f.fe*>aa-:?-. H/IAiMONIDES' regional HEBREW&rENGlisI R.YO-UNC EDI*J« ^■•^ ■^¥^y -/ / I' y • f The Library University of California, Los Angeles The gift of Mrs. Cummings, 1963 (^n) n-j'yn j^"? r-\'\':ij:> n'ot'i n'j'i; r-)i:»*o n'oi nron ;n i:iijn -iit'jn Dsnn csup'j -i»w -IBD3 oisni ^■pni^ iiD-'?^ c>ii|">n |i::'^r3 pnyj l^OOK OF TEE PEECEPTS, AFFIRMATIVE AND PROUJBITIVE I'RECKrTS LOMriLEU ISf RABBI MOSES MAI MON IDES OUT OF THB BOOKS OF MOSES, LIFE OF THE AUTHOR. EDINBURGH: ROBERT YOUNG, FOREIGN BOOKSF.IJ.Kl! AND riUNTEH, HEAD OF TUE MOl .\D, PRINTED BY ROBERT YOUNG, NORTH BANK STUEET, BEAD OF THE MOUND, EDINBVBOB. B/t1 no,'] PREFACJE. The Six Hundred and Thirteen Precepts of which the following Translation is noAV offered to those in- terested in Biblical and Rabbinical Literature, were originally compiled by the celebrated and well-known Rabbi Moses Maimonides, out of the Pentateuch or Five Books of the Mosaic Law. They have been repeatedly published on the Continent in the ori- ginal Hebrew, by various Rabbles. Upwards of SIXTY editions will be found contained in Oppenheim's 111 TwTlp (Hamburgh 1826,*) several of which are also accompanied by Latin or German translations. The present is, however, the first edition in Britain ' This work contains certainly the largest collection of Hebrew Books in the world. It has a list of li-JT folios, 1708 quartos, !)19octavos, and 326 duo- decimos, in all -1,100 articles. We ai-e persuaded that this fact will surprise not a few who ignorantly declaim against the Hebrew LanRuage as meagre in its Literature, and containing nothing worth reading but the Scriptures. Surely a language which has Foun TnorsAND works, in all departments of Theology, Law, Medicine, Poetry, History, Romance, Biography, Travels, Mathematics, &c. &c., cannot be said to be meagre or unworthy of notice. Moreover, if we add the numerous vvoi-ks which liavc been printed in AVilliia and Grodno since the publication of Oppenheim's Catalogue in 18-.'6, the total number must be very considerably augmented, as may be seen by re- ferring to Fnerst's Bibliotheca Judaica, Loipsic 1849. 2il4l93 of tlie original Hebrew witii an English Translation. The Translator was not aware until the greater part was printed off, that there were already two English translations ; one hy David Levi, who put them at the foot of each page of his Translation of the Ven- tateuch ; the other by the Rev. Moses Margolioiitb, in his very interesting and learned work entitled " ^Modern Judaism Investigated." Neither of these, however, were accompanied by the original te.xt. The Precepts are divided into two Classes : viz. 248 Affirmative and 365 Prohibitive, in all 613. The Jews are very ingenious in finding out the reason why there are precisely so many Precepts, and no more, in the Pentateuch. They tell us that the reason is, because there are 248 members and 365 veins in the human body. Hence they pray, that the law " may be made by my fulfilling this precept, a spiritual garment for my soul, spirit and breath, for my 248 spiritual members and for my 365 spiritiuil veins." Another reason given, is, because in the Decalogue, if we except the two last words 'ItJ'X *]J^l7 there are 613 letters, although they can give no reason why these seven letters should be considered superfluous. One of the reasons given Avhy there are 365 Prohibitive Precepts is, according to Maimonides, because there arc 365 days in the year, and there- J foro they imagine that God delivered to INIoses tliat number of Precepts, so that, if the Israelites observed oiie precept each day, and took heed of one prohibition, tliey would thus learn all the Prohibitive Precepts, ]\ranY of tlie Paltbies assert that the Patriarchs fulfilled the whole of the 6 1 3 Precepts. Thus Raschi (Rabbi Solomon Jarchi), whose works are more read by the Jews than any other writer, remarks in his Oommeritary on Genesis xxxii. 4, ;*ri1J p^ Cy C7"in v^v^2J2 thdS n**^"! ^ni;jc^ ni^^D jinni " ' I have sojourned with Laban, ' Garty [' I have sojourned,'] according to Guimatria amount to 613, by Avhich he [Jacob] wished to communicate [to his brother Esau], It is true, I have sojourned with the wicked Laban, but still I observed the 613 Precepts, and 1 have not been infected with his evil deeds." In opposition to this extravagant assertion of Raschi, it is sulficient to remember that the Law of Moses, from which the Precepts are taken, was not given until at least 200 year:^ after the death of Jacob ; and more- over, the perfection here claimed, is completely at variance with the express declarations of 8cri])ture that " there are none that doeth good, no, not one." It is true that L)avid and oilier holy men are said to walk ill tlie ways of the Lonl, turning neitlior to tlie ri_u;lit luuul nor to the k't't, 3'et Scripture records their faihnifs and errors that wc may not be high-minded hut fear. Notwithstanding;; the confident assertion of the Jews regarding the immutabihty and un- changeableness of the Mosaic Law, it cannot be denied, even by themselves, that many of these laws cannot be observed in any other part of the world but Palestine, and that consequently they never were designed nor fitted to be obligatory on the human race. Besides many of them cannot be observed by women, for, as Buxtorf remarks in his S3niag. cap. I. only 36 of the Affirmative and 64 of the Prohibitive Precepts are obligatory on them. With reference to the Nature of these Precepts, they may be divided in three kinds, viz. moral, cere- monial, and judicial. This is evident from the slightest examination. For example, Nos. 3, 4, 7, 9, and many others are moral, equally binding upon Jew and Gentile, as well under the New, as under the Old Dispensation. Nos. 25, 28, 29, 37, 39, and many others are of a ceremonial kind ; and Nos, 173, 182, 184, kc. are of a judicial nature. IIow far many of the two last are binding upon Christians would form a very interesting inquiry, for which, iKjwever, we have at i»resent no room. The Language of the Precepts is hy no means pure Hebrew. It has a considerable number of Rabbinical and Tahnudical phrases, which, however, can cause Httle difficulty to the Hebrew Scholar who has posses- sion of the invaluable Rabbinical and Tahnudical Lexicon of Buxtorf. It was intended at one time to insert at the end a Vocabulary of all the peculiar words and phrases which occur throughout, but an unwillingness to increase the price of the book has prevented it. With regard to the Translation, it may be observed, that it was originally commenced simply as an amuse- ment, for the sake of cultivating an acquaintance with Hebrew Literature, and with no intention of pu])lica- tion. It is hoped and believed, however, that it gives tlie real sense of the original, which is the object sought and desired. It is cheering to observe the in- creased attention which is now paid to the study of the Hebrew Language, and its cognate dialects, the Syriac, Arabic and Ethiopic, and, perhaps, were Hebrew students to use this little Treatise as a Reading-book for the purpose of accustoming them- selves to read Hebrew without points, as well as to :u;(juire some intimacy with Jewish customs and cere- monies, (of which this little work has been fitly termed a " SYNur>is,") we feel persuaded that they b would be better fitted to enter with vigour into the study of the treasures contained in the various Senu'tic dialects, an acquaintance with which is now universally acknowledged to be nearly indispensible to a complete Theological Education. In conclusion, the Translator acknowledges with pleasure the kindness of Mr Alexander JNieyrowitz, Teacher of the Hebrew and Oriental Languages in Edinburgh, for his services in correcting the trans- lation, as well as in rensing for press the Hebrew text, for which he is so admirably qualified by his very superior knowledge of Hebrew and Rabbinical Literature, It is to be hoped that he will, ere long, favour the literati of Britain with the publication of the " Parables of Jesus," which he has trans- lated into Hebrew Poetry, as well as with the English Translation of Gutber's Syriac Lexicon, which he has finished, and which has been highly praised by competent scholars. R. Y. LIFE OF MAIMONIDES.^ MAIMONIDES, or Moses Bar Maimon, a very learned rahhi, called by the Jews, QiTiJOn X*3 C'^*^ Eac/le of the Doctors), and sometimes by way of eminence, mion {the Doctor), was horn at Cordova in Spain, in the year 1131. He was of illustrious descent, his father and six of his preceding ancestors having sus- tained the rank of judges, or been distinguished by the title of CMnn ('^e wise). The early part of his education appears to have been undertaken by his father, who afterwards placed him under the tuition of Rabbi Joseph the son of IMegas, a person on whose profound learning he has bestowed the highest praise; and, according to Leo Africanus, he had also among his tutors the learned Arabians Ibii Thophail, and Averroes. As he possessed excellent natural abilities, and was indefatigable in his application, he made a most astonishing proficiency under such able instructors, both in his knowledge of languages, and acquaintance wdth all the arts and sciences. Among other languages, he was perfectly skilled in the Hebrew and Arabic; but reflecting, that with the knowledge of these languages only, his intercourse must be chiefly confined to his own people, he also made himself master of the Chaldee, Turkish, Median, and other tongues; and that he under- stood the Greek, may be concluded from the quotations which occur in his writings from Aristotle, Plato, Galen, Tiicmistius, &c., and from the circumstance that some of his latest vvorks^ and several of his letters to foreigners were written in that language. With all the branches of philosophy, and the mathematics, he was • Extracted from Aitkin's General Biogr.ipliv, Avith a few alterations. intimately acquainted, as his writiiisis bear ample testimony ; and in his 0^3123 miD " ^"•■e Nevochim" he has particularly expa- tiated on the advantages arising from a knowledge of mathematical science. He was also well-informed in divinity, and zealously attached to the religion of his ancestors, while he rejected the Talmudical fables and traditions with which it was encumbered and debased. That he was pre-eminently skilled in Jewish iuiis- prudeiice, he shewed, not only by the comments with which he illustrated the whole body of the laws of the Hebrews, but by the ability and judgnuMit with which, from a confused and most intri- cate mass, (clothed in corrupt and varying dialects,) he reduced them to a regular system, and perspicuous aphorisms, written in pure Hebrew, and in an easy and elegant style. He likewise acquired a profound knowledge of the medical art, in the practice of which he attained the highest reputation, as will be seen by the particulars which one of his own letters relates, and which we shall presently quote. Tlip extraordinary accomplishments of Maimonides, as is not unfrequently the case with persons of superior endowments, excited against him the envy and ill-will of some of his nation at Cordova; whence circumstances arose, which determined him, before he was thirty years of age, to quit Spain and remove into Egypt. From his residing in this coimtry during the remaining part of his life, he is by some writers called Moses JEgypthis ; as he is by others named Moses Cordubensis, from the place of his birth. In Egypt he opened a school, to which a number of pupils resorted from all parts, and particularly from Alexandria and Damascus, who made such improvement imder his instructions, that they proved the means of spreading his fame throughout the world. He was also distinguished by such eminent success in the medical art, that he was appointed chief physician to Saladin, sultan of Egypt, who entertained the highest value for him. In a letter of his to Rabbi Samuel Aben Tybbon, he has given account of the services connected with that appointment, and of the manner in which his medical practice occupied the rest of his time, which affords striking evidence of the great estimation in which his cha- racter was held, both at court and l)y the country in general. Tybbon had written to him for his advice on some dubious points, and added, that when he should have leisure, it was his intention to pay him a visit, that they might discuss them more fully in conversation. In his reply Maimonides said, that nothing could give him greater pleasure than the presence and conversation of his friend ; but that he must add, that he could not encourage him to undertake so long a voyage, with the view of entertaining much personal intercourse with him, for that his time was so fully oc- cupied, that he could scarcely promise him his company for a single hour, either in the daytime or at night. " I live," said he, " in Egypt, at the distance of neaily two Sabbath-days' journey from AI Cairo, where the king resides. On him the duties of my appointment require a very regular attendance. I generally visit him every morning ; but when either he himself, or one of his children, or his concubines, is indisposed, I am not allowed to stir from the palace ; so that I very often spend the whole of the day at court. Besides, when any one of the king's principal officers is sick, my medical assistance is required. In short, I go to Cairo every morning at an early hour, and if I find nothing amiss there, return home towards noon. But when arrived at my house, almost famished for want of food, I find all the approaches to it crowded with Gentiles and Jews, men of rank and of the lowest order, judges and tax-gatherers, friends and enemies, who have been impatiently waiting my return. No sooner have I alighted from my horse, and washed my hands, than 1 humbly request the indulgence of the multitude till I have appeased my craving appetite. As soon as I have dined, I proceed to examine the cases of my patients, and to prescril)e for them. This employ- ment commonly lasts till night, and often till several hours after dark, when I am so overcome with the fatigue of hearing, speaking, and prescribing, that I can scarcely talk any longer, or even keep myself awake." This extraordinary man died in Egypt, in the year 1204, or 1205, of the Christian era, in the seventy-third year of his sigo. and wa« buried in the land of Canaan. For three whole days did the Jews and the Gentiles bewail his death, and they called the year in which it took place 73Kn n3tJ* {Lamentum Lamentabile). When speaking of him the Jews frequently make use of this proverbial saying : n:;'n3 Cp N^ .X'O IV .X',00 " a Mose ad Mo?L'm non surrexit sicut Moses;" meaning, that from the time of Moses the prophet, no one approached so nearly to him in wisdom and learning, as Moses the son of Maimon. We ought not to omit mentioning, that he is frequently designated in the writings of the Jews by the word 030"! (Hambam), the conson- ants of which form the initials of the words, Rabbi Mo^es Bar Maimon. Notwithstanding his numerous avocations, Mainioiiides found leisure to compose a variety of works, some of considerable magni- tude, which display much profound erudition, a surprizing extent of leading, great critical ability, and a spirit of liberal and philoso- phical enquiry. We shall insert the titles and subjects of the principal of them, referring our readers for the rest, to the two first of our subjoined authorities. The first of his productions, in order of time, was his nyiTH ti'llS or commentary on the IXiVO which was begun by him in Spain, in the twenty-third year of his age, aiul finished in Egypt, when he was about thirty. The object of the author was, to give such an explanation of the n3C?3 along with such a short and easy interpretation of the phraseology of the Jewish doctors, that the reader may without difficulty understand the meaning of their decisions and consti- tutions. It was originally written in Arabic, and translated into Hebrew by R. Aben Tybbon. Several copies of the original Arabic were lately to be met with in the Vatican, and other public libraries. The best edition of it is that published with the nJt^'D ^t Amsterdam, in the year 1698, in sixteen volumes folio. The prefaces of Rhiimonides were published in Arabic, but Hebrew letters, by Ur E. Pocoke, under the title of iTJ'C "lyti' " foita Mosis," in 105.5, quarto, at Oxford. Our author's next work is entitled npTPin T" or the Strong Hand; it is also called minn HiC'D or the JRepetition of the Law, and is divided into fouitet'n books, which are subdivided under various titles. It consists of a compendium of the IVOiTl ^'"^ prei-eiits us with a code of Jewish, civil, and canon law, digested into regular order, and illustrated with an intelligible commentary, divested of the gross fables of the TllO^ri- ^t was published by the author, in pure Hebrew, twelve years after the preceding work. The best edition of it is that printed at Amsterdam, by Atbias, in 1702, in four volumes folio. The third great work of Maimonides, which was esteemed by l)imself, and is generally considered by others, as the most important and valuable of his productions, is his n^SISJ miD f" Guide to the Perplexed ; which was written by him in Arabic, when be was about fifty years old, and translated into Hebrew by R. Aben Tybbon. It is partly critical, partly philosophical, and partly theological. Its design is, to explain the meaning of several difficult and obscure words, phrases, metaphors, parables, allegories, &c. in Scripture, which, if interpreted literally, seem to have no meaning at all, or at least such as is very absurd and irrational ; and by this means to shew, in opposition to the fanatical advocates for the fables of the llfD^rii that all the precepts and institutions ol the Mosaic religion, instead of ori- ginating in the mere arbitrary will and pleasure of God, were founded in reason, and capable of being explained in a manner consistent with his wisdom, justice, and goodness. After R. Aben's translation of this work had been received by the Jews in different countries, it excited violent disputes among them, and occasioned their division into two parts; one of which highly commended the author's work, as what was calculated to do honour to religion, and to obviate the objections of unbelievers ; while the other paity accused the author of iimovation and heresy, and were for having his book condemned, and comuiitted to the flames. In the life of H. Kimchi we may see to what lenf.'tli9 those disputes carried the Jews in France, and (he success of lis elToits for terminating them. R. Aben's translution of this work was published at Venice, in 1551, in folio; and tlie best Latin version of it is that of John Buxtorf, the younger, which was first published at Basil, in 1629, in quarto. The next important work of Maimonides is his niVfSn "ISD o*" Book of the Commandments, containing an exposition of the Precepts of the Mosaic Law, both Positive and Prohibitive. It was printed in Hebrew and Latin, at Amsterdam, in 1640, in quarto. The titles of our author's other works which are still extant, may be seen in Woljii Bibliotheca Hehrcea. Preface to Buxtorf s Version of More Ne- vorhim. Clavering's Dissertatione de Maimonide, Sfc. Hasnaffe's Hist. Jews, b. vii. ch. 8. Nouveav Dictionnaire Historiqne — M. Fimis Sephardim, pp. 205 — G. Dsr ti^'iy )nh n^r n1^?»,D njtsj'^^n ni^» i D::^nSwX ^^ nx omnyi ,nD.s*j£j^ ;SS3nnS 5 pmn )y\ ,^i2^:fy ;u npnnS e pniJK^l ,i^:x:}£r ;r\ii:hh) n^)ni)f:hh n AFFIRMATIVE PRECEPT^. 1 . The first of the Affirmative Precepts is, To know thai the Lord God exists ; as it is said, I am the Lord thy God, Exodus XX. 2. 2. To acknowledge His Unity ; as it is said, The Lord our God is one Lord, Deut. vi, 4. 3. To love Him ; as it is said. And thou shalt love the Lord thy God, Deut. vi. 5. 4. To fear Him ; as it is said. Thou shalt fear the Lord thy God, Deut. vi. 13 ; x. 20. 5. To pray to Him ; as it is said. And ye shall serve the Lord j'our God, Exodus xxiii. 25 ; and this service is prayer. 6. To cleave to Him ; as it is said^ And to him shalt thou cleave, Deut. x. 20. 7. To swear by His name ; as it is said. And shalt sweat by his name, Deut. vi. 13 ; x. 20. 8. To resemble Him in His good and upright ways ; as it is said. And walk in his ways, Deut. xxviii. 9. 9. To sanctify His name ; as it is said, For I will be hallowed among the children of Israel, Leviticus xxii. 32. 10. To read the lesson yj^U (Deut. vi. 4,) twice each day, morning and evening; as it is said, And shalt talk of them wheii thou liest down and when thou risest up, Deut. vi. 7. U. To learn the law, and teach it to others ; as it is said^ And shalt teach thera diligently to thy children, Deut. vi. 7. r 2 12. To bind the phylacteries on the forehead ; as it is said, And they shall be as frontlets between'thine eyes, Dent. vi. 8. 13. To bind the phylacteries on the hand [i. e. arm] ; as it is said, And thou shalt bind them for a sign upon thine hand, Deut. vi. 8. 14. To make fringes ; as it is said, And make themselves fringes, Numbers xv. 38. 15. To fix a HTITD [*• ^' * P^'^ of Scripture written on parch- ment] upon the posts ; as it is said. And thou shalt write them upon the posts of thy house, Deut. vi. 9. 16. To gather the people together for the hearing of the law at the end of the seventh [year] ; as it is said, Gather the people together, Deut. xxxi. 12. 17. That every man write [a copy of] the book of the law for himself ; as it is said, Write ye this song for you, Deut. xxxi. 19. 18. That the king write the'.book of the law for himself, besides that one, which each man [writes], and have two laws ; as it is said, And he shall write to himself a copy of this law, Deut. xvii. 18. 19. To bless [God] after eating ; as it is said. When thou hast eaten and art full, then thou shalt bless the Lord thy God, Deut. viii. 10. 20. To build the Temple ; as it is said, And let them make me a sanctuary, Exodus xxv, 8. 21. To reverence the Holy House ; as it is said. And rever- ence my sanctuary, Leviticus xix. 30. 22. To watch this house perpetually ; as it is said, But thou and thy sons with thee [shall minister] before the tabernacle of witness, Numbers xviii. 2. 23. That the Levites shall serve in the sanctuary ; as it is said. The Levites shall serve. Numbers xviii. 23. 24. That the priest sanctify [by washing] his hands and his vni ,'^»^- pointed season, Numbers ix. 1 1, 13. 68, To eat the flesh of the second Paschal lamb with unleavenfed bread and bitter herbs ; as it is said, With un- leavened bread and bitter herbs ye shall eat it, Numb. ix. 11. 59. To blow the trumpets over the sacrifices, and in time of tribulation; us it is said. And blow on the trumpets, Numbers X. 10. 60. That all cattle sacrifices should be offered only from eight days old and upwards ; as it is said, From the eighth day and henceforth, Leviticus xxii. 27. 61. That all cattle sacrifices be perfect; as it is said. It fehall be perfect to be accepted, Leviticus xxii. 21. 62. That all offerings be salted ; as it is said, With all thine offerings thou shalt offer salt, Leviticus ii. 13. 63. To make the biirnt-offering [according to the prescribed form] ; as it is Said, If his offering be a burnt-sacrifice, Lev. i. 3. 64. To make the sacrifice for sin [in like manner] ; as it I.s said, Tins is the law of the sin-offering, Leviticus vi. 25. 65. To make the sacrifice for trespass [in like manner] ; as it is said. This is the law of the trespass-offering, Leviticus vii. I. 66. To make the sacrifice of peace-offerings [in like manner] ; as it is said. And this is the law of the sacrifices of peace- offering, Leviticus vii. 1 1. 67. To make the sacrifice of the meat-offering [in likfe manner] ; as it is said. And when any will offer a meat-offer- ing, Leviticus ii. 1. 68. That the Sanhedrirh offer an offering if they have erred in doctrine ; aS it is said. And if the whole congregation of Israel sin, Leviticus iv. 13. 69. That every one offer a sin-offering, if he have erred against negative precepts, on account of which he deserved to be cut off; as it is said, And if a soul sin, Lev. iv. 27 ; v. 1. ^i\!:sr DV^ n^nn nijnip S3 nvrh 60 ,^tox:i2J^ ;D^^2n nDn:3 pip Ss nvnS ei "I^nip S:d Sir ,^m:ii^ ; pip S^ niSxsS 62 nS^ n^ipn mip nS^i; nx ,i2:N*isr ;nS'ii;n nE^•y.t3 63 nnn n^sni ,i^w2r jo^^Ss^'n nnt ne^y^ gg n\^S2rn nil nnj/^ pip ; nvsi^nii )V^ DN* jnip jn n^n inpnS 68 1:122^^ Si^Jisj''' ms; S:d D^s*'l ,i^s*i2r ni^m jjitr D« n^stsn pip i^n** :inpnS 69 wsi^) ,i2:xjD' ;niD DD^Sy a^yniy nt^^yn t^S NDnn o DiS "iS p£5nDi Dx pip rr\'r-\ yyrh ro ; NDn nS in n^bn vhv wyn^ Nbn xtDn rh'u:i Ntoinn vx nS^yt^n JiJiisj'n yyrh n N^na yntrji jinpsn nsscr in* nsnn nnsK^i in \s"n DtJ'N xnpjn ihti dctn pip DH ,itoNitr ; nnvi rh)V py nnpnS 5^2 n^ rcrn nS dxi n^ y^jn nS ntJ^y^cj^ wston ^,"5^ n^n*" ^:^S nninnS 73 n^NJty ; pnp nycj^n nSc^'I pipn nytrn dhnh itry ntTN DnxDH n^^^ ninni ; iniT;^ nnto^ty nnN pnp nin nnpnS 74 ,nDNyj^ nntonty nnx pnp n:2Tn n-^^priS 75 nm;/^ nnnto dni ,n^NjD' nnb-cj^mNinipm^^^nnnpnS 76 np^ "'j^Xitj^n DV31 nnDnc' nnw^ pip nnSvn nnpnS 77 ninD ^a^ nNS!:ni n^vVjtJ' ipi i^x;^3 S:5i n2:\xr^ ;n/t3nnn i^yS 78 luy^ nt^N Sd iN2fi ;nnpnS') nn^nton n.!:nnn ni^n tJ'npS 79 70. That every one offer an offering, when he i« in donbt, whether he has sinned a sin for which he is bound to offer the sin-offering', or not sinned; as il is said, And he knew it not, etc. then he shall bring his trespass-offering, Leviticus V. 17. 18, and that is called the trespass-offering of suspense. 71. That he who has erred in falsehood, Lev. v. io, 16; or who has robbed, L€v. vi. 2 ; or with a female slave, Lev. xix. 20 ; or who has denied a deposit. Lev. vi. 2, and has sworn ; shall bring a trespass-off'ering, and that is called the trespass-off"ering of certainty. 72. To offer a sacrifice according to circumstances ; as it is said. And if he be not able, — and if he be not able, Leviticus v. 7, II. 73. That confession be made before Jehovah of every sin which a man hath committed at the time of the sacrifice, or at any other time ; as it is said, And they shall confess their sins which they have done, Numbeis v. 7. 74. That he that hath an issue offer an offering after that he is cleansed from his issue ; as it is said, And when he is cleansed from his issue, Leviticus xv. 13. 75. That she that hath an issue offer an offering after that she is cleansed ; as it is said. And when she is cleansed from her issue, Leviticus xv. 28. 76. That the leper offer an offering after that he is cleansed ; as it is said. And on the eighth day he will take. Lev. xiv. 10. 77. That she who hath born a child offer an offering after that she is cleansed ; as it is said, And when the days of her purifying are fulfilled, Leviticus xii. 6. 78. To tithe the cattle; as it is said. And every tenth of the herd and flock, and all that passeth under the rod, Lev. xxvii. 32. 79. To sanctify the first-born of clean cattle, and to offer [it to God] ; as it is said, All the firstlings, etc. Dcut. xv. 19. 8 80. To redeem the first-born of man; as it is said, Thou shall surely redeem the tirst-born of man, Numbers xviii. 15. 81. To redeem the firstling of an ass ; as it is said, And the firstling of an ass thou shalt redeem with a lamb. Exodus xiii. 13. 82. To break the neck of the firstling of an ass [if he be not redeemed] ; as it is said, And if thou wilt not redeem it, then thou shalt break his neck, Exodus xiii. 13. 83. To bring all offerings [to Jerusalem], which are of com- mandment, or of free-will, at the first feast which happens tlicrcin ; as it is said, And thou shalt come there, — and thou shall bring there. Dent. xii. 5, 6. 84. To offer all sacrifices in the temple [of Jerusalem] ; as it is said, And there thou shalt do all that I command thee to- day, Deut. xii. 14. 85. I'o take trouble in bringing the offerings from beyond the land [of Israel] to the Temple ; as it is said, Only thy holy things and thy vows, thoii shalt take, and go, Deut. xii. 26. From tradition, they learn, that this is spoken only of holy things beyond the land [of Israel]. 86. To redeem holy animals in which there are blemishes, that they may be hnvfid fop common use ; as it is said, Notwith- standing, thou mayst kill whatsoever thy soul lusteth after, Deut. xii. 1.5. 87. That what is exchanged for an offering is holy ; as it is said, Then it and the exchange thereof shall be holy, Leviticus xxvii. 10. 88. That the remainder of the meat-offerings be eaten ; as it is said. And the remainder thereof Aaron and his sons shall eat, Leviticus vi. 16. 89. That the flesh ol" the sin-offering and trespass-offering be eaten ; as it is said. And they snail eat those things where- with the atonement was made, Exodus xxix. 33. 8 nnsn nns "|n nb^^^ ;D-fx inn nnsS so ii^n iDS^ ,it5wSJCJ^ ;ii»n IDS nnsS si ntj^n msn n-(*)n kS dni ,n^:N:3^ ni;bn itos tjinyS S2 ins-iyi nnmn mNn '^y c^♦'sr ni^n^ipn h:: N-nnS ss n^n naxj^ ; in V-^^^ P^^'^'n '^^^"in nnn^n "it< DDt^ nnN*3ni ntjci^ ;nn^nnr! n-nn ninnnpn Sn T^pnS s-i Dvn "]ViD ^:^:n -id'n bD ncyn D':^! p;jN*jK^ pwxS Hi'in?: nija'^pn as^nni SstonS so H/'IjS nrwt^trn ^3» Tivsm N;jrn Y"^"^^'' l'^ pfc^S n^;^^ ^tripa wsSx 12"T/!:_ irwSK' ;Dnn"i£5 vn") D^DiD ^Syn n^iirnp nnisS S6 nnin '^t^•i5J niN* S:Dn pi ^dn^k^ Nin n^m n^x^sr ;cj'°ip n-nDnn nrnS sz nnnijn") ^nDsS^cr ;mni^ n^t^ S:dxS ss v^ni pn.x iSrDN" n:iDD iS:dni nz:N:}tr ; Dt:\sn nxDn n£^*n Sij^xS so □nn nsv"5 ntr^s dhin nts^n^ nniini ,nj:xj£i' nnijn cincrS 9i iV^ yns SiJ ,n^x:is^ ; iny^ n^nn S"i:iS 92 'f2' DisS/tsn vn^jnnp Sy ns;^^^ n-nn nS:S 93 vSy nxD niD* p"ipt) vn£5tr:i N^^vcr nb h^ ai^ nyh 94 •j^nstr N^^ib nbxjtr ;Dnn N^iviDi np'^^? \v{ mini r\f2i^^i:^ ; 5^i nntrn nin?::^ dd^ pniSDi □nws-ipi ,n2:ws*3sr ;D^ti'.!2n dvi niiK^S ig2 tyip Nnp/t3 nin Dvn c^yi 15 c^np NnpD ptyxnn dvi Dvni ,n;t2Nic^ on h^ 'yf2^2 niiK^S ig7 ,n2:vSjK^ ;D^tt^ nyitJ^ n^ioi ncj'^S igs D-'D" nynty_ inci'n nmoa D^S n^n^ nrnn dv ,ntoNj^ ;njtJ' S^n Sptiri n'i'nD jn-'S i7i nn)pSin hv iniyn Sd i^n^ ni pn npiSn^ n^nn dn* D^ni nnx mt^iS 175 Snpi Snp S^n cntoitri d^dsist wjdS ire •]S |nn nnDtri d^dsc^ nawcr jSNitr^a 15 165. To rest on the day of the atonement ; as it is said, A sabbath of rest, Leviticus xxiii. 32. 166. To rest on the first day of the feast of tabernacles ; as it is said, On the first day there shall be a holy convocation, Leviticus xxiii. 03. ^ 167. To rest on the eighth day of the feast ; as it is said, And on the eighth day there shall be a holy convocation, Leviticus xxjii. 36. 168. To dwell in booths seven days ; as it is said, In booths ye shall dwell seven days, Leviticus xxiii. 42. 169. To take palm branches ; as it is said, And ye shall take for yourselves on the first day fruits of the beautiful tree of palm branches, Leviticus xxiii. 40. 170. To hear the sound of the trumpet in the be law pleas when thev are at judgment; as it is said, Thou shait judge in righteousness ihy neijrhbour, Leviticus xix. 15. 178. That whoever possesses evidence should testify in the court of judgment ; as it is said, And if lie witnesseth, orseeth, or i>noweth, Leviticus v. 1. 179. To examine witnesses diligently; as it is said. And then thou shall inquire, and make search, and ask diligently, Deuteronomy xiii. 14. 180. To do to false witnesses as they designed to do; as it is said, And ye shall do to him according to what he de- signed to do to his brother, Deuteronoiiiy xix. 19. 181. To decapitate the heifer according as it is commanded ; as it is said, And they shall decapitate the heifer there in the valley, Deuteronomy xxi. 4. 182. To constitute six cities of refuge ; as it is said, Thou shalt establish to thyself a way and make three directions, Deuteronomy xix. 3. 183. To give cities to the Levites to inhabit, and that they be refuges for homicides; as it is said, And they shall give the Levites cities. Numbers xxxv. 2. 184. To make battlements on the house-top; as it is said. And thou shalt make a battlement for thy house-top, Deutero- nomy xxii. 8. 185. To destroy the worship of the stars and planets, and those who serve them ; as it is said. Thou shalt utterly destroy, Deuteronomy xii. 2. 186. To slay idolatrous citizens and to burn the city ; as it is said. And thou shalt burn with fire all the spoil, Deut. xiii. Ifi. 187. To destroy the seven nations from the land of Israel ; as it is said, Tlion sha't utterly destroy them, Deut. xx. 17. 1 86. To cut off the seed of the A malekites ; a? it is said. Thou shalt blot out the remembrance of Amalek, Deut. xxv. 19. 16 ;n'ny iS ^'i^ 'f^h pn n-nn T3;nS us nty^ni ,nDXj^ ;r]2ir] onyn iipnS ira ;nit5'yS i^DTcr "iDD p^tov DnyS nisj^yS iso ,n»Ni£5^ ;nnivtoD nS:iyn nx t]nyS isi hn^^ nSjyn nx n^j^ i^jij^i ;n")bSip on 0:11 msrS nny d^SS nnS iss any n^iSS i^n:)"! nDx^ss' ^:ijS npj^tt jn^sj'Xij^ibi ntei □'•131^ miiy inxS iss ib)^) ,pnnwxn n3^< ,iDxity n^yn n^5t:]nti'V1 nrn:jn n^y -^^x :innS ise nSS^ S:d nx sj'xn nsitJ'i ^n^xisj^ ;^xi^* pKD D^^ay nyiti^ nnxS is? cX2nnn onnn nz:^^^' nnx:n ,^^:x:j^ ;pSt>y Scj' ipi nn^nS iss 17 nin^n DStrto:: m^"in nx^nSDi nici^yS i9o yv hii :^yr\ ^:) n^N^jti' ;min:i ^:iT« Sr ^S n^nn nm otr nn-ppnnS 193 nx y:yr\) ,^^i^:^ ihnn nx T:^nS 194 So ntrx nSnn ^T nx nnsn nns ,ntoxi£j' ;npn:^ \r\h 195 p'jyn ,n^Njt:^ ;nny nnyS p^jynS i96 nnnj;n n^:x pi oS p^jyn mSn tjDiD nx ,n»ws*itr ;^:iyS niiSnS J 97 niSi?:*! D^n^iD niiy n:):S miSnS i9s ntj'n n^xitJ^ jvSynS ])Dty^r\ ytyrh 199 tonyn nx )h n^tj^n ^»rn ,iaxijr ;iix:n "nocj^ n^tr p^S 200 nDtJ' \r\r\ 17 189. To remember continually what Amalek did to us; as it is said, Remember what Amalek did unto thee, Deut. xxv. 1 7* 190. To do in a voluntary battle according to the manner prescribed in the law ; as it is said. When thou shalt approach to a city, Deuteronomy xx. 10. 191. To anoint the piiest for war; as it is said, And the priest shall approach and speak unto the people, Deut. xx. 2. 192. To make a fit place [for performing the necessities of nature] for the camp ; as it is said, And thou shalt have a place without the camp, Deuteronomy xxiii. 12. 1 93. To make ready a paddle ; as it is said. And thou shalt have a paddle upon thy weapon, Deuteronomy xxiii. 13. 194. To restore plunder ; as it is said, And he shall restore that which he took violently away, Leviticus vi. 4. 195. To give alms; as it is said. Thou shalt surely open thy hand, Deuteronomy xv. 8, 1 1. 19G. To surround the Hebrew servant [with gifts]; as it is said, Thou shalt furnish him liberally, Deut. xv. 14. So also with the Hebrew bondm.iid, verse 12. 197. To lend to the poor ; as it is said. If thou shalt lend money to my people, Exodus xxii. 25. And this ex is not only license but precept ; as it is said, And thou shalt surely lend him, Deuteronomy xv. 8. 198. To lend to the stranger [the worshipper of stars and planets] in usury ; as it is said. To a stranger thou mayest lend, Deuteronomy xxiii. 20. By tradition we learn this to be an affirmative precept. 199. To restore the pledge to its owner ; as it is said, Thou shalt surely restore to him the pledge, Deuteronomy xxiv. 13. 200. To pay the hired servant his hire at his [proper] time, as it is said. In his day thou shalt give to him his wages, Deut. ixiv. 15. 201. To permit the hired servant to eat in the time of his 18 service; as it is said, When thou goest into the vineyard of thy neighbour, — when thou goest into the standing corn of thy neighbour, Deuteronomy xxiii. 24, 25. 202. To assist the burden of his neighbour, or the burden of his beast ; as it it said, Thou shalt surely assist him, Exodus xxiii. 5. 203. To lift up the burden on the beast ; as it is said, Thou shalt surely help him to lift, Deuteronomy xxii. 4. 204. To restore things lost ; as it is said. Thou shalt surely restore them to thy brother, Deuteronomy xxii. 1. 205. To rebuke the sinner ; as it is said, Thou shalt surely rebuke thy neighbour, Leviticus xix. 17. 206. To love every one of the children of the covenant ; as it is said, Thou shalt love thy neighbour as thyself, Leviticus xix. 18. 207. To love the stranger ; as it is said, And ye shall love the stranger, Deuteronomy x. 19. 208. To have just balances with weights; as it is said, Just balances, just weights, Leviticus xix. 36. 209. To honour the wise ; as it is said. Thou shalt rise up before the hoary head, Leviticus xix. 32. 210. To honour father and mother; as it Is said. Honour thy father and thy mother, Exodus xx. 12. 211. To fear father and mother ; as it is said, Ye shall fear every one his mother and his father, Leviticus xix. 3. 212. To increase and multiply; as it is said, Increase and multiply. Genesis i. 28. 213. To live only by marriage ; as it is said. When a man shall take a wife, Deuteronomy xxiv. ]. 2J4. That the bridegroom rejoice with his wife one year; as it is said, He shall be free one year at home, etc. Deut. xxiv. 5. 215. To circumcise the males ; as it is said, And in the eighth day the flesh of his foreskin shall be circumcised. Lev. xii. 3. n^H:iti^ ;n1n^::t^^pTlS:D1^^ TriK^n nvnS 201 nn^ni biy^ *i>^ n-'in SiyD niiyS 202 Dpn ,nDKjsi^ ;nx2nnn Sv ^5i ni< mS 2 1 iDiX tJ'-K ,i72i<:ii^ ;DiSi lisa nNn^S> 211 inii ns A^Nic^ nnnSi nnsS 212 DK^X tJ^W np^ O 02^ q^^lTpl SljraS 213 ,iDNiB^ ;ms;^ "int^ws* nx \nn n^^iyh 214 12:1:11 ,nniX njcr in^iS n^n^ ^p: ^J\!:t5'n Dvni ,nD.sjLJ^ ;|in nx Si^S 215 inSiy itrn Si»^ 19 n^Sy N*!!' r\py r>f2i ntyj^ ."itoNitJ' ;nn::y n^x nr? 233 nnsni nny^ nnsni ,nai<:)2J' ;nnny n^x nnsS 234 r\f2i<^^ ;iz)Sij;S ^jyj:D nnyn niiyS 235 nnyn nni nSiyS ••D ,n»xjsj^ ;p»^: nSiJ^a ^ninn nvnS 236 Pl^ir '•D^ ,n&N:itJ^ ;nani ^pnn pnS 237 "inyn nicr nx sj'^j^ "iik' nn ty^^{ nns5^ ^:) 0^ ninn n*:?!::! pnS 238 noi^is:^ ;nn^Di i}< p^^StJ^ni nj:iS pnS 239 ni^Ji . . . njjn nv^:^ nnnnai dx . . . :ni:j:i^ '•:di ty^x nyn^ "-^ n^^xjB^ nynn ^p?:^ pnS 240 irx x^*n "3 ,iDX3CJ^ ;K^xn "pm pnS 241 D^vip nxv^i :n^ ^D ,nDx::t5^ ;D:n i^i^ ^-^m mS 242 21 \r\' ^:) ,iJ!:Njjr n^K^ x^ij pnn jnS 243 n^tr IX ni2:n iny^ Sx Ji'\s W^ 01 .^toxj^ iSxitrn pni jnS 244 inyn cyx: tr-x ^JD ,n2:KjB' jiitoai np;b ^:jni [nS 245 S^ Sy ,iJ2ii:i^ ;]v^^) [yiD pt:^ jnS 246 ntr Sy "iix:n ^y ^)ii^ hv V^^ inn ;t)nnn ^sjn iS"'£)K'i cjnnjn S^^nS 247 nsD nx nni^fp") ,nx:KjK' nitt^ o B'^K ,n2:x:)K' ;n^Sm''3nn pnS 248 )h px pi 21 244. To judge in the injuries of the borrower; as it is said, And if a man borrow ought of his neighbour, Exodus xxii, 14. 245. To judge in the disputes of the buyer and seller; as it is said. And when ye shall sell ought unto thy neighbour, Leviticus xxv. 14. 246. To judge the disputes between the pursuer and the defender ; as it is said, Concerning all manner of trespass, for ox, for ass, for sheep, Exodus xxii. 9, 247. To rescue the persecuted, and even with the life of the oppressor; as it is said. And cut off her hand, Deut. xxv. 12, 248. To judge in disputes of inheritance; as it is said, And if a man die and have no son, Numbers xxvii. 8, END OF AFFIRMATIVE PRECEPTS, PROHIBITIVE PRECEPTS. 1. The first of the Prohibitive Precepts is, Not to think that there is any other God but Jehovah ; as it is said, There shall not be to thee other gods before me, Exodus xx. 3. 2. Not to make a graven image, neither by oneself, nor to procure others to make it ; as it is said, Thou shalt not make to thee a graven image, Exodus xx. 4. 3. Not to make images of stars and planets, not even for others ; as it is said. Thou shalt not make unto thee molten gods, Exodus xxxiv. 17. 4. Not to make images to the Gentiles, even if they do not worship them ; as it is said. Thou shalt not make with me, Exodus XX. 23. 5. Not to bow down to the worship of stars and planets, although the mode of their service does not [consist] in bowing down ;^ as it is said. Thou shalt not bow down to them. Exodus XX. 5. 6. Not to serve the stars and planets in things which it is customary to do by them ; as it is said. Thou shalt not serve them, Exodus xx. 5. 7. Not to cause his son to pass [through the fire] to Moloch; as it is said, And thou shalt not give of thy seed to pass to Moloch, Leviticus xviii. 21. 8. Not to do the work of Ob [i. e. Necromancy] ; as it is said. Regard not them that have familiar spirits, Leviticus xix. 31, ;nin^ ^nSiT mS^s na^ sj'^^j^ nn^nm nhvh i6) IT! njj'y K^ ,Sd3 r\)i^v^ ^b^ 2 iS^SiSi niSiDi D^n:Di:D mny n^isi'yS tf^^ iXS nf2i^^^ ;D1DpS kSeJ^ 31 D\!:Dp )^^)Vi^ nS ,^X2N*itJ^ ; jy,yS ^Sty 32 25 inn iiim n^iSJEi' nnn nnnS xScr 35 niwX SnIK'I nDNJtr ;11N*1 Sixths ihl2^ 3(1 Sxici'i nnxjtr ;':)vy2 S\sjyS xStJ^ 37 ,i:2ii^u ; D^ntsn p DiSnn Svsc'S wsW 38 nS ,n2:xjty ; &j'\s ny n^N* rnyn x'^ci' 3:j nniy jnja rii::' ^iSD ; dd'x rhf2^ in: K^nS^ niSiDi D^nDin mnj? dodi:d mui^ nniy^ e)ijn ninnS nSk^ ;ii □D-ic^ni "ijnn wsS rpi^p nnnD) 'je^ ;n'iSTDi TjDye^ trnSn nS ':ity ;r\)h]f2) n^n^n muy mny nan:) t^Nn nxs c|'pnS isS^^ 43 mny naiyij ]prn S:3 n^nt^nS xScr 44 yp] HNS nx n^nc^n ixSi 'jtr ;niSTtti D^DniD D^nnn nnny nniy^ TiijnnS ^xSk^ 45 nDnjri mnji ;"iTn:irinxS n^i^^iy ;niSTDi n23NO:y ;DhyS DnVD pND pDtJ''? ^hiy 4(J an. Not to enchant ; as it is saiii, Ye shall not enchant, Leviticus six. -26. 34. Not to use witchcraft ; as it is said, There shall not be found in thee, etc. a witch, Deuteronomy x\iii, 10. 35. Not to use charms ; as it is said, Or a charmer, Deut. xviii. ) I. 3G. Not to consult with familiar spirits ; as it is said, Or a consulter with familiar spirits, Deuteronomy xviii. 11. 37. Not to consult with a wizard; as it is said, Or a. consulter of wizards and necromancers, Deuteronoin^' xviii. 1 I. 38. Not to consult in dreams from the dead ; as it is said, Or a necromancer, Deuteronomy xviii. 11. 39. That a woman shall not jjut on the garments of a man; as it is said, There shall not be the garments of a man upon a Monian, Deutt ronomy xxii. .), 40. That a man shall not put on the garments of a woman ; as t is said, A man shall not put on the garment of a woman, Deuteronomy xxii. 5. Because this is the custom of the worshippers of stars and planets. 41. Not to write in the body like the worshippers of stars and planets; as it is said, And ye shall not make any cuttings in your flesh, he\ iticus xix. 28. 42. Not to woar garments of divers sorts, [linen an^ ^ps^^ -Jbcrn lyjsj^n nSi ;Nin "^n!! ,2J^npn ntr nx hhrh ih^ 63 nS ,"i2:N*3tr ;nin^ nm nx niD:S xStr ^4 nuj&j'n nx j^pniD px pi ^nrtJ^nnD ^m ix ;trnp»S n^iD n-i'^^ n-n^nS nSk^ or :^^pnn'^w^: nx Dnn^K^v ''^'^^^^ .nDx:3ty ;n3; S:::i hyrh inn djd^ xScr cs 27 enemy in lime of war; as it is said, Yo shall not be aftVigliteo ii|T nS did u ncTN K^^^c ^S:d '^n ,DnSn n^i^jtr ;D^iSn mnya n-^nrin nn.^ d:i on dj ,unp^ nS nnT^:n Sni trnpn ^incr minn nnr iut frankincense upon it, Numbers v. 15. 30 ;nnT)!:n njS ]-ttiD ^Syn d-i p)^h nh^ 93 inn ;n")n^^ unpn nS ,p»iD ^Syan 1^x3^^ iDn npnr -iid\n5 ■nD{<3^ ;]'f2)^ hv^ '•ni»\s* n^topnS nSsj' 94 Dnc) ijnn xS nti^Ki ,nDxijy nniy D123 Syi nnpnS kSk^ 95 n^n^ nc:^N ntri ^)^ yrhi^ nin^'? nnm xS nmy DID in? _;D"id in ;D^niDn Tx: DID Syn nnpnS ihii^ 96 nnpn xS nnj p Tt5i ,"iDwtr xS DID ,nDN3^ ;D^t^'npn Dix: |n^ kSk^ 97 DID in jnn xS nDiSn ;n n^n- ^D ,"iDx:iB^ ;K^!n IX nixK^ n^top^ xSs?^ 98 n^topn xS trnn Sni nixsj^ Sn n^nc^nxSi ,nDxjjr ;S£5n i^npnS xStJ^ 99 ynSx nm hSd xS ,-iDXijr ;TnDi pnx nnpnS xStJ^ 100 nSn i^nDi niiT pnx x^in ,nDxjtj' ;iin nxi mix \:i)mh ah^ 101 nnx Dva itont^n xS lii nxi mix ,i^i<:^ ;XDin nmDi nn pcj' jn^ xStr J02 [Dtr n^^y n'^' xS jn' xSi nDxjjr ;n3inS n^^y |n' xStr 103 31 n^NJB^ ;nbiD r\n:J22 pir jn^ i:^ St:' '•jk' nsry^ Sri^^S kS^:' hs "innri ,nDi*tn OK^ -itJT^ ^^n N^xinS ihii^ 152 nsS liDX: "nnj ^nn xin Sni:ni ;Sit:n SidkS xSsr 153 nin^S lan^ ntj^x nx Sxnc^^ '•Ji '^np nx n^snn "|3 nnxi ,nSnn nni^n mon Sv [x^^id iK^yz: "[D nnxi jiK^xn n^^yt) *]!) nnxi ;nSin:i ^initJ' mniini Dm:jn nnxS xh^ 155 i^Ss^S nnxn xS ^/tiiXi^ ;3njt;^i ,-)DNjK^ ;[nnp xSn :inS niSyS nSk' ise cpn ^js ixn* xS 35 brought them into the court; as it is said, Tliou uiayest not, etc. — or heave-offering of thy hand, Deut. xii. 17, 150. Not to eat the second tithe in impurity even in Jerusalem, until it be redeemed ; as it is said, 1 have not taken of it for any unclean use, Deuteronomy xxvi. 14. 151. Not to eat the second tithe in mourning; as it is said, I have not eaten of it in mourning, Deuteronomy xxvi. 14. 152. Not to lay out the money of the second tithe in any things which are not for eating or drinking ; as it is said, Neither have I given of them for the dead, Deut. xxvi, 14, 133. Not to eat Tebhel : (and Tebhel is corn of which heave- offerings and tithes ought to be given, before these were se- parated to the Lord) ; as it is said. And they shall not profane the holy things of the children of Israel which they offer unto the Lord, Leviticus xxii. 15. 1 54, Not to cause the wave-offering to precede the first- fruit, neither the first tithe the wave-offering, neither the second tithe the first, but to bring out according to the order [pre- scribed], the first fruits first, then the great wave-offering, then the first tithe, and afterwards the second tithe; as it is said. Thou shalt not delay the first of thy ripe fruits, and of thy liquors, Exodus xxii. 29. Which means. Thou shalt not delay a thing which ought to precede [i. e. not to charge the order]. 153. Not to delay vows and free-will offerings which have been vowed, and volunteered ; as it is said. Thou shalt not be slack to pay it, Deuteronomy xxiii. 21. 156. Not to go up to the feast without an offering ; as it is ^ said. They shall not appear before me empty. Exodus xxiii. 15. 137. Not to violate promises, with which a man binds him- self; as it is said. He shall not break his word, Num. xxx. 2. 158. A priest shall not take a whore to wife ; as it is said. They shall not take a wife that is a whore or profane, Leviticus xxi. 7. 36 1j9. a priest slmll ii«t take a profane woman; as it is said, Neither shall they take a prolane, Leviticus xxi. 7. 160. He shall not take a divorced woman ; as it is said, Neither shall they take a woman divorced from her husband. Leviticus xxi. 7. 161. The high priest shall not take a widow; as it is said, A widow, or a divorced woman, or profane, or a whore, these he shall not take, Leviticus xxi. 14. 162. The high priest shall not marry a widow, although she be without espousals, because she is contaminated; as it is said. Neither shall he profane his seed, Leviticus xxi. 15. Which is an admonition not to contaminate integrity. 163. The priest shall not enter into the sanctuary with un- covered head ; as it is said, Ye shall not uncover your heads, Leviticus x. 6. 164. The priest shall not enter into the sanctuary with torn garments ; as it is said, And ye shall not tear your garments, Leviticus x. 6. 165. The priest shall not go out from the court in the time of service ; as it is said. And from the door of the tabernacle of the congregation, Leviticus x. 7. 166. A common priest shall not pollute himself for the dead ; as it is said, There shall none be defiled for the dead among his people, Leviticus xxi. 1. 167. The high priest shall not pollute himself even for his nearest relation ; as it is said, Nor defile himself for his father, or for his mother, Leviticus xxi. 1 1. 168. The high priest shall not go in where there is a dead person ; as it is said, Neither shall he go in to any dead body, Lev. xxi. 1 1. 169. The tribe of Levi shall not take a portion of the [holy] land ; as it is said. And there shall not be to him an inher- itance, Deuteronomy xviii. 1 . 36 V inp^ nS nSSni 'itr ;nSSn pD np^ i6^ 159 nc^'Ti:! ncTNi nt^xiS' jntj^in:; np^ nSsj^ 160 ,1^X32^ ;n:ii!:^x Sn:i p3 np^ n*S^ i^i np^ xS nSx nx niii nSSm r]^)iy) n^^Sx x'?^ iS'^sxi hj^dSx h)i^ p3 Siyr xScr 102 hhn' xS ,*iDx:j2y ;nS7n2:t:^ ^jsx: a'^)yp r\i^:i hhrh xSb^ nnna xin -nn oyni ;tyx'n yns ^y^h ]r\^ o^y xStr 103 ipsn Sx D:3^tJ^xi nDxitj^ ;Dn:ii ynp crip^S p3 dj::^ xStJ^ i64 ;muy nyj:^! nniyn p p3 xr ahti^ les nyi23 Snx nns;bi ,122x3^ ;D^n» nxj:'^ tavin pD xdd^ x'?^^ icg v^yn x^:t3^ xS sr3:iS ,-i2:xiK^ ;vninpS i'?'fixi Sn:i p:D x^b^ xStJ^ m XDD^ xS i»xSi rnxS ,^J2ii:iU ,n)::xi2y ;n2: oy Snj pD d:)d^ xW H)\s xi^ x'? n^ n^^sj Sd Syi ;pxn pSn ^iS toiE^^ S:) np' xS^y ico i'? n^n^ xS nSnii ,ntox:K^ nrtrn nr^nn p^n 'h D3tr So np^ ^6^ iro 37 riN ,nx:NJtr ;^^52:tD nxsni Sn^S nS^ 172 nniin ^Sy^:^: ')S:D5 T\icinD ,n2:5^ 205 ^::x'' xS :iT lyi ,'^b^{itr ;d^:it h:^i<' ^h^ 206 vnxS nDXJLJ^ ; hdS n^on ^<^D^ n^'^ct 207 39 it is said, Tliis our son is a glutton and a drunkard, Deut, xxi. 20. 196. Not to eat in the day of the atonement; as it is said, For every soul that shall not be afflicted, Leviticus xxiii. 29. 197. Not to eat leavened bread in the passover; as it is siiid, There shall no leavened bread be eaten, Exodus xiii. 3. 198. Not to eat any leavened mixture; as it is said, Ye shall eat nothing leavened. Exodus xii. 20. 199. Not to eat leavened bread after the middle of the fourteenth day ; as it is said. Thou shalt eat no leavened bread with it, Deuteronomy xvi, 3. 200. Not to let leaven be seen ; as it is said, There shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters, Exodus xiii. 7. 201 . Not to let leaven be found [in our houses] ; as it is said, Leaven shall not be found in your houses. Exodus xii. 19. 202. A Nazarite shall not drink wine nor any thing which has wine mixed in it, or its taste as the taste of wine ; as it is said, Neither shall he drink any liquor of grapes, Numbers vi. 3. Even sour wine, or any thing in which wine is mixed, is prohibited to him ; as it is said, Vinegar of wine, or vinegar of strong drink, he shall not drink. 203. Not to eat moist grapes ; as it is said, Nor moist grapes, Numbers vi. 3. 204. Not to eat dried grapes ; as it is said, Or dried, he shall not eat, Numbers vi. 3. 203. Not to eat the kernels; as it is said, From the kernels even to the husk he shall not eat. Numbers vi. 4. 206. Not to eat the husk ; as it is said, To the husk he shall not eat, Numbers vi. 4. 207. The Nazarite shall not pollute himself for the dead ; as it is said, He shall not make himself unclean for his father or for his mother, Numbers vi. 7. 40 208. Not to enter into the tent of the deail; as it is said, He shall come at no dead body, Numbers vi. 6. 209. A Nazaritc shall not shave his hair; as it is said, A razor shall not come upon his head, Numbers vi. 5. 210. Not to reap all the field; as it is said, Thou shalt not wholly reap the corner of thy field, Leviticus xix. 9. 211. Not to gather the fallen ears of corn in the time of harvest ; as it is said, And the gleanings of thy harvest thou shalt not gather, Leviticus xix. 9. 212. Not to cut off all the clusters of the vineyard ; as it is said. And thou shalt not cut oflF every grape of thy vineyard, Leviticus xix. 10. 213. Not to gather every grape of the vineyard ; as it is said, And thou shalt not gather every grape of thy vineyard, Leviticus xix. 10. 214. Not to [return to] take the handful which was forgotten; as it is said, Thou shalt not return to take it, Dent. xxiv. 19. And so also with all trees when this oblivion takes place; as it is said, Thou shalt not go over it again, verse 20. 215. Not to sow different kinds of seed [together] ; as it is said, Thou shalt not sow thy field with mingled seed, Levit. xix. 19. 216. Not to sow corn or herb in a vineyard ; as it is said. Thou shalt not sow thy vineyard with diverse seeds, Deut. xxii. 9. 217. Not to let cattle gender with those of diverse species ; as it is said, Thou shalt not let thy cattle gender with a diverse kind, Leviticus xix. 19. 218. Not to labour with two diverse kind of cattle together ; as it is said, Thou shalt not plough with an ox and an ass together, Deuteronomy xxii. 10. 219. Not to prevent an animal from eating in the time of her labouring in things which it might eat and profit ; as it is said, 40 kS nyn ,n;!3^i:J2J' nn^n rh^' i6^ 209 fc^S ,*i!:wK^ ;rn^n S:) ^)-iiph ^h^ 210 nv2:^n n''Ssijn D^Sncrn t^^phh t^Str 211 *]^:n:)i '^^ ;Dn3n niS^iy ni^nS t kSet 213 t^S ,'^^:^^ity ;nn:!K^n nxsiy np^S ^<'?^:^ 214 ;r\r{:ii^ nrh jr^ nijS-Kn S:d pi nnnpS nitj^n "injy ,*^^3^«:3sr ;n^ynT ^xSd yniS kSd' 215 '^25^ ;di:d:3 pT 15< nxiinn ynt^ kSk^ 21 6 nrib irxcrn p23 nx:nn r^nnS kSk^ 217 njiin hdnSx: nysrn nJ!Dnn didh^ nSs^ 219 41 ^n^x^sj' ;n''y^ntrn nDTj< iinyS nSb^ 220 inv'ipK^ ^^ns n^y^n^ ^n^SD n^ifpS isS^^ 222 Ti-TD n^^ns^i jS'N*n nn^s 5)1D5f xiriK' np-ri*n p vjt D'W^sni ^ntJ'y ni^^: neriy npn!^ ncj^yn xS Sy niiy ,ntj^5; Sd:i^ Sy nnv i«S '^e^ ;p)ii^v^ ifh^ 247 I2:^n:)n n'? 'j^ on^inn p^^bi crnriS kSk^ 248 'Ay^n p23D nn^s:) 'iv V^^^'^ i<^^ 249 np^n n'? ,ntoKjcy S*< ,n!:Nit5^ n:D;b;bi np2:n njv nSjj' 250 rnK nx tr''^< liin liin nSi .^XDNitJ' ;D"'nm njv kSc:' 251 onnn nx^ivs IT on^^y n^^ t^^x n^i<^^ ;Dn:2in n:in n^< niiinS nSsj^ 252 min nS iJii nDibx:^ np^n *i:in n^ n'):)inS i6^ 253 43 when he requires it ; as it is said, Thou shalt not sleep with his pledge, Deuteronomy xxiv, 12. Which means thou shalt not sleep and his pledge with thee, but restore it to him at night, because it is necessary to him in the night. 241. Not to take a pledge from a widow; as it is said. Neither shalt thou take a widow's raiment to pledge, Dent, xxiv. 17. 242. Not to take in pledge things by which one gets a living ; as it is said, He shall not take the neither nor the upper mill- stone to pledge, Deuteronomy xxiv. 6. 243. Not to steal a man of Israel ; as it is said. Thou shalt not steal. Exodus xx. 15. This means a theft of man. 244. Not to steal money ; as it is said. Ye shall not steal, Leviticus xix. 1 1 . This means a theft of money. 245. Not to rob by force ; as it is said, Thou shall not rob, Leviticus xix. 13. 246. Not to remove the land-mark ; as it is said. Thou shalt not remove thy neighbour's land-mark, Deuteronomy xix. 14. 247. Not to defraud ; as it is said, Thou shalt not defraud thy neighbour, Leviticus xix. 13. 248. Not to deny the money he is intrusted with bj' his neighbour; as it is said. Nor deal falsely, Leviticus xix. 1 1. 249. Not to swear to the denial of possessing the wealth of his neighbour; as it is said. Ye shall not lie, Lev. xix. 1 1. 250. Not to oppress in buying and selling ; as it is said. Ye ^h■d.\\ not oppress one another, Leviticus xxv. 14. 251. Not to oppress in words ; as it is said, Ye shall not oppress one another, Levit. xxv. 17. This means oppression in words. 252. Not to oppress the stranger in words ; as it is said, And a stranger thou shalt not oppress, Exodus xxii. 21. 253. Not to oppress a stranger in buying and selling ; as it is said, Thou shalt not vex him. Exodus xxii. 21. 44 2.' 4. Not to send hack a sorvant mIio has fltnl into thr land of Israel to his master, who is out of the land ; as it is said, Thou shall not deliver a servant to his master, Deut. xxiii. 15. 255. Not to oppress such 4 servant ; as it is said, He shall dwell with thee in thy midst, in the place which he has chosen, etc. Deuteronomy xxiii. 16. 25G. Not to afflict the widow and orphan ; as it is said, Ye shall not afflict any widow or orphan. Exodus xxii. 22. 257. Not to use a Hehrew servant as a slave ; as it is said, Thou shalt not compel him to serve as a bond-servant, Levit, XXV. 39. 258. Not to sell him as a bond-man ; as it is said. They shall not be sold as bond-men, Leviticus xxv. 42. 259. Not to exact service with severity from a Hebrew ser- vant ; as it is said, Thou shalt not rule over him with rigour, Leviticus xxv. 43. 260. Not to permit a Gentile, a worshipper of stars and planets, to exact service with severity from a Hebrew servant sold to him; as it is said, He shall not rule with rigour over him, Leviticus xxv, 53. 261. Not to sell a Hebrew maid-servant to another : as it is said. He shall not have power to sell her. Exodus xxi. 8. 262. Not to withhold from a betrothed Hebrew maid-servant food, raiment and co-habitation ; as it is said. Her food, her raiment, and her duty of marriage he shall not diminish. Exodus xxi. 10. And this is also the law for any wife. 263. Not to sell a beautiful woman [taken in war] to be a female slave; as it is said, Thou shalt not sell her, Deut. xxi. 14. 26 1. Not to humble a beautiful woman to be a slave ; as it is said. Thou shalt not make merchandize of her, Deuteronomy xxi. 14. 265. Not to covet a man's wife ; as it is said, Thou shalt not covet thy neighbour's wife, Exodus xx. 17. u S>K")B^^ p^^S n^iiK^ -iny nnnnS J^Scr 254 v^nx Sx :3tr^ l^:^ n^sxiK' my ni^inS ^h^ 255 ■IX31J1 nni" ntTK pip^i ,']:2"ip3 ^3 ,"l2:^!; pnn fc^ini jd^di nnvi nuNi n)::v i6^ A'l^h ,"lD^<:J6y iiHN ny ^s Sy pnn nnoS xStj^ 233 47 ^^:"ln ih n^KiSJ^ ;^pi :innS nSk^ 289 iKn*-^ nj; r\vnr\ n^ixn jnn *]*innS nSk^ 290 "jnn u "T-yn^ pii nyn niv nSk^ 291 ni^r^ Diip mnn nnn^: jnnS nScj^ 292 in^K pjnin i vhv i)2V' ih) Kivi NV nS ,-ix:njk^ qn n^n ^s nnanS xS^r 312 lS no^ '^^^5 nnnn S:?^ nion nnin pn ,nninn nii^a hv ^'D)rh xbtr 3] 3 nzDK'n mix ,aini< ni^p ojx nt^{< nnnn vhv ^Din {^mr\ xh^ 357 nDH nt^^K n-nn >^S ,n2:KiK^ J<^S inn t|Dii nni2:nni nSp n^i^m "i^ni ^in 36-2. Not to set a stranger over Israel [as king] ; as it is said, Thou niayest not set a stranger over tiiee, Deut. xvii. 15. 3G3. The king shall not multiply to himself horses ; as it is said, He shall not multiply to himself horses, Deut. xvii. 16. 364. The king shall not multiply to himself wives ; as it is aid, And he shall not multiply to himself wives, Deut. xvii. 17. 365. The king shall not multiply to himself silver and gold; as it is said, Silver and gold he shall not multiply to himself, Deuteronomy xvii. 17. BE AS CAREFUL OF A SMALL AS OF A GREAT PRECEPT. TFIE PARABT.E OF THE PRODTCJAL SON, TRANSLATED INTO HEBREW VEHSE BY Mil A. UEVKOWITZ, Luke XV. 11-32.— Vjn ^JST") nXH ;D''n ^iK^ nSmn mtDH ^N*n ij^n n^j^x .lit: h:ii2 riDiK^: Ninn sr-^nS nonj xS ^i ny nnyji Sipi v^^ ^^ ^itopn [in dSix ^Sni; pSn h njn„ vik Sn n2:5<^i /Sin n:j2:S Sis^ nn^K^n ^nin n^^< istk " ?D^DnD ,^n^X3 DV Ni nj^ ,n''nj niy nxsS ^i,, ,K^pr inSni^: n^^wS ppn lin nm ;D^itrS inpSnn nt^T ii'i nx npS inSnn n:j» niS n^yi^n i:jnS [nn .D^tt ^in ^Sn lii innp^i D^SSm D^nj^y h)ph n^^n n^^^i tr^s:'" .nuTx; pn D^^ni c)Din Stn nj^ nS^nn Sn:i nv"i ^<'^n piXi □:; !iN*n S:Di{^„ ".^:in niy NiprtD ^n:3tsp nny pi ,, ,ini&< itJ^pSni niito nifSnD 1^<^nn„ vS:iiS □'•Syii n^ Sy nynio ijm „ 'Mnni« T\^'m) ,p::nDn Sjy innri „ ,n2fi ^^nS ^nn n^n n^: ^n ni ^:d „ ; inntJ^ mnyx: '^n^n pn xi n^jj:i2:n nni:Di nynnn Sip y^itj'^i •inyninS jnn nn nni< nyj bxty ,iin^ p^nn n^vn vnx \vph '^ NnS D^nnDt^^ Sdix ^x,, t)yTi "in:jy ,Yninj; nitoi ninn D^:je^ ht rtjn „ ' ^ynvJin ^h) ^nn^^tr *]n"ivto nx „ ;niT nii6 "^ni:);! xS n^mi,, " !n:ibS S:iy nnn nnion ^jnSi„ ;mD )f2)p^^ i^yD ^Svx nnx -:)„ lips Nn ^jfiS ^inx b^< ik' ntrx rb'^ ytrni Ssj «S^ .n-n tj^iix ^iNi n^tj'i : -IJ1D3 pi .nVnn niywn nyniNi nnn .niyijn iLIFORNIA LIBRARY II iiiiilm 1 11 II 3 1158 00880 2299 University of California SOUTHERN REGIONAL LIBRARY FACILITY 305 De Neve Drive - Parking Lot 17 • Box 951388 LOS ANGELES, CALIFORNIA 90095-1388 Return this material to the library from which It was borrowed.