(Fol. 69) The priestly garments are not permitted to be worn in the country at large, but they may be worn in the Temple, whether during service or not, because it is permitted to derive benefit from priestly garments. And in the country at large, you say, their use is prohibited? Behold, we are taught in a Baraitha: The twenty-fifth of Tebeth is called the day of Mount Gerizzim, on which no eulogy is allowed, because on that day the Samaritans petitioned Alexander of Macedon to have our Temple destroyed, and he permitted them to do it. What did [the High-priest] Simon the Just do when he was informed of it? He dressed and wrapped himself with the priestly garments and, accompanied by the respectable men of Jerusalem, with torches in their hands, they kept walking, one party towards, and the other away from, Jerusalem, until dawn. At dawn, Alexander of Macedon perceived the Jews. He asked: "Who are these men?" And the Samaritans told him: "They are the Jews, who have rebelled against thee." As they reached the town Antipatris, the sun had risen, and they faced each other. As soon as Alexander saw R. Simon the Just, he descended from his chariot and bowed to Simon the Just. They said to him: "Such a great king as thou art dost bow thyself to that Jew?" "His image," he replied, "I saw aglistening before me, whenever I gained a victory." He asked the Jews: "Why did you come?" They replied: "Is it possible that the Temple wherein we pray for thee and for thy empire not to be destroyed, should, through misleading petitions, be allowed to be destroyed by these idolators?" "Who are those idolators," inquired the king. They replied: "These Samaritans who stand near thee." "I deliver them into your hands," was his reply; "treat them as you please." They were soon dragged as far as Mount Gerizzim, when the latter [mount] was destroyed in the same manner in which they had intended to destroy our Temple. This day was made a festival. Hence we see that Simeon the Just went outside the sanctuary in his priestly garments. If you wish, I should say, not the real priestly garments were meant, but they were fit to be priestly garments; and if you wish, I should say, this was in a case of urgency, as it is written (Ps. 119, 126) It is time to act for the Lord; they have violated Thy Law, i.e., when the time comes to act for the Lord, the Torah may [for the nonce] be violated [for His sake].
(Ib. b) Where was the High-priest during the reading of the scrolls? In the Temple court. But R. Eliezer b. Jacob says on the Temple mount, as it is said (Nech. 8, 3) And he read therein in the open place, which is before the water-gate, from daylight until mid-day, before the men and the women, and those that could understand; and the ears of all the people were directed unto the book of law. Whereupon R. Hisda said: "He was then in the women's court [where all could sit]." (Nech. 8, 6) And Ezra blessed the Lord, the great God, and all the people answered 'Amen, Amen,' with the lifting up of their hands; and they bowed their heads, and fell down before the Lord with their faces to the ground. What is meant by Hagadol (the great)? R. Assi said: "He then magnified Him by uttering the Tetragrammaton." R. Gidel said: "By reciting (I Chron. 16, 36) Blessed be the Lord, the God of Israel, from everlasting even unto everlasting." Abaye said to R. Dimi: "Why not say because He was exalted through the utterance of the Tetragrammaton?" "Because," answered R. Dimi, "the Tetragrammaton must not be pronounced outside the Temple [and was therefore not used]." Is that so? Is it not written (Neh. 8, 4) Ezra the expounder stood upon an elevated stand of wood? Whereupon R. Gidel said, [Elevated implies that] he then exalted Him by pronouncing the Tetragrammaton. It was only on that special occasion and no more. (Ib. 9, 4) There stood upon the stairs of the Levites, Joshua, and Buni, Kadmiel, Shebaniya, Boni and Kanami, and they cried with a loud voice unto the Lord. What did they say? R. Juda, and according to others R. Jochanan, said they cried: 'Woe, woe, it is this (the evil inclination) that destroyed the Temple, burnt the Hechal, killed all the just men, and exiled Israel from their land, and still dances among us! Why hast thou given it to us? Is it not in order to give us greater reward for overcoming it? We wish neither this nor the great rewards.' Then a tablet fell down from Heaven, whereon Emeth (Truth) was written. "We infer from this," said R. Chanina, "that the seal of the Holy One, praised be He! is Truth." They fasted three days and three nights, and then he (the evil inclination) was delivered into their hands. The result was that a flame in the shape of a young lion came out of the Holy of Holies. "Here he is, the evil inclination of idolatry," the prophet called to Israel, as it is said (Zech. 5, 8) This is the wickedness. While they were catching him, a hair was torn out of his mane; he issued a cry which was heard for a distance of four hundred parsas. They said: "If he cries so loudly', what can we do to him? Lest he be pitied in Heaven, what shall we do that his voice be not heard?" They were then advised by the Prophet to throw him into a leaden boiler, as lead absorbs (deadens) sound. They put him into a leaden boiler, which they covered with a leaden lid, as it is said (Ib.) And he said, this is the wickedness. And he cast it into the midst of the ephah, and he cast the weighty lead cover upon the mouth thereof. They then said: "Since it is a moment so favorable (to Heaven), let us pray against sensual desire." So they prayed, and it was delivered to them. The prophet said to them: "Take heed. If ye kill this spirit, the entire world will be destroyed." They kept him imprisoned three days. In all Palestine they sought for a sick person an egg laid on that day, but it could not be found. They said among themselves: "What shall we do? If we kill him. the world will be destroyed. Shall we pray for a part [that sensual desire should exist only in legal cases]? We have a tradition that things are not given by halves from Heaven." So they rendered him blind in both of his eyes, and left him. The good result was, that since then he does not excite desire toward relatives.
In Palestine this is what they learned: R. Gidel said in the name of Rab: "Great implies that he (Ezra) used the Tetragrammaton." R. Mathna said: "It means that he said, Our God, the great, the mighty, and the terrible," and R. Mathna's statement is in accord with R. Joshua b. Levi, who said: "Why were they called the men of the Great Assembly? Because they restored the old crown to its original influence. What does this refer to? Moses had said (Deut. 10, 17) God, the great, the mighty, and the terrible. Then came Jeremiah and said: 'The idolaters are dancing in His Temple. Where is His terribleness?' So he omitted terrible. Then came Daniel, who said: 'The idolaters enslaved His children. Where is His might?' So he omitted mighty. Then came the men of the Great Assembly, and said: 'On the contrary, this is His might, and this His terribleness: His might because of his patience toward the wicked; and this His terribleness, for had not men felt His terror, how could such a small people [as Israel] have been kept alive among so many idol-worshipping peoples?' " [Therefore they again introduced the phrase, the God, the great, the terrible, and the mighty.'] But the Rabbis (Jeremiah and Daniel), how could they rely upon their own authority to abolish what Moses had established? "Because," said R. Elazar, "they knew the Holy One, praised be He! loves Truth. So they did not wish to lie to Him, to tell Him what they did not think."
(Fol. 71) I will walk before the Lord in the lands of the living (Ps. 116, 9). R, Juda said: "This refers to the market-places [where food is purchased]." (Prov. 3, 2) For length of days, and years of life, and peace, will they add for thee. Are there then years of life, and years not of life? R. Elazar said: "These refer to the years of man when his circumstances change from bad to good." (Ib. 8, 4:) Unto you, O men, I call. R. Brachiya said: "This refers to scholars, who are weak like women who sit in humbleness and perform feats as men do." R. Brachiya also said: "He who wishes to [be credited as though he would] bring a drink-offering on the altar, should let scholars drink [of his] wine." R. Brachiya said also: "When a man observes that learning ceases from his sons, he should marry a scholar's daughter, for it is said (Job 14, 8-9) If even its root (Ib. b) become old in the earth, and its stock die in the dust, yet through the scent of water will it flourish again, and produce boughs as though it were newly planted."
He used to make a festival for his friends, etc. Our Rabbis have been taught: It happened to one High-priest, who on leaving the Temple had been accompanied by the entire populace, that the people, perceiving Shemaia and Abtalion, left the High-priest alone and accompanied them (Shemaia and Abtalion). Later, Shemaia and Abtalion came to take leave of him. He answered them: "May the children of the heathens go in peace." They replied: "The children of the heathens may go in peace, because they do what Aaron the High-priest did [love peace]; but the children of Aaron may not have peace, because they do not want to do what Aaron did."
(Fol. 72b) R. Jochanan said: "There were three crowns: that of the altar, that of the table and that of the ark. That of the altar (Priesthood) was merited and received by Aaron; that of the table (Royalty), was merited and received by David; that of the ark (Education), is yet to be bestowed, and whoever wishes to obtain it can do so. One might say this is the cheapest one, therefore it is said (Prov. 8, 15) Through me do kings reign." R. Jochanan raised the following contradiction: "It is written Zar (strange), and we read it Zeir (crown); i.e., if one is worthy, the Torah will be as a crown to him; if not, she will become estranged from him." R. Jochanan raised the following contradictory passage: "It is written (Deut. 10, 1) And thou shalt make a wooden ark; and it is written (Ex. 25, 10) And they should make an ark of shittim wood. This is to teach us that a scholar is to be supported by his townspeople." Within and without shalt thou overlay it (the ark). Raba said: "A scholar whose inside does not harmonize with his outside (who is insincere) is no scholar." Abaye and, according to others, Raba b. Ulla, said: "Not only is he no scholar, but he might even be called corrupt, for it is said (Job 15, 16) How much more abominable and corrupt is the man who drinketh wrong-doing like water."
R. Samuel b. Nachman, in the name of R. Jonathan said: "What is the meaning of the passage (Prov. 17, 16) Wherefore is the purchase-money in the hand of a fool to acquire wisdom, seeing he hath no heart; i.e., woe to the scholars who study the Law, and have no fear of Heaven!" R. Janai proclaimed: "Woe to him who has no court, yet makes a gateway for it (who possesseth erudition but no fear of the Lord)." Raba said to his disciples: "I pray you, do not inherit a double Gehenna." R. Joshua b. Levi said: "What is the meaning of the passage (Deut. 4, 44) This is the law which Moses set; i.e., if he is worthy, it acts on him as a medicine of life; if not, it acts on him as a deadly drug." And this is the same that Raba has said: "To the deserving it is a medicine of life; to the undeserving it becomes a deadly drug." R. Samuel b. Nachmani said that R. Jonathan, pointed out the following contradictions: "It is written (Ps. 19, 9) The precepts of the Lord are upright, rejoicing the heart, and (Ib. 18, 31) The word of the Lord is tried (tried and rejoice are not harmonious); i.e., if he is worthy, he is rendered joyous; if not, he is molten to death." Resh Lakish said: "This we may infer from the same passages: If he deserves well, he is steeled for life; if not, he is molten to death." (Ib. 19, 10) The fear of the Lord is pure, enduring forever. R. Nechunia said: "This refers to a man who studies the Law in purity." What is meant by purity? When he first marries, and then studies. (Ib. 8) The testimony of the Lord is sure, making wise the simple. R. Chiya said: "The Torah itself is a trusted witness to testify on behalf of its students as to who practices what he studies and who does not."
(Ib. b) MISHNAH: The High-priest ministers in an eight-piece costume, an ordinary priest in a four-piece costume: a robe and breeches, a mitre and a girdle. To the High-priest are added the breastplate, the ephod, the coat and the tzizt. The Urim and Tunim were inquired of only when he was thus fully attired; even then inquiries were not made for a comman man, but for the king, the chief of the court, or for a person of whom the public is in need.
(Fol. 73) Our Rabbis were taught: How were the Urim and Tumim consulted? The inquirer had his face directed to him (the priest) who was consulted, and the one consulted (the priest) directed himself to the Shechina. The inquirer asks [as it is mentioned (I Sam. 30, 8) ] "Shall I pursue this troop? Will I succeed?" And the priest answers him: "Pursue! So hath the Lord said. Go and thou wilt succeed." R. Juda, however, said: "He need not say, 'So hath God said.' He has only to say, 'Go and thou wilt succeed.' " One must not ask in a loud voice, as it is said (Num. 27, 21) And he shall ask of him (alone). Nor should he keep the question merely in his mind, because it is said. He shall ask of him before the Lord. Hence he should ask as Hannah prayed (I Sam. 1, 13) Now as for Hannah, she spoke in her heart. Two inquiries at a time should not be made, and if one makes two inquiries at a time, only one is answered; the first one, as it is said (Ib. 23, 11-12) Will the men of Ke'ilah surrender me into his hand? Will Saul come down? etc. And the Lord said: He will came down. But you have said only the first question is answered? David asked (Ib. b) them not in the proper order, but he was answered in the proper order. Then, when David realized that he had not asked in the proper order, he repeated the second question: Will the men of Ke'ilah deliver me and my men into the hand of Saul? And he was answered: They will deliver. When, however, two questions must be asked at once [without delay], then the two questions are both answered, as it is said (Ib. 30, 8) Shall I pursue after this troop? Shall I overtake them? And the reply was: Pursue, for thou wilt surely overtake them, and certainly recover. And although the decision of a prophet can be revoked, the decision of the Urim and Tummim cannot be changed, as it is said (Num. 27, 21) The judgment of the Urim. And why were they called Urim and Tumim? Urim, because they illuminate their words; Tumim, because they give a complete answer. One might ask: If so, then why did it not give a complete answer to Israel at Gibath Benjamin? Because the people did not think of asking whether they would be victorious or whether they would be defeated. They were answered, Go, and they were beaten; but later, when they understood how to inquire, they received a complete reply, as it is said (Jud. 20, 28) And Phineas. the son of El'azar, the son of Aaron, stood before it in those day, saying: Shall I yet continue to go out to battle with the children of Benjamin, my brother, or shall I forbear? And the Lord said: Go up, for to-morrow will I deliver him into thy hand. How did the priest receive the reply? R. Jochanan said: "The letters [constituting the reply] became protruded." Resh Lakish said: "The letters [composing the words] came near each other." But the letter Tsade was not there. R. Samuel, son of R. Isaac, said: "The names of Abraham, Yitzshak and Jacob were also written there." But was not the letter Teth missing? The words Shibtei Jeshurun (the tribes of Israel) were likewise there. "Inquiries are not made except for a king," etc. Whence do we deduce this? R. Abahu said: "Scripture says (Num. 27, 21) Before Elazar, the priest shall he stand, and he shall ask of him after the judgment of the Urim before the Lord … he and all the children of Israel with him. He, refers to the king; and all Israel with him, refers to the priest anointed as the chaplain of the army; and all the congregation, refers to the Sanhedrin.