests blow the trumpets”; they blew. (The minister prayed,) “May He who answered Abraham our Father on Mount Moriah answer you, and hear the voice of your cry this day.” (One cried out,) “Let the sons of Aaron blow an alarm”; they blew an alarm. (The minister prayed,) “May He who answered our fathers by the Red Sea, answer you, and hear the voice of your cry this day.” And when the matter came before the Sages they said it was not customary to do so, save in the Eastern gate and on the Mountain of the House.
6. These are the first three fasts. The priests of the weekly Watch of the Temple fasted, but not completely. And the priests of their “Father's House”[332] did not fast at all. In the second three fasts the men of the Watch fasted completely. And the men of their “Father's House” fasted, but not completely. “In the seven last fasts both of them fasted completely.” The words of Rabbi Joshua. But the Sages say, “in the three first fasts neither one nor other fasted at all. In the second three fasts the priests of the Watch fasted, but not completely. And the priests of their ‘Father's House’ did not fast at all. In the seven last fasts the priests of the Watch fasted completely, and the priests of their ‘Father's House’ fasted, but not completely.”
7. The men of the Watch are allowed to drink wine by night, but not by day, and the men who inherit the patrimony of their fathers[333] may not drink it neither by day nor night. The men of the Watch and the Delegates[334] are not allowed to shave, nor wash, except on Thursdays for the honor of the approaching Sabbath.
8. That which is written in “The Roll of Fasting,”[335] “not to mourn” on certain days—the day before them it is not allowed—the day after them it is allowed to mourn. Rabbi José said, “both before and after the day it is not allowed.” But when it is written, “not to fast,” both the day before and the day after the fast, it is allowed to fast. Rabbi José said, “before the fast it is not allowed—after the fast it is allowed.”
9. The rulers must not proclaim fasts for the congregation to begin on Thursday, so as not to raise the market. But the three first fasts are Monday, Thursday, and Monday. And the three second, Thursday, Monday, and Thursday. Rabbi José said, “as the first fasts are not to begin on Thursday, so likewise the second and the last are not to begin on that day.”
10. “The rulers must not proclaim fasting for the congregation on the feast of New Moon, and on the feasts of Dedication, and Purim; but if they have already begun, they need not cease.” The words of Rabbi Gamaliel. Said R. Meier, “even though Rabbi Gamaliel said they need not cease, he admits that the congregation do not fast the whole day; and so also on the ninth of Ab, the fast for the burning of the Temple, if it happen on the eve of the Sabbath.”
Chapter III
1. The order of these fasts is said only for the first rains. But if the sprouts wither, men blow an alarm off-hand. And if the rains cease between rain and rain forty days, men blow an alarm off-hand. Because it is a sign of famine.
2. If the rains came down for the sprouts, but did not come down for the trees, for the trees, but not for the sprouts, for [pg 150] both these, but not for the wells, pits, and caves, men must blow an alarm for them off-hand.
3. And so also for the city, on which the rain did not come down, as is written,[336] “And I caused it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece whereupon it rained not withered.”
This city fasts and blows an alarm, and all its neighboring cities fast, but do not blow alarms. R. Akiba said, “they blow alarms, but do not fast.”
4. And so for a city, in which there is pestilence, or falling of buildings, that city fasts and blows an alarm, and all the neighboring cities fast, but do not blow an alarm. Rabbi Akiba said, “they blow alarms, but do not fast.” “What is pestilence?” “A city containing 500 men, and there go forth from it three dead in three days, one after the other; this is pestilence, less than this is not pestilence.”
5. For these things men blow an alarm in every place—for the blasting and for the blighting, for the locust and for the caterpillar, and for the evil beast, and for the sword, they blow an alarm over them, because it is a spreading wound.
6. It happened that the elders went down from Jerusalem to their cities, and proclaimed fasting, because the blasting appeared, as much as would fill an oven, in Askelon. And again they proclaimed a fast, because the wolves devoured two children beyond Jordan: Rabbi José said, “not because they devoured them, but because the wolves were seen.”
7. For these things men blow an alarm on the Sabbath—for a city, encompassed by Gentiles, or by a flood, and for a ship tossed in the sea. Rabbi José said, “for help, but not for a cry of distress.” Simon the Temanite said, “also for pestilence,” but the Sages did not admit it.
8. For all distress—may it not come on the congregation—men sound an alarm, except for too much rain. It happened that they said to Honé Hammeagal, “pray that the rain come down”: he said to them, “go and bring in the passover ovens, that they be not dissolved.” He prayed, but the rain did not come down—What did he do? He dug a hole and stood in it, and said before HIM, “Our Lord of the world, thy sons have turned toward me, because I am a [pg 151] son of the House in Thy Presence. I am sworn in Thy great Name, that I move not from hence, till Thou have pity on Thy children.” The rain began to drop; he said, “I did not ask it thus, but rains for wells, pits, and caves.” The rain began to descend with storm. He said, “I did not ask it thus, but reasonable rain, with blessing and free-will.” The showers came down as they ought, until all Israel went up from Jerusalem to the Mount of Olives on account of the rains. They came and said to him, “as thou hast prayed that the rains should come down, so pray that they may depart.” He said to them, “go and see if the Stone of Proclamation[337] be covered.” Simon the son of Shatach sent to him word, “if thou wert not Honé, I would excommunicate thee; but what shall I do to thee, since thou prayest before OMNIPRESENCE, and He does thy will, as a son who plays upon his father, and he does his will? and for thee the Scripture says, ‘Thy father and thy mother shall be glad, and she that bare thee shall rejoice.’ ”[338]
9. “If men were fasting and the rains came down for them before the sun rose?” “They need not complete the day.” “If the rains came down after sunrise?” “They must complete it.” R. Eliezer said, “before noon they need not complete it, if after noon they must complete it.” It happened, that the rulers proclaimed a fast in Lydda, and the rains came down in the forenoon. Said R. Tarphon, “go and eat, and drink, and make holiday.” They went and ate and drank, and made holiday, and they came in the evening and read the great Thanksgiving.[339]
Chapter IV
1. Three times in the year the priests elevate their hands to bless the people, four times a day—in the morning prayer, in the following prayer, in the evening prayer, and at the locking of the gates. These times are the fast days, on the fasts of the deputies, and on the day of atonement.
2. These are the Delegates, according as is said, “Command the children of Israel, and say unto them, My offering and [pg 152] my bread for my sacrifices made by fire.”[340] And how is it possible, that the offering of a man should be sacrificed, and he does not stand by it? Therefore, the former prophets decreed four-and-twenty Watches. For every Watch there were Delegates in Jerusalem of priests, Levites, and Israelites. When the time approached (for them) to go up, the priests and Levites went up to Jerusalem, and the Israelites, who belonged to the Watch, gathered in their cities and read in the history of Genesis.
3. And the Delegates used to fast four days in the week, from the second day till the fifth. But they did not fast on the eve of the Sabbath, for honor to the Sabbath. Nor on the first day, that they should not go forth from repose and enjoyment, to toil, and fasting, and death. On the first day they read in Genesis,[341] “and let there be a firmament.” On the second, “let there be a firmament and let the waters be gathered together.” On the third day, “let the waters be gathered together, and let there be lights.” On the fourth, “let there be lights, and let the waters bring forth abundantly.” On the fifth, “let the waters bring forth abundantly,” and “let the earth bring forth.” On the sixth, “let the earth bring forth,” and “the heavens were finished.” Two men read a large portion, but a small portion was read by one. At morning prayer, at the following prayer, at the evening prayer, they went in and read orally (by heart), as they read the “Hear,”[342] etc. On the eve of the Sabbath they did not go in to evening prayer for honor to the Sabbath.
4. Every day when there is praise, the Delegates are not at morning prayer. When there is the additional offering at the following prayer, there is not the closing prayer at the locking up of the gates. “When there is the offering of the wood, there is not the evening prayer.” The words of Rabbi Akiba. The son of Azai said to him, R. Joshua thus taught it: “when there was an additional offering, the Delegates did not come to evening prayer; when there was the offering of the wood, they did not come to prayer at the locking up of the gates.” R. Akiba changed his opinion, and taught as the son of Azai.
5. The times of bringing wood for the altar by priests and [pg 153] people were nine. On the first of Nisan,[343] the children of Arach, son of Judah, brought it. On the twentieth of Tammuz,[344] the children of David, the son of Judah, brought it. On the fifth of Ab,[345] the children of Parhush, the son of Judah, brought it. On the seventh, the children of Jonadab, the son of Rechab, brought it. On the tenth, the children of Sinah, the son of Benjamin, brought it. On the fifteenth, the children of Zathva, the son of Judah, brought it, and with them the priests and Levites and all who were ignorant of their tribe. And the children of Gonebi Eli[346] and the children of Kozhi Kezihoth. On the twentieth, the children of Pachath Moab, the son of Judah, brought it. On the twentieth of Elul,[347] the children of Adin, the son of Judah, brought it. On the first of Tebeth, the children of Parush returned the second time. On the first of Tebeth,[348] there was no meeting of the Delegates, as there was on it “The Praise,” and the additional offering at the following prayer, and the offering of the wood.
6. Five things happened to our fathers on the seventeenth of Tammuz, and five on the ninth of Ab. On the seventeenth of Tammuz the stone tables were broken, and the daily offering ceased, and the city was broken up, and Apostemus[349] burnt the law, and he set up an image in the Temple. On the ninth of Ab it was proclaimed to our fathers, that they should not enter the land, and the House was ruined for the first and second time, and Bither was taken, and the city was ploughed up. On entering Ab we must diminish joy.
7. The week in which the ninth of Ab comes, men are not allowed to clip their hair, or wash their clothes; but on Thursday they are allowed, for honor to the Sabbath. On the eve of the ninth of Ab one must not eat from two dishes, must not eat flesh, and must not drink wine. Rabban Simon, the son of Gamaliel, said, “one must change the style of living.” R. Judah “enjoined to turn over the beds,” but the Sages did not approve him.
8. Said Rabban Simon, the son of Gamaliel, “there were no holidays in Israel like the fifteenth of Ab, or like the day of [pg 154] atonement. Because in them the daughters of Jerusalem promenaded in white garments borrowed, that no one might be ashamed of her poverty. All these garments must be baptized. And the daughters of Jerusalem promenaded and danced in the vineyards. And what did they say? ‘Look here, young man, and see whom you choose; look not for beauty, look for family;’ ‘Favor is deceitful, and beauty is vain, but a woman that feareth the Lord, she shall be praised;’ and it is said, ‘Give her of the fruit of her hands, and let her own works praise her in the gates,’[350] and also it is said, ‘Go forth, O 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.’[351] The day of his espousals, this is the gift of the Law; and in the day of the gladness of his heart, this is the building of the Sanctuary, and may it be speedily built in our days. Amen.”
The Feast-Offering[352]
What is a Child?—Offerings—Crooked and Straight—Remission of Vows—Persons Unsuitable for the World—Laying on of Hands—Baptisms—Defilements—Purity—Vessels of the Sanctuary.
Chapter I
1. All are bound to appear in the Temple, except the deaf, an idiot, and a child, and a eunuch, and women, and slaves who are not free, and the lame, and the blind, and the sick, and the aged, and the man who cannot go afoot. “What is a child?” “Everyone who cannot ride on the shoulder of his father, and go up from Jerusalem to the Mountain of the House.” The words of the school of Shammai. But the school of Hillel say, “everyone who cannot grasp his father's hand, and go up from Jerusalem to the Mountain of the House,” as is said, “three times.”[353]
2. The school of Shammai say, “the appearance in the Temple is with two pieces of silver, and the peace-offering with a meah of silver.”[354] But the school of Hillel say, “the appearance is with a meah of silver, and the feast-offering with two pieces of silver.”
3. The burnt-offerings of the appointed feasts come from ordinary money; but the peace-offering from tithes. “The offerings on the first holiday of the passover?”[355] The school of Shammai say, “from ordinary money,” but the school of Hillel say, “from tithes.”
4. Israelites discharge their duty with vows, with free-will offerings, and with tithes of animals; and priests with sin-offerings, with trespass-offerings, and with the breast and shoulder, and first-born, but not with fowls, nor with meat-offerings.
5. “If one have a large family and small income?” “He must bring more peace-offerings, and less burnt-offerings.” “If a small family and large income?” “He must bring more burnt-offerings, and less peace-offerings.” “If both be small?” “Of this they say, a silver meah, and two pieces of silver are sufficient.” “If both be large?” “Of this it is said, every man shall give as he is able according to the blessing of the Lord thy God which He hath given thee.”[356]
6. When one did not bring his peace-offering on the first holiday of the feast, he may bring it during the holidays, and even on the last day of the feast. “If the feast passed over, and he did not bring the peace-offering?” “He is not obliged to bring it.” For this it is said, “that which is crooked cannot be made straight, and that which is wanting cannot be numbered.”[357]
7. Rabbi Simon, the son of Menasia, said, “if thou shalt say, a thief or a robber, he may return and become straight.” R. Simon, the son of Jochai, said, “we do not call one crooked, save one straight at first, and he became afterward crooked; and this is the disciple of the wise, who departs from the Law.”
8. The remission of vows is like flying in the air, and it has no foundation. The decisions for the Sabbath, peace-offerings, and trespasses, are as mountains hanging on a hair; because the verse is small, but the decisions are many. Jurisprudence, and the Temple service, cleanness and uncleanness, and illegal connections, have their own foundations; they, they are the body of the law.
Chapter II
1. Men may not discourse on illegal connections with three,[358] nor on the work of creation with two,[359] nor on the cherubs with one,[360] save when one is wise, and comprehends it of his own knowledge. Everyone who considers four things, it were suitable for him that he did not come into the world. What is in the height? what is in the depth? what is before? and what is behind? And everyone who is not anxious for the honor of his Creator, it were suitable for him that he did not come into the world.
2. José, the son of Joezar, said that “one is not to lay his hand on the offering.” José, the son of Jochanan, said, “he is to lay his hand on the offering.” Joshua, the son of Perachia, said, that he “is not to lay on his hand.” Nittai, the Arbelite, said, “he is to lay on his hand.” Judah, the son of Tabai, said, that “he is not to lay on his hand.” Simon, the son of Shatach, said, “he is to lay on his hand.” Shemaiah, said, “he is to lay on his hand.” Abtalion said, “he is not to lay on his hand.” Hillel and Menachem did not dispute. Menachem went out and Shammai entered. Shammai said, “he is not to lay on his hand.” Hillel said, “he is to lay on his hand.”[361] The first were Princes, and the second were Presidents of the Tribunal.
3. The school of Shammai said, “men may bring peace-offerings during the feast, but they are not to lay their hands on them, and they are not to bring burnt-offerings.” But the house of Hillel say, “they may bring peace-offerings, and burnt-offerings, and lay their hands on them.”
4. “When Pentecost happens to be on the eve of the Sabbath?” The school of Shammai say, “the day of slaughtering the offering is after the Sabbath.” But the school of Hillel say, “there is no day of slaughtering after the Sabbath.”
But they both acknowledge that if it happened to be on the Sabbath, the day of slaughter is after the Sabbath. And the high priest must not robe in his vestments, though they are allowed in seasons of mourning and fasting, for fear of confirming the words of those who say that “Pentecost is after the Sabbath.”[362]
5. Men must wash their hands for ordinary eating, but for tithes and for the heave-offering they must be baptized. And for the sin-offering, if the hands be unclean, the body is unclean.
6. He who baptized himself for ordinary eating, and indicated it to be for ordinary eating, he is prohibited from (eating) the tithe. “If he baptized for the tithe, and indicated it to be for the tithe?” “He is prohibited from eating heave-offerings.” “If he baptized for heave-offerings, and indicated [pg 158] it to be for heave-offerings?” “He is prohibited from eating the holy flesh.” “If he baptized for the holy flesh, and indicated it to be for the holy flesh?” “He is prohibited from the sin-offering.” “If he baptized for the weighty?” “He is permitted the light.” “If he baptized, and did not indicate his intention?” “It is as no baptism.”
7. Treading on the garments of an ordinary man defiled the Pharisees. Treading on the garments of the Pharisees defiled those who eat the heave-offering. Treading on the garments of those who eat the heave-offering defiled for the holy flesh. Treading on the garments of those who eat the holy flesh defiles for the sin-offering. Joseph, the son of Joezer, was the most pious of the priesthood, and treading on his cloak defiled for the holy flesh. Jochanan, the son of Gudgada, used to eat with the purification for the holy flesh all his life; and treading on his cloak defiled for the sin-offering.
Chapter III
1. There are more weighty rules for holy things, than for the heave-offering. Because vessels may be baptized in vessels for the heave-offering, but not for holy things. The outside and inside and handle (are reckoned separately) for the heave-offering, but not for holy things. He who carries that which defiles by treading upon it, may carry the heave-offering but not the holy flesh. Treading on the garments of those who eat the heave-offering defiles for the holy flesh. The measure of the holy flesh is not as the measure of the heave-offering. Because for the holy flesh one must loose his garments and dry himself, and baptize and afterward bind them up. But in the heave-offering he can bind them up and afterward baptize himself.
2. Vessels completed in purity must be baptized for holy things, but not for the heave-offering. A vessel unites whatever is inside to holy things, but not to the heave-offering. The fourth degree of legal uncleanness[363] is disallowed in holy things, and the third degree in the heave-offering. In the [pg 159] heave-offering, if one of the hands be unclean, its fellow may be clean, but in holy things one must baptize both hands; because each renders its fellow unclean for holy things, but not for the heave-offering.
3. Men may eat with unwashen hands the dry meat of the heave-offering, but not the holy flesh. The first day mourner, and he who failed in atonement, have need of baptism for the holy flesh, but not for the heave-offering.
4. There are weighty rules for the heave-offering, because in Judah men are credited with the purity of wine and oil during the whole year. And in the time of wine-pressing and oil-pressing (men are credited) even for the heave-offering. When the time for wine and oil pressing has passed over, and a barrel of wine is brought for the heave-offering, it must not be received. But one may let it stand over for the wine-pressing next year. But if one said, “I put into it a quarter log of holy wine,” it is credited. “Jugs of wine and jugs of oil which are mixed?” They are credited in the time of wine-pressing and oil-pressing, and seventy days before that time.
5. From Modiyith[364] and inward,[365] men are credited for the purity of earthen vessels. From Modiyith and outward they are not credited. “How?” “The potter, when he is selling pots, comes inward from Modiyith.” One says, “this is the potter,” and “these the pots,” and “these the purchasers,” “it is credited.” “When he went outward?” “It is not credited.”
6. The tax-gatherers when they enter the house, and also the tax-gatherers when they restore the vessels, are credited in saying, “we did not touch them.” And in Jerusalem they are credited in holy things (that they did not defile them), and at the time of the feast they are credited even in the heave-offering.
7. “He who opened his barrel of wine,[366] and commenced with his dough for the use of the feast?” R. Judah said, “he may finish it” (after the feast). But the Sages say, “he must not finish it.” When the feast was over, the priests looked round for the purity of the Temple court. If the feast ended [pg 160] on Friday, they did not look round for honor to the approaching Sabbath. R. Judah said, “even they did not look round on Thursday, because the priests are not then idle.”
8. “How did they look round for the purity of the court?” “The priests baptized the vessels, which were in the Sanctuary, and used to say to the people, ‘Watch and do not touch the table and the candlestick, lest you render them unclean.’ ” All the vessels in the Sanctuary were double and treble, because if the first became unclean, they could bring duplicates instead of them. “All the vessels which were in the Sanctuary required baptism[367] except the golden altar, and the brazen altar, because they are as earth.” The words of R. Eliezer. But the Sages say, “because they were overlaid.”