The Tabernacle
Heave-offerings—Dimensions of the Tabernacle—Boards—Bars—Rings of Gold—Overlaying with Gold—Pipes of Gold—Curtains—Threads—Coupling—Taches—Sockets—Vail—Holy of Holies—Holy Place—Sacred Vessels—Cunning Work—Court—Bars—Pins—Hangings—The Ark—The Tables of the Law both Whole and Broken—The Staves—The Table of Showbread—The Candlestick—Indefinite Expressions—The Altar of Incense—The Altar of Burnt-offerings—The Line for the Sprinkling of Blood—The Laver—Guards—Encampment—Standards—Preparations—Blowing the Trumpet—The March—Signs for Encamping—The Pillar of Cloud—The Shechinah.
Chapter I
Rabbi Judah the Holy, said, there were ten heave-offerings, the heave-offering of the Lord, and the heave-offering of the tithes, of the dough, and of the first-fruits; and the heave-offering of the Nazarite, and the heave-offering of thanksgiving, and the heave-offering of the land, and the heave-offering of Israelites dwelling in Midian, and the heave-offering of the shekels, and the heave-offering of the tabernacle. The heave-offering of the Lord, and the heave-offering of the tithes, and of the dough, and of the first-fruits, and the heave-offering of the Nazarite, and the heave-offering of thanksgiving, were for the priests. The heave-offering of the land was for the priests, the Levites, and the Nethinim,[592] and the Sanctuary and Jerusalem. The heave-offering of Midian was for Eleazar the priest, the heave-offering of shekels was for the sockets of the tabernacle, the heave-offering of the tabernacle furnished the material of the tabernacle, and the oil for lighting, and the sweet incense, and the garments of the priests, and the garments of the High Priest. The length of the tabernacle was thirty cubits, and its breadth was [pg 245] ten cubits, and its height was ten cubits. Rabbi José said, “its length was thirty-one cubits.” “How was the tabernacle set up?” “Forty sockets of silver were placed on the north, and forty sockets of silver on the south, and sixteen on the west, and four on the east. These are 100 sockets. As is said,[593] ‘An hundred sockets of the hundred talents, a talent for a socket.’ ” “How were the boards set up?” “Twenty boards were placed on the north, and twenty boards on the south, and eight on the west. On the east there was no board, but there were four pillars of shittim-wood. Upon them the vail was hung. As is said,[594] ‘thou shalt make a vail,’ etc., ‘and thou shalt hang it upon four pillars of shittim-wood, overlaid with gold,’ etc., and ‘thou shalt hang up the vail under the taches.’ ” And the sockets were made with holes, and these were cut out in the boards below, a quarter from one side and a quarter from the other side, and there was cut out half of it in the middle, and it made two pins like two supports, and they entered into two sockets, as is said, “two sockets under one board for its two tenons.”[595] The pins extended from the boards two and two, to every one which was inserted, the positive into the negative, as it is said,[596] “Set in order one against the other.” The words of Rabbi Nehemiah, when Rabbi Nehemiah said, “there is no meaning in saying, ‘set in order.’ ” “And what is meant by set in order?” “It is meant that there should be made for them rungs like an Egyptian ladder.” There was cut out from the board above a finger-breadth from one side, and a finger-breadth from the other side, and they were put into the golden ring, that they should not separate one from the other, as is said, “And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring.”[597] There is no meaning in saying, “unto one ring,” and what is meant by saying, “unto one ring?” “The place where the bar was put in, and every board had in it two rings of gold, one above, and one below; in them were put in the bars.” And there were two upper bars, and two lower (bars) on the south side; the length of each of them was fifteen cubits. It follows that two were in length thirty cubits against twenty boards, and [pg 246] the middle (bar) was in length thirty cubits against twenty boards, which was inserted in the middle of the boards from east to west, as is said, “And the middle bar in the midst of the boards shall reach from end to end.”[598] As the boards were made in the south, so the boards were made in the north, but in the west they were not so; but the length of the upper bar and the lower one was six cubits against four boards, and the middle (bar), twelve cubits against eight boards. And the boards, and the bars, and the pillars, and the sockets, the place of the thickness of the boards were overlaid with gold, as is said, “And the boards thou shalt overlay with gold.”[599] “The places for the bars,” there is no meaning in saying, “places for the bars”; and what is the meaning of saying, “places for the bars”? “The place where the bar entered the boards.” “And the bars themselves shall be overlaid with gold.”[600] “How was it done?” “Two pipes of gold were introduced—the length of each of them was a cubit and a half; and they were put into the hole of the board, the place where the bars were put in.”
Chapter II
“How was the tabernacle covered?” “There were provided ten curtains of blue, of purple, and scarlet, and fine-twined linen.” As is said, “Moreover, thou shalt make the tabernacle (with) ten curtains of fine-twined linen, and blue, and purple, and scarlet.”[601] “Their threads were doubled thirty-two times,” the words of Rabbi Nehemiah, when R. Nehemiah said, “thread,” i.e., one doubled in two, “twined,” i.e., to four, “fine-twined,” i.e., to eight. It follows that their threads were doubled thirty-two times. But the Sages say, “thread,” i.e., one doubled in two, “twined,” i.e., to three, “fine-twined,” i.e., to six. It follows that their threads were doubled twenty-four times. They were coupled in two vails, one of five, and one of five.[602] As is said, “the five curtains shall be coupled together one to another: and (other) five curtains (shall be) coupled one to another,” and they were coupled with loops of blue, as is said,[603] “And thou shalt make loops [pg 247] of blue upon the edge of the one curtain from the selvedge in the coupling; and likewise shalt thou make in the uttermost edge of (another) curtain, in the coupling of the second.” And they were coupled to fifty taches of gold, as is said,[604] “And thou shalt make fifty taches of gold, and couple the curtains together with the taches; and it shall be one tabernacle.” And the taches appeared in the tabernacle as stars in the firmament. The length of the curtains was twenty-eight cubits, as is said,[605] “the length of one curtain (shall be) eight and twenty cubits.” Take from them ten cubits for the breadth of the tabernacle, there will remain nine cubits from the one side, and nine cubits from the other side. They hung down and covered the boards till they reached the sockets. This teaches that the sockets were one cubit high. And the breadth of the curtains was forty cubits. As is said,[606] “and the breadth of one curtain four cubits.” Take from them thirty cubits from the east to the west, which were on the roof of the tabernacle, and ten cubits to the west behind the tabernacle, there are forty.
Chapter III
There were provided eleven curtains of goats' hair, and the length of every one of them was thirty cubits, as is said, “And thou shalt make curtains of goats' (hair) to be a covering upon the tabernacle: eleven curtains shalt thou make. The length of one curtain (shall be) thirty cubits.”[607] And they were coupled in two vails, one of five, and one of six, as is said, “And thou shalt couple five curtains by themselves, and six curtains by themselves,”[608] and they were coupled with fifty loops, as is said, “And he made fifty loops upon the outmost edge of the curtain in the coupling, and fifty loops made he upon the edge of the curtain which coupleth the second.”[609] And the loops were coupled to fifty taches of brass, as is said, “And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together that it may be one.”[610] The length of the curtains was thirty cubits. Take from them ten cubits for their breadth, there will remain ten [pg 248] cubits from one side, and ten cubits from the other side, as they hung down and covered the boards and the sockets. The breadth of the curtains was forty-four cubits, as is said, “And the breadth of one curtain four cubits; and the eleven curtains shall be all of one measure.”[611] Take from them thirty cubits for the length of the tabernacle, and ten cubits behind the tabernacle—these are forty. There was left there one curtain which was doubled in front of the tent, as is said, “And thou shalt double the sixth curtain in the fore-front of the tabernacle.”[612] Rabbi Judah said, “half of it was doubled in the fore-front of the tabernacle, and half of it was hanging behind the tabernacle,” as is said, “And the remnant that remaineth of the curtains of the tent, the half curtain that remaineth shall hang over the back-side of the tabernacle.”[613] There was also provided one great cover of rams' skins dyed red, its length thirty cubits, and its breadth ten cubits; with it they clothed the tent upon the tabernacle from east to west, as is said, “And thou shalt make a covering for the tent of rams' skins dyed red, and a covering above of badgers' skins,”[614] and it was made “like patchwork,” the words of Rabbi Nehemiah. Rabbi Judah said, “there were two covers—the lower one of rams' skins dyed red, and the upper one of badgers' skins,” as is said, “his covering and the covering of the badgers' skins that is above upon it.”[615]
Chapter IV
The vail was woven ten cubits square, and there were made in it four loops, and it was hung on hooks on the tops of the pillars, and it was spread in the third portion of the tabernacle, that there should be from it inward ten cubits, and from it outward twenty cubits, as is said, “And thou shalt hang up the vail under the taches.”[616] It follows that the place of the Holy of Holies was ten cubits square, and there were put the ark, and the pot of manna, and the pan of anointing oil, and Aaron's rod with its almonds and flowers; and there Aaron entered four times on the day of atonement. Outside the vail [pg 249] were placed the table and candlestick. But the table was on the north, and opposite to it was the candlestick on the south; as is said, “And thou shalt set the table without the vail, and the candlestick over against the table.”[617] And as they were placed in the tent of the congregation, so were they placed in the everlasting House.[618] Now the tent of the congregation was in length thirty cubits, and in breadth ten cubits. But the everlasting House was in length sixty cubits, and in breadth twenty cubits. This teaches that the tent of the congregation was one-fourth part of the everlasting House. And as the vail was woven, so was woven the ephod and the breastplate, only in these there was an additional thread of gold; as is said, “And they did beat the gold into thin plates and cut it into wires.”[619] As was the weaving of the covering vail, so was the weaving of the covering for the entrance. But the vail was cunning work, as is said, “Thou shalt make the vail of blue and purple,” etc.; “cunning work.”[620] But the covering of the entrance was needle-work, as is said, “And thou shalt make an hanging for the door of the tent,” etc., “of needle-work.”[621] The words of R. Nehemiah. R. Nehemiah usually said, “every place where it is said cunning work (there were) two figures—in the needlework (there was) but one figure only.” And the branches of the candlestick were right opposite to the breadth of the table. And the golden altar was placed in the middle of the house, and divided the house, and its half inward was right opposite to the ark; as is said, “And thou shalt put it before the vail that is by the ark of the testimony before the mercy-seat.”[622] From the boards on the south to the branches of the candlestick (there were) two cubits and a half. And from the branches of the candlestick to the table (there were) five cubits. And from the table to the boards on the north (were) two cubits and a half. This teaches that the breadth of the Holy Place (was) ten cubits. From the boards on the west to the vail (were) ten cubits. From the vail to the table were five cubits. From the table to the golden altar (were) five cubits. From the golden altar to the boards on the east (were) ten cubits. This teaches that the length of the tabernacle was thirty cubits.
Chapter V
The court of the tabernacle was in length 100 cubits, and in breadth fifty cubits, as is said, “And thou shalt make the court of the tabernacle for the south side, etc., 100 cubits,[623] and likewise for the north side an hundred cubits,” as is said, “and likewise for the north side in length there shall be hangings of 100 cubits long.”[624] And on the west fifty cubits, as is said, “On the west side shall be hangings of fifty cubits.”[625] And on the east fifty cubits, as is said, “On the east side eastward shall be fifty cubits.”[626] Take from them fifty cubits for hangings, as is said, “The hangings of one side of the gate shall be fifteen cubits,”[627] etc. “And for the other side,” etc. From both sides the hangings on the south to the tent were twenty cubits, and the tent was ten cubits broad, and from the tent to the hangings on the north were twenty cubits. This teaches that the breadth (of the court) was fifty cubits. From the hangings on the west to the tent were twenty cubits, and the tent was thirty cubits long; and from the tent to the hangings on the east, there were fifty cubits. This teaches that its length was 100 cubits, as is said, “The length of the court shall be 100 cubits, and the breadth fifty everywhere.”[628] Rabbi José said there is no meaning in saying “fifty everywhere,” and what is meant by saying “fifty everywhere”? “That is in front of the tent.” This teaches that its length was 100 cubits, and its breadth fifty cubits. But you could not know the breadth of the hangings till you know the height of the court, as he (Moses) said, “And the height five cubits”;[629] as the height was five cubits, so was the breadth five cubits. “How was the court set up?” Twenty sockets of brass were put on the north side, and twenty on the south side, and there was a pillar in every one of them. And there were beams, and a ring was fastened in their middle, and the beams were fastened with ropes and pillars; and the length of every beam was six hand-breadths, and its breadth was three (hand-breadths). And the ring was hung on the hook in the pillar; and the hanging was rolled on it like the sail of a ship. It follows that the hanging extended from the pillar two cubits and a [pg 251] half on one side, and two cubits and a half on the other side; and so with the second pillar. This teaches that between each pillar there were five cubits. The beams were coupled with ropes and pillars, and they were coupled in the pins of brass; and as there were pins to the tabernacle, so were there pins to the court, as is said, “All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be of brass.”[630] But you could not know how much space there was from the hangings to the entrance of the court, till he said, “And the hangings of the court, and the hanging for the door of the gate of the court, which is by the tabernacle, and by the altar.”[631] As between the tabernacle and the altar there were ten cubits, so from the hangings to the entrance of the court there were ten cubits. But you could not know how high was the entrance of the court, till he said, “And for the gate of the court shall be a hanging of twenty cubits,” in length and height. In breadth it was five cubits. “There was no meaning in saying five cubits, and what is the meaning of saying five cubits?” “To instruct thee that its length was ten cubits, and its breadth five cubits.” As was the entrance of the tent, so was the entrance of the court. As was the entrance of the court, so was the entrance of the sanctuary. As was the height of the entrance of the sanctuary, so was the breadth of the entrance of the porch. “The length of the court shall be 100 cubits, and the breadth of it fifty everywhere.”[632] The oral law says, “Take fifty and surround them with fifty.”[633] Hence said Rabbi José, the son of Rabbi Judah,[634] “an enclosed space which can contain two seahs (of sown grain) as the court of the tabernacle, is lawful for carrying burdens on the Sabbath day.”
Chapter VI
The ark which Moses made in the desert was in length two cubits and a half, and in breadth one cubit and a half, and in height one cubit and a half, as is said, “And they shall make an ark of shittim-wood, two cubits and a half shall be [pg 252] the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.”[635] R. Meier said, “with a cubit containing six hand-breadths—thus they make fifteen hand-breadths. Take from them twelve hand-breadths for the breadth of the tables, and two hand-breadths for the place where the roll of the Law lay, and half a hand-breadth from either side for the thickness of the ark. And the breadth of the ark was nine hand-breadths. Take from them six hand-breadths for the length of the tables, and for the place where the roll of the Law lay, two hand-breadths, that it should not be pressed going in and out, and half a hand-breadth on either side for the thickness of the ark.” R. Judah said, “with a cubit containing five hand-breadths, thus there were twelve hand-breadths and a half, and four tables lay in it—two perfect, and two broken. And the length of each table was six hand-breadths, and their breadth six, and their thickness three. Take from them twelve hand-breadths for the breadth of the tables, and a finger-breadth on either side for the thickness of the ark.” And the breadth of the ark was seven hand-breadths and a half. Take from them six hand-breadths for the length of the tables, and one hand-breadth for the place where the handles (pillars) lay; and on it the explanation of the prophets is, “King Solomon made himself a chariot of the wood of Lebanon. He made the pillars thereof of silver.”[636] And (there was) a finger-breadth on either side for the thickness of the ark, but the roll of the Law was put on the side, as is said, “And put it in the side of the ark of the covenant of the LORD.”[637] And so with the Philistines, he said, “And put the jewels of gold, which ye return for a trespass-offering, in a coffer by the side thereof.”[638] R. Judah, the son of Lachish, said, “there were two arks, one which abode in the encampment, and one which went forth with them to war, and in it were the broken tables,” as is said, “And the ark of the covenant of the Lord went.”[639] But the one with them in the encampment contained the roll of the Law. That is what is written, “Nevertheless the ark of the covenant of the Lord; and Moses departed not out of the camp.”[640] And so he said with regard to Saul, “And Saul said unto Ahiah, bring hither [pg 253] the ark of God.”[641] And so of Uriah it is said, “The ark, and Israel, and Judah abide in tents.”[642] But the ark of the covenant went not forth to war, save once only, as is said, “So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the Lord of hosts.”[643] R. Judah said, “there was nothing in the ark save the tables of the covenant only,” as is said, “There was nothing in the ark save the two tables of stone.”[644]
Chapter VII
“How did Bezaleel make the ark?” “He made three boxes, two of gold and one of wood. He put the wooden one inside the golden one, and the golden one inside the wooden one, and covered the upper edge with gold; as is said, ‘And thou shalt overlay it with pure gold: within and without shalt thou overlay it.’ ”[645] “And what is the meaning of saying, ‘thou shalt overlay it’?” “It means that he covered the upper edges (with) gold.” The golden mercy-seat was placed above upon it; as is said, “And thou shalt put the mercy-seat above upon the ark.”[646] And four rings of gold were fastened in it, two on the north and two on the south, and in them the staves were put, and they were never moved from thence; as is said, “The staves shall be in the rings of the ark; they shall not be taken from it.”[647] Even though Solomon made the pattern of all the vessels, the pattern of the ark he did not make; as is said, “And all the elders of Israel came, and the priests took up the ark.”[648] The ark was placed in the midst of the House, and divided the House ten cubits by ten cubits. And two cherubs of gold stood on their feet on the ground. From the wall to the cherub there were five cubits, and from the cherub to the wall five cubits. “Where is it mentioned, that as soon as the priests brought in the ark the staves were drawn out, and they reached to the vail, and they touched the entrance?” As is said, “And they drew out the staves, that the ends of the staves were seen out in the holy place before the oracle.”[649] For that reason the doors of the Holy of Holies were never closed. “And they were [pg 254] not seen without.”[650] It is not possible to say that they were not seen, since it was already said “they were seen.” Neither is it possible to say that they were seen, since it is already said “they were not seen.” “How is it?” “They were pushing out in the vail, and were seen in the sanctuary like the two paps of a woman.” “And from whence (do we know) that they were drawn out from the inside?” As is said, “And they were not seen without.” There we learned that they were drawn out from the inside. And from thence (we learned) that they were drawn out to the outside, as is said, “And the ends of the staves were seen.” And where thou sayest that as the staves were drawn out, so were drawn out the wings of the cherubim, and they covered the ark, and overshadowed the house from above, as is said, “And the cherubims covered the ark and the staves thereof, above.”[651] “And where was the ark concealed?” Rabbi Judah, the son of Lachish, said, “in its place in the house of the Holy of Holies, as is said, ‘And there they are unto this day.’ ”[652] But the Sages say, “in the chamber of the wood.” “And who concealed it?” Rabbi Judah the Holy said, Josiah concealed it, as it is said, “And said unto the Levites that taught all Israel, which were holy unto the Lord, Put the holy ark in the house which Solomon, the son of David, King of Israel, did build; it shall not be a burden upon your shoulders.”[653] He said to them, “it shall not be carried captive with you to Babylon, that you should bear it upon your shoulders.” Rabbi Eleazar said, “it went to Babylon, as is said, ‘Nothing shall be left saith the Lord,’[654] nothing, not even the words in it.” The house of the Holy of Holies, which Solomon made for it, had a wall, entrance, and doors, as is said, “And the temple and the sanctuary had two doors.”[655] But in the latter house there was no wall, only two boards were there, and the length of each one was a cubit and a half. And two vails of gold were there, spread over them from above, and it was called the place of Partition.[656]
Chapter VIII
The table which Moses made in the wilderness was in length two cubits, and its breadth one cubit, and its height was one cubit and a half, as is said, “Thou shalt also make a table of shittim-wood, two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.”[657] Rabbi Judah said, “the cubit (contained) five hand-breadths, thus there are ten hand-breadths.” From thence the Sages said, “the table was in length ten hand-breadths, and in breadth five hand-breadths. And the showbread was in length ten hand-breadths, and in breadth five. The length of the showbread was placed against the breadth of the table. It extended over two hand-breadths and a half on either side. It follows that its length quite filled the breadth of the table.” Rabbi Meier said, “the table was in length twelve hand-breadths, and in breadth six hand-breadths. And the showbread was in length ten (hand-breadths), and in breadth five. And its length was placed against the breadth of the table. It extended over two hand-breadths on either side; and there was an opening of two hand-breadths in the middle, that the air might blow through them (the loaves).” Aba Shaul said, “they put there two cups of incense of the showbread.” The Sages said to him, “and is it not already said, ‘And thou shalt put pure frankincense upon each row’?”[658] He replied to them, “and is it not already said, ‘And by him shall be the tribe of Manasseh’?”[659] Although Solomon made ten tables, and all of them were lawful for service, as is said, “He made also ten tables, and placed them in the temple, five on the right side, and five on the left.”[660] “If thou sayest five on the south, and five on the north, is not a table on the south worthless?” But what is the meaning of saying, “five on the right and five on the left”? “Five to the right of the table of Moses, and five to the left of the table of Moses, even though he did not arrange the showbread, save for the table of Moses only, as is said, ‘And the table whereupon the showbread was.’ ”[661] Rabbi José, the son of Rabbi Judah, said, [pg 256] “all the tables were arranged for showbread as is said, ‘And the tables whereon the showbread was set.’ ”[662]
Chapter IX
The candlestick which Moses made in the wilderness was wrought from gold, and required hammering, and required knops and flowers, as is said, “And thou shalt make a candlestick of pure gold; of beaten work shall the candlestick be made: his shaft and his branches, his bowls, his knops, and his flowers, shall be of the same.”[663] “Do I hear that he shall make separate members and join them to it?” “The teaching says, that ‘they shall be of the same.’ ” “Whence know we that it extends to the light?” “The teaching says, ‘Thou shalt make.’ ” “I am of opinion that it should be extended to the bowls, knops, and flowers. The teaching says ‘it,’ and what dost thou see to extend it to the light, and withhold it from the bowls, the knops, and the flowers?” “Because the verse extends and withholds, (therefore) I extend (it to) the lights that they should be made with it, and I withhold the bowls, the knops, and the flowers, that they should not be made with it.” “Whence know we to extend (it to) the tongs and snuff-dishes?” “The teaching says, ‘thou shalt make.’ ” “I am of opinion to extend (it to) the snuffers, and the tweezers.” “The teaching says, ‘it,’ and what dost thou see to extend (it to) the tongs and snuff-dishes, and to withhold (it from) the snuffers?” “Because the verse extends and withholds. I extend (it to) the tongs and snuff-dishes, since they are used with it. And I withhold (it from) the snuffers and tweezers, since they are not used with it.” As it was made of gold, it required hammering; when it was not of gold it did not require hammering. When it was made of gold it required bowls, knops, and flowers; when it was not of gold it did not require bowls, knops, and flowers. When it was made of gold it required a talent; when it was not of gold it did not require a talent. Rabbi Joshua, the son of Korcha, said, “it (the candlestick) was made of a talent, but the lights, and the tongs, and the snuff-dishes, were not from the talent,” as is said, “Of a talent of pure gold shall he make [pg 257] it.”[664] “And what do I establish?” “That all these vessels were vessels of pure gold. But the trumpets which Moses made in the wilderness were made of silver only, as is said, ‘Make thee two trumpets of silver.’ ”[665]
Chapter X
“How did Bezaleel make the candlestick?” “He made it from an ingot of gold, and it was like a beam. And above and below he made bowls, knops, and flowers, and drew out from it two branches, one on either side, and from it he drew out two other branches, one on either side, and again drew out two branches, one on either side, as is said, ‘And six branches shall come out of the sides of it.’ ”[666] But we could not understand the hammering of the bowls, until it be said, “And in the candlesticks shall be four bowls made like unto almonds with their knops and their flowers.”[667] Aisi, the son of Judah, said, “there are five expressions in the Law, and they have no fixed meaning. These are they, ‘accepted,’[668] ‘cursed,’[669] ‘to-morrow,’[670] ‘made like unto almonds,’[671] ‘and will rise up.’ ”[672] “If thou doest well, shalt thou not be accepted?” or, “thou shalt be accepted even if thou doest not well.” “Cursed be their anger for it was fierce,” or, “for in their anger they slew a man, and in their self-will they houghed cursed oxen.” “To-morrow I will stand” or “go out, fight with Amalek to-morrow.” “Made like unto almonds with their knops, and their flowers,” or “four bowls made like unto almonds.” “And this people will rise up,” or, “thou shalt sleep with thy fathers, and thou shalt rise up.” These are the five expressions in the Law which have no fixed meaning. Aisa, the son of Akiba, said, “it happened once to be more (than a talent by) a dinar of gold, and it was brought into the crucible eighty times.” The body of the candlestick was eighteen hand-breadths, the feet and the flowers were three hand-breadths, and two hand-breadths were smooth, and one hand-breadth was for the bowl, a knop and a flower, and two hand-breadths were smooth, and one hand-breadth a knop, and two branches proceeded from it, one on either side. And [pg 258] two hand-breadths were smooth, and one hand-breadth a knop, and two branches proceeded from it, one on either side, and two hand-breadths were smooth, and one hand-breadth a knop, and two branches proceeded from it on either side. There remained three hand-breadths, in which were the bowls, the knops, and the flowers, as is said, “Three bowls made like unto almonds with a knop and a flower in one branch.”[673] It follows that the bowls were twenty-two, and the knops eleven, and the flowers nine. “The bowls, to what were they like?” “To cups of Alexandria.” “The knops, to what were they like?” “To the apples of pine-trees.”[674] “The flowers, to what were they like?” “To the flowers on the pillars of the temple.” It is found that you learn that there exist in the candlestick difficulty and forgetfulness more than in all the other vessels. “And whence know we that OMNIPRESENCE showed to Moses, the vessels ready, and the candlestick ready?” As it is said, “see and make them according to their patterns.”[675] Although Solomon made ten candlesticks and all of them were lawful for service, as is said, “And he made ten candlesticks of gold according to their form, and set them in the temple, five on the right hand and five on the left.”[676] If you say, five on the south and five on the north, is not the candlestick on the north worthless? “And what is meant by saying, five on the right hand and five on the left?” “Five on the right side of the candlestick of Moses, and five on the left side of the candlestick of Moses, even though they lighted the candlestick of Moses only, as is said, ‘And the candlestick of gold, with the lamps thereof, to burn every evening.’ ”[677] Rabbi José, the son of Rabbi Judah, said, “they were all lighted,” as is said, “Moreover the candlesticks with their lamps, that they should burn after the manner, before the oracle of pure gold; and the flowers, and the lamps, and the tongs made he of gold, and that perfect gold.”[678] All these completed the golden one of Moses. Those on the west and east flamed in front of the middle light, as is said, “The seven lamps shall give light over against the candlestick.”[679] From thence Rabbi Nathan said, “the middle one is the most honorable.” [pg 259] The seven lamps flamed alike, and their lamps were equal, and they resembled each other. “How did they snuff it?” “They removed the snuff from the candlestick and deposited it in the tent, and rubbed it with a sponge.” “It follows that many priests were busied on one lamp.” The words of Rabbi José. But the Sages say, “they did not remove the lamps from their places; they only removed the snuff from the candlestick, as is said, ‘He shall order the lamps upon the pure candlestick.’ ”[680]
Chapter XI
The altar of incense was in length a cubit, and in breadth a cubit, and in height two cubits, as is said, “And thou shalt make an altar to burn incense upon; of shittim-wood shalt thou make it. A cubit shall be the length thereof, and a cubit the breadth thereof: four square shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same.”[681] And it was all overlaid with gold.[682] This altar had three names, the altar of incense, the altar of gold, the inner altar. The altar of burnt-offerings was in length five cubits, and in breadth five cubits, and in height three cubits, as is said, “And he made the altar of burnt-offering of shittim-wood: five cubits was the length thereof, and five cubits the breadth thereof; it was four-square; and three cubits the height thereof.”[683] The words of Rabbi Meier. To him said Rabbi José, “from hearing what is said five by five do we not know that it is four-square? What is the meaning of saying four-square?” “It is superfluous, save for identification in pronouncing with regard to it an equal decision. It is said here four-square, and there four-square.” “What four-square is meant there?” “That its height is double its breadth, even the four-square mentioned here means that its height is double its breadth.” Rabbi Meier said to him, “if it be according to thy words, it follows that the altar is higher than the curtains.” Rabbi José; answered him, “and is it not already said, ‘And the hangings of the court, and the hanging for the door of the gate of the court, which is by the tabernacle, and by the altar round about.’ ”[684] As the tabernacle [pg 260] was ten cubits broad, so the altar of burnt-offerings was ten cubits broad. A painted line girdled it in the middle to divide between the blood (sprinkled) above, and the blood (sprinkled) below. The painted line and downward was five cubits. The foundation was a cubit. And three cubits was the compass, and the circuit was a cubit, and there they put the blood sprinkled below. The painted line and upward was five cubits—a cubit the horns, and three cubits the compass, and one cubit the circuit. And there they put the blood which was sprinkled above. And the blood intended to be sprinkled on the painted line and downward, if it were put on the painted line and upward, was worthless. And the blood that was intended to be sprinkled above the painted line, if it were put on the painted line and downward, was worthless. The altar which Moses made in the wilderness was in height ten cubits, and the one which Solomon made was in height ten cubits, and the one which the children of the captivity made was in height ten cubits, and the one prepared for the Future, its height is ten cubits. The altar of burnt-offerings was placed in the midst of the court (with) its ascent on the south, with the laver on the west, with the slaughter-house on the north, and all the Israelites to the east, as is said, “And all the congregation drew near and stood before the Lord.”[685] This altar had three names, the altar of burnt-offering, the altar of brass, the outer altar.
Chapter XII
Moses made one LAVER, as is said, “Thou shalt also make a laver of brass.”[686] Solomon made ten lavers, as is said, “He made also ten lavers, and put five on the right hand, and five on the left, to wash.”[687] “There is no meaning in saying ‘five on the right hand, and five on the left,’ and what is the meaning of saying ‘five on the right hand, and five on the left’?” “Five on the right of the laver of Moses, and five on the left of the laver of Moses.” Solomon added to it when he made the sea, as is said, “And he made a molten sea, ten cubits from the one brim to the other; it was round all about, and his height was five cubits; and a line of thirty cubits did compass [pg 261] it round about. And it was an hand-breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies, it contained two thousand baths.”[688] It is not possible to say “two thousand,” since before it is said “three thousand,”[689] and it is not possible to say “three thousand,” since before it is said “two thousand.” “How can it be?” “Two thousand liquid make three thousand dry measure.” But you don't know how much is the bath until it be said, “The ephah and the bath contain one measure,”[690] “for ten baths are a homer.” “Allow ten baths for every cur—there are 200 curs. Subtract from them fifty curs, and allow fifty square, there are 150 cleansing-pools; since every pool contains forty seahs.” “And from whence do we know that every pool contains forty seahs?” “As is said, ‘And bathe his flesh in water,’[691] water to cover all his flesh.” “And how much is it?” “A square cubit, in height three cubits.” From thence the Sages judged the measure of a pool to be forty seahs. “And how can it contain 150 cleansing-pools, if thou shalt say it was all round?” “It could not contain them.” “If thou shalt say it was all square?” “It therefore contained more.” But the three lowest cubits were square; allow for ten cubits square, there are 100 cubits. Allow for a hundred square; there are 100 cleansing-pools. The two highest cubits were round. Allow for ten cubits square; there are seventy-five cubits. Allow for seventy-five square; there are 150. Allow for fifty square; there are fifty cleansing-pools; since the square exceeds the round by a fourth. “And whence do we know that the square exceeds the round by a fourth?” “As is said, ‘Ten cubits from brim to brim, round in compass, and a line of thirty cubits did compass it round about.’ ”[692] This teaches that the square exceeds the round by a fourth. “And whence do we know that it was round above?” “As is said, ‘And it was an hand-breadth thick, and the brim thereof was wrought like the brim of a cup.’ ” “And whence know we that it was square below?” “As is said, ‘It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east.’ ”[693] And what is meant by saying “looking [pg 262] toward” four times; but that when one entered the temple he looked toward the right; when he entered into the court, he looked toward the right; when he entered the Mountain of the House, he looked toward the right; when the priest went up to the top of the altar, he looked toward the right. “And under it was the similitude of oxen, which did compass it round about, ten in a cubit, compassing the sea round about. Two rows of oxen.”[694] It follows that (there were) four rows of the heads of oxen, which served for the four sides, as is said, “And the similitude of oxen, two rows of oxen were cast when it was cast.”[695] And it was all cast even from the feet of the ox.
Chapter XIII
“How did the Levites guard the tabernacle?” “The family of Kohath watched on the south, as is said, ‘The families of the sons of Kohath shall pitch on the side of the tabernacle southward.’[696] And they were overseers of the vessels of the ark, as is said, ‘And their charge shall be the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the hanging and all the service thereof.’[697] Outside of them were the three tribes of Reuben, Simeon, Levi. The family of Gershon watched in the west, as is said, ‘The families of the Gershonites shall pitch behind the tabernacle westward.’[698] And they were intrusted with all the vessels of the tabernacle, as is said, ‘And they shall bear the curtains of the tabernacle, and the tabernacle of the congregation.’[699] Outside of them were the three tribes of Ephraim, and Manasseh, and Benjamin. The family of Merari watched on the north, as is said, ‘And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail: these shall pitch on the side of the tabernacle northward.’[700] And they were intrusted with the taches, and boards, and bars, and pillars, and the sockets of the tabernacle, as is said, ‘And under the custody and charge of the sons of Merari shall be the boards of the tabernacle, and the bars thereof, and the pillars [pg 263] thereof, and the sockets thereof.’[701] And outside of them were the three tribes of Dan, Asher, and Naphtali. On the east were Moses, Aaron, and their families, as is said, ‘But those that encamp before the tabernacle toward the east, even before the tabernacle of the congregation eastward, shall be Moses and Aaron and his sons.’[702] And outside of them were the three tribes of Judah, Yissachar, and Zebulon. The whole encampment of Israel was twelve miles. The standard of Judah was four miles, and the encampment of the Levites, and the encampment of the SHECHINAH, four miles. The standard of Reuben was four miles. The standard of Ephraim was four miles. The encampment of the Levites and the encampment of the SHECHINAH was four miles. And the encampment of Dan was four miles. It follows that the four corners of the tabernacle were four encampments for service on every side, as is said, ‘Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp; as they encamp so shall they set forward, every man in his place by their standards.’[703] So soon as Israel set forward, the pillar of cloud which was standing still rolled up and spread out over the children of Judah like a kind of beam. The (trumpet) sounded, and blew an alarm, and sounded, and the standard of Judah moved forward first, as is said, ‘In the first place went the standard of the camp of the children of Judah according to their armies.’[704] At once Aaron and his sons entered (the Tabernacle) and took down the vail, and with it they covered the ark, as is said, ‘And when the camp setteth forward, Aaron shall come and his sons, and they shall take down the covering vail, and cover the ark of testimony with it.’[705] The (trumpet) sounded, and blew an alarm, and sounded, and the standard of the encampment of Reuben set forward. At once the sons of Gershon, and the sons of Merari entered, and took down the tabernacle, and loaded it on the wagon. And they set up the tabernacle before the sons of Kohath came, as is said, ‘And the Kohathites set forward, bearing the sanctuary; and the other did set up the tabernacle against they came.’[706] And the trumpet sounded, and blew an alarm, and sounded, and the standard of Ephraim moved forward; [pg 264] the children of Kohath entered and took down the holy vessels, and loaded them on their shoulders, as is said, ‘And when Aaron and his sons have made an end of covering the sanctuary and all the vessels of the sanctuary, as the camp is to set forward; after that the sons of Kohath shall come to bear it.’[707] The (trumpet) sounded, and blew an alarm, and sounded. And the standard of Dan moved forward, as is said, ‘And the standard of the camp of the children of Dan set forward.’[708] It follows that two standards were in front, and two standards were in the rear, and the encampment of the Levites, and the encampment of the SHECHINAH was in the middle, as is said, ‘Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp.’[709] And as they encamped, so they set forward, as is said, ‘As they encamp, so shall they set forward.’ Israel set forward by three commands, by command of the HOLY BLESSED ONE, by command of Moses, and by command of the trumpets.” “Whence know we the command of the HOLY BLESSED ONE?” “As is said, ‘At the commandment of the Lord, the children of Israel journeyed, and at the commandment of the Lord they pitched,’ ”[710] etc. “By the commandment of the Lord by the hand of Moses.”[711] “By commandment of Moses—how?” “Moses said in the evening, ‘early in the morning you must go forward.’ ” At once the Israelites began to gather their cattle, and prepared their furniture for the march. “By commandment of the trumpets whence know we it?” “As is said, ‘Make thee two trumpets of silver, etc., that thou mayest use them for the calling of the assembly, and for the journeying of the camps.’ ”[712] “How?” “The trumpets sounded, blew an alarm, and sounded three blasts for every standard.” Rabbi Judah said, “there were three blasts for every tribe.”
Chapter XIV
When Israel was to encamp, the pillar of cloud rose up and spread out over the children of Judah like a kind of booth, and it covered the tent outward, and filled the tabernacle inward; as is said, “Then a cloud covered the tent of the congregation, [pg 265] and the glory of the Lord filled the tabernacle.”[713] And this was one of the clouds of glory, which served the Israelites in the wilderness forty years. One on the right hand, and one on the left, and one before them, and one behind them. And one over them, and a cloud dwelling in their midst (and the cloud, the SHECHINAH which was in the Tent), and the pillar of cloud which moved before them, making low before them the high (places), and making high before them the low (places), and killing serpents and scorpions, and burning thorns and briers, and guiding them in a straight way. Rabbi Simon, the son of José, said, “during the forty years, when the Israelites were in the wilderness, none of them had need of the light of the sun by day, nor the light of the moon by night. When it became reddish they knew that the sun had set, and when it became whitish they knew that the sun rose. And when one looked into a barrel, he knew what was in it; and into a pitcher, and he knew what was in it, by reason of the cloud, the SHECHINAH in their midst,” as is said, “For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel throughout all their journey.”[714] And so it is prepared to come in the future: as is said, “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” “The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light.” “Thy sun shall no more go down; neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.”[715] “From whence did the SHECHINAH speak with Moses?” Rabbi Nathan said, “from the altar of incense,” as is said, “And thou shalt put it before the vail that is by the ark of the testimony, etc.,
WHERE I WILL MEET WITH THEE.”[716]
Rabbi Simon, the son of Yochai, said, “beside the altar of incense,” as is said, “And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation,
WHERE I WILL MEET WITH THEE.”[717]
The disciples of Rabbi Ishmael said, “beside the altar of burnt-offering,” as is said, “This shall be a continual burnt-offering throughout your generations at the door of the tabernacle of the congregation, before the Lord,
WHERE I WILL MEET YOU.”[718]
The Heifer[719]
The Heifer's Age—Ages of Other Offerings—Places From Which the Red Heifer May Come—Blemishes—Black Hairs—Separation of the Priest for Burning the Red Heifer—Sprinkling—Lads who Drew Water from Siloam—Number of Red Heifers—Bridge to the Mount of Olives—Procession of Heifer and Attendants—Pile for Burning—Position of the Heifer—Position of the Priest—Slaughter of the Heifer—Sprinkling the Blood—Kindling the Pile—Gathering the Ashes—Doctrine of Intention—Vessels—Pumpkin Bottles—A Hollow Reed—Purifications—Cases of Casuistry—Seas—Wells—Reptiles—A Clean Place—Hyssop—Sprinkling.
Chapter I
1. Rabbi Eliezer said, “the red heifer must be a calf of a year old or a heifer of two years.” But the Sages say, “a calf of two years and a heifer of three years or of four years.” Rabbi Meier said, “even of five years she is allowed, or older. But they are not to wait (longer) for her, lest she turn black and be disallowed.” Rabbi Joshua said, “I only heard, third.” They said to him, “what is the meaning of ‘third’?” He said to them, “thus I heard it, without explanation.” The son of Azai said, “I will explain it, if you say ‘third,’ that is to others in counting; but if you say ‘one of three,’ that is, of three years.” As when they say, “a fourth vineyard.” They said to him, “what means ‘fourth’?” He said to them, “thus I heard it, without explanation.” Said the son of Azai, “I will explain. If you say ‘fourth,’ that is, to others in counting. But as you say ‘one of four,’ that is, of four years. As when they say, he who eats in a leprous house a half-loaf,[720] of three loaves to the cab of flour.” They say to him, “say [pg 268] eighteen loaves to the seah of flour.” He said to them, “Thus I heard it, without explanation.” Said the son of Azai, “I will explain. If you say, ‘three to the cab,’ there is no dough-offering. But if you say, ‘eighteen to the seah,’ the dough-offering diminishes it.”
2. R. José the Galilean said, “the cleansing of the Levites required bullocks of two years old,” as is said, “And another young bullock shalt thou take for a sin-offering.”[721] But the Sages say, “even of three years.” R. Meier said, “bullocks even of four and five years are allowed, but old ones are not brought, for honor's sake.”
3. Sacrifices required lambs of a year old and rams of two years old, and all (are reckoned) from day to day.[722] If they be thirteen months old, neither ram nor lamb is allowed. R. Tarphon called it, “half and between.” The son of Azai called it, “pointed out.” R. Ishmael called it, “recalled coin.” If the ram be brought for offering, and the libation of the ram be brought with him, it does not pass for his offering, except he be thirteen months and one day old. That is the law for the ram.
4. The sin-offering of the congregation and their burnt-offerings, the sin-offering of an individual and the trespass-offering of the Nazarite and the trespass-offering of the leper are allowed for thirty days and upward, and even on the thirtieth day. And if they are brought on the eighth day, they are allowed; vows, freewill-offerings, the first-born, and the tithe and the passover are allowed from the eighth day and upward, and even on the eighth day.
Chapter II
1. Rabbi Eliezer said, “a heifer for a sin-offering is allowed even in pregnancy.” But the Sages disallow her. R. Eliezer said, “she is not to be taken from foreigners.” But the Sages allow her. And not only she, but all the offerings of the congregation, and of the individual, may come from the Land (of Israel), or from outside the land, from the fresh harvest and [pg 269] from the old harvest, except the omer,[723] and the two loaves,[724] which may only come from the fresh harvest, and from the Land.
2. A heifer whose horns and hoofs are black should have them cut away. The pupil of the eye and the teeth and the tongue cause no blemish in the heifer. If she be diminutive, she is allowed. “Had she a wen which was cut away?” R. Judah “disallowed her.” Rabbi Simon said, “every place which was cut down, and no red hair sprang up in its place, renders her blemished.”
3. A heifer produced from the side or from the hire of immorality or exchanged for a dog is disallowed. R. Eliezer allowed it, “as is said, ‘Thou shalt not bring the hire of a whore or the price of a dog into the house of the Lord thy God.’[725] But she did not come into the house.” All blemishes which are disallowed in holy things are disallowed in the heifer. If one rode on her or leaned on her or hung something on her tail or crossed a river on her or doubled the rope over her or put his garment on her, she is disallowed. But if one bound her with a rope or made a shoe to prevent her slipping or spread his garment over her because of the flies, she is allowed. This is the rule: Everything which was necessary for her is allowed; if there be any use of her for another's benefit, she is disallowed.
4. If a bird rested on her, she is allowed. If the male came to her, she is disallowed. R. Judah said, “if he were brought, she is disallowed, but if he came of himself, she is allowed.”
5. If she had two black or white hairs in one cavity, she is disallowed. R. Judah said, “even in one pore.” “If they be in two pores and they prove united?” “She is disallowed.” Rabbi Akiba said, “even four or five, if they be scattered, may be plucked out.” Rabbi Eleazar said, “even fifty.” R. Joshua, son of Bathira, said, “if there be even one in her head [pg 270] and one in her tail, she is disallowed.” “If there be two hairs, their roots black and their tops red, their roots red and their tops black?” “All follows after the appearance,” the words of Rabbi Meier. But the Sages say, “after the root.”
Chapter III
1. Seven days before the burning of the heifer, the priest who burned the heifer was removed from his house to the chamber in front of the Temple Palace toward the northeast;[726] and it was called the Stone House. And he was sprinkled during all the seven days from all the ashes of red heifers which were there. R. José said, “they did not sprinkle him save on the third and seventh days only.” R. Hananiah, the deputy high-priest, said, “on the priest who burned the heifer they sprinkled during all the seven days, but on him who took service on the Day of Atonement they did not sprinkle save on the third and seventh days only.”
2. There were courts in Jerusalem built of stone, and beneath they were hollow,[727] through fear of an unseen grave. And pregnant women were brought, and they were delivered there. And there they reared their sons, and oxen were brought with doors on their backs, and the lads were seated on them with stone cups in their hands. They came to Siloam, they dismounted, and filled them. They remounted, and returned on the backs of the oxen. R. José said, “from their seats on the backs of the oxen they let down (the cups) and filled them (with water).”
3. The lads came back to the Mountain of the House and dismounted. The Mountain of the House and its courts were hollow below, through fear of an unseen grave. And at the door of the court there were prepared the ashes of the red heifers; and they brought a ram from the sheep, and they twisted a rope between his horns, and they twisted a stick and [pg 271] stuck it into the end of the rope, and it was dipped into the ashes, and the ram got a blow, and he skipped backward, and took them, and caused them to appear on the surface of the water. R. José said, “you should not give an opportunity to the Sadducees for scoffing: but (the lad) took and prepared the ashes.”
4. They did not make use of (what pertained) to one red heifer for a second one, nor did they use another lad for[728] his (prepared) companion. “And the lads themselves were in need of sprinkling,” the words of Rabbi José the Galilean. R. Akiba said, “they had no need of sprinkling.”
5. If they did not find (ashes) of seven red heifers, six were sufficient, five, four, three, two, one. “And who made them?” “Moses made the first, and Ezra the second, and (there were) five from Ezra and afterward,” the words of Rabbi Meier. But the Sages say, “seven from Ezra and afterward.” “And who made them?” “Simon the Just, and John the High-priest made each two. Elihueni, son of Hakuf, and Hanamel the Egyptian, and Ishmael, son of Piani, made one each.”
6. And a causeway was made from the Mountain of the House to the Mount of Olives, with arches over arches. And there was an arch in front of the last pillar for fear of an unseen grave. Over it the priest who burned the heifer, and the heifer with all her attendants, proceeded to the Mount of Olives.
7. If the heifer were unwilling to go, they did not bring with her a black one, lest it be said, “they slaughtered a black one” nor a red one, lest it be said, “they slaughtered two.” R. José said, this was not the reason, but because it is only said, “That he may bring her forth.”[729] And the elders of Israel preceded her on foot to the Mount of Olives. And a house for washing was there. And the priest who burned the heifer was rendered unclean because of the Sadducees,[730] lest they should say, “it is needful for sunset to pass over him.”[731]
8. The elders put their hands on the priest and said, “my Lord High-priest, wash once.” He descended and washed, [pg 272] and he came up and wiped himself. And wood was set in order there, cedar and ash and cypress and fig-wood smoothed. And it was made like a tower, and windows were opened in it, and their direction was westward.
9. The red heifer was bound with a rope of bulrushes and she was put on the place of preparation, with her head southward and with her face westward. The priest stood in the east with his face westward. He slaughtered the heifer with his right hand, and received (the blood) in his left hand. R. Judah said, “he received it in his right hand and put it into his left, and sprinkled it with his right hand.” He dipped his hand, and sprinkled the blood seven times in front of the House of the Holy of Holies. For every sprinkling of blood he dipped his hand. When he finished sprinkling the blood he wiped his hand on the body of the heifer. He went down and kindled the fire with chips. Rabbi Akiba said, “with palm-branches.”
10. She burst and moved from her place. He took cedar-wood and hyssop and scarlet (wool). He said to them, “is this cedar-wood, is this cedar-wood?” “is this hyssop, is this hyssop?” “is this scarlet, is this scarlet?” three times for each thing. And they said to him, “yes,” “yes,” three times for each thing.
11. He wrapped them in the remainder[732] of the tongue of scarlet wool, and cast them into the midst of the burning. When the fire was burned down, the ashes were beaten with sticks and sifted with sieves. R. Ishmael said, “with stone hammers, and the work was finished with stone sieves.” A black piece in which there are ashes must be pulverized, and that which has no ashes is left. Bones with or without ashes were pulverized. And they were divided into three parts. One part was put in the Chel, and one was put on the Mount of Olives, and one was divided for all the guards[733] (i.e., the representatives of all Israel).
Chapter IV
1. “The heifer which was slaughtered without the proper intention, (the priest) caught the blood and sprinkled it without the proper intention, or with the proper intention and afterward without the proper intention, or without the proper intention and (afterward) with the proper intention?” “She is disallowed.” R. Eliezer “allowed her.” “And if the priest did not wash his hands and his feet?” “She is disallowed.” R. Eliezer “allowed her.” “If she was not slaughtered by the High-priest?” “She is disallowed.” R. Judah “allowed her.” “If any of his garments were wanting?” “She is disallowed.” And the rites were performed in white vestments.
2. “If the priest burned her out of her prepared place, or in two places, or burned two in one place?” “She is disallowed.” “If he sprinkled her blood but not straight in front of the DOOR?” “She is disallowed.” “If he sprinkled her blood the sixth time for the seventh—he then turned and sprinkled the seventh?” “She is disallowed.” “If the priest sprinkled the seventh time for the eighth—he then turned and sprinkled the eighth?” “She is allowed.”
3. “If the priest burned the red heifer without wood, or with every sort of wood, even with stubble and dung?”[734] “She is allowed.” “If he skinned and cut her?” “She is allowed.” “If he slaughtered her on condition of eating from her flesh and drinking from her blood?” “She is allowed.” Rabbi Eliezer said, “intention does not disallow the heifer.”
4. All who are busied about the heifer from the beginning to the end render their garments legally unclean. And any work gained from her renders her disallowed. If any illegality happened during her slaughter, she does not render their garments unclean. If it happened during the sprinkling of her blood, everyone busied before her disallowance renders his garments unclean. After her disallowance he does not render his garments unclean. It follows that her difficulty is his convenience. They who are busied about her are always liable for a trespass-offering. They may add wood to her during her burning. And her business is done in the day and by a priest. [pg 274] Every work for gain with her causes her disallowance until she be reduced to ashes. And work for gain causes disallowance in the water also, until the ashes be strewn upon it.
Chapter V
1. He who brings earthen vessels for the ashes of the heifer must wash them, and place them in the furnace over night. Rabbi Judah said, “even if he bring them from his house they are allowed. Since everyone is trusted about the heifer. But in the heave-offering he opens the furnace and takes out the vessels.” R. Simon said, “from the second[735] row.” R. José said, “from the third row.”
2. He who washes vessels for the ashes of the red heifer, in water unsuitable for purification, must dry them. If he wash them in water suitable for purification, it is not necessary to dry them. If he add therein water for purification, whether of one sort or the other sort of water, he must dry them.
3. A pumpkin bottle which is washed in water unsuitable for purification, may be used for purification, till it becomes legally unclean. When it is unclean, they may no longer purify in it. R. Joshua said, “if one purify in it at first, one may purify in it to the last; if it cannot purify at last, it cannot purify at first.” Whether it be clean or unclean, one must not add therein water for purification.
4. “A hollow reed cut for the ashes of the red heifer?” R. Eliezer said, “it must be washed at once.” R. Joshua said, “it must be rendered legally unclean, and afterward washed.” Everyone is suitable for purifying excepting a deaf person, an idiot, and a child. R. Judah “allows a child, but disallows a woman and a neuter.”
5. Water may be prepared for purification in every vessel, even in vessels of dung, in vessels of stone and vessels of clay and in a boat. Water must not be prepared for purification in the sides of vessels nor in the bottom of a vase nor in the cork of a barrel nor in one's fists, since they are not used for filling water, and they must not purify with them. And the [pg 275] water of the ashes of the heifer is not sprinkled without a vessel. There is no safety from defilement in the covering[736] bound except in proper vessels—there is no safety from the defilement of earthen vessels except in proper vessels.
6. An egg-shaped vessel of the potters is allowed for the purifying water. R. José “disallows it.” “The egg (shell) of a hen?” R. Meier and R. Judah “allow it,” but the Sages “disallow it.”
7. “A trough in a rock?” “They do not fill water with it, they do not purify in it, and they do not sprinkle from it, and it does not need the covering bound, and it does not disallow[737] the purifying-pool.” “If there were a vessel united (to it) with lime?” “They may fill water with it, they may purify in it, and sprinkle from it, and it needs a covering bound, and (if it becomes legally unclean) it disallows the purifying pool.” “It had a hole in the bottom, and it was stuffed with a rag?” “The water in it is disallowed, because it is not (entirely) surrounded with the vessel.” “If the hole were in the side, and it was stuffed with a rag?” “The water within it is allowed, because it is surrounded with the vessel.” “If a rim of mud was made for it, and the water rose up to it?” “It is disallowed.” “If it were so strong that the vessel could be lifted by it?” “It is allowed.”
8. “There are two troughs in one stone. One of them is legally purified. The water in the second is not purified. There are holes from one trough to the other like the pipe of a bottle, or water overflowed from above only as much as the peeling of a garlic, and the owner had purified one of them?” “The water in the second can also purify.”
9. “Two stones which are placed near to each other, and one made of them a (drinking-) trough, and also two kneading-troughs, and also a drinking-trough, which was divided?” “The water, which is between them, does not purify.” “If one connected them with lime or gypsum, and they can be lifted at once?” “The water, which is between them, can purify.”
Chapter VI
1. “When one wishes to purify, and the ashes of purification have fallen on his hand or upon the side (of the vessel), and they afterward fell on a drinking-trough?” “They are disallowed.” “If water of purification fell from a pipe on the trough?” “It is disallowed.” “He took the water of purification out of the pipe, and covered the pipe or shut the door with it?” “The ashes of purification are allowed, but the water is disallowed.” “He laid it on the ground?” “It is disallowed.” “He laid it in his hand?” “It is allowed, because it is not otherwise possible.”
2. “If the ashes swam on the surface of the water?” R. Meier and Rabbi Simon said, “one may take them and purify”; but the Sages say, “all ashes which have once touched water, cannot purify.” “If one have sprinkled the water, and the ashes be found at the bottom?” R. Meier and R. Simon said, “He may dry them and purify”; but the Sages say, “all ashes which have (once) touched water, cannot purify.”
3. “If one prepare water for purification in a trough, and there be a jug in it?” “Though its mouth be ever so narrow, the water therein can purify.” “If there be a sponge?” “The water in it is disallowed.” “How is one to act?” “He is to sprinkle till he come to the sponge. When he has touched the sponge, even if the water swim over it ever so little, it is disallowed.”
4. “One has put in his hand or his foot, or leaves of vegetables, so that the water of purification has run over to another vessel?” “It is disallowed.” If they were leaves of reeds or leaves of nuts, they are allowed. This is the rule: The thing which contracts uncleanness is disallowed; and the thing which does not contract uncleanness is allowed.
5. “If one divert a well into a vat-shaped pool or into a marsh?” “The water in them is disallowed for issues and leprosies, or to purify with it as with the water of the ashes of the heifer, since it is not filled in a vessel.”
Chapter VII
1. “When five persons filled five barrels with water of purification, to purify five persons requiring purification, and they changed their mind for one purification, or they prepared for one purification, and they changed their mind for five?” “They are all allowed.” “One person who filled five barrels to purify five persons requiring purification, and changed his mind for one purification?” “None is allowed but the last.” “Or he made ready for one purification, and changed his mind for five purifications?” “None is allowed but the first purification.” “If he said to one, ‘purify all those for thee?’ ” “None is allowed but the first.” “Purify all those for me?” “They are all allowed.”
2. “He who fills (water of purification) with one hand, and does work with the other hand, if he fill for himself or for another person, or if he fill for both at once?” “Both are disallowed, since work disallows in filling (water of purification) whether for himself or for another.”
3. “He who puts in ashes with one hand, and does work with the other hand?” “If it be for himself, it is disallowed; but if it be for another person, it is allowed.” “He who while doing work puts in ashes for himself and for another?” “His own is disallowed, and the other's is allowed.” “He who puts in ashes for two persons at once?” “Both are allowed.”
4. “Put in ashes for me; and I will put in ashes for thee?” “The first case is allowed.” “Fill water for me; and I will fill water for thee?” “The latter case is allowed.” “Put in ashes for me, and I will fill water for thee?” “Both cases are allowed.” “Fill water for me; and I will put in ashes for thee?” “Both cases are disallowed.”
5. “A person filled water for his own use, and (also) for purification?” “He fills first for himself and binds it on the shoulder-pole; and afterward he fills that for purification.” “And if he fill that for purification first, and afterward fill for himself?” “It is disallowed.” He must put his own water behind him, and the water for purification before him. “And if he put that for purification behind him?” “It is disallowed.” “Both are water for purification, he put one in [pg 278] front and one behind him?” “It is allowed, because it is not otherwise possible.”
6. “If one carry a rope in his hand?”[738] “If he go in the (straight) way, it is allowed.” “If he go out of his way?” “It is disallowed.” One went to Jabneth[739] during three feasts, about this matter, and in the third feast it was allowed to him as a decision for the time.
7. “If one rolled the rope round his hand?” “It is allowed; but if he rolled it after (drawing the water), it is disallowed.” Said R. José, “this act they allowed as a decision for the time.”
8. “If one put aside the barrel lest it be broken, or turned it on its mouth for the purpose of drying it, intending to fill it with water?” “It is allowed.” “But if he did so to carry in it ashes?” “It is disallowed.” If one turned out potsherds from the trough, that it might contain more water, it is allowed; but if they would be no hindrance to him in the time of sprinkling, it is disallowed.
9. “One who had water on his shoulder, and he taught a decision in the law or he showed the way to others or he killed a serpent or a scorpion or he took food to put it aside?” “It is disallowed.” “The food was for eating?” “It is allowed.” “The serpent or scorpion hindered him?” “It is allowed.” Said Rabbi Judah, “this is the rule: An act for work, whether a man stood or did not stand, is disallowed; and an act which is not for work, if he stood, is disallowed; but if he did not stand, it is allowed.”
10. “He who handed over his water of purification to an unclean (person)?” “It is disallowed.” “But if he handed it to a legally clean person?” “It is allowed.” R. Eleazar said, “even to a (person legally) unclean it is allowed, if its owner did no work.”
11. “Two persons drew water for purification, and each helped the other, or each took a thorn from the other?” “For one purification it is allowed, for two purifications, it is disallowed.” R. José said, “even for two purifications it is allowed, if it were made a condition between them.”
12. “He who has broken (something) during drawing water for purification with the view of preparing it afterward?” “The water is allowed.” “But if he prepared it?” “The water is disallowed.”[740] “He ate with the view of drying the remainder of his food?” “The water is allowed.” “But if he dried it?” “The water is disallowed.” “He ate and left some, and he threw away what was left in his hand under a fig-tree, or into the place of drying, that it might not be lost?” “The water is disallowed.”
Chapter VIII
1. “Two persons watched a trough containing water for purification; one of them becomes legally unclean?” “It is allowed, because it was in the safe-keeping of the second.” “He became clean and the second unclean?” “It is allowed, because it was in the safe-keeping of the first.” “Both became unclean at once?” “It is disallowed.” “One of them did work?” “It is allowed, because it was in the safe-keeping of the second.” “He stood still, and the second did work?” “It is allowed, because it was in the safe-keeping of the first.” “Both worked at once.” “It is disallowed.”
2. If one put ashes in the water for purification, he must not put on his sandal, for if the water fall on the sandal, it becomes legally unclean, and renders him legally unclean. This is the proverb, “What makes thee unclean, cannot make me unclean, but thou canst make me unclean.” “If water fall on his flesh?” “He is clean.” “If it fall on his garment?” “It becomes unclean, and renders him unclean.” This is the proverb, “What makes thee unclean, cannot make me unclean, but thou canst make me unclean.”
3. He who burned the red heifer and the bullocks,[741] and he who sent forth the scapegoat, render garments unclean. The heifer and the bullocks, and the scapegoat which was sent forth, cannot of themselves render garments unclean. This is the proverb: “What makes thee unclean, cannot make me unclean, but thou canst make me unclean.”
4. If one eat from the carcass of a clean bird, as it is in his throat, it renders garments unclean. The carcass itself does not render garments unclean. This is the proverb: “What makes thee unclean, cannot make me unclean, but thou canst make me unclean.”
5. Every[742] secondary uncleanness does not render vessels unclean, but fluid does so. If fluid become unclean, it renders vessels unclean. This is the proverb, “What makes thee unclean, cannot make me unclean, but thou canst make me unclean.”
6. Earthen vessels cannot render each other unclean, but fluid does so. If fluid becomes unclean, it renders vessels unclean. This is the proverb, “What makes thee unclean, cannot make me unclean, but thou canst make me unclean.”
7. Everything[743] which disallows the heave-offering renders the fluid unclean so as to be a primary uncleanness, for rendering a person unclean, and disallowing him, except he was one who washed by day.[744] This is the proverb, “What makes thee unclean, cannot make me unclean, but thou canst make me unclean.”
8. All seas are reckoned for a pool of purification, as is said, “And the gathering together of the waters called He seas,”[745] the words of R. Meier. R. Judah said, “the great sea is as a purifying-pool; it is not said seas, but there is in it many kinds of seas.” R. José said, “all seas may purify in flowing, but they are disallowed for issues, and leprosies, and for purifying with them the water of the ashes of the red heifer.”
9. Waters with a nickname are disallowed. These are the nicknames—“salt” and “lukewarm.” Deceitful[746] waters are disallowed. These are deceitful waters—they failed once in seven years, they failed during war and during famine—yet they are allowed. R. Judah “disallows them.”
10. The waters of Kirmion (Kishon?), and the waters of Pygah (Belus?) are disallowed, because they are the waters of marshes. The waters of the Jordan and the waters of Jarmuk[747] [pg 281] are disallowed, because they are mixed. And these are mixed waters, one allowed and one disallowed are mixed. Two which are allowed and mixed, are allowed. R. Judah “disallows them.”
11. “The well of Ahab[748] and the cave of Panias[749] are allowed. Water which changed, but changed of itself, is allowed. A well of water which came from a distance is allowed, only it must be watched, that no man check it.” R. Judah said, “it is taken for granted and allowed.” “A well into which earth or clay fell?” “One must wait till it clear,” the words of R. Ishmael. R. Akiba said, “there is no need of waiting.”
Chapter IX
1. “A pan full of the water of purification into which ordinary water, however little, has fallen?” R. Eliezer said, “one must sprinkle twice with it.” But the Sages “disallow it.” “If dew fell into it?” R. Eliezer said, “let him leave it in the sun, and the dew evaporates.” But the Sages “disallow it.” “If fluid has fallen into it, or fruit juice?” “Let him pour it out, and it is necessary to dry it.” Ink, gum, and vitriol, and everything which can be remarked, must be poured out, and there is no necessity to dry it.
2. “If insects and worms have fallen in and burst or changed their appearance?” “The water is disallowed.” A black beetle, though not burst nor changed, disallows it, since it is like a pipe. Rabbi Simon and R. Eliezer, the son of Jacob, said, “the wheat-worm and the grain-worm are allowed, because there is no matter in them.”
3. “If a beast or animal drink of it?” “They disallow it.” All fowls disallow it, excepting the dove, because it sucks. All creeping animals do not disallow it, excepting the weasel, because it laps. Rabban Gamaliel said, “also the serpent, because it spews.” R. Eliezer said, “also the mouse.”
4. “If one think to drink the water of purification?” R. [pg 282] Eliezer said, “it is disallowed.” R. Joshua said, “when he drew it (toward him).” R. José said, “of what are they talking, of water in which there are no ashes.” “But of water in which there are ashes?” R. Eliezer said, “when he drew it (toward him).” R. Joshua said, “when he drinks.” But if it be poured into his throat, it is allowed.
5. Water of purification which is disallowed, must not be kneaded in mortar, lest it bring misfortune to others. R. Judah said, “it is worthless.” “A cow which drank water of purification?” “Her flesh is unclean for twenty-four hours.”[750] R. Judah said, “it becomes worthless in her intestines.”
6. The water of purification and the ashes of purification must not be passed over a river even in a boat, nor may they be floated on the surface of water. Nor may one stand on one side and throw them to the other side. But one may pass with them through water, which is up to his neck. He who is cleansed for purification, may pass over water with empty vessels in his hand cleansed for purification, and with water in which there are no ashes.
7. “Ashes which are allowed for purification, when they are mixed in ordinary ashes?” “We must follow the majority[751] (in reference to uncleanness) and they do not purify with them.” Rabbi Eleazar said, “they may purify with them all.”
8. Water intended for purification which was disallowed, renders unclean (him who was) cleansed for the heave-offering in his hands and body, but it does not render unclean him who was cleansed for purification, either in his hands or in his body. “If it were rendered unclean?” “It renders unclean (him who was) cleansed for the heave-offering in his hands and in his body, but (him who was) cleansed for purification it renders unclean, in his hands, but not in his body.”
9. Ashes which are allowed when put on the surface of water, which is unsuitable for purification, render unclean him who was cleansed for the heave-offering in his hands and body, but it does not render unclean him who was cleansed for purification, either in his hands or in his body.
Chapter X
1. Everything suited for causing legal uncleanness in that which is trodden must be expelled from the ceremony of purification, whether it be unclean or clean, and man likewise. “Everything suited for producing defilement of the dead, whether it be unclean or clean?” R. Eliezer said, “it is not expelled.” R. Joshua said, “it is expelled.” But the Sages say, “if unclean it is expelled, but the clean thing is not expelled.”
2. He who is cleansed for purification, when he touches that which is expelled, is unclean. A jug for purification, when it touches that which is expelled, is unclean. He who is cleansed for purification, when he touches eatable or drinkable things with his hand, is unclean. “But with his foot?” “He is clean.” “The thing was moved with his hand?” R. Joshua pronounces him “unclean”; but the Sages pronounce him “clean.”
3. “An earthen vessel for purification, which touched a creeping thing?” “It is clean.” “It was placed upon it?” R. Eleazar pronounces it “clean”; but the Sages pronounce it “unclean.” “It touched eatable or drinkable things or holy writings?” “It is clean.” “It was placed upon them?” R. José pronounced it “clean”; but the Sages pronounced it “unclean.”
4. “When he who was cleansed for purification touched a fireplace[752] with his hand?” “He is unclean.” “But with his foot?” “He is clean.” “He stood on the fireplace, and stretched his hand with the jug, and the water and ashes in it beyond the fireplace, and also the shoulder-pole, which he placed over the fireplace, and on it were two earthen vessels, one on either side?” R. Akiba pronounces him “clean”;[753] but the Sages pronounce him “unclean.”
5. “He stood outside the fireplace, and stretched his hand to the window, and took the jug (with water and ashes) and passed it over the fireplace?” R. Akiba pronounces him “unclean,” but the Sages pronounce him “clean.” But he who was cleansed for purification, may stand over the fireplace, [pg 284] and in his hand an empty vessel cleansed for purification or (one) with water without ashes.
6. “When a jug for purification touched (one) in which there were holy things, or one in which there was a heave-offering?” “The one for purification is unclean; but those of the holy things and the heave-offering are clean.” “If both be in his two hands?” “Both are unclean.” “If both be in two papers?” “Both are clean.” “If the one for purification be in paper, and the one for the heave-offering be in his hand?” “Both are unclean.” “If the one for the heave-offering be in paper, and the one for purification be in his hand?” “Both are clean.” R. Joshua said, “the one for the purification is unclean.” “They were placed on the ground and one touched them?” “The one for purification is unclean, the one containing the holy things, and the one with the heave-offering are clean.” “He moved them?” R. Joshua pronounces them “unclean,” but the Sages pronounce them “clean.”
Chapter XI
1. “A pan for purification which one left open, and he found it covered?” “It is disallowed.” “He left it open and found a covering on it?” “If a weasel could drink of it, or a serpent, according to the words of Rabban Gamaliel, or there fell in it dew by night, it is disallowed.” Water with ashes cannot be saved (from legal impurity) by the covering[754] bound upon it. And water in which there are no ashes, is saved by the covering bound upon it.
2. Every doubt implies cleanness in the heave-offering and cleanness in purification. Every reason for suspense in the heave-offering causes pouring away of the water in purification. If acts requiring legal cleanness be afterward performed, they are in suspense. Shallow water[755] is clean for holy things, and the heave-offering and purification. R. Eleazar said, “trickling water[756] is unclean for purification.”
3. “A dried fig of the heave-offering which has fallen into water for purification, and one has taken it out and eaten it?” “If it be the size of an egg, whether it be unclean or clean, [pg 285] the water is unclean, and he who ate it is guilty of death.” R. José said, “if it be clean the water is clean.” He who was cleansed for the sin-offering, and afterward put his head and the greater part of his body into water of purification, is unclean.
4. Everyone charged by the words of the Law to enter water, renders unclean holy things, and the heave-offering and ordinary things and the tithe, and is prevented from entering the temple. “After entering (the water) he renders unclean holy things, and disallows the heave-offering,” the words of R. Meier, but the Sages say, “he disallows holy things and the heave-offering, but he is permitted in ordinary things and tithes, and if he came to the temple, whether before or after entering (water), he is a debtor (to the Law).”
5. “Everyone charged by the words of the Scribes to enter water, renders unclean holy things, and disallows the heave-offering, but allows ordinary things and the tithes,” the words of R. Meier; but the Sages “disallow him in tithes.” After his entering (water) he is permitted in all these. And if he come to the temple whether before or after entering water, he is free.
6. Everyone charged to enter water, whether by the words of the Law or the words of the Scribes, renders unclean the water for purification and the ashes for purification, and the sprinkler of the water of purification, by touching or lifting. “The hyssop, and the water without ashes, and empty vessels cleansed for purification (render unclean), by touching or lifting,” the words of R. Meier; but the Sages say, “by touching, but not by lifting.”
7. All hyssop which has a distinctive name is forbidden, simple hyssop is allowed; Grecian hyssop, colored hyssop, Roman hyssop, desert hyssop, are forbidden, and that of the unclean heave-offering is forbidden, but if it were of the clean (heave-offering) one should not sprinkle with it, but if one sprinkled with it, it is allowed. Men must not sprinkle with the sprouts or the berries of hyssop. When sprinkled with the sprouts, they are not prevented from entering the temple. R. Eliezer said, “not even with the berries.” These are sprouts—stalks which have not ripened.
8. Hyssop used for sprinkling is allowed to cleanse the [pg 286] leper. “If one gathered it for wood, and fluid fell on it?” “He may dry it, and it is allowed.” “If one gathered it for food, and fluid fell on it?” “Even though he dried it, it is disallowed.” “If one gathered it for purification?” “It is reckoned as food,” the words of R. Meier. R. Judah and R. José and R. Simon say, “it is reckoned as wood.”
9. The order of the hyssop (requires) three roots, and in them three stalks. R. Judah said, “to every root three stalks.” Hyssop which has three roots is to be separated and bound; if separated and not bound, if bound and not separated, if neither separated nor bound, it is allowed. R. José said, “the order of the hyssop is three roots and in them three stalks, and if there remain over from sprinkling two, and their fibres however small, they are allowed.”
Chapter XII
1. Short hyssop is made sufficient for sprinkling with a thread and spindle, and it is dipped and lifted, and one holds the hyssop and sprinkles. R. Judah and R. Simon say, “as is the rule for sprinkling with the hyssop, so is the dipping with the hyssop” (i.e., in holding it).
2. “If one sprinkled and there is a doubt if the water with ashes came from the thread, or a doubt if it came from the spindle, or a doubt if it came from the stalk?” “His sprinkling is disallowed.” “If he sprinkled on two vessels, there is a doubt; if he sprinkled on both, there is a doubt that the sprinkling splashed from one to the other?” “His sprinkling is disallowed.” “A needle is placed on a potsherd, and he sprinkled it, there is a doubt if he sprinkled on the needle, there is a doubt if the sprinkling splashed from the potsherd upon it?” “His sprinkling is disallowed.” “A pan for purification with a narrow mouth?” “He is to dip the hyssop in and lift it out as usual.” R. Judah says, “the first sprinkling (is allowed).” “The water of purification which became diminished?” “One may dip in even the tops of the stalks and sprinkle, except that he should not dry up the vessel.” “His intention[757] was to sprinkle before him, and he sprinkled [pg 287] behind him; to sprinkle behind him, and he sprinkled before him?” “His sprinkling is disallowed.” “Before him, and he sprinkled sidewise in front?” “His sprinkling is allowed.” He may sprinkle a man whether he be aware of it or not. He may sprinkle a man, or vessels, even should they be 100.
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 ass, 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 stitch-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?” [pg 289] “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.