(Fol. 32b) We are taught that R. Simon b. Jochai says: "A man should recite his praises in a low voice, but his disgraces in a loud voice." That one should announce his praises in a low voice we infer from the chapter of Tithes. (Deut. 26, 5) And that one should announce his disgrace in a loud voice we infer from the chapter of offering of the first of fruit (Ib., ib. 13) "One should announce his disgrace in a loud voice." R. Jochanan said in the name of R. Jochai: "Why have the Rabbis arranged that the prayers [of Amida] should be said in silence? In order not to put to disgrace those who committed crimes [who desire to confess their iniquities]: for the passage does not assign separate places for the slaughtering of a sin-offering and the slaughtering of a burnt-offering [which is only a mere donation]. Do not read that the disgrace of a man should be read in a loud voice, but read the trouble of a man [should be read in a loud voice]. As we are taught in the following Baraitha: (Lev. 13, 45) And unclean, unclean, shall he call out. This is to mean that one should inform the public of his troubles so that the public should pray for his mercy.
(Fol. 33) Is it indeed so that prayers can be recited in any language? Behold, R. Juda said in the name of Rab: "Whoever prays for his necessities in the Aramic language will not be attended by the ministering angels, for the angels do not understand that language." This is not difficult to explain, the latter deals with prayer of a single man, while the former treats of the prayer of a community. Is it indeed so, that the ministering angels do not understand the Aramic language? Have we not been taught that R. Jochanan, the high-priest, heard a voice [coming forth] from the Most Holy, announcing: "The boys (sons of the high-priest) who went to fight against the Greeks have won the battle," and again it happened with Simon the Just, who heard a voice come from the Most Holy, saying: "The big army of the enemy that was coming to beseige the palace (Jerusalem) was destroyed, that King Gaskalguss of Greece has been killed and all his decrees against Israel have become annulled." The exact hour was marked off and it was found that all this had happened at that moment, and yet all this information was given in the Aramic language? If you wish we may explain that a Heavenly voice is different, and if you wish we may say that the informer was the Angel Gabriel, for the Master said elsewhere that Gabriel came and taught Joseph seventy languages.
(Ib. b.)Our Rabbis were taught: How did Israel pass the Jordan? Other days the ark would follow two standards [divisions], but on that particular day it went in front, as it is said (Josh. 3, 11) Behold the ark of the covenant of the Lord of all the earth passeth ever before you into the Jordan. Other days the Levites would carry the Holy Ark, but on that particular day the priests carried it, as it is said (Ib., ib. 13) And it shall come to pass that as soon as the soles of the feet of the priests that carry the ark of the Lord, the Lord of all the earth, etc. We are taught in a Baraitha that R. Josi says: "In three places did the priests carry the ark; at the time when they crossed the Jordan; at the time when they encompassed Jericho and at the time when they took the Holy ark to its proper place [in the Temple]. (Fol. 34) And as soon as the feet of the priests touched the water, the water rolled backwards, as it is written (Ib., ib. 15) And as they that bore the ark were going up to the Jordan and the feet of the priests that bore the ark were dipped in the edge of the water ... ... ... that the waters which came down from above stood still and ran up as a wall, etc. How wide was the water. "Twelve square cubits equalling the camp of Israel," so is the opinion of R. Juda. Whereupon R. Elazar b. R. Simon said to him: "According to your opinion, what is lighter, man or water? Surely, we must say that water is lighter If so then why did not the water come and flood the man? We must therefore say that the water was heaped upward in an arch-like manner consisting of more than three hundred cubits in height, so that it was visible to all the Eastern and Western kings, as it is said (Ib. 5, 1) And it came to pass when all the kings of the Ammorites who were on this side of the Jordan westward, and all the kings of the Canaanites who were over the sea, heard, etc. And so also did Rachab, the harlot, say to the messengers of Joshua (Ib 2, 10) For we have heard now that the Lord dried up the waters of the Red Sea before you, etc. And again it is written (Ib) And when we heard this, our hearts melted and there remained not any more courage in any man." When the priests were still in the Jordan, Joshua said to them: "You must realize that you are passing the Jordan upon the condition to drive out before you the inhabitants of the land, as it is said (Num 33 52) Then shall ye drive all the inhabitants from the land who came before you. If you will undertake to fulfill this duty well, but if not the water will come and overflow you, as it is said (Josh. 23, 15) Until He hath destroyed them off this good land." What is the meaning of Othchem (ye)? This means me and you. While they were still in the Jordan, Joshua said to them: (Ib. 4, 5) And take yourselves up, every one man a stone upon his shoulder. According to the number of the tribes of the children of Israel; in order that this may be a sign among you, when your children ask any time to come, saying, 'What mean ye by these stones, etc. They should be a sign to the children that their forefathers crossed the Jordan. While still in the Jordan, Joshua said to them (Ib. 4, 3) Take yourselves hence out of the midst of the Jordan, out of the place where the priests feet stood firmly twelve stones, and ye shall carry them over with you and leave them in the lodging place, etc. One might think that in whatever lodging place they should stop they should leave it. It is, however, said in the passage. Where ye will lodge this night.
R. Juda said: "My father Chalafta, R. Elazar b. Massia, and Chanania b. Chachinai were standing upon these stones and they have declared that the approximate weight of each of them is forty sahs, and we have a tradition that a load which one can lift up and put on his shoulders, is the third portion of the weight he can carry. Hence, we can estimate the exact weight of a grape cluster, concerning which it is said (Num. 13, 23) And they carried it upon a pole between two, which is explained in the following Baraitha: Since the passage says. And they carried it, is it not understood that two carried it? Why should it say two? We must therefore say that two stands for two barrows. R. Isaac said it might be inferred from this, that they had two barrows arranged as a combination of balancing poles [for four pairs of carriers]. How so? Eight carried one cluster of grapes, one carried a pomagranate and one carried a fig; Joshua and Caleb carried nothing. The reason is either because they were distinguished people for whom it was not befitting to carry or because they did not join in the plot of the spies. There is a difference of opinion between R. Ami and R. Isaac Nafcha. One said that according to R. Juda's opinion, mentioned above, (Ib. b) Israel passed the Jordan in the same way as they were encamped, while according to R. Elazar b. R. Simon's opinion they crossed the Jordan one after the other. But the former claims that according to both, R. Juda and R. Elazar b. R. Simon, Israel crossed the Jordan in accordance with their encampment, their disagreement, however, consists in the fact that one maintains a human being is lighter than water, and the other believes that water is lighter than a human being.
(Num. 13, 2) Send thou out some men that they may spy out. Said Resh Lakish: "Send thou out, it is of your own choice; for is there anyone who would select a bad portion for himself, and this is the meaning of the passage (Deut. 1, 23) And the thing was pleasing in my eyes; upon which Resh Lakish said: 'In my eyes but not in the eyes of God.'" (Ib., ib. 22) That they may search out for us the land. Said R. Chiya in the name of R. Jochanan: "The spies meant nothing else but to disgrace the land of Israel; for it is written here [v'yachperu], that they may search out for us the land, and it is also written (Is. 24, 23) And the moon shall be put to blush [V'chofra] and the sun be mad ashamed." (Num. 13, 4) And these are their names of the tribe of Reuben, Shammua, the son of Zakkur. Said R. Isaac: "We have a tradition from our forefathers, that the spies were named in accordance with their acts. However, we know of the explanation of only one of them, Shethur, the son of Michael. This means (Shethor) who tried to upset the work of the Holy One, praised be He; Michael, who caused his enemy by his actions to weaken, i.e., who caused the belief in the belief in God to weaken." R. Jochanan said: "We also are able to explain one name, Nachbi, the son of Vaphsi. Nachbi, means who concealed the true words of the Holy One, praised be He, [through bringing a false report against the land of Israel]; Vaphsi, who stepped upon the ways of the Holy One, praised be He."
(Ib., ib. 22) And they ascended on the south side and he came unto Hebron. It should have been they came. Said Raba: "From this it may be inferred that Caleb separated himself from the plot of the spies and went, prostrated himself upon the graves of the Patriarchs, saying to them: 'Patriarchs of the world, pray mercy for my sake so that I should be saved from falling in with the plot of the spies.' As to Joshua, Moses had already offered a prayer, as it IS said (Ib., ib. 16) And Moses called Hoshea, the son of Nun, Joshua [Yehoshua] which means the Lord should help you from [falling in with] the plot of the spies, and this is meant by the passage (Ib. 14, 24) But my servant Caleb as a reward that he had another spirit with him, etc." (Ib. 13, 22) And there were Achiman, Sheshai and Talmai, the children of Annak; i.e., Achiman was the strongest of his brothers; Sheshai, who would make the earth full of holes by his walking, Thalmai, who made the earth like furrows. In another way this may be explained; Achiman, who built the town Annath; Sheshai, who built the town of Alush; Thalmai, who built the town of Tilbosh; the children of Annak, who would becloud the sun through their height.
(Ib., ib., ib.) Now Hebron had been built seven years before Zo'am in Egypt. What does was built mean? Can it be taken literally? How is it possible that a man should build a house for his minor son, before he builds one for his grown-up son? For it is written (Gen. 10, 6) And the sons of Ham: Cush, Mizrayim, and Put, and Canaan. [Hence we see that Canaan was younger than Ham]. We must therefore say that she was fruitful, seven fold, over the city of Zo'an, and although there is no more stony place in the entire land of Israel than Hebron, this is the reason why it was devoted a cementery, and again there is no better land in the entire Asiatic region than that of Egypt, as it is said (Ib. 13, 10) Like the garden of the Lord, like the land of Egypt; and there is no better ground in the entire land of Egypt than that of Zo'an, as it is written (Is. 30, 4) For his princes were at Zo'an. Nevertheless Hebron was seven times as rich in fruit production as Zo'an. Is this a fact that Hebron contains stony ground? Behold it is written (II Sam. 15, 7) And it came to pass at the end of forty years, that Abshalom said unto the king, 'Let me go, I pray thee, and fulfill my vow, which I have vowed unto the Lord at Hebron; 'which was explained by R. Ivia, and according to others by Rabba b. b. Chana that this means: "He desired to go to Hebron to bring sheep for an offering." And we are also taught in a Baraitha that rams came from Moab and sheep from Hebron [hence we see that it contained pasture plains]? From the very place we can infer that it was a stony ground, and just because it was stony, therefore it was devoted to pasture ground, which fattens sheep.
(Num. 13, 25) And they returned from spying out the land. (Fol. 35) And again it is further written, And they went and came. Said R. Jochanan in the name of R. Simon b. Jochai, "Their going to and their coming back are to be compared. Just as their coming back was of bad counsel so also was their going towards the land of Israel with the intention of bad counsel." (Ib., ib. 27) And they told him and said we came unto the land whither thou didst send us and truly doth it flow with milk and honey; and this is its fruit. Howbeit the people that dwelt in the land are fierce. R. Jochanan in the name of R. Maier said: "Every calumny in which no true facts are said in its inception has no support [by the audience] in its end [when the real calumny is told]." (Ib., ib. 30) And Caleb stilled the people toward Moses. Said Raba: "He stilled them with his words, for he saw when Joshua was about to speak that they said to him, 'Is this mutilated head [childless] going to speak?" Caleb then said to himself: "If I will begin to speak now, they will also start with something else against me and thus they will stop me from speaking. I shall first bring them to order and then I will speak to them." He then said to them: "Is this the only thing that [Moses] the son of Amron, did to us?" The audience thought that he was going to speak in an accusatory towards Moses, whereupon they all remained silent. He then said to them: "Behold, he has taken us out of Egypt, he split for us the Red Sea, he brought down for us the Manna. Why, if he should say to us, 'Make ladders to ascend Heaven,' should we not listen to Him?" — (Ib.) We can easily go up and take possession of it; for we are well able to overcome it. But the men who had gone up with him said: We are not able to go up against the people; for, they are stronger than we. Said R. Chanina b. Pappa: "A great thing did the spies say in that moment, for they are stronger mimenu. Do not explain the word Mi-me-nu, than we, but explain the word Mimenu, than He himself, even the owner [God] cannot take out His own things from there,"
(Ib., ib., ib.) It is a land that consumeth its inhabitants. Said Raba: "The Holy One, praised be He, said: 'I thought that it is for a good purpose, but they took it for a bad purpose;' i.e., I took it for a good purpose for wherever the spies came it happened that the conspicuous men of that place died, so that the inhabintants should become confused and not inquire about the visitors [of the spies]." According to others it happened that Job died during that time, and the entire world was busily engaged with his funeral. But, the spies took it as a bad sign and said that it is a land that consumeth its inhabitants. (Ib., ib. 33) And we were in our own eyes as grass-hoppers, and so were we in their eyes. Said R. M'sarsia: "The spies were liars; for granted that it is true what they said, and we were in our eyes as grass-hoppers, but as to and so were we in their eyes, how did they know it?" This assertion may, however, not be so; for when they used to serve a meal to the mourners, [as said above], they did it under a cedar, and when the spies noticed that the meals were to be served they ascended the cedar and would hear them say, "We just saw people on this tree who appear as grass hoppers." [Hence they knew exactly what they said]. (Ib., 14, 1) And all the congregation lifted up their voices, and cried aloud: And the people wept that night. Said Rabba b. b. Chana in the name of R. Jochanan: "That night was the ninth of Ab. The Holy One, praised be He, said: 'They are weeping a groundless cry, I will, however, set this night as a real night of weeping for generations.' " (Ib., ib. 10) But all the congregation said to stone them with stones, when the glory of the Lord appeared in the Tabernacle of the congregation. Said R. Chiya b. Abba: "From this it may be inferred that they took stones and threw them towards Heaven." (Ib., ib. 37) Even these men that had brought up the evil report of the land died by the plague before the Lord. Said Resh Lakish: "From this it may be inferred that they died a disgraceful death." R. Chanina b. Papa said that R. Shila of the village Tarmarta lectured. "It is to be inferred from the above passage, that their tongues were prolonged so as to reach down to their navels, and worms crawled out from their tongues entering their navels, and again from their navels, they crawled into their tongues." R. Nachman b. Isaac said: "They died of croup."
As soon as the last man of Israel ascended from the Jordan, the water of the Jordan returned to its place, as it is said (Josh. 4, 18) And it came to pass, when the priests that bore the ark of the covenant of the Lord came up out of the midst of the Jordan as soon as the soles of the priest's feet were drawn up unto the dry ground, that the waters of the Jordan returned unto their place, and flowed over all its banks, as aforetime. It is thus found that the ark and the priest, its bearer, was on one side of the Jordan and Israel was on the other side of the Jordan, hence the ark carried its own bearers and crossed the Jordan, as it is said (Ib., ib. 11) And it came to pass, when all the people had finished passing over the Jordan, that the ark of the Lord passed over it with the priests in the presence of the people. Concerning this it happened that Uzzah was punished, as it is said (II Sam. 6, 6) And when they came to the threshing floor of Nachon, Uzzah put forth his hand to the ark of God and took hold of it; for the oxen shook it. Thereupon the Holy One, praised be He, said unto Uzzah: "The Holy Ark carries its own bearers, how much the more could it carry itself!" Therefore (Ib., ib. 7)
And the anger of the Lord was kindled against Uzzah: And God smote him there for the error [Shol]. R. Jochanan and R. Elazar differ in explaining the above passage; one said that the word Shol means, for his error, while the other said that it means he performed his own duties, which were not befitting. (Ib., ib., ib.) And he died there, by the Ark of God. Said R. Jochanan: "Uzzah will inherit the world to come, for it is said, by the Ark of God; i.e., just as the ark of God endures forever so will Uzzah also inherit the world to come [and will endure forever]." (Ib., ib. 8) And it was grievous to David, because the Lord had suddenly taken away Uzzah. Said R. Elazar: "David's complexion turned black like a cake [baked upon ashes]." According to your opinion then wherever it is written, Vayichar [and it grieved], does it also mean that his face was turned, like above? In this case it is written, Aph (the anger) but in other places the word Aph is not used.
Raba expounds: "Why was David punished [that Uzza died, on account of him]? Because he called the words of the Torah songs, as it is said (Ps. 119, 54) Songs have Thy statutes been unto me, in the house of my pilgrimages:" The Holy One, praised be He, then said to him: "The words of the Torah, concerning which it is written (Pr. 23, 5) When thou lettest merely thy eyes fly over it, it is no more, art thou calling it songs? I shall therefore, cause you to stumble over a thing which is known even to the school-children; as it is said (Num. 7, 9) But unto the sons of Kahath he gave none, because the service of the holy things belonged unto them; they bore it upon their shoulders, and he brings a wagon to carry it.
(I. Sam. 6, 19) And He smote among the, men of Belh'Shemesh. Because they looked unto the ark of the Lord, were they smitten? R. Abahu and R. Elazar both explained the above passage; one said that it means "They were performing their harvest work and at the same time bowing themselves before the Holy ark, [and therefore they were smitten.]" But the other one said: "It is because they uttered unbecoming words (Ib. b). They said: 'Who caused you the excitement, [that Thou hast not saved Thyself] and who appeased Thee now, [that you became compromised?'" (Ib., ib., ib.) And He smote among the people seventy men and fifty thousand men. R. Abahu and R. Elazar both explained the passage, one said that this means: "He smote seventy men, each of whom was equal to fifty thousand;" and the other one said that this means: "He smote fifty thousand men, every one of whom was equal to seventy Sanhedrin."
(II Sam. 6, 13) And it happened that, when the bearers of the ark of the Lord had progressed six paces, he sacrificed an ox and a failing, and again it is written concerning the same (I Chr. 15, 26) That they offered seven bullocks and seven rams. How are both passages to be reconciled? Saul R. Papa b. Samuel: "On each and every pace, they slaughtered an ox and a fatling and on every six paces they sacrificed seven oxen and seven fatlings." "Whereupon R. Chisda said to him: "According to this then the entire land of Israel must have been turned into a sacrificing altars?" R. Chisda therefore said: "This means that on every six rounds of six paces they sacrificed seven bullocks and seven rams." It is written (Ib. 13, 9) The threshing floor of Kidon, and again it is written concerning the same (II Sam. 6, 6) The threshing floor of Nachon. How are both of these names to be reconciled? Said R. Jochanan: "In the beginning it was called Kidom (a spear) and finally [after it had been kept in the house of Obod Edom], it was called Nachon [preparing place, for that place prepared the ark to be taken over into the tabernacle which David constructed for it].
Thus it is to be found that there were three kinds of stones, one was that which Moses erected on this side of the Jordan, as it is said (Deut. 1, 5) And this side of the Jordan, in the land of Moab, began Moses to explain this law and it is said further, (Ib. 27, 8) And thou shalt write upon the stones all the words of Ba'er [to explain], and we infer through analogy applying the similar word Ba'er used in both places. Another kind of stone was that which Joshua set up in the Jordan, as it is said (Josh. 4, 9) Twelve stones also did Joshua set up in the midst of the Jordan; and the third are the stones which Joshua set up in Gilgal, as it is said (Ib., ib., 20) And those twelve stones, which they had taken out of the Jordan, did Joshua set up in Gilgal.
Our Rabbis were taught: How did the Israelites write the Torah? R. Juda said: "Upon stones did they describe it as it is said (Deut. 27, 8) And thou shalt write upon the stone all the words of the Torah, and afterwards it was covered with plaster." R. Simon then said to him: "According to your opinion how were then the nations able to study the Torah from the stones?" Whereupon he replied: "The Holy One, praised be He, gave the nations exceptional wisdom so that they sent their representatives who removed the plaster from the stones and copied the Torah from it. In that moment, the nation's decree was issued in punishment for their not having studied the Torah." R. Simon said: "The Torah was written upon plaster, and below it is inscribed (Ib. 20, 18) hi order that they may not teach you to do in accordance with all their abominations. From this it may be inferred that if the nations will repent, they are to be accepted." Raba b. R. Shila said: "What is the reason of R. Simon's theory [that it was written upon plaster]? Because it is written (Is. 33, 12) And the people shall be burnt as lime; i.e., on account of the Torah which was written on lime." But R. Juda will explain that this means, just as there is no remedy for lime, except fire, so also will there be no salvation [with those nations who do not adhere to the Torah], except burning. In accordance with whom will the following Baraitha agree? (Deut. 49, 10) And thou takest captives of them. This includes also the Canaanites residing outside the land of Israel, who if desirous to return in repentance that they should be accepted. (Fol. 36) The above Baraitha is in accordance with the opinion of R. Simon.
Come and see how many miracles were wrought on that day! — Israel crossed the Jordan, came to Mt. Gerizem and Mt. Ebal, which is a distance of more than sixty miles; no creature of the world could stand against them [Israel], and whoever did stand against them, became ill immediately, as it is said (Ex. 23, 27) My terror will I send before thee, and will discomfit all the people to whom thou shall come, and I will make all thine enemies turn their backs unto thee, and again it is said (Ib. 15, 16) Terror and dread falleth upon them; by the greatness of Thine arm they are as still as a stone: till Thy people pass over, O Lord, this refers to the first entrance into the land of Israel; Till these people pass over, which Thou hast purchased, this refers to the second entrance into the land of Israel. Hence it may be inferred that Israel deserved that a miracle should be wrought for them, in the second entrance [during the days of Ezra], just as it happened during the first entrance; however, Israel's sin prevented the fulfillment of this. Afterwards they brought [on that very same day] stones and erected an altar, covered it with plaster and inscribed upon it the entire Torah in seventy languages, as it is said (Deut. 27, 8) Very plainly. They then offered burnt and peaceofferings, afterwards they ate, drank and rejoiced. They then pronounced the blessings [facing Mt. Gerizim] and the curses [facing Mt. Ebal] and they packed up the stones and spent their night in Gilgal, as it is said (Jos. 4, 3) And ye shall carry them over with you, and leave them in the lodging place. One may assume that they should be carried to each and every lodging place; it is therefore said (Ib.) Where ye will lodge this night, and again it is written (Ib.) And those twelve stones, which they had taken out of the Jordan did Joshua set up in Gilgal. We are taught in a Baraitha: The hornet did not cross the Jordan with Israel. Is this so? Behold it is written (Ex. 23, 29) I will send the hornet before thee, and it shall drive out, [hence it did pass the Jordan]? Said Resh Lakish: "It remained on the banks of the Jordan and from there threw its poison which blinded their eyes and rendered them impotent, as it is said (Amos 2, 9) Yet have I destroyed the Ammorite from before them, whose height was like the height of cedars, and who was strong as the oaks; yet I destroyed his fruit from above and his roots from beneath." R. Papa said: "There were two kinds of hornets, one mentioned by Moses and the other by Joshua. The one mentioned by Moses did not pass the Jordan, but the one mentioned by Joshua did pass the Jordan." [Hence the above contradiction is explained].
(Fol. 33) MISHNAH: Six tribes ascended Mt. Gerizim and six tribes ascended Mt. Ebal. The priests and the Levites together with the Holy Ark stood below the Mountain, in the space between the two mountains. The Holy Ark was surrounded by the priests, while the priests in return were surrounded by Levites, and all Israel, its elders, officers and judges stood on both sides of the ark opposite the priests and Levites, as it is said (Josh. 8, 33) And all Israel and their ciders, and the officers, and the judges, stood on this side and on that side of the Ark, opposite the priests, Levites, etc. The Levites then turned their faces towards Mt. Gerizim and began the blessings. Blessed be the man who does not make a graven or molten image, the abomination of the Lord. Whereupon both sides answered: Amen. The Levites then turned their faces towards Mt. Ebal and began the curses (Deut. 27, 15) Cursed be the man who maketh a graven or molten image. Whereupon both sides answered. Amen. This procedure continued until the Levites concluded the entire chapter of the blessings and curses, after which they brought stones, erected an altar, lined it with lime and wrote upon it the entire Torah in seventy languages, as it is written (Ib., ib. 7) very plainly. Then they took the stones, brought them and spent the night in their places.
(Fol. 36) GEMARA: How is the word (Josh. 8, 33) V'hachetzyo (and the other half of them) to be explained? Said R. Cahana: "This means that just as they were divided here at Mts. Gerizim and Ebal so were they also divided in the same manner upon the stones of the Ephod. An objection was raised from the following Baraitha: Two precious stones were fixed upon the shoulders of the High-priest, one stone on one shoulder and the other stone on the other shoulder. The names of the twelve tribes were inscribed, thereon, six on one stones and six on the other stone, as it is said (Ex. 28, 10) Six of the names on one stone and the remaining six names on the other stone, according to their birth. This means that the second stone was according to their birth, but the first stone was not according to their birth, because Juda preceded the others. Fifty letters were there altogether, of them twenty-five were on one stone and twenty-five on the other. R. Chanina b. Gamliel says (Ib. b) "They were placed upon the Ephod not in accordance with their division mentioned (Num. 1, 5), but they were placed in an Ephod in accordance with their division mentioned in (Ex. 1, 1-5). How so? The children of Leah were placed in accordance with their age. Then came the children of Rachel, one on one stone, and the other on the other stone. The children of the hand-maids were placed in the middle. As to the question how can the passage, According In their order of birth, be upheld? We must explain it that it was inscribed with the names as they were called by their father and not with the names they were called by Moses — Reuben but not Reubeni, Shimon but not Shimoni, Dan but not Dani, Gad but not 'Gadi.' Hence this will refute the above statement of R. Cahana, [because none of the above opinions is in accordance with the arrangements of the Ephod]. The refutation is indeed sustained. If so, then what is the meaning of V'hachezyo? We are taught in a Baraitha that the half that was placed opposite Mt. Gerizim was more than the half placed opposite Mt. Ebal, for, the Levites were below the hill. On the contrary, since the Levites were below the hill, hence the number of tribes facing Mt. Gerizim was less? We must therefore say; Although the tribe of Levi were below the hill, nevertheless the sons of Joseph were with thim, and completed the amount, as it is said (Josh. 17, 14) And the children of Joseph spoke unto Joshua, saying 'Why hast thou given me, but one lot ... ... ... and Joshua said unto them, if thou art a numerous people, then get up to the wood country, etc. He said to them, "Go and hide yourselves in the forest so that no covetous eye may afflict you." Whereupon they answered him, "We are the descendants of Joseph whom a covetous eye cannot afflict, as it is written (Gen. 29, 22) Joseph is a fruitful bough by a spring, and R. Abahu explains thus: "Do not read Aleh Ayin (by a spring), but read it Ole Ayin (above the covetous eye.'" R. Jose b. Chanina said: "From this it may be inferred that Joseph's children are not subject to the affliction of a covetous eye, (Ib., 48, 16) And let them grow into a multitude in the midst of the earth. This [the word grow used by Jacob which has the derivation of Dog (fish) is to mean that just as the fishes in the sea because of their being covered by water, no eye can afflict them, so also are the children of Joseph not subject to the affliction of a covetous eye." But how do you say above that there were fifty letters in the inscription of the Ephod. Behold there were only fifty letters less one? Said R. Isaac: "The fiftieth letter was used as an extra letter to the name of Joseph, as it is said (Ps. 81, 6) He appointed it in Joseph for a testimony, when he went out over the land of Egypt." R. Nachman b. Isaac raised an objection: "The passage says that it was in accordance with the names of birth, and this is not so." We must therefore say that the extra letter was inserted in the name of Benjamin, which is spelled in the entire Torah with only one Yud, but here in the Ephod, Benjamin, is spelled with two Yuds, as it is written (Ex. 25, 18) But his father called him Benjamin [with two Yuds]. R. Chama b. Bizna said, in the name of R. Simon the pious: "Joseph, who sanctified Heaven's name in secret was rewarded with only one additional letter of the name of the Holy One, praised be He, but Juda, who sanctified Heaven's name publicly was rewarded so that his entire name was equal to that of the Holy One, praised be He." What happened with Joseph? as written (Gen. 39, 11). And it came to pass on a certain day ... ... ... We are taught in a Baraitha, Joseph was destined to produce twelve tribes, just as they were by his father Jacob, as it is said (Gen. 37, 2) These are the generations of Jacob, Joseph, however, they were produced through his brother, Benjamin. They were nevertheless called after the name of Joseph, as it is said (Ib. 46, 21) And the sons of Benjamin, Bela, Mecher, Ashbel, Gera, Na'aman, Achi, V'rosh, Muppim, Chuppim and Ard; i.e., Bela because Joseph was swallowed (lost) among the other nations; Mechcr, because he was the first born of his mother; Ashbel, because he was captured with the consent of God; Gera, because he lived in inns (having no settled home); Na'aman because he was very sweet Achi V'rosh, because he was my brother and leader; and Chuppim, because he did not see my wedding canopy nor did I see his; and Ard, according to some because he was driven among idolatrous nations, and according to others because his face was like a rose.
(Ib. b) R. Chiya b. Aba said in the name of R. Jochanan, "When Pharaoh said unto Joseph, (Gen. 41, 44) But without thee, shall no man lift up his hand or his foot, his astrologers said to him: 'What, shall a slave, bought for twenty pieces of silver, rule over us?' Whereupon he replied: 'But I find him endowed with kingly qualities.' 'If that is the case,' they answered, 'he must know seventy languages." He said to them, "If so, I will examine him tomorrow." At night Gabriel came and began instructing him in seventy languages. But, he was not able to grasp it until one letter used in the name of the Holy One, praised be He, was added to his name, as it is said (Ps. 81, 6) He appointed it in Joseph, as a testimony, when he went out over the land of Egypt; in the language of one I had not known, did I hear. On the following morning Joseph answered Pharaoh in whatever language he spoke to him. Later, Joseph started speaking Hebrew, but Pharaoh did not understand what he was speaking about. What is this?' Pharaoh asked of Joseph. Whereupon the latter answered: 'This is the Hebrew language.' 'If so,' said Pharaoh, 'teach me this language.' Joseph did so but Pharaoh could not be instructed in it and he said to Joseph: 'Swear unto me that you will not reveal unto anyone that I do not know this language.' Joseph did swear unto him. At Jacob's death when Joseph said unto Pharaoh, (Gen. 50, 5) My father made me swear. Pharaoh said to him: 'Go and apply for a release of your oath.' Joseph then said to him: 'I shall then at the same time ask for a release for the oath I made to you.' And although Pharaoh did not like it, nevertheless he said to him (Ib., ib. 6) Go up and bury thy father as he has made thee swear."
What was the action with which Juda sancitified the Holy Name? We are taught: that R. Maier would say: "When Israel stood on the banks of the Red Sea, [ready to cross it] the tribes quarreled with one another, one said: 'I will go first in the sea,' and another said: 'I will go first in the Red Sea.' Whereupon (Fol. 36) The tribe of Benjamin went first into the Sea, as it is said (Ps. 68, 28) There Benjamin, the youngest leadeth them on. Do not read Rodem (leadeth them on), but read it Rad' yam, (entered the sea). Then the princes of Juda commenced to fight them, as it is said (Ib.) The princes of Juda quarrelled with them. Therefore, was Benjamin, the righteous, rewarded that he became the host of the Shechina, as it is said (Deut. 33, 12) And between his shoulders will He dwell" R. Juda then said to him: "The fact was not so but, as follows, one tribe said: 'I do not want to enter the Red Sea first;' and another one said: 'I do not want to enter the Red Sea first.' However, Nachshon, the son of Aminadab, jumped into the Red Sea first, as it is said (Hos. 12, 1) With lies hath Ephraim encompassed me about, and with deceit the house of Israel; but Juda yet ruleth with God and is faithful to the Holy One. Concerning him it is expressed in the Scriptures, (Ps. 69, 2) Save me, O God! for the waters are come even to threaten my life… Let not the flood of water overflow me and let not the deep swallow me up, and let not the pit close its mouth upon me. At that moment Moses was prolonging in prayer, whereupon the Holy One, praised be He, said to him: 'My beloved ones are in the sea and thou art standing before me.' Moses said: 'Sovereign of the Universe, what shall I do?' He said to him: (Ex. 14, 15) Speak unto the children of Israel that they go forward and lift thou up thy rod, and stretch out thy hand over the sea, and divide it, etc. Therefore was Juda rewarded that he became the ruler over Israel, as it is said (Ps. 114, 2) Juda became his sanctuary, Israel his domination. Because the sea beheld it and fled:'
We are taught in a Baraitha that R. Eliezer b. Jacob says: "It is impossible to say that the tribe of Levites was standing below the mountain, for there is another passage which states that they (the Levites) were upon the mountain; and again it is impossible to say that they were upon the mountain, since there is another passage which asserts that they were standing below the mountain. How are both facts possible? We must therefore say that the elders of the priesthood and of the Levites were below the mountain, but the rest [the younger element of it] were upon the mountain." R. Joshua says: "This means, whoever was capable of doing Levitical services [between thirty and fifty years] were below the mountain, but the rest were upon the mountain." Rabbi, however, says: "Both, the Israelites and the Levites stood below the mountain. Turning their faces towards Mt. Gerizim, they began with the blessings. Afterwards [they turned their faces] towards Mt. Ebal, and began the curses, and the word Al used in the text (Deut. 27, 13) does not mean upon, but nearby." You maintain that the word Al means nearby, perhaps it means upon? But since we find another passage (Ex. 40, 3) And thou shall separate the ark with the veil, where the word, Al is used, for nearby, hence here also does the word Al mean nearby.
"Turning their faces towards Mt. Gerizim, they began with the blessings." Our Rabbis were taught: Blessed be, was pronounced on [Mt. Gerizim] in general, and Blessed be, was specified on each and every commandment; Cursed be, was pronounced on [Mt. Ebal] in general and Cursed be, was pronounced specifically. A general curse and a specific curse to be affected upon the obligations of study, of teaching others of observing and performing real deeds. Thus it numbers four. (Ib. b) These four obligations, each one backed by the four, [general blessing and specific blessings, general curse and specific curse], will make sixteen. In the same manner, the instructions were given on Mt. Sinai and also at the plains of Moab, as it is said (Deut, 28, 69) These are the words of the covenant which the Lord commanded Moses, etc., and again it is written (Ib. 29, 8) Keep ye therefore the words of this covenant, and do them, etc. Hence the number of covenants made on each and every covenant amounts to forty-eight, [three times sixteen."] R. Simon excludes Mt. Gerizim and Ebal and substitutes the tabernacle which was erected in the wilderness. They differ in the same opinions as the Tannaim of the following Baraitha do." For we are taught that R. Ishmael says, "General rules were pronounced at Mt. Sinai, but specifications were made in the tabernacle." R. Akiba, however, says: "Both the general and specific rules were pronounced at Mt. Sinai, and at the tabernacle they were merely repeated, while the third time they were repeated at the plains of Mo'ab, and there is no commandment mentioned in the Torah, which is not strengthened by forty-eight covenants." R. Simon b. Juda of the village Akku, says in the name of R. Simon: "There is not a commandment mentioned in the Torah which is not secured by forty-eight covenants with a guarantee of six hundred and three thousand, five hundred and fifty, [backed by the entire nation of Israel of that time."] Whereupon Rabbi remarked: "According to the opinion of R. Simon b. Juda, of the village Akku, who quoted R. Simon; that there is no commandment mentioned in the Torah which is not strengthened by forty-eight covenants guaranteed by six hundred three thousand, five hundred and fifty, it is to be seen that every Israelite had a covenant of six hundred and three thousand, five hundred and fifty." What is the difference between the opinions of Rabbi and R. Simon b. Juda? The difference consists in the guarantees, that each Jew [according to the statement of Rabbi] is a guarantee to his associate.
R. Juda b. Nachmeni the interpreter of R. Simon b. Lakish, lectured: "The entire chapter mentioned at Mt. Gerizim was said concerning none else than adulterers, as it is said (Deut. 27, 15) Cursed be the man who maketh a graven or molten image, the abomination of the Lord, etc. Is this possible that one who makes a graven or molten image should merely be punished with a curse? We must therefore say that this refers to one who begot an unlawful child who went among the heathens, to serve idols. Whereupon the Holy One, praised be He, said: 'Cursed be the father and mother of this man who have caused him to do that.'"
(Fol. 38b) R. Joshua b. Levi said: "Whence do we learn that the Holy One, praised be He, is anxious to hear the blessings of the priests? It is said (Num. 6, 27) And they shall put My name upon the children of Israel and I will bless them." R. Joshua b. Levi said further: "Whence do we learn that every priest who blesses Israel will in return be blessed, and the priest who does not bless Israel will in return not be blessed? It is said, (Gen. 12, 3) And I will bless those that bless thee."
R. Joshua b. Levi said also: "A cup of blessing should not be given except to one who has a gracious eye, as it is said (Pr. 22, 9) A man of benevolent eye will indeed be blessed; for he giveth of his bread to the poor. Do not read Yevoroch (be blessed), but read it Yevaroch (should recite the blessing)." R. Joshua b. Levi said also: "Whence do we know that even the fowls of heaven recognize one of an ungracious eye [and refuse to partake of his food?] It is said (Ib. 1, 17) For in vain is the net spread out before the eyes of every winged bird." R. Joshua b. Levi said further: "Whoever enjoys things of one of a malevolent eye, transgresses a negative commandment, of the following passage (Ib. 23, 6) Eat not the bread of a man with an evil eye… . for as though there were a division in his soul, so doth he act, etc." R. Nachman b. Isaac said: "Such a man transgresses two negative commandments, for it is said, Do not eat, and do not desire." R. Joshua b. Levi said further: "The breaking of the neck of a heifer [mentioned Deut. 21, 4] is for none else than for a malignant eye, as it is said [Ib., ib. 7) And they [the elders of the court] shall commance and say, 'Our hands have not shed this blood and our eyes have not seen it.' Is it possible to think that the elders of the court are murderers? We must therefore say that they mean by it that he did not come to us, and we sent him away, nor did we see him and we left him; i.e., he did not come to us and we sent him away without provision, nor did we see him and left him without an escort."
(Fol. 39) Raba b. R. Huna said: "As soon as the scrolls are opened [in the synagogue to read the portion of the week], it is prohibited to speak even in Halacha, as it is said (Meh. 8, 5) And as he opened it, all the people became Amadu, and the word Amadu means silent, as it is said (Job. 32, 16) And should I wait longer, because they cannot speak, (Amadu) they stand still." R. Zera said: "We may infer that Amadu means silent from here (Neh. 8, 3) And the ears of the people were directed unto the book of the Law."
The disciples of R. Elazar b. Shamua asked the latter: "Why are you blessed to live so long?" He said to them: "Never in my life did I use the congregation as a short cut in my walk; I never stepped over the heads of the holy people, and I never raised my hand to pronounce the priestly blessing without having first recited a benediction." "What is the benediction?" Said R. Zera in the name of R. Chisda, "Who has sanctified us with the sanctification of Aaron, etc." When he starts walking to the altar to pronounce the sanctification what should the priest say? May it be the will of the God our Lord, etc.
R. Abahu said: "At first I used to think that I am a humble man, but since I met R. Abba of Akku, who would explain to the audience certain things in one way and his interpreter would explain them in another way, and yet he would not become angry, I said to myself that I am not a modest man." What was the modesty of R. Abahu? The wife of his interpreter said to R. Abahu's wife: "My husband does not need thine and the reason why he takes instructions from him is merely because it is the honor of the Sovereignty." The wife of R. Abahu then went and told that to her husband, whereupon he said to her: "What is the difference to you, both from him and me the Holy One is receiving praises." And again it happened that the Rabbis voted to appoint R. Abahu as the chief of the college, but when he saw R. Abba of Akku, who was badly treated by his debtors, R. Abahu then said to his friends: "You have a better teacher," [pointing to R. Abba].
R. Abahu and R. Chiya b. Abba happened to meet in a certain place. R. Chiya b. Abba lectured concerning Halacha (traditions), while R. Abahu lectured on Agada (legends). The consequence was that the audience left R. Chiya b. Abba [and came to hear] the legends of R. Abahu. This caused the former to feel indignant. Whereupon R. Abahu said to the audience: "I shall give you a parable. This may be likened unto two men who entered a town, one sold precious stones and pearls while the other was a huckster. Who was the busiest? Surely the huckster has more customers." Heretofore R. Chiya b. Abba would escort R. Abahu as far as the door of the latter's inn, because of his being honored by the Emperor, but on that day [when the above happened], R. Abahu in return escorted R. Chiya b. Abba up to his inn, and nevertheless this did not seem to relieve the latter's feelings.
R. Isaac said: "Always shall you fear (respect) a congregation, for the priests [while reciting their benediction] stand with their faces towards their congregation and with their backs towards the Shechina (the ark)." R. Nachman said: "We may infer the above from the following (I Chr. 28, 2) Then arose King David upon his feet, and said, 'Hear me, my brethren and my people.' If my brethren why then people, and if they are my people then why my brethren? Thus said David to Israel: 'If you will listen to me, then you are my brethren, but if not then you are my people, and I will chastise you with a staff.'"
(Ib. b) Our Rabbis were taught: Whence do we learn that Amen should not be pronounced in the Temple? It is said (Neh. 9, 5) Arise! bless ye the Lord my God from eternity to eternity. And whence do we learn that upon each and every blessing, the word Tehillah [exalt] is used? It is said there. Which is exalted upon all blessing and praise, i.e., upon every blessing give praise, [Tehillah].
(Fol. 41) MISHNAH: How was the chapter dealing with a king to be read on the eve following the first day of Tabernacles? On the eighth year, immediately after the closing of the seventh, a wooden stand would be erected in the sanctuary, whereupon the king would sit, as it is said (Deut. 31, 10) At the end of every seven years, at the fixed time of the year of release, on the feast of Tabernacles, etc. The officer of the congregation would take a Holy Scroll and hand it over to the chief of the congregation, then the chief in return would hand it over to the associate priest, the associate-priest would give it to the High-priest and the High-priest in return would give it to the king and the king would accept it while standing, and sit down afterwards and read [the chapter concerning Kings]. King Agrippa was accustomed to accept it while standing and would also read it while standing, and the Rabbis praised him for this act, and when he would reach the passage (Deut. 17, 15) Thou mayest not set over thee a stranger who is not thy brother, tears would roll down from his eyes. The Rabbis then said: "Do not be afraid. King Agrippa, thou art our brother, thou art our brother." Then he would read from the beginning of Deut. [up to Chapter 6, 4].
(Ib. b) "And when he reached the passage, Thou mayest not," etc. We are taught in the name of R. Nathan: "At that moment when the sages tried to pacify King Agrippa, Israel deserved a punishment, because they flattered King Agrippa." R. Simon b. Chalafta said: "Since the above flattery had taken place, justice became perverted and man's actions became corrupt, so that no man can say to his associate, 'My deeds are better than yours.'" R. Juda b. Ma'araba, and according to others R. Simon b. Pazzi said: "One is permitted to flatter the wicked in this world as it is said (Is. 32, 5) The vile person shall be no more called liberal nor the churl said to be noble. This refers to the future world, hence in this world one is permitted to do so." R. Simon b. Lakish said: "The above may be inferred from the following (Gen. 33, 10) It is as though I had seen the face of an angel, and because thou hast received me kindly." This will differ with R. Levi's statement, for R. Levi said: "Unto what may the incident of Jacob and Esau be likened? Unto a man who invited his friend to a banquet. The guest being aware that the host desired to kill him [was afraid that poison might be in the food] passed a remark that the dish tastes like the dish he eats in the Royal house. His enemy said to himself: 'Since he is known to the Royal family, I am afraid to kill him.' In like manner was it with Jacob, when he mentioned the face of an Angel, it was for the purpose of frightening Esau he should not kill him."
R. Elazar said: "Any man who possesses the power of flattery causes wrath to be brought upon the world, as it is said (Job. 36, 13) But the hypocrites in heart lay up *** (Page 250) ger. Not only this but even his prayers will not be accepted, as it is said (Ib.) They cry not for help when He chastiseth them." R. Elazar said further: "Every man who possesses the power of flattery, will be cursed even by the embryos, as it is said (Prov. 24, 24) He that sayeth unto the wicked: 'thou art righteous,' people shall curse him, nations shall execrate him, and the word Kob means curse, as it is said (Num. 23, 8) How shall I denounce (Akob) whom God has not denounced, and the word nations (l'umim) refers to embryos, as it is said (Gen. 25, 23) And one people [Ul'om] shall be stronger than the other people, [referring to the embryos of Jacob and Isaac]." R. Elazar said further: "Every man who possesses the habit of flattery will fall in Gehenna, as it is said (Is. 5, 20) Woe unto those who say of the evil, it is good, and of the good it is evil; that put darkness for light, and light for darkness; that put bitter for sweet and sweet for bitter. What is written later? Therefore as the tongue of five devoureth the stubble, and as the chaff is consumed in the flames; so their root shall be as rottenness, and their blossom shall go up as dust." R. Elazar said further: "Whoever flatters the wicked will at the end fall into his hand; and if he does not fall into his hand he will fall into the hand of his son: and if he does not fall into the hand of his son he will fall into the hand of his grandson, as it is said (Jer. 28, 5) Then Jeremiah the Prophet, said unto the Prophet Hanminh… . Amen, may the Lord do so: May the Lord fulfill thy words, etc. And after this, (Fol. 42) it is written (Ib. 37, 13) But as he was in the gate of Benjamin, there was a captain of the guardsmen whose name was Yeriyah, the son of Shelemyah, the son of Channniah; and he took hold of the prophet, Jeremiah, etc., and again it is written. And Yeriyah seized Jeremiah and brought him to the princes." R. Elazar said further: "Every congregation where hypocrisy pevails will in the end be exiled; as it is written (Job. 15, 34) For the assembly of hypocrites shall be desolate [Galmud], and again it is written (Is. 49, 21) Thou shah say in thy heart: 'Who has begotten me these, seeing I have been bereaved of my children, and am solitary Galmuda], an exile and wandering to and fro? Behold, I was left entirely alone; these, where were they?' "
R. Chisda said in the name of Jeremiah b. Abba: "There are four classes that will not deserve to receive the Divine presence: the class of scorners, the class of liars, the class of hypocrites and the class of talebearers. The class of scorners, as it is written (Hos. 7, 5) The king joineth his hand with scorners; the class of liars, as it is written (Ps. 101, 7) He that speaketh false-hood shall not succeed before My eyes: the class of hypocrites, as it is written (Job. 13, 16) For a hypocrite cannot come before Him: the class of tale-bearers, as it is written (Ps. 5, 5) For thou art not a God that hath pleasure in wickedness; evil cannot abide with Thee.