Hebrew Literature. VariousЧитать онлайн книгу.
the napkin, and lay it on the table;” but the school of Hillel say, “on the cushion.”
4. The school of Shammai bless “the light, the food, the spices, and the distinction of the day;” but the school of Hillel bless “the light, the spices, the food, and the distinction of the day.” The school of Shammai say, “who created the light of fire;” but the school of Hillel say, “Creator of the lights of fire.”
6. Men must not bless light and spices of idolatrous Gentiles, nor light and spices of corpses, nor light and spices before [pg 053] an idol. They must not bless the light until they have enjoyed the light.
7. “If one have eaten, and forgotten, and not blessed?” The school of Shammai say, “he must return to his place and bless.” But the school of Hillel say, “he may bless in the place where he recollects.” “How long is one obliged to bless?” “Until the food in his stomach be digested.”
8. “If wine came to the company, and there is but one goblet?” The school of Shammai say “that one must bless the wine and then bless the food.” But the school of Hillel say “that one must bless the food and then bless the wine.” Men must answer “Amen” when an Israelite blesses; but they must not answer “Amen” when a Samaritan blesses, until the whole32 blessing be heard.
Chapter IX
1. He who sees a place where signs were wrought for Israel, says, “Blessed be He who wrought signs for our fathers in this place;” a place where idolatry has been rooted out—says, “Blessed be He who hath rooted idolatry out of our land.”
2. On comets, earthquakes, lightnings, thunder, and tempests, say, “Blessed be He whose strength and might fill the world.” On mountains, hills, seas, rivers, and deserts, say, “Blessed be He who made the creation.” R. Judah says, when a man sees the great sea he is to say, “Blessed be He who made the great sea,”—when he sees it at intervals. On rains, and on good news say, “Blessed be He who is good and beneficent.” On bad news say, “Blessed be the true Judge.”
3. He who has built a new house, or bought new furniture, says, “Blessed be He who has kept us alive,” etc. One must bless for evil the source of good; and for good the source of evil. “He who supplicates for what is past?” “Such prayer is vain.” “How?” His wife is pregnant, and he says, “God grant that my wife may bring forth a male child.” Such prayer is vain. Or if one on the road hear the voice of lamentation in the city, and say, “God grant that it may not be my son, my house,” etc., such prayer is vain.
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4. Whoever enters a fortified town must say two prayers, one at his entrance, and one at his departure. Ben Azai says, “four, two at his entrance, and two at his departure; he returns thanks for the past, and supplicates for the future.”
5. Man is bound to bless God for evil, as he is bound to bless Him for good. For it is said, “And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.”33 “With all thy heart” means, with both thy inclinations, the evil as well as the good. “With all thy soul” means, even should He deprive thee of life; and “with all thy might” means with all thy wealth. Another opinion is, that “with all thy might” means whatever measure He metes out unto thee, do thou thank Him with thy entire might. No man is to be irreverent opposite the eastern gate of the Temple, for it is opposite the Holy of Holies. No man is to go on the mountain of the house with his staff, shoes, or purse, nor with dust on his feet, nor is he to make it a short cut, nor is he to spit at all. All the seals of the blessings in the sanctuary used to say, “from eternity.” But since the Epicureans perversely taught there is but one world, it was directed that man should say, “from eternity to eternity.” It was also directed that every man should greet his friend in THE NAME, as it is said, “And behold Boaz came from Bethlehem, and said unto the reapers, The Lord (be) with you: and they answered him, The Lord bless thee.”34 And it is also said, “The Lord is with thee, thou mighty man of valor.”35 And it is said, “Despise not thy mother when she is old.”36 And it is also said, “(It is) time for (thee), Lord, to work, for they have made void thy law.”37 R. Nathan says, “They have made void thy law because (it is) time for (thee), Lord, to work.”
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On The Sabbatical Year
Ploughing—Gardening—Dunging—Removing Stones—Sowing—Cutting Down Trees—Fruits—Buying and Selling—Territory Included in the Sabbatical Year—Produce Governed by Its Laws—Debts and Payments.
Chapter I
1. “How long do men plough in a field with trees on the eve of the Sabbatical year?”38 The school of Shammai say, “so long as it is useful for the fruit;” but the school of Hillel say, “till Pentecost,” and the words of the one are near to the words of the other.
2. “What is a field with trees?” “Three trees to every fifty cubits square, if they be fit to produce a heap of figs worth sixty Italian minas;39 on their account men can legally plough the earth for the whole fifty cubits square around them. Less than for these they may not legally plough, save the extent of the gatherer of fruit with his basket outward.”
3. “Whether they be fruitless or fruitful?” “Men may regard them as though they were fig-trees.” “If they be fit to produce a heap of figs worth sixty Italian minas?” “On their account they may legally plough the whole fifty cubits square around them. Less than for these they may not plough, save what is absolutely needful.”
4. “One tree produced a heap of figs, and two trees did not produce it; or two trees produced it, and one did not produce it?” “Men may not plough save what is absolutely needful for them, till they be from three to nine in number.” “If they be ten?” “On their account men may legally plough around them the whole fifty cubits square; and also from ten trees and upward, whether they produce or do not produce [pg 056] it.” As is said, “in earing-time and in harvest thou shalt rest.”40 There is no need to say earing-time and harvest in the Sabbatical year, but earing-time on the eve of the Sabbatical year, when it is just entering on the Sabbatical year; and harvest of the Sabbatical year, which is proceeding toward the close of the Sabbatical year. Rabbi Ishmael said, “as the earing-time (mentioned Exod. xxxiv. 21) is voluntary, so the harvest is voluntary, except the harvest of the (omer) sheaf.”41
5. “If the three trees belong to three owners?” “They are reckoned as one, and on their account they may legally plough the whole fifty cubits square around them.” “And how much space must be between them?” Rabban Simon, the son of Gamaliel, said, “that a bullock with his ploughing instruments may pass.”
6. “If there be ten saplings dispersed in the fifty cubits square?” “On their account men may plough the whole fifty cubits square around them till new year's day.” “If they be placed in a row, or rounded like a crown?” “Men may not plough save what is absolutely needful for them.”
7. The saplings and the gourds are reckoned alike in the fifty cubits square. Rabban Simon, the son of Gamaliel, said, “for every ten cucumbers in the fifty cubits square, men may plough the fifty cubits square around them till new year's day.”
8. “How long are they called saplings?” Rabbi Eleazar, the son of Azariah, said,42 “till they can be used.” R. Joshua said, “till the age of seven years.” R. Akiba said, “a sapling, as commonly named.” “A tree decays and sprouts afresh; when less than a handbreadth,