Footnotes

[1.]Exod. xxiv. 12.[2.]So named from its situation at the mouth (“Pum”) of the Bedaitha, a canal between the Tigris and the Euphrates.[3.]The Cherem was most fearful. The excommunicate was cursed with the curse of Joshua against Jericho, and the curse of Elisha against those that mocked him, and the curse of fiends of deadly power: “Let nothing good come out of him, let his end be sudden, let all creatures become his enemy, let the whirlwind crush him, the fever and every other malady, and the edge of the sword smite him; let his death be unforeseen and drive him into outer darkness,” etc. There were three degrees of excommunication. The first was “the casting out of the synagogue.” The second “the delivering over to Satan.” And the third was the anathema proclaimed by priests with the sounding of trumpets.[4.]Some think he died twelve years b.c.[5.]The Jews say that the Holy Spirit spake to the Israelites during the Tabernacle by Urim and Thummim, and under the first Temple by the Prophets, and under the second by Bath Kol. The Bath Kol, which signifies “daughter voice” or “daughter of a voice,” was a kind of divine intimation, which was as inferior to the oracular voice proceeding from the Mercy Seat as a daughter is supposed to be inferior to her mother. It was said to be preceded by a clap of thunder. This, however, was not always the case. The Talmud relates that “Rabbis Jochanan and Simeon ben Lachish wished to see the face of Rabbi Samuel, a Babylon Rabbi. ‘Let us follow,’ said they, ‘the hearing of Bath Kol.’ They journeyed near a school, and as they were passing it they heard a boy reading from the book of Samuel the words, ‘And Samuel died.’ Observing this, they concluded that their friend was dead. And it so happened that news was soon brought to them that Rabbi Samuel of Babylon had died.” The Bath Kol seems to have been a sort of divination practised with the words of Scripture, like the Sortes Virgilianæ among the heathen.[6.]The Rabbis make two changes in this verse—they change “kings” into “angels,” and “fled” into “led.”[7.]The expression “they” is often used in the phraseology of the Talmud to denote either certain officials or else the sages and men of authority. The exact reference can only be gathered from the context. So again with the use of “he.” In such cases the expression “he” generally refers to the decision on a particular occasion.[8.]“Hear, O Israel, the Lord our God is one Lord,” etc. (Deut. vi. 4-9, xi. 13-21; Num. xv. 37-41). Evening prayer might be said after 12.30 p.m. (Acts x. 9.) It is abundantly evident from the Zohar that the ancient Jews understood that in the Shemah there was a confession of the doctrine of the Trinity in unity—three Persons in One God. “Hear, O Israel: Jehovah our God is one Jehovah. By the first name in this sentence, Jehovah, is signified God the Father, the Head of all things. By the next words, our God, is signified God the Son, the fountain of all knowledge; and by the second Jehovah, is signified God the Holy Ghost, proceeding of them both; to all which is added the word One, to signify that these three are Indivisible. But this mystery shall not be revealed until the coming of Messiah.” The Zohar gives also an imperfect illustration of this great Truth, by saying that the Trinity in unity is like “the human voice, which is composed of three elements—warmth, air, and vapor.”[9.]Priests who were legally unclean. (Lev. xxii. 7.)[10.]The Mishna begins the night at 6 p.m., and divides it into three watches of four hours each.[11.]The Mishna begins the day at 6 a.m. The third hour is 9 a.m.[12.]Deut. vi. 7.[13.]Ibid.[14.]A long blessing begins and ends with “Blessed art Thou, O Lord”; a short blessing only ends with these words.[15.]Deut. xvi. 3.[16.]Deut. xi. 13-21.[17.]Num. xv. 37-41.[18.]Because in Jer. x. 10 it is written, “But the Lord is the true God,” etc.[19.]Deut. xi. 19.[20.]Because it says, “that ye may look upon it,” i.e., the fringe. Num. xv. 39.[21.]When the expressions “free” or “not free” are used, they refer to the decisions of the Levitical Law. So also is it with the expressions “clean” or “unclean.”[22.]I.e., the eighteen blessings called “Amidah.”[23.]Phylacteries consist of texts of Scripture (Exod. xiii. 2-10, 11-17; Deut. vi. 4-9, 13-22) written on parchment and inclosed in a leather box. They are bound by thongs round the left arm and forehead.[24.]Lev. xv. 16.[25.]Or transgression.[26.]Called Musaph.[27.]Prayer called “Habdelah.”[28.]Called “Chonen hada'ath.”[29.]As if there were two gods.[30.]Mentioned Deut. viii. 8. The Jews make a distinction between Biccurim, the fruits of the soil in their natural state, and Therumoth, the fruits in a prepared state, such as oil, flour, and wine. The first fruits were always brought to Jerusalem with great pomp and display. The Talmud says that all the cities which were of the same course of priests gathered together into one of the cities which was a priestly station, and they lodged in the streets. In the morning he who was chief among them said, “Arise, let us go up to Zion to the House of the Lord our God.” An ox went before them with gilded horns, and an olive crown was on his head. This ox was intended for a peace offering to be eaten by the priests in the court of the sanctuary. The pipe played before the procession until it approached Jerusalem. When they drew near to the holy city, the first fruits were “crowned” and exposed to view with great ostentation. Then the chief men and the high officers and the treasurers of the temple came out to meet them and receive them with honor. And all the workmen in Jerusalem rose up in their shops, and thus they saluted them: “O our brethren, inhabitants of such a city, ye are welcome.” The pipe played before them till they came to the Temple Mount. Everyone, even King Agrippa himself, took his basket upon his shoulder, and went forward till he came to the court. Then the Levites sang, “I will exalt thee, O Lord, because thou hast lifted me up, and hast not made my foes to rejoice over me.” (Ps. xxx. 1). While the basket is still on his shoulder, he says, “I profess this day to the Lord my God.” And when he repeats the passage, “A Syrian ready to perish was my father” (Deut. xxvi. 3-5), he casts the basket down from his shoulder, and keeps silent while the priest waves it hither and thither at the southwest corner of the altar. The whole passage of Scripture being then recited as far as the tenth verse, he places the basket before the altar—he worships—and goes out. The baskets of the rich were of gold or silver. The baskets of the poor were of peeled willow. These latter, together with their contents, were presented to the priests in service. The more valuable baskets were returned to their owners. They used to hang turtle doves and young pigeons round their baskets, which were adorned with flowers. These were sacrificed for burnt offerings. The parties who brought the first fruits were obliged to lodge in Jerusalem all the night after they brought them, and the next morning they were allowed to return home. The first fruits were forbidden to be offered before the feast of Pentecost, and after the feast of Dedication.[31.]Ps. lxviii. 26.[32.]Lest it be a blessing used on Mount Gerizim.[33.]Deut. vi. 5.[34.]Ruth ii. 4.[35.]Judges vi. 12.[36.]Prov. xxiii. 22.[37.]Psalm cxix. 126.[38.]It has been a subject of dispute when the Sabbatical year began—whether in Nisan or Tishri. The weight of evidence is, however, in favor of the civil New Year's Day, which fell in Tishri (September).[39.]An Italian mina perhaps; a denarius. If so, the heap would be worth about £1 17s. 6d.[40.]Exod. xxxiv. 21.[41.]Lev. xxiii. 10. The omer or “wave sheaf” at the Passover, and the two wave loaves, at Pentecost, were to be made from grain grown in the field during the Sabbatical year. It was also allowed to till sufficient land to pay taxes.[42.]Lev. xix. 23-25.[43.]Grain or corn field.[44.]With a pointed instrument covered with oil.[45.]Linseed.[46.]Rain-field means a field irrigated with rain water.[47.]Some suppose the meaning to be, the permission to sprinkle with water a “white” or corn field in which the gourds are growing.[48.]The word translated “fertility” means literally “sweetness.” Some apply these words to the dung out of which the moisture has “dried out,” and it is then only reckoned as earth. Others apply them to the ground which has lost its fertility (sweetness) for want of rain (Job xxi. 33). The meaning is that no advantage must be gained from it in the approaching Sabbatical year.[49.]About thirty-six and one-half gallons.[50.]I.e., Stones lying on the top of other stones.[51.]The removal of stones “touching” the earth might loosen it, and become a kind of cultivation.[52.]I.e., From the outside of the boundary wall, as in like manner his ears of corn might be plucked. An answer to envious remarks that he was preparing for cultivation (Jer. Tal.).[53.]Twice ploughed implies the payment of tribute when the land was under foreign rule. Its cultivation was allowed for this purpose during the Sabbatical year. So long as a foe could be resisted, it was not cultivated (1 Mac. vi. 49).[54.]Jer. xxix. 7.[55.]A log held the contents of six eggshells.[56.]A seah held about the third of a bushel.[57.]Literally, “daughters of the pit.” “Adam's apples,” (Jer. Tal.). Supposed to be the fruit which tempted Eve. The decision in the text assumes that the trees began to bud in the Sabbatical year, and that the fruit would not be ripe for three years.[58.]Twelve cabs.[59.]To prevent their growth.[60.]“Puah, for dyeing red”(?).[61.]This permission has reference to certain laws with regard to legal cleanness.[62.]Achzib; Ecdippa, near Acca.[63.]Some consider this to be the Abana: others read Amnum, and try to identify it with Mount Hor.[64.]Rabbi Judah the Holy, called only Rabbi by way of eminence.[65.]I.e., Defiled oil of the heave-offering, etc.[66.]I.e., They become common property, and are to be depastured by cattle (Lev. xxv. 7).[67.]Perhaps “the star of Bethlehem.”[68.]A spiral grass growing on the palm tree(?).[69.]Arabic, Fûstûk. Pistachio nuts.[70.]See [Chap. ix. 6].[71.]This refers to the examples already given of a rose in oil, or locust fruit in wine.[72.]Aisar, a coin worth 3-1/10 farthings.[73.]Pundion, a coin worth 1-1/2d.[74.]Of the fruits of the Sabbatical year.[75.]Of the fruits of the Sabbatical year.[76.]Of the fruits of the Sabbatical year.[77.]Of the fruits of the Sabbatical year.[78.]There are various Rabbis of this name, spelled in different ways, mentioned in the Talmud.[79.]The king's mountain is perhaps Mount Ephraim, or the mountain range over the plain of Sharon. It is also suggested that it might have been the mountains round Kirjathjearim (Abu Goosh?). It contained Cephar Bish, Cephar Sheclaim, Cephar Dikraia, etc.[80.]Others read “and the decision is as his word.”[81.]The second or the “latter” rain (Joel ii. 23), called Malkosh, falls in spring chiefly during the months of March and April.[82.]Lev. xxiii. 22; Deut. xxiv. 19.[83.]Deut. xv. 1.[84.]This decision supposes the case of the month Elul having thirty days, and the last day to be in the Sabbatical year; consequently it would not be one of the two feast days of the new year, which it should have been if the month had been the usual lunar month.[85.]“The defence,” called Pruzbul, was a legal document constituted to encourage loans to the poor, and to protect the interests of the lender.[86.]Deut. xv. 9.[87.]Deut. xv. 2.[88.]Deut. xix. 4.[89.]I.e., They are well pleased with him.[90.]Money owing to Jewish proselytes was generally repaid, but it was not obligatory to pay it to their heirs, as the persons from whom the proselytes came were no longer in a religious sense their next of kin.[91.]From private to public property.[92.]Of death.[93.]On Friday evening.[94.]Deut. vi. 4.[95.]On Friday evening.[96.]Though by their weight they continue to press out oil or wine on the Sabbath.[97.]When the eve of the passover and the eve of the Sabbath coincided.[98.]In the temple. See tract on [Measurements, c. 1].[99.]Num. xix. 18.[100.]Num. xv. 20.[101.]I.e., Have you so joined houses that are apart that they may be counted as one on the Sabbath for carrying articles, etc. It is done by persons blessing a piece of dough which is common property.[102.]When three stars are seen, it is dark.[103.]As that would involve “labor.”[104.]The point to be decided is the difference between what is necessary and what is a burden.[105.]Others think “Lybian” asses.[106.]Through fear of linen and woollen being mixed. Deut. xxii. 11.[107.]Ladder-shaped piece of wood to prevent it rubbing its throat if it have a sore.[108.]Wood discovered by one John, which when put into sheep's nostrils, caused them to sneeze and the maggots to fall off.[109.]To prevent her being sucked by reptiles.[110.]The Gemara says, the cow was his neighbor's, but as he did not object, the blame was laid on him.[111.]Once a number of Jews took refuge in a cave, and hearing some persons pass, whom they supposed to be enemies, they fell on each other with their hobnailed sandals, and beat each other to death.[112.]Isaiah xi. 4; Micah iv. 3.[113.]These anklets were a kind of chain used to prevent members of certain families in Jerusalem taking too wide strides in walking.[114.]To cure toothache.[115.]Others translate “masks.”[116.]To cure ear-ache.[117.]To cure one who did not sleep enough they used a tooth of a dead fox. For one who slept too much, they used a tooth of a living fox.[118.]To cure ague.[119.]Lev. xviii. 3.[120.]Works are divided into principal and secondary, or in Rabbinic language fathers and children. And if a man does one principal work and twenty secondary works, they regarded them as one sin, and consequently deserving one punishment.[121.]I.e., one part wine and three parts water.[122.]E.g., foul water.[123.]Henna dust for women's eyes.[124.]Isaiah xxx. 14.[125.]Isaiah xxx. 14.[126.]Nisan nearly corresponds with the month of March.[127.]I.e., 11 o'clock a.m. To obtain our computation of time, six must be added to the hours mentioned in the Mishna.[128.]When uncleanness is mentioned, it is to be understood of legal uncleanness.[129.]Exod. xiii. 7.[130.]I.e., he is to be put to death forthwith.[131.]Fruit-sauce; a mixture of dates, raisins, and other fruits, to recall the memory of the mortar from which the bricks in Egypt were made.[132.]Fragments of chickens and dough left to ferment.[133.]A compound of barley, wild saffron, and salt, one-third of each.[134.]A dough or unripe grain lid put over the liquid to absorb the dregs from the foam of fermentation.[135.]Literally, “deaf”; that is, dough which does not rise, or that sounds dull when it is struck.[136.]Exod. xi. 19.[137.]An eminence from which there was a clear view of the temple.[138.]The burden means that the man is forbidden to work.[139.]See treatise on the [Sabbatical year, ix. 5], etc.[140.]Lest the Gentiles should set them to work on the Sabbath.[141.]Part of July and August. The ninth of Ab is the anniversary of the threefold destruction of the Temple.[142.]Deut. vi. 4.[143.]Lev. xxiii. 15.[144.]Lev. xix. 9, 10.[145.]Because the poor might eat them untithed, thinking they were Peah.[146.]To show his abhorrence of his father's idolatry.[147.]2 Kings xviii. 4.[148.]Lest the people should substitute medicine for God.[149.]2 Kings xviii. 16.[150.]2 Chron. xxxii. 4.[151.]I.e., 2.30 p.m.[152.]Exod. xii. 6.[153.]To prevent its coagulating.[154.]Exod. xxiii. 18.[155.]Josephus mentions the number of lambs slain at a particular passover to have been numbered by the high priest, and they were found to have been 256,500. Allowing not less than ten persons to the eating of each lamb, he computes those present at the feast to have been 2,700,200 persons.—Josephus' “Wars,” vi. 9, 3.[156.]Exod. xii. 6.[157.]Psalms cxiii.-cxviii.[158.]They washed the court indirectly by stopping a canal of water which overflowed the court; they afterward opened it, when all flowed off again.[159.]Taken from the intermingled blood of the many offerings.[160.]See [“Measurements,” ii. 3].[161.]The following subtle discussion arises out of the distinction between “work” forbidden by the law of God and “resting from work” enjoined by tradition.[162.]The sprinkling of a person unclean from touching a dead body when the passover fell on a Sabbath.[163.]This refers to the second chagigah—the feast-offering of individuals on the 15th of Nisan. It is called by the general name passover, John xviii. 28. Want of acquaintance with this subject has led some commentators to suppose that there is a discrepancy between the account of the last passover of our Lord as related in the Synoptical Gospels, and as recorded by St. John.[164.]Jer. Tal. reads “sell.”[165.]Lev. xxiii. 11.[166.]Lev. xxiii. 17.[167.]Exod. xxv. 30.[168.]Lev. xxiii. 19.[169.]Num. xxviii. 15.[170.]Exod. xxviii. 36-38.[171.]1 Chron. xxix. 19.[172.]It remained uneaten overnight, and therefore must be burned, in accordance with Exod. xii. 10.[173.]From the need of a boiler it appears that the wine used at the passover was mixed with hot water. The wine itself was always red.[174.]If one observed the issue three times on the same day, he could not be considered clean before he brought a sacrifice.[175.]In which there is a dead body.[176.]The mourner might be too sorrowful to eat, the sick too ill to eat, and the prisoner might be detained in prison, etc.[177.]Numbers ix. 10.[178.]About fifteen miles from Jerusalem. Modiim or Modin was the city of the Maccabees.[179.]Psalms cxiii.-cxviii.[180.]Exod. xii. 3.[181.]The substitute refers to one animal changed for another, which had been intended for the passover-offering.[182.]The following rules are founded on two principles; firstly, that every lamb must have its own numbered company of eaters; and secondly, that no person could be numbered with two companies.[183.]It was after the first cup of wine was drunk that our Lord washed the disciples' feet (John xiii. 5; Luke xxii. 17).[184.]Deut. xxvi. 5-11.[185.]Exod. xiii. 8.[186.]Psalm cxiii. 9.[187.]Psalm cxiv. 8.[188.]The third cup was called the “cup of blessing” (1 Cor. x. 16). It was the one used by our Lord for the institution of the holy sacrament.[189.]Psalm cxxxvi.[190.]They may have been overcome with wine (1 Cor. xi. 21).[191.]This is explained in the treatise [“Hands.”][192.]Where the counsellors sat.[193.]Called Sagan (suffragan) (2 Kings xxv. 18; Jer. lii. 24).[194.]Lev. xvi. 6.[195.]As might occur from the frequent changes during the second Temple.[196.]That he would incense “within” the vail (Lev. xvi. 12, 13), in opposition to the Sadducees, who maintained that the incense should be burned “without.”[197.]That such an oath was necessary.[198.]Or the “index” finger; other trans. the “middle” finger.[199.]Or change thyself.[200.]Singing to him “Unless the Lord build the house, they labor but in vain that build it,” etc. (Psalm cxxvii.).[201.]The Jews think that the day of atonement was the day on which Adam sinned, on which Abraham was circumcised, and on which Moses offered atonement for the sin of the golden calf.[202.]I.e., cast lots, which was done by placing the priests in a row, and bidding them to hold up their fingers. After fixing on a certain number, the cap of one of them was taken off. With this priest the reckoning began, and proceeded till the prearranged number fell on some one of them; and his was the lot. Particular care was taken to count the fingers which were held up, and not to number their persons, as this was considered unlawful. (1 Chron. xxi. 1.)[203.]The third lot for burning incense was the most important. It was always done by a fresh man, so that a priest might burn incense only once during his lifetime. (Luke i. 9; Rev. viii. 3, 4.)[204.]Or, as you wish.[205.]The Gemara says it was so called because Parva, a magician, built this room and digged through from it to see the service of the High Priest on the day of atonement; or else because it was used for storing “bullock-hides.”[206.]Literally, between the evenings.[207.]The mina of the sanctuary was worth about £5 14s., consequently the morning dress cost about £68 8s.[208.]The zuz was worth about 6-1/2d., consequently the evening dress cost about £21 13s. 4d.[209.]Literally, “cover over”; i.e., “atone for.”[210.]King of Adiabene, a proselyte to Judaism about a.d. 45.[211.]The accused woman.[212.]See Treatise on [“Measurements,” ii. 3], note.[213.]A. V. “Scapegoat,” or for the “devil.” Others translate “wholly put away” in reference to the sins of the people, or for “the hard mountain,” and others the “demon of dry places.” Some, however, think Azazel to be the fallen angel mentioned in the Book of Enoch, and identical with Sammael, the angel of death. Symmachus translates “the goat that departs.” Theodotion translates “the goat sent away.” Aquila, “the goat set free.” The LXX. and Josephus understand by the term “the averter of ills,” and the Vulgate “caper emissarius.”[214.]A tongue-shaped piece of scarlet wool.[215.]A cab contained 2.8333 pints.[216.]A seah contained one peck and one pint.[217.]On the altar.[218.]The size of the priest's hands was proportionate to his stature.[219.]That he had been struck dead.[220.]Supposed by some to be the Sukhrah in the present Mosque of OMAR. From its position, however, it seems more probably to have been the foundation of the altar of burnt-offerings. This sacred rock is sixty feet across and five feet high. It is pierced quite through, to allow, as some think, the blood of the sacrifices to flow off into the “Noble Cave” and the canals beneath it.[221.]A priest continued to stir the blood to prevent its coagulation.[222.]Or, “as a thrasher.”[223.]Or, “as a thrasher.”[224.]Or, “the clean place.”[225.]I.e., the gardeners became liable for a trespass-offering.[226.]R. Judah addresses in imagination the goat.[227.]It seems, according to the Talmud, that there was no “laying on of hands” on either the morning or evening sacrifice; or on any other public sacrifice, excepting the scapegoat and the bullock, when the congregation had sinned through ignorance.[228.]Lev. xvi. 30.[229.]Or viaduct, or causeway.[230.]Supposed to be Alexandrine Jews, so called from hatred to the Babylonians.[231.]Zuk is supposed by Lieutenant Conder of the Palestine Exploration Fund to be the modern el Mûntâr, about six and a half miles east of Jerusalem in the direction of the Dead Sea, and on the way to the ruins of Mird (Mons Mardes). A well near the place is still called Bir es Sûk.[232.]I.e., broken to pieces.[233.]Maimonides says that those connected with the red heifer and scapegoat were rendered unclean because these animals were “sin-bearing” animals. All that Israelites now have to offer on the day of atonement is for males a white cock (because gever in Hebrew signifies a man and a cock), and for females a hen. And they pray, “Let this be my substitute—this my atonement. This cock goeth to death, but may I be gathered and enter into a long and happy life, and into peace.”[234.]“Place of the hollow.”[235.]Bereitha, or External Traditions.[236.]Isaiah i. 18.[237.]Lev. xvi.[238.]Lev. xxiii. 27.[239.]Num. xxix. 7.[240.]Num. xxix. 7.[241.]Urim and Thummin (lights and perfections), the Jews think, gave answer by the divine illumination of the suitable letters composing the names of the tribes which were graven on the breastplate of the High Priest.[242.]Sandals were, however, allowed where there was fear of serpents and scorpions. Woollen socks might be used.[243.]I.e., God omnipresent. The Jews in a spirit of reverence use the words “Place” and the “Name” to denote God. In reading they do not now pronounce the word Jehovah, but substitute Adonai for it; and when Jehovah is followed by the word Adonai they then use the word Elohim. The true pronunciation of the Name has been a subject of much contention. It has been variously given, as Yeheveh, Yehveh, Yahveh, Yahavah, Yahaveh, and Yehovah. When it was uttered on the Day of Atonement the worshippers “fell on their faces” in reverence for it ([vi. 2]). It was spoken for the last time in the Temple by the mouth of Simon the Just. Henceforward, the Gemara says whoever attempts to pronounce it shall have no part in the world to come.[244.]According to Maimonides, we have in this treatise proof that it is coeval with the laws of Moses on the same subject.[245.]The cloth would change it into a tent.[246.]But he may go up on the middle days of the feast.[247.]Lest he should render the food legally unclean with his unwashed hands. Mark vii. 2, 5.[248.]Eccles. i. 15.[249.]He lived about eighty years before the destruction of the Temple.[250.]Deut. xiii. 13.[251.]Supposed to be the mountain east of the Dead Sea, above Callirrhoe.[252.]Lev. xix. 23.[253.]Num. xviii. 11, 12.[254.]Ps. cxviii. 1.[255.]Ps. cxviii. 25.[256.]Ps. cxviii. 25.[257.]Ps. cxiii. to cxviii. inclusive.[258.]These not being legally bound to this duty cannot act as deputies for another.[259.]His ignorance of reading.[260.]“I will praise thee,” etc.—Ps. cxviii. 21 to end.[261.]Lev. xxiii. 10, 11.[262.]Permission arising out of his intention to fulfil the law.[263.]Means a place exempt from taxation called Colonin, perhaps the modern Colonia. Some, however, say it was a place in the Kedron Valley.[264.]Deut. xxxii. 39.[265.]The seventh day on which they used the willows.[266.]A log is about half a pint.[267.]He is said to have been a Sadducee who rejected tradition. Alexander Jannæus, to show his contempt for the Pharisees, poured the water on the ground. The people became excited, and pelted him with their ethrogs or citrons till his body-guard interfered, and, as fighting took place, some six thousand Jews were killed in the Temple. Josephus, “Antiq.,” book xiii. chap. xiii. 5.[268.]Isa. xii. 3; John vii. 37, 38.[269.]Galleries were erected for the women, and the men stood below them.[270.]Ps. cxx. to cxxxiv. inclusive.[271.]The signal for drawing water.[272.]The orthodox worshippers in the Temple looked toward the west, or Holy of Holies. The Baal or Sun worshippers turned toward the east, and used the eastward position. Under the Christian dispensation believers are directed to look to Jesus, who promises to be in their midst (Matt. xviii. 20).[273.]Ezek. viii. 16.[274.]This is one of the very few specimens of Hebrew poetry, apart from Scripture (dating prior to the destruction of the temple), which have come down to us.[275.]The priesthood was divided into twenty-four courses (1 Chron. xxiv. 7-19). During the feast all the courses ministered, and, as each day the number of bullocks was decreased by one, the lambs were redistributed so as to supply an offering for every course.[276.]In the feast of weeks there were two leavened wave loaves (Lev. xxiii. 17).[277.]Those priests who were slow in attendance, as they were obliged to share their perquisites with the whole priesthood.[278.]The course Bilgah was fifteenth (1 Chron. xxiv. 14). Each course had a ring to which the heads of the victims were tied, and also a closet for stores. These were taken from the course Bilgah as a mark of disgrace. During the persecution of Antiochus, Miriam, a daughter of Bilgah, married a Syro-Grecian husband. When the Greeks took the Temple, she struck the altar with her shoe, exclaiming, “O wolf, wolf, how long art thou to consume the wealth of Israel, and canst not preserve them in their hour of need!” It was supposed that she must have learned something evil in her father's house, and the whole course was therefore degraded. The Rabbis say that the courses of the priests were first ordained by Moses, and that he established eight of them. Four courses he assigned to the line of Eleazar, and four he assigned to the line of Ithamar. Samuel is said to have added eight courses more, and the remaining eight were added by David. The Scriptures, however, assert that David arranged the whole twenty-four courses. This arrangement continued till the captivity. After the captivity only four courses returned—namely Jedaiah, Harim, Pashur, and Immer. The Babylon Talmud mentions Jojarib instead of Harim. To restore again the number of courses, twenty-four lots were cast into a box, and each head of the four courses, which returned, drew six lots—one for himself, and five for the courses which they wished to revive. The restored order of courses continued as of old, except in the case of Jojarib, who yielded the first rank to Jedaiah, as Jedaiah was of the family of the High-priest Joshua, the son of Jozedek. They soon increased in numbers, and we read that each course kept a station of 2,400 priests at Jerusalem, and half a station at Jericho. The lesser number was stationed at Jericho to give honor to Jerusalem.[279.]Nisan answered to part of March and April. The reign of kings was counted from this month, so that if a king began to reign in Adar (February and March), in the following Nisan he would be reckoned to have reigned two years.[280.]The passover was the first of the three feasts, beyond which one could not neglect a vow.[281.]Part of August and September.[282.]Part of September and October.[283.]Lev. xix. 23-25.[284.]Ps. xxxiii. 15.[285.]Part of July and August.[286.]Part of November and December.[287.]Part of February and March.[288.]Part of April and May.[289.]That is, for the new moon observances.[290.]The Talmud states that when the sun and moon were first created they were of equal size. The moon became jealous of the sun, and she was reduced in bulk. The moon then appealed to God, and she was consoled by the promise that Jacob, Samuel, and David were to be likewise small. As, however, some injustice seemed to have been committed, God ordained “a sin-offering” on every new moon, because the moon had become less than the sun![291.]The Sanhedrin treated gamblers and usurers as thieves.[292.]Those who bred pigeons, to bet on their quickness of flight, or to entice their neighbors' pigeons to their dovecotes.[293.]Lev. xxiii. 4.[294.]Literally, Bithosin, the followers of Biothos, who, with Zadok, the founder of the Sadducees, was a scholar of Antigonus of Socho.[295.]Babylon.[296.]So called in the Mishna. It means “the place fenced in.” The Gemara reads, Beth Yazak, “the place of chains.”[297.]I.e., the Sabbath, when they could only go four cubits.[298.]To carry money on the day of atonement was unlawful, but according to R. Joshua's reckoning it would have been a day too late.[299.]Lev. xxiii. 4.[300.]Exod. xxiv. 9.[301.]Not to remind God of the sin of the golden calf.[302.]Deut. xxxiii. 17.[303.]Josh. vi. 5.[304.]Num. x.[305.]From the obligation of hearing or sounding.[306.]Exod. xvii. 11.[307.]Num. xxi. 8.[308.]There is a supposed hiatus in the Mishna text to the following effect: “In Jerusalem they sounded through the whole city during the session of the Sanhedrin (i.e., till noon); but in Jamnia they did not sound in the city, but only before the tribunal of justice. And again,” etc.[309.]I.e., of the sheaf of the first-fruits. Lev. xxiii. 10.[310.]The titles or the headings of the blessings which were used in the services of the Temple and of the synagogues out of Jerusalem.[311.]Three were read from the Law, three from the Psalms, and three from the Prophets—such passages as Exod. xv. 18, Ps. xxiv., Ezek. xx. 33, Zech. xiv. 9, etc.[312.]I.e., they would not read such passages as Ps. lxxviii. 39.[313.]I.e., to improve its tone.[314.]To clear its tone.[315.]I.e., the Chazan that prays Musaph.[316.]Nisan corresponded partly to March and April.[317.]Joel ii. 23.[318.]Marchesvan corresponded partly to October and November.[319.]Part of November and part of December.[320.]The fast-days of strict Pharisees were Mondays and Thursdays, because on a Thursday Moses went up to Mount Sinai, and returned on a Monday with the second Tables of the Law.[321.]1 Sam. xii. 17.[322.]Jonah iii. 10.[323.]Joel ii. 13.[324.]Prayers for the New Year.[325.]Prayers for the New Year.[326.]Ps. cxx. 1.[327.]Ps. cxxi. 1.[328.]Ps. cxxx.[329.]Ps. cii.[330.]1 Kings viii. 37.[331.]Jer. xiv. 1.[332.]Some understand the priests ministering in their course, others explain this expression by Deut. xviii. 8. The priests were divided into twenty-four Watches. Each Watch ministered for a week in the Temple. These Watches were again subdivided into seven “Father's Houses,” and each “Father's House” officiated for a day in the Temple. A dispensation from fasting was granted to the priests on duty, that they might not be weak in the service of the Sanctuary.[333.]This means the officiating priests.[334.]The delegates were the representatives of the congregation, who attended at the public sacrifices, and prayed on their behalf.[335.]This was a book written in Chaldee, as is proved by the quotations from it.[336.]Amos iv. 7.[337.]A stone on which lost property was deposited, and publication of it was made, so that its owner might reclaim it.[338.]Prov. xxiii. 25.[339.]Ps. cxxxvi.[340.]Num. xxviii. 2.[341.]Gen. i. 6, etc.[342.]Deut. vi. 4, etc.[343.]Part of March and April.[344.]Part of June and July.[345.]Part of July and August.[346.]I.e., “thieves of the pestle and dried figs”; because when forbidden by Jeroboam to go up to the Temple with the first-fruits and wood, they deceived the watchers by saying they were only going to press figs.—Jer. Tal.[347.]Part of August and September.[348.]Part of December and January.[349.]Antiochus Epiphanes.[350.]Prov. xxxi. 30, 31.[351.]Sol. Song, iii. 11.[352.]The feast-offering (“chagiga”) was the offering of individual worshippers, and was quite distinct from the sacrifices of the whole congregation. See “Treatise on the Passover,” [vi. 4], note.[353.]Exod. xxiii. 14.[354.]Worth perhaps 3d.[355.]Jer. Tal. says “Tabernacles.”[356.]Deut. xvi. 17.[357.]Eccl. i. 15.[358.]From motives of delicacy.[359.]This must be done only by one (Deut. iv. 32).[360.]Ezek. x.; Isa. vi.[361.]This decision is for private sacrifices, but for public sacrifices there seems (according to the Talmud) to have been no “laying on of hands,” except in the case of the scapegoat and the bullock, when the congregation had sinned through ignorance.[362.]I.e., the Sadducees (Lev. xxiii. 15).[363.]There are reckoned six degrees of uncleanness: The father of fathers, the fathers, the first, second, third, and fourth children of defilement. There are altogether twenty-nine fathers of uncleanness, of which eleven arise from contact with a dead body.[364.]A city about fifteen miles from Jerusalem.[365.]Toward Jerusalem.[366.]This decision refers to the case of a dealer whose wine or flour might become legally defiled by contact with the common people.[367.]The Tosephta relates, that when the Pharisees were baptizing the candlestick, the Sadducees used to mock them by saying, they were baptizing the sun.[368.]The Jewish year is composed of twelve lunar months. It is adapted to the solar year by the use of an intercalary month called Veaddar—the additional Addar. Every nineteen years there are seven occasions on which this embolismic month must be introduced to prevent the various feasts revolving over the four seasons of the year, like the Moslem fast of Ramadhan. Formerly the Sanhedrin arranged this intercalary month to suit the harvest, so that if it were late, the wave sheaf and other observances should still be kept according to their proper dates. When, however, the Sanhedrin was suppressed by the Emperor Constantine, Hillel II of Tiberias ruled that an intercalary month of twenty-nine days should be added in the 3d, 6th, 8th, 11th, 13th, 17th, and 19th years of the Metonic Cycle. This decision has since remained the Jewish standard for reckoning time.[369.]Deut. xxi. 4.[370.]Deut. xx. 5, 9.[371.]Lev. xix. 24.[372.]Deut. xiv. 22-25.[373.]Exod. xxi. 29.[374.]Num. xi. 17.[375.]Num. xxxv. 24, 25. A congregation, or “minyan,” must not be less than ten men. If there be 10,000 women they cannot form a minyan. The Lord Jesus more mercifully promises His presence to “two or three gathered together.” Matt. xviii. 20.[376.]Num. xiv. 27.[377.]Exod. xxiii. 2.[378.]Exod. xxiii. 2.[379.]The Great Sanhedrin could whip a high-priest for certain offences, and afterward restore him to his office.[380.]Deut. xxv. 9.[381.]Lev. xxi. 12.[382.]2 Sam. iii. 35.[383.]2 Sam. xii. 8.[384.]2 Sam. iii. 31.[385.]Deut. xvii. 19.[386.]Deut. xvii. 15.[387.]Lev. xix. 16.[388.]Prov. xi. 13.[389.]Lev. xxiv. 22.[390.]This rule was violated in the case of our Lord Jesus Christ. Matt. xxvi. xxvii.; Mark xiv.; Luke xxii. xxiii.; John xix.[391.]Gen. iv. 10.[392.]Lev. v. 1.[393.]Prov. xi. 10.[394.]Before executing a criminal, a quantity of frankincense in a cup of wine was given to him to stupefy him and render him insensible to pain. The compassionate ladies of Jerusalem generally provided this draught at their own cost. This custom was in obedience to Prov. xxxi. 6, “Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.”[395.]Lev. xxiv. 14.[396.]Josh. vii. 19, 20, 25[397.]Deut. xvii. 7.[398.]Deut. xxi. 23.[399.]This supposes a man sorrowful, because he is obliged to punish his own son.[400.]I.e., the Divine Presence. The luminous cloud of glory in the Holy of Holies.[401.]The words in the original, “Baal Aob,” are supposed by some to denote a ventriloquist from “Aob,” meaning a “bottle” or “stomach.” “Aob” seems, however, much more likely to be allied to the Coptic word for “a serpent” or “Python.” Acts xvi. 16.[402.]Matt. xxvi. 65.[403.]The image of Molech was made of brass. It was hollow within and heated with fire outside. It stood in the valley of Hinnom without the walls of Jerusalem. Kimchi says the image of Molech contained seven chapels. These chapels are supposed by some to represent the seven planets. In the first chapel flowers were offered; in the second, turtle doves or young pigeons; in the third, lambs; in the fourth, rams; in the fifth, calves; in the sixth, oxen; “but whosoever offered his son, they opened to him the seventh chapel.” The face of Molech was like the face of a calf, and the image stretched forth its hands “as a man who opens his hands to receive something of his neighbor.” “They kindled the image with fire, and the priests took the babe and put it into the hands of Molech, and the babe gave up the ghost.” They called it Tophet; because they made a noise with drums (“tophim”), that the father might not hear the screams of his child and have pity upon him. And they called it Hinnom, because the child roared (“menahem”) in his anguish. Others say it was called Hinnom, because the priests used to say, “May it profit thee—may it be sweet to thee.”[404.]Cutting off is generally supposed to have extended to the family as well as the guilty person. It seems to have included the future as well as the present life.[405.]Deut. xxi. 18.[406.]Deut. xxi. 20.[407.]Prov. xxiii. 20.[408.]Deut. xxi. 19, 20.[409.]I.e., they are saved from crime by immediately depriving them of life. This summary mode of procedure was called “the rebel's beating.” It was a kind of lynch law inflicted by the people at once. John viii. 59.[410.]As the former class of intending criminals could at once be killed, so this latter class must be guilty of the act, and they are then judged for it.[411.]Isa. xxx. 20.[412.]Isa. lx. 21.[413.]Literally, outside.[414.]Exod. xv. 26.[415.]I.e., to meditate with the intention to mutter JEHOVAH over a wound.[416.]2 Chron. xxxiii. 13.[417.]Gen. vi. 3.[418.]Gen. xi. 8.[419.]Gen. xiii. 13.[420.]Ps. i. 5.[421.]Num. xiv. 37.[422.]Num. xiv. 35.[423.]Ps. l. 5.[424.]Num. xvi. 33.[425.]1 Sam. ii. 6.[426.]Deut. xxix. 28.[427.]Deut. xiii. 13.[428.]Deut. xiii. 15.[429.]Deut. xiii. 16.[430.]Deut. xiii. 17.[431.]Deut. xxiv. 7.[432.]Deut. xvii. 8.[433.]Deut. xvii. 10.[434.]Deut. xvii. 12.[435.]Now called Yebna.[436.]Deut. xvii. 13.[437.]Deut. xviii. 19.[438.]Literally, strange worship. It chiefly means the worship of the stars and other heavenly bodies.[439.]Jer. xxxiv. 5.[440.]Or sugar-cane.[441.]For executions.[442.]For races.[443.]Where harangues were delivered involving life and death.[444.]Nor graves.[445.]Deut. vii. 26.[446.]Hadrian's mixture was balls of clay saturated with wine and taken on military expeditions. When the soldiers wished to drink, they soaked them in water so that it had a taste of wine, and the mud settled at the bottom of the vessel.[447.]The heart torn out of the animal when alive to be offered in idolatrous worship.[448.]A village where calves were offered in idolatry. Consequently the rennet was forbidden, and the cheese made from their rennet was also forbidden.[449.]Sol. Song, i. 2. The question is, whether the friendship sprang from the wine or not, and his conclusion is that as the savor is connected with the oil, so is the friendship with the wine, and so is the cheese connected with idolatry.[450.]I.e., for legal defilement.[451.]The locusts might be mixed in the basket with wine or liquor, which would cause legal defilement.[452.]The Salt Sea generally means in the Talmud the Dead Sea. It is now called by the Arabs “Bahr-Lût,” i.e., the Sea of Lot.[453.]Deut. xiii. 17.[454.]The modern Akka (Acre).[455.]Deut. vii. 25.[456.]Deut. vii. 26.[457.]Lest the lettuce might derive profit from the shade of the idolatrous grove.[458.]These stones must be arranged as two on the ground, and one over them, and not more than four ells distant from the image, to fulfil the conditions of being an idolatrous offering. If the stones did not fulfil these conditions, an Israelite might use them for building purposes.[459.]If the idol be disregarded in time of peace, the heathen have ceased to esteem it as a god, and Israelites might use it for some purpose. But if the heathen neglected it during the confusion of war, there was no proof that they would not worship it at another time.[460.]I.e., triumphal arches with statues upon them.[461.]Because the idolater might have made an idolatrous libation from both flasks.[462.]Exod. xxi. 29.[463.]Deut. xxi. 4.[464.]Num. vi. 18.[465.]This refers to the killing or slaughtering of cattle and fowls for profane or domestic purposes. They were called profane to distinguish them from the holy sacrifices.[466.]Num. xxxi. 23.[467.]The men of the great synagogue were the “Scribes” who flourished from the return out of Babylon till the Græco-Syrian persecution, 220 b.c. Their object was to preserve the sacred text with scrupulous minuteness, and make a “fence” for the law. They added numberless directions for the better observance of the old precepts. The Scribes were succeeded by the “learners,” the “repeaters,” and the “master builders,” who continued from 220 b.c. till 220 a.d. In their time fall the Maccabæan revolution, the birth of Christ, the overthrow of the Temple by Titus, the rebellion of Barchochba, the complete destruction of Jerusalem, and the dispersion of the Jews.[468.]Supposed by some to be the Sameas and Pollio of Josephus. Though others try to identify Sameas with Simon, son of Shetach.—“Antiq.” xiv. ix. 4, etc.[469.]Ps. xxxvii. 21.[470.]Deut. vi. 4, etc.[471.]Joel ii. 13.[472.]Ps. i. 1.[473.]Mal. iii. 16.[474.]Lam. iii. 28.[475.]Isa. xxviii. 8.[476.]Ezek. xli. 22.[477.]Ps. lxxxii. 1.[478.]Amos ix. 6.[479.]Ps. lxxxii. 1.[480.]Mal. iii. 16.[481.]Exod. xx. 24.[482.]1 Chron. xxix. 14.[483.]Deut. iv. 9.[484.]Deut. iv. 9.[485.]Gen. ix. 6.[486.]Deut. xiv. 1.[487.]Prov. iv. 2.[488.]Jer. xvii. 6.[489.]Jer. xvii. 8.[490.]Ps. cxix. 99.[491.]Prov. xvi. 32.[492.]Ps. cxxviii. 2.[493.]1 Sam. ii. 30.[494.]The Rabbis reckon that the expression “God said” is used nine times in the first chapter of Genesis, and that the tenth expression is to be found in the first verse, “In the beginning God created the heaven and the earth.”[495.]Num. xiv. 22.[496.]The shameer is the worm which knows how to hew stones, and helped Solomon to build the Temple.[497.]Num. xv. 20.[498.]Deut. xxxiii. 21.[499.]1 Kings xiv. 16.[500.]Prov. viii. 21.[501.]Ps. lv. 23.[502.]Or, perhaps, “for meditation.”[503.]Prov. viii. 14.[504.]Prov. xi. 22.[505.]Ex. xxxii. 16.[506.]Num. xxi. 19.[507.]Ps. lv. 13.[508.]Prov. iii. 35.[509.]Prov. iv. 2.[510.]Esther ii. 22.[511.]Prov. iv. 22.[512.]Prov. iii. 8.[513.]Prov. iii. 18.[514.]Prov. i. 9.[515.]Prov. iv. 9.[516.]Prov. iii. 16.[517.]Prov. iii. 2.[518.]Prov. xvi. 31.[519.]Prov. xvii. 6.[520.]Isa. xxiv. 23.[521.]Prov. vi. 22.[522.]Ps. cxix. 72.[523.]Hag. ii. 8.[524.]Prov. viii. 22.[525.]Isa. lxvi. 1.[526.]Ps. civ. 24.[527.]Gen. xiv. 19.[528.]Exod. xv. 16.[529.]Ps. xvi. 3.[530.]Exod. xv. 17.[531.]Ps. lxxviii. 54.[532.]Isa. xliii. 7.[533.]Isa. xlii. 21.[534.]See the treatise on “Measurements,” [chap. i].[535.]Membranes over the fat.[536.]In the form of an apple.[537.]A cor was equal, according to the Rabbis, to 44.286 gallons, but Josephus reckons it to have been 86.696 gallons.[538.]A seah, according to the Rabbis, was 1.4762 gallon.[539.]Or, of “the treasurers.”[540.]In this chamber were kept the “seals” or “tokens” given to those persons who bought their offerings from the Levites. These “seals” were of four sorts, and were respectively inscribed with “calf” or “kid,” according to the offerings to be presented; and with the word “male” when the offering was to be a ram; and “sinner” when it was to be a sin-offering.[541.]Others read “a basket.”[542.]Or jug.[543.]Ezek. xliv. 2.[544.]Jericho is about eighteen miles distant from Jerusalem.[545.]Perhaps “a gong” or “a bell.” Some think it to have been a “musical instrument,” and others consider it to have been “an organ.”[546.]Some think “Machærus” on the east of the Dead Sea, about fifty miles distant from Jerusalem.[547.]In each act of sprinkling, the priest, standing before a corner, sprinkled the blood on two sides of the altar. And thus, in two acts of sprinkling, he put the blood on its four sides.[548.]Called the Shema. It consisted of the following three passages of Scripture, as given in the next footnotes.[549.]Deut. vi. 4-9.[550.]Deut. xi. 13-21.[551.]Num. xv. 37-41.[552.]The lot for the incense was always arranged for a new man who had never burned it before. It might come to a priest once in his lifetime, and never again afterward. Luke i. 9.[553.]The chambers for vestments had separate rooms for each of the twenty-four courses, and separate wardrobes for each of the four kinds of vestments.[554.]About 37-1/2 gallons.[555.]See note 5, [chap. iii. 8].[556.]The Delegates were appointed to represent the whole congregation of Israel in the temple services.[557.]Jehovah.[558.]That is by substituting for the Name (Jehovah) the word “Adonai,” except where “Adonai” and “Jehovah” come together. In such cases “Elohim” is substituted for “Jehovah.”[559.]Lev. ix. 22.[560.]Who had charge of the channels from the altar.[561.]Ps. xxiv. 1.[562.]Ps. xlviii. 1.[563.]Ps. lxxxii. 1.[564.]Ps. xciv.[565.]Ps. lxxxi.[566.]Ps. xciii.[567.]A famous maker of incense.[568.]Sparkling.[569.]Burning. The watch at certain gates seems to have been hereditary in certain families. Just as at the present time the custody of Rachel's tomb is the privilege of a certain family in Jerusalem. Each guard consisted of ten men, so that there were 210 Levites in the twenty-one stations. The three more important places contained guards of both Levites and Priests, thirty of each. There were therefore 240 Levites on guard each night.[570.]He rolled up his overcoat and laid it down for a cushion.[571.]Rev. xvi. 15.[572.]Obscurity.[573.]Platform or rampart.[574.]1 Mac. ii. 25.[575.]So called either because Nicanor, a Pharisee, had the gate made in Alexandria, and though it was thrown overboard from a ship in a storm, it yet came safe to land; or because Nicanor, a Greek prince, was slain there in the time of the Asmoneans.[576.]Ezek. xlvi. 2.[577.]Ezek. xliii. 16.[578.]As this corner would have been in the tribe of Judah, it was not added, that the whole altar might remain in the tribe of Benjamin. Gen. xlix. 27.[579.]This sloping ascent to the altar was strewn with salt. This salt was brought from the mountain of Sodom at the south of the Dead Sea. The salt was intended to keep the priests from slipping and falling, which might easily happen, as they were obliged to minister barefooted. The coldness of the pavement in winter, and eating so much flesh of the sacrifices, brought various diseases on the priests.[580.]House of the vineyard.[581.]Deut. xxvii. 5.[582.]Zech. vi. 14.[583.]The Rabbis say that “the world is like an eye. The ocean is the white of the eye. The pupil is Jerusalem. And the image in the pupil is the Sanctuary.”[584.]Ezek. xli. 23.[585.]Ezek. xli. 24.[586.]Ezek. xliv. 2.[587.]1 Kings vi. 6.[588.]Curiously graven and gilt.[589.]Is. xxix. 1.[590.]“The king only, and no man else (remarks Maimonides) might sit in the court of the Temple in any place; and even this privilege was confined to a king of the family of David.” Cunœus further observes, that the king was esteemed nearer to God than the priests themselves, and a greater president of religion.[591.]The Temple services were arranged by the council of fourteen. This council was composed of the High Priest, the Sagan (the deputy or Suffragan of the High Priest), two Katholikin, who had charge of the treasuries, three Gizbarim, who were assistants of the Katholikin, and seven Ammarcalin, who had charge of the gates.[592.]The Nethinim, or the “given ones,” were added, it is supposed, from among the Gibeonites to fill up the deficiencies in the number of Levites who returned from the captivity in Babylon. They were held in low estimation, and were forbidden to intermarry with Israelites.[593.]Exod. xxxviii. 27.[594.]Exod. xxvi. 31-33.[595.]Exod. xxvi. 19.[596.]Exod. xxvi. 17.[597.]Exod. xvi. 24[598.]Exod. xxvi. 28.[599.]Exod. xxvi. 29.[600.]Exod. xxvi. 29.[601.]Exod. xxvi. 1.[602.]Exod. xxvi. 3.[603.]Exod. xxvi. 4.[604.]Exod. xxvi. 6.[605.]Exod. xxvi. 2.[606.]Exod. xxvi. 2.[607.]Exod. xxvi. 7, 8.[608.]Exod. xxvi. 9.[609.]Exod. xxxvi. 17.[610.]Exod. xxvi. 11.[611.]Exod. xxvi. 8.[612.]Exod. xxvi. 9.[613.]Exod. xxvi. 12.[614.]Some commentators explain these to be “skins of seals” or “dolphins,” and others understand the meaning to be a “blue color.” Exod. xxvi. 14.[615.]Num. iv. 25.[616.]Exod. xxvi. 33.[617.]Exod. xxvi. 35.[618.]Or, in the “House of dispensations.”[619.]Exod. xxxix. 3.[620.]Exod. xxvi. 31.[621.]Exod. xxvi. 36.[622.]Exod. xxx. 6.[623.]Exod. xxvii. 9.[624.]Exod. xxvii. 11.[625.]Exod. xxvii. 12.[626.]Exod. xxvii. 13.[627.]Exod. xxxviii. 14, 15.[628.]Exod. xxvii. 18.[629.]Exod. xxvii. 18.[630.]Exod. xxvii. 19.[631.]Num. iv. 26.[632.]Exod. xxvii. 18.[633.]Some explain this to mean “multiply fifty with 100” (Aruch); others think that the measurement is to be made with a rope of fifty cubits (Eruvin).[634.]Some read “in the name of,” etc.[635.]Exod. xxv. 10.[636.]Sol. Song, iii. 9, 10.[637.]Deut. xxxi. 26.[638.]1 Sam. vi. 8.[639.]Num. x. 33.[640.]Num. xiv. 44.[641.]1 Sam. xiv. 18.[642.]2 Sam. xi. 11.[643.]1 Sam. iv. 4.[644.]1 Kings viii. 9.[645.]Exod. xxv. 11.[646.]Exod. xxv. 21.[647.]Exod. xxv. 15.[648.]1 Kings viii. 3.[649.]1 Kings viii. 8.[650.]1 Kings viii. 8.[651.]1 Kings viii. 7, 8.[652.]1 Kings viii. 8.[653.]2 Chron. xxxv. 3.[654.]2 Kings xx. 17.[655.]Ezek. xli. 23.[656.]Some commentators interpret “Traksin” to mean “place of doubting,” as zealots continually disputed the exact division between the Holy Place and the Holy of Holies.[657.]Exod. xxv. 23.[658.]Lev. xxiv. 7.[659.]Num. ii. 20. The Hebrew letters Ayin and Lamed therefore means “by” or “next,” as well as “upon.”[660.]2 Chron. iv. 8.[661.]1 Kings vii. 48.[662.]2 Chron. iv. 19.[663.]Exod. xxv. 31.[664.]Exod. xxv. 39.[665.]Num. x. 2.[666.]Exod. xxv. 32.[667.]Exod. xxv. 34.[668.]Gen. iv. 7.[669.]Gen. xlix. 7.[670.]Exod. xvii. 9.[671.]Exod. xxv. 34.[672.]Deut. xxxi. 16.[673.]Exod. xxv. 33.[674.]Or, “egg-shaped, oval.”[675.]Exod. xxv. 40.[676.]2 Chron. iv. 7.[677.]2 Chron. xiii. 11.[678.]2 Chron iv. 20, 21[679.]Num. viii. 2.[680.]Lev. xxiv. 4.[681.]Exod. xxx. 1.[682.]Exod. xxx. 3.[683.]Exod. xxxviii. 1.[684.]Num. iv. 26.[685.]Lev. ix. 5.[686.]Exod. xxx. 18.[687.]2 Chron. iv. 6.[688.]1 Kings vii. 23, 26.[689.]2 Chron. iv. 5.[690.]Ezek. xlv. 11, 14.[691.]Lev. xv. 13.[692.]2 Chron. iv. 2.[693.]2 Chron. iv. 4.[694.]2 Chron. iv. 3.[695.]The Jerusalem Talmud states that the water poured through the feet of the oxen, and that this was the well of Etham.[696.]Num. iii. 29.[697.]Num. iii. 31.[698.]Num. iii. 23.[699.]Num. iv. 25.[700.]Num. iii. 35.[701.]Num. iii. 36.[702.]Num. iii. 38.[703.]Num. ii. 17.[704.]Num. x. 14.[705.]Num. iv. 5.[706.]Num. x. 21.[707.]Num. iv. 15.[708.]Num. x. 22.[709.]Num. ii. 17.[710.]Num. ix. 18.[711.]Num. ix. 23.[712.]Num. x. 2.[713.]Exod. xl. 34.[714.]Exod. xl. 38.[715.]Isa. lx. 1, 19, 20.[716.]Exod. xxx. 6.[717.]Exod. xxx. 36.[718.]Exod. xxix. 42.[719.]The Jews say that Solomon, who understood all the commands of God, could not comprehend the full meaning of the Red Heifer.[720.]The meaning is that he who spends as much time in a leprous house as is sufficient for eating a loaf of such a size, becomes defiled in his garments. See “Leprosy,” xiii. 10.[721.]Num. viii. 8.[722.]The age of the lamb was reckoned from its birthday in Elul of last year till the first day of Elul in the current year.[723.]Lev. xxiii. 10, 17. The omer or wave-sheaf of barley was always cut on the evening of the 15th Nisan, even though it were a Sabbath. It must always have been gathered from a fresh harvest cultivated even in the Sabbatical year. The reapers asked these questions three times of those who were witnesses, “Has the sun gone down?” “With this sickle?” “Into this basket?” “On this Sabbath [first day of the Passover]?” “Shall I reap?” After the witnesses answered these questions the sheaf was reaped. It was finally ground into flour, and a handful of it mixed with frankincense was burned on the altar. The remainder belonged to the priests.[724.]Num. xxviii. The two wave-loaves of wheaten flour were always offered on the Jewish Pentecost.[725.]Deut. xxiii. 18.[726.]Nehem. ii. 8. 1 Chron. xxix. 1.[727.]According to Jewish tradition a dead body covered in with earth conveyed legal uncleanness to everyone who walked over it; but if a vault was over the body, or if air intervened between the corpse and the surface of the ground, it was regarded as a non-conductor. There are reckoned six degrees of uncleanness—the father of fathers, the fathers, the first, second, third, and fourth children of defilement. There are altogether twenty-nine fathers of uncleanness, of which eleven arise from contact with a dead body.[728.]Some commentators explain that “each heifer requires a fresh lad.”[729.]Num. xix. 3.[730.]The Pharisees asserted that a priest might be defiled, and that after washing he was legally clean for burning the red heifer. But the Sadducees maintained that he was not legally clean before sunset. Num. xix. 9, 10.[731.]Lev. xxii. 7.[732.]The cedar, hyssop, and scarlet wool were laid parallel to each other, and whatever portion of the scarlet wool remained too long was wrapped round the bundle.[733.]Num. xix. 9.[734.]Or thick parts of straw.[735.]If the vessels had been in the first row, someone might have touched them, or some vessel might have come in contact with them, so as to render them unclean.[736.]Num. xix. 15.[737.]It does not disallow the purifying pool if water flowed through a crevice in the rock into the pool.[738.]The principle laid down in this mishna is that if one merely carried the rope for drawing the water, it was allowed to him to do so. But if he used the rope for any work advantageous to himself it was disallowed.[739.]The modern Yebna (Jamnia).[740.]The water is disallowed, because the man gained something for himself during the act of drawing it. His intention was not single-minded and pure.[741.]Lev. iv. 12, 21.[742.]Primary uncleanness arises from touching a dead body, leprosy, etc. Secondary uncleanness arises from touching one who had primary uncleanness.[743.]A tertiary uncleanness follows from contact with secondary uncleanness.[744.]That is one over whom evening had not yet come, nor was his offering yet made. Lev. xxii. 6, 7.[745.]Gen. i. 10.[746.]Isa. lviii. 11.[747.]The river Jarmuk is the Hieromax of the Greeks. It falls into the Jordan about four miles below the Lake of Tiberias. The Arabs now call it the Sheriat el Mandhûr.[748.]The well of Ahab is supposed by some to be the source of a river near Beirut. This supposition is, however, very doubtful.[749.]The modern Banias, one of the sources of the Jordan. It is situated under Mount Hermon, close to the remains of the ancient Cæsarea Philippi.[750.]Literally, “from time to time.”[751.]The meaning is, that if the greater part of the ashes be legal, purification would follow; but if the greater part be ordinary ashes, there would be no purification.[752.]The dispute is now about what constitutes “a clean place.”[753.]Heb. ix. 13, 14.[754.]Num. xix. 15.[755.]Maimonides translates “lattice-work.”[756.]Or trelliswork.[757.]This doctrine of intention has also been adopted into the system of Romanism. The Council of Trent (Session vii. Canon xi.) teaches that “Whoever shall affirm that when ministers perform and confer a sacrament, it is not necessary that they should have at least the intention to do what the Church does; let him be accursed.” It follows, that if, for example, in the sacrament of orders, any bishop in any age failed in due intention, all the orders which flowed from him are invalid.[758.]Chap. ix. 9; viii. 5.[759.]Another rendering is, “in his garment.”[760.]A log is about half a pint.[761.]Before eating ordinary food the hands must be washed once. Before eating consecrated food they must be washed twice.[762.]Num. xix. 15.[763.]I.e., from the uncleanness of a dead reptile.[764.]And consequently does not purify the place covered by the splinter or stone, which remained unwashed by the first water.[765.]Those that were legally clean continue clean, and those legally unclean continue unclean.[766.]His hands render unclean what they touch.[767.]His hands render sacred things unclean.[768.]I.e., the putting his hands into a house infected with leprosy.[769.]Literally “father of uncleanness,” such as a corpse or dead reptile, etc.[770.]I.e., uncleanness not containing the principle of uncleanness.[771.]An object unclean in the secondary degree cannot make another unclean in the same degree.[772.]Num. x. 35, 36. The rabbis count these verses a distinct book of the law.[773.]When R. Eleazar, the son of Azariah, was made president of the school in Jamnia.[774.]A cab is about three pints.[775.]And could not contain water enough to wash one foot.[776.]Of an unclean person.[777.]It continues as long as its name, and as such cannot become unclean from pressure.[778.]I.e., with Israelites dwelling there.[779.]Tithe for the poor could be eaten anywhere.[780.]Second tithes could only be eaten in Jerusalem. Deut. xiv. 22, 23.[781.]The sixth year was fixed for the tithe to the poor, consequently in countries outside the land of Israel, and not subject to the Sabbatical rest, Israelites should pay the second tithe.[782.]Mal. iii. 8. It is assumed that the prophet means the consecrated second tithe, and not the unconsecrated tithe for the poor.[783.]Ps. xxv. 10.[784.]Deut. xxiii. 3.[785.]Isa. x. 13.[786.]Jer. xlix. 6.[787.]Amos ix. 14.[788.]The ancient Hebrew letters are now called Samaritan. They are still used for writing by the small community of Samaritans who dwell in Nablus, in the Holy Land. The Jews now use the Chaldee characters; and the Talmud therefore errs in calling the old national letters Assyrian.[789.]Some suppose the writings of Homer are meant; others think that these were books against revealed religion.[790.]Exod. v. 2. The name of Pharaoh cannot be considered an insult to Moses, since it precedes the name of God.[791.]Exod. ix. 27. This is merely added to avoid ending with Pharaoh's blasphemy.[792.]That is, who had formed part of the Greater Holy Assembly[793.]Meaning that the Greater Holy Assembly had been as it were the reflection of the conclave of the Sephiroth above. The word used for “chariot” is not “Mercavah,” but “Rethikh.”[794.]I.e., the Paradise above.[795.]In the original both this and the foregoing section, apparently by an oversight, have the number thirty-three attached to them.[796.]Carrying on the simile of the lantern and its rays.[797.]The Sephiroth.[798.]Which is the number of Th, the last letter of the Hebrew alphabet, which includes the symbology of the cross.[799.]That is to say, which will hardly admit even of so vague a definition, seeing it is the Indefinite Absolute in Kether.[800.]We must be most careful not to misapprehend the meaning intended to be conveyed in this passage. Kether, the Ancient One, Macroprosopus, is not in the more restricted sense of the first Sephira, the AIN, but that that idea links back from Him must be manifest on consideration. Yet even He, the Vast Countenance, is hidden and concealed; how much more, then, the AIN! From Negative to Positive, through Potential Existence, eternally vibrates the Divine Absolute of the Hidden Unity of processional form masked in the Eternal Abyss of the Unknowable, the synthetical hieroglyph of an illimitable pastless futureless Present. To the uttermost bounds of space rushes the Voice of Ages, unheard save in the concentrated unity of the thought-formulated Abstract, and eternally that Voice formulates a Word which is glyphed in the vast ocean of limitless life.[801.]The thirteen conformations of the beard of Macroprosopus.[802.]The Trinity completed by the Quaternary.[803.]Kether, the first Sephira, from which all the other Sephiroth proceed, namely, those which are summed up in the Tetragrammaton.[804.]I.e., his manifestation is triune.[805.]

This refers to the Triads in the Sephiroth, when the Autz Chaiim is formed. (See Introduction.) It will be found that in this arrangement of the ten Sephiroth there are ten Triads, viz.:

(1) Kether, Chokmah, Binah.