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ОглавлениеII. THE MISHNAH
[A collection of Jewish jurisprudence, dealing with the various aspects of Jewish life, and classified in the following six orders: Zera`im (“Seeds”), containing eleven tractates; Mo`ed (“Festivals”), containing twelve tractates; Nashim (“Women”), containing seven tractates; Nezikin (“Damages”), containing ten tractates; Kodashim (“Holy Things”), containing eleven tractates; Teharot (“Purifications”), containing twelve tractates. The Mishnah is written in terse and simple Hebrew, well adapted to the various subjects, and has preserved a number of words, which, as may be seen from the cognate languages, must have been in common use in biblical times, though they do not occur in the Bible. It also contains some loan-words from Aramaic, Greek, and Latin. It was redacted by Rabbi Judah ha-Nasi about 200 C. E.]
1. The Bringing of the First-Fruits to Jerusalem[5]
In what manner were the first-fruits brought up? All the inhabitants of the towns of a district assembled in the principal city of the district; they spent the night in the market-place of the city, and entered no house. Early in the morning the appointed officer would proclaim: ‘Arise, and let us go up to Zion, to the house of the Lord our God.’
They that lived in the vicinity would bring fresh figs and grapes; they that came from afar would bring dry figs and raisins. The bull went before them, its horns overlaid with gold, and a garland of olive-leaves on its head. The flute played before them, until they drew near Jerusalem. When they drew near Jerusalem, they sent messengers before them, and adorned their first-fruits. The governors, deputies, and treasurers came out to meet them; according to the rank of those that entered did they come out. All the craftsmen of Jerusalem stood up before them, and greeted them, saying: ‘Our brethren, ye men of such and such a place, ye are welcome.’
The flute played before them, until they reached the temple mount. When they reached the temple mount, each man (even king Agrippa) put his basket upon his shoulders. Then they went in as far as the temple court. When they reached the temple court, the Levites recited the song: ‘I will extol Thee, O Lord, for Thou hast raised me up, and hast not suffered mine enemies to rejoice over me.’[6]
The pigeons which were fastened to the baskets were offered as sacrifices, while those which they held in their hands were given to the priests.
While the basket was still on his shoulder, he recited from I profess this day unto the Lord thy God,[7] till he finished the entire portion. Rabbi Judah says: Only as far as A wandering Aramean was my father.[8] When he reached the words A wandering Aramean was my father, he took the basket down from his shoulder, held it by its rim (while the priest put his hand under it, and waved it), and recited from A wandering Aramean was my father, until he finished the entire portion. He then placed his basket at the side of the altar, prostrated himself, and went out.
Formerly any one who was able to read would read by himself, while he who could not read would repeat after the reader. But as many people refrained from bringing the first-fruits on account of this, it was instituted that both, those that are able to read and those that are not able, should repeat after the reader.
The wealthy would bring their first-fruits in baskets of silver or of gold, while the poor would bring them in wicker baskets made of peeled willow-twigs. The baskets and the first-fruits were given to the priests.
2. The Libation of Water and the Water-Drawing Feast[9]
In what manner was the libation of water made? A golden pitcher of the capacity of three logs was filled with water from the brook of Shiloah. When they reached the Water Gate, they sounded a plain note, a tremolo, and a plain note. The priest went up the ascent of the altar, and turned to his left, where stood two golden basins. Rabbi Judah says: They were of gypsum, but their appearance was darkish because of the wine. In each was a hole like a narrow nostril, one of the basins having a big opening and the other a small one, so that both should become empty at the same time. The basin toward the west was for water, that toward the east for wine. But if the water is poured into the basin for wine, or the wine into the basin for water, it is lawful. Rabbi Judah says: The libation was performed with one log during all the eight days. Unto him who poured out the water they said: ‘Raise thy hands;’ because it once happened that a priest poured the water over his feet, and all the people pelted him to death with their citrons.
As they did on week-days, so they did on the Sabbath, except that on the eve of the Sabbath they would fill a golden pitcher, which had not been consecrated, with water from the brook of Shiloah, and place it in the chamber. If the water was spilt, or uncovered, they would fill the pitcher with water from the laver; for wine or water, which was uncovered, is not fit to be offered on the altar.
He who did not see the rejoicing of the water-drawing never saw real rejoicing in his life.
At the expiration of the first day of Tabernacles they[10] descended to the Women’s Court, where they made great preparations. Golden candlesticks were there, upon whose tops were four golden basins. Four ladders were placed near each candlestick, and four young priests held pitchers of oil containing one hundred and twenty logs, which they poured into basins.
Of the worn-out breeches and girdles of the priest wicks were made, wherewith to kindle the lamps. There was not a court in Jerusalem which was not illuminated by the lights kindled at the water-drawing.
Pious and distinguished men danced before them with torches in their hands, and chanted before them hymns and praises. The Levites with harps, lutes, cymbals, and trumpets, and musical instruments without number stood upon the fifteen steps, that led from the Men’s Court to the Women’s Court, corresponding to the fifteen Songs of Ascent of the Book of Psalms. Upon these steps the Levites had stood with musical instruments, and chanted hymns. Two priests with trumpets in their hands stood at the Upper Gate, which led down from the Men’s Court to the Women’s Court. When the cock crowed, they sounded a plain note, a tremolo, and a plain note. When they reached the tenth step, they again sounded a plain note, a tremolo, and a plain note. When they reached the Court, they once more sounded a plain note, a tremolo, and a plain note. They continued to blow the horn, until they reached the gate that led out to the east. As soon as they reached the gate that led out to the east, they turned their faces from east to west, and said: ‘Our fathers who were in this place turned their backs toward the temple and their faces toward the east, and prostrated themselves eastward to the sun; but as for us, our eyes are turned to God.’ Rabbi Judah says: They repeated it,[11] and said: ‘We are God’s and our eyes are turned to God.’
