Robinson. Texts and Studies: Contributions To Biblical and Patristic Literature. 1891. Volume 8, Pt. 2.
Robinson. Texts and Studies: Contributions To Biblical and Patristic Literature. 1891. Volume 8, Pt. 2.
Robinson. Texts and Studies: Contributions To Biblical and Patristic Literature. 1891. Volume 8, Pt. 2.
CONTRIBUTIONS TO
337
KIHTKD 15V
VOL. VIII.
v
CAMBRIDGE
AT THK CMVKI!SIT\- I RKSS
1911
CAMBRIDGE UNIVERSITY PRESS
EoiltJOU: FETTEK LANE, E.G.
C. F. CLAY, MANAGER
F. A. BROCKHAUS
lUtp>ig:
BY
\V. A. L. KLMSLIE, M.A.
KKLLOW OK CHIUSl s COLI,E<;K
CAMBRIDGE
AT THE UNIVERSITY PRESS
I M I
TO MY MOTHER
PREFACE
now bears until about 200 A.D. But the decisions- which it
published here for the first time, from the 1511 Pesaro edition
and from the Genizah fragments of the Taylor-Schechter col
lection in Cambridge University Library. The full collation
which I have made from all the chief sources of the text
may be of service for investigating the relation between the
Palestinian and Babylonian recensions of the Mishna.
PREFACE V
of Manchester.
To the Readers and Printers of the Cambridge University
Press I desire to express my gratitude for the unfailing courtesy
and skill \\ith which they have carried out all my wishes.
\\. A. L. ELMSLIK.
CONTENTS
INTRODUCTION ix xxix
i.
2.
The Mishna
history
Literature kindred to the
.........
;
its origin,
Mishna
contents,
;
language, and
Talmud, Baraitha,
ix xix
3. Aboda Zara ;
its subject, contents, spirit, and the
textual material
CHAPTER I 227
Excursus i. On the form DH N =
t|
"
CHAPTER II 28-43
Excursus i. On the deadness of the Idols (D^nD ^fQTD,
II. 3, note) 4243
Excursus 2. On B s reading p^N nvj n^aji (II. 4) .
43
CHAPTER IV 6275
Excursus i. On the worship of Merqolis (IV. i) .
74
Excursus 2. The Jewish attitude towards Sculpture (IV.
5, note) .
7475
CHAPTER V. .
76-89
APPENDIX I. Tertullian,
"
De Idololatria" .
9193
APPENDIX II. The Rabbis mentioned in Aboda Zara 94 1 06
INDEXES 132-136
I
hriiiseht s I Vorterbnch .
Offerings.
Kaut/sch =
Gesenius-Kaut/sch, Hebrew De Idol. -Tertullian, De Idolol-
Tert.,
(irammar (trans, from 26th German
atria.
edition).
Tj = Talmud Jerushalmi.
Krauss= Kraiis^. dricchische nnd l.atein-
/.//// .
Zeitschrijt fur die all testa-
iac/ie Lehnworter itn Talmud, Mid-
mentliche Wissenschaft.
nischy und Tar^nm.
/.eitsclirift der deutst hen mor-
Kniger=KrUger, Abodah Zarah (Tit-
Gcselhchaft.
bingen, 1907).
<>\f. \A-\.
~ lliouii, hiivcr, and Brings : is used to separate variants upon the
Hebrew and English -aim- \\oid 01
phrase.
Vlll LIST OF COMMON ABBREVIATIONS
|
is used to separate variants upon one -
between two words taken from the
word or phrase from those on text denotes that the intervening
another. words of the text are included.
3, 3, by kh, k y by :
by 9 p by q. This system has been followed, except in
:
]>
:
the case of a few familiar words such as Torah, Talmud Terushalmi, Sidon
Kal, ;
to teach," and
esp. "to teach by means of oral repetition" (cp. Aramaic &OH) 1
.
as
contrasted with Mikra, tflpD, "reading in the Written Law,
1
Tin- \\oid \Ii>Ima li:^ aUo been regarded as a feminine form of the noun
8
(cp. Deut. I? by the Church Father-, who translated it by Sfirrtpwra.
), e.g. See-
Miel/iner, IiitivJiittion to Talmud, p. 6; Strack, Einlcitnn^ in d, ii / p. al>nntt, ?.
X INTRODUCTION
i.
is Blessings ").
ii. "Wto
"
iv.
pp^tt
"
law and morality, the affairs of the body, of the soul, and of the
mind. Business, religion, social duties, ritual are all dealt with
in one and the same code 1
."
the schoolmen
"
;
"
1
Abrahams, Short History ofJewish Literature,
INTRODUCTION XI
with B.H., and where it differs from the latter the genesis of the
differences can generally be traced back to an older stage of the
ii.
by itself, introducing a clause, e.g. ^n^TlK "that
j"
for D* 1
is very common in Participles ;
less common with Adjs., e.g. pn? and still less common in nouns,
II. 4 ;
e.g.
fO-tn II. 4, and remark in the names of the Orders of the Mishna
}*pt3 but
1
See the previous footnote ;
and p. xiii, The Regular Verb, (a).
INTRODUCTION xill
see also
^n^pHH IV. 12, note) has been replaced by a
."
1
Berakhoth 5".
B -
t
XVI INTRODUCTION
l
Everything which any student will teach at any
"
multiply/
time was already communicated to Moses on Mt Sinai The 1
."
the great mass of knowledge and opinion, which thus arose, was
retained in the schools for the most part,
perhaps entirely,
without the aid of writing. It was transmitted
by memory
alone, through the process of oral repetition, whence indeed
1
See Schechter, Studies in Judaism [1896], pp. 227, 228.
INTRODUCTION xvii
We now reach the period of the Rabbis who lived in the first
two centuries A.D., and were called the Tannaim ("teachers").
1
It is necessary to understand the usages of these terms Halakha and Haggada.
(a) Halakha is used to denote i. the custom, the norm of
practice, which the .i\\ I
Haggada, denotes the whole or any part of the legal material of the Oral Tradition.
it
All matters of law, ritual, custom are classed as Halakha; v. "The Halakha is with
KaMii means,
/.." /. opinion on the point in question agrees with the view which
"
>
Halakha, and mean> a talc, explanation, homily, well as itoriei and legends
relating
U
io P.iblical and Such topics as astronomy, medicine and
post-Biblical saints. magic,
mysticism and similar subjects, and folk-lore in general, -ada. It thus \>..
.
Supplement
"
exegesis for whereas the latter deal chiefly with the literal
;
sense of the verses (what the Rabbis would call the P e shat," "
3.
l
Aboda Zara
(A) Subject
Aboda Zara,
"
Idolatry,"
is the eighth tractate of the fourth
Order of the Mishna. of the precautions which
It treats
(pp^)
must be exercised by the Jews in dealing with idolaters. The
contents of the tractate are as follows :
Abrahams, Short History of Jewish Literature, pp. 29, 30 and cp. the note
1
>
III. 4.
INTRODUCTION xxiii
5j n, Of houses
adjoining idol-temples. 7, What is to
be reckoned an idol-temple, an altar, an Ashcra ? 8 10,
Rules concerning Asheras.
Chap. IV. I, Of
stone-heaps, beside a Merqolis."
"
Of
2, votive- offerings laid upon a Merqolis statue.
Of property owned by an idol.
3, 4 6, Of the pro
fanation of idols. ( 7, Why God does not destroy idols.)
8 12, Of wine, its preparation and treatment; when
to be reckoned "
libation-wine."
ancient world but also into its commercial and political activities.
Further if we realised more fully the gross immorality of average
lifein those days, we should not be surprised at the sternness
with which the scrupulous Jew sought to keep his monotheism
1
unspotted .
Daghesh Forte they have been kept in the text (e.g. fVrpTl;
but inWinD for B in^nnD).
1
Cp. A.Z. II. i.
INTRODUCTION xxv
). (My collation is
XXVI INTRODUCTION
Codex
Berolin. 569. See Steinschneider, Handschr. der Konigl.
4to."
BibL zu Berlin, 1878, No. 96.) I have collated from the edition
(9) [M] The unique MS. of the entire Talmud, Cod. Hebr.
"
fragment follows :
[G
1
] ;
consists of one leaf, paper, 13-6 by IO 4; there are 19
lines to the page written in oriental square un-
;
characters^
pointed.
Contents: Mishna, end of Eduyot and A.Z. I. I
3.
1 a-e i"
begins N^G? IJPtfE? CIpD p^Dlfc Dtfe (A.Z. I.
6).
I
1
ends T?fc7N% 7N* MttD7tO DH7 T1JPT DT? (Arab, trans,
of I. 8).
2* begins
pmD O IN (II. 5).
[G 4
] ;
consists of one leaf, paper, 22*5 by 14-8 ;
written in
oriental Rabbinic hand, headings in square characters, unpointed.
Contents : Mishna of A.Z. I. 7, 8 (torn), 9, with the Arabic
commentary of Maimonides.
XXVlll INTRODUCTION
and Pesahim (A.Z. being on first leaf only). This first leaf
(greatly torn) contains A.Z. I. 19; II. 14.
Recto begins...
Verso ends piS*
6
[G ] consists of one leaf, parchment, 28*8 by 2ri
; 24 lines ;
III. 13.
Recto begins rm np JJb JVOJ hlX (II. 1).
[G
8
] ;
consists of two leaves, parchment, 19-6 by 14; 26 to 28
lines to the page ;
written in oriental square characters, un
pointed.
Contents: Mishna A.Z. II. 4, with Gemara of Talmud Babli.
N.B. (i) The text is that of the j9omberg edition, Venice 1520, B. (2) Words
enclosed in square brackets are corrections of errors in the text of B. (3) Words
enclosed in round brackets are additions to the Mishna made after R. Yehuda s period.
(4) Words which occur in the same form more than once in the same Mishna and to
which reference has to be made in the critical notes are numbered i, 2, etc. for ease
of reference.
The system of the textual notes is explained in the Introduction 3 (b). For the
signs used see listof abbreviations.
M. i
CPKNG*: A. i
;n
CKNAG 2 :
actually, with scr. pi.
them or taken from them, and repayment for a debt may neither
be made nor taken. Rabbi Yehuda says that one may take
that the tractate in the first four sections such obvious blemishes as the loss of a
has dealt with the complexity of the limb would invalidate the offering. It
heathen festivals in a systematic and contrasts the thirty-days examination of
comprehensive fashion. Thus it treats of the Jewish Passover victims, where the
i. Public festivals universally observed blemish of even an eyelash invalidates.
by the heathen in the countries which the The Tosephta says that three days are
Mishna has in view. These are cited in required in Palestine, but outside the
part i of the list I. 3: the Kalends, etc. Holy Land one day is sufficient. (Fre
Against these, and these only, the three- quently the Tosephta shows a less
days prohibition is enacted. stringent attitude than the Mishna.) Per
Private festivals, universally kept
haps there is no precise reason why three
ii.
by heathen persons and families. These is named. It was a period felt to be long
are cited in part ii of the list I. 3: the
enough to satisfy the conscience.
day of cutting the hair-lock, etc. On Tl DN* . it is forbidden : "M DN bou nd ,
maim, .SV /in Mi an ArnJi (1*94). (Thus I .artinoro. See also Sabbath.
29 i
ff.)
On
~ the Hiphils of tbcM- veibs M -e \ocab.
J "".". Mm-:
Tb. Why //i/v.-.l.iys.- mirV 31. KaH i Yehmia:
s
(Gem. says days was a
-| that three
regarding the lives of all the Rabbis
period sufficient for examining the animals whose names occur in Aboda /ara will
for sacrifice in heathen rites, where be found in
only Appendix II.
ABODA ZARA
M*-
I /
nS m* : T
tfin
: rat
IT;
trvYK
Iv
0)
DVI rr DVI
:
?: M omits ^ K1H :
"IVO NIH^ PKNG 1
.
| ^] M adds D^DDH- I 60 H
H^ PKNAGi-2-S.
N omits
p^TN: JH^^ fliw!?
p -
p
K: l^^p N. | NlintODI] m:iDD1 B :
KnmDDT-: N^
CPH: n^ritDDI AKGi: .T^1Dp-1 G. D^D^Ipl GsT] D*pt?")p\ K: D D Bnpl N: |
D^PDD (
C P- note >
! 2 ) as subject. the stricter view. Kriiger in his edition
Mishna instructive as show of A. Z. (Tubingen, 1907) holds a very
This first is
different opinion. He regards these regu
ing clearly the principle which regulates
lations as the outcome of deep hatred to
not only this but most of the other tenets
Not only must the Jew the Romans: "They are the reflection
of the Tractate. "
equal extent in the writings of the given in the last words of the Mishna
Christian Tertullian, and is surely due "only against that man and that day."
to horror of a religious system which led The public festivals are (a) The Kal
to such immorality as is reflected in A. Z. ends ;
i.e. New- Year s- Day feast held
II. i, and in the works of many Greek on [st Saturnalia. The
January. (6)
and Roman authors. (r) The Kratesim
i.e.
probably the two ;
means
T"y
explanatory of the inter
f"Q
pN) is
"this is the general opinion of
pretation to be put on Genesia .
the Rabbinic Schools." Here the Wise Private festivals are next cited, from
hold that the rule means only the three
days before the festival, which is itself DT 1
, the day of shaving the
reckoned one of the three. Yishma el on to the end of this Mishna. (The Talmuds
the contrary says, "three days before
but also three days after" the festival interpret the clause to JTpn DV
njVOn as referring to the birth and death
not being included as one of the days
a
of a private person, but this is no doubt
... 6
).
mistaken see Excursus 2.)
Mishna (3). In general it is most important for the
I^X The folUnving
. See Excursus 2 :
understanding of the whole tractate to
where the festivals enumerated in this notice that we are dealing
mainly with
Mishna are severally discussed. the religious situation in Palestine and
The list given in this Mishna consists Syria during the period" of the Roman
of: dominion roughly the first two centuries
i. the
chief public festivals of the of the Christian era. Further be it re
.in
year and it is to these that the
; membered that this period was one of
prohibition of I. i applies. unique syncretism in heathen cults and
ii.
private festivals, which are gene beliefs, sue .arrange, s A /. .SV///. J
I /:ttt</< t
rally kept by heathen persons and house chap. 12. Thus, if it be felt that from this
holds; and to these applies the prohibition list there are missing
many feslisals well-
ABODA ZARA
X
DV : mr rnuB
T TT .
naT rx nsnfr
T
naT I
;
rw I v
1
:
HIT
TT
*
Dri
;
D*n-
T p
I
ta n^s^
T T v
a
Dv irvttai ;
to
|T;
nrtan
-
:
D^
T
m TT
DI : / T
ini^S rnrra
v v \ ;
n^n^
I v v - .
n^n nt nv^n
without authority). |
BB K. | 2Q|] QV1 NH. |
4
S
QV1]
om. 1 CPKG5. | X^>]
add KNA. | 1:3- M] om. CPKNAH. |
W] DV1 M. |
om. CPKNAHGi.
i"Din]
B p adds rb- I
PNH] in no CKAGS. CKNA. |
ing to Rabbi Meir but the Wise say, "At a death in connection ;
with which burning takes place idolatry occurs, but when there
is no burning there is no idolatry." The day of shaving the
beard and the lock of hair, the day on which a man disembarks
from a voyage, the day of release from gaol, and a heathen who
makes a wedding-feast for his son to these occasions the pro
hibition does not apply except as regards that particular day
and that particular man.
going: \v\ M. H. verbs having codifiers. Thus Tos. Yom Tob com
a weak letter as first radical, the Intin. ments on Maimonides observe failure to
it. obvious that the garlanded shops
It is
when united with 7 follows analogy of are forbidden because a tithe will be
Impf. Thus "nW
for B. H. given to the idol from their profits. .ut, I
(Impf. -sfo)
it is asked, would
v they not in any case be
J-obS and -$rk. Similarly fiom De.g. forbidden by the general prohibition of
I. i, "three
days before the heathen
yj ;
> p J")
V. i ; from |"D e.g. ,|JV^ festivals..., etc."? Further, what of a
which is known to be
shop kept by a
(except in the fixed phrase JlN t 7 heathen who however happens not to
have garlanded it? Is not business with
such a man on such a day forbidden by
It should be noted that the Inf.
I. i, garlands or no
garlands ? The com
which follows later in this Mislma, if
mentator-, us K.ishi and Asheri, offer no
Infin. Kal, is therefore unusual. Hoffmann
satisfactory reply. They suggest that this
sentence does not refer to the barter of
points it as Piel, ^PH?. in which form
articles such
might be used at the
as
the verb often occurs in M. II., e.g. feast. These, they say, would certainly
be forbidden; but the purchase, for ex
ample, of foodst nils such as quickly perish
garlanded: On the wreath would be allowed.
ing of ami doorways with
gate-posts he difficulty however vanishes if the
I
garlands as being an idolatrous practice, view which 1 have taken regarding tin-
compare the interesting remark made by scope of the prohibition in I. i be correct.
Tertullian (De Idolat. 15) "At nun r The rule stated in I. i
applies solely to the
lucent tabernae ct ianuae nostrae. luies chief festivals of the part of the list
first
I
iam invenias ethnirorum fores sine lucer- given in I. ^ it is not a regulation against
;
monides, but is referred to by the Jewish Tj., and the note niB"in II. 3).
8 ABODA ZARA
&WD
T . :
pw
T v
i
;
rirviDK
~:
nn&y&n
T - D^MPI
T -.. ; -;
mo :
T ;
/
r
1 T
: rihflb
:
pSni-toVK
i
: : : i
D foS "teb
:
1
? PIDK :
onm
T
&K ;
(n)
TT - ^Jim
iDiK ntirr
/.. 2n
.- pWi mirta [Drrrrntotosa] r
T J
::~: T : "/ : :
n pa pS
Tr I I
i
ion HN
K omits Art.
M. t
fanBVN A] anoiPM ?=
iamoyx N :
i
nwa] mm B CPKGS. P
i DrrnnmBBi] "DDI
p^.l] |3^
CPKNAMGs :
K. |
CPKNAM. |
n] om. CPHMGS. |
1131D1] 31D1(0 N. I
om. CPKAGS: M omits ^. |
To sum up this Mishna, it seems that of Dionysos in the city cp. Judg. i
27
:
10
the rules to be observed regarding local (LXX) ; i Mace. I2 2 9; Judith 3 ; and
festivals are (i) The Jew may not do
:
Josephus, passim. It became an inde-
business in places where a tithe must be pendent town under the Romans, and
paid to support the idolatrous rites, (ii) If sided with them in the Jewish revolt of
resident in the country, he must not go to 66 A.D. The Jews captured the city, but
the town, when his doing so might suggest it was retaken and a treacherous massacre
5
l,\^ u cu
\*V 7V3 :- Beth-Shan, the modern
T, enumerated in this list are all forbidden
Qn account of thdr f nt use in idola .
Baisan is situated in the valley south of and the rule ig not Hmited to
trQUS cu ts ,
the Greek period it received the name twisted cones of fir and pine trees. See
Scythopolis, but was also known as Low, Aram. Pflanz. pp. 58, 60 ; and esp.
Nysa, which name attests the worship Murr, Pflanz. in der Gr. Myth. p.
CHAPTFR I
9
at Beth-Shan, and the Wise decided that the shops with garlands
are prohibited but those not garlanded are permitted.
(5) The
following articles are forbidden to be sold to the
heathen fir-cones, white figs on their stems, frankincense, and
:
a white cock. Rabbi Yehuda says that one may sell a white
cock to a heathen, if sold along with other cocks ;
but if sold
by itself, one must cut off its spur and then sell it to him ;
(6) It was widely used in Dionysiac probably derived from "IDS, i.e. "das
by a pine-cone and pine-cones were ; mann). For possible Greek origins, see
carried by the votaries of the God (Con- Krauss, Lehmwrtcr, s.v.
*
der, Syr. Stonehre[ 1 896], p. 187). (c) Pine- Frankincense
frankincense :
cones were sacred to Cybele and Attis (and was universally employed in ancient cultus
Osiris, see Frazer, Adonis, 278) whose on the altars of the gods. "Centumque
worship flourished at this period, (cf) They Sabaeo ture calent arae," Verg. Aen. i.
were offered also to Men, the supreme
417. Cp. Tert. De Idol, n, "Idolatry
deity in Anatolian religion, later (by con is more easily carried on without the idol
fusion with Gk./xTj^,
month"), regarded than without the ware of the vendor of
"a
A. /.. III. i ) and in the other a pine-cone: because white animals were offered to
see the illustration in Koscher, I.cx. der hc.ivenly deities, and to these the cock
Myth. II. The pine-cone ommonly sacrificed. Black animals
2714.
and also were offered to the gods of the under
.-d as a symbol of fertility,
as a sweet-smelling gift. world. The white cock was a regular
nVJ m:3. white fas: A species of offering for a poor man to make, cp.
white V. Hcn.das 4 "
they ripened every three years. The fruit cock which sacrifice to thrc..
1
have We
of the fig-tree was d Mted with little wealth, else would bring thee an I
Myth. 31 ff. ; and e^ .,,k, Clas Phaedo, us- (S.>ciate, -lying W.M
sical Rc~ iew (Aug. 1907), on a\<Ko^a.vT^<i.
Naturally the fresh fruits (Drvnni3N2B3) has given rise to the mistaken idea that
rather than pn- favourite the cock \sas kle-
../,</<;.
pi,,-.
the phalli. H--IM, to Priapus (whose : Koscher. I. mention its iftCrifiCC also
^>;,o.
image was made of ligwood). Anth. / ,;/. to Artemis, Athene, EXotcooroii Hera,
6. 11. The fig was aUo iniuli associated Hel, When a white cock .
with the cults of Dionysos. of Cybele, was purchased by itself, there was there-
and, in Phrygia, of a heroine Syke very likelihood that it
was intended
(Murr, o/>.
cit.
p. 33). to be a sacrifice.
IO ABODA ZARA
JDK
T!wftnsto T /
nnD
T \ pno
ITT;
D wn T ;
- T
,m?
D n ni-n- Dteb 0)
IT
N
TT
natf*
v- ;
SK] pnto
i0
r
I
"
riW
] p N. K -
"ivm P= K :
svn NH.
"iVDl i
03^31
pointed) K] (0 BB P
: CP :
03^1 A: 03^11 N.
CPKNAGz-S.
ip{<
KPN] f^X CAHGS. |
npl^riDn ?N- These words, omitted by BB P ,
are found in
CPKNAMGz-3, with slight variations as: ~>K1 PKAGa-3 ; K71 M only; DIp^nEn CKHG2.3:
G5 has only nj^"
1
PX1. rfi st of line being torn off. | fa^l PAGa-s] fal CKNH. |
2p^] p&O
K. |
*p?A] DniK(0 M. | DVTD1] Dn^pl (0 K. |
pi] p KAG=>.
CPKNAG2-35: MTflB Te :
Tni t2 Dl 1
"1
TV.
All other articles . The Mishna suffix,and the literal translation of the
argues thus: The foregoing articles, to clause is, "And all other articles their
which R. Meir would add three species indefiniteness is allowed, but their ex-
of dates, are so commonly employed in plicitness is forbidden."
heathen sacrifices that sale to idolaters is
at all times prohibited. All other articles, ,
^ ..
,-,
,,
also
T
,,
,
Meir adds to the lls
:
~^\
u not d j
.
S the m
purposes, may be sold, unless the heathen ^
Barton c
S
^
Sac red
r
I
f a11
T
see
^fj
E
purchaser expressly (1BTIB) intimates that S m*P w^
77>
f
Dattelpalme
.
Here however
nothing as to their destination (pnD) the s whlch the Mi h
e ial c ust m
the sale is legal. The Halakha supports J P f
m mmc ?*J
tne R man practice of? sending
1S
,
lS
^
j^ Meir
gilded dates as ^ifts to friends or patrons
and |Dnp are nouns with pi. on New-Year s-Day and at the Saturnalia
CHAPTER I II
Rabbi Meir holds that Deqel Tab, Hac^ab, and Nicolaus dates
also may not be sold to a heathen.
whom he used to send splendid dates as case however he must obey his own
a The Emperor called the dates stricter custom. See the locus classicus
gift. by
their donor s name. See further the art. Pesahim IV. i 3 and examples in Tj., ;
The classification into large and des points out that, although not capable
large:
small is not technical but general. The of ordinary work, maimed animals were
same Mishna is found in e.sahim IV. 3. I
often employed in turning mills.
The prohibition against the sale of large D1D3. the horse: The Halakha is
ia sw rvnafl
T-;-
psr?% "on
v T
1
? pnrto
I
;
r^
I
(r)
2
oia p^ f c
-T
S pw
w
|
T ;
Dnsy
T %
j^ia
i
nnr rniny ns p
1
omits. i
rnn&o] nnswoB*. i
i] *i CPKNAMG*** U]N omits. i i
pTJ] nptt
CAHG3-4:
n^p K: npPJ G^-S. |
:
NHDDNAG4: S>ntODN |CH n^HDp^K:
<
:
nHDDX G*. |
P
added above line by G^ :
^0^21 C. | niK^DOH PM] n lN^DD n <
i
(0 BB :
margin by G^. |
PNMAG4-S: CKG3-4 (K and G3
point "-ID), i
CN.
are forbidden because they were wanted may be found in Diets, of Class. Antiq., e.g.
Daremberg et Saglio,677 ff. The basilica,
for the degrading wild-beast exhibitions which in form was the prototype of the
(venationes), which took place in the Christian church, was a large high build
circuses and amphitheatres throughout
the Roman dominions. Cicero witnessed ing, used partly as an exchange and mart,
but also regularly as a court of law. The
600 lions slain at Pompey s venatio 66 B.C.
Jews refused to recognise Roman justice
(Cic. Fam. 7. i see Tyrrell s note adloc.).
;
as justice, and so held the basilicas
At the inauguration of Titus amphitheatre where
in Rome 9000 beasts were slaughtered in Jews might be sentenced to death as
places not of justice but of murder.
the arena! Cp. Josephus, Ant. 15. 8. I Therefore they were forbidden to assist
(of Herod at Jerusalem)
s gamesHe also "
The erect a
them seems Lex. N. prohibition to
T.
prohibition against building
natural. basilica does not therefore fully cover the
erection of a judge s tribunal and thus
also be noted that Bartinoro
;
It may 3 is not superfluous.
D1TU as meaning specifically a the mention of i1
regards
platform for the trial of capital offences ; I have explained the four words ^7*03,
but I find no evidence in Latin for gradus Dn"U, HO 2 as referring to
NHOVN,
used in that sense. four distinct types of buildings, namely:
Surenhusius translates catastaz. plat a law-court, the seats of an amphitheatre,
form on which slaves were exposed for a stadium, and a judge s tribunal. This
sale. Gradus was also occasionally used gives a satisfactory sequence (although
of the steps leading to the tribunal or we might perhaps have expected the first
Lex. and the last words to be coupled), and it
suggest us in a theatre (Forcellini,
Lat.). seems to me better than the rendering
N M 1tWK a stadium :
(cp. Bab. hitherto to these four words
given
Kam. IV. 4). The stadium (ffrddiov) was ("Basilica, judge s tribunal, stadium,
the area in which the foot-races and other judge s where (i) the sense given
seat"),
athletic contests of the Greeks took place. to riD^l seems practically covered by
In time the stadium was also used for that given to D1TO, (2) it is surprising
wild-beast hunts and gladiatorial contests, to find stadium thus separating the other
and proper amphitheatres were built in three words which on this view of their
connection with them. Mention is ma le
meaning ought surely to come together.
of a stadium at Tiberias (Josephus, Bell. niK DDn. public bath-houses: (^
Jud. 3. 10. 10), and at Caesarea (Josephus,
The word demotion has several
u6<rta).
Schiirer, II. i. 23 rT.; and on the shape tioned that Eli ezer ben Hyrkanos and
and sue of stadia, Diets, of Class. Antiq. A.jiba bathed in the
one at Tiberias (see
nD 2. a judges tribunal: (firjiJia.). Kiauss,/W*w und Hadewescn im Talmud,
inllakedcm.Scpl. Dec. 1907, and Mar,
h
For various uses of the word, see (Jk.
Although the Mishna thus gave
Lex. Here it denotes specially the ,1 r.u>.
1908).
pci mi ion
to build b.ith-hou^cs, the facJ
tribunal or platfonn on which the magis
14 ABODA ZARA
mr rnnyS
-- WDfi j rbny jw) (n)
"DID nartM
T
on T? psia /
.. :
trip T?
I
n [-oto] n&iK rrnrv
I
IO
PN1 M] om. CPKNAHG2-3-4. |
ipO] }>
M. | IDL O] 112^ M. |
add G2-3. |
|>^p^D Ga-s-S] PVJWO KG3 :
|>Xp^
HD M. | -J31D] B alone omits !
|
add A CNAG2.3-4: om. X1H and add ^ PK. | H3D ty] IV followed by lacuna G*. |
KI G4. |
2
Dn*?] M omits. |
px3] ps ?
1
K. i
-|nv] -qni^ KG S .
i
lo
niD2i]
xes:
p^ n^nni(!) G
2
.
i
3
Dn ^j G 2
] om CPKA. .
i
2
nntr- I0
mttn:ii]
omits! i
io
nvinni] pnni K. i
*e
Dn^] om. CPKNMG 2 .
i DV] nor (also in. 5 >K. i
add
f|S
CPKNAG2-4-6. |
A omits.
of their being mentioned of course implies TrXoucr/oiS effrlv T5ia eviois, 6 5e drj/uos
that the question had been the subject of auros avry ot /co5o/xetrat TraXcucrrpas TroXXas,
dispute. On the heathen associations of \ovTpuvas.
airodvTrjpia., Baths built in
the bath, cp. note III. 4; also BHnDK private houses were a great rarity in the
Tert., De Idolat. 15 "nam et alia ostia ancient world, only indulged in by the
in balneis adorari For a videmur."
very wealthy. See further, the note
description of these public bath-houses ^y i.
IDK>
9.
(balneum, thermae) see the Diets, of ilSO
the arched chamber. The word :
Class. Antiq.
s rdg. niNWZl from DD 2 =
is supposed to mean a vaulted chamber,
[B (pi. see the Lexicons. It is difficult to say
/3w/i6s) would mean (i) altars, cp. III. 7;
which part of the bath-house is meant.
or pediments for statues, cp. IV. 6.]
(ii) Most of the rooms in a normal balneum
niNVmO .
private bath-houses : Be had vaulted roofs, see illustrations in the
sides the public bath-houses, which were Diets, of Class. Antiq. Probably the
practically free to the public, there were statue, which is thus said to be in the
in all large cities very many private ilQ^, was erected in some inner room,
bathing establishments (mentorid), for cp. III. 4; and the following curious
the use of which a small fee was charged. tale also implies that the HD^D was in the
It is these buildings which the Mishna interior: "Rabbis Eli ezer, Yehoshua ,
has chiefly in mind in this word. See, and Aqiba were bathing in the Demosion
e.g., Xen., De Rep. Ath. 2. 10 /cai 71;^- of Tiberias. A heretic ("J*D) held them
Kai \ovrpa Kal aTrodvTrjpLd rots fjv fast in the vaulted chamber (HDO) by
CHAPTER I 15
be severed.
In the land of Israel no one may let houses to them nor
(needless to say !) fields Syria houses may be let to them ;
in
means of a magic-curse, for which R. case the Jew is not promoting the exten
Yehoshua repaid him in such fashion that sion of the practice of adorning idols !
the heretic was held fast in the doorway, It may be doubted if Eli ezer s real point
when he sought to go out. The people is so thin a piece of casuistry. The Jewish
however, who wished to go in and out, codifiers are uncertain as to Eli ezer s
gave him such blows on back and chest motive and point out how doubtful is
;
that he had to plead for the loosening the authenticity of the whole clause (see
of the spell and this was accordingly
;
crit. note).
III. 4. It that
Palestine. No alien might acquire landed-
Compare is possible
the Holy Land. This rule
each bath-house had some special image property in
finds its scriptural basis in a special inter
(? erected
in the HDO) to which in par
ticular worship was paid but I can offer 3
nn? onS rh?rra&
;
pretation of Deut. 7
no proof for it. See further, on statues
in baths, the note III. 4. BHnDK Danfl &6l; ,
DiRH *& (show
where
mercy, pri) is Thou shall not
rendered
"
!
(Gem. I9 ).
ornaments Cp. Tert., De
. :
Idolat. ii "No art, no profession, no "tatt Alt l*T3WD |N. no one may
trade, which ministers either to equip
let both alike regards this Mishna,
: As
notice (a) The between the difference
ping or forming idols, can be free from
the title of Idolatry." As to the adorn Rabbis. R. Yose is throughout a degree
ment of idols with costly ornaments, cp. more lenient than R. Meir. He allows
Baruch 6 8flr-, "They themselves lettingwhere Meir forbids it, and selling
Jer. 10 ;
vh (&)
DiD v v
2
om. CPKNAG2.4.5.6 NniD3i] nnioii CKGS.
i i
3p-, 3 ^] G^ adds
Dr6. nvinni] K.
I
pnni
mn] nnn. o
2
.
i
io
Nin^] om. xm PM. i
pm^] rising CPKNAG2.4.5.6. 1^321 PA]
may be let ;
outside of The Land both alike may be sold.
Mishna (9).
out for hire." Bs reading "OD" Kal,
would mean "to "to take on hire."
rent,"
Moreover in a place:X.
namely in Syria. Because R. Yose allows y. by the owner s name : We
the letting of houses everywhere, ami are here dealing with the private bath
became P|N implies that there
, "also," houses, the inerilorin, for which fees were
issome place where is not allowed, this
charged. If a Jew owned such a bath,
and
it is concluded that this Mishna is R. let it to a heathen tenant, the latter would
Mi-ir although it is not given under his
>, no doubt keep it open for business on the
name p\XD DHD).
"1 Sabbath. Since therefore those baths
1 1
JV2 ? N ?. does not apply to a were known by the name of the landlord
-lionse : It is to be used only as and not of the tenant, the Jew would
a barn, timber-shed, etc. (For the phrase, appear to be breaking the
Law by taking
3
cp. Yoma lo .) money on the Sabbath.
Jordan, in Hermes IX. 417 ff.,
cites
1DX3C*. as if is written: The quo
tation which follows is taken from Dent. nineteen clear cases of baths called by the
7
2<5
. lONJw* lit. "as it is said," i.e. in name of a private owner, e.g. balncni
in M- H. Aba scant i\ balneum Grylli\ balneum
Scripture, is used idiomatically
to introduce a quotation from the Bible. Fortunati. Cp. also Cicero, Pro Gael. 25
TDK", may one let: We require to (61), ut venirent ad balneas Senias."
"
FEASTS" (I. l)
THE word D*TK is probably derived from the Latin Idus (so Blaufuss,
Rom. Feste; following the suggestion of Schwab in his translation of Tj.).
It ought therefore to be pointed E TK and the variant reading D^Ty,
)
Sabbath the day sacred to Jehovah was not infrequently used loosely
in reference to other Jewish festivals. (3) The Ides were a monthly
festival, marking the commencement of the third part of the Roman
month. The day on which the Ides fell was sacred to Jupiter, in whose
honour a white sheep was offered on the Capitol (Ovid, Fasti, i. 56, 587).
It follows from these facts that, as a festival of regular recurrence,
and sacred to the supreme God of the heathen pantheon, the Ides bore
some resemblance to the Sabbath feast and we must conclude that ;
the Jews chose to use the word, D TK, as a general designation for
heathen festivals.
(cp. Is. 44 ).
example of the common practice, which not only the Jews but also
other races followed, of substituting for the usual name a contemptuous
term in referring to something of which they disapproved. Compare
niEnn A.Z. II. 3 ; and Tos. A.Z. VI. 4 ; where the principle is expressly
stated.
EXCURSUS 2 19
a
"
Idus, it
may well have been influenced this Aramaic word.
by
EXCURSUS *
NOTES ON THE HEATHEN FEASTS MENTIONED IN
ABODA ZARA (I. 3)
and holiday.
In the idolatrous rites connected with such occasions not only
private
individuals, but also the Government officials, as representatives of the
State, took part. These festivals, and these alone, are affected by the
three-days prohibition of I. i.
January, a New- Year s least, which was kept as a day of public rejoicing.
153 n.c. the Roman consuls took office on this day, and went in
Att<-r
2 2
20 ABODA ZARA
16. 223; Pliny, Ep. 10. 35. (After 38 A.D. this part of the New-Year
celebrations was performed on the 3rd of January.) The official as well
as the popular features of this feast are described in Preller-Jordan,
Rom, Myth. I. 179 f. See also Roscher, Lex. der Myth., s.v. Janus, II.
col. 37, 38. The day (as indeed the whole month) was specially con
secrated to Janus, the God of new beginnings. Everyone sought and
hoped to secure prosperity for the new year. Janus was greeted at
daybreak. It was the custom to do a moment s work at one s ordinary
Quisque suas artes
"
exchanged see the Dictionaries s.v. strenae (a last trace of this practice
remains in the French "
honey, and dates an omen that the New- Year would bring only
figs,
what was sweet and pleasant.
This feast of the New- Year appears to have been most popular in
Syria see Griinbaum, Gesammelte Aufsatze zur Sprach- und Sagen-kunde,
130 f. He cites Mas udi and Kazwini, who state that the Syrians kept
the Feast of Kalendae on the ist of January especially in the city of
Antioch, where great bonfires were kindled to celebrate the occasion.
Du Cange (Glossarium mediae et infimae Latinitatis IV. 481 ff.), in a
long article showing the persistence of the feast of Kalendae under
different names, quotes the following definition : "Festum Kalcandach ;
the Talmuds connect the Nia^p with the victory of the Sun.
Tertullian, De Idolat. 14 (rebuking lax Christians), speaks of the
celebration of the Saturnalia and New- Year s day. See also additional
note Appendix III. Finally we may note that Grimm writes of the
German New- Year s feast Weihnachtsfest hiess Chalendae."
:
"
The Tosephta holds that, although all heathens celebrate the feast,
yet the prohibition only against those shops whose wares promote the
is
idolatrous ceremonies. Not only here, but also in dealing with other
questions (e.g. the Saturnalia), the Tosephta and the Tj. show a milder
attitude than the Mishna.
EXCURSUS 2 21
of
"
(Mart. 14. 70). See further, Seneca, Ep. 18; Lucian, Saturn. 21 and ;
(iriinbaum, Ges. Aufs. 130 f. For details and many refs. see the Diets,
are the features which seem to have especially marked this carnival
of antiquity."
(c] D DWp
The commentators have found great difficulty in ex
:
plaining this term.The Tosephta and the Tj. say It is the day on "
the victory over the Greeks." R. Yose says "There were two such
festivals, one for the victory over the Greeks, and one for the victory
over Cleopatra."
victory o\vr Cleopatra) and says that in Syria the era was takm from
that battle until the days of Nerva, and that the festival was kept in
")
For the celebration of the Dies Imperil in the provinces, cp. Pliny,
writing from Bithynia, Diem, domine, quo servasti imperium, celebra-
"
52.
(d) tnMw fcODIJH Dn. The Genesia of the Emperors. The
conclusions of Blaufuss excellent argument on the meaning of this
phrase are here summarised. See his monograph, pp. 15 22; and
the note on yeveVia in Schiirer, Geschichte des Jildischen Volkes [1901]
I. 439, where many references will be found.
cp. Herod. 4. 26. But later, especially in Jewish writings, acquired the
it
equivalent in Latin, dies natalis, when used of a Caesar, may mean both
his birthday and the day of his Apotheosis (regarded as the natalis dei].
ii. Both the Tosephta and the Tj. interpret Genesia in the sense
"birthday" evidently a legitimate but only a partial explanation.
EXCURSUS 2 23
(The Tb. very confused, but understands that the term means more
is
their deaths
lest it
might suggest that they recognised any truth in the fiction (cp.
Excursus i, page 18).
iv. The conclusion is that D^SnX" N DUJ stands for those anni
dead man were burnt, and burials at which this custom was not
observed. Both Talmuds agree that the Wise object not to the mere
burning," but
"
honour of a rich or noble man, and idolatry would certainly take place
at the funeral of such prisons. This is an i
rror, for heathen ceremonies
were observed at every funeral rich or poor, whatever the exact method
followed: see descriptions in Becker s Gal/us, Excursus to Scene XII.,
and tin- I >i< ts. of ( lass. Antiq.
1
I do n<>t sex- that the words of the TalnuuU in theniM-hv-. imply more than this.
I .luulu^, however, speaks of the distinction us being between cremation uiul ordinary
burial.
24 ABODA ZARA
apply except as regards that particular man and that particular day."
They were the chief festivals of pagan family life, and would be
observed by any normal household.
(a} llWi^ll 13pT nrtan DV : The day of shaving the beard and
cutting the lock of hair.
This ceremony forms part of the coming-of-age festival as observed
by the Greeks and Romans. On this festival and its various rites, see
Daremberg et Saglio, p. 669: cp. Juv. 3. 186; Mart. 9. 17; Suet.,
Nero 12 ; Stat, Silv. 3. 4; Dio Cass. 48. 34; Pers. 5. 30 ff. Tertullian
dedicating hair on coming of age was at all times regular with the
Greeks, and was adopted from them by the Romans. See Hesychius
s.v. otVicm/pia ; Marquardt, Privatleben II. (i) 581 ;
Wieseler in Philo-
logus [1854], pp. 711 715; and specially Rouse, G. V. O. 240 ff.
for irVY)?^ Eur., Bacch. 494 tepos 6 TrAo /ca/xos- r<5 #ea> S avrov Tpe</>a> ;
Plut, Thes. 5 aVapxco-tfai T^S KO/A^S. The hair (see Lex. s.v. Kovpetov)
was often dedicated to Apollo, Heracles, or some river-god; Gulick,
Life of the Ancient Greeks 89, writes, "The young man invited his
friends to a drinking bout (oivwmy/oia). After libation to Heracles,
his hair which had grown long during childhood was cut off and
dedicated to a river-god."
1
N.B. Some doubt was felt as to whether the clause "
refers to private persons. If so, the private festivals would begin with
that clause. This however has been shown to be a mistake (see previous note).
Besides the evidence of the subject-matter, it may be noted that the MSS. K and C
mark a division at nn?3fl DV, by beginning a new Mishna there. Compare the read
ing of the ordinary editions, nrpJfl DV 72N, "ut the day of...."
(crit. note, p. 6).
EXCURSUS 2 25
Horace, Od. i.
5. 13; and further Rouse, G. V. O. pp. 228 231.
Such offerings were made to Apollo, Artemis, Poseidon, and other
deities ;
see cic/fao-ia in Pauly-Wissowa, Realency. Cp. also avvrpa Ovw,
Herod, i. 118.
On all these occasions of private family rejoicing, the household-
gods, the Lares, were crowned, and small offerings honey, wine,
incense were made to them. Sometimes a pig was sacrificed.
(<:) pIDKH JVI1D WV
The day on which he comes out of the DV :
(1) Does the phrase refer to the release of a prisoner from gaol?
It seems unlikely. We have evidence however for the practice of
prisoners dedicating their fetters (Rouse, G. V. O. 233 ; cp. Paus. 2.
13- 4).
be that, when these were laid aside on acquittal, the occasion would
be marked by some ceremony of thanksgiving to the gods. Un
fortunately I can find little evidence for such a practice. See however
KuTiTT/pia defined by Hesychius as a general term for an offering made
after any. safe home-coming. Prisoners acquitted by the court of the
(3) The words may however be meant to include also the case of a
slave receiving his freedom. I am indebted to Mr F. G. Plaistowe, of
his master. If he tailed to perform these, his master could have him
tried for his freedom. It was a regular custom for the accused, if he
won his case, to mak<- an ofk-riiiL; to sonu- i^od.
(</) \30f) nni TD : <i nmnt f,>r his $t>/t. On the marriage
. ftou i/ >(//<*//,
,\-tiit
nuptititts, cf. Catullus 62. 3. The marriage
festivals of (irerks and Romans uvn- naturally replete with the customs
and ritual of idolatry. See I >i< t. o! Class.
Antiq. s.v. inatrinwninm.
26 ABODA ZARA
For votive offerings made at marriage, see Rouse, G. V. O. 246 ff. ;
and cp. Aesch., Eum. 834 (see Lex. s.v. Trpore Aeia).
Whether the marriage festival was celebrated at the bridegroom s
house (as would appear from this passage) or at the bride s is a disputed
question. It is to be noted that the Tj., ad loc., shows traces of a less
EXCURSUS 3
The keen interest which the Greeks and Romans took in the public
especially in the imperial age they became the occasion on which the
brutal and immoral aspects of ancient life were most openly displayed.
(See notes I. 7.)
murderer" (Tj. A.Z. 4o a ). Above all, the games and the theatre were
cordingly the Rabbis named the circus and theatre the "seat of the
"
We should
pronounce meritorious the conduct
of those Gentiles who introduce mimes or clowns into their theatres
and circuses and make people laugh, thereby preventing them from
up disputes and (Genesis Rabba The
"
merely the discussion of public affairs, a purpose for which their great
size made the theatres suitable places. But on the whole attendance
at theatre or circus, was sternly repressed
by the Jewish authorities.
The attitude ol the early Christians was very similar to that of the
Jews ;
and for like reasons. Tertullian,
"
replied,
and is not defiled !
"
those tiers
"
where Christ s foes assemble, that seat of all that is pestilential, that
heavy atmosphere all foul with wicked cries ?... Everything there that
is hiave or noble, hold it but as the honey-drop in a poisoned cake."
T ; : ;
nana
T
rravD
)..-.- rx |
..
()
;
nBfc
T
nrrnn
~
:
i0
a6i
: /
njmn T ; T
by~
DIN
T T
nrvrv
-
;
*6i
; /
nnyn
T
Sy
vh htrw
T
ns_ ., . .
,
nn?
TT
nnin^S
T - V V- V "
: I
nn
Jtott
DHD snn
CPKNAG 2 .
i
nyuin AG^] nnnnn CRNHG^S: njninn P. I
A omits! |
pt^n, actually p^fl (scr. defect, cp. Exod. 2?) BB P G6] p^-n K: p^n CPNAO. |
s.v.
p^) BB p CPNOG5-6.7, K points np*3D] add H33 CPNG5.6-7 : add J133 J"IK
KOT :
NT] p^sinDi H :
a-ino PKAO pDinoi : CG7. i
(diversorium, taberna, caupond] see Da- sed in magna legatum quaere popina ;
remberg et Saglio, s.v. caupona. So evil invenies aliquo cum percussore iacentem,
was the repute of these places that inn- permixtum nautis et furibus ac fugitivis,
CHAPTER II
(2) One may permit heathen to heal one s property but not
inter
see vocabulary, s.v. HIKH.
resiipinati cessantia tympana
Galli."
et
For the inn used as a stable, cp. Luke 27.
Probably the ancient inn resembled
the Mishna (2).
;
this case the reference is to living pro
"
I,?. Inn."
slaves. The precise oii-in
Lven the heathen perty, cattle or
n J K. iw man: if s
of the word is dubious, but it i.s ceitamly
wife be present, the rule still applies;
Semitic (see Dalman, Gram. 170 note).
for a heathen woman would not restrain
It is used in M.I I., Aramaic (Targums),
her husband (( lem. 2 v ). t
l
A \\ oman might
and Syriac, to render Hebrew words for
not remain alone with a man, even though It mu.st lu\
l1 gain, money, wealth.
he be a Jew (San. 2r cp. John 4 ) ;
.
evidence has
tation, "only
\\lien others besides the* gested, but no satisfactory
heathen midwife are present," cp. II. 2 been offered.
ail fm. she is left alone, it is to
If l>e
/ /// not nf
feared that she may deliberately murder :^ ompaie Nedarim \\ .
4
the infant.
The
POD RX1D1 S ? S^N
1
C B: nS1D"J.
The sentiment of this Mishna cannot
t.iil to strike modern feeling
as harsh and Geman (:; ) you may accept
<malilies:
multiplying the
30 ABODA ZARA
u Din
K rtiDNi pfiDK
:
Dim >
jnpn&y
- -
-;/ i
pra j
. /
a- p
i /
pi
T - pn I
;
niiin
*
HIT Sfoy i
|] p
1
"
^ N. |
DIPIl]
onn o. i t^mn TCJ ^imn o ^xmx A: ^nnax N ;
yiv n ^ OGs 7
P
K. |
y-ipn^] -
I
TI^O B HO] CPKNAG?. -i^n AHO] |
physicians, whose skill was employed in b|5 TIDN, of II. 6. (ii) One which for
healing many nations besides their own. bids not only eating and drinking, but
(nariDD PN. one may not let them also selling the article or in any way
act as one s hairdresser Lest the barber :
making profitable use of it
murder his Jewish customer! TheHalakha The is an example of this
present passage
follows the more charitable decision of
"heavy"
p-IDPI prohibition; cp.
the Wise ; and the Gemara (2Q a ) says that
"I1DN)
II.
the prohibition does not apply where the
n. wmt and vinegar-,
shop is provided with a mirror ; since The danger feared was that the heathen
the Jew can observe therein the barber s
might have offered from this wine a
actions, and it is moreover a token of libation (cp. note IV. 8) to one of the
the shop s respectability.
gods. The vinegar might have been pre
13 ""IT? 13*0. if barber and customer are pared by the heathen from such libation-
alone: cp. Matt. 17^ (Lewis-Gibson, wine in his possession (Ifprinft). The
Palestinian Syriac Lectionary, p. 83)
prohibition would not apply if it could
rri_l_ *^>\
^orn
\ >_^>. The commen be shown that the vinegar offered by the
tators say that such rules do not apply heathen for sale had itself been purchased
to present-day Gentiles, who are not to by him from a Jew, who in its prepara
be suspected of such enormities (note to tion saw to the observance of the necessary
Shulhan Arukh, Yoreh de ah, 153). laws.
CHAPTER II 31
one s body. According to Rabbi Meir one may not let them act
as one s hairdresser in any place; but the Wise
permit it in a
public place not however if barber and customer are alone.
(3) The
following articles of the heathen are prohibited, and
insuch wise that no benefit may be derived from them wine, :
and vinegar of the heathen which was wine when first acquired
by him, and Adriatic earthenware, and skins with an incision at
the animal s heart Rabban Shim on ben Gamliel says, "only if
the incision is circular, but not when it is made lengthwise."
Meat which is
being carried in to an idol is allowed, but
*:*mn Din. Adriatic earthenware: IV. 68. And further we have no good
The Gemara (31*) derived Tmn as an evidence for divinatory inspection of living
adjective from Hadrian, the Kmperor. animals by the (ireeks and Romans. Vet
This is a mistake, as Lewy shows (PAifr- the reference cannot be to the
ordinary
logus, 52, p. 571). The vessels were animal-sacrifice of classical religion, be
earthenware jars from the coast of the cause according to the usual ritual the
Adriatic whence their name. They victims were slain by cutting the throat.
came at first, or chiefly, from Corcyra, The only possible explanation which I am
and were also called KtpKvpaioi dyu0opets. able to suggest is that we have here a
Made of unburnt clay, they were filled reference to the slaughter of the sacred
with wine, which soaked into the clay bull in Mithra worship. In this case the
hence their prohibition, cp. IV. 8, V. 8, 1 1. animal was killed by plunging a knife
The vessels, or fragments of them, could into the flank see many illustrations in
later be soaked in water, and the wine Some
Cuniont, Mysteries of Mithra.
exuding from the clay made an excellent times the blood of the dying bull was made
drink. Compare Hor., lip. i. 2. 69 "Quo to diip through a latticed platform on to
semel est imbuta recens servabit odorem
worshippers who stood in a pit beneath
testa diu"; Athen. i. 33 the platform. For the meaning of this
d olvo$ fis 6 Kcp/cupcuos."
strange en-torn, see Cumont, op. cit. 180.
Tra.\aiii}<ni>
remained a slit made lengthwise in the ing out of the heart and Its COOSecnUioO
skin (~P" C). The Tosephta (ed. /tick. to the god an imaginative gatSS of the
i>
+ (>f>.
24) adds nothing ),, th r information Tj., or an actual pan Muhiaic ritual <>l "the
note sugge-ts, have been connected with tinrtion than Rabbi ; the Minima used
in
the rights of divination for of all organ- ;
specially of the I
atiiarchs, (iainhel I, his
the heart (unless entirely wanting: (p. son shim-on, his giaixUdi (iamliel, and
lie., Divin. :. lo) wa , of the least giandson .shim-on. See vocab
i
tiox
p i
. rrr-ipjpi
v i|- j
- .. .
nnu n)
D -nnnn
fcQ*py] m py CPKAOG?. j
corrected frora
pOK<
ma-innjj niant33 CHAGs-y: |rfe>
niDIDl N.
onoy nn ?! P Gem.)] p
1
pno pxnni (i 11
(in Mish.)
D^mp^puoo. i
p-|1DN] |
"I1DN] I
I01
2
"nWn
I3
n31]C omits. |
n"l]
P omits. |
compare Robertson Smith, Rel. Sem? pp. Didache 6s, "Abstain most carefully
234, 296^, 241, "In old Israel all slaughter from meat offered to idols for it is a ;
Animal food was partaken by the Greeks Ol >1>TS TOiS VCKpOlS deOlS 0V 0VO/Jil>.
DTIE TQTD as . the sacrifices of the Excursus i ad Jin. and in the O.T. the
, ;
D.B. s.v. Dionysia). (c) But what then JpJp or some other word for an earthen
does JTlEnn stand for here? According ware jar.
to the Talmuds it means "a market," flagons: The word }p3p
ji"P:p:p.
or a "
market with which some special appears to have been used specially for
form of idolatry was associated." In denoting the empty vessels, to which win<-
the market an idolatrous festival was also sense, 5CC J.i^trow, /)/,-/.
.^y
1
. Ac
cording to Orla I. 8 an inferior wine
associated, or rather a market w.i
(I, at. l, was manufactured from
>n,-/iun)
ed with an idol fe-ti\al," so writes
pr and D:sin.
Fiiist in //;.)/<;
4 s, r,s ; n. Compare
the Tj., A./. I. 4. f. 39 d, "I,
<
Evidently the two wonU describe
the refuse left in the upper trough of
I)ountian, dedicated tins market to the
.ifter
(leiiius (divinity) of my brother Iler-
tli"
wine-preM th"
treading, cp.
Ma asrotb \ .
4, where }*;*
culius." See also the notes to I. 4.
with
ng|.,
and
the refuse
J^J;) of the
Mishna (4).
threshing-floof and the oil
nni3. jXY/i-/W//: the regular 1W is
ti\ely. ! am unable to find any
-pii->s
-|H-,-j il
:
term for the skin-bottles everywhere in reason for K. Meir s prohibit ion, unless
use in the Kast as vessels for holding it be that the mention of D*J"im
As in the }^T
water, wine, and oil. <
in Numb, o a^ forbidden to
, things
the jpJp, the interior rcc- -ived a i-o.it
Na/irite, has induc ed K. Meir
"f
tin- t..
pitch, DDT (cp. V. 11), into which wine extend the law against heathen u i
would soak : lu nee the prohibition, For to the husks and stones of their
34 ABODA ZARA
r-n~ nw "
I
/
naon
T T -;
D Mrn
rrtip (n)
rps
T I
.
nnx
T ).._._
J .... j
^pa n^an
T -. nSiy
^ r [rap] x^ni
-.-
y
iS
K(punct.>]
pn
1
40
"iiDN]mDi<(!) N. i sn^n 30
nm]om. CK.
?] om. CPKNAOG7. |
pDN] 1")DX (see D^il below) O. | n^O3 CPKOG7] ni^OJ
BB P N: nnJ A D^Jn] i D^ia K: ^pJI^ nO M: p"J1N nO (followed by lacuna, ? H11DK)
o. i 3^K] nDNO) G7. i n^o^ nn pa] n^oj nn^p^ CPMAO:
s
"njn
ni^pn CK:
"33
n^pn(!) N. 1
4-ittK] nDN G7. i
xbrn] nm NA. i
nn^p] nn*p (!) BB P n^y o]
.
i
x c. i HD PN] ^ c: HD ^ A: nn o(0 o. i
(For the severity of Meir views cp. s intestines of fish often the thunny fish
III. i.) The Wise
rule by limit the (Hor. Sat. 2. 4. 65; 2. 8. 53). It was
allowing these products when in a dried used as a piquant sauce or condiment ;
their moist condition makes them sus- in muria" Cato, R. R. 7. Cato speaks
ceptible of uncleanness. Unlike R. Meir, also of its use for preserving wine. The
the Wise do not hold them unclean pickling industry was of great importance
in themselves. parallel distinction A in Syria and northern Palestine, cp. the
between dry and moist conditions as town Tapix&u on Lake Gennesareth
the criterion for cleanliness is found in (rdpt%os = salted fish or meat). Gem. 34 a
Lev. ii34-37. tells us that the fish used in the prepara-
D^IIDn. The muries ; Muries was tion of imiries were treated two or three
a preparation of brine made from the times over; and on the third occasion
CHAPTER II
35
Wise hold that they are forbidden if fresh, but permitted if dried.
The ttittrics and Bithynian cheese of the heathen are
pro
hibited, and in such wise that no benefit may be derived
therefrom. That is Rabbi Meir s view but the Wise hold that ;
prepa
(nXSn), in cases where the polluting ration made from the fourth stomach
article constitutes
only a very small per (H3*p) of ruminants, which is
put into
centage of the total bulk. They therefore milk in order to curdle it. Rennet,
forbid mnries only for eating (JT^DK). fjvvaTpov, was a favourite di.sh at Athens
32
36 ABODA ZARA
prov
i .
v.
.rnr
TT;
n i&wn inKJrQ rinoK N?
TT~;~TT~; nft
TT p
1 "
DN /
fcnip "
I
nm T -
TIKVI
- I
SKI&B>>
"
T : I
iS
*3
/
iS TDK
~ T nnft
~
I*
D nto ^
nn vS^ n^D n^n nn^ p
-
; -: -;/ 1 1
nn^n
T T -
r
I /
0)
ETTI nsni ^
4 ] K adds O] KN CPKNAMG7. |
px] ^ CPNAMOG?. |
*?U3n K :
t"y n^y(0 o. i DK PKAO] DNI CNH. i
add 1 CKNAG7. ]
add ^^N CPKNAMOG?. |
3-|>-jn 1DX] P omits. |
NE^ 07 :
!) M. i non nn^] nun^ o.
n^T, "mind," "temperament" in this to Yishma eFs reply goes beyond the facts.
phrase has the meaning "physical con It is true that the trespass of nJJD (see
stitution." So the phrase PIS IJiyi is 1
why did they not prohibit it in such wise that no benefit might
be derived therefrom ? Yehoshua directed Yishma el s attention
to another matter, saying to him, Yishma el my brother, which
*3
^TH (dodayikh) D^itD
concerning it.
vice that he withholds the real reason me are the words of thy friends (i.e.
in accordance with a practice of the decisions ot the Wise) than wine (i.e. the
Rabbis regarding new enactments. The written Law)." R. Yeho-hua desires
for a new rule ought not to be
.
divulged officially until twelve months gladly follows the .idinance> ( \\ i-e, th<-
:
cp. Luke 10 1 In-
|arallel \er-e. \\hicli K. \ eho>hua
a similar point o! ;
.ditfoot
ot hi, view
on (ialati.uis ;/ The same is cjiiotes in proof ^*j?p J n^"1p
-.
question
put by R. Yeho-l. I .H. X. 1
-;. D^ lO is translated in the R.V., "Thine
Thr passage. |tloted, p O "JHH |
31B 3, ointments have a goodly fiagrance."
is Canticles i-, "for
thy love is better
than wine." Mislina ((>).
dodikhti or doJavikh
: -i.e. is :
;N1 r^DN. t , l>nt n. t:
the suffix to pointed Masculine or
\>e The articles in tin- list are such as may
Feminine. 1
rtpb^rti
T -
I ; : / I %
nw fan mi
/
rani
1 /
p
1
- pinS
IT ;
nn T
;
tnipi
v I ; / 1
-
pb>nm
T : /
(ia rm
an n
: naun
nip^i N
1
nip ?^ o: p ?^
1
n nx M. i
mp^m] : rea d
nipten after above
^IHl] jlDt^l | | |
p^nni CN A. 07.
ni PHO, pointed p^nm KGs.7] :
p^nni i
oiip^] onipi i
o. (0 BB P
piDK] jniox
.
i
1^ CPKNA: lacuna (?
|p|)
after
inated. This danger invalidates them for eighteen articles prohibited on one day
It was forbidden by
eating, but does not call for the severer (see Sabbath I.).
edict against all use. an older decree. Whatever the original
cause of the ban, the law was strictly
n^n. milk: Unless supervised, the observed. Even those Jews in Antioch,
heathen might mix milk taken from a who were lax enough to attend the
forbidden animal. would not rub themselves with
gymnasia,
nSH. bread: Bread is forbidden not heathen oil; cp. Josephus, Bell. Jud. 2.
for fear of its being contaminated, but 21. T.; Ant. 12. 3. i. It may also be
in order to hinder Jews from taking mentioned that vinegar was used in
meals in company with heathen. The adulterating oil (Goldmann in MGIVJ,
Rabbis feared lest intermarriages (DIC^O and this may be in part the
51, 38),
n^nn) might be the result of such social cause of the prohibition.
intercourse. But the trade in oil, which next to
The same reason is the chief cause for wine was the staple product of Palestine,
the prohibition of the following two was of such paramount importance that
articles, although probably the prohi thislaw became too difficult to be kept.
bition of gentile wine has helped to Accordingly, as a matter of practical
extend the edict to other common articles
necessity, Rabbi Yehuda II and his
of food and drink.
Academy (Amoraim, ist generation) after
It is interesting to note that the wards cancelled the decree.
Church Councils forbade common meals fIDBQ Rabbi the oil On the
"Q")
:
i.e.
474. Oil was not one of the famous l. preserves...-.
CHAPTER II 39
(Rabbi and his court permitted the oil); also preserves made
by boiling, and those made by pressing, into which it is the
custom of the heathen to put wine or vinegar; also pounded
Terith, and fish-brine in which there is no fish (no Kilbith
floating in it); and allec; and drops of asafoetida;
and sal-
condititm behold these are forbidden, but not in such wise
: !
sal-fonditnm
"
JVHIp ?" . :
(See crit.
-mall fislies (6\f/dpia) of John ff
note.) Perhaps derived from a\6t xbv&pot,
with the JTTJ. or better from Latin sal condition (see
TV. Jlsh-hrinc -Apparently the brine :
At any rate it is a name for various small n^Dlia pnO. are permitted for
fish both clean and unclean (Hullin. 97 ) catin.; :
They are tht-refi.r.- nee from .ill
according to Ramban and Ritba. The restriction,
40 ABODA ZARA
y
r
I
pinS r\rhT p-n
I T T -
;
I
:
rw
I v
WM^I
i T : /
npBto
Iv
-
i^nn- ; :
nS^i
v T ; /
n^ T T
n3T &*& . /
1^1 :
na^itD
T ;
n^x^
T
n^tD^i
: 1
v^ihi
1 :
pi
I :
NK (K points as reading if
mrjipim):
G7. |
BB P :
ni2DJD CKHG7-9: l331D |H^ NA. |
pN"6] JH3
CPKNAMG7-9. i nn KNO] n CPAHG7-9. i
K. i n^n^n ?^
1
K] r\irhrbw
CPNAO. NTVtt.O. I j O: KIDDIE (a altered to by later
npDlVp A -
I
om. Art. CNAG7; W]
CPNAHG9: KG7 : O omits. |
I0
p")1DX]
O *3311 CKAHOG7-9 :
2
piiDK] M adds
p^an- i
2
|)o A] p^ CPKNG7.9. i
pi] K omits \
\ nonn^> o] nnna CPKNAHG^.
honey Presumably the hea- \ that the juice exuded, niDt^E, they were
then would not mix any forbidden not held to be in such a condition that
substance with his honey, nor would he they were capable of receiving defilement
put it in vessels which had contained any if they came into contact with an unclean
such substance, since the flavour would substance. Grain, foodstuffs, etc. (with
surely be impaired by the taste so acquired which these overripe grapes are, it seems,
b
j(Gem. 39 ) compare V. 2. There were
; to be classed) are only susceptible of
two forms of in, (i) natural bee-honey ; uncleanness after they have first been
(ii) a preparation made by boiling grape- moistened by one of the seven liquids
juice into a syrup, cp. Virg., G. i. 295. which impart this susceptible condition,
Honey was a famous article of export i.e. dew, water, wine, oil, blood, milk,
from Palestine to Tyre, see Ez. 27^, cp. and bee-honey. Further the moist con-
Gen. 43 11 . clition of these burst grapes had come
nVJm^ini .
overripe grapes :
(See about unintentionally, and was notdesired.
crit.note.) Maimonides translates "honey-
npG?-pN. yet this moistnessby a
combs, reading JWrOin (rnn 15
!, "a
liquid-. K difficult clause to translate
bee").
The reading given above in the literally, meaning is clear.
although its
text probably denotes "overripe grapes." See Strack, EinL p. 61, on Makhshirin,
Even when they had burst their skins so the tractate of the Mishna which deals
CHAPTER II 41
with the question here raised, namely ployed, and that is the reason why
susceptibility to ritual uncleanness.
We R. Yose prohibits them. The Halakha
may paraphrase the sentence thus,
"
Kduy. IV. 6.) Pressed olives made into HOW)/. regarding Tcnima: On
Teruma, the heave-offering, cp. Numb.
cakes of a round shape, |v3/OD. Appar i8 8ff-; and the Mishna-tractate, Tern-
ently they are the same as the ( Ireek olive- moth. If any suspicions were felt that
cakes called 6\a.ffTai Aacu (Athen. 2. a was selling heave-offerings,
priest
g ;6 b.c.) cp. ; in Lex.
<TTtfj.<f)v\a
niDlin, as though they were not sacred
isprobably ireek KO\\IKIOI>. These cakes
(
but profane, common (jvlH) articles,
were a cheap and popular foodstuff, see the rule \vas not buy from what t<
\\a>
Goldmann, Der Olbau in /\ilits/i>ui in lying immediately before the priest. You
der Tannaitischcn /.cit (M( /// /. v,K. so, might, however, buy that which he fetched
from his store-room, as \\ere his decep
51). In the variety called or
pl"!?^
tion discovered the Rabbis would pro
privl? the fruit was rendered hibit his entire stock, and he was therelie
that the stones dropped out at a touch unlikely to run such a risk. The same
MA/ /, vol. 50, p. 712).
// In obtaining probability is the basis the preceding <.f
The
belief that the images of the heathen gods were lifeless material
Gentiles sacrifice, they sacrifice unto devils and not unto God...."
Athenagoras, ITpeo-^ei a, chap. 26 (c. 177 A.D.), says "They who draw
men to idols are the aforesaid demons, who are eager for the blood of
the sacrifices, and lick them. The gods, however, whose names are
given to the images, were men, as their history teaches us. But that
it is the demons who act under their names is proved by the nature of
their operations...." If this idea existed among the Jews, it was con
fined to the uneducated classes, and, even there, must be ascribed
mainly to Greek influence. It is just possible that the extreme
to the Tannaim
Edersheim and others have done) the elaborate
(as
demonology of the Babylonian Talmud; and when we contrast the
Talmud with the Mishna in this respect, the silence of the latter is
surely most significant. The Rabbis inherited the O. T. line of thought
EXCURSUS 2 43
which denied that there was any reality in the gods of the heathen
see Baudissin, op. tit.
pp. 79 no. Thus R. Aqiba says "You and
no reality in it (rvS mi mnjn JJT
"
take place at that precise time, and would have happened without the
visit to the temple Whatever may be thought of Aqiba s explanation,
1
.
it is obvious that he will not countenance the idea that there is any
EXCURSUS 2
For the variants, see the crit. note ad loc. Schiirer, Jewish People
p^ni for the corrupt *p^1N 7V3 n^3l"
II. i.
43, writes "Read n:>33
^;;jix JV3 nr33. Schiirer and Strack seem to regard p"jni as the adj.
ptOvvLKij; but
B s text, if we point it (uniting the words) TO-lNp 3,
transliterates the Gk. adj. ftidwLK^ well enough. The trouble is due
to the construct n3 3J in B, which implies a following noun, whereas
the ending p- certainly the Greek adjective ending -1*77. reflects
a mistaken division of pjwrp:i into two words JV3 and ^p":ix. The
noun JV2 then seemed to call for a construct to precede it. We may
therefore read *TOWn %
3 nma. Concord does not demand a Semitic
fern, ending in JV- for the adj., since represents the Gk.
it
J
1
See Bachcr, Ag. tier 7 </;///. I.
294, where it is also pointed out (note i) that the
tfW
T V
"flDK
T
WK D^ftiN D Jbam
T -;-
- "
p v pibB>
ran
IT-
. ina IK -ite* ix Spa- iTa
T
).. ;
iTa
pa
} V T
CPANG7-9.
P. |
1^] K omits.
were bitterly resented until it was shown also with a sword, crown, or signet ring."
that they were not images. When Pilate
Finally R. Shim on followed but extended
led his troops bearing the eagles of the
the principle of the Wise, holding that any
legions into Jerusalem, serious rioting
took place (Josephus, Ant. 18. 3. i ; 18. thing ("HIT 73) grasped in the hand of the
8). Tertullian, De Idolat. 4, denounces image points to the figure being that of a
the making of an idol as much as the god. Accordingly he prohibited all such
worshipping of it. images. The Halakha supports the Wise.
CHAPTER III
und of a
TIDS lytf. Only those : The Gemara Bilder, II. 74, for illustration
Kabbi* have a horse and hold
(40
b
says further that the Syrian Sun-god riding
)
with staff (papdovxos) and the use of such images in the cults of the
gate* Hermes,
;
of A-ia Minor.
State> For instance,
Asklepios \eovTovxos was worshipped
.it
311); I>ion\ oft, with thjnoft; Cyiu-K,
various sun- \ -.don. It was customary for pati-m>
with orb-like tympanum;
with orb who had obtained healing at .-ome shrine
U, (see Gressinann, -
46 ABODA ZARA
T
S
;
D^V /
fipri
1 TI ;
3
,. |
"^
| T . par
|
- . .
5. pi
iT
HN _ (i)
n^M rnn
T ;
v
-
I
^ CPKNAG7-9. |
"?y^] ^)yi CPKNG7-9. |
|T3Dn PNAG7-9] pnM CKH. | ^
pointed K and Strack] ^>t3D Hoffmann. | K1H CPKNAG7-9] BB P omit. | "1DN3 CPA :
PN] ^1 CKAG9.
CPNAHG9: D AiplQ K. I
DIDDI^D] DI^DI^Q PNAG9 :
CKH: DIPTB M. |
^N^OJ] "3
p }1j;iO^
N. | ^HIIBN] ^TliajK N thrice thus
but once as in B. |
I0
10K] HON (0 A. |
I0
1^5] p|^ BB
P
.
|
of Asklepios to dedicate and leave in the But besides the regular suri-and-moon-
temple a small image of that part of their gods many other deities had acquired
body which had been restored to health. solar or lunar characteristics in the cults
Numerous examples of these thank-offer- of the period. For examples, see La-
ings have been found. See Rouse, grange, Etudes R el. Sttn? 450 ff. ; Bouche-
G. V. O. 2ii ff., "A new type (of these IJZC\KIC<{,
Divin. dans L Antig. ,111. 3968.
offerings), favoured in the Roman age, is "Oracles Syriens." Maimonides remarks
represented by a pair of large feet, placed that the Mishna s rule is meant to apply
on a small base, C. /. A. III. 132 i." not merely to the normal figures of orb
"
A
relief of the hands and part of the and crescent, but to any symbols by which
arms is in Sparta, with a small stone foot." sun- or moon-god was depicted e.g. sun- ;
ginning of the Christian era. The for the place given to the Dragon beside
Semitic Ba al Bel) became
(Babylonian two so universal heathen divinities as Sun
the Sun-God, and his feminine counter- and Moon. A better reason is, I think,
part, Ba alat, became the Moon-Goddess. suggested by the worship of the Sea-
CHAPTER III 47
and scatter it to the wind, or else cast it into the sea." They
answered him, "
hand.
monster (Ceto, KTJTOS) at Joppa, about which these symbols often occurred.
twenty miles from the rabbinic centre For examples see the British Museum
Jamnia. Joppa was early localised as Coin Catalogues.
the scene of the rescue of Andromeda
D\ the Sea of Salt i.e. The :
by Perseus from the Se?-monster (Pliny, Dead Sea, a place whence its recovery
N. H. 9. 5. 1
1). There
ample evidence is
would be impossible. The phrase is
testifying how persistent was the worship
of this creature, e.g. Pliny, N. II. 5. 13 simply a metaphor for total destruction.
The Halakha agrees with R. Yose. Com
1 aus.
(69) ; Josephus, Bell. Jud. 3. 9. 3 ;
If this monster was termed by pare III. 9.
4. 35. 9.
the Jews of the district, "The Dragon," 73T. manure: The plant s growth
the large number of Jews resident was regarded as a result of the action of
pp~H,
in Joppa and its proximity to Jamnia the soil and the forbidden manure in
would explain the importance of this rabbinic language, it was a "product of
pagan cult in rabbinic legislation. combined causes," D113 HT1 JIT.
Perhaps the Rabbis also associated the Such products R. Yose holds ought
monster of the Greek legends with the not to be absolutely forbidden (cp. note
dragon which figured MJ conspicuously in rnp-p in. 8).
Semitic mythology. it is written
~IDN3iT. The pa --age :
are chiefly articles of an ornamental type ; of the Mishna in this and the following
the "unimportant," pt2Di"l, being house two sections. The actual biblical texts,
hold utensils (Gem. 43 b ). I am unable which are the basis whence the Halakha
to linl evidence showing that vessels of is derived, are quoted. This is in the
the Mishnaic period were commonly manner of the ha akhic Midrash (Introd.
adorned with these symbols. The Oemaia 4
2 ). For similar passages in the Mishna,
mention-, as an example of jH3DOi"l. a see .ab. Mer. II. 10;
I Ma a-. Slieni Y.
ring with a dragon figured on it. Prof. 10 14 ; and Strack, Einl. p. 20 f.
Macalister of Dublin inform-, me that the
small lamps in places under Hellenic Mishna (4).
intluence constantly bore representations
D^pVID. nMos:
I (i.e. IIp6/c\o$,
of various gods .see, e.g., Bliss and The name was common.
Proculus.) fairly
Macalister, Excav. in Palestine, plate
"platoiiic philosopher, Proklos,
62*9,and p. 29. The same work, p. 10,
1 i
resident in I.ydia, .
times
mentions finds of pottery adorned with a
but these of course are
disc
mentioned. A H/xkXov from Syria is
winged s>lar
noted in Anth. app. 72. 1
,DTIPI T&
I
n&Kb
T
Tra par
; I IT ; I
-
;
o^rriina
^nr?&r
:-:/
rrn&a
IT -
;
vrfh
I
n T -
riS ^ 3
iS
mtTT mta&
T -;-
D^^ nnx T ;
T -
nan rtoa
*a ^y nnaiy it ? an
oyn
T T T ;
CPH. i
3_p^ p K] K omits, i
om. 1 PM. i n^a A]
nn&a H. i
io
^3] om. CKNG9 : P: ^nnaxb NIJ A. i
K^N] ^ax N. 2
-|nDiN] om. CPKNMG9.
H G?: n ^3 K )
i i
(nbra :
"|in^
?G9 :
ry CMAH: mny rp^> (0
N. |
C. I
text, through D1DD17D being mistaken usually called by the name of their founder
for a man s name or if JH be retained, ; (e.g. the baths of Caracalla in Rome) or of
nW pIDH I. 7. The bath-houses of one of spe cial beauty, and this gave rise
the Ancients were richly adorned with
to the popular name "Bath of Aphrodite,"
statues, as may be seen from the articles which superseded the original designa-
in the Diets, of Class. Notice
Antiq. tion .It is possl bl e that the bath was
how constantly, even at the present time, built aroU nd a pool, which was in some
fountains are decorated with figures. In
degree connected with Aphrodite ; but
lj., A. Z. IV. 4, R. Johanan is reported t hi s i s not so likely, since sacred
places
as saying Go and break all the images
"
(to the baths in Corinth) is a statue of out Gamliel offers three explanations
: :
Poseidon, and beyond one of Aphrodite," the bath was there for him to bathe
(i)
Pan-, i. 3. 5. Further, as regards the in before the image was introduced into
connection of baths with special gods, it. (ii) The image is a mere ornament ;
we know that warm baths were conse the bath has not been built to honour
crated as a rule to Heracles. Again a Aphrodite s statue, (iii) The image is not
Fort it na Balnearis appears (often united treated with the honour which would befit
with Asklepios) in tae inscriptions, e.g. an idol. It may therefore be regarded
C.I.L. 7. 273 "Deae Fortunae V. Lu as desecrated (cp. IV. 5), even although
pus... balneum vi ignis exustum restituit." it could be shown that it was originally
d Acre of the Crusades, owed its import EHIIBX ni"l?;. Aphrodite was
ance to its harbour, the only adequate made :
pointed as fem. Ptcp.
H^IO is
refuge on a dangerous coast. It lay just
north of the Carmel range, and was the Niph.; cp. the masc. Ptcp. nb l^ of the
port of northern Palestine, cp. Josephus, previous line. Hoffmann points both as
Bell. Jud. 2. 10. 2. In the Greek period masc., but the second l^
nb is then not
it was known as Ptolemais, and reached in concord with its feminine subject
the height of its prosperity under the Em~12N. Strack reads, instead of the
Seleucid monarchs. Its inhabitants were M
second i"lT3 of B, the form JVL yj Fem.
always hostile to the Jews (II Mace. 5 5,
|gnt 3*5 (Codex Venctus)) yet many J ews Ptcp. Niph. (see the critical note) and
.
,
was always regarded by the Jews as an wise we must take "S to be a con
;iiy place on account of the nudity
traction for ptf, in which case translate
of the bather^. It was therefore unlawful wouldst not For *K=
"Thou enter."
pK }
to meditite upon or to utter words of the
Tor.ili whilst in the bath. cp. Gitt. IV. 5, Kethub. XII. 3.
Consequently It should be noted that many editions
ha declares that even the words
and MSN. omit the word.
"No
reply may be given in the bath
must have been utteied by (iamliel after X TOX3 V. ThtScnptnrc
ou t from the bath-house. writes only their go-Is : See Pcut. 1 1* ;
.. ...
2
nKv /
ti
T v
nv
D0b
pfift
I T *T - nao
rn nijn-n
..
v I
: ;
Dnnn
-TV
n v paiyn
I
* T :
D ian (n)
.crrSy
v ~;
ann
TT; spa
Iv v
"
onnn N
sib na
"in
: mr miny tr
"v
jn-
"
r^
I
T -. -
rw nxi
|
...
T T
nynji
T; ;
P
CPKNAHG9. i
io
n] om. B K. i
IO
DI^D] DK D CPKG9.
N omits! nS] HN1 KAG9.
|
2
n] K omits. D1^D CHA (so A in Strack, yi.Z.
|
2
|
2
1909).] DE^D PKG9; JpliD A (so A in Wiener, Maimonides Commentar zum Tractat A.Z.).
PKG9] -I^DK CAHN. i
io
^] ^ G9. i
niyaan CPKNAG9] rnjn:i BB P .
i
DDI] K omits! I
OSEI] om. |
B P CPNAHG9. | H"I^N] m^NH AG9. |
p-|Nl
(Lacuna after IX- Scribe failed to understand the
flltf
in his exemplar) H :
pl1J<
XHX G. |
is written, Thou shalt not desire the silver and gold which is
"
upon them." Rabbi Yose the Galilean says, Their gods upon
"
their ;
gods upon the hills" and not "the hills their gods." And for
what reason is an Ashera forbidden ? Because it has been
subject to the manipulation of man, and everything manipu
lated by man is forbidden. Rabbi Aqiba said, will explain "I
and decide the passage for you. Every place where you find
a high mountain and a lofty hill and a green tree, be sure that
an idol is there."
correct, what of the concluding words in those places for a heathen idol, which,
of that passage, "and under every green when found, must be destroyed. The
tree"? Should not Yose consistently passage therefore, according to this view,
with his argument hold that this word prohibits neither the places themselves
under not the Ashera itself but nor that which is upon them ; but only
prohibits
only what is under it? Vet it is not to be the idolatrous object which you are warned
supposed that Yose fails to acknowledge is likely to be there.
the plain command of Deut. 75 which
prohibits Asheras "Ye shall hew down P31K. / will explain
their Asherim." He is asked, what then in and decide the passage for you
}*2lN is :
his view is the real reason why Scripture a metaplastic form for P3N (cp. B.H.
thus expressly forbids them? He says B3in from C 13). Bacher i.
that it is because of DIN flD Sri, i.e. T jTVr////;/.
p. 8) suggests that the variation of form
because human hands have planted the may have served to differentiate the
tree (although perhaps not for idolatry) from that of
meaning "instruct" "under
and thus it cannot be reckoned a natural
attachedthe soil ; and, if to stand." He
takes -pJQ? to be a euphe
object
mism for "jmK (the Semitic idiom so
worshipped, must be forbidden.
miDX. forbidden Remark that : frequently used in reference to God, cp.
conclusion is in strong opposition the reason
,
being that
to the view of the first Tanna. Yose
hoMs that every tree planted by man (how unwilling to say bluntly
"
is
A|iba I will
have been) becomes forbidden when wor Remark the variants in the critical note.
The first Tanna would only P"1N!
in B and (iemara of Tb. is an
shipped.
prohibit such as were planted originally explanatoiy addition to the Mishna s
for idolatrous purpoM-s. lie maintained text, but is the original reading in the
42
52 ABODA ZARA
"rtDN
T
San
~
T;
mrTT nnny
T
?
1
"I-
sp&D
T
irvi jrn#
TT V
^ 0)
nn
TT ; ;
- v: w /
nit
va tn D^nT n^
T :
d)
enro 2
nir
T
nnnv
T _._ n^i h*o . . . . .
*^DXT nt
v
nn .. -. / TT
T
wia nnvn^
T T ; -; v
pa*
Iv v *i ^ o^^ T -;
l0
^^ T
^^ T \
nr
%
nn -;
>D
PKNAG9] ^ ^3 c. i mr mnv 1
? Kl t"y nu ? 1
CPNAG*. i
n^y] n^^y win A:
r\w\y N. i
^na] TirA CPKNAMG?. i nics ynnx MNH] om CPKAG?. .
i
pn^] pT
CPKAHG9: pi>
N. i nvniD 5y NH] n^noS CPKAGP. i vans] WIN A. i
vvy] vvyi
P
CPKMNG9. I
p^DDD] p?DDD(!)K. |
112yi B CPNAG9] niDyUOB: inByi K. I
r
CKPNAHG9. | nX^liTl D*33n] BB read here (as also below, where the words are correct)
"
is
type (fO I
lotlmann).
54 ABODA ZARA
/
iTtt
TT
iTriM
T
zvh ~; :
mot T; ;
PITD
T;
. ntiDN
T ~:
IT nn "~: /
nit
TT
iTriny
T -;
n^y
T T v
TMH v: v
*mn#i TDI v v ..
"
;
TDB>
v
nib
r
3#
v
;
jW
IT
*
p nw K ^^ -; T
: rrab
vv %
ii nn -; /
n
. . .
DKT nr]
v
nn ; /
nir
TT
nntoy
T ~;
DB^ :
.
yn
... ..
* R<Snh0
i
.
v: v v
nfc ^tou 1
tpSnni
v v
1
. . .
nnTT mtay
T _.
\
n?]
V
nn "-; /
nSts^
T ;
nnr
TT
n*riM
T ~;
[vnnn]
T -
;
NA] |
IT] HT (0 NA. 1
|
|"y \"yh
and add |
BP ntrDi] PCTDCPKNA.
. i n^3A] ^nB p cN: n^vnp, T^V i
K -
1
permitted.
There are three sorts of Asheras. A tree, which a man has
from the first planted for the purpose of idolatry, behold ! this
permitted.
What is an Ashera ? Any tree beneath which there is an idol
Rabbi Shim on says, "Any tree which men worship." And the
following incident took place at Sidon regarding a tree to which
shoots may grow, to which presumably the Wise," but this explanation is inade
the worship is paid. If these shoots are quate. The sentence is a most interesting
destroyed, the rest of the tree is offence- and unusual one. coming thus after the
less. previous discussion of Asheras. The truth
is that we have here an older stratum
(with scr. pi. rV?i^ni, u etc.). of the Mishna than that which appears
ami has desecrated it (a) See crit. note.
:
in the preceding paragraph. It is in
serted (so Hoffmann) by the redactor of
It will be seen that il7t3 3 is the reading
the Mishna in order to call attention to
of all Mss. and editions, M, the
,\iv<yV
the existence of a controversy as to
Munich codex, which has i"l?D31, and the whether the tree under which an idol
which have stands is or is not prohibited, so long as
Liter editions (What
Maimonidesread is uncertain. Hotlmann the idol remains unprofaned. are We
to understand from the fact of its in
says he had V?E31, cp. Surenhusius ;
but sertion that the redactor agrees with the
the Mss. of Wiener s Mttimomdef Cont Wise against Shim on. The Halakha
inental- :tim A.Z.. have the reading agrees with the Wise.
r6l33V) (6) This variant reading r6o31
points to a divergence of opinion.
Thus The Wise hold that an Asheia, with an
idol beneathit, is forbidden on the
Kitba says 7D*3 (i.e. desecration) is only
ground that it is an appurtenance of the
iiy \vhni the idol
is
permanently
set up beside the Ashera when tin- ;
idol
(.TIT muy VT^),
ami until the
erection is temporary, the mere remov.il idol desecrated its appurtenances remain
is
The reading
forbidden MC IV. 4. Hut R. Shim on
of the idol siiltices.
ai-ucs, No The tree being attached
"
would make the treatment of the to the soil (cp. III. 5 note 11 DN) cannot
in this clause quite parallel with count as a mere appurtenance of the idol,
the treatment of the stones (D 33K) men and theicloiv in order to be forbidden
tioned above. requires itself to be worshipped." The
.-ITJ X Nn IT S, ll hat / . an AsA story which follows illustrates Shim on s
Maimoiiidcs savs the question at issue is position.
of the three
"which . iiera is
JITS. Sidon: -This place, situated
subject of dispute between Shim oii an.l twenty miles south of Hciiut, ap| |
5<5 ABODA ZARA
\rh
/ T
ifcN
- , S- vfinn
- JIN^-I iniK
I T T : : T
. m-ra
T
h JINVJM
;
T inpini
IT;
n-rn
- v
h*r\
--
nx -irna
| ;
/
2
pjw
I
^ ;
>*n
HK p nW?i Win p ?
1
V
fijtnniy
.-).. T - . .
/
I
V T
TDK
~ T
n rtofo nivn
T
*ND "
T
-ny
~ T DKI
;
rrnnn
T v - rynir "iinto
r T v
; ; :
^^nn
T - nto^ nipT
IT:
^S SN
; I
- 4
nibw ^DV rsn *
: S^rS
v T ;
pST
I v
nini
T ;
p^y ni^ i^
I v -; v v
n-^^ ~
T ;
PKNA. I
|1j;D&$>] WW P. I
1pnn PNA, but B and others read
Ipl^ (scr.
Pi-)- I
imp"ni] inip*12
A -
I ^Sin] B
p
omits. | D3^, required by context. Hoffmann reads
yrin KN. i
TV :
p-jrni
M: jninni NA: nntnm CH. -ODE-W ui] i
added in margin
by K. i
CJK]
BP omits, n^an^] n^33n
i
CPK: n*o:n^ B P H: no:n^ N:
A. i
jrrby]
om. CKNA. i mm] nnm P= mini A: ns:n mini K:
CNH. i
A.
the O.T. as the leading city of Phoenicia. pletely hidden. It is the Menhir itself,
The skill of its workmen is mentioned and not the tree beneath which it stood,
several times in Homer, e.g. II. 23. 743. which has been the recipient of the
It had a stormy history, for which see worship signified by the piled stones of
Hastings, D.B. s.v. Zidon. In the the cairn. See further the notes to IV.
Roman period it was a free city, with a i, and Excursus i to that chapter.
famous industry in glass making. It is
mentioned in the N.T., Matt, n 21 Mk. ,
Mishna (8).
8 Acts i2 20 .
3 ,
,
h had ^ } fa h
:
fa branch
or cairn, on examination proves to be
which nor yet in the half-shade
piled around an image (a Menhir) ? cast
the stones of the cairn have at last com- by the elongated shadow of the tree.
CHAPTER III 57
Seeing that
they worship the image, the tree we permit to you."
branches. (i.irmeiiN and ornaments \\eie combined causes, D"l1j HH PIT. It fol
iisrd for this lows from this that those Rabbis \sho
constantly purpose; I, ut
pieces of meat, the fragments ol a sacri prohibit such products ought to prohibit
fice, were also at times left to hang on sou ing vegetables beneath an Ash. i
pmm. /.,-/:., ,
, I. L<-j w ,
Curtis-,, op. cit. \V. K. Smith, AY/. .SV///.-
; .-/ ;////. / //</;/ ;., p. 175 (where jnTH is,
185 ff.; liaudissin, Stud. Seni. A ,/. II.
pei haps rightly, given as the correct pro
102 ff. ; I .otticher, Han nuultiis. 1
agrangc, nunciation!, and
Etudes Ret. Mmr, /Jlanzenwelt in
.SV///.-, iMo, hoi.
i;S Is that
Myth. i6S, on the nature and
paid not to th- ti.
]>.
-hip is i
nan
113*13
:~ TV" -T
[i^n]
-
nx is :HK
~ nwna ~ -
K.. /
iS nbN .
T
2
nS^n
- ~ ..
D^S
T .
nwn
T T ~. ^ i
.
:
2
mr
TT
PlDftft
TV-
^ - T [mn] :
DDIp :)
D!^ftaB]
-
"
T ; :
.
nSb? [ir] nn n
v T \ T ;
T ;
/
Bp .
|
D^S?] K adds D OSNKO- I
|H2] H2 B p .
|
Qtf] Bp omits.
H omits: (Strack, A.Z, 1909, says that "C" also omits the section, but this is incorrect). |
CPKNAG9. |
11313] 1313 P, pointed 1313 KG9 :
11313 B p :
1313
CM: 1313 NA. | DQn] 132n (0 B: CPKNG9 read 1)Qn twice, but AB P once only, as in
) C: H^ P. I
IT]
,1T(0 BB P A. |
,1^D3] C points n^P} :
n^tD 11
! P- I na^, actually, with scr. pi., na* ^,
1
Mishna (9). ^m
DK, 113nn. the oven, if new:
DJ.
taken, heated, baked-. On the ancient methods of baking and
The subject (understood in the Hebrew) the varieties of ovens used by Jews, see
is of course "an Israelite." Winer, RWB, s.v. Backen\ and Lowy,
a
D^y. of wood: Pesah. 25
pieces Technologic Tind Tenninologie der Miiller
forbids the use of wood, taken from an und Backer in den Rabbin. Quellen.
Ashera, for healing the sick a precaution The ordinary oven constructed of clay,
against magical practices. was made by the first heating "fast"
CHAPTER III 59
Salt."
They answered him, "No
redemption-money can avail in
a matter of idolatry."
If a man has taken from an Ashera
a shuttle, no benefit may be derived from it. If he has woven
a garment therewith, no benefit may be derived from it and if ;
itwas mingled with other garments, and these again with others,
no benefit may be derived from any of them Rabbi Eli ezer
says, Let him cast the benefit thereof into the Sea of Salt."
"
matter of idolatry."
permitted.
would not be so improved, and all that argues that, instead of throwing away all
irai Decenary in its rase was lhat no the bread baked, you may pay a sum of
use be made of the heat generated by money equivalent in value to the defiled
the Ashera wood. bread which is mixed \\ ith the other loaves.
nSH. bread: i.e., which has been The Wise reply that defilement through
baked in an oven heated by wood connection with idolatry is not (T"V)
from any of t htm :-Two reaSOOS nrnv be ??****** garments below supports
Hl ezer -
Compare notes V. 9 rf fofc
given for the prohibition; (i) Where
pollution is due to something connected
with idolatry (T"y), even although the
defiling
element be present in so small i"l7O3O. he desecrate: "lie," i.e. a
a fraction as i in 1000, the prohibition is heathen, since only the worshipper of an
not annulled 6lD3 *b). (2) Hread is a
ha s )mvcr t(I
i(1<>1
.l
il *rate
cp- IV. 4-
commodity dealt with in separate loaves, nSIV*?. for the tree s own sake:
and not in the mass, would be the a>
i.e., with the intention of embellishing
case with flour. Onse.juently, however
(
the Ashera or improving its growth, If
many clean loaves there be, somebody on the contrary tin- tree was
lopped
wfll get the defiled one which is simply to obtain its wood, then its
among*!
them (cp. <
this period disappeared from the heathen shrines. But the Mishna s
silence could also be explained by regarding the analogous treatment
of the houses and stones previously dealt with in III. 7. Just as
those types of houses are mentioned which caused doubt in Jewish
circles ; so, we might argue, only those Asheras (i.e., only the living-
tree type) are mentioned, regarding which the Jews were uncertain
whether or not to treat them as polluted. No Jew, presumably, could
entertain any doubt regarding the impurity of the post-Ashera which
was practically a dead idol. But a growing living tree, a thing attached
to the soil (cp. III. 5), required closer consideration.
The main problem, however, is how the word "Ashera" has come
to be used to denote a living sacred tree. Some possible explanations
are here suggested :
(a) That the sacred tree, despite the special names, as elon, was
also all along called an Ashera. If so, the post-Ashera must be con
sidered the relic of a tree proper. The process would be, that at a
shrine (standing-stone, altar, and Ashera) the dead stump of the sacred
tree, the Ashera, would be preserved after the death of the tree itself,
EXCURSUS 6l
Deut. 1 6"
nr/J HTJ^ seems to favour this, but see criticism of that
: }-o3BM (v.l.
The first sentence of this passage is the important one for our
It runs, "What is an Ashera? It is any tree which
present purpose.
the heathen worship and preserve, but the fruit of which they do not
"
t%
What is an Ashera? It is any tree beneath which there is an idol.
These two passages deal not with varieties of Ashera (of which the
wooden-post type might have been one even although one not sort,
a living sacred-tree, and not a wooden post. The Mishna thus affords
. nrinib
toy ni^ox
nn
nn&jn
u
- hy :npT ,.|
in hy\
A omits, i
KA. i D^ A.
;nno] nnnio B .
i
P
K. i
nntayi] .
i B PKMA. nip] i
N.
two
upright
qolis: Merqolis is the M. H. rendering stones with a third laid across the flat
of Latin Mercurius (Gk. Hermes}. On b
top (cp. Bab. Mec. 25 ) erected in front
the change of to "r"
cp. N11J"ll3D,
"^,"
of the image. The Wise, on the other
Saturnalia, I. 3 ; and see Grtinbaum, hand, are apparently concerned about the
Ges. Aufs. p. 225. A
"Merqolis"
was a cairn, the heap of stones formed by
rude statue of the head of Hermes carved passers-by. These stones they regard as
on the top of a square-shaped pillar. votive-offerings and as no less idolatrous
These images, Hermeia, were erected in than the trilithon, which alone R. Yish
many places (Roscher, I. 2354 ff.), often at ma el seems to consider.
boundaries or by the roadside where they 1DJJ nwhich appear to be con
<
lK"OB>.
evoStos ; see also Roscher, s.v. Hecate}. be connected with the shrine, they are
Each wayfarer showed his homage by forbidden by the Wise, ezen though there
contributing a stone to form a cairn are but two.
beside the statue. From III. 7 ad Jin.
it would seem that at times these cairns
Mishna (2).
actually grew so great as to cover the 1^ N")3. on the top of the Merqolis:
b
image from sight. Berakh. 57 mentions Offerings of fruits, especially dried figs
that these images were numerous, and (cp. the proverb, VVKOV ^0 Epfj.rj), were
speaks of the statue, N"T), as often made to these Hermes statues ; and these
having a trilithon erected in front of it (see offerings were, it seems, used to appease
following note and Excursus i, p. 74).
; the hunger of needy wayfarers. The
CHAPTER IV
on its head
"
tf. these are allowed : Gem. may compare the climbers custom of
51 comments that this rule holds good leaving such things in cairns and shelters
only when the thing-, in question are not on the mountains as may prove useful to
ornamental to the statue; i.e., if the those who follow.
coins are hung in a bag round the idol s Pausan. 7. lamps and
21. 2 refers to
thatlooks like a carrier; or if
it coins as being on an altar of Hermes.
left
the garments are folded and placed on its It is, however, remarkable that the
head making it resemble a washerwoman !
fruit mentioned in the passage, r\W etc.,
Discounting the fanciful side of these should be classed among the forbidden
remarks, we may safely conclude that
Objects. Kvidently these ai tides must
:nara knows that under certain have been deposited in such a way as
circumstances certain objects left at a to show that
they were genuine votive -
pro rrna
T V: I
;
V
i nun
T
nST rvn#
TT V
mr
TT
rrriny
T ~
.
0)
&eh
-.- ...
.
nW T
rvn
TT
*rato3
T . pa
| ...
.. pm
|
.
....
PNI
I .. .
y
rates
T .
trWi
T; ;
v ; /
Tib
T
miDK
T
nsjW
T
miTT ~; : :
v
rrrisy
T -;
d
rnr rnisy S&rip nsj . "isyw "W
*
*p:W rnr rntajj Stssp px W^i ttar
mr
CPKNA. i
|
no (four times)] njDD DnnK^i M. i D
CPKNAM.
miox ] niyntro CPKNAH. i
CPKNAH. i
px N-IK^I M] U>N(!) c :
CPKNA. |
3
H^D^ID] added in
margin, A. |
3 :
|HM. |
p-JHO M] p^tDUD
PKNAH :
Sanctuaries ;
Sem. Rel. To-day^ chap. XI. One thinks may possibly denote, "when use of the
of "Aphrodite v K-TJ-TTOLS" at Athens. We premises has to be obtained by permission
of the priests as a favour."
read that the same goddess had an apple-
garden at Tamessos, Ovid, Metam. 10. jointly to the idol n.
645 647. At Nemausos there was a and to other owners In the case of joint :
fountain, the property of the god, into ownership the thanks rendered are re
which people who used the fountain had garded as paid exclusively to the human
to cast a ham-shaped coin in payment part-proprietors. Even in this case the
(Babelon, Monn. Grecs et Rom. I. i. 674). later Halakha forbade paying the thanks
At Daphne near Antioch the lake and in cash.
groves, belonging to the temple, ap Mishna (4).
parently served the city as a public park.
Laurel leaves were cast into the lake ~PD.
forthwith i.e., even before :
for purposes of divination; so that this worship has been paid to the idol.
CHAPTER IV 65
(4) A
pagan s idol is forthwith forbidden, whereas that of
an Israelite is not forbidden until it has been worshipped.
A pagan can desecrate his own idol and also that of another
pagan but an Israelite cannot desecrate a pagan s idol. He
;
passage that there were Jews who not to please their heathen clients, may
pos
only possessed but even worshipped idols. sibly to gain their ends have "bowed
Moreover they must have been sufficiently themselves in the house of Rimmon."
numerous to make it necessary to deal Certainly Herod s example was bad.
with them as a class see below, the note, Still, in view of the power of
Jewish
with the variant
monotheism in this period, and the aston
reading ishment created thereby in the heathen
Uut, if there were such world, one feels that the lapses to which
law-breakers, they were still Jews, and our passage points must have been com
the orthodox had to determine how the
paratively rare. See Bousset, Rel. des
idols of those persons must be treated.
Juiknthums, chap. 15 Blau on esp. ;
It is
possible, in view of this
"I the Mishna, that the fierce denuncia-
j
<~<in desecrate : ?O3 means "to
tractate Aboda Xara itself, and the in- moving the prohibition (ilN^H T)DX).
The methods \\hereby the profanation
loclamation of the true I (i..d
which have led tO ir-ard tht u> may be accomplished are set forth in
of this chapter.
|
;. (^
nation of the
century as pie.senting first
a solid,,U monotheistic froir that of another pagan
;
(n)
men
nn fi:a
T pin
|-T; TT; / T VT
/
Taw *sn
/
rnDa Stta it
T
rwa ~ T
;
ma T V :
* nin^n
T
rniay 0)
nn
nni
DX (r)
C.
ppl CPKNA. CPKNA. >
|
p-|] | |
(see crit. note), teaching that its bulk. Maimonides says that in such
a heathen could defile the idol of a Jew, cases profanation is only effected when
provided that he was part owner of the the face is damaged.
same. In old age however he abandoned One recalls the famous mutilation of
this opinion in favour of the reading of the pillar-shaped statues of Hermes in
Athens on the eve of the departure of
the present text (VT3rW1), teaching
the Sicilian expedition, when on one
instead that a heathen can never desecrate
an idol belonging to a Jew, but only that night the faces of almost all such images
in the city were chipped, and desecrated
of a fellow-idolater (Gem. 52 b ).
v ra Trpoawrra, Thucy. 6. 27.
Notice that the Tb. follows Rabbi s
later opinion, whereas the Palestinian the idol is not dese
recension, C and P, give his earlier view. crated: was held that these actions
It
A similar case is- Bab. Meg. 44* (Strack, might be done in a brief fit of anger, and
Einl. p. 1 8). that the heathen might later change his
mind and worship the idol, seeing that
Mishna (5). its form had received no permanent
nDTK ^&O. the tip of
its ear: In damage from the indignities put upon
it. In the case mentioned in III. 4
later times Jewish sculptors used to
avail themselves of this Mishna ; and by Aphrodite s statue in the bath at Akko
the dishonouring actions were done habit
leaving some small feature of their statues
ually and permanently.
unfinished, satisfied the objections felt The Halakha
D^EOrn but the Wise . :
ment of the idol, which naturally is not e.g., in that of Antiochus Epiphanes at
thereby profaned by its
worshippers. Daphne, of which Polybius (Hist. 31. 3)
A writes, "The number of images of the
niN^pioa. pedestals :
plural from
Gk. /3w/t6j. It is however to be pointed gods it
impossible to tell
is for repre ;
or ik. iffm,
Journey of the Kldeis to Koine in 95 A.I).
<
fju defilement).
Tlie Kldrrs were the Patriarch l.imfiel II.
nrnN. The Mil.je, of the pr<.noun is
<
onaiy Dota-ii". only //,.,/ ///< are ^.\\,\ to hive discoursed in Rome on
kings a- ,,|,,| j s , (
.
ln .
the theme that iod HiuiM-lf observes the
(
Ilarran. but in thiscaM- the statue for the impious," was the
ua, a permanent one. The (Jem. spirited reply.
(5^ ) Compare Krub. IV. i
; and
remaiks in
explanation of the Minima b / inn. I.
(1003), 79 ff.
52
68 ABODA ZARA
v
te
ie
rw "imS
T T ;
&N /
\rh
v T
*nKT ;
?nS&:>
T ~
; ;
tox n&S
T T
mr
TT
T
nS pliy :
rn nn "~:
*feifc
-
rrn psty
TT :
^ vnT : I ;
is D^iyS
T T
T
rv-n
- to
-:
Diy
T ^ T
ini*
I V
tw
I
"
V
w T X
nsx "-:/l"
4
p DK \r
/I V T
:
rp-rn^
I
- I-
: :
^KT &
I
-
/
pST ^^KT
1 v :
*ta cSiyn
T w T ^ni^I
-.-
? in.
CPKNAMT. | |
I0
p^ PKNHMA] i:^c> c.
}>ptnD
B P PNAH]
pp^HD (Hiphii) CK. i
N^i CPKNA: M. i
iym] pjrm A. i
p^] pNcr (0 N. i
nin^K]
mp?K(OB
i>
. i nnc?] nn H. i
2
i^] n B P :
i^ n CN :
^^i ibDn AN P: M
omits, i
iSoa] Aou c.
nisnn in ?
1
CPNAM. CPKNA. nc^iy BB P .
T"V1 1i1V"l
^N DN. does not wish an "the contents of a trodden wine-press."
idol to exist Less freely, : If
"
those objects which are not essential to the world and leave
those which it requires." They replied, "Then would we but
confirm the worshippers of these things, in that
they would
say Know ye that these be Gods, for behold these are not !
"
destroyed.
upper trough (HJ) was larger in area but offering of a libation was so easy and so
follower than the lower (113, 15. II.
regular a practice amongst the idolatrous
25. ) The grapes were trodden in the and Semitic alike, that
peoples, Aryan
upper trough, and the juice flowed down the Mishna for the sake of precaution
to the vat below. It was left for first deems it necessary to prohibit all wine
fermentation in the vat, and then racked which a heathen can possibly have
off into amphorae (IV. handled. Vintage-time was a natural
9) to be conveyed
to the cellars. occasion for making offerings to the
on the heap .
In this passage :
gods from the grapes and the new wine:
see 1
auly, Real-Ency. s.v. Vinalia.
the pile of grapes raised in the
centre of the trough for
Three jars of wine, the first fruits of three
pressing. After
the first treading th c ms ks and stalks l
vineyards, are mentioned as offered to
were piled in a heap (niDH) in the centre, Bacchus and the Satyrs in .-/;////. Pal. VI.
and then submitted to further 44. Rouse, G. V. 0. p. 49, describes
pre^ure l,y a modern Greek consecration-feast for
means of weights (see article in
Kncy. harvest and vintage.
Inh. for
illustrations).
"|DJ i". I.ibation-~i>ine :
Strictly the
TG ? 1
was only wine from which lib.it ion h.i, reckoned wine, and so canno! i
>et
^frnsr
T.. . .
,tey jnirti i
. .
*6 SSK
T -.
nn nMn : T -
Qy p-m
i
;
(to)
/
hix
T -; : :
i
: /
nKtfi&a
T :
nb>iy
0)
iS rx -
IK ny^n ron
rvn itrflno nnn
CPNAM. i
io
n^iy] add vnn^a M nvnn] nun CN.
p^o] p
nD3] ^ K. | DX] K has only the words IP ^ DN- I
Mishna (q). (
2) The P resent Mishna allows tread
ing the press with a heathen because it
DV. iji
company with a pagan: does not agree with R. Huna (see note
The rules of this section are those of the TVG? iy IV. 8), but holds that the juice
older Mishna (rOlfc^Kl those of the "D) ; ought not to be regarded as wine until it
later Mishna (perhaps that of Aqiba) are reaches the vat. Another possible reason
recorded in a Baraita cited in Gem. 55 b . is that, when once
the heathen has picked
(i) The present Mishna holds that to the grapes himself and defiled them by
gather grapes with a pagan is forbidden, his vessels, the damage is done already ;
because to do so would be to prepare the and the Jew aids no breach of law by
common fruit of Palestine for the defile- treading grapes for the defilement of
ment which the heathen s vessels would which he is not responsible. The later
afterwards cause and thus the laws of ; Mishna follows R. Huna s opinion and
Tithes and Firstfruits, which could not regards the juice as possibly libation-wine
be paid from the defiled grapes, would the moment it begins to flow from the
be frustrated. The later Mishna does not grapes. It therefore prohibits treading
consider this a valid reason (i.e. in cases the press with a pagan.
where the fruit is the property of a (3) Both traditions agree in forbidding
heathen resident in Palestine). It there- assistance to be given to an Israelite, who
fore permits grape-gathering with a pagan. is not observing the proper methods,
CHAPTER IV 71
either in picking or in pressing his grapes. to be feared that he may take liberties
One may not help a transgressor to break with it, and handle it as though it were
the Law. his own possession. Compare IV. 12.
jar, usually earthenware, with a swelling i"6y implies that he was taken out dead.
body tapering towards the bottom. It The verb i"Oy is therefore usually trans
could thus be sunk into holes in the cellar lated a passive "been brought up," so
by
floor. Many varieties both of solids and Maimonides Hoffmann, Strack (heraus-;
liquids were stored in it (Krengel, I/ans- gezogen warden) but Krviger (wieder ;
it to be the (ik. and Roman amphora. invented to meet the thank-otiei -ing "
"
It is a vessel still in regular use amongst objection, which was not taken into con
Kastern peoples. sideration by the authors of the Mishna ;
which, like the present, interrupt the main and the translation of n?y has been
theme, remind one that the Mishnaic forced to fit the Talmud. At least I can
material was long preserved unwritten. lind no parallel for this passive sense of
Such passages are in fact mnemonic aids,
!~6y. The Wise forbid the wine not en
ii the principle of the association
tirely but partially, i.e. only for drinking,
of idea- see Si rack, AY;//, p. 21. A more
;
(10). The
of hand." wine-jars appear to have
vby mte b C" DK. if he has a lien been at lir.st left open in order to ferment,
upon it: When the wine has been and the opening was slapped to prevent
pledged to the heathen as a surety, it is any los- when the liquid effervesced.
72 ABODA ZARA
rrn
Di-i r
v nvnS
nij;^
^
nr vniya
TT v
2
nnis aone> c. i D CPN. i
BB P K: DJ? 38^^ A:
:
^*^
M. iN CPKNH i) c. i
CJK] PJ^^
A :
PIK
5
1"IDK1]
add D O3n CPKNAM.
the vat this has happened, and they permitted the wine.
from you the money," then the wine is allowed. But if the
Israelite desires to remove the wine and the pagan refuses to
let itgo unless forehand money is given this once happened
at Beth-Shan and they prohibited the wine.
of some other heathen. K. Shim on holds principle observed in the case of the
that in such a case it makes no difference heathen standing beside the wine \. it,
whose root n is under, and that a watch IV. 10.
EXCURSUS i
KaXovcnv oQev KOL TOVS di>0pa>7rou?a^pi rov vvv ets TI/XT)V Ep/xoi; Kara
TOVS OOOT;?, Sta TO TOI^ Oeov eti/at rovrov KaOrj-yefJLOva KOL tTTiTpOTrov r<Sv
7ri8r)fj.ovvT(i)v, <T<apov<s
TTOLCLV XtOw KOL Stayovras Trpoo-^aAAciv Xt^ou?, /cat
Merqolis,"
found in Palestine, and a reference to this passage, and to III. 7, see
the Palest. Exploration Fund Statement, 1885, PP- I0 I2 >
anc^ Conder,
Syrian Stone-lore, p. 265. On Dolmens etc. see Spoer in ZATW,
Heft 4, 1908.
EXCURSUS 2
the very making of images cp. Ant. 1 7. 6. 2 and this is supported for
"
the Roman period, when the worship of statues was so prevalent, the
by
absence of human figures on Jewish coins, and the fact that not a single
statue of a Jewish worthy has either been recorded in literature or
revealed by excavation. Ancient signet rings were often decorated with
b
the design of a human figure. Baraitha (A.Z. 43 ) runs "A signet A :
2
see the note ?&o p. 66 and cp. III. 2, 3.
ruTN ;
Whatever may have been the exact bearing of the law on this
Kmblems of objects neither animal nor human were frequently made from an
1
early period cp. the shekels of Simon, the first Jew to obtain minting rights. See,
7-
n is
-
/ VV ~
rro>
TT ;
. ^DKT ITOB>
TT ;
^M
I
p* I
ntonn
tnn"
/ T % ;ni
1
;
I- ;
onon
nn:rn:i pit
iT
M |^. |
2
ny] nn P. I
**] add (explan. gloss) BB P .
I
1J>]
A.
DN K. i
IO
-IIDN ^QJ] om. CPKNA. H] n{?j; CPKNA. Dinun]
i
K. i
PNA :
nn^i c: M :
na^i K. i n^nn] nran
CPKNA.
Mishna (i).
^^ case ^ e can deduct from his pay the
amount given for such jars as contained
If a i.e. If a man hires * libation-wine.
heathen hires an Rashi. Israelite," But when he is hired for
piece-work
"inD
wages are allowed:
1"O^. the (e.g.given so much for 100 jars), if even
According to Baraithas (Gem. 65 b ), this one jar contained libation-wine, the wages
rule is to be interpreted as follows It : for the whole transaction must be
utterly
holds good (i) When the forbidden work prohibited.
is done after the ordinary day s labour s -j- T n
is over, (ii) When the labourer is paid
fr nding :Uten\\y
<
"to sit.
for each several jar transported ; for in On the form, see note "pv
I. 4. It was
CHAPTER V
m * * hcrc llu 3 *
pome
burst -.-ll the skins were
^V ~
<-
was*"?
,
^"lently
" " IU "
l t hc Boethusian ^-ct a variety
also grapes which have been ton from
( hc S
,"
l
1
1(
,
and otherT
!
>ncslly
^
7 t<)UI " i
r
r
>
1
,
thos r ?
this
;
^
^
pa-a^es ihow him to have Ixren
HDM~~/B)f If it has fallen imparted a men h;mt
by his piety. disiinguished
ttt them These words, bracketed in the
:
Compare .ak Met;. V. 3; where he is I
text, are probably a later addit.on, ie nu-niioned as one who in the conduct of
erit. note. On D^ND see Low, Aram. his business the Kabl-K u-arding eon>ult>
/y/nw;. p. .jo.o ff., and the note T\\V H133 doubtlul points and follows their decision.
I. 5- On D lOn Low, op. cit. pp. i
ni"lini. dried fas See Low, op. :
123. tit. p.
392. Why should these be allowed,
78 ABODA ZARA
HT ,
nn]
T T -; -
iw b
I
2
T /
-box
T
MB
-- tnm I
"
;
[inaonaa?
TT - V ~:
Sa
T /
Stan
TI
-
: nj >]i S fci
0)
ijmin DN nrn nn
rvann n
M. 1 CPKNA. CN]
inwn BB F :
irv PKA. yoinn CPKNA. i
and the figs mentioned in the preceding (ii) to permit, where the taste is spoilt ;
P, Yl?"
TflXan implies ^ ^: ? the
that
"
sufficient
time for the pagan to broach the jar, close it up again, and for
the jar to become dry."
when the vinegar fell on them. Of course the period of absence was" before
the vinegar in question is vinegar which "V
H3, so long as."
"for
3 sjb KV?
...,.._ v
ynn
* .
DN .
,nfl
T .. 1
vrni
1
_ T .
runs
T _ . .
irram *aSiTi ^
nK K.
Knn:ap3 PN] nmjapi A: Nm^iap c: K.
i
nn^-iap i
I0
M. | DK K] DJ<1
CPNA. |
lynin A] iyni CPNK. | 21^1 CPNH]
Bp ,
K points 3^ni : A. | ^n^HH HK] om. CPKNA. |
10
C|^^ CPNH, K points
2!p}
A. i
io
aani, actually with SC r. P i. n:>ni BCNAH, K points
n|n]]
2^1 B p ^n^Dil] H
2
.
I 2Jni omits: added in margin by later hand A. | V)D3
CN :
VXMH nx P- I inunn] m:nn B: B P omits, i
NV^] xvvi^, scr. pi., c:
^fjia
1
)
CPNA (in margin), K points 5)13^. |
2
3Jni, actually with scr. pi. SJtj-jl BCP,
K points nrn] 3ia*ni N: n:ni A: nan B P .
clay and filling the hole with new clay be seen on the under surface when the
shows clearly in the difference of colour jar was opened so again he says that ;
between the old and new material. R. the wine is prohibited only if the heathen
Shim on holds that the heathen in this had time to substitute a new cover.
case needed time to substitute an entire The Wise agree with Shim on as regards
CHAPTER V 81
time elapsed for the pagan to bore a hole, stop it up again, and
for the sealing clay to become dry Rabban Shim on ben Gamliel
says, "sufficient time for the pagan to broach the jar, close it up
again, and for the jar to become dry."
If a man leaves a pagan in his shop, even although he is
going out and in, the wine is allowed. But if he has notified
the pagan of his intention to absent himself, the wine is for <
(#),but not as regards (b). In both cases, meals bet ween Jews and Christians, e.g. by
however, the Halakha supports Shim on. the Synod of Elvira (305 A. D.), Canon 50,
quis clericus vel fidelis cum Judaeis
"Si
notes on the previous Mishna. "imi convivae lecti nihilum nocuere la-
genis."
A sesterce in an empty lagena
Miskua
says "Kish-kish," according to Bab. Mec.
(5).
leared that the close familiarity of monly as a side-table lor holding extra
partaking meals in common might foster dishes and \sine -us, or for the display
-Ma^<
intermarriage. This was the reason given of plate. Illustrations are given in
for the interdiction of heathen bread, oil, Darembeig el Saglio, Diet. Anfiq. s.v.
etc. (I I. It however, to U- inlerird
(>). i>,
M,-nsa (cp. Maitial 12. 66. 7 Cic. Verr. ;
a-
I /
nni^n
v ;
MK in
.: /
i
1
? I&K
- T BNI
;
rtono : /
rvniDK
-:
nirnns
:
nton -: T -
:
: aJini
:
awl
IT;
nnsw
--...
HS .
[* *]
;.
n^nT nDiT Dnv T nfi#
:
- v
^ T ; ; v
D^^xn
T \ T
(?)
nDW-iBto
T V : ;
n^OT
T V T
n^V !i^ rn
T /
iS ntiiS nn^
T \ /
[n^ba
TT
I
^I V V
T
W ny v
os
nx T T I
- T V ~ T I I T \
5]K] HD S^N
CPKA: ^yp HD ^ ?]X (!) N. I -DN DN1] C repeats this clause, concluding
the first time with ")niD(!) and the second time with T)DX as in text. |
CPKA. |
* * B here inserts by mistake ni"inD- I
A. | DJni, actually with scr. pi. ^Tll BCPAHQio, K points 3!] IIJTII N: 2W Bp .
CNAM, K points
nyz na GW. i
D^^] om. CPKNA :
Dn:> M. i
}-o^n] nss^a BB
P
: om . CPKNAGIO. |
-IQ^J nEN 11
NAMGIO. i
IO
TIDN] im(0 N. i
la^on n] IQ J DH K: -D^D AGIO, i
Mix the
wine and drink !
,"
then also that which is on the side-table is
prohibited.
Open jars are prohibited ;
sealed ones < also are pro
hibited > if sufficient time elapsed for the pagan to broach
the cask, close it up again, and for the jar to become dry.
When
a foraging-troop of pagans has entered a town,
(6)
in time of peace open jars are prohibited but sealed ones are
Give
"
"fill
your cup,"
"drink."
Cp. Lat. named the price and it is accepted, the
miscere, and see further Becker, Gallits, sale is virtually complete. But if at this
p. 128, n. 7. moment the wine is in the Jew s vessels,
it is still and payment for its
allowed ;
Mishna
sale may therefore be accepted by him.
(6).
vb? "iy 110. if he measured out thf
~]D3 . to make libation-wine;
to i.e., wine before : The converse of the pre
turn the wine into libation- wine, either vious case. When once the wine has
through tin- formal pouring of a few dn>p>,
been measured into the heathen s vessels,
in libation to a
god, or through the mere it must be regarded as possibly libation-
fact of its being touched If, however, the price has not yet
by a heathen, wine.
see note IV. S. In the haste of war time, been agreed upon, the sale cannot be said
it is
j.
resumed that the soldiers, anxious to have taken place, since the heathen
only to <|iieiuh their thirst, would drink can refuse to pay the amount for which
without stopping to desecrate the wim- in he may be asked. But the wine has
the jars in either of the become forbidden by contact with the
ways mentioned
above. What they left in the jars was heathens vessels, and the
Jew may no
therefore permitted. for selling
longer accept money it.
6 2
84 ABODA ZARA
^rn
-T
;
n^W : T ;
/
"irvrrfa:
;
i
mw3n T /
p way-
v- v
to sr DK /
i
T
/ T \
pa p / :
TIDK
T ^DJ I /
p (n)
into
|
n?
p (to)
^
-
i i
p
DH] B omits! ^3 ^K] ^3^ CPKNAGio. H")^ HK actually with | |
ie
Ioi
?32 PG"] b CKNAGio. xin^ (twice)] 1H^ (scr. defect.) BB P
| Q^l] .
|
I0
HA (in margin). |
2
p^
2
^31] N omits! 2
^D3] ^3 CPKAG: IH^Qi G. | |
nn G".
pD3jnD^()K.i in^m M] i ^n^ "?3
CPKNAHGIO.
p I0
B p CPNAGio.]
1^] add G". |
below N. |
2 20 .
( }
II Kings
nnDy. a drop of wine-. HDSr, con- WDD JTW? OK. from which he that
.
left.
n5|I>, fhat the wine in the upper vessel, which
behind, "dregs."
The variant reading belongs to the Jew, should be allowed;
n?pr would also mean either (i) "sedi- but trouble is caused by the principle
merit"
(Jastrow), or (2) "a trace"
(Tj., that the unbroken falling stream estab-
cp.Hosea 6 8 ). The heathen s vessel, into lished a connection. This difficulty could
b
which the funnel was inserted, doubtless be overcome (so Gem. 72 ) by a special
contained traces of libation-wine from the method of pouring. The liquid must
previous filling. Therefore, because the be poured into the lower vessel with a
unbroken stream of wine passing from the jerking motion, so as to prevent the wine
upper to the lower vessel was regarded from falling in a continuous stream. Thus
as forming a connection between the two no connection would be made between
a
(Gem. 72 ), any drop left in the funnel the clean and the unclean vessel.
CHAPTER V 85
D2. the slightest quantity: trast the previous note V. 2. Here the
Literally, "by any (amount) which it is"; 3 is best regarded as 3 iwtrumtnti ;
by any (even the least) quantity. The literally, "(causes prohibition) by adding
phrase below in J Ol (6One>, HO, 3) lit. a flavour." Note that the addition of 3
"by
whatever it be," has the same force. to the phrase DVD jm3 has not robbed
was made with wine; but in certain cases larly to ?3l?, produce requiring to pay
water and diluted honey were used, the tithe. (Note, the case of a jar of
i>7]<f>d\ioi
dvffiai. See Lex. s.v. vrj<j>d\ios.
libation-wine mixed with jars of ordinary
These latter libations were used by the wine is differently treated, see note V. 9.)
(irecks chiefly in the cult of the Kumeni- But all other forbidden articles be the
des, and the deities of the Under-world ;
mixture that of like with like species, or
but also in that of the Nymphs and of like with unlike -cause prohibition
For the use of water in libation
Mu>e>.
only when they impart a distinct flavour
to evoke Shades, cp. Homer, od. u. to that wherewith they are mixed. In
(i)
2.X (2) to the Kumenides, cp. Sophocles,
;
the case of like mixing with like, where
O. C. 481 ff. and 100, where see J ebb s properly speaking a new flavour cannot
be imparted, it is reckoned that pro
In- oldest form of libation
1
appear-, to hibition is incurred when the forbidden
have been m.ide with blood, cp. 1 element constitutes th of the total bulk.
,,
/
nton
-:
TOM
v v /
nyb>i jTiftp nstf!
2
p*iDNi
|
. . . PIDK
|
. _.
nn : /
mnn ^n^tr
TT~;T -; ;
v p^ni
\ :
n^Mtan
-..-..-
pi 0)
IT -
nns-?^ aftf
after 3^n3 MC". | nQVI CG.ii, actually with scr. pi. niD^I BB P :
upon it, in which words from the Mishna are cited. | nnDTC^j K points
at the end of this Mishna is intended to Yehuda ha-Nasi held that in the case of
emphasise the fact that the list includes a jar of libation-wine mixed with clean
only such things as combine both the jars R. Shim on ben Gamliel
s view is
conditions above mentioned (Gem. 74 a ). one must deduct the value
i.e.
correct,
Things which are treated not as units but of the forbidden jar, and throw that
in the mass cause prohibition only when "into the Salt Sea"; and the rest of
they impart an advantageous flavour. the wine may then be sold to heathen.
Qiddush. II. 9, gives a similar list. But in the case of libation-wine being
p. libation-wine It follows
"|D3
:
a Nazirite ;
the firstling of an ass flesh seethed in milk the ; ;
It may
allbe sold to a pagan, excepting only the value of the libation-
wine which it contains."
have libations poured from it (p** DJ"ID) ; the separation of meat and milk foods.
in which case, the Halakha decides, one
Cp. Hullin VIII. i ; and the (iemara
may act according to R. Shim on s ad loc. Also Strack, Einl. 132 ff.
principle (Gem. 74* ad fin.}. nbjTJ Cn nWl.
the goat that is sent
mi rnnjn. and an /</<?/: In this
fortli : The
scape -goat, sent off to the
section T"y probably denotes an idol- wilderness for Azazel on the Day of
image. Maimonides says, idolatrous "an
Atonement, Lev. i6 22 See the ritual .
T "W1 . the hair of a Nazirite :- usual type of wine-press cut out of the
Numb. 6 ,cp. Benzinger, op. cit. 361 f. and
8 rock, see the note niDiy3 rU IV. 8.
Wellhausen, Arab. Ilcidentntnes, 122 ff. The coating of pitch absorbed a little of
llOn "IBB the firstling of an ass
.
the forbidden wine, and consequently a
:
i.e., until it has been redeemed. Set thorough cleansing was required to purify
Exod. 13", .u- it in fact, a double cleansing by means
;
cp. Hen/.in^er, ; fit.
of water and ashes (Gem. 74**). This
<>/.
384 f.
second cleansing with ashes explains why
the- u-nu mJDO scour," "dry") is
("to
Exod. Deut. -
This thrice
23-9, 34=6; 4 Finally some wine had to In-
i . 1.
. ns-rn
: rrtiDN
T -;
ir nn :
/ w- n v nbptf
ns-rn I- TV 1
s&n
K -
20
CPKNAGIO.
c. M. I
p^] wn^ M. I "1Nn M] om. | points
B p CPKNAGio. CPKNAGio; p Bp .
then clean.
was found at Tell el Hesy by Bliss (A removes any impure substances ingrained
Mound in the vessels. It was required in the
of runny Cities, 69 f.).
case of such utensils as pots, pans, kettles,
Mishna (\i).
etc. .
p
1
?) heat. This
; ^i ; 74".
("
The articles in question in this Mishna method was required for those utensils
are articles of domestic use. On the (other than pans and vessels for holding
passage Mark 7, see Buchler in Expos. fluids) which were used on the fire; e.g.
Times, Oct. 1909 (criticised by Margo- gridirons and spits. R. Mani says they
7 March must be heated until the crust on them is
liouth, Expos. //<.>,
1911). a
burnt away (Gem. 76 ).
T3DV he must cleanse by washing:
he has polished it
This treatment was to be applied to
HDL", (a) If the :
TERTULLIAN, "
DE IDOLOLATRIA"
CHAP. Ill :
Origin and meaning of the name. "The Devil introduced
into the world artificers of statues and images." Every form "
"
CHAP. IV : Idols may not be made, much less adored. The maker
of an idol is as sinful as he who worships it.
CHAP. V : The plea of the idol-maker that he must make idols for a
livelihood must be sternly rejected. No excuse will avail against
CHAP. VII : Lamentation over the scandal that idol-makers are actually
admitted into the Church nay even into the ministerial order
;
! !
CHAP. VIII Arts which arc in any way connected with the further
:
"Let the builder find his living in erecting ordinary houses, and
let him refuse to build temple or shrine. Let a man confine
himself to the common task of gilding shoes and slippers, and
let him shun the gilding of Mercury and Serapis."
He cannot hope
for the kingdom of heaven, whose finger or wand makes a sinful
use of the heavens."
famine."
CHAP. XV : The true Christian must also avoid all idolatrous rites
which are observed to honour the emperor. "
Render to Caesar
the things that are Caesar s, but to God the things which are
God Beware, for example, of such practices as wreathing
s."
gates and doors with garlands the Romans have gods even
of doors and entrances. "Their so-called gods are of course
APPENDIX I 93
mere names, hut we know that, when names are misused for
CHAP. XXII : You must not allow anyone to bless you in the name of
a heathen god without protest. If a beggar, to whom you give
your act becomes an honour to the false god unless you protest
and say that you gave it in the name of the Christi.m s ( iod.
CHAT. XX III : Contracts are often written out in the name of an idol.
It is no excuse, if you append your signature to such a deed, to
ar^ue,
"
guilty of idolatry.
watchful. trifling !
APPENDIX II
General Note.
distinguish fact from fiction in the details which have been recorded.
Tradition has it that he was forty years old before beginning his study
of the Law, that he made a romantic marriage with his wealthy em
ployer s daughter, who despite all adversity continued devoted to her
husband, and that he met a martyr s death on account of his determined
advocacy of Judaism in defiance of the Emperor Hadrian. The accuracy
of these statements questioned see Ginzberg in J. E. s.v. "Akiba."
is
Although Aqiba was a strong supporter of Gamliel II, who held the
office of Patriarch in the Jamnia synod, he was perfectly frank in stating
his opinion, whenever he differed from the Patriarch. His own school
was held at B e ne Baraq, and he numbered amongst his pupils many of
those who became the foremost Tannaim
of the following generation,
e.g.
Rabbis Meir, Yose ben Halaphta, and Shim on ben Yohai.
1
See Abrahams, Short History ofJewish Literature, pp. 14.
96 ABODA ZARA
His work :
(i) The Old Testament : To Aqiba must be ascribed the
final decision regarding the Canon of the Old Testament. By him the
(ii)
The Oral Tradition : It was in this field that Aqiba won his
character. His high estimate of the worth of learning, and his own
surpassing knowledge have -sometimes earned him a reputation for
A1TKNDIX II
97
l6
distressed are referred to in several passages, e.g. Ned.
40% Lev. R. 34 .
for the best," was his favourite saying. "That absolute submission to
the will of God, which can perceive in suffering only an expression
of God s fatherly love and mercy that was the ideal of Aqiba"
R. Eli ezer ben Hyrqanos (circa 90130 A.D.) was also known by
the title
**
R. Eli ezer the Great," and in the Mishna is often termed
simply "R. Eli ezer." His life-story contains several dramatic incidents.
As a youth he resolved, contrary to the wishes of his father, to devote
himself to Rabbinical studies, and accordingly made his way to the
famous school held by R. Yohanan ben Zakkai at Jerusalem. There
he quickly became distinguished for his ability and marvellous memory.
His father, however, remained obdurate, and at last determined to
disinherit him. He therefore journeyed to Jerusalem in order to
disinherit all his other sons in favour of Kliv/er ! The young scholar
one is glad to know, refused to accept more than his fair share.
E. 1
98 ABODA ZARA
At the great siege of Jerusalem Rabbis Eli ezer and Yehoshua ben
Hananya contrived to effect the escape of their master Yohanan from
the doomed city. the famous problem set by Yohanan (Aboth II. 9)
To
to his five leading pupils Go forth and see which is the good way
"
A "
loseth not a drop," Aboth, II. 8. Eli ezer therefore was a typical
views of Eli ezer are more often cited in the Mishna than those of any
of his colleagues. See Strack, Einl. p. 87.
(tt)
Rabban Gamliel (III. 4).
Gamliel laments the evils of his times. He was chief speaker in the
debates held by the Elders in Rome on the occasion of their journey
to that city in order to intercede for the Palestinian Jews (cp. A. Z. IV. 7).
As to his work, we may note that one prayer in the Jewish Prayer-book
owes its origin and place to him, and, further, that he influenced the
ritual of Passover. His haggadic work took the form of debates with
b In the Mishna his views, which are
fellow-scholars (Bab. Bath. io ).
often quoted, show a moderate attitude on matters of Halakha ; and it
AITL;M>IX n 99
wa> his constant de-sire to see the rival followers of Hillel and Shanmiai
reconciled. His policy of aggrandising his own office of Patriarch has
often been ascribed to motives of pride, but more probably his action
in this matter was the outcome of his unifying tendency, and due
to a beliefthat to secure unity in Judaism one supreme authority
wafl a
nee.-x.sity. In seeking to attain this end, he went the length of
Tj., Bab. Kam. IX. 30 and, apart from questions affecting the
Patriarchal office, tolerant in his views,and above all that in the hour
of his defeat he was content to sit as a humble member of the Academy
which he had ruled so long; surely we must conclude that he may have
been domineering and self-willed, but was not vainglorious nor self-
seeking. As Bach^r says (J. E. V. 560), his aims were the abolition
of old dissensions, the prevention of new quarrels, and the restoration
of unity within Israel.
8, II. 2, 4, III. i )
appreciation all the aids which the branch- > o\ secular knowledge could
72
IOO ABODA ZARA
1
supply . Indeed his sane and healthy view of the relation between
theology and secular learning has influenced the whole course of
Jewish literature. As to his personal life, he was, like R. Yehuda
ben El ai, a sufferer in the persecution under Hadrian, and like
Yehuda he also helped to re-establish the Rabbinic council at Usha.
There he held the office of Hakham until late in his life, when a
dispute with the Patriarch Shim on ben Gamliel II, who wished to
exalt the powers of that office, forced him to leave the council. In
character Meir was renowned for the manifest sincerity of his faith in
God, for his and for startling generosity.
great humility, He had a
vigorous hatred of ignorance. Ever a lover of peace, he showed
wonderful charity towards opponents of his views, in proof of which
we may allude to his famous friendship with Elisha ben Abuya which
continued after the latter s secession (as some hold) to Christianity. In
Aboth IV. 10 recorded his maxim, Have business, and be
"
is little
(Siphre, on Numb. 112). In the Mishna his views are as a rule contrary
to those of R. Yehuda. It was in haggadic fields that this Rabbi s best
example, "When the old people say Tear down, and the young people
say Build, listen to the old and not to the young; for the old people s
tearing down is building, and the young people s building is tearing
down." His readiness to receive a rebuke, when merited, is illustrated
in the article upon him by Lauterbach iny. XI. 349. .
This R. Shim on (circa 130 160 A.D.) was the son of a distinguished
man and the father of one who became the most famous of all the
Tannaim. His father, Gamliel II, was the successor of Yohanan ben
Zakkai as Patriarch of the synod of Jamnia. His son was R. Yehuda
ha-Nasi, compiler of the authoritative Mishna. Whilst still a youth,
1
See Abrahams, Short History ofjeivish Literature, p. 17.
APPENDIX II 101
Shirn on passed safely through the perils which attended the suppression
of Bar Kokhba s revolt. After the death of the Emperor Hadrian, he
returned to Jamnia, and was elected Patriarch of the Academy not only
on account of his distinguished ancestors of whom the great Hillel
was one but also because of his personal merit. He was a man of
wide learning, being acquainted with Greek philosophy and science.
His Rabbinic knowledge was, apparently, rather sound than deep, but
his strong common sense always made him a wise interpreter of the
I^w. At any rate his decisions, when recorded in the Mishna, have
won a favourable verdict. As far as possible he followed equity rather
than the letter of the law in his judgments. His kindly nature appeared
in his constant efforts to women and children.
promote the interests of
Yet he was a and for the sake of order often upheld
strict disciplinarian,
the verdicts of the courts even where the sentence seemed to him over-
severe. Frequently his views record the traditions held by his own
renowned family, and consequently they are of value as reflecting the
customs of an earlier period. One event in his career as Patriarch
of the Synod noteworthy namely, his quarrel with R. Meir and
is
him by drawing any conclusion from that statement, except that he was
a man of confident and independent mind. These are the qualities
which his work displayed. Great as was his reverence for Aqiba, he
adopted a more natural manner of exegesis than his master, refusing
to lay stress on the minutiae of writing, and seeking to follow the
principle of his text rather than the letter of its law. His name is
the Shammai and Hillel factions. Despite this, Gamliel later on twice
Yehoshua actions which caused Gamliel s own
publicly affronted R. ,
is manifest from the hundred and thirty opinions of his which are cited
that the revolt of Bar Kokhba broke out shortly after his death. The
narratives of his encounters with the philosophers of Greece and Rome,
with Christians (M. Giidemann, Rel. Stud. 131
Jewish 144), and with
the Emperor Hadrian himself, show Yehoshua to have been a man of
bright and ready wit. He specially condemned that false piety, which
is so full of hypocrisy and his arguments saved the Jews from giving
;
of the Temple. His moral sense was clear and deep. He knew how to
1\. Yehuda ben El ai was one of the leading Tannaim in the middle
of the second century. His education was received partly from his
father and from R. Tarphon, but chiefly from the famous R. Aqiba.
After the Hadrianic persecution, during which period his life was in
in the council at t sha, where In- was honoured with the title "Chief
Speaker,
1
D ")?T9n fan. He adopted Aqiba s rules for scriptural
"
but also in Greek learning. His education in the Law was imparted
to him by most of the leading Rabbis of the period, with the notable
exception of R. Meir, whom Shim on his father had sorely offended.
When thirty years of age Yehuda was made Patriarch, and transferred
the Rabbinic Academy to Beth She arim, where most of his life-work
was accomplished. During his last seventeen years, however, he resided
at Sepphoris,and died there in 210 A.D.
Yehuda s fame rests on his accomplishment of the task of compiling
that code of the Mishna which won universal acceptance in Jewish
ranks and thus became the authoritative version of the Halakha (see
Introd. p. xviii). He thoroughly understood and appreciated the excellent
system for arranging the material, which had been initiated by R. Aqiba ;
his own knowledge of Halakha was of the first rank his outlook was ;
Again, have learnt much from my masters," said he, "more from my
"I
colleagues than from my masters, and more from my pupils than from
a
all the rest"
(Makk. io ).
for the exegesis of the Torah. His system, which was utterly opposed
to Aqiba s arbitrary method, rested on the view that the Torah is
written in ordinary language (mK "02
jlK^ min Him), and may there
fore be correctly interpreted by following the plain meaning and spirit
of its words.
prominent features in his character. His zeal for the cause of religious
learning is attested by his maxim, recorded in Aboth IV. 6 : "Whoso
he was obliged to divorce his wife, and displayed the tenderness and
poverty. Nothing is known of his early life and training; but this
unknown scholar quickly made a great reputation for himself when
he appeared at the Rabbinic school in Jamnia. He actually worsted
Rabbi Tarphon and the redoubtable Aqiba in argument, and indeed
he alone could claim frequent success in persuading Aqiba to change
his opinion. As a rule he followed closely Aqiba s artificial system of
exegesis, but cases (e.g. A. Z. 45*) are found where Yose favoured the
plain and natural meaning of the text.
APPENDIX III
ADDITIONAL NOTES
No man shall
sell an animal or a bird that is clean to the Gentiles in order that they
sacrifice them not."
polytheistic worship of Greece and Rome survives to this day under the
thinnest veneer of Christianity.
When it
proved impossible to suppress some popular heathen
practice, the efforts of the Church were directed to eliminating immoral
or specially pagan features of the custom.
We have a typical example in the feast of New Year s Day (The
Kalends), which the Church made a determined but futile attempt to
suppress. Eventually the festival was Christianised as the Feast of the
Circumcision, and the evil features of the heathen celebration done
away with. Lawson, Modern Greek Folklore^ p. 223, quoting the
Martyrdom of St Dasius loth century), writes
(? On the Kalends of "
should consult, besides the most interesting remarks in Lawson, op. cit.
pp. 221 223, the article by Browne, in Smith and Cheetham, Diet, of
Christian Antiquities, s. v. New Year s Day. Reference may also be
made to (i) Kalendarum
Libanius, expositio (ed. Morello, Paris), who
writes of the Kalends as the one by all who lived
great Feast kept
under the Roman dominion, (ii) Chrysostom, In Kalendas (ed. Mont-
faucon, I.
852865), where we read of Christians keeping the feast by
(i) Survival of Paganism, esp. pp. 1542 1546, (ii) Heathen (esp. 5,
social intercourse between Christians and pagans; cp. A. Z. V. 5),
Page 48. Conder, Syrian Stone-lore, p. 266, remarks that the Bath
of Aphrodite in Akko still survives in the sacred fish-pond of that city.
Page 50. p-jJO I^IN, critical note. Add the variant ;3K irriK,
Pages 50, 51. The subject-note And for what reason." The "
s 2
of the idols of the heathen (Deut. 7 1 2
) applies
in the
duty destroying ,
land of Palestine but not outside its border see Midrash Tanmiim
zum Deut. (ed. Hoffmann, p. 48, line 5).
a platform, tribunal.
Page 64.
Subject-note, garden or bathhouse Mr A. B. Cook,
"a
carved lions early in the Middle Ages were sometimes used in the
decoration of synagogues; for the rule against fashioning an imitation
of the cr -aturrs described by the prophet was n garded as applying
to an imitation of the whole group, not of the individual animals
it.
composing
1 10 ABODA ZARA
(iii) In support of the statement that the early Rabbis were not
lacking in artistic appreciation we may refer to certain passages in which
statues are used as illustrations with anything but a derogatory im
keeping the human body clean to that of washing the statues of kings
erected in the theatres and circuses. In Tanhuma, Yithro (ed. Buber,
p. 40), God himself is compared to a wonderful figure (pip K) having
faces on all sides.
ERRATA.
\Yrl arc given under their root forms, e.g. 1 under NV\
passim. \ :
pi. rtrt^fj :
Deity, Divinity,
: see under p. .
IV. 7.
P"1K
V>:
(B.H. e.g. Is. flame,
50")
(B.H. n^K) these, the fol
fire, V. 12.
lowing, I. 3. 1^\ A :
both,
"n: later, I. 2.
(B.H.) after, i, I. 8.
(See !!.)
5
:
(IJ.H. e.g. Gen. 6 ) //.
*N see note III.
:
4, p. 49. III.
niEN; cubit, 6.
TN : heathen festival, I. i, 3; and
18.
:
(B.H. IK only Cant. 7 ) //.
ursus, p.
PEN, workman, V. 7. [Cp.
inasc.)\
ir
(/Vv;/. (////.):
who? what? III. Syr.
7.
:
(I .il.l. Aram., Dan. 4
7
) tree, 10K: (B.H.) to say, relate, think.
III. 7- TC I. V.
/;//. 8, 7 ;
3, 4. Introducing a clause,
:
(x/TDK B.H.) interdict, pro-
wn^rnK, that which, III. 4;
hibition. See note II. 3.
IV. i.
K Krauss 88
(eVxa/oa, so II. ;
bidden, V. 8, 9 :
Ptcp. pass,
:
(cp. Syr. JD...O) examine,
"V1DK it is investigate, III. 7.
(a) sg. (impers.)
forbidden, cp. note I. i.
(b) :
cattle, I. 6, II. i.
"
10 see
pi. ri ^ prisoners I. 3,
(B.H.) Kal, to come, go,
TV3. rvn-ID^ forbidden I. 4.
II. 3; enter, III. 4. /ft/^.
(B.H.) also, I. 9. Per/, bring, I. 9 ;
V. 2. /;//.
^ hy although, even
?1N if. convey, carry, V. i.
III. 10.
"112:
(B.H.) pit, cistern (of wine
cones, I. 5. ^ni-mN,
^3 :
(B.H., only Ecc. 12^; Bibl.
(b)
24
the lower mill-stone
Aram. e.g. Ezra 4 ) Kal, to
(Bab.
Bath. IV.
be annulled, be desecrated,
5).
be void, III. 10. Piel, to
$: (B.H.) to weave, III. 9.
abolish, desecrate, make void,
S: (B.H.)//- ?*?: Hon, I. 7. IV. 4, 5-
i
3 :
(B.H.) among, I. 5 : wJ? U\3 .
(B.H.) high, exalted,
tete-a-tete, II. 2.
HI. 5-
n>3
; (B.H.)//. D flS house, I. 8: :
(B.H.) boundary, territory;
l*"tiDfctn
gaol, prison, I. 3
"3
:
domain, III. 4.
H "3
court, II. 6: niNVqi^ "3
io
| :
(B.H., Job ) cheese,
private bath-house, I. 7.
"3
II. 4-
ly^- dwelling-house, I. 9.
;
iP n>3
:
Beth-Shan, Scythopolis,
:
(B.H.) //. niyaj, hills,
I.
HI. 5-
4.
I.
:
(B.H., e.g. Deut. 7*) to
:
(B.H., only, 3.
hew, lop, III. 7.
a
(Perhaps a new formation
:
strike, push.)
2 s9) to kick, trample. /V#.
. ni3W3 IV. 8 (see also Kal
(B.H.) to rob. Ptcp.
E. 8
VOCABULARY
25
:
(B.H., e.g. Pilpel in Jer. 5i ) (B.H.) to cleave to, cling,
to roll. Polpal Ptcp. pi. III. 3.
s 11
33 :
(B.H., e.g. Esth. i ,
Cant. 6 )
(B.H.) fish, fishes, II. 6, 7.
a garden, IV. 3.
(Generally with collective
(
Ta yewta). ^W D V,
meaning.)
birthday, I. 3. (See Excursus loved beloved.
(B.H.), one,
p. 22.)
pi.
tn n, II. 5.
4
(Latin, gradum) the seats rVH: (B.H., e.g. Is. 4 ) ZT^. to
:
(B.H., kna, groats)//, ppnj, p.: (B.H.) Kal Impf. fnN to
na I. see JV3.
(B.H.) wine-press, IV. 9; V.
:
:
9,
:
(B.H., understanding) know
ledge, temperament. IRVIW
I.
(B.H.) pi. PS^, bears, 7. nB^ of good physical con
n^n, overripe grapes, II. 7. dition, not fastidious (euphe
II.
(See note ad loc.) [Jastrow mistically), 5.
b
276 of dripping
"lumps
,
Adj. (B.H.) fern. ^. small,
grapes,"
from vM*l.] I. 6.
VOCABULARY H5
*?$/[ :
palm-tree. 3p PI : a species cast, throw. Impf. V^, III.
II. 5.
III. 9 ;
and passim.
TO- -
(B-H.) way, road, 1.4;
manner, method, II. 6; V. 12. (Deriv. from
n ^?H) Niph. to
:
(conjunction] he-cause, since,
H3in Hiph. Inf. of nan (used as
:
III. 7. [^ n >
I{iP h of t?N>
(Prefix
0n = B.H. IP, PP, nat. :
(B.H.) sacrifice. Construct
ith ft-m.
from, of). ll suffix, PL Wt, II. 3.
from it (the Ashera), III. 9.
^3J. :
manure, III. 3, 8.
Tj an
;
: Noun from Iliphil; con
fitness to be
pat : Numb 6\ see Oxf.
(B.H.,
struct, %"-n,
I.i j6o a ) grape-skins, II. 4
\.
come unclean, II. 7.
(note ad loc.).
n?n :
(Traditional pronunciation
nt it
:
(Pron. masc. B.H.), (fern.,
iipD) this one, the prison 6
rare in B.H., e.g. Hos. 7 ,
//.
D aVmn, II. 3. y/////. t<>
3HT; (B.H.) gold, III. 5.
u6 VOCABULARY
"rtt :
(B.H.) to be a stranger. Kal :
(B.H.) /%/, to unite, join.
Ptcp. fern., used as adj., nnj Pual Ptcp. pass. W$> 1|n,
strange, I. 4. united to the soil, rooted in
:
(B.H.)//. DW., olives, II. 7.
the soil, I. 8.
6
:
(late B.H., e.g. Neh. 2 )
:
(B.H.) companion, neigh
appointed time, time, occasion. bour, partner, IV. 4. i"i3q,
>
wards, I. i. :
(B.H., e.g. Lev. n 22
) locust,
grasshopper, II. 7.
:
(B.H., e.g. Exod. 2 3) pitch,
V. ii.
(B.H.) Pie!, to renew, III.
.
7.
:
(/&/ denom. of
with pitch, V. ii.
riBT) to cover :
(B.H.) ^ .
new, III. 9.
:
(B.H.) vinegar, II. 3 ;
V. 2.
e.g. Ecc.
//. EMi?J, the Elders, IV. 7.
cept, V. 10. With n_ locale
1
"l
:
(/&/ denom. of I !)}, vigour, and
added, followed by X
B^lt, young shoots) to lop
*?
nyin (B.H.) outside of,
or trim off young shoots (in
I. 4-
order to promote stronger
growth), III. 10.
(B.H.) Piel Ptcp. pi TPfOp,
to strengthen, IV. 5.
:
(B.H. to winnow, scatter, e.g.
Exod. 32 20 ) to scatter. Kal :
Noun, construct npt n ,
as
Ptcp. act. rniT, HI. 3. Imp/., sumption, presumption, V. 3.
with 3 pi. suffix, Dnjn, HI. 6.
to do again, return, repeat,
:
Adj. fern. See under "M .
V. 7.
:
(B.H.) to sow. ^/ /fr/. :
//. P.tH, lettuces, III. 8.
10
Adj. (B.H., e.g. Lev. i3 )
allec,
:
(B.H.) to desire, take pleasure
in, III. 5. Kal to
(B.H., dip) Hiph.
2 Impf. and /;//!, to immerse,
:
(B.H., e.g. Is. 24 3) the sun,
wash, V. 12.
III. 3; IV. 7; npnn nio a n j
V. i.
Kautzsch 26 , 95^.
:
(B.H.) ass, [Some
times, as here, feminine in ;
(B.H.) Adj., clean, pure
M.H.-B.H. (esp. in ritual sense), III. 8;
V. 12.
heavy, important,
severe, n 7^n>
few., subject ;
nun HND-1D2
:
(B.H., cells, Jer. 37 )
a [Opposite npiy.]
V. ni pn, naio
shop. sg. 4. //. :
(B.H., welfare, benefit)
1.4- rnioa "as a favour"
(Jastrow),
or
"
(B.H., e.g.
IV. IV.
lessen, to diminish, 5.
3-
frctive, maimed, I.
5. / /,/ *PP, III. 3- (Also
:
(B.H.) to hew out, cleave, pointed PP, i.e. Hiph. from
III. 7. vO), to hurl, cast.)
VOCABULARY
;
(B.H.) uncleanness (esp. fito*, (cp. Deut. 327) time^
in ritual
sense). nfiy, "B3
season, III. 8.
9 :
(B.H.) Piel ptcp. pi. l^PPD, Aa/ Ptcp. sg. fern, nnmp,
sg.fem. PP?, polluting (/. be especial, particular, unique,
in ritual sense), III. 6. I. 4.
:
(B.H., to spread, extend, (as votive offerings), IV. 2.
see
:
(B.H.) Kal, to come forth,
,
an Israelitish woman, :
(from nv+N3) how? in what
*
II. i. "-
PS3, in the land manner? III. 6, 10; IV. 5.
of Israel, I. 8.
I. 3 ; and passim.
n
i
? ^?, V. 9.
133 M
:
(B.H.) PualPtcp. />/.
f3 the general rule (as
(
f) pi. DT33, pre
the wall)," III. 6. A////, be
served by pressing or soaking,
II. 6. brought in, II. 3. enter,
III. 4; IV. ii ;
V. 4, 6.
(B.H. Gk. and I .at.
1
1
89 )
a ball, globe, orb, III. i. overing, clothing, IV. 2.
S :
(B.H.) A^/, to learn. Piel,
to teach, instruct, II.
/: 5.
Denom.from 3^? (B.H., only
in Niph., Piel to A^/
encourage). (B.H.) to take, receive.
Kal Ptcp. pass. pi. T?^, P/<^.
<;/.
purchase, acquire,
IV. 8; V. 12.
having a hole at the heart,
II. 3; V. 9.
r?? :
(Xaywos ; Latin, lagena. See (= Nin^ no } 3) by
Krauss II. 305) a wine-bottle, whatever it be, V. 8.
decanter, V. i, 5.
:
(Latin, wr/. ? Gk. dX-
:
:
(B.H., rarely, e.g. Numb. "TfTO: (B.H., deed, work) affair,
occurrence, I. 4-
3136) the half. nynotynyriD:
half and half, equally divided, X>
D :
(B.H.) AW, to find. Kal
III. 6. Ptcp. X>
isn, in. 2>
5 .
Aty/i.,
:
death, I. 3. (Noun, masc. and fern.}
:
(B.H.) to sell, I. 5; IV. 5. , B.H.) a bath, bath
house, I. 9; III. 4. /Y.
:
(B.H.) work, task, V. i.
nixyrno, i. 7.
(from
:
m, B.H.) a lien,
a
IV. 10. (Latin, Mercurius)
Merqolis, i.e. a statue of
(B.H.) salt.
:
ntan D T\]
: see under no.
:
wealth, money, substance, Q-VJ
;
: PL
(? B.H., niVO 9, Is. 48 banquet, wedding-feast, I. 3.
:
(B.H.) to defraud.
to the n III. 8
technically, transgress ?? :
foliage, sproutings,
law concerning sacred pro- (see crit. note ad loc.).
pcrty,
II. 5.
rA rp.
Ptcp. pi. I^O, ^ :
(see note
(B.H.) corpse, carcass,
ad loc.).
II. 5
E. 9
122 VOCABULARY
333 :
AW(intrans.) be dry, become ,pa :
(B.H., in Kal and .#"#&).
struation, /^#<:<?
(with fw.3 (fern.) pagan woman, II. i.
V. 10.
23,
Jn:
37^ my heart be
i, 2, 8,
haves...),
conduct oneself.
(i) to lead, to ^ :
(B.H.) to pour out. Pie I Inf.
(2) ^L!?, ^Bp., to make wine libation-
n n w, bottles, ii. 4 .
4
exchange (I)-] ^V/^. Ptcp.
P (B.H, only Esth. 7 ) harm,
fern,
nx ^:, high, lifted up,
I.
injury, 7.
III. 5. Hiph. Perf. Wt& n
:
baker, IV. 9. 1HN lyi/, he directed his
28
fej: (rare in B.H., e.g. Lam. 3 )
attention to another matter,
to take away, take, III. 7 ;
II. 5-
IV. 8.
W : to drop, fall off. Kal Ptcp.
ypj :
(B.H.) to plant, III. 7. fern. JVTfto, HI. 8.
VOCABULARY 123
58* to set free) Hiph. to allow, S^9: (B.H., e.g. Exod. 21*) to
II. III. V. 2.
I. 6; 6; 7; stone. Niph. Ptcp. stoned
Hoph. Ptcp. (impersonal) "WJ, to death, V. 9.
it is
permitted, I. 2 and pas :
(B.H.) to close, stop up,
sim.
in. 7.
ass, I. 6.
[For the form, see
Pesahim IV. on
IV. 6. Niph. be worshipped,
D.ineth, 3,
III. i, 2; IV. 4.
92
124 VOCABULARY
:
(B.H.) heifer, V. 9. (B.H.) Noun fern., sometimes
masc. &1W. IV.
(B.H.) until. iy, before, && grapes, 2;
V. 2.
V. 7 (cp. Eccles. 12 ).
(B.H.) dust, debris, III. 6.
:
(B.H.) whole burnt-offering,
IL . (B.H.) tree, wood, 5; III.
5
V. n. //. D Vtf wood, logs,
:
(B.H., eternity) world, IV. 7.
timber, III. 6, 9.
:
(B.H.) A^/, to do, make,
:
(B.H.) to go up, arrive; to I. 8. Niph. to be made, to
come up, IV. 10. D*D fp rby become; Perf. fto, III. 4 .
:
(B.H., cp. Gen. 3?. Sing,
noun often with collective
:
(B.H.) ^/, to stand, III. 4. (B.H.) sg. construct 3 ; ^ ^,
Ptcp. to erect, I. 7,
>
*3 ^y t)N a l-
because, I. 5.
VOCABULARY 125
i.e.
grapes attached to the
pi. niN|5_.
stalk, bunches of grapes.
cp. Peshitta, Luke lo 34
Possibly from
["
Latin per-
]&L<~L2). See Krauss, II.
gula, or from <f>payt\\ioi
9; IV. 9.
L"
III. i. no nns :
(B.H.) to open. Kal Ptcp.
3, 5; \:sp,
wherefore? why? III. 4, 5; pass. rnn-iriB, open, unsealed,
IV. 7. ioyy MP3, alone, IV. ii ; V/3, 5.
I.
5 (see DW).
(U.H., AWonly) to
IV: (B.H.) side, border. 1>
3,
trim, lop, prune, III. 7.
beside, IV. i, 10. it iy? ir,
:
(? B.H. Ez. 43",
but see &6&P, niN^p is preferable;
Oxf. Lex. like see Krauss II. 525.]
849) shape,
ness, form, III. 3, 7. :
(from root O"ip
= PP, to
:
(B.H., only II. Chron. 2
5
)
break, cut) a particle, piece,
:
(cp. Syr. M^Q) to cut off,
*: (B.H.) shadow, III. 8.
mutilate, I. 5 ;
IV. 5.
20
nfty (B.H., only II. Kgs.
: 2 ) i2: The
(Latin, Kalcndae).
vessel, jar, V. 7.
Kalends, [See ExcursusI. 3.
^f: (B.H.) an image, III. i. page 19, and Krauss II. 546.]
13 rub V. ii.
ness, Prov. 25 ) Kal, to be
off,
net, II. 5.
:
(Latin, carrus or carrum.
:
(Pie!, B.H.). Nithpael See Krauss II. 565) a wagon,
(Hithpael), to receive, IV. 12. V. 4.
VOCABULARY 127
the chief
Dies Imperii. [See Excursus Kxilurch, Baby
Krauss lonian scholar, was termed
page 21, and II. 568.]
W3-I. is itself a
IP: (-B.H. ni,7. B.H. ^^op nominal form and
["R")
is not to
position) accident, chance.
be regarded with Geiger,
III. 4, cp. Deut.
njj^a, 23".
Was hat Mohammed p. 51,
DPI?: Piel quadriliteral (=B.H. as 31 with the suffix of the
inp :
(B.H., e.g. I. Kgs. n 30
)
a : carnal connection with
rent, tear, II. II. i.
3. animals,
p-n :
(B.H., x/PP^, only Lev. 15*)
to KalPerf. P?, IV. 5
spit.
Pi?J.]
*H: (B.H.) AW, to see, observe, \_v.l.
II. 6.
Niph. PUp. pi. fern. 1
nv (B.H., e.g. Exod. 2 s) to
2
:
(B.H.) head, top, IV. 2; nn :
(quoted from Cant, i
) scent,
under n-Vjn.|
heal Nithpud rtcp. pi.
31 :
Rabbi, i.e. teacher, leader. ;\sannp, with Cognate Accu
V
When used without a proper sative 1S"),
to get oneself
name following, 31 as a rule cured, to let OIKSI l! bo healed,
denotes Rabbi Yehuda ha- II. 2.
Nasi,A.Z. IV. 5; V. ii ;
but
) : a healing. liO "">, healing
in II. 6 (where see note)
in respect of one s posses
2H- R. Yehuda II.
sions, i.e. cattle or slaves ;
:
[Traditional pronunciation
p (from
:
I, to burn B.H.)
a burning, Apotheosis, I. 3.
^ ;
so pointed to distin
^"),
"
i
authority."] ( ) permission,
(2) domain, dominion, sphere
of influence and hence con ;
? r\DW }
that. ^ (=B.H., T.^3), as,
Berakh. 6b ; // ^fffc, to
fe
lend, I. I.
: see under
:
(B.H.) remainder, rest, I. 5 ;
:
(B.H.) //.
IV. 8.
land-property, I. 8.
D
:
pi. (B.H.) ears of
:
(B.H., but not in Hip/t.)
corn, corn, IV. 2.
Kal, to hire, V. i.
Hiph.
Inf. "V3KTI, to lease, let, I. -.
396) "7P
n.^D, II. 6.
22
>//. (B.H, e.g. Job i 3 )
:
(B.H.) rejoice, be pleased, to return answer, reply.
Ptcp.
I. i.
pi. J^P, IIJ. 4-
VOCABULARY I2 9
I, a species of white :
(B.H.) Adj., perfect, sound,
I.
5 Shebi it V. i. I. 6.
fig, ; complete,
j
n?te :
//.
D pi^, fools, madmen, -L"
:
, e.g.
pL suffix, ?^WP, the things
Is.
pressed olives, i.e. olives Niph. 13 ; Pua/Job 33")
: /%/ </<?<.
(B.H.) to detest, l; see under P3\
III. 6.
there
was a heap (of ashes) in the
be inflated
"
:
cock, I.
5.
(from vB>OB>) handling,
(from vTO) (i) vile-
use. K*p^ n
;
7^ utensils
ness, obscenity, lewdness, (2)
(esp. for eating and cooking
A derisive term for certain
food), V. 12.
markets with which special
idolatrous customs were as flPl : see under \^\ and
I. INDEX OF BIBLICAL PASSAGES
(excluding those referred to in the Vocabulary)
Exodus II Kings
24",
xv ; 309, 6; 3 4 20 , 87; p sa lms
26
34 >
87
io6 28 , 32; 11983, 33
Leviticus
Proverbs
22
5*5, 36; II , 41; Jj3i, 53; 1132,
89; 1134-37, 33; I
4 4-7, 87; 229, 98
i6 22 , 87
Canticles
Numbers
2
i , 37
8
3 49 >
22 I2
Deuteronomy 3 >
535 4O >
32 5 44 9 >
18
i6-, 9 8
4 44; 5 6 74
.
, 5
.
j eremiah
, ? 44> 5> 72>
s 16 2
7 . 5i 109; 7 , 49; 7 s, 49;
26
7 , 17; I2 2 ,
49, 50, 51, 109; 109, I5 ; 42
6
,
XI
J2 l8
123, 54 ; o, 87; I3 , 47;
8
14". 35, 87; i7 ,iv; 2i4, 87; Ezekiel
27 S, 65; 29 7, 32; 3235, 18
! 755 n 1
?, 4o
Joshua
Hosea
I7 x6, 8
68 , 84
Judges
2?
i
(LXX.), 8
I Samuel Judith
10 8
i6 20 , 335 3 1
10
,
8 3 , 8; 8 , 65
II Samuel Ecclesiasticus
io 6 , 16; 23
l6 -
7, 85 5<>
I5
>
85
I Kings Baruch
I2
4 >
8 4 7, 42 ; 68 , 15
INDEX OF BIBLICAL PASSAGES 133
I Maccabees John
12=9, 8 ; i39, 75 4 27 , 29 6* 39
II Maccabees Acts
12
5 5, 49; i2*, 65; i3 , 49; 534, 98; n, 81; i2=">, 56; 12",
tCod.V e n..
I335 >
49 ,3; ,5=9, 3,
Romans
Matthew 9
4 6 5 4, 3*
Mark
6 8
Galatians
i . 4U 2 ">
33 . 3 . 56; 6", 22;
6
7. 89 * IS , 81; 3 , 37; 5 ,
108
Luke Colossians
Deut. i2 2 50, 51 ,
Baker, 59, 71
Baraitha, xx, xxi, 70, 75, 76 Feasts, heathen, 2-8, 18-25, 92 >
93 5
Halakha, meaning of the word, xvii Midrash, xxii, 47, 06, 102, 104
Harran, statue of Sin at gate of, 45, 67 Milk, 38, 39
Heathen, immorality of, xxiv, 5, 28, 29 ; Mishna, additions by redactors of R.
Jewish attitude towards, xxiii, xxiv, 4, Yehuda s Mishna, 10, 34, 36, 39, 76;
12, 29, 79; meals with, 81 cp. 108 freedom from demonology, 42 hag- ;
Hills, objects of worship on, 50, 51 Midrash, 47; older stratum of, 55, 69,
Honey, 40, 78, 85 70
Hornet, 71 Mithraism, 20, 31
Houses, 15, 17, 53, 92; see also Bath Mnemonic aids, 71
houses Monotheism, xxiv, 65
Moon, 46, 47, 69
Idol, abandoned, 65; appurtenances of, Mitries, 34, 35, 39
55> 65;demons behind, 42, 43, 93,
to*; how desecrated, 59, 65, 66; is N bela (carcase of animal not ritually
lifeless, 32; ornaments for, 15; pollu slaughtered), 35
tion caused by, 37, 58, 87;
property of New-Year, 10, 92; see also Kalends
Israelite, 65. See also Feasts and Nicolaus-dates, u
Images
Idolatry, survival of, 107, 108; Tertullian Oil, 38, 63
on, 91-93 Olive-cakes, 41
Images, 14, 15, 42, 44 45, 66, 74, 75,
, Ovens, 58, 59
91, 108, no
Infants, 29 Palestine (Holy Land), xix, 3, 15, 70,
Inns, 28, 29 88, 109
Paul, xxiv
Josephus, 8, 12, 13, 16, 22, 38, 44. 47, Peace (War), distinction based on, 67,
74 83
Pedestal, 55, 67
Kabbala, 102 Pitch, 88
Kakophemism, 18, 32 Planets, 69
Kalends, 5, 19-20, 107, 108 Plants, 47, 51, 57
Kilbith, 39 Precautionary rule (!"nt$), u, 15, 36
Knife, 31, 89 Precedent, 8, 55, 56, 71, 73
Kratesim, 5, 21-22
Preserves, 38, 39
Press, 68-71, 87-89
Lagrange, Kt tides Rel. Sew.-; quoted, 5, Presumption (Probability), 40, 41, 7^,
10, 45, 46, 57, 61
7V< 83
Land, selling produce of, 15; selling or Profanation, 55, 65
letting fields, 15; The Land = Pales Prohibitions, kinds of, 30 cp. 35, 71;
tine, 15 :u
spirit of, xxiii, 4, 12,
Lettuces, 57 Prohibitions respecting : Adriatic earth
Libation, S,Y Prohibition^ enware, 31; ,///,-,, n ; ,
4I ; animals, n,
Locusts, 41 12, 13, 29; asafoetida, 39, 4 i Asheras, ;
Me trespass of, 36
ila,
milk, 87; flour, 63; frankincense, 9
;
Merqolis (Mercurius= Hermes), 62, 63, 40, 41 grapes (with skin broken), 77;
;
74
grape-clusters, 63 grape-gathering, 70, ;
136 SUBJECT INDEX
71 ; grape-stones and -skins, 33 ; Shade, of Ashera, 57
gridiron, 89: hairdressers, 29, 30; hair Ship (Boat), 77, 81
of Nazirite, 87 heifer whose neck is ;
Shop, 81; adorned with garlands, 7;
broken, 87; honey, 40, 41; houses baker s, 71 barber s, 30;locust- ;
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