Laws and Customs of Israel 9781463213688

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Laws and Customs of Israel

Gorgias Theological Library

26 a & b

The Gorgias Theological Library brings back to active circulation carefully selected rare classics which are essentials for the shelves of every theological library. The selections include tools for scholars, but also general theological works of interest to general readers.

Laws and Customs of Israel

Volume 2 Translated by Gerald Friedlander

1 gorgias press 2010

Gorgias Press LLC, 180 Centennial Ave., Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2010 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. 2010

1

ISBN 978-1-59333-754-4

Printed in the United States of America

ISSN 1935-6935

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LAWS AND CUSTOMS OF

ISRAEL

COMPILED FROM THE CODES C H A Y Y E

A D A M

D T K

•» •» H

AND KIZZUR

SHULCHAN

'ARÜKH

IN

FOUR

"¡Tl^

T l ^ D

PARTS

PART III. L a w s concerning the holiness of Sabbath, the preparation for the Sabbath, one w h o e m b a r k s (on t h e F r i d a y ) , the kindling of the S a b b a t h l i g h t s , Service on S a b b a t h and Holydays. Rules concerning Mukzeh (things not intended for use), week-day matters prohibited on Sabbath. L a w s concerning an i n v a l i d o n Sabbath, a woman in confinement on Sabbath, t h e *Erub with reference to buildings w i t h a common court, work forbidden on Sabbath and H o l y d a y s . the termination of Sabbath. L a w s concerning New Moon, the month of N i s a n , Matzos (unleavened bread), search for leaven, the E v e of Passover, the Passover N i ; h t , Counting the 'Omor, Public Fasts, t h e N i n t h of A b , N e w Y e a r , the D a y of Atonem-jnt, Tabernacles, Chanukah and Puriin.

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THE

LAWS & CUSTO/AS OF ISRAEL. V O L .

3.

T H E IMPORTANCE OF THE HOLINESS OF THE

SABBATH

A N D ITS

DESECRATION ALSO T H E L A W S OF PREPARATIONS FOR SABBATH.

1. The holy Sabbath is the great sign and covenant that the Most Holy, blessed be His name, has given us to know " t h a t in six days God made the heavens and the earth and all that is in them and rested on the seventh day," and that is the foundation of the Faith, for Sabbath is equal to all other commandments. Observing all the laws of Sabbath is like fulfilling the whole of the Torah, whilst desecrating the Sabbath is like the denial of the Torah in its entirety. 2. Violation of the Sabbath publicly is regarded as the serving of strange gods. Publicity is constituted through the mere knowledge by ten Jews of the desecration without their actually seeing same. 3. Hence the praise of the prophet: " Blessed is the man that doeth this and the son of man that holdeth fast by i t : that keepeth the Sabbath from profaning it," etc. One observing the Sabbath according to its laws, honouring it to his utmost ability, is rewarded in this world besides the great reward in store for him in the world to come, as this too is set forth by the prophet: " I f thou restrain thy foot for the sake of Sabbath, not doing thy business on M y holy day : and if thou call the Sabbath a delight, the holy day of the Lord, honourable : and honour it by not doing thy usual pursuits, by not following thy own business, and speaking (vain) words. Then shalt though find delight in the L o r d ; ami I will cause thee to tread upon the high places of the earth, and I will cause thee to enjoy the inheritance of Jacob tliy father; for the mouth of the Lord hath spoken it." 4. I t is written : " Remember the Sabbath day to keep it holy," which means remembering daily the Sabbath day to keep it holy, thus on coming across a delicious viand of a rare kind, and which is not liable 238

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,na» naaS ansnS arvnaa nis«S S«i»^ Saa jn:an ,Svu ,asanS »S» ^»îjn .nSn n»isn niva n»«n a^pn» na m«mS ,nvn miyaS Sium .nS^n miyaS w a n .]api /jirai . n ^ S » miyoS ppni ,rpy DIM naa »a ínSa' ^sa nai»a p a^ayaai aw avni i»a p^ 4î Sa« ,iS apra ar« ex "avn, na» miyaa mipa Saa SiawS niso JJiyS na»n ^ ,aSa«' «S iS a^aiy ar«» 1« ,iS ppna a« n*an n« na»n naaa a"; INR» pan n« Î W I . I J ? Ï S « S I ,na»n DV Sa nous «nni ¡nS»n by nao Biia'i niaan n« y w nr« vS« «ia*» naïû nM iS« mina ai»iri .na»n n«'aa na»1»! na» naaS »"aai .maaS n^an n« ¡pna nM t « ai»m 1 p' ai« .«naSa avari ,na»n n« jjyS faxn^i nip Ski»^» ^s« «il niS'' ,ni>'B îS p« D « I .na» naaS mya iS nw» na ,yia»n Saa •ûbn

J j A W S AND CUSTOMS O F I S R A E L to be spoilt through keeping, it should be purchased in honour of the Sabbath. I t is however preferable to make the purchases in honour of t h e Sabbath on the eve of Sabbath rather than on Thursday. B u t articles requiring preparation should be procured on Thursdaj'. Expression should be given while purchasing that it is in honour of t h e Sabbath. I n accordance to the by-laws of Ezra, the clothes should be washed on Thursday in honour of the Sabbath but not 011 the Sabbath eve as on t h a t day due attention is needed to the requirements of the Sabbath. 5. I t is mandatory upon all, even upon one having numerous domestics, to do something in honour of t h e Sabbath thereby doing homage unto it, as it was the habit of the Rabbis. Rabbi Chisdo, for instance, used to cut the vegetables very thin Ruboh and Rabbie Josie used to chop wood. Rabbi Ziro was in the habit of lighting the fire. Rabbi Nachmon p u t the house in order, bringing all the utensils needed for disposing of ,the things used during the week. Others should emulate their example and not regard it undignified, for it is indeed an honour to honour the Sabbath. 6. I t is a general custom throughout Israel to bake in their houses loaves in honour of the Sabbath, in order that the woman may be enabled to perform the precept requiring her to separate the doughcake. Three loaves should be baked, a large loaf, a medium sized one, and a small o n e ; the medium sized one for the evening feast, the large one for t h e feast in the day-time t o show t h a t the Sabbath is entitled to greater honour, the small loaf is left for the third meal. 7. One should prepare choice meat, fish, dessert and good wines, in accordance with his means, for it is desirable to eat fish a t every Sabbath meal provided it agrees with him and they are eatable, but not otherwise, for the Sabbath is given us for pleasure and not for sorrow ; the cutlery also in the house should be sharpened and polished in honour of the Sabbath and fresh coverings put on the beds; one should also prepare handsome utensils, and have the household furniture nicely arranged, and the table should be covered with a cloth, which should remain upon the table the entire Sabbath day. He should rejoice with t h e coming in of the Sabbath, and reflect how the expectation of receiving a distinguished guest would make him active in setting his house in order, how much more so then in honour of Queen Sabbath. 8. Even the poorest of Israel should endeavour with all his might and main to take delight in the Sabbath, he should economise the entire week in order to have sufficient funds wherewith t o honour the Sabbath, and if one has no money he should borrow it even upon 239

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w o o d i na»a 'jnie» naióa rwyv a'iap1? iidn «X DKi .o'iay n i by ìb'sn yatpai "rwy Kb nax^a bs,, picsn by . m i n nat^a ntr^ a"iaynti> b"j>k na>óan nx ù""oyb loia d t p ^ « w bvt in\3D p n n nx npi Ciayn® a r s i t a -òxa p i 'jax .natra i ó i ,na»n ^awa naxban nx nts>iy «in >xt? na® D'iayn1? fivpn TDX ,yiT pi1? D""ùy nitro b w>v io pbi .na» 'papi® ibyj; r b v v b p i xvt natanti» rsso ,natra nax^a nwyb -ò nijnb

LAWS AND

CUSTOMS

OF

ISRAEL

18. The permission to place victuals in an oven enclosed by mortar refers only to meat, vegetables and other comestibles of a doughy nature, but it must be placed there a considerable time before Sabbath begins, so that the food should be cooked a little before Sabbath. If, however, it is placed in the oven close to nightfall then the door must be closed with mortar. This must be strictly observed otherwise it is prohibited to partake of the food till the expiration of Sabbath. 19. It is desirable that the door of the oven which is closed with inortar should be opened by a non-Jew, or, if a non-Jew is not present a child might do it, but in the absence of either it may be done by anyone in a somewhat changed way than would be done on ordinary days. 20. Before darkness approaches the household should be gently asked whether the dough-cake had been separated, and that the candles should be lit. 21. It is obligatory to examine the clothes on remove a needle (or pin) that may be sticking there articles from the pockets; this must be done even there is a " Sabbath Boundary," because the articles the class that must be " set aside " during Sabbath.

Sabbath eve and as well as other in places where might belong to

U N D E R WHAT CONDITIONS W O R K M A Y BE D O N E ON SABBATH THROUGH A N O N - J E W .

1. It is forbidden to allow a non-Jew to do work for a Jew on the Sabbath, it being based upon the precept that " n o work should be done" which implies even through a non-Jew. But if the work is delivered to the non-Jew on Sabbath eve, even if the latter does it on the Sabbath, it is permissible, but only on the following conditions : That the non-Jew should take the work from the Israelite's house before Sabbath, but not on the Sabbath day. 2. That a stipulated amount should be given the non-Jew in payment for the work, as then the latter does the work for his own sake, in order to get paid, therefore one who employs a non-Jewish 242

LAWS AND

CUSTOMS

OF

ISRAEL

18. The permission to place victuals in an oven enclosed by mortar refers only to meat, vegetables and other comestibles of a doughy nature, but it must be placed there a considerable time before Sabbath begins, so that the food should be cooked a little before Sabbath. If, however, it is placed in the oven close to nightfall then the door must be closed with mortar. This must be strictly observed otherwise it is prohibited to partake of the food till the expiration of Sabbath. 19. It is desirable that the door of the oven which is closed with inortar should be opened by a non-Jew, or, if a non-Jew is not present a child might do it, but in the absence of either it may be done by anyone in a somewhat changed way than would be done on ordinary days. 20. Before darkness approaches the household should be gently asked whether the dough-cake had been separated, and that the candles should be lit. 21. It is obligatory to examine the clothes on remove a needle (or pin) that may be sticking there articles from the pockets; this must be done even there is a " Sabbath Boundary," because the articles the class that must be " set aside " during Sabbath.

Sabbath eve and as well as other in places where might belong to

U N D E R WHAT CONDITIONS W O R K M A Y BE D O N E ON SABBATH THROUGH A N O N - J E W .

1. It is forbidden to allow a non-Jew to do work for a Jew on the Sabbath, it being based upon the precept that " n o work should be done" which implies even through a non-Jew. But if the work is delivered to the non-Jew on Sabbath eve, even if the latter does it on the Sabbath, it is permissible, but only on the following conditions : That the non-Jew should take the work from the Israelite's house before Sabbath, but not on the Sabbath day. 2. That a stipulated amount should be given the non-Jew in payment for the work, as then the latter does the work for his own sake, in order to get paid, therefore one who employs a non-Jewish 242

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LAWS AND CUSTOMS OF ISRAEL domestic for a stated period, is forbidden to allow the latter to do anywork on Sabbath, as the work is solely for the benefit of the Israelite. 3. The non-Jew should be paid a stipulated amount for the entire work and not hired by the day. 4. It is forbidden to engage a non-Jew to do work especially on the Sabbath, even if he does not expressly tell him that he should do it on the Sabbath, but orders its completion immediately after Sabbath, and it is obvious that it cannot be finished by that time unless it is done on the Sabbath, that is forbidden. Likewise if one sends a message through a non-Jew and tells him, "see that you deliver it there on such a day,'' and it is obvious that it is impossible for him to reach there unless he travels on the Sabbath, this is also forbidden. If a fair (or market) is to be held on the Sabbath-day, it is forbidden to give a non-Jew money on the Sabbath-eve, to buy for him a certain thing, which he surmises he cannot obtain on any other day except on the Sabbath-day, under such circumstances it is also forbidden to give him anything to sell, nevertheless if one does not give the nonJew explicit instructions to do the work on the Sabbath, it is not forbidden, unless he delivers the work to him 011 a Sabbath-eve, but previous to that day he is permitted to give him the work to do, or the money to make the purchase. 5. The work should not be of a nature that is connected with the soil, such as in building, or farm-work : indeed, it is forbidden to have a non-Jew work on a building on the Sabbath, even if the Israelite had agreed to pay him a certain amount for the entire work on the building, but in case of urgent necessity one should consult an eminent Eabbi. Even to quarry stones, and to prepare beams for building purposes, if it is obvious that they belong to an Israelite, and the nonJew works thereon publicly in the street, it is forbidden to have it done on the Sabbath. The above is applicable also to farming, i.e., ploughing, or reapiug, and the like, even if the uoii-Jew be hired at a stipulated price for the whole work so that the latter is not a day labourer, it is still forbidden ; if, however, the non-Jew has a share in the crops, and it is also customary in that locality for the worker on the farm to receive a share of the crops, it is permissible, and if the farm is an outof-the-way place, where there is no Jew in the vicinity within 2,000 paces (a naff ninn) thereof, it is permissible even if the lion-Jew performs the work for a stipulated sum, so long as he is not hired by the day. 6. The owner of a farm or mill may rent them to a non-Jew although the latter works therein on the Sabbath, but one is forbidden to rent a bathing establishment to a non-Jew, but if the Israelite does 243

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LAWS AND CUSTOMS OF ISRAEL not own the bathing establishment, but has only rented it from a nonJew, he should consult the ecclesiastical authorities how to act as also on other matters arising in this connection. 7. It is forbidden, under any circumstances, to allow a non-Jew to do work at the Israelite's house (on the Sabbath), e v e n a non-Jewish domestic who desires to do some work himself, should be forbidden to do it. 8. If a non-Jewish tailor made a garment to order for an Israelite and brought it to him on the Sabbath, the latter is permitted to put it on, if, however, it be known that the tailor completed it on the Sabbath, it should not be worn, unless in great necessity, but it is forbidden to take utensils or garments from the house of a workman, even a Jewish workman, on a Sabbath or Festival. From a non-Jew who is not a manufacturer, but has a shop where he sells boots, etc., an Israelite who is acquainted with him is permitted to take a pair of shoes and put them on ; there should, however, be no mention of their price, nor should they be of merchandise brought in from without the " Sabbath Boundary " (rats' awn). 9. It is forbidden to hire to a non-Jew on the Sabbath-eve workman's tools, such as a plough, etc., for although it is not mandatory upon us to cause utensils " to r e s t " on the Sabbath, nevertheless, inasmuch as he gets paid for it, and has hired it on the Sabbath-eve, it appears as if the non-Jew is his agent, but on a Thursday it is permissible for a Jew to hire it to tha non-Jew; lending it, is however permitted even on a Sabbath eve, even utensils with which work is done, the non-Jew however, should take them from the Israelite's house previous to the time of Sabbath, it is permissible even if the former makes the non-Jew agree to reciprocate by the loan of utensils at some future date, and it is not considered as equivalent to hiring it. It is also permitted to hire, even on a Sabbath-eve, utensils with which no work is done, pro viding the non Jew removes them before Sabbath. 10. Hiring utensils to a non-Jew on the conditions aforementioned, is permissible only, if one does not take the hire for tha Sabbath day separately, but is included amongst the rest of the days, e.g., he hires it by the month or by the week and tells him, " you will pay me so much per week, or per month," or even " for every two or three days," but it is forbidden to take hire for Sabbath by itself even if he hired it by the year, but he reckons the hire for each day separately, and says, " I hire you this by the year or by the month, and you will pay me so much per day,'' even if the non Jew, thereafter, pays him for the entire time in one lump sum, he is forbidden to take hire for the Sabbaths, inasmuch as each day is reckoned by 244

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.13 I N 1 ?

-¡IN

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'•'SM

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i m a , n i ï a l a i b i ^ n ax bax

,IIDX I ^ X I "1

'^sx ,pj> baa nysD3 J^snb i m a

mona ox

"a naxba air

WV3 na DJ3J ax ¡ V y z mia

ava

wm

m i n j n by

bxit£>\i - p a v xbtf labai

rwyh

I.HIO nrSDH f)« flìS^lD

nrsD3 j ^ s n S

miai

xavii

/ n u s jbi /wab u n » ^ by ^x ,naa^ n3t?3 nx3i

( naif

n\itr

mxa

ainna i n v

in

nrson

.net? n a ^ 1 b max n»o i n v i ,niax rrvab ix T^ A"ai

,ni»jn v

^snnb ,annx

na

natw nrsDa

nab1?

^A»A DJ nsbin w e n n

/•pnntr l y n a » aer^i ,av 1173

ax

,ninx

n j m i -¡ina 033^» btcw>nb

nrean i ^ n » bax .nrsan ^ìnb n 3 » a inni w a b ntnb bis1» 3"nxi n»ai "o 0"n a v o

ISD3

py)

ivinb

px 131? b x w n .(nr

"rapa -pxntí»

. nn¿n np^n p mun nx p^nrò naiòoa y"x aman1? aix ba a^n naia« 3"an33 n a x axi ^ a a i a n n x ï

nn

onp ny& lyn mnsn bib

LAWS AND CUSTOMS OF ISRAEL itself. It is also forbidden to take hire for the Sabbaths which are not included amongst other days, even utensils with which work is not done, even for the rental of a room, the prohibition to take Sabbathhire is applicable, alike from a non-Jew and from an Israelite. L A W S CONCERNING EMBARKING ON A V E S S E L .

1. A vessel crossing the ocean should not be boarded less than three days before the Sabbath, thus it is forbidden from Wednesday on, but if bound on a sacred mission, it is permitted to embark even on a Sabbath-eve. 2. It is permitted to board a vessel crossing a stream under any circumstances, even on a Sabbath-eve, as long as the Israelite is not required to do any work there on the Sabbath. Even if the barges are pulled by cattle, it is permissible. 3. To board a ship on a Sabbath-eve can only be permitted, if one goes on board on the Sabbath-eve and remains there until nightfall, in this wise, even if one returned home remaining there overnight, it is still permitted to embark thereafter, on the Sabbath, so long as the vessel does not make the trip for Israelites only, but inasmuch as by having remained home on the Sabbath, the " Sabbath r e s t " had been acquired there, if, therefore the ship had made a longer journey than 2,000 paces and had reached land on the Sabbath, it is permitted to walk no more than 4 paces there, and further than that it is forbidden to go. 4. Boarding a vessel on the Sabbath for the sake of praying in an assembly of ten, or for the sake of performing another precept may be permitted, if the vessel makes the trip also for others, it is nevertheless obligatory upon the Israelite to go on board on the Sabbatheve while it was yet day, and to remain there until after night-fall, after which he may return home, and come back again on the Sabbath; but to have the vessel make the trip only for the Israelite, should not be permitted, (vide Nessiv Chayim 248). L A W S CONCERNING THE LIGHTING OF THE SABBATH

CANDLES.

1. I t is obligatory upon every one to put work aside and to light the Sabbath candles at least half an hour before the appearance of the stars; if R E M CV? W IIBTD was said in the Synagogue, even if it be 245

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w a

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p^-inS i n a i a n |a niva

tui , a n » a a r a » ana »


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1

anam n m n nx jpm ,rrvaa y"ob p DJ ^«n ? iS t£" a"ai ,rm» toni

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NVITTF AVA

'jaa

a"nx F?ax

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N W

tyan

P^R

NATICA

.naiaai np^na Hja nitw^i m i m i m i n mvi m u n np'nna TONI

nphn

anp» anwn nunu

nbnn nma ^ s n n S p n v i

,1

n e w ,nat£>

.bin bv nn:a a"nn bbannb nbw n j w y"y na«s> n^apa

exa» nati» DTp nyv p-òintr w

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niva ,nati>

n/va1? ntoi ,rrpDj;a

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«a ? barn e ^ n i

pmn

i"n xarwa x-nty ¿rea

.nuiia rrjt^ toi ,Nin p ^ w n^vu .uva .xa^a mnxna nr* p •nnx nwy1? -pi* «mi m u n

p^na trxn nx

J

n a j n a ^ax .ir np^nna nat? ^apa u w .nan^» p dj aia ,naxf>a p« byan n p h n a ^

, n a ^ a p in« nwyb b-,y

; mnn

x1? DK

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4n

in« nmnbi ^nx aipaa p^nnS x^i ,na»

bx nzbb nbia-' nr«i ^"jin nB>«na> pja ,pmn nrtfa

-a (n» rraa ini» j-wu

by a"nx nnix n ^ y a i ( naaa x^n^a npbia

a"n«i naioa m u n iip^nasp DWI .pipa at>>m n^an

pa^v ,na» aij?a pbn «int» u ton

]n

xb ,nvn

un1?

LAWS AND CUSTOMS OF ISRAEL 5. The obligation to have candles lit on the Sabbath devolves upon both men and women, but the latter are more beholden therein, inasmuch as they are at home and attend to household matters, another reason assigned is because she caused Adam to sin and therebydarkened his soul, consequently she should take precedence in the performance of that precept, nevertheless it also behoves the man to assist in its performance by preparing the candles and making them easy to light. When a woman is in confinement the husband should light the candles the first Sabbath, but after that, also during mensuration, she should light the candles pronouncing the blessing, 6. It is customary for the women, previous to lighting the candles, to wash themselves and array themselves in Sabbath apparel, " Happy are they !" it is requisite that they previously say the afternoon prayer, as by lighting the candles they assume the Sabbath, and would therefore be unable to say the week-day afternoon prayers thereafter. If a woman was delayed by her occupation, and reached home about half-an-hour before the Sabbath, and if she should wash herself and change her apparel she would risk profaning the Sabbath, it is more meritorious for her to light them, just as she is, rather than to come to a probable profanation of the Sabbath. If the husband sees that she is tardy in coming, it is most meritorious for him to light them. 7. If the man lights the candles and is afterwards obliged to do some work, it is well for him also to mentally resolve that he does not thereby assume the Sabbath, if he inadvertently omitted to make that condition he is still permitted to do work thereafter, as it is not customary for them by lighting to inaugurate the Sabbath. 8. The candles should be lit where they eat in order that it be apparent that they are lit in honour of the Sabbath, and they should not be lit in one place and then taken to another except in a case of necessity, as for instance when the woman is sick and unable to go to the table, she may light them while in bed, and afterwards they may be placed upon the table in that house, as the entire house is considered their place. Women who light the candles in the Succah and afterwards bring them up to the house are not acting properly. A candle 247

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P I L

p^nat?

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rp^n T Í

^3 ,nae> nszb

R N

nmaa1?

np^binbi nimbi

.nap mas': •ra .o» parrot» /nx

amnn baa m u n nx pbinb

"px

mna» m u n by nanaa x w jva ,mtî>x bïx irraa «m»

,nnx aipan xm ax Sax .arnn nxœat? np"nn by -pa1? p ' n v px 13D3KDJ» a^ai an axi 1

nx wsmS ra* !

p^mb - p x ,mvD n n BP "h w ax m x p^-m nvu nupb i s n w

,inx n n a

1

NNVÛ n n ib px axi .inaiaa nxvb una ' an BJI /nansa abia xpanxn bys ay 'x n n a

tpbirb " p ï xrx ¿ w

VI ax ;nnx aipaa a'naiSn amnai .imaa vby npbio

xHP XSX mew

1

»mu nup ? ]3 as isnnen ,nanaa p^mb pan* IPIVD n n »nap ixa

^b

in«

,iaij;a nax 1 ? ¡ n

,iaij?a vim1? p n v onym ^ » x i a iC'n •'"«a i r m i bnprh

pya nnM naia

iaix a"nx

."natyn tnpa •'"xa,, D^oai 'iai M"IX 'iai max pa

'iai

onaixp pnui ,aam iyBti"i nxt naia iaix f'KMtP npt?a nay1? ¿niTiru Carian DJI / n n r x i a nt^aS .na«1» xb w

lai,, r j

,"max pa„ iejr

Sa« ."floxia nvynb iatfl iy "max pa„ ia-6 'jia*

naœai ,a"va Í^EX nxi naia onaut nj»n nina» Saa anaix

px ,nati>a nos bv ]wxi a"i* bnva «]x ^ " v inxV

bnv .nnix

y^sna Dnaix

a-paa "?ax ,jnap p e a íóx nmx D^IBIM px px ^axn

n^aa ix

J

,innn n^aa p a /-xipxa x'?x m e y a

.max"? e» ¿niinat? nrx nippa ^ s n n ? mpa iyap OMI ,nniM nina»

^^a

jaS ; »iTp ,-pvn

a"anaa

DTp

yjnp

¿n^oa1? "jra

;ap? tòv

c-pa y " / r

j r n j

nunaa

«n

TOXI ,nr »rppa XÏV irx xvw ]vai a"vi enya1? o ( :nu

^aa1?

inaia

xnn x'w n a

XÏBJI ,na KÏVI UBÖ naian nx ycw

japm

nnt^i » i r p a nxiò inx DIM IX ,t£>ipan piai ,3"anaa jap ]-M nxi tripli mn1? Min ^ìa"1 a"3j;Ni ,njnnx naia -paS na n'jrai n j w Mm ,]Bvya mpb njwa

DX w a •oai mtrx nx x'r.nb .vraa

,mipD oipaa x^x » i r p T'xi j"j;M j»anaa» »n^pa Minn

.oían ]c nbv n^yai nnw DM m

D'poisn by paiD pmn

LAWS AND CUSTOMS OF ISRAEL 3. In the nbsn of the Evening Service na iny'i is said ; of Morning and Additional Services WOT, and of the Afternoon Servii & na l m n . 4. After the silent prayer in the Evening Service for Sabbath, the entire congregation say iSia'i; it should be said standing, thus signifying that we are witnesses—for witnesses stand—in the Almighty's creations. 5. After which the Reader says "ai «'man 'n^Ki ivn1?« . . . i m then '131 ,ni3« pa and closes with riatpn tripa . . . "¡via the congregation should stand and listen attentively whilst the Reader is saying this blessing, and it is customary for them to say with him ma« pn until niffN-.a 'irsin1? nat but no further. 6. The above blessing is said every Sabbath in the entire year, even when a Festival occurs thereon, also on a Sabbath which occur» at the close of a Festival, but when the first days of Passover occur on a Sabbath, it is not said. 7. It should be said only at a regular place of worship amongst ten, but in a place where prayers amongst ten are only said casually, e.g., at the house of a bride groom, or at the house of a mourner, it should not be said. If ten had appointed a regular place for praying for several weeks, it should be said. 8. It is customary in these countries that the Reader says Kiddush at the Synagogue on Sabbath and Festival evenings, and inasmuch as he is thereby not exempt from saying Kiddush at home, and as he is forbidden to partake of anything previous to saying Kiddush, therefore, in order that his blessing should not be in vain, the wine should be given to a child who had reached the age for being trained in the observances, who having heard the blessing and having been exempted thereby, partakes thereof, and thus the Reader's blessing is not in vain, and if there be not a child in the Synagogue, the one who says Kiddush or another should be intent upon being exempted by the Kiddush, and drink as much as a w a n in order to say the rmirtM naia nevertheless, he may say Kiddish again at his home in order to exempt his wife and family, if they are themselves unable to say it. How he is exempted by the Kiddush in the Synagogue in spite of the fact that Kiddush can only exempt one who says it and then partakes of a meal, is explained by our reliance in an emergency, upon those expounders of the law contending that it suffices if one drank a n'jr'ai 250

tyv.ni riì&i

pTl

W D vdjiV xbaa w n

róènn

,vdjixbaaa

r n

fin n ^ a i

nn»n? aim

.nnyo DI»O n v ^ i TJM ,wnp mix onai« pxi

naatf pia lai1? pjnu

&

,a"nin riatta ì ò i X ' y a ta"^ brwa nVi riatta brw t w o ¿ina laa y'anab «ab a"a p a w a p« natati* p n u

/

^ìnn ma'» bv r a n n paipai x-ipx îmaanxi ,«in naa> jaiyo nran panya"ai prpx yaa>ai "naa»n ovai,, -iaxj riamai ;ffipaaa iato .nbsm ti"'p jar -rab xbv mrô mnxb

pNi ,¿THr¡t? nbsn in« r a «in ^diö nbsn pt

«frO

myv 'ì in« nmx bbsnn osi niyt¡> 'i ejiD u>a

,ptris topj

.DIVI ba njoitp Mao

w

a"ai/«i

bw nn«i nma bit? nn« ,niban vw bbannb web vn ,nxnai myta 'i ~¡v «pia bbsmba

^an.-ò i n ï ;,

ir«tpi m i l y pi

*iiTNtì> poa ,spia

m n n rimai dwo ;ep"a a"nxi ,nnja nbnn .p nwyb px piava a"ai .orp i n n ,*mn

•m« 'n u\-6« 'n bwia" ym„ D^aixtp epiai ntpnpa

^

laib tidk "a .niya «in 'lai uv6« «in inx bnpn onaix TD' ,'iai "uvòx «ma ,"inx 'na la«*1 xbx ,traivi D'nya w

inx nain

]va ,vik navia ^nnnb «in bia* ,navn by pnaa n t o p"2>n -j« .o'nra p'ran» 'iai

"viban mni„ jD^ai« minn nxnp onp nmaa

aviai tac viw ni^jji ï j w w i 1 la v w 'sa V n nsn» na a"y v noi« p«

,n"apn Mab i n ia« 'ui "ròan "oxi,, vin«

vbx p nb uni ,ptrrsi pabin ,0^2-^31 omit? nn^a ,y",TiN n«»a mrsib ,fì"np vs>b mix nnoia ]aSi 'ni '"nhsr,

,wnm

B"y«

LAWS A N D CUSTOMS OF ISRAEL of the cup, it is well that he should drink a w a n besides the mouthful that he swallowed, so that the mouthful be drunk on account of Kiddush and the additional rvpai in place of the meal. 9. It is customary to say the chapter of ^p^m nca, but it should not be said on Sabbath day, nor on a Sabbath-eve whereon a holiday occurs, nor on a Sabbath of the Intermediate days of a Festival. 10. It is customary not to come to the Synagogue on the Sabbath as early as on a week day, for sleep is one of the delights of the Sabbaths; this being based on the biblical injunction that the permanent sacrifice should be offered early in the morning but this ex: pression is omitted when referring to Sabbath, thus indicating delay j nevertheless one should take care not to delay the prayers of Shema' and n^en until their proper time is past. 11. The time for saying the Additional Service is immediately after the Morning Service, and it should not be delayed later than theend of the seventh hour of the day, and one who says it after that time is called transgressor, nevertheless, he has fulfilled his obligation, as its time is the entire day. 12. If one had to pray two Shemoneh 'Esrehs, one of the Afternoon Service and one of the Additional Service, e.g., he had delayed saying the Additional Service until six and a half hours, he should first Bay the Afternoon prayers and then the Additional prayers, becausethe former is permanent and the permanent is always precedentory, this only applies to one who prays privately, but in a congregration heshould not do that. 13. In the n»np of the Additional Service when 'n Vtott'« jror THK 'N IJ'HVN is said it is a mistake for the Congregation to follow immediately '131 «in in« for it is not allowed to utter twice the word irm consecutively, but it should be said, 'iai jisT^N «in ,inn 'n. Only the Eeader who pauses while waiting for the congregation may begin with the word inst. 14. In the Afternoon Service previous to the reading of the Law »nVsn should be said. It is not said on a Holyday which occurs on a week day when the Law is not read, but it is said on a Sabbath 251

JHI

û'vjai

raz?z r ^ s n n

DI

"n

mm jrots>V a-xa uat? c p m IV'EN ,nna i;pVn ots> NVP uirpV s "y* ,nara Vos ,\tn k"k ,mvia p-p p.w Vma bn& a'vai P'aáinV vhv na ¿wip v;nn anp vnx anaix o"a nipV n"D ) w ,v"v ,nVsnV unpn p nam ,"piv >-pTí í; laiV p n u y"vn n« min in«1? „tpv ,riNt nyü'a uosa» D^p^ï 'a by

ja

pi~ï fya napias r\vbv

^lann anaix n\i NV V'.n n\i a«» ava «in axi ,1111 ,n»o INNO«'' AB DÌO

,iniN anai« ,VaN n-oa nava pWanotso

,iniK

.nara iranís niVox j w ,sranis m ,Vin bv nipso« maia Vnnm ,o"va •« na»a nya n«

Jü

Vnno a"nxi ,VYir,ne> naia nniN Va 110:6 -pv ,naia pxoio law ]pnV

'INI ,Tn p n j o i a w o ,t3"v bv IN n a » bv ÎTJ/ÏOK n a i a

ovn n m p I\DMVI ,Vina tea ^nvysonn inaia Va B'W riatta aa i m a n «V a"vi nat? naa \¡so «Vx ^"nim n"ia ioa ,nvi naiaa naia b^nnntf n» Vax (ovn nt^npV /rysoi« nnx naia upni ,D'oan ]o nny nioxV «TINI NM» pa ¿naia nni« naaV IV v> ,Vm bv :pn yïONa pois niannxn niaiaa nya ax ,paien nVsna /iVena ep-»o nVsn bv ¿vj/ïcn naia Vnnoi ia l a w naia Vina laa nvyvaxn mala Va VVsr.nV p n P Wa «IM XV tpio .^D'D bv nnx naia «V« *py , r a larai naian p nnx navi pi V^nnn xV &bn ,rP FIRN p i ì^iy iax XV axtr "pin nnx« naiaa PN ,naian Va naaV ex pV /'nnx,, ì^-nna nnaai n-aip na» niVsn aaa> ]va /'nnKÄ "nnx» na*n V^nnni nati «in» na»Ì» nnja IN n^aiy nV^sna fia-a iaiV -¡ny irx ,n32> Kin» i^a iam /'pin nnxa iaiV nyn by

LAWS AND CUSTOMS OF ISRAEL even where there is not a Scroll of the Law to read, it is then said previous to the half-Kaddish in order that there be no interruption between the Kaddish and the ¡tup» ruiatf. 15. After the repetition of the nitf» niiatp by the Reader inpns |5is should be said, in memory of Joseph, Moses and David who died on Sabbath afternoon. If, however, the Sabbath is on a date whereon }unn (Supplications) would not have been said on a week day it should hot be said, but when praying in assembly at the house of a Mourner it should be said, for its omission would indicate ths observance of mourning in public, whereas mourning should not be observed publicly on the Sabbath. 16. If one erred on a Sabbath and began saying an intermediate blessing of the week-day service, but was reminded thereof in the ¡middle of the blessing, he is required to conclude the blessing, and then to say the intermediate blessing of the Sabbath or Holyday service ; for in fact the blessings of the week-day service should have been said also on Sabbath and on Festivals, only in honour of Sabbath and Festivals the sages reduced the number, and consequently one having commenced a week-day blessing should complete it, since it is in accordance with Law it should be said. 17. If in the Prayers of the Additional Service it is erroneously substituted by a week-day blessing then it should be stopped in the middle of the blessing as soon as reminded thereof and begin the Intermediate Service blessing of the prayer of the Additional Service, because according to the law all the intermediate blessings of the week day are not all essential in this Additional Prayer. 18. Even if one word of the erroneous blessing was said and the mistake at once recognised, it is required to conclude it, the blessing •pin nnx excepted ; for if only the word nnx was said, inasmuch as that word also begins blessings in the evening and afternoon prayers of the Sabbath Service, therefore if during that prayer it was forgotten that it was Sabbath and nn« begun with the intention of saying pin nnN but immediately recognised the error, it is not necessary to say pin nnfct but '121 nttHp should be continued, if, however, this occurred during the Morning Prayer, if it was caused by the erroneous impression that it was week-day, it is necessary to conclude the blessing pin nnn; but if cognizant of the Sabbath and knowing that ntf-a nets"' should be said, but only through a slip of the tongue due to habit that nnx was said, it 252

pT)

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LAWS AND CUSTOMS OF ISRAEL sanctifieation over a cup of wine, both a t the coming in and going out of the Sabbath. 2. Kiddush may be said and the meal partaken of although it is not yet n i g h t : those, however, who during the week-day scrupulously say the Evening Prayers at t h e proper time, although saying it earlier 011 t h e Sabbath, are forbidden to eat half-an-hour before the appearance of the stars, if, therefore, it is only half-an-hour before nightfall, one should wait till nightfall, when t h e Shema' and its benedictions should be read to be followed by the Kiddush. I t is forbidden to partake of anything, even water, before saying the Kiddush. 3. I t is mandatory to say Kiddush upon old wine; it is also mandatory to select good wine ; indeed, special effort to obtain choice wine of a good colour should be made. Where grape wine cannot be obtained, Kiddush may be said upon raisin wine. While saying i^ns'l one should stand and gaze at the candles, on conclusion thereof he should sit down and gaze a t the goblet saying the blessing ]Ejn ^ e una and If one has no wine, he should say Kiddush upon bread, but not on any other beverage. 4. Kiddush is also obligatory upon women, they should, therefore, listen attentively when the Kiddush is said and respond 112« but they should not respond ia»» •pnai «in ^na. A child, even if he had arrived at the age of thirteen, but his religious majority had not been clearly established according to law, cannot (by saying Kiddush) exempt the woman, she should therefore say Kiddush herself, but if she does not know how to say it she should repeat it after the child word by w o r d ; even if she hears the Kiddush said by her husband, or by some other man, it is proper for her to say each word with the one who says Kiddush. If there are several men in one house it is well t h a t one should read Kiddush after the other. 5. One should not say Kiddush upon wine which has turned sour, nor upon wine having a disagreeable odour. Foamy wine should be strained, but if it is impossible to strain it. one must say Kiddush thereon just as it is, but if it is covered by a whitish film, one should not say Kiddush thereon for it has presumably become stale. One may say Kiddush upon wine t h a t has been boiled, or made with honey, but, one should, if possible, seek for different wine. 6. The goblet for Kiddush should be perfect and clean, and it is governed by all the laws pertaining to the cup of blessing for Grace after meals both in the evening and the day-time, as well as t h e cup of Habdallah. I t were well to say Kiddush in the evening upon a large glass (of wine) from which some should be left for Kiddush in the day time and for Habdallah. 254

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LAWS AND CUSTOMS OF ISRAEL 7. The bread should he covered whilst the Kiddush is said, even though one says Kiddush on the bread it should still be covered whilst Kiddush is said symbolizing the manna which was covered with dew from above as well as from beneath. 8. The one who says the Kiddush should drink at least a mouthful from the cup without interruption. I t is mandatory for all to par" talce of the cup of blessing One who does not drink wine on account o^ having pledged himself to abstain or because it does him harm and the like reasons, should not say the Kiddush upon wine, relying upon others to drink it. Wine of Kiddush, inasmuch as it is one of the essentials of the meal, does not require a concluding blessing to be said thereafter, as that is exempted by the Grace after the meal. 9. On the wine partaken of during the feast one need not pronounce a blessing, as it was exempted by the blessing •|E;n ">ie of the Kiddush. 10. If one had said Kiddush upon a glass, thinking it contained wine, and then discovered that it contained water or some other beverage, he should repeat, the Kiddush upon wine, but if there was wine before him of which he intended to drink during the meal, he is not required to repeat the Kiddush, as it is reckoned to him as if he had said the Kiddush upon that wine, but if there was no wine before him on the table, but there was some in the house of which he intended to partake during the meal, he is not required to say )E;n >i£ only itp« '131 ,i:BHp and if the glass contained beer or mead where these are the native drinks, it is not required to repeat the Kiddush under any circumstances, but he should pronounce the blessing 11212 n>nj Hants' and drink, nor is it necessary to repeat it if the saying of Kiddush follows the washing of hands before meals as is the custom in some places. 11. In the day-time at the morning meal, one should say the Kiddush upon a glass (of wine), this Kiddush consists in simply pronouncing the blessing ]£jn nc. This Kiddush is obligatory also upon women. Before this Kiddush is said it is also forbidden to partake of anything, even water, and it is fulfilling the precept in the best manner to say that Kiddush also upon wine, if one, however, is fond of brandy and he says Kiddush thereon, he has fulfilled his obligation, he should be careful to observe that the glass contains a royal (the capacity of one and a half egg-shells) and he should drink a mouthful without interruption. 12. Both in the evening and day-time Kiddush should only be said where the meal is partaken of, if one, therefore says Kiddush in one 255

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L A W S A N D CUSTOMS OF I S R A E L house and eats in another, although t h a t was his intention when saying the Kiddush he has not fulfilled his obligation concerning Kiddush. One is also required to eat immediately after Kiddush, and if he did not eat immediately thereafter, he has not fulfilled his obligation concerning Kiddush in t h e day time. Even if he does not care t o eat a regular meal immediately thereafter, still he may say the Kiddush and partake of some pastry, but then he is required to drink a w a i of the glass in order to say the blessing thereafter rrnon bv and jejn A " Mohel'' who has to pronounce a blessing upon the "circumcisioncup " but has not as yet said t h e Kiddush, should drink a mouthful from the glass, then an additional w a i . 13. After saying the morning prayers, one who feels faint may partake of some slight refreshment previous to saying the prayers of t h e Additional Service, viz. : of bread no more than the size of an olive (n'ta) (or half-egg) but of fruit he may eat plenteously, in order to comfort his heart, he must, however, first say the Kiddush, and drink a mouthful (of wine), than partake of an additional r p y a i of wine, or he may drink a n ' ^ a i of wine and partake of a r r o food made of the five species of grain. 14. Every Israelite, man or woman, is iu d u t y bound to partake of three meals on the Sabbath, one in the evening and two in the daytime, and at each meal it is obligatory to eat bread (at least) the size of an egg, even during the third meal one should be careful to eat bread, therefore in order to be able to fulfil the precept concerning three meals one should take care not to eat to excess at the morning meal, if, however, one finds it impossible to partake of bread (at the third meal) he should, at least, partake of food made from any of the five species of grain upon which the blessing nunn •wn m o is pronounced, but if this also is impossible for him, he should at least partake of t h a t which is eaten with bread, such as meat, fish and such food, and if this also is impossible for him, he should, at any rate, partake of fruit. The time for partaking of the third meal begins from half-an-hour past noon. 15. One is obliged to " break bread " at every meal upon two entire loaves, even if one partakes of many meals, he is required to have " two-fold bread " at every meal, also when saying Kiddush in the morning before meal-time, when he partakes of pastry, he should take two entire cakes. Before saying the blessing soxwn, he should divide one of the loaves ; it is customary, before saying the blessing, to make a mark with the knife upon that part of the loaf he desires to cut, and he should lay the loaves in such a way t h a t the one he desires to cut should be before him, so that he need not (by passing a loaf) " leave a precept unfulfilled." 256

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LAWS AND CUSTOMS OF ISRAEL 16. If only one of those who are at table has "twofold bread " he should apportion it and exempt them all, they are also exempted from saying the blessing N^ien as it was said by the one who divided the bread. Before saying the blessing N'sicn the latter should say Tiiaii ina nima and after he had partaken of his portion of the bread on which he had said the blessing N'xinn, he should give each one a portion which they should eat. 17. It'is forbidden to fast on the Sabbath for the express purpose of fasting, even for a very short time, and to fast until noontime is forbidden at any rate, even if not done for the express purpose • of fasting. If one did not n a d the Law section—Scripture twice and Targum once—on the Sabbath eve, it is mandatory upon him to read it, before eating, if he, however, felt faint, or it approached the noonhour, he should read it before the Afternoon Service, and if inadvertently delayed, it may be read until Tuesday evening. 18. One should generously partake of fruit and delicacies also inhale sweet perfumes in order to complete the total of one hundred blessings. Indeed, it is mandatory to take delight on the Sabbath in everything that gives pleasure, and one is forbidden to be distressed about anything, but should pray for mercy to the good God. 19. Sleep is one of the pleasures of the Sabbath, therefore, one who is accustomed to sleep after the meal should not discontinue i t ; after which a time should be set aside for the study of the Torah, and assemblies should be formed where the Torah should be taught to the multitude, for thus did our Eabbis, of blessed memory, say : "Sabbaths and Festivals were given to Israel only to devote themselves to the study of the Torah," as there are many who are preoccupied in their work during the week, and have no time to study the Torah regularly, but on Sabbaths and Festivals, beicg relieved from their work, they can study the Torah properly, hence all those who do not study the Torah the entire week, are all the more obliged to study the Torah on the holy Sabbath, each according to his conception and capacity. One is forbidden to say : " 1 will sleep and rest myself on the Sabbath so that I may work on the close of the Sabbath." L A W S CONCERNING THE W O R K WHICH IS FORBIDDEN ON THE SABBATH.

1. It is written "These are the things which the Lord hath commanded, that ye should do them. Six days shall work be done, but on the seventh day there shall be to you a holy day, a Sabbath of rest to the Lord : whosoever doeth work thereon shall be put to death." (Ex. xxxv. 1, 2). Our Eabbis, of blessed memory, have expounded the above " w o r k forbidden us to be done on the Sabbath " as having refer-

LAWS AND CUSTOMS OF ISRAEL 16. If only one of those who are at table has "twofold bread " he should apportion it and exempt them all, they are also exempted from saying the blessing N^ien as it was said by the one who divided the bread. Before saying the blessing N'sicn the latter should say Tiiaii ina nima and after he had partaken of his portion of the bread on which he had said the blessing N'xinn, he should give each one a portion which they should eat. 17. It'is forbidden to fast on the Sabbath for the express purpose of fasting, even for a very short time, and to fast until noontime is forbidden at any rate, even if not done for the express purpose • of fasting. If one did not n a d the Law section—Scripture twice and Targum once—on the Sabbath eve, it is mandatory upon him to read it, before eating, if he, however, felt faint, or it approached the noonhour, he should read it before the Afternoon Service, and if inadvertently delayed, it may be read until Tuesday evening. 18. One should generously partake of fruit and delicacies also inhale sweet perfumes in order to complete the total of one hundred blessings. Indeed, it is mandatory to take delight on the Sabbath in everything that gives pleasure, and one is forbidden to be distressed about anything, but should pray for mercy to the good God. 19. Sleep is one of the pleasures of the Sabbath, therefore, one who is accustomed to sleep after the meal should not discontinue i t ; after which a time should be set aside for the study of the Torah, and assemblies should be formed where the Torah should be taught to the multitude, for thus did our Eabbis, of blessed memory, say : "Sabbaths and Festivals were given to Israel only to devote themselves to the study of the Torah," as there are many who are preoccupied in their work during the week, and have no time to study the Torah regularly, but on Sabbaths and Festivals, beicg relieved from their work, they can study the Torah properly, hence all those who do not study the Torah the entire week, are all the more obliged to study the Torah on the holy Sabbath, each according to his conception and capacity. One is forbidden to say : " 1 will sleep and rest myself on the Sabbath so that I may work on the close of the Sabbath." L A W S CONCERNING THE W O R K WHICH IS FORBIDDEN ON THE SABBATH.

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L A W S AND CUSTOMS OF

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ence to the various works that were necessary for the construction of the tabernacle, which are as follows : (1) Ploughing, (2) Sowing,

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Reaping, (4) Binding sheaves together, (5) Threshing, (6) Winnowing, ( 7 ) Bolting, ( 8 ) Grinding, (9) Sifting, ( 1 0 ) Kneading, ( 1 1 ) Baking or Cooking, ( 1 2 ) Shearing fleece, ( 1 3 ) Bleaching it, ( 1 4 ) Beating it, ( 1 5 ) Dyeing, ( 1 6 ) Spinning, (17) Braiding, (18) K n i t t i n g two loops crosswise, (19) Weaving two strands, ( 2 0 ) Separating two strands,

(21)

Knotting, (22) Un-knotting, ( 2 3 ) Sewing two stitches, (24) Rending for the purpose of sewing two stitches, (25) Snaring a deer, ( 2 6 ) Slaughtering it, ( 2 7 ) Flaying it, (28) Salting its skin, (29) Marking it, ( 3 0 ) Erasing the mark, ( 3 1 ) Cutting it, ( 3 2 ) W r i t i n g two letters, ( 3 3 ) Erasing for the purpose of writing two letters, (34) Building,

(35)

B r e a k i n g down, ( 3 6 ) Extinguishing, ( 3 7 ) Kindling, (38) Beating with a hammer, ( 3 9 ) Carrying from one place to another. PLOUGHING.—Ploughing is forbidden in any form and includes the following : Digging in the field, making a ridge, levelling a small mound, filling up a hollow in the ground, filling up holes wherever the ground is arable.

Likewise all that is done to improve the soil,

such as manuring it, or casting out the stones in order to enrich t h e ground, or breaking up its clods, or pasturing his flock upon a field in order t h a t they shall manure it, weeding round the roots of trees, c u t . ting off dead leaves from growing plants, severing the fresh branches from the growing stock. SOWING.

T h e object of sowing is growth, consequently when

growth is the intention, it is considered as sowing and is forbidden in any form.

This prohibition applies to one who sows, plants, propa-

gates, grafts or cuts the branches of a tree in order to increase them. I t also includes one who waters plants, or soaks plants in water or does anything to assist the growth of fruit.

Seeds placed in a hollow ves-

sel which is standing in such a manner as not to touch the soil, it is forbidden to place it on the soil, because it would thereby be assis ted in its growth.

Likewise if it stood on the ground, it is forbidden to

raise it and place it anywhere above the ground, it is even forbidden to handle t h a t vessel. REAVING.—Reaping, such as detaching anything from whence i t erows whether done by hand or with an instrument, even with *

'

258

one's

r i f f a miìDxn rvosten ^ ,DNS>I^N

IID11«

A^y

^N

D^UP

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N?N

by

f n

ypip1? ,anaína P W I ^ S N I , H D N vsa ibye n o try IN b i n a s i pnaa ìaa ,iïip nrxVa

Nin na^yn p y i ypip ^rua uba 1107 T « •vox aniN nœiyi l^iu aipaa IN ¿ H I T S IN vbyj , I^SN rni s papan nj I I B ' N b^aai ynNiana mtrj?'? - p i e ìaa nnx p i ,'N «yu ]NB>yi bana j a b w IN i m ipautp iy jbnj aipaa ¡tb& nba jus ,ypip ^ Y H W N I^SN a-paa i a i DIB> papb t d x . W I N P A M » aipaa Ì)DNO»

1» nnsnbi ^aix pisb NTO y i r nenn naióa , t £ H Ï Ï cptavnty -pna mwap pisa in p ^ a e a p i pisan t i n , ^ a r n iab taciti» ba batt n w a nain pisaa xpn ima 1 p pis'? i m a anpan Din ? anuN .nei Nin nb-aN - n , r a ibaw npimn nam ns^pn ¡a ]pisb batt miai ntvpn ns^pn . Y D N rwpn ns^pnb byaati' '>BN1 ,MIT'S I N » p i B^iaX IN ,D"ajy IN (DVtt BinD1) Ï1DN ,npea INE>3 IN p a n i w ns p i npea ana N M I B na ayjia'S Dwyun laa ,;xinn p npean m a n nanan naai .pnaS I I C N .pat?n p nanan aibmt? m m -o^b laib miai natw nana aibnb I I D N N^xin1? ruma ,nmatr abn ana iiiyaxae ntsw ,n"ya lyx c r - : .ypnpn by abrn a i r e na nuap niavm1? a m « iatìò nani j ^ n poi1? HCN i^sni vbNQ ma1': Nini ^ a bv aiab a^m? i m a SaN ^ a ana by pan -pseb i m a p i .ima a-a bv Dia -¡ina ai-ra poi1? m/w1? biab mpn iia¡só miai ¿ima a n o ipaib I^SNI ,ipix «i,T| biab ix Î2J1

L A W S AND CUSTOMS OF

ISRAEL

teeth, is forbidden; even if the plants are not attached to the soil, but grow on uprooted trees, such as mushrooms or creeping vines, or moss, all that is included in the work of reaping, which is forbidden. BINDING SHEAVES.—The work of binding sheaves together applies only to that what grows on the earth, and consists in gathering severed ears of corn, or fruit, or saplings where they were raised and heaping them up, as is done with grain. In this prohibition is included gathering fruit together, even where they were not raised, and piling them up in one heap, or tying them with a cord in one mass. It is also forbidden to gather anything together where it was raised even if it is not a vegetation of the earth, such as salt at the place where it is mined. THRESHING.—Threshing applies only to growths on the soil and consists of crushing ears of corn or removing peas from dry pods, this however is forbidden only when a quantity is treated at one time, but to open one pod at a time and immediately to partake thereof is permitted, as this is a manner of eating. It is permissible to crack nuts, filberts and almonds, and to break open their hard shells, but it is forbidden to peel the soft green husk of the shell. It is forbidden to press olives, grapes or raisins, likewise other fruit, in order to extract their juice, thus even the squeezing of lemons is forbidden. It is also forbidden to press bread that has been soaked in wine or any other liquid, for by so doing the liquid is extracted. It is forbidden to milk an animal on the Sabbath, but it is per mitted to tell a non-Jew to milk the animal in order to relieve it of its distress. A woman to whom the abundance of milk in her breasts causes pain, is permitted to let the milk out upon the ground. It is forbidden to scrape snow and hail crushing them into small portions in order to extract the water, but it is permitted to place it in a cup of water, letting it melt of itself. It is even permitted to scrape them with the hands into a cup of water. It is permitted to pour warm water upon sugar, it is also permitted to break ice in order to obtain water for drinking, or for washing the hands. 259

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yso p i peo î r x i ,ia nin»^ BÎX ya a n ina» ix ^ n o » x^a Ü1

LAWS AND CUSTOMS OF ISRAEL It is forbidden to wring out a garment which had absorbed any liquid. If water was spilled it is forbidden to wipe it up with a cloth about which one is particular, as we are apprehensive lest he will wring it out, nor should it be wiped up with a sponge unless there is a handle to it which may possibly guard it against being wrung out, if, however, it has no handle it is impossible to keep from wringing it. It is forbidden to wring out hair on the Sabbath. It is especially forbidden to wash one's head on the Sabbath, as by so doing one transgresses many prohibitions. WINNOWING.—The work of winnowing which is forbidden consists in scattering chaff to the wind by means of a fan. It is therefore forbidden to expectorate where there is a current of air, as the wind scatters it and it has a semblance to winnowing. SEPARATING.—The work of separating which is forbidden consists of the following five forms : (1) Separating the worthless matter from the food, even if done with one hand and for the purpose of eating immediately is forbidden, (2) Separating the food from the worthless matter by a fine or coarse sieve or even bj - any other utensil, even for the purpose of eating immediately is forbidden, it is, however, permitted to separate with the hand that which one desires to partake of immediately in the meal which is to follow ; this is permissible only if the food is more than the worthless matter, as otherwise it is forbidden even to handle the entire mixture, (3) Separating one food from another, if they are two different kinds, such as two sorts of fish cooked together, although they are large pieces and easily distinguishable, nevertheless, the kind one desires to eat immediately is considered as the food whilst the other is regarded as the worthless matter, and it is governed by the laws treated of above in Nos. 1 and 2, (4) Separating one food from another, either large pieces from small or the opposite, whether of the same kind or of two kinds, and selecting of both kinds, either the large pieces from the small or the opposite, that is permitted, (5) The laws concerning separation apply also to that which is not food, such as utensils, wood, garments, and sticks which one separates from what has a resemblance to each other. It is forbidden to put food which is mixed with worthless matter into water in order that the worthless matter sink to the bottom or float on the top, as that is " separating." Straining wine or other beverages (except clear water) by means of a cloth is permissible, but the cloth should not be so manipulated as to form a receptacle for the wine, that change being made because of the Sabbath. It is essential, however, that they be entirely clear and without lees, or if it is mostly drunk that way, and it is only strained 260

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L A W S AND CUSTOMS OF I S R A E L on account of slivers that fell therein, for inasmuch as it is fit to drink as it is, it does not constitute " separating." If, however, the beverage is thick and one filters it in order to remove the dregs, as that actually constitutes "separating" it is forbidden, it is, however, permitted to drink through a cloth as the laws concerning separating apply only if done previous to eating thereof, but not while eating or drinking thereof. When drinking coffee care should be taken not to pour out all the clear coffee leaving only the coffee-grounds, as that is equivalent to "separating," this is especially forbidden if the coffee is not drunk immediately, but strained for use during the day and more especially if done by means of a strainer, as that is forbidden even if desired to drink thereof immediately. One should also be careful, when pouring beer and leaving the dregs, or coffee and leaving the coffee-grounds, to leave also some beer with the dregs, or coffee with the grounds. It is also forbidden to skim the fat from soup, unless some of the soup is also skimmed off with it. It is forbidden to let milk stand in a warm place in order to turn it into cheese as that constitutes " separating." To place coagulated milk in a bag, so that the serum runs out as in the process of cheese making, is forbidden, as it constitutes " separation." It is also forbidden to put vinegar and the like in milk to curdle it, as that constitutes " separating." If a fly fell in an edible or beverage, one should not remove the fly itself, but should throw some of the edible or beverage along with it. It is forbidden to peel garlic and onions and all other fruit, such as nuts, almonds and so forth, in a greater quantity than is necessary for the immediate meal, but to provide for another meal is forbidden. GRINDING.—The work of grinding which is forbidden consists in pounding spices or drugs in a mortar, one, therefore, who needs to beat pepper or coarse salt should beat them with the handle of a knife, and upon the table or in a plate. It is forbidden to cut up leek, or horse-radish and the like in very fine slices, as that constitutes " grinding," it is therefore forbidden to cut up onions for the purpose of putting in food excepting immediately before a meal as that which one grinds to eat at once, does not constitute the grinding of the kind forbidden. It is forbidden to rub cheese on a grater, but it is permitted during the meal to cut it with a knife, it is also permitted to crumble 261

roara n n m - i r r o j ó c n

m

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L A W S A N D CUSTOMS OF I S R A E L food even into very small particles in order to eat it at once, because it does not constitute grinding. I t is forbidden to rub off mud from a garment, or to scrape it off with the finger-nail, if, however, it has no consistency, but merely the appearance, it is permitted to reduce i t b y scraping. SIFTING.—The work of sifting which is forbidden consists in doing that for the sake of removing the worthless matter, to sift ground nso and the like in order to immediately partake of the fine flour is forbidden, as that constitutes sifting, inasmuch as the large pieces are regarded as the worthless matter. I t is permitted to put food for an animal in a sieve and place it thus in the crib, although the chaff falls through the holes of the sieve, inasmuch as that is not the intention. KNEADING.—The work of kneading which is forbidden consists in mixing together flour, bran, clay, earth or ground mustard; included in this prohibition is the mixing up of that which is not even fitted for being kneaded, as ashes, or coarse sand. I t is even forbidden to pour water upon any of these as that constitutes kneading. One desiring to mix horse-radish, or mustard with vinegar on the Sabbath should previously pour in the vinegar and make only a very thin mixture, and should not mix it with a spoon. T h e same law applies to preparing bran for poultry. BAKING,—The work of baking which is forbidden consists of baking, cooking, or roasting over a fire, or by heat derived from fire, or even by the heat of the sun, either food, chemicals, or w a t e r ; even w h a t is partaken of raw, such as fruit and milk, also in melting wax, fat and pitch and the like, or in melting a metal as it is melted in a crucible until it is poured out as a liquid and utensils are made thereof, also in putting clay vessels in a furnace and thus manufacturing earthenware, also in putting a piece of wood in an oven in order to dry, as it is obvious that moisture would evaporate therefrom. T h e rule is that the softening of a hard substance, or the hardening of a soft substance constitutes the work of cooking which is forbidden. A vessel which had been used over a fire, so long as it is hot enough to burn the hand b y contact has the power of cooking, it is therefore forbidden to put anything therein on the Sabbath, furthermore, it is even forbidden to pour from such a vessel (which is called pi'Mi " the vessel in which the cooking was originally done ") upon anything that may be subjected to cooking, inasmuch as the upper 262

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" m a *\n n n a ' ^ n n^nn» ny a"a h û j t i oannn^ Sian»

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LAWS AND CUSTOMS OF ISRAEL crust is cooked by what is poured therein, thus if one poured (from a p e w 1^2) upon roast meat, or upon bread, he should scrape off the upper crust, as it is forbidden to eat that crust on the Sabbath, it is, however, only forbidden to pour it upon a dry article, but it is permissible to pour hot water into cold water, or vice-versa, on condition, however, that the cold water should be so much more than the hot water that it would be impossible to cook therefrom, but serve merely to temper its coolness. The pouring of cold water into hot water is only permissible if done by pouring a large quantity of water all at once, but it is forbidden to pour little by little as it is immediately cooked, therefore it is of no avail if it cools thereafter. A vessel wherein one had poured the contents of a vessel in which the cooking was done, if it is so hot as to burn the hand by contact, nothing that may be subjected to cooking should be put therein, hence one should be cartful on the Satbath not to put salt or onions in a plate containing food which is so hot as to burn the hand by contact, but it should be put in a spoon. It is prohibited on the Sabbath to put an article to which the prohibition of cooking is applicable, against a fire or upon a stove, or even upon another vessel which stands near the fire, or to put it close to the sides of a stove after a fire was made therein (although as yet the stove is cold), or to any place where it will become so heated by standing, as to burn the hand by contact, as that actually constitutes cooking. Even if the object is not to warm it but merely to temper its coolness, it is nevertheless forbidden to place it where by long standing it may become hot enough to burn the hand by contact, as it is apprehended that he may forget and let it cook there. On the Sabbath it is the general practice to replace the victuals in the oven while still warm, this, however, is forbidden if they become entirely cold, but on a place where, no matter how long it stands, it cannot become so heated as to burn the hand by contact, it is permitted to put an empty pot and place the victuals upon it. Whatsoever an Israelite is forbidden to do, he is forbidden to have same through a non Jew, it is nevertheless the general practice to have a non J e w place the victuals although they are entirely cold, upon the stove before a fire was made therein, but after a fire was made in the stove, it is forbidden to be done even through a non-Jew, the above, however, has bearing only upon victuals that had already been cooked ; but an article that was not cooked is forbidden to be placed, even through a non-Jew, upon a stove even before a fire was made therein, inasmuch as it is cooked on the Sabbath for the sake of an Israelite. When dishes are washed with hot water, one should not pour the hot water upon the dishes, on account of the prohibition against cooking, but should pour the hot water in another vessel in which the dishes can be put. 263

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L I WS A N D CUSTOMS OF I S R A E L I t is forbidden to beat eggs in a plate, as it seems that it is done for the purpose of cooking them in a pot. It is likewise forbidden to beat anything. I t is also forbidden t o beat meal broth and meat together, adding hot water thereto and stirring it thoroughly with a spoon into one m a s s ; it is, however, only forbidden if beaten thoroughly, but if it is mixed with a little water, it is permitted. If one mixes the yolk of an egg with warm water, he should take care that the water is only lukewarm in order that the y o l k should not be cooked. SHEARING.—The work of shearing which is forbidden consists in shearing fleece, or fur, from the skin of a domestic animal or wild beast, whether they be alive or dead, even after the skin was stripped off. Even to pull out a hair from a domestic animal or wild beast is forbidden, moreover, it is forbidden to pluck a feather from a fowl whether living or dead. I t is forbidden to pare the either with the hand or with an others. I t is likewise forbidden Sabbath, and even with a hair should not be torn out.

nails, or remove a hair, or an ulcer, instrument, either of one's self or of to comb the hair with a comb on the (brush) as it is impossible that hair

I t is forbidden to pull out even one (grey) hair from one's head from amongst the black hair so as not to appear old. This is forbidden even on a week-day. BLEACHING.—The work of bleaching which is forbidden consists in washing a garment of any texture whatsoever, this constitutes bleaching : it does not necessitate rubbing the garment together, as in washing for the mere act of pouring water on a garment is termed washing, and it matters not if the garment be soiled or not. If water was spilled upon a table or chair, one is forbidden to wipe it up with anything about which he is particular, lest he wring the cloth from the water, which act constitutes washing it. Likewise if one's hands were wet he should not d r y them with anything about which he is particular, lest he be led to washing the cloth, but if beer, wine or any other beverage was spilled, he is permitted to wipe it up with a cloth, inasmuch as (washing) with any other beverage (than water) does not constitute bleaching, the garment not becoming white thereby. It is forbidden to shake out a garment which was soaked in water, or upon which rain had fallen, it is even forbidden to handle for fear of wringing it o u t ; but swaddling-clothes which are soiled, as well as a garment which was not altogether soaked in water, if none other is at disposal lie is permitted to spread them out and hang them up, as it is obvious that they are not washed. T h e y should not be spread out against a stove where it is hot enough to burn the hand by contact. I t is forbidden to shake from a black garment rain, snow, dust or feathers that had fallen upon it. I t is obviously certain that it is for264

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L A W S A N D C U S T O M S OF I S R A E L is not applicable thereto, it is yet forbidden to take it therefrom, a» immediately it becomes dry between its fins, a life is taken on the Sabbath, for even if it is replaced in the water, it cannot live any longer. FLAYING, SALTING AND TANNING.—The work of flaying which is forbidden consists in stripping the skin off the flesh. The work of salting and tanning which is forbidden consists in tanning skin by the usual process. It is likewise forbidden to tread leather under-foot in order to harden it, or to soften it by hand after the manner of bootmakers. It is also forbidden to make the skin tender by means of oil or anything else. It is likewise forbidden to smear anything on one's shoes, even if it is only his intention to make a polish thereon. One should not make much brine for pickling purposes, or for preserving butter, but just sufficient for the requirements of the meal. Meat, fish, cooked eggs and the like which are not improved by salting, it is permitted to salt for the requirements of the meal, but not for the requirements of another meal, however radishes, onions, beans or lentils, which are improved by salting, it is forbidden to scatter salt upon them, but each piece separately can be salted and eaten. It is forbidden to preserve any manner of vegetables or fruits even in water alone without salt. It is likewise forbidden to salt meat or fish in such a manner as to impregnate them with the salt. It is also forbidden to purge meat which had not been salted and one is apprehensive lest it remain unsalted for three days. (In any event it is permissible to be done through a non Jew.) INCISING.—The work of incising (scoring) which is forbidden con. sists in incising leather, paper or any substance at the place one desires to cut, in order to cut it properly. It is likewise forbidden to incise a sheet, parchment, or any substance in order to write letters thereon. In the incising that is prohibited there is no difference between incising with a dye, one's nails, or with anything that makes an impression. SCRAPING.—The work of scraping which is forbidden consists in removing hair or wool from the skin making the skin smooth, likewise in peeling the skin, hence, one should not scrape his boots with a knife, nor even with his nails, it matters not whether they be new or 267

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LAWS AND CUSTOMS OF ISRAEL It is forbidden to wash dishes after the third meal was partakes of, but at night and in the morning it is permitted as he needs to us6 them on the Sabbath, but drinking vessels it is permissible to wash the entire day, as there is no fixed time for drinking, nevertheless cleaning them with sand or any other cleaning material is forbidden. LAWS CONCERNING CARRYING FROM O N E DOMAIN TO ANOTHER O N THE SABBATH.

1. There are 4 domains as regards the Sabbath: The privatedomain, the public-domain, the semi-private-domain, and the semipublic-domain. 2. By private domain we denominate any place which measures, at least, four hand-breadths square (as that space is sufficiently large to make use of) and is surrounded by partitions at least ten handbreadths high (even if they are not altogether whole), or an excavation ten hand-breadths deep by four hand-breadths square, likewise a well of a like size, also a mound ten hand-breadths high by four square, and even a vessel, e.g., a chest, if it is ten hand-breadths high, or a barrel, if it measures four square hand-breadths in circumference, all of the above, even if they are in a public or semi-public domain, form a separate division by themselves and constitute a private domain, the open space of a private domain also constitutes a private domain even if it extends to the sky, the tops of the partitions surrounding a private domain are also amenable to the law governing a private domain. Should there be cavities in the partitions toward the side of the public domain, even if they are hollow from side |to side, inasmuch as one can make use of them in the private domain, they are subordinate thereto and are considered as private domains. 3. By public domain we denominate streets and market-places which measure sixteen paces square, and roads leading from one city to another, and which are sixteen paces wide are also public domains, also anything that is in the public domain, if it is not three handbreadths high above the ground, even if there are not many that walk on them, they are nevertheless subordinate to the ground and are considered as public domains, also an excavation in the public domain, if it is not three hands-breadths deep, it is considered as a public domain. Likewise the cavities in the walls toward the public domain the hollowness of which does not extend toward the private domain, if they are below three hand-breaths from the ground they are subordinate to 271

LAWS AND CUSTOMS OF ISRAEL It is forbidden to wash dishes after the third meal was partakes of, but at night and in the morning it is permitted as he needs to us6 them on the Sabbath, but drinking vessels it is permissible to wash the entire day, as there is no fixed time for drinking, nevertheless cleaning them with sand or any other cleaning material is forbidden. LAWS CONCERNING CARRYING FROM O N E DOMAIN TO ANOTHER O N THE SABBATH.

1. There are 4 domains as regards the Sabbath: The privatedomain, the public-domain, the semi-private-domain, and the semipublic-domain. 2. By private domain we denominate any place which measures, at least, four hand-breadths square (as that space is sufficiently large to make use of) and is surrounded by partitions at least ten handbreadths high (even if they are not altogether whole), or an excavation ten hand-breadths deep by four hand-breadths square, likewise a well of a like size, also a mound ten hand-breadths high by four square, and even a vessel, e.g., a chest, if it is ten hand-breadths high, or a barrel, if it measures four square hand-breadths in circumference, all of the above, even if they are in a public or semi-public domain, form a separate division by themselves and constitute a private domain, the open space of a private domain also constitutes a private domain even if it extends to the sky, the tops of the partitions surrounding a private domain are also amenable to the law governing a private domain. Should there be cavities in the partitions toward the side of the public domain, even if they are hollow from side |to side, inasmuch as one can make use of them in the private domain, they are subordinate thereto and are considered as private domains. 3. By public domain we denominate streets and market-places which measure sixteen paces square, and roads leading from one city to another, and which are sixteen paces wide are also public domains, also anything that is in the public domain, if it is not three handbreadths high above the ground, even if there are not many that walk on them, they are nevertheless subordinate to the ground and are considered as public domains, also an excavation in the public domain, if it is not three hands-breadths deep, it is considered as a public domain. Likewise the cavities in the walls toward the public domain the hollowness of which does not extend toward the private domain, if they are below three hand-breaths from the ground they are subordinate to 271

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L A W S A N D CUSTOMS OF 1SEAEL the public domain, and are considered as public domains, if, hovever, they are above three hand-breadths from the ground, their proportions must be taken into consideration, if they measure four square hand breadths, b u t are lower than ten hand-breadths they are semi public domains, if they are higher than ten hand-breadths they are private domains, and if they do not measure four square hand-breadths they are semi-public domains, and it matters not whether they are above or below ten hand-breadths from the ground. 4. Passages leading to a public domain are variously regarded at times as public domains, and at times as semi-private domains, and t h e laws regarding them are multitudinous and divergent. 5. By semi-private domain, we denominate any place which is not a public thoroughfare, and at the same time is not properly surrounded by partitions, such as fields, a stream which is at least ten hand-breadths deep and four hand-breadths wide and alleys which are partionea off. Booths (erected in front of shops in which merchants sit and a stand (stall) (upon which merchandise is placed) which is in f r o n t of the door-posts in the public domain, and is four hand-breadths wide by from three or more (up to ten) hand-breadths high, also a place • which measures four square hand-breadths and is surrounded by partitions which are not ten hand-breadths high, and a mound which measures four square hand-breadths and is from three to ten handbreadths high, a well which measures four square hand-breadths, and is from three to ten hand-breadths deep. There are, besides, many other semi-private domains or (which word is compounded of -p and ba, i.e., neither tender nor dry but medium), the same applying here, as it is neither a private domain, inasmuch as it has no proper partition, nor a public domain, inasmuch as many do not go there. 6. By semi-public domain we denominate any place in a public domain which does not measure four square hand breadths and is three or more hand breadths high, or a well which does not measure four square hand-breadths and three or more hand-breadths deep. Likewise a place which does not measure four square hand breadths and is surrounded by partitions of three or more hand-breadths in height. All of the foregoing are semi-public domains only if they are in a public domain ; if, however, they are in a semi-private domain, they are also considered as semi private domains. 7. In a public domain and in a semi private domain it is forbidden to carry anything four pac j s, it is forbidden either to carry, to throw, or to hand it, and to fetch it several times, even at less than four paces, is also forbidden. 8. I t is forbidden to carry, throw, or hand anything from a private to a public domain or to a semi-private domain also from a

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I A I Y N XNIT»

rpin n a n s D^nsa 'ja i n v nsisnif bz /iBiyn by naiia

LAWS AND CUSTOMS OF ISRAEL public domain or a semi-private domain to a private domain. Likewise from a public to a semi-public domain, or from a semi-privateto a public domain, but it is permissible to carry out and bring in from a semi public domain to a private, to a public and to a semi-private domain, and from the latter to the former, providing one does not carry the article four paces in the public or semi-private domain. Now inasmuch as there are different laws bearing upon what constitutes a public domain, and what a semi-private domain and what a private domain is, therefore in a city which is not provided with an avro (an emblem of inter-community), one who is not well versed in the law should be very careful, as no article should be carried from the place where it lays to a different place, unless it is clear to him that it is permissible to bring it there. 9. The taking of an article from the place where it lies is called "dislodging." and putting down that article is called "depositing." Dislodging without depositing, or depositing without dislodging are also forbidden, hence an Israelite is forbidden to hand to a non Jew any article in order that the latter should take it from a private domain and bring it to a public domain or a semi-private domain, as thereby the Israelite does the dislodging, but the non-Jew himself should take the article. Likewise when a non-Jew brings an article, the Israelite should not take it from his hand, as thereby he does the depositing, but the non Jew himself should put down the article. 10. A court in which there is a breach, if what is left of one side of the partition is four hand-breadths wide by ten hand-breadths high above the ground, or if two sides of the partition are left each measuring a hand-breadth wide by ten hand-breadths high, then if the breach (does not measure more than ten cubits, no improvement is necessary, as that breach is considered as the door. If, however, the breach measures more than ten cubits, also, if there was not left of one side of the partition the width of four hand-breadths, or of two sides the width of a hand-breadth of each, moreover if it was a complete breach, i.e., no partition having been left on one side, then even if the breach only measures three hand-breadths, carrying is forbidden in that court until it be repaired (and the best way to repair it is to give it the form of a door). 11. We have declared that if the breach in the court did not extend to more than ten cubits we could regard it as a door, and it is not necessary to repair it, this applies where there is only one breach, if, however, there are two or more breaches, it is essential that there be, at least, as much left standing as what has been broken down, if however, the breach is more than what remains standing, wherever the breach measures more than three hand breadths it requires repairing. 273

naiw

rwrb

mtmo N W I

m s

*b fxra rupi jxaa n:p pyu ,nnsn nny ina ,2 « m ix njpn n\T» an IN njp D.TSJ? ,DVISD '*> naua nins cjpn ^trx-ia nnaoa ann DNI .P-nvn ]D xbi pe>x-i by xpn ]D pini am n'? n;p bati> -pyi nsn tb» on^y amn "piai - J W A I .ansa 'J ypnpn p nia: X,T XS CJI '3 nvnan •p Dipim w D'upn» pjya p-i nnsn miï nwyS x"x» pmn ,bpnb

w

^nsa

'j

o^nan

oy muam D'OSÒ nnnsa nSim aimn Tin1? inns» ixn nin Dipan pvnn is1? ]n nv.nna» nsipoxni ornaj byv f]'ptt'an ,nta jwpa 'jan px» ^bana «in D-aysbi •'"m «m D^aysS 'D»a KiyinS ne« .n^ana 101m ""m nain psoa vby p'raa pS «in xa» ">a pub aimn p «Si n^ana ik i»m «m» ain-inS pam1? q2*d xbi nwb nynn p 1« rron p x1yvò -¡IDX pi /"ni pi-iï inns'? pnyï bip: nnsn Dx omïn ]a nn a"a ,nvMca xn^c' vSy jjn» mayn ua n^an bv ^nian bw 'x n:p nia n*pa nt 'TÏX nt D-a'aa erna naa exi nypa pi ,nnsn rniy n^an nxpai nra nypa rz'¡< n-an nypa p wyw anb n ;nr pjya .ni-¡yn laiiy itpjn «ira njp» n»« i r ¡

L A W S A N D CUSTOMS O F

ISRAEL

12. To make the form of a door one should erect two post« on each side (of the breach) not less than ten hand-breadths high aid lay a stick or cord upon them. I t is essential that the stick or cord lay upon their tops, and not at their sides, and if one drive nails in the heads of the posts and tied the coid around them, it is done properly I t is necessary that neither of the posts be at a greater distance from the partition than three hand-breadths, nor should they be more than three hand-breadths from the ground. In an emergency, where it is impossible to make the form of a door otherwise than by placing the posts at a greater distance than three hand-breadths from the walls, this law may be relaxed. 13. The entrance of a house which opens towards the street and •whose door opens inwards, and whose door posts, lintel and threshold a r e toward the street, is at times a private domain, and at times a semiprivate domain, and inasmuch as all are not versed in these laws, therefore because of the uncertainty, the laws applying to a private domain as well as those which appl}' to a semi-private domain must be rigorously observed in regard thereto. I t is forbidden to carry from thence to the street, as that is a public domain, or to a semi private domain, or from the street to that place, for it may be a private domain. I t is likewise forbidden to carry thereto from the house or court, or from thence within, for it may be a semi-private domain ; if, therefore, the door is locked and it is necessary to unlock it, care should be taken to have a non-Jew insert the key in the lock, and after t h e door k unlocked, the non-Jew should remove the key before the Israelite opens the door, for if the Israelite should open the door while t h e key is in the lock, he will thereby bring the key from the (entrance) semi-private domain to the (house) private domain. 14. In many places there are houses where the roof projects from the wall of the house, over the street, where it is supported upon piilars. I t is prohibited to carry from the house to that place (beneath the projection) or from thence in the house. I t is also forbidden to carry anything there four cubits, as it is amenable to the law relating to a street, either as a public domain or a semi private domain, and although t h e r o o f juts out upon the pillars making the form of a door, which t h e law regards as a partition, yet as there are no partitions at the sides thereof, it is not regarded as a partition. I t is therefore neces sary to erect one post on one side near the wall of the house, opposite the pillar which supports the roof, thus making another form of a door, and another, on the other side. If many houses adjoin each other in a similar manner, it is sufficient to make this at each side of the outermost house, they should also perform the ceremony of establishing an inter-community of courts. 274

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^K» c a u s i

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NAK

«iKiip MAX cabx nt2>an nbjw |a aitrnb a"J I ^ I Ï JVÏ i¡;:•? epio a»n;i ,nmx inj' im' N W » ivn D-NH i n p» ,ni'-6 ejpio ]"ij/i mnn nia ^anj N1? ,iana> li-nn ana Nin ax ,D'inr la jr,i dn ^ax .nu^'N bss rismcn'r i^ia a-»ni nrn nra basm (msa n^n ipn cipaa îrN r? cs) yyiya nins am m?;» c-pan DN pxnn irr-:a nm DN pN i V » a ini' «in jnn» oipan DXI lama 'raSab ima i;;;n ,ivnn 'ra'ra? TON iaun /invpoa jnn ,mns IN ,iaun n>"» N-N 'a ] w ivn , D » BÜBOB D ' I M A » "'SYX ,jnit U N DNI ,ann I N « ] I U p DJ N'ïih1? HEN n'aa ina»» D^a a"a ,iar:n n-?'»a mi' u'N» pa H ' Ï V Ô i1? ima N T » ,n;MN 'JSA nrna riwyb -pv pbi VTSN

nub'N la yaji ,iann ny»a

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m b x

- r ¡ masín T I

ni»i^> ia nay1? HDN ,a'»an N^I »la^a nb irx» ian ^a tf V?'BNI /ruaa nainnn anaa naíó H D N p^i ^^aia1? IN ,D-am *?AN , » ' N A Tann1? » ' ,n»-aV -piy*? I ' T S N I ,apj na ] ' N » anaa IJH

LAWS AND CUSTOMS OF ISRAEL thereto, it is likewise permissible to carry from there to the court and vice-versa utensils which were in the court on the Sabbath, as that enclosure and the court are considered as one domain, the enclosure, however is not considered as of the same domain as the house, hence it is forbidden to carry from thence to the house, or vice-versa, utensils which were in either of these places. 20. An enclosure which was fenced around for other than dwelling purposes, thus, it was previously fenced round by partitions and the dwelling was built afterwards, or he afterwards made a door in his house leading thereto, how can it be converted into an enclosure fenced around for dwelling purposes 1 By making a breach in the partitions measuring more than ten cubits (as a breach of ten cubits is regarded as a door, but if more than that it is a breach) thus making them invalid to serve as partitions, after which he should fence it round and it will be considered as having been fenced around for dwelling purposes. 21. If one has planted trees in a court which is larger than the space aforementioned, even a large number of them, it did not thereby cease to be a dwelling, and it is still an enclosure fenced around for dwelling purposes, as one is accustomed to seek the shade of trees. If, however, he planted vegetables therein, and it extended to the greater part of the court (even if it is not in one area, but planted sparingly) it then ceases to be a dwelling, but it is all considered as a garden, if, however, it is planted in the lesser part of the court and the planted place is less than the space described above, it is permitted to carry therein; but if the planted place is larger than the aforementioned space, it is forbidden to carry in the entire court. 22. A court which only contained the space aforementioned or less, and part of it was planted, should be judged by the greater part thereof. If the greater part thereof be planted, although carrying be permissible therein, inasmuch as it is no larger than the aforementioned place, it is nevertheless forbidden to carry thereto utensils which were in the house on the Sabbath ; it is therefore necessary to make a partition in front of the garden, in order that it be permitted to carry from the house to the court.

L A W S CONCERNING CARRYING BY M E A N S

OF A GARMENT

OR ADORNMENT.

1. Any article that is neither a garment nor an adornment is forbidden to be carried out in a public or semi-private domain, hence, one is forbidden to go out with a needle or a pin stuck in his garment, even for the requirements of dressing a man should scrupulously abstain from carrying it. But a woman (inasmuch as it is the custom 276

LAWS AND CUSTOMS OF ISRAEL thereto, it is likewise permissible to carry from there to the court and vice-versa utensils which were in the court on the Sabbath, as that enclosure and the court are considered as one domain, the enclosure, however is not considered as of the same domain as the house, hence it is forbidden to carry from thence to the house, or vice-versa, utensils which were in either of these places. 20. An enclosure which was fenced around for other than dwelling purposes, thus, it was previously fenced round by partitions and the dwelling was built afterwards, or he afterwards made a door in his house leading thereto, how can it be converted into an enclosure fenced around for dwelling purposes 1 By making a breach in the partitions measuring more than ten cubits (as a breach of ten cubits is regarded as a door, but if more than that it is a breach) thus making them invalid to serve as partitions, after which he should fence it round and it will be considered as having been fenced around for dwelling purposes. 21. If one has planted trees in a court which is larger than the space aforementioned, even a large number of them, it did not thereby cease to be a dwelling, and it is still an enclosure fenced around for dwelling purposes, as one is accustomed to seek the shade of trees. If, however, he planted vegetables therein, and it extended to the greater part of the court (even if it is not in one area, but planted sparingly) it then ceases to be a dwelling, but it is all considered as a garden, if, however, it is planted in the lesser part of the court and the planted place is less than the space described above, it is permitted to carry therein; but if the planted place is larger than the aforementioned space, it is forbidden to carry in the entire court. 22. A court which only contained the space aforementioned or less, and part of it was planted, should be judged by the greater part thereof. If the greater part thereof be planted, although carrying be permissible therein, inasmuch as it is no larger than the aforementioned place, it is nevertheless forbidden to carry thereto utensils which were in the house on the Sabbath ; it is therefore necessary to make a partition in front of the garden, in order that it be permitted to carry from the house to the court.

L A W S CONCERNING CARRYING BY M E A N S

OF A GARMENT

OR ADORNMENT.

1. Any article that is neither a garment nor an adornment is forbidden to be carried out in a public or semi-private domain, hence, one is forbidden to go out with a needle or a pin stuck in his garment, even for the requirements of dressing a man should scrupulously abstain from carrying it. But a woman (inasmuch as it is the custom 276

pTI

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onram P ^ Û

p a nxvS nnma ^anaa i n ^ w p

^n

nxsm

m

TaynS a w n

i n t » jva ,nœx

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xSz> t£>"2Bi

.nrrn iS pxi ,xti>a vn c a n -pn njian n w

'San o

•ó nœsx i«» jSsid ]p! p i ,vSna nay» nSinn p i ,nrnn b iS nt£>sx ax Sax /rpa Spaa ^ S iS nnia ,Spa xSa -^S SSa mix Sau p r ò "jSvwa xSx ,Spa «Sa iSin w a -yunai ,Spa xSa i/vaa «ini ,]i?SSna «Va i^b ,n"na ITBX wy

SSa iS ntysx w

w .max ia pmnS

by amx nxt^S iS n¿ma ,ana r a n iSm xvi

•»"BJJXI ,n» aj by n» awiaSa w a

naca nxxS

ima

.nainai w a n -pivS iswatp xSx v r n anaSan nx îavyS - p ï T i t >inn / S v a c ^ a S a w

traSS Sina dj a^aysS lanntw xpm

nxxS niox yiSxa ociaba w

traSS aSiyS lann px DX bin .anaSa .xœa iaa iin - w m aitra ,natya ]na

njan nnn îaniaS p r m ,n> aj by n» nntpp w

ejwn nx ia arupa^ nnsaa ia n w y b xbv

4n

nnri ^ojaan by pSyn

D» iS jiK»a xSx nnia i r x nn ,nxivn a'OD îaniaS ponu ew p i urna nx Sax ,nnsaa dp -pnaS n^aysS Sun xini m n x r n s e a a*3D lamaS p i .ma: T C X in? ,IUBS IS nvibn nnypni nxivn by .max ia nxsS w iS »1» ix ,]na mt£>pS nin^a ix niyivi ,awn ij^x n j j a nxwj» ijwn»

a'aD 1« Sjin

\b e»^ "»a

3 oanm» in ns ^»ani» b^an ns t w mnp bmi dn pb ,b3n .nein Tût?1? riami mrcn ûnss nnicaS ix ro-i:1? hdn ns viseo mnnb HDN nmn ^3 •taió bbs IB>SK

nsn

DJtf •'fib ,D\¡ri¥ 0^3 invwb imo (jriyn) irta ;ti ,pi¥3 i^bk

jibvNb ^m nntwi mip ,biaSas i^bn 1

psnon ? f

Dîme« j^n nnn inïûjp m-rs

j

ax nvp wan burn nwB bs pi .bivi -òsj «û» ¿•fflbtSS I^SX DmDX DVH UPSU HÜVf

fiibn pD~ii? ton pi ,mros nsinon psn nvnb iidn (nstî> DTip im« pon «S dm .mvono ^îanx trbm Vrsx tran .imo rnviss *|xn »sin bax ,hdn ns»s ubo am »sin vtt aw is Dionea p« ^ n w p nS «mtî> p (nxpiD 11D"1« ttytt n"«b2 itjb ont) nua u w ,ucd iSaS ix ;f>Bn nPK vby n\¡,-6 toni 13 i^n:

4n

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nyn

L A W S A N D CUSTOMS OF ISEAEL out therewith. If it is an article of value, such as a loop or silver hook, even if he does not intend to repair it, it is not subordinate to the garment and is forbidden to go out therewith. V A R I O U S L A W S CONCERNING FORBIDDEN THINGS ON THE SABBATH.

1. On the Sabbath it is forbidden to place victuals under the cover of anything, even if it does not serve to increase its warmth, hence one who removes a pot in which there are victuals which were cooked or warmed therein, is forbidden to wrap it around or cover it up with anything in order to preserve its warmth. 2. On the Sabbath it is forbidden to soak, even in cold water, any [article of food which is impossible to partake of unless it is soaked; it is, however, permitted to soak a herring in cold water, as it was fit for food even previous to having been soaked. 3. If fruit be found lying under a tree it is forbidden even to handle it on the Sabbath, for perchance it fell that very day. Likewise the fruit of a non-Jew, which, it may be surmised, was plucked that very day, is forbidden even to handle it. 4. It is forbidden to take honey which clings to the hive. It is likewise forbidden to crush honey-combs, even if they were removed from the hive a day before, thus if they were not crushed before the Sabbath, it is forbidden to use the honey that flows therefrom on the Sabbath, but it is permissible to take the honey that floats in the hive. 5. It is forbidden to make any use of a tree, no matter whether it be flourishing or decayed, even if he does not shake the tree thereby (as the shaking of a tree is prohibited in itself being one of the things forbidden to be handled on the Sabbath), one should not go up thereon, nor suspend himself therefrom. It is also forbidden to place an article thereon, or take it therefrom, or to tie an animal thereto and the like. It is forbidden to make use of even the sides of a tree. 6. Vessels in which plants or flowers are cultivated, whether for their beauty or fragrance, are forbidden to be plucked on the Sabbath in the same manner that it is forbidden to pluck a tree. 7. One is permitted to say to his neighbour, "fill me up this vessel," even if the vessel is made to measure with, and even if it belongs to the seller, so long as the buyer takes it and brings it home. 278

L A W S A N D CUSTOMS OF ISEAEL out therewith. If it is an article of value, such as a loop or silver hook, even if he does not intend to repair it, it is not subordinate to the garment and is forbidden to go out therewith. V A R I O U S L A W S CONCERNING FORBIDDEN THINGS ON THE SABBATH.

1. On the Sabbath it is forbidden to place victuals under the cover of anything, even if it does not serve to increase its warmth, hence one who removes a pot in which there are victuals which were cooked or warmed therein, is forbidden to wrap it around or cover it up with anything in order to preserve its warmth. 2. On the Sabbath it is forbidden to soak, even in cold water, any [article of food which is impossible to partake of unless it is soaked; it is, however, permitted to soak a herring in cold water, as it was fit for food even previous to having been soaked. 3. If fruit be found lying under a tree it is forbidden even to handle it on the Sabbath, for perchance it fell that very day. Likewise the fruit of a non-Jew, which, it may be surmised, was plucked that very day, is forbidden even to handle it. 4. It is forbidden to take honey which clings to the hive. It is likewise forbidden to crush honey-combs, even if they were removed from the hive a day before, thus if they were not crushed before the Sabbath, it is forbidden to use the honey that flows therefrom on the Sabbath, but it is permissible to take the honey that floats in the hive. 5. It is forbidden to make any use of a tree, no matter whether it be flourishing or decayed, even if he does not shake the tree thereby (as the shaking of a tree is prohibited in itself being one of the things forbidden to be handled on the Sabbath), one should not go up thereon, nor suspend himself therefrom. It is also forbidden to place an article thereon, or take it therefrom, or to tie an animal thereto and the like. It is forbidden to make use of even the sides of a tree. 6. Vessels in which plants or flowers are cultivated, whether for their beauty or fragrance, are forbidden to be plucked on the Sabbath in the same manner that it is forbidden to pluck a tree. 7. One is permitted to say to his neighbour, "fill me up this vessel," even if the vessel is made to measure with, and even if it belongs to the seller, so long as the buyer takes it and brings it home. 278

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nap

.niTatw n"ni ,natso nupS iidn otn-in iy •a ">b ;n in nt ^3 ib xba , w n b ianb nma timx

^iptrj IN VTIN i n a : ma^i (nm

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bv

ANA N-niDNi m i n i n a INV K1? mana I«» p i DID «I d^tidn paivya ¿upina j o t o i v a i"rsNi i : w '"syx m e « ixna i ^ s n pptspai pipa i r x nxi .mío i s n a p*i ,ia rmx1? nvpa m»rt£> laSai ,piats> ^ana oion dk i^irfr i m o «T nsa iy nanaV i r patr ^ann j ? ^ xb ají ,nsta ITO KV tótt> ,^ann .mnn ikiv by laia11 n a m -pH ^ann dki . p i ó "paD nati»a nanan by a a m mn- i^n mtws ib t w u a in epiN }nu xin i^sni ,w:ab " p x i^n pnipt^n1? na^iau>a .nanan by i r r j ó nan -,«t¡> p i p a m ^ib n^taa nn í ^ y aiaiS ^a p " n ^ y a dwd nat^a manan ai^nb i"«1? iaiS iniai n r a r i»«n k^n pitabas i ^ s n dio la nnox a'jnni .nipsa a^nn ova irw nys ninmn mían"? ^xb ibi 1 ? m í a p i . l a n z a n aipaa .D^n fya l y s nitro •b njY»ir» lay n:n> 'hi.t iraS mana n w a in ^Ntí»an i ^ s x /natrn mip ^nupvi nips 1 1 mnnn vbv m"1« nto ,nat£> mip in ^«rn 1 ? iid« nSwia1? bzx p i n ^ o bsmb na ,iasy paS u o .nt ^aD by "i,atfni? xbx ,inana ijsS nnb nmj?» m x ina 1 »

J .inyt nai«a

w iji\m) xa^p bv itrpa i w p i r x dk nntf niux » n ninn1: m i a i .nana ^s 1 ? u n ^ i iimn'? nma (nt a j by ni nntfp 31

LAWS AND CUSTOMS OF ISRAEL the ass, however, should not go out with an iron bit, as that is a superfluous safeguard for an ass. But an ox and a cow which require no guarding, it is forbidden to let them go out with a rope round their necks, unless they are in the habit of running away. If he tied a rope on the horse's mouth, it is considered a burden, inasmuch as it is not guarde1 thereby, as it slips from-its mouth, and it cannot be compared to the halter which is tied around its head. 3. Neither a horse, nor any animal should be suffered to go out with a saddle. It is also forbidden to let them go out with a bell, «ven if it does not ring, and even in a city in which an intercommunity was established by an aiT*», it is forbidden to let them go out therewith ; but it is permissible to let them go in a court. If, however, the bell is not muffled, and it rings, it is forbidden to let them go therewith even in a court. 4. I t is permitted to lead a horse by the rope attached to the bridle, but he should grasp the end of the rope and not let it out of his hand the length of a palm, nor should the rope between his hand and the beast reach as close as a hand-breadth to the ground, if the rope, therefore, is very long, he should coil it around the horse's neck. 5. One who has a non-Jewish domestic who rides upon the beast when taking it to the water, need not be prevented, even if he puts a saddle or garment upon it to ride thereon, as they are subordinate to the rider, but he should not put anything else upon the beast. It is permitted to bid a non-Jew to milk the animals on the -Sabbath, in order to relieve the animal's distress, as the milk causes them pain, it is, however, forbidden, even to handle that milk on that •day, therefore the non-Jew should put it away where it can retain its freshness. It is also permitted to tell a non-Jew to fatten the geese •once on that day to relieve them of their distress. 6. One who lends or hires his beast to a non-Jew should make a condition with him that he should return it to him before Sabbath, ;.nd if it happened that he did not return it, the Israelite should make a free gift thereof before the Sabbath, even by himself, in order to save himself from violating a prohibition, it is, however, forbidden to l^nd or hire originally with such a contingency in view. 7. One should not measure oats in order to give it to his beast, but one should use judgment in averaging it. 8. A bundle of fodder which is not knotted permanently (i.e. doubly knotted) may be unknotted and given to the cattle. I t is also permitttd to cut hard cucumbers for the cattle, providing it was torn 280

j^TÌ

natra v e n a

nrvst?

DI

c o i pviSnn axi .Viamo it^rupa «ini .nana

D\rp ¡ t ^ t

pnn^ tdk p lysis'? ròiaM .bzxrtv ila anaína D'atpy

,cappio Dna» ,naœa

nana d» Teyn^ t o n ^ya i yv awa

by mona TaynS ima

\vbnw o ^ r j ; batt

ima m ^lanS na n1? p« p

]a tra nb K'anS

»îû

dx jón ^ a x n »

ioti ima m n ^ na nb ]•«« ax pi .erri ,mí>Bnaat¡> litan

pa

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nama baxritp na ^ a w a^a nana by pSm rx

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,nana^ ttobyz svynb sòn ira ntv

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pb

mbrb

mia ypnpn ja bi:tn pijn avn nantie? a^a

pa

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p m a "bx *?a ^ a t ó

pan pi wan ja nvn

.ppiaxi n r u n j pja * r by

ptf iaa bin n^ax1? ^ a p j n p w anan

pa m .B-O^a1?

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bv nwn fivy pja ^atwi pt»

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aw1?

pi .(riatta imSnb ¿anS nonni V?N bs

HBNI)

flwn

an»

nat^a p m arxir anan pi

"hyz *?ai ,jnt?s

pan p'-Ntt» mtppn mavyi ^ r a

*UIID

nmt? nao

IN

^pi

naxi ^îana nmyi ,nisip "s^pi /uva -pria

man nuibm mn^ni pìbzb owb

I'VSN

m y ptn p\w a^a •na»

ipnnb p'jian* aipea nantit? n^aiat ^a a"ai .Sitala p i a » ,anaiî>n nus1?

LAWS AND CUSTOMS OF ISRAEL 15. One whose beast is in pain from over-feeding on cresses and the like, may make it run in the court, in order that the exercise may cure it. If it suffers from a rush of blood, he may let it stand in water to cool off, and if there is a doubt as to whether it will not dieunless it is bled, it is permitted to tell a non-Jew to bleed it. Other remedies as well should bo applied to it through a non-Jew. LAWS CONCERNING THAT WHICH IS FORBIDDEN TO HANDLE ON THE SABBATH

(nvpic "

SET APART ").

1. That which one had intentionally set apart, such as food which one had purposely set apart not to partake thereof on the Sabbath, it being unfit to eat except in an emergency, or that which is fit to eat, even when not in an emergency, but which one had set apart as merchandise even if he stores it away. Likewise, something that is. on that day fit food for a dog, although, on the Sabbath-eve it was not intended to serve as such, e.g., cattle or poultry which were rendered as unclean as a carcase, on the Sabbath, likewise a thing that on that, day assumed a different appearance from that of the previous day but which is nevertheless still fit for some use, such as utensils which wer& broken on that day, but are yet, in some manner, fit for the use to which they were put originally as a receptacle for food or drink, alsobones from which the meat was picked on that day, and are fit food for dogs, all these it is permitted to handle on the Sabbath, except that, which one temporarily rejects, such as figs and raisins (in the process of drying). 2. That which in its original state is absolutely unfit for the food of a human being, even in an emergency, but requires cooking, although, it is fit food for cattle or dogs, inasmuch as it will afterwards supply food for man, it does not serve for the use of cattle or dogs, likewise that which is unfit for any use on the Sabbath, such as wood, the feathers of fowls, the skins of animals, and wool and flax, also all animals, even those which are in one's house, and the shells of nuts and of eggs, and hard bones which are not even fit for dogs, and doors and windows (as it is forbidden to hang them up on the Sabbath). Likewise, the fragments of broken utensils which are not fit for any further use, all these and other things it is forbidden to handle, nevertheless it is permitted to remove fragments of broken glass where they may cause injury. 282

Law»—»vol. 3—4

LAWS AND CUSTOMS OF ISRAEL 15. One whose beast is in pain from over-feeding on cresses and the like, may make it run in the court, in order that the exercise may cure it. If it suffers from a rush of blood, he may let it stand in water to cool off, and if there is a doubt as to whether it will not dieunless it is bled, it is permitted to tell a non-Jew to bleed it. Other remedies as well should bo applied to it through a non-Jew. LAWS CONCERNING THAT WHICH IS FORBIDDEN TO HANDLE ON THE SABBATH

(nvpic "

SET APART ").

1. That which one had intentionally set apart, such as food which one had purposely set apart not to partake thereof on the Sabbath, it being unfit to eat except in an emergency, or that which is fit to eat, even when not in an emergency, but which one had set apart as merchandise even if he stores it away. Likewise, something that is. on that day fit food for a dog, although, on the Sabbath-eve it was not intended to serve as such, e.g., cattle or poultry which were rendered as unclean as a carcase, on the Sabbath, likewise a thing that on that, day assumed a different appearance from that of the previous day but which is nevertheless still fit for some use, such as utensils which wer& broken on that day, but are yet, in some manner, fit for the use to which they were put originally as a receptacle for food or drink, alsobones from which the meat was picked on that day, and are fit food for dogs, all these it is permitted to handle on the Sabbath, except that, which one temporarily rejects, such as figs and raisins (in the process of drying). 2. That which in its original state is absolutely unfit for the food of a human being, even in an emergency, but requires cooking, although, it is fit food for cattle or dogs, inasmuch as it will afterwards supply food for man, it does not serve for the use of cattle or dogs, likewise that which is unfit for any use on the Sabbath, such as wood, the feathers of fowls, the skins of animals, and wool and flax, also all animals, even those which are in one's house, and the shells of nuts and of eggs, and hard bones which are not even fit for dogs, and doors and windows (as it is forbidden to hang them up on the Sabbath). Likewise, the fragments of broken utensils which are not fit for any further use, all these and other things it is forbidden to handle, nevertheless it is permitted to remove fragments of broken glass where they may cause injury. 282

Law»—»vol. 3—4

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LAWS AND CUSTOMS OF ISRAEL 3. Food, the eating whereof is forbidden but of which one i* permitted to enjoy, and it is proper food for a non-Jew in its present state, such as cooked meat and the like, and he is able to give it t o the non-Jew, as it is his, one is permitted to handle it. If, however, in its present state it is not fit for a non-Jew, such as raw meat, or if he is unable to give it to a non-Jew, because it belongs to someone else, he is forbidden to handle it. 4. A thing "newly born,'' i.e., that which was evolved on that, day, such as ashes from a fire kindled on that day through a non-Jew, likewise an egg which was laid on that day, and water dripping from the trees in April, and even that which did not originate on that day, but was the result of labour which is forbidden on the Sabbath, such as fruit which fell from a tree or which a non-Jew had plucked on the Sabbath, or milk from the milking done on a Sabbath, and the like, is also forbidden to be handled, but bread baked on the Sabbath by a non-Jew in a city where they are mostly non-Jews (and it may be assumed that it was baked for non-Jews), it is permitted in an emergency, or for the requirements of fulfilling a commandment, for an Israelite to partake thereof on the Sabbath. 5. Utensils which are adapted for work that is forbidden to be done on the Sabbath, such as a mortar, a grinder, a hammer, an ax, a trumpet, a candle-stick, a needle, whole candles, either of tallow or of wax, cotton wicks, a garment of linen and woollen thread (Shatnes), which it is forbidden to wear, and all things akin to the above, one is permitted to handle, if the object is needed, e.g., a hammer to crack nuts, an ax to cleave provisions, a whole needle to remove a splinter (if, however, its eye or point was missing it is forbidden to handle it). It is likewise permitted to handle them if one needs the place they occupy, and as long as one handles them either because he is permitted to do so or through inadvertance he is permitted to continue handling them and to put them down where he pleases, but if one does not need the object itself, nor the place that it occupies, the handling of the object for its own sake, that it be not stolen or damaged, is forbidden. It is likewise forbidden to handle Tephillin on the Sabbath ; if, however, they lay in a degrading place, it is permitted to remove them to a place of safety. 6. Articles which one purposely sets apart, not to make use of them because he is anxious that they should not be spoiled, snch as workman's tools, of which one is careful that they should not be damaged, a pen-knife, a slaughter-knife, a circumcision knife, writing paper, notes, accounts and letters, all of which one is anxious to keep intact, and precious utensils which he does not use at all, likewise any 283

"p-fi

nat^a nxpio

rn

IÌI ^3 pi ,^3 Dna tt>anti>a u w nnpvr D^3i ,paìtff? p f y o^a pi ,13 tt>anti>a irMi Dipa "6 ima Min vby -rapa» nanat? . ^ M I 1 ? 13-N ^M EX ,MIYD ^ 3 AN -S^SM F NY3AS ANAIY» M I N I » PIDMI

nvpia pn ,niyob invan co pi ,]nS nonni IVM bs .pipa -J11X1? IM ]SU I^BM BIADAI . ^ 3 ^ 3 m vby ] w 131

rovini ,B"03MI

,]aipa -pivi pu -piió ì^bm ¿laSa ^33 p dj pio« ,nan3i ¿na .OBIJ/B 13 TFANTF"1^ T^AT^N NINÓ N3T? 313/3 I I M 3"MM

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1

PJ3 ^NVÒI HCM ? I^BM IN ,IMIF?

mia (ima TOM

DIM1«

nana nitpiD

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NATECI) OOIMB 0^3 I^BKI

TLISB M/TI> ^ M ,132" 1M Z3V M^P '^3N ^303 P I L^BM

.^3 insb *bv i^bk \bvhvh

ima issimi mpn -orai .ì^a 1 ?

-p /r^un DM IM nypian rat bubùb HDMP 003 ^ ^o ms3^ ima tox ,n3in^ ibsnr n3 jnwn jn^ .itóab ima vbv ViT Kb® inx^ 13 ,13 i m ibjw ns DvniBMn TOM

.DISI bzb BIABAS BAN IDMJ NWA»N P

vby IM DMI

psi /òìsbeb ina nos IM isns min navn bini isy 4"> jrpip vìb baa /insa Min DM ì?3M , w m b vuarn MM ir nasi •manVi 13 t^n1? i^xn ]a «iw nas? o-np "inn DM ¿-^aa HCMI 131? nrr>» po ,na0a n v v m n b 1 b ima ,13 MXIOI D O O M ,^3 1M0JM ,!

»iSabab ima /inno'? paiy PW AVA W3 bw D^DJ ,na03 Dna vnnvnb DI* nyaa ar^by aw 3"«« ,IIDM ¡BIM b&\ ì d i y z nyjja M^M HDM I^M nspia bi fliu I^BM ,maij;n niuaa yvb ima pbi .iia> ,njua IJ^M» 110M VaM .nxpia j"j> njian ihm 131 np^ ima ]3i ,na mpbn ISN

LAWS AND CUSTOMS OF ISEAEL article of which he is so careful as to put it away in a special place and not to make use of it, also the vessels that are in one's shop for the purpose of being sold, even if they are culinary vessels, but he is not in the habit of lending them, all of the foregoing and what resembles them, also a purse, are "set apart" and it is forbidden to handle them even for the requirements of the object itself, or of the space it occupies. 7. That which is not designated as a vessel, such as wood, stones, a pieee of iron and the like, is forbidden to be handled in any manner whatsoever, even for the requirements of the object itself or of the space it occupies unless it was designed for permanent use on the Sabbath-eve. 8. A vessel that is employed for usage that is permissible, or even for usage that is at times forbidden and at times permissible, such as pots, and even an unclean vessel (it is permitted to handle on the Sabbath what is 11 set apart" on account of uncleanliness) it is permitted to handle it, even for the sake of the vessel, that it be not stolen or broken, but one is forbidden to handle it if there is no occasion for it, one, however, is permitted to handle holy writ, and victuals, even if there is no necessity therefor. 9. Just as it is forbidden to handle that which is " set apart" or that which was evolved on that day, so is it forbidden to place a "vessel underneath them in order that they fall therein, but it is permitted to tie a basket before the young of the birds in order that they walk up and down thereon, as it will be permitted to handle it when the bird» will not be upon it. If the birds were on the basket at twilight (on the Sabbath-eve) it is forbidden to handle it the entire day. 10. It is permitted to handle the earth and sand which one heaped up in the corner of the court or house, inasmuch as its laying in a heap is indicative that one had prepared it for his use, if, however, it is scattered about, it became subordinate to the ground and it is forbidden to handle it. If one had cut off the branch of a tree before the Sabbath for the purpose of using it to drive flies away, he is permitted to use it on the Sabbath inasmuch as he had designed it for that purpose and thus made a " vessel " thereof. 11. Boards belonging to a householder which are not for sale it is permitted to handle, but if they belong to an artisan it is forbidden, unless it was his intention when yet day (on Friday) to make use of them on the Sabbath. 12. That which is set apart is forbidden only to be handled, but one may touch them if he does not thereby move them, hence it is permitted to touch a stationery chandelier even if the candles burn therein. It is likewise permitted to take a thing permissible which lies upon a thing that is " set apart," but it is forbidden to touch a 284

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«Si mx

LAWS AND CUSTOMS OF ISRAEL 17. One is permitted on the Sabbath to place a vessel beneath a liquid that drips down, and when it becomes full it may be poured out and put back in that place, that is, providing that the water is fit to wash with, if, however, the water be filthy it is forbidden to put a vessel there, howbeit if one transgressed and did place it there, and it is a place disagreeable to him, he is permitted to remove it. LAW CONCERNING

THINGS " S E T A P A R T " BEING A BASE FOR

THINGS FORBIDDEN TO BE HANDLED.

1. If on the Sabbath-eve one had intentionally put a thing " set apart" upon one of his vessels for the purpose of having it lay there on the coming in of the Sabbath, the said vessel becomes a base for a thing forbidden and even if he had removed the thing " set apart" therefrom on the Sabbath, nevertheless, inasmuch as it laid thereon on the twilight (on Friday) at which time it became the base for a thing forbidden, it is forbidden to handle it thereafter the entire Sabbath day, even if one needs that object itself or the place it occupies. 2. If on the coming in of the Sabbath, there also lay on that vessel an article which it is permissible to handle, and the vessel thus became a base for a thing forbidden and a thing permitted, if the thing permitted is of more value to him he is permitted to handle it, but if the thing forbidden is of greater value to him he is forbidden to handle it. 3. If one had money in his garment he is permitted to handle the garment, but he should not wear it even in his house, as we are apprehensive lest he go out with it in the public domain. If there is money in a table drawer it is forbidden to move the table. 4. A vessel is not constituted a base unless the thing "set apart" lay thereon in the twilight on Friday, but if it did not lay thereon in the twilight, but was put thereon thereafter it does not thereby become a base and it is permissible to handle the vessel even when the thing " set apart" lays thereon, hence it is permitted to shake a table or table-cloth from the crumbs, etc., that lay thereon. Nor does it become a base except when he puts it thereon with the intention of letting it remain there in the twilight, if, however he inadvertently left it there or if it fell there of itself it does not thereby become a base, nor does it become a base unless it is his own vessel, but if he put a thing set apart upon another vessel it does not thereby become a base. 286

LAWS AND CUSTOMS OF ISRAEL 17. One is permitted on the Sabbath to place a vessel beneath a liquid that drips down, and when it becomes full it may be poured out and put back in that place, that is, providing that the water is fit to wash with, if, however, the water be filthy it is forbidden to put a vessel there, howbeit if one transgressed and did place it there, and it is a place disagreeable to him, he is permitted to remove it. LAW CONCERNING

THINGS " S E T A P A R T " BEING A BASE FOR

THINGS FORBIDDEN TO BE HANDLED.

1. If on the Sabbath-eve one had intentionally put a thing " set apart" upon one of his vessels for the purpose of having it lay there on the coming in of the Sabbath, the said vessel becomes a base for a thing forbidden and even if he had removed the thing " set apart" therefrom on the Sabbath, nevertheless, inasmuch as it laid thereon on the twilight (on Friday) at which time it became the base for a thing forbidden, it is forbidden to handle it thereafter the entire Sabbath day, even if one needs that object itself or the place it occupies. 2. If on the coming in of the Sabbath, there also lay on that vessel an article which it is permissible to handle, and the vessel thus became a base for a thing forbidden and a thing permitted, if the thing permitted is of more value to him he is permitted to handle it, but if the thing forbidden is of greater value to him he is forbidden to handle it. 3. If one had money in his garment he is permitted to handle the garment, but he should not wear it even in his house, as we are apprehensive lest he go out with it in the public domain. If there is money in a table drawer it is forbidden to move the table. 4. A vessel is not constituted a base unless the thing "set apart" lay thereon in the twilight on Friday, but if it did not lay thereon in the twilight, but was put thereon thereafter it does not thereby become a base and it is permissible to handle the vessel even when the thing " set apart" lays thereon, hence it is permitted to shake a table or table-cloth from the crumbs, etc., that lay thereon. Nor does it become a base except when he puts it thereon with the intention of letting it remain there in the twilight, if, however he inadvertently left it there or if it fell there of itself it does not thereby become a base, nor does it become a base unless it is his own vessel, but if he put a thing set apart upon another vessel it does not thereby become a base. 286

n a t ^ i t n i o a n Vin

^n

• r o t ì D D m o a n bin

-»ÏH

"ìDXJi ,"ivnp ava Tïsn rmy "pbJi na»D ¡ m i bn„ avo «no i r m i na^i /'nan isti -|¥sn ' Nixaa -pan r w y a imasi,, la^na natso "pi^n xm ,-pan nwya imaai a^nai 1 a'fiaT xnai .piV vna mía tai ? Vax ,naa>a pi? iidn -p^s1? p a .natÓD nny "p-N iVsk ^ h d n -pïsn V'n i » n "-pan nixbb,, ^«a1? I I D N pn .no« nxï w ma'? p^iv an na voa:a pva Nina» la1»} ON

.NATFN IN«'? AIATT^ p i p i x Í W B D IN DID KIÏÛ'? N A I " j / a

.ima

*yan IN vyan naa»1? Vax ,-p 'raao -¡Vw l a i n

DP aaynnVi ^nna IN ,ÜInnn «pò TJ; naa'a yen atî>a p w ¿nx^ròi nt»a ^b'b i a n inab na ^œnn» 17 xpm ^a *?wa rvn laibn i p w lain ia^ ,naa> •'xviaa nx^ròi irwy1? jai« ait»a w a x nw i a i nipySi i^1? •ns d^ T>»natra pypian m r a tran1? IN ( mva wbrb IN ,0^12 lias?1? jua (na5?a by "pimi1? mia Vax .naao ibx a n a i nwy1? imn ait¡> pxt? niS nt D W p ne» r ; n\i3 vn ax» p-o ,inena wan1? "na ainnn pterin nii^s N'ori1? pi .natya dj N^an1? ima rrn na« a^ats» ima mn i n n bs ms'pa m r n e im pò ,ima pypia p w nrjn Sx ainnn -pn n3tò>3 ib'b ima pi .nra Nïva Vai .natì-'a dj ,n? "ra^a "\bn» ia\: uvn nitro ,roti> ixyiaa m r a t » v-brib a"nxi ìb ma««? inaia œpab in ^"ab -]bnv n a ^ a-xiin x^n ,i»mts tfi^nV H3 n ^ n inì^ji nMa'a n32>

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ni

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iai

L A W S AND CUSTOMS OF

ISRAEL

LAW CONCERNING W E E K - D A Y MATTERS FORBIDDEN ON THE SABBATH.

1. I t is -written " I f thou restrain thy foot for the sake of the Sabbath, not doing thy business on my holy day " ; and it is also said, " and honour it by not doing thy usual pursuits, by not following thy own business, and speaking (vain) words " ; Our Rabbis have taugbt us what is meant by the precept " and honour it by not doing thy usual pursuits, that is, walk not in the same gait on the Sabbath as thou art wont to do on a work-day," hence it is forbidden to run on the Sabbath, for the sake, however, of performing a precept it is permissible to run, and what is meant by the words " by not following thy own business'' our Rabbis have expounded as meaning " t h y business is forbidden thee even if thou doest no work," thus one is forbidden even to look after his property to see what it requires on the morrow; it is also forbidden to promenade through the town in order to find a horse, a ship or a wagon so as to hire them after the Sabbath, if it is apparent that he went for that purpose, but one is permitted to guard his or his neighbour's property. 2. One is forbidden to go on the Sabbath until the end of the Sabbath boundary or a lesser distance in order to wait there until dark so that he will be able to hasten his journey from thence on the close of the Sabbath, it will be apparent that he went there principally for that purpose, this, however, is only forbidden if he stays there until dark in order to go and do something which it is impossible to do on the Sabbath in any manner whatever, e.g., to hire workmen, or to pick fruit, or to bring in fruit which is " set apart " as there is no exemption making the doing of these things permissible on the Sabbath. One is, however, permitted to wait at the Sabbath boundary until dark in order to bring in his cattle, inasmuch as that would have been permissible even on the Sabbath, in case there were other houses there no further than seventy cubits from each other, it is likewise permitted to bring fruit that was plucked and not " set apart" inasmuch as this would also have been permissible even on the Sabbath in case the entire route be closed in by partitions, and everything of that character is permitted. It is also permitted to go on the Sabbath within the limits of the Sabbath boundary to the orchard in order to pluck the fruit on the close of the Sabbath as it is not recognisable that he went there for that purpose, but the onlookers may think that he went there for pleasure or to look for his beast that went astray, and after being there he bethought himself of remaining until dark in order to pluck his fruits. 3. From that which is written " and speaking (vain) words," our Rabbis have inferred that one's words on the Sabbath should not be the same as on a week-day, hence one is forbidden to say " I will do this thing to-morrow," or " I will buy that article to-morrow," this, however, applies only to what cannot be done to-day in any manner, 287

raspa t n m n ^ n ^ j p \ n

n i

ywtììi lax*1 NS» pi ,inaS uiSs mpab ia-6 ima pSi 1 N O « o^aa D'Hai nm»a I ^ E N I .nta laiS nai" xS DJI ,pipa -FRA» . i n bv l a i natra I S D S T O N I .maini* vny& pa»n pa ,na»a rea nuwn nnt^nb mx? t,D« bat ,iniN yi^ pny 'b T'iva» NSN iay iaa» pat2>n pa ,mvò ,DTD NRV NS» laSai ,pa>nS imo "pi* ona px» r.u-taœn ,na»a n^taa nnwa mamb

IIDX»

ixsn xbx piiDx pvn V'n naS /'"pysn,, a^naia 4 fi .nuns iaiï own Dinnn by pawa ,pima •'xsn Saw nnin iaSa oy iaiS imo pi .naœa n^ai ^poy by npsS ima pi P DJ 1ÍW JITIJBLN Ì^BK IK ,1BD W IBSS VWpS HÏ11 ex pirn .ninan nx DBD1?'» msy nx D J I S S nuaiK IS xnn sb D K » ,mya «Si ,110:1 mats» xin m i ^ n ,natío laben nx iiat^S TDX Sax L Ï S N xiyaa •osa xSx I I D X U W na pn ,niya S O B O i^sx min ,naao nrax by manS inizi .nisa S^a&'a ima ni ,iai iar. ,DIK.I

,XM NIYA m o x

NAÜ'N»

iinm Sax , I I D X nan xpm naS ,"iai ian„ aviaia ,1 vhv roso nan* jJiy di»b a"ai .ima vpoya nmn pSi ,-nia vbv p» Saai ,nit£>y inaióa Sa iSxa vrya xmi ,SSa cna awro .NJTO ix X I Y O ìS D I U » "una miro ,aiyS id y nayS Saint» -prya nxun ,by isS iaiS ima j KS» •«et? ,naxSaS nawS aiyS ìS -pis» pao -p ima» I"SÌ>X mì» p i yb id y pai n\i iS laxi NS Sax .»usa nan ttbt* idnj .iiawS nsn» »n^a laiaa np'S Sjnsnb ne« ,iai nrx -b natrS Sì?isn nx iai»n , n ima ,mnb ÌK yia»1? latria n\i DX Sax usa na» ia» .NATI»

nsjn

ia»

DJ

nySara Sia^

L A W S AND CUSTOMS OF I S R A E L but if it can be done to day in a certain way, although that way does not present itself now, it is permissible ; one, therefore, is permitted tc > say " I will go to yonder place to-morrow," but he should not say it ii such a way as to imply that he will ride there nor should he speak much about it. I t is likewise forbidden to converse much on trivia? matters and it is forbidden to relate on the Sabbath anything to causi1 distress. 4. One is forbidden to make mental calculations on the Sabbi h either of future or past transactions. One is permitted to make calculations from which he derives no benefit, providing he does n o t m ^ a

13 ^at^a nx

.nmpai yy

pr.?

Nina> 13T

^ l a n x a rvai n ^ y

,ypyn

jHinnn1? n w i^x1?

na

,nNi3*i awa

v s a mpi ah navy , T a T nbBJ ,nwim

YSA ,-IAI ^ 3 3 NIKS-II? I M A

/iin1

n^ai irx

rmyb

^m^

n1 by v^sk

i^S

f y

udm

^ax

iidxi

xin ,iau

amer

•'JQO

naB3 pimb hdk

n;aa

bji

NSI^

naa

.upna «in» A N

by

na

IRA-6

a n a nJ3

T.DX

ii"'aai

bz

J

yas»

LAWS AND CUSTOMS OF ISRAEL 2. It is permitted to eat and drink edibles and beverages which are the food of healthy people as remedies although in some respects it is hard to partake of them and it is obvious that he partakes of them medicinally it is permitted to partake of same. What is not food and drink for healthy people it is forbidden to partake of medicinally. 3. One who suffers slightly from tooth-ache but is not in great pain should not absorb vinegar or other beverages in his teeth as a remedy and then expel the liquid out of his mouth, but he should drink and swallow it, or dip bread in it and eat it in the usual manner, likewise one who has a pain in his throat should not gargle it with any liquor, but he should swallow it and he may be cured thereby. If one is in pain and he needs to rub himself with oil, he is forbidden to do so on the Sabbath. 4. One who has abdominal pains is permitted to apply thereto a vessel from which hot water has been poured out although it still retains the heat. It is also permitted to warm cloths and put it thereon. 5. If one has hurt his hand or foot he may bathe it in wine in order to staunch the bleeding, but not in vinegar as that is strong and is akin to medical treatment, and if he is sensitive the wine is also considered as vinegar and it is forbidden, but if the wound is on the back of his hand or foot, or it was caused by an iron, he is permitted to apply any remedy thereto, as it is dangerous. 6. On a wound in which there is no danger one should not place a 'plaster, even if it was made the previous day, nor anything else medicinally, but he may put something thereon to guard it against breaking open. If there was a plaster thereon from the previous day he may slightly raise it from each side and cleanse the wound, but he should not wipe the plaster itself as he thus plasters. If the plaster fell from the wound on the ground he should not restore it, but if it fell upon a vessel he should restore it. If, however, it cause him great pain he is permitted to tell a non-Jew to restore it, but he is forbidden to tell a non-Jew to make a plaster on the Sabbath, as plastering is a work forbidden through the Torah and it is even forbidden to be done through a non-Jew unless his entire body suffers. 7. It is forbidden to place a cloth upon a wound from which the blood flows as the blood colours it, and more especially a red cloth which he improves thereby. It is also forbidden to compress a wound 291

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L

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» b i m ma>a ^ i s s a xb bax ¿nanai ana, /Tin* ir»

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a"nm

/imjrcats> nivbn rm m o a msmb n a n n n s dki

by n3p: * x p n i

om

mvmb

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ns

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by dnt

, T a i rvby p n u

ipsn

naa

imxinb m í a p p ib arinj nm .naa n b : Y c n b nniai ,niatí>b x b x . m í a n - r a j n ,on k w ib 1910 ix

13 p m

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nip^s psD îb-exi

nip^s ^3 'rapa p i .¡rnswna .-6inn unan

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nisa

.pbj mps naa naipe» i a i i1? pxtr dx ypiDü xin» n'inn i m a •ox t o d laix xint? mx Vrsxi ,natrn rix vty j ^ n a i ^exj , w n 3 a » nnaia x s n dp px ¿b

pyai» , p T û

xw

inx x s n dx ,bprò 13-Kty icix inx x s m Hint? naix x w mix x s n m (n.\-,2in

ib n x w naix

n w s : pBDT dwd .natrn nx vby t nwbs

xennb pyaw

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x"?x ,*HT33 idix u^x pariai

nxisï i n s «intri ,pt)e xirw mix , i n s irxts> icix nbinn» ix ,71s

1

nxisn ? i n s

xvw

laix

r6inn nxi

inpvnty naix x s n n dx nx .nbinnb

.in*

ins .xsnnb pyai»

¡^x pny nny» naan» n»sx

,naix , p a i x » ix /pa x s n dx ,nxt nxisn ib ipjt »6 dx Dipa biß

i n s wxtP iaix nbinn i'tex xb dx» laix

1

;nj3D

;nj3Da

nbinn

,|

xia ? bi3 i ^inn

x s n n dxi .nam nx vby

p ^ n a ^ n n ^ nin*? bw

¿

p^nai

vby

1

^snn ? pyaitp

1

\b nyy dxi ynia* •'xm nxt nxisi b .natt'n r,x p dj

D^reri dji ^^sV nstt'n ]a vby

p^bna

^ u n D^satf naa ^3

4T

,n?a xsvai ^j/ia ix ,naa nanat» bipbp

noix i^x n'jim ^ ' N ^ a o» px i^sxi» iaix i n s n w narn "il

,bbtt

L A W S AND CUSTOMS OF I S R A E L one who is dangerously ill, providing the person is of good character, even if he is occasionally led by desire to transgress a precept, also even for the sake of an infant a day old it is mandatory to desecrate the Sabbath and if the sick person will not allow it, he should be compelled to submit, as it is very iniquitous not to be cured because it would necessitate the violation of a prohibition, indeed, one who exceeds in disregarding the Sabbath for the sake of one dangerously ill is praiseworthy, and even if a non-Jew be present the work should be done preferably by an Israelite, and he who disregards the Sabbath for the sake of one who is dangerously ill even if his exertions prove unnecessary has earned a reward, e.g., if a certain thing was ordered by the physician, and nine men ran and procured it, they have all earned a reward, even if the invalid became well from the first that was brought; this applies to every case of danger to human life, even where it is doubtful whether human life is endangered it is mandatory to disregard the Sabbath and perform all work involving a violation of a prohibition of the Torah, as there is nothing that supersedes the saving of a human life. 2. Any one regarding the condition of a sick person as dangerous and there be no competent physician present to gainsay him, he is credible, and the Sabbath be disregarded, even if he does not make a positive assertion, but says " I believe that he is in danger," he should be heeded and the Sabbath should be disregarded, as the law should be relaxed when there is probability of danger to human life. If one physician thinks there is danger and requires a certain remedy and another physician says he does not require it, they should pay heed to the physician who says he does require it. If the sick person says that he requires a certain remedy, and the physician says he does not require it, they should heed the sick person, if, however, the physician declares that that remedy will do him harm, they should heed the physician. 3. I f a physician or another who understands, says that although the sick person is in no immediate danger the sickness may nevertheless assume a dangerous form unless a certain remedy is applied therefor, even if the invalid says that he does not require it, the physician should be heeded and the Sabbath should be disregarded. Likewise if the physician says that if a certain remedy will not be applied he will surely die, but if applied there is a chance that he might live, the Sabbath should be disregarded. 4. For a wound in the interior of the body, that is, from the lips inwards, the teeth included, and for the injury caused by a wound or for the swelling caused thereby and the like, the Sabbath should be disregarded, nor does it require the giving of an opinion, thus, even if experts are not there, and the sick person does not object, everything 293

U S L C!WU«KL

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c^a n^aii-nj p w b v " w i ñau t]sipn nx j n n a

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niia^m

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I

Í

L A W S A N D CUSTOMS OF

ISRAEL

synagogue, the " Erub " should not be put away in the synagogue, but put away in one of the dwellings. 16. If the "Erub" of a city became defective on a Sabbath, the tenants of every court which is properly partitioned and in which there is no breach making it invalid—even if that court contains many houses—are permitted to carry the entire Sabbath. Even if the " Erub " lay in another's premises which is now separated from that court, it is yet permissible, as it is said in connection therewith, " once it was allowed on that Sabbath," it continues to be allowable. But as there is great risk of many stumbling into the transgression of carrying also where it is forbidden, having become habituated to carry everywhere because allowable, therefore, if possible to have the same repaired by a non-Jew, it is permissible. If the cord across the form of a door was torn and it is possible for a non Jew to repair it by looping it together or by making one knot and a loop above it, it is proper to have it done.

LAWS CONCERNING THE INTER-COMMUNITY OF BOUNDARIES.

1. On a Sabbath or Festival it is forbidden to walk a greater distance than 2,000 cubits " and a man's space," which is four cubits, from the place where one had acquired the Sabbath repose. Thus, if on Friday in the twilight one was in a field where there was a solitary house where he had acquired the Sabbath repose, his boundary should be measured from the outer wall of that house and beyond. If he had reposed in the city the entire city is considered as his space also the purlieu of the city which is a space of 70% cubits in the vicinity of the city, even if no building be there (it is called the city enclosure) belongs to the city and from its outskirts the measurement to the boundary line should begin. 2. A walled city even if it is very large, may be traversed' throughout, also through its purlieu and from thence is measured the, Sabbath boundary. Likewise a city which is not surrounded by a wall, if there be no vacant space between one house and another for a greater distance than 702/s cubits, they are all reckoned as of the one city even if it would take many days to traverse it, and from the last house the city enclosure and the Sabbath boundary should be measured. 3. If there were two cities near each other, an inclosure should be added to each, hence if the distance between the two cities was no greater than the dimensions of two inclosures they should both be considered as one city. There are many laws concerning the measuring of a Sabbath boundary, and it should only be done by one proficient in these laws. 299

L A W S A N D CUSTOMS OF

ISRAEL

synagogue, the " Erub " should not be put away in the synagogue, but put away in one of the dwellings. 16. If the "Erub" of a city became defective on a Sabbath, the tenants of every court which is properly partitioned and in which there is no breach making it invalid—even if that court contains many houses—are permitted to carry the entire Sabbath. Even if the " Erub " lay in another's premises which is now separated from that court, it is yet permissible, as it is said in connection therewith, " once it was allowed on that Sabbath," it continues to be allowable. But as there is great risk of many stumbling into the transgression of carrying also where it is forbidden, having become habituated to carry everywhere because allowable, therefore, if possible to have the same repaired by a non-Jew, it is permissible. If the cord across the form of a door was torn and it is possible for a non Jew to repair it by looping it together or by making one knot and a loop above it, it is proper to have it done.

LAWS CONCERNING THE INTER-COMMUNITY OF BOUNDARIES.

1. On a Sabbath or Festival it is forbidden to walk a greater distance than 2,000 cubits " and a man's space," which is four cubits, from the place where one had acquired the Sabbath repose. Thus, if on Friday in the twilight one was in a field where there was a solitary house where he had acquired the Sabbath repose, his boundary should be measured from the outer wall of that house and beyond. If he had reposed in the city the entire city is considered as his space also the purlieu of the city which is a space of 70% cubits in the vicinity of the city, even if no building be there (it is called the city enclosure) belongs to the city and from its outskirts the measurement to the boundary line should begin. 2. A walled city even if it is very large, may be traversed' throughout, also through its purlieu and from thence is measured the, Sabbath boundary. Likewise a city which is not surrounded by a wall, if there be no vacant space between one house and another for a greater distance than 702/s cubits, they are all reckoned as of the one city even if it would take many days to traverse it, and from the last house the city enclosure and the Sabbath boundary should be measured. 3. If there were two cities near each other, an inclosure should be added to each, hence if the distance between the two cities was no greater than the dimensions of two inclosures they should both be considered as one city. There are many laws concerning the measuring of a Sabbath boundary, and it should only be done by one proficient in these laws. 299

ì^inn - p v ,natí> omna

mv

^ T y

m

a*,» ava 1« na&'a nab1? -piun

Tina ir.yn1? * p ï i .^ovin w y

a-,o ov anya ix na» aiya n^nb

airyn nx mjntp aipaai .bb> naV? 1'? i m a n w nax nx

nifi1?« 'a xmn

aipao \b

n\3B Nints» nt i s a n*ne

B-paa r y n amn

p*?i .a» *n xm xw

no -»a pio

ibxa ib atsrj

x^aai

,-1* bz?

.inxn i ï b t b b o xin aivyn ins1? in ^ r a

njora ns npi1?

B"on p i r6an p pin) a^ra

;

aiYyn nx p¡i>iy i r a

4

n

njae>a ns ay ìbaxb nytì> 13

w

Tna fl ^ l a a i imjn1? nsn xina> aipan bx i ^ n i ,(ana paiya pat? m i a X,t arryn nra„ iaixi / ' a i r y niso by V'apx ri'ax 'n n r x aiTy n^nV b w .ima1? inni ,"nii W naxj «ni

,ionts>on aipaa

nax a^sbx nt aipao

uny»

labai

^inac

noa1? inx .'rpVpnj 1«

Tia^i

lnnw» n^t? '•r by amyn nx nibt^ -p*1

bw

,'iai " i ^ b inbsb i m a xrnamyn nía« ,10x^1 n^ts»n

/poB ? bia" /immbt? a^p bk jnv i r x i*rsxi .nyi 131 biu mWn 1

1

. v m ^ B niry n^ty npim Sìb *)iy»a 13 tt» BN inx 311^3 fìxvb B^ia11 BTJN naa rainya

iaa

,inx

by an'; nan ^ l a nay ¡nu in« axi ,inx

win ax ;n";ani .inyib xbx bin1? pa^nn w y

p i y a ]\xi . m i ^ n

/ b w a 03 W3B awl ."vibsbi vibsb i m a xn\, iaix

,ob^b n ^ p

."^ibsSi ^sbshi (

A / "101«

nwatyn pa ibaxS it»2xs> aipaa njia avvyn x r m -pis

4

m xS ,isy3 maai xaua w ; n aw p^n . x m m x i he 1 « »31T7 ''in ,n!i'p i^kh ex /p'xa i:nj

"63

.aii^j; ^n p x a r.sa

. a n v u^x

"jp

fyn

n .amy

by "n^n

LAWS AND CUSTOMS OF ISRAEL 4. One who needs to go further than the Sabbath boundary on a Sabbath or Festival is required to put down a " Boundary ' E r u b ' " on the eve of the Sabbath or Festival: he is required to put it within the boundary lines of the city in a place where he would be permitted to go; the place where he puts the " Erub" is considered as his habitation, thereby acquiring the right to walk from thence 2,000 cubits in each direction. Of course it is understood that what he gains on the side where he puts the " Erub " he loses on the other side. 5. How should the " Erub " be made ? One should take bread as large as the capacity of eight egg-shells, or that which is eaten with bread, enough to eat therewith bread of the capacity of eight eggshells (excepting salt and water with which an " Erub " is not made) and go into the place where he desires to put it, and pronounce the blessing arrjr mxa bv 111x1 vnisca uinp ltPN n^vn h w n 'n nn« "jm then add, " By virtue of this ' Erub' shall it be permissible for me to go from this place two thousand cubits in each direction," and then return to his house. He may let an " Erub " lay for many Sabbaths but he should put it in a safe place so that it should not get lost or spoiled. 6. He may send the " Erub " through a messenger who can put it down on his behalf, the latter should pronounce the blessing and say " B y virtue c this 'Erub'shall it be permissible for (naming the principal) to go," etc. It is essential that the messenger be an intelligent adult. Even if he does not know whether the messenger had fulfilled his mission, he may take for granted the accomplishment of his mission. 7. Many people may obtain dispensation by means of one " Erub," if it consists of sufficient food to make it valid for each. If one puts an " Erub " down for all of them he should make them acquire a right therein through another in the same manner as is done with the " Erub " of courts. The " Erub" for boundaries should not be made for any one without his knowledge. The one who puts down an " Erub " as an agent for many should say, " It shall be allowable for this and that one " if he puts it down for himself as well he should say, " for me and for this and that one." 8. It is essential that the " Erub " shall lay in a place where it is possible to partake thereof on Friday in the twilight without transgressing a prohibition of the Torah, hence if he placed it in a pit and covered it with earth the " Erub " is not valid. If he covers it with a stone the " Erub " is valid. If he placed it upon a tree, if it is a hard tree the " Erub " is valid. If he put it upon a soft tree or stalk the " Erub " is not valid. 300

p-fl

pìnn

M xin *6xa atfru vx *ia

r n ima a n ^ n

nx PU DX ,ÏÛ

fin an ^ n : xvi -b^x i ^ n bz nzbb Sirs^ ,-pyn inixa ,natt> ainni n-na-y ix ,nain nspia xvw

nrx mnnn -jiña w DX

jTiDN 'ib xVx paœnS n^iy nrxi nmaj yyn ij? aiTyn p » yaa

nrx

^aiTya njpina

fin ni? yua natf Dinnrwa xpm

rattru ,TPX -ryn tx ,nax ^ x xvt Tyn -pixi ,nax nixa œan a» DX ^>ax .nax i'sni ^ x

ny

*rjb fino iS m

^Dinn ? fin xm> ]va ^nv rubi 1

f

ib xSx

\b YCX ,-i^n yvaxa n"?a oinnn

nx nun»a p n pi .max 'ib Yyn /niy1? a"nx inn xintra

,max

aœro ab ni pya u

b fino nax D ^ X ut?1? anp awyn

)B HDX / n u anp *r>yn nbnna îaiYj; aipaa nax n^s^xn l'ra .wa^ a-iti'b l'rnx ^snn 1 ? p a

,ni¥a naiS x^x painn w v y paiya px

^

,mxD mipaS ix ,-pm p xaœ wan îx îan us ^apn1? ix ^niewa "]bib nxni

-pin p xa xin» ix ^ a - i ipcy by npsb ix .nanai

ox pSi .aia OTO xbi natfa ab painn "»airy ]TP:O px nx nunS

,na»a

na^

nm

^

xim nati» a-iya aia av

ava n a ^ nvn» ,natt'n mx1? aia diu pi .aia ai> aipa aiYyn •nap a-ya ai-pj/n nx nun1? - p x ,aia îrx xints> Dipaai ,v^Jia ari nn DIX b& w a n a i vxsn ix ,-inxS i^xtfn Dxi .p^in ? wwi 1

Jp

DÌX fx jnix DJ ^l'jn'?

xin ì^sxi ^ Ï X ana» nr bu i^jna ]n nn .niiatr'? p c a ix ^pu^n D^xsnn DJ x^x "iiy x^i .i'JYX nnutf o^am nanan up /nin1 u^x .ni^arn }\2 vn» apaa nnuti» a^rp mn^ wx bi» m

LAWS AND CUSTOMS OF ISRAEL 9. If he placed the " Erub " in the midst of the city, it is considered as if he is a resident of that city and he may traverse the entire city even if it is large, also without the city the length of its purlieu until the Sabbath boundary. 10. If within the bounded district there be a city which is surrounded by walls, or in which an inter-community was formed by means of an " Erub " that city is not measured and does not count for more than fonr cubits, providing, however, that the boundary line extends beyond the outskirts of that city, e.g., if there are five hundred cubits from the " Erub " until the city, and the length of the city is one thousand cubits, the city is not figured at more than four cubits and he has yet 1,496 cubits beyond the city (unto the Sabbath boundary). If, however, the boundary line ends in the middle of the city he is forbidden to walk any longer as beyond that is without the boundary line; in that regard the entire city is not reckoned to him as four cubits. The law applies to him also who has put the " Erub " down at a place which is near to 2,000 cubits without the city, if when afterwards returning to his city the 2,000 cubits from the place where he had put the " Erub " end, where the city begins before his house, he is forbidden even to return to his honse. 11. An "Erub" for boundaries should be made only for the purpose of performing a precept, e.g., to pray in an assembly of ten, or to meet one's Rabbi or friend who had returned from a journey, or to go to a feast of the precepts, or to attend to matters in the interest of many, or if he had returned from a journey and he desires to go to his house and the like. 12. The "Erub " for boundaries should not be put down on a Sabbath or Festival, if, therefore, a festival occurred on the eve of the Sabbath and he desires to go (beyond the boundary line) on the Sabbath, he is required to put the " Erub" down on the eve of the Festival. Likewise on a Festival after the Sabbath, if he desires to go on the Festival, he is required to put the " Erub * down on the Sabbath-eve. 13. The property and live-stock of a man are governed by the laws which restrict his own feet, thus, it is forbidden to take them where he is not allowed to go, if, however, he had loaned them to another, or hired them out, or delivered them to another's care they are governed by the law applying to the one in whose charge they are, even if he be a non Jew, the cattle and the property have acquired the Sabbath-rest at his place, furthermore, even the property of a nonJew acquires the Sabbath-rest wherever they are on Friday in the twilight. 101

pi")

rot?

'nsìo

/T3ts>a naxb» ìa n w j » »in1? ì r x Slatta ix ì o s y

Swa

Dba^a1?

p i o « » x1?«

; paTVjo

/upma

,]«*anS i^ia

a"xx

ir«

^ainn w n

, n ^ a x a i'tbx v a

.T

tw

x^x ,nr

p n i a ^nx

^m*

,rvan ^mb Dx\an a"xx . m a x ' - h f i n

^ati>3 ix^an- dxi . r y n S s a Sia^aa p i v a «tx

11

vw

jet

n s p i a «\n dx *ryn v

m

nan x\an;t> w

nxran dx

- v y n » ix

bx-w'b p i o x

w

n a » n c n a a i , n a r n ^a w a

Saa ix

,pio« p

"ja babi nt

1

,niax " i i m

Siabaa i ? p n i a

a"ai

dj DinnS f i n a ixain dx pacai .aiTi? ix n a i n .ninn1? f i n a ìxain x b » i n v r\*hrb

•pnV

xat£>

,pvn i n

¿ansa i ^ s x njifion

xcr.ca ia ,iir njp xVi

bsb

nwj/a

n'ryeS

n a S n nat? nojan

n a x d^bSx a » a 1b

,ypipna a^nsa

nissy

w

p3

,niT3tP nt? njp max

't

«Sx d p

db> pxtr nnx Dipaa

natica

| as he will afterwards pronounce the " Habdalah " upon a goblet, but he should not not do any manner of Work nor partake of anything before he will have pronounced the 302

r\2V

J^TJ •pix

rwy

,naíóa

"in

m

Dian by 'ría'»»

DNI

o-np e t a

DIJW

.^snnSi Tin1? M \ nnaiN a"nx

isn

Q^a-a

rnt'y n:a» -n«^

1

,pin«n p m n nx ^isa ? pama-i . l a y a na« 1 ? »*i ,"Djna

"aw

jna»a 21a Dv Sn DN ."n»np

n o i » n p nnw,, Dna*« :"nx ,'ui

inxS /'ü'np nnxi,, /'ayv

m i ' s pN ,na» a i y a

,'"¡b ]mi(;

naia

,pi DU by w ^ r a

ian

nia^n

YIA»1?

^-xan

a"nxi .o ?» » n p D^iaix "»np nrw-,,

D^IOW

fiaría w n

ITBN

1

Nin» np»a

TWW

1«®

by\

,ian

DJI

by

na»n n« mpb

p^iaa

vpi u

mïa

by Da paiaai

NUTRAN

«isa*? px» Dipaa ,ròian D^an ia p n

je fin) , i a i

mn»S

DI»

Tin ly i^sk m » ^ » bv

1

IN

^a«*?

IIDN

mij/oa - p x a » id ~k ,n^an

oiaa DJ mn» ? 1 b

miai

.imna 1

T a n -paS i a n » a «pm .mipo ? y » 1

nny mn» ? \b

IIDN

nann n r p » a

'rnnn»

/l

oup

]va ,ima

nWn

p oa ìon» Msa m a n n a i a 1

,01a tòa D'ays ? -pao» 10 ^ax

¿Dian by

•ripian onp p?an n a i a Dira p^inV

pan*» o w n i

,nínan cup

naaba

niwyb

pa

4n

IÏN pa ,bnb t n p pa bnaan -¡112« /i^nn iiatc rftian onp mia *]iia

,n»yan w

^iaanfl

1

/IA"D'

nmb

*ya»n DV pa ^ a y 1 ?

, p » N I DYO

aia

DV ^N D«I

^ x i » 1 pa

."^IRÒ

,"\mb

»-ip pa ' r i a a n

.'"¿npb enp pa ìmiyD -p»aa» IN ,na» •wsiaa

mai?

/i^sna Piarvi ^ s n n

laa»

/uaa nsp is»" 1 »

vnna ba by n?ian

iy

bx-v'b

bbznrh

i^SN

inxan

i a i m a bv Dia «ba1»

J

LAWS AND CUSTOMS OF ISRAEL " Ilabdalah " upon the goblet, and ii he did some work or partook of something, he is required to repeat the prayer. 2. After the mti'r naicr, portion of the Kaddish is said followed by njm w i should be said. It must be said standing, and it is customary to repeat the last verse'm . c c "¡11« afterward »np nn«i should be said, also the verses of sanctification. In the event of a Festival occurring in the week that follows, a n ; and tt-np nn«i should not be said. After Dim w i and amp nnm the entire Kaddish should be said followed by -¡h ]r,M. 3. It is mandatory to sanctify the Sabbath on its conclusion upon a cup of wine, that is the " Habdalah." Blessings should also be pronounced upon spices and upon the light. Women also are in duty bound to hear the blessings of the Habdalah. When wine cannot be procured the Habdalah should be pronounced upon another beverage which is the " national drink," water excepted. 4. From sun-set it is forbidden to eat or drink anything except water [previous to pronouncing the " Habdalah," one, however, who prolongs the third Sabbath-feast until the night is permitted to eat and drink inasmuch as he began it when allowable, he is also permitted to drink from the goblet of Grace, as that also forms part of the feast, this however, is permissible only when it is his invariable custom to say Grace upon a goblet of wine, but one who sometimes says Grace without such goblet is forbidden to drink from the goblet of Grace before having pronounced the " Habdallah." 5. No work should be performed previous to the saying of the " Habdalah." Women who need to light up before the saying of the " Habdalah " should first say, TIN pa ,i?ini7 erip pa ^naan ...-fna ^ln1? tsnp pa ^naan . . "pia ,ntr!?Bn ' c nvvb »» "¡113 and nan»» will answer the same purpose for the Hallel. This, however, may be done only on the New Moon when parts of the Hallel are omitted, likewise during the Intermediate and last days of Passover but when the entire Hallel is said this cannot be done. One who was saying Hallel without the congregation, if two more are there he should say 'nb vnn. before them in order that they should respond, for the saying of n m implies an exhortation to another. After the Hallel, the entire Kaddish is said and two Scrolls of the Law are taken out, four persons being called up to its reading. 4. I t is obligatory each month to consecrate the moon. I t should not be consecrated before it is actually night, when its light is reflected upon the ground and one may enjoy of its light. If it was obscured bea cloud it should not be conseciated unless the cloud is light and filmy. If one began the blessing and a cloud obscures the moon he should;

305

LAWS

AND

CUSTOMS

OF

ISRAEL

sake of a grown person. One who pronounces the " Habdalah " for the sake of others should inhale the perfume of the spices when saying the: blessing nsCtt>2 v n «112 so that the blessing be not pronounced in vain. One who had already said the " Habdallah " should not repeat it for the sake of women alone. 15. If one had forgotten or was prevented by an accident, or had wilfully neglected to say the " Habdalah " on the conclusion of the Sabbath, he should say the " Habdalah " at any time until the end of the third day, but he should not say a blessiiig on the spices nor on, the light and only say the blessing -^n i-is «112 and ^ l i c n , after Tuesday the " Habdalah " should not be said.

L A W S CONCERNING THE N E W MOON AND THE CONSECRATION OF T H E MOON.

1. On the eve of the New Moon a fast is observed by the pious? and special services called " S e r v i c e s for the Minor Atonement-day" are held, for on this day pardon is accorded for the sins of the pasfc. month. 2. I t is mandatory to regale oneself at the meal of the New Moon. If it occurs on the Sabbath an extra dish should be prepared in its honour. I t is forbidden to fast, to deliver a funeral eulogy, and to say pin pns (services for the dead) on the New Moon. 3. Hallel should be said in the Morning Service; it should be said standing and without interruption. One should endeavour to say it together with the congregation, hence if one arrives at the synagogue when the congregation is about to begin saying Hallel, he should join them and pray afterwards; if he is then saying m a n 'piDfc he should say Hallel with the congregation but he should not say the blessings before and after Hallel, as the blessings ickb> "¡113 and nan»» will answer the same purpose for the Hallel. This, however, may be done only on the New Moon when parts of the Hallel are omitted, likewise during the Intermediate and last days of Passover but when the entire Hallel is said this cannot be done. One who was saying Hallel without the congregation, if two more are there he should say 'nb vnn. before them in order that they should respond, for the saying of n m implies an exhortation to another. After the Hallel, the entire Kaddish is said and two Scrolls of the Law are taken out, four persons being called up to its reading. 4. I t is obligatory each month to consecrate the moon. I t should not be consecrated before it is actually night, when its light is reflected upon the ground and one may enjoy of its light. If it was obscured bea cloud it should not be conseciated unless the cloud is light and filmy. If one began the blessing and a cloud obscures the moon he should;

305

n ^

n T p i enn p t n

m

*iy®a Kin D« Sax ,naian nx -isii aya jvoani "p mxi

lia 1 ?

ptn ."rrinrô ^ -rax ncann» mip naian rix -nai1? *?av 1« ,p3 D'pa "h ]•« ex "¡K ,ii nnn xb\ c a p n nnn p~i nanp1? NÛIDI

.p^nn r;a N^an -¡ira ni nanpS bw ,"tnx

nono

DR«

.ma^n nx "înx1? .T.T nat» w r a ex -JX ,naa> "^naa nunpb msa yîwiph Sav xS ncp v&n nrx dp oayrt vb bax ,cy n^axa nvtpb

«M

in ,"òian ]d a w mtî>y

nivai .rat» vwaS pviaa p» .ro ^at^a

CD' n&bv mnsn bsb rvby n a y p ty nni« ptsnpa ^x

,1

awai n w n">i ybyn n"' ny pi nmx panpa ]'xi /iSian p . i ^ a n p ¡yaira JWa

nbx ,aia ov 'vSa K1?! nat? ^ a xS nvf.pb px »T •pin n r y nat? ixviaatp ,pmn

SSsnn1? Erinni? c r p nWn n^nra anya nSnn p b s n n ^ i p ? 1

pta ,niy®

nmv njaVn ox

,n

rrb'b nrx pr *ry w ex

pnyú

ix 'a pi p» iiy pu ex Sax ,nmx I'tripo -¡a muí

T\y ert» DJ o^atrin r.yai .n-oya ncann «a» wrh w nia -rap oxi ,n:ab ®vrp o'npnb w

^ob

vvb

w r r W 'i p i

avana pin ex ^ m a ï a i yet? nwip D'na'.x» nya ruaSn nnxii ^•o11 ,n»wp pi niay m r y nr\aa? rònn •nei'»» -rya» -p Sa yat? ntoip yvaxa in y a» n«np n-a-a yxaxa Vrrx p'ncn1? .D'pnan p nxnp p i ton'¿> DX1

^ X N

NTT

.-ip-p*? pian nx n a ^ i r s x dm -¡x b"b ìy nnxu IX-IPI

13

•nx r e » mxS c i » pia

info

nS n s

NJABN N X

xm ex

lu

;

anpS

n n a ex n'?nn

n^ian rxnp

ÌTR-P 1

(

N^jan

yïaxa nriií-sa

LAWS A N D CUSTOMS OF ISRAEL conclude it, if, however, he thinks that he will be unable to conclude the blessing before the moon will be obscured he is forbidden to begin it. It should be- consecrated only in the open air, and not under a roof; if, however, he has no clean place or is unable through some cause, he is permitted to consecrate it also in the house through a window. It is permissible for a blind person to consecrate the moon. 5. I t is mandatory to consecrate it on the conclusion of the Sabbath, but if it will then be more than ten days from its conjunction, or it is apprehended that he will then be unable to consecrate it, ono need not wait until the conclusion of the Sabbath. It is mandatory to consecrate it in the midst of a multitude, he, however, should not postpone it on that account. 6. I t should not be consecrated before at least three days had elapsed from its conjunction, nor should it be consecrated after 14 days and nights, 18 hours and 2 - minutes had passed since its conjunction. 7. I t should not be consecrated on a Friday night, nor on a Festival night, unless in an emergency when the time for its consecration will have passed on the conclusion of the Sabbath. 8. If t h e moon wns visible in the beginning ot the night betore the Evening Prayers had begun and there yet remain several nights to consecrate it, Evening Prayers should first be said and then consecrate it, but if there remain only two or three nights the time being so short, it may be apprehended lest it will be obscured by clouds, and in a rainy season even if four nights yet remain, it may be apprehended lest it be obscured by clouds and the consecration of the moon should therefore take precedence. If the moon were not visible while reading the yes? and its blessings, and the time for its consecration be so limited that it will have passed after nirs? mints' is said then prayers may be interrupted even in the midst of the blessings, or in the midst of reading the set? in order to consecrate it between the sections. 9. If during the month of Adar the moon was not visible until t h e night of the 14th, which is the time for reading the Book of Esther, the moon should be consecrated first and the Book of Esther read thereafter. If it became visible during the reading ox the Book of Esther, if it be at such a time that it will be valid to consecrate it also after the reading is concluded, the reading of the Book of Esther 306

j^-jl bsa

nvïût»

nepm

ycmn

r n

. n ^ u a n r x n p y v a i o ^ r a s a p x ,nvipb

nb bnpn pub

bs

,n:zb

ax

np m x

t s n p bv

\ci n y X13 I ^ S K Ì ,13 p j m D p

, a v a is

xn?;n nu

f?vun nasrai .'oí " u m

paw

nx i w 1 ?

l'amie»

n o Jnn

b z b n-pi-p n y r o

mon

byv

ntry ]a r ;

anay,, ióx

ai"

mïa ?

" w s : «aia«

n j w o ana a n ^ y k'3' 1

ma

1

IXÜM

0 ' » » s"ay

pra»

IN ^ n r s a a

a» w

rima

^TXIÛ

1

in

mypiaa

ax a a n

ina ?

wat»

annix

ñivo

nv¿a at»1?

p a n s i1? IPSKB»

."i^xi

bs by

nn*? c j a

,ninaivo

D"ann ]0 b j

bs2

"¡nityna«

IKI

,)nb

atti

.mWn ,ima

Q3

p ^ i v » ] x a a / n i ï a n n x B m a a n « a^na

jino ? 1

ns-iD ( T r v a )

1

un ? w

a m n

1

pa

vasw

pnpi*? p i n s ix nbnna'?'!

,p:na a w

«unti»: t o i ,nwp)

Tira

can -nia"1»

.nmoisani mypiaan n \ T » •'N a n s a y p a

nv¿>a^ p nr

^nix

.aia

ia"?ai una few

a x , n n i 3 3 j v u i o rnt?

LAWS AND CUSTOMS OF ISRAEL should not be interrupted, but if the time for the consecration of the tooon will have passed before the reading of the Book of Esther is concluded and the entire congregation had not as yet consecrated ilia moon, they should interrupt the reading of the Book of Esther and consecrate the moon, concluding the reading thereafter, but an individual should not interrupt same.

L A W S CONCERNING THE MONTH OF N I S S A N .

1. During the entire month of Nissan p n n (supplications) should not be said, nor should p m (funeral services) be held, nor should inpix be said on Sabbath in the Afternoon Service. One should not fast in Nissan even on a Jahrzeit, but one may fast to propitiate an evil dream. The first-born should fast on the eve of the Passover, a bridegroom and bride should also observe their fast even on the New Moon of Nissan. Beginning with the New Moon on each day should be read (privately) the section of Num. vii. treating of the offerings of the prince on that day, and on the thirteenth day, section injuria ahould be read until muon nx ncu p (Num. viii. 1-5). On Sabbath Haggodol it is customary to omit ' t m 'aia and to substitute therefor '121 ,i:»n c n : : .

L A W S CONCERNING

THE W H E A T AND FLOUR FOR

UNLEAVENED

BREAD.

1. It is written "And ye shall observe the unleavened bread," hence it is inferred that it is icquisite to observe the wheat intended for the unleavened bread of the precept in order that no water come thereon from the time that it is taken to the mill and thenceforth. It would be well if it were possible for one to use (during the entire Festival) unleavened bread of wheat that was under observation from the time of reaping. If this is impossible, one should at least embelish the two " Seder " nights by using such unleavened bread thereon. 2. If there was found in the wheat some that were split, or had sprouted, it is permitted to use the rest, providing they had separated them or were very particular about there being at least sixty times as much good wheat as split ones, or as those that had sprouted. One should originally be careful to separate wheat from that which was devoured by mice, or see that there are sixty times as much good wheat. Wheat brought by a vessel, or stored in pits ii it is dry and hard and its appearance is not changed, it is valid for unleavened bread, but if it was stored in a garret and the rain had dripped down 307

LAWS AND CUSTOMS OF ISRAEL should not be interrupted, but if the time for the consecration of the tooon will have passed before the reading of the Book of Esther is concluded and the entire congregation had not as yet consecrated ilia moon, they should interrupt the reading of the Book of Esther and consecrate the moon, concluding the reading thereafter, but an individual should not interrupt same.

L A W S CONCERNING THE MONTH OF N I S S A N .

1. During the entire month of Nissan p n n (supplications) should not be said, nor should p m (funeral services) be held, nor should inpix be said on Sabbath in the Afternoon Service. One should not fast in Nissan even on a Jahrzeit, but one may fast to propitiate an evil dream. The first-born should fast on the eve of the Passover, a bridegroom and bride should also observe their fast even on the New Moon of Nissan. Beginning with the New Moon on each day should be read (privately) the section of Num. vii. treating of the offerings of the prince on that day, and on the thirteenth day, section injuria ahould be read until muon nx ncu p (Num. viii. 1-5). On Sabbath Haggodol it is customary to omit ' t m 'aia and to substitute therefor '121 ,i:»n c n : : .

L A W S CONCERNING

THE W H E A T AND FLOUR FOR

UNLEAVENED

BREAD.

1. It is written "And ye shall observe the unleavened bread," hence it is inferred that it is icquisite to observe the wheat intended for the unleavened bread of the precept in order that no water come thereon from the time that it is taken to the mill and thenceforth. It would be well if it were possible for one to use (during the entire Festival) unleavened bread of wheat that was under observation from the time of reaping. If this is impossible, one should at least embelish the two " Seder " nights by using such unleavened bread thereon. 2. If there was found in the wheat some that were split, or had sprouted, it is permitted to use the rest, providing they had separated them or were very particular about there being at least sixty times as much good wheat as split ones, or as those that had sprouted. One should originally be careful to separate wheat from that which was devoured by mice, or see that there are sixty times as much good wheat. Wheat brought by a vessel, or stored in pits ii it is dry and hard and its appearance is not changed, it is valid for unleavened bread, but if it was stored in a garret and the rain had dripped down 307

LAWS AND CUSTOMS OF ISRAEL should not be interrupted, but if the time for the consecration of the tooon will have passed before the reading of the Book of Esther is concluded and the entire congregation had not as yet consecrated ilia moon, they should interrupt the reading of the Book of Esther and consecrate the moon, concluding the reading thereafter, but an individual should not interrupt same.

L A W S CONCERNING THE MONTH OF N I S S A N .

1. During the entire month of Nissan p n n (supplications) should not be said, nor should p m (funeral services) be held, nor should inpix be said on Sabbath in the Afternoon Service. One should not fast in Nissan even on a Jahrzeit, but one may fast to propitiate an evil dream. The first-born should fast on the eve of the Passover, a bridegroom and bride should also observe their fast even on the New Moon of Nissan. Beginning with the New Moon on each day should be read (privately) the section of Num. vii. treating of the offerings of the prince on that day, and on the thirteenth day, section injuria ahould be read until muon nx ncu p (Num. viii. 1-5). On Sabbath Haggodol it is customary to omit ' t m 'aia and to substitute therefor '121 ,i:»n c n : : .

L A W S CONCERNING

THE W H E A T AND FLOUR FOR

UNLEAVENED

BREAD.

1. It is written "And ye shall observe the unleavened bread," hence it is inferred that it is icquisite to observe the wheat intended for the unleavened bread of the precept in order that no water come thereon from the time that it is taken to the mill and thenceforth. It would be well if it were possible for one to use (during the entire Festival) unleavened bread of wheat that was under observation from the time of reaping. If this is impossible, one should at least embelish the two " Seder " nights by using such unleavened bread thereon. 2. If there was found in the wheat some that were split, or had sprouted, it is permitted to use the rest, providing they had separated them or were very particular about there being at least sixty times as much good wheat as split ones, or as those that had sprouted. One should originally be careful to separate wheat from that which was devoured by mice, or see that there are sixty times as much good wheat. Wheat brought by a vessel, or stored in pits ii it is dry and hard and its appearance is not changed, it is valid for unleavened bread, but if it was stored in a garret and the rain had dripped down 307

p-fl

mseì? n c p m

,nioipe nxpa JJn i n

n i

D'ÛCJ p t y

,-in« aipaa a^a nxp ^

ITTI ¡rfya nimia INI cxi

,¡bv nsp amVy

ox ^>ax .nmc«

.mimo liwni ,i~a penan'? Vaa mpjSi aavi ipa1? inA .niVnj n i ^ T i

awin

jm« p^ca ia>:na

niabn naa ma o j t w usci . o ^ m o-npi1? a-o^ai

o^ai ^t by x"a a^min wan'? xbv

fynw

^aa um ïaa p 1 ?

jna:» ]i»«in napm .'»ixia nifann «mtí> nwnS iNiaw trpnaiD riNian DJ o^nia JUMA ax .naea im« pbaix px itt>ann in«'? ,«inn paxn ]a ia aiym «b» nïviaa p^csn"? pans ,nmnV «in» pa ,in« ovpaa «in nx ^ a a rôrômœ nap zy p» /iniai ,iNti'n p ^ i i r a nm a-pan nx iyuo

pa / ò pny

•h ntt'£x S«TY .nia-pa naaa NBN^M DXI .na« NBN^naœ nxi p i by ixty;tt> nai ,napn r.x i p T

,n*? «in r i y

ax it« ,p

mryb

p onaay V?a« a« p i .ima ixirm ¿pan na? mt ,pmiö nsjn bai ,mpin n,!? «una xS pa^m iaa ax ^a« .uipT

,napn

.lia« napwin napn txr -jsa /inisx1? HDX napn nx i;nnt? ava ram

,N

inx nns^ ¡a by ;a^an n« ia p:m®3 pann? maai an .nï/7 nya mnsn bib

1« o-enn pn^jó a-a ,napn n« ana a w s t ?

ap2'n

isxai pana a a vi aavi paah nyrsnn nx Tnn1? mnsn bib

MY Ü"1 A« W1"« /n!^na IAJ by nap ay pc» n'en'? TDX inp X'B« DXI .njnn -a n ^ m i 1

J

aanm p fò a«n ,vnnn ly

innna m n* byw usa ,nr by n; c p » nam n^n*?

p a;

,nt^a pamn ü

L A W S AND CUSTOMS OF ISItAEL upon it in several places through the roof, it is forbidden to use them, if, however, a little snow or rain fell on it in one place, then only tba doubtful wet wheat should be removed, and the rest is permitted to be used. 3. The utmost care should be taken to cleanse the mill and make it fit to grind the grist for unleavened bread. One should, therefore, thoroughly cleanse the mill in the most scrupulous manner, and provide new receptacles for the flour, and yet as the laws relating thereto are numerous, and great knowledge is required for their application, it has long been the custom in Israel not to consider the mill valid for use unless it was inspected by erudite Rabbis who vouched for its fitness in a proper manner. The flour of the first grinding after the mill was approved should not be partaken of on the Passover. If grist that was soaked was also being ground in that mill, it should be separated from the other by a partition in order that none of its powder mingle therewith. 4. If a bag of flour was moistened by water and a part only affected, it does not matter whether it is still wet or already dry, one may hold that part in his hands while emptying the bag of the rest of the flour, the use of which is permitted, but the use of that which became moist is forbidden. If, however, many places became wet, so that it is impossible to proceed as aforementioned, if it is still moist, one should sift the flour and that alone which remains crumbling upon the sieve is leaven, but the use of the rest is permitted; likewise if mice devoured .some of the flour, it should be sifted, but if it hud already become dry sifting is of no avail and the use of the entire flour is forbidden. 5. It is forbidden to bake the flour on the same day that it was ground as the flour is then warm and will readily turn sour when water is added to it, therefore one should defer baking for at least 24: hours after the grinding. 6. It is proper to make new bags for holding the flour, or at least, to take the seams apart and to wash them thoroughly with warm water, ashes, and by rubbing them. 7. I t is forbidden to place a bag of flour upon a beast except with the intervention of thick leather, as otherwise it will get warm and moist from perspiration. One should also be as careful as possible not to place many bags one on top of the other, as the flour will be heated by friction and turn sour in the kneading. 308

PTL

RVNTON ANS • M A N tnb'bn

ANTT»» W N

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D,-Û

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N^AA N?N M A N NX I ^ S

(nain «S ^A« ,mp c i p ' IN) ^jwaœn pa ONIM

OTDJPI ,0330*1

a""D imi nan« n ^ n ON i^SNI .omoa1? mm nb^n NIJ?» A"I JW .LAXTWTP rryva

»K

ip o-paa

niïp NB^N DXI .DIM UN 13? PA whb HDN ,NIY» MJW

A"' IIARΠly

PRIANT PANS ,DVN

IY

1

. M M ON^Y NIA"' N ?» M R N\AS DNTTFU Nin»AI

aiNtf1? km mxan "?ax ^a 1 " naat» ihn opsa 3iniî6 bw ,iavy naa nvn dv bz "rara byi

,MINAN

p onp i w m i u n aun -»a iy p\3 ^ A

J

or«i n^bt? r m s n a n^vu mvun Drays'? i « ,in:n p a ' W p .niixan p ai«»1? ini'« aia m ,a"a n^ip ia nvw ^aa D3;V N^I ¿Nie» N"?N a w TÓ VBW c a n Din1« N^tr pœ 'jaa .onp oi^inn DN «^K ^ i t s ^a I N » *N ,£>AI l a i T 1 byn owo (pan .im sb frsx ,epn i a i ia n"nœ ^aa •^AA DIN"1 N^> DJ

.ntb N^na NS n^jm I'VSNI .pann1? inaa rpin .n^a IN» iaa p*a u w ntnru

pin1? ^DM^ ima ¿vbv D^an 1 b I P W «B DN ,¡1 D^a o ^ »

w W » aia nSnnaSi

o^aa aun NÎTO laSai

mpa lina pa^oia» o^an DN -^anS IPBN DN nn 1 ? t^i ,13^ .oían by nxa »atfn

noiao

,aiya 'n ova 1 3 ^ D^AN AINTS^ P N * ;WNI ova PINTW naœa IN ,nn3B inN^ na0 aiya aNE» ,'n ova 3N» N^ DNI riisipnn visa IN nan ^sa ^bv

n^an nx

. " y i i a i yv m

p« .tir^

xb m ï a l a w ,

-¡ctcv

LAWS AND

CUSTOMS OF

ISEAEL

LAWS CONCERNING THE WATER WITH WHICH THE UNLEAVENED BREAD IS KNEADED.

1. Unleavened bread should be kneaded only with water t h a t stood over night, i.e., drawn in the twilight (or a little earlier, but not much earlier) filtered, then placed covered in a cool place and let stand the entire night. Even if t h e night is longer than twelve hours, still it is forbidden to knead it before daylight, and if the night is short and there are not twelve hours to daylight, it is required to wait until twelve hours will have passed since it was drawn. W h e n bringing it to his house he should be careful t h a t the rays of the sun do not reach it. 2. One may draw at one time enough water to last several days, but it is mandatory to draw water daily for each day's use. 3. As the streams in Nissan are generally cooler than the wells, one should draw water from a stream, at times, however, the streams are swollen from the melted snow and are not so cold, it is then preferable to draw water from the wells. 4. Only an Israelite should draw the water. I t should not bo placed in a vessel that had contained honey or other fruit-extracts, unless it had been previously scoured it should specially be avoided placing it in a vessel which had contained something having a pungent taste even if it is not leaven, because on account of that which is pungent it will more readily turn sour, and even scouring will not avail, nor should the water be placed in a copper vessel, as it does not keep it so cool as other vessels. 5. If the water that stood over night does not suffice, it is permitted to add water thereto, providing most of the water be that which stood over night, and it should be a primary object to have two-thirds of the water of t h a t which stood over night. One should if possible endeavour to obtain the added water from a sheltered place, where the r a j s of the sun do not reach it. 6. If the baking is done on Sunday, it is necessary to draw t h e water on Thursday evening, and if not drawn on Thursday, i t should bo done on the eve of Sabbath (Friday) after the Afternoon Service, or on the Sabbath through a non Jew. The water t h a t stood over night should not be poured out on account of a death if it occurred, or on account of the equinox, for it is written that " n o evil will befall upon him that guardeth the precept." 309

n i s o n n^fiNi mrb v-i

n i

íTtwn^ " p v ñivo "o nisx1? nvi-ra ,¡>an 13 ixsx» nun ufi1? inr i > •p*' 1 .-uaa ]nnj m n r : v.típ -\y ,-p b^ ip'tw by «povin m x aavi w p ^ i ibtoí» xin ^m a^ai pSia -os by D^mn .n-mn n^sab i n p w ivni ^nto ,m-p p a r » ny jYian^i ypnpa nurin nx ira1? p n u ,Din bv xin lunn ax ^ v.ix mía"» na'rai .povi h11 by i-wanS í a i a v xbtr n a ,ntnn í r x aijra nía bax .ibia "ja by w ix nay ypipa o^a W 1 » u : a í ó i ,nnpo rraa x^x nixan nx jnwy pxi ptrb px J nnni nann ax ^ax ,nots> nmu nann px ax i ^ s x ,mns p^n .nann nnm a p a a p'ri oris1? * p x x"?x ; jrai3t pSn •ano xS ,ne» ,am poma rran xn"> mr 1 ? p n v napn mía x w a i ,n^>n nnv nf>vu nD-y p»'? px 1 nap na ^d ! xS ,n:n no^ wb dxi . m a n -pn napn pin-r x1? .nmayn^ paxa bis'» x b » tcmb -paD napn n x n^n1? j ó » inri 4 f i ^x ix ( nD7n bt< aipn^ x1? napn nx mían p i .a^an -pn1? napn r n ia /pmó j ó » napn by r n n x n\i.-ó sb& m r b aiai ,oó» ó a a ,1 le ninoai a n a by ne»^ nytra ó a n rvr x1?! .pani-im n c y m»o C m dji ,aavr óan n x npv jyawa n " bz inx'jtr inm .oannn ix apj di» ana xn-* x1? ^uiaani p v y m ^isin ,aa\n vi* n":ian by\ .aa^n ónix í p r jyaira n"i ^a nnx1? nman ,pno

LAWS

AND CUSTOMS

OF

ISRAEL

L A W S CONCERNING THE KNEADING AND BAKING OF THE U N L E A V E N E D

BREAD.

1. If it is desirable to bake unleavened bread in an oven where leaven had been baked it is required to make it legally proper by glowing it so much as to make sparks fly therefrom. Great cars should be taken to spread the coals upon its entire surface ; after glowing it it is highly proper to remove the ashes and clean it carefully waiting until it will become slightly cooler, he should then make a new fire therein for baking unleavened bread. 2. If the oven is made of earth, it is customary for some to plaster it with fresh earth in order to make it valid for use without requiring to glow it. A thick coating, however, of plaster (the thickness of one's finger, or thicker) should be put upon the entire oven, as a thin coating is of no avail. 3. The unleavened bread should be kneaded and made only in a room that has a roof, and not opposite an open window, even if the sun does not shine through, but if the sun shines through, the glass window-panes are of no avail, but it is necessary to spread a curtain to shut out the sun's rays. Care should also be taken that the room should not be heated or warm. 4 No greater quantity of dough should be kneaded than that requisite for the separation of the dough-cake. When the flour is measured it should not be stuffed into the measure. If the dough kneaded was soft, flour may be added thereto to harden it. 5. One should be careful not to place the flour near water so that the flour-dust should not fall therein. Likewise one who measures the flour should not go near the dough or the water. I t is well to take care not to needlessly handle the flour, as it might warm it slightly. 6. There should be neither crack nor crevice in the vessel used for kneading wherein any particle of dough might remain and turn into leaven, nor should the vessel be placed upon cushioned articles while in the act of kneading lest it become warm ; the vessel must be thoroughly cleansed every 18 minutes when the hands too must be carefully washed. The boards, rollers and machines should also be free from crack or crevice, aud should be thoroughly cleansed at least 310

^Tl

mrò

mon

r n

ow na «ni «b» nvwn? p n x iunn -jinS mxon nx na pMaow .ponmi no^ mp na xbv ,pia (Ì^AN

IK ,rbi3 p a ,fpn i a i nrx ncyn -[in1? ^BJ DN

noennoi nwo nncN nayn bs p m a b^'ji ¿nm i'tsn / n va in yaxK 'aiya NO^N p ^it^ ,n«ian p - u no^n -pna NÏOJ DNÏ ,D» .imo INUMI ^bm

p - > n a^ao

0x1 ,poy ^a nnx y j i I^EN r c y n /IN nvnb t OMTA pano «m ttbt» DJÏ ¿nroon by IN ,epn by .nmx i w

npji ¿noy mp jna paust» j w i t w

nun*1 TOÏ ,iœsNi no ^aa ìmoi nxon m o a » intó TO ,-iunn ^ u j ayo i'rsN nmn nnti» íóp ino mm ,iurin -pnS fía

BI»IO KM»

NW

TIP1? P ^ Ï

p

byi

.pvnnb

i n o r i DB> 13

.nía p i p i w ^ o » NIV min by a mm nsixnS nison ao\i íp^D"1 i1?!» mson m^sx DTp» ,inp 'n i a i som •ìbia \:B by cbmn nt< usbi ,iunn r x »ino ají ,nvo nr« Ssann

mjtJM1? INO inp nsixn

npSnnj» m i ) nnsaru» in risani» inv* dni .nnvana nnx yjn nat?1? p n x

,nxo «IPK (^TJN ami ioa «m ^ n m ,maiya nxon

pü'a na i» nyjj nx bax ,nimo in»ni , p n Nim ,Ninn mpen HN .nayna i^nn1? »•« .iuna mnS j^iy tòv

pr ^a .lunn |o nso k-'sm1? tótr in»^

'»A , p » O J ]ioin fj/'A vn NS nmx 1

men nan ? p n Nvwai

]ianx

Ì^DIIS v n DNB> iy

nxp

wèxi

ioa pny KM •'in nt nyt^ onp

LAWS AND CUSTOMS OF ISEAEL every 18 minutes. The peel with which the unleavened bread is thrust into the oven should be critically examined that there be no crack therein where a particle of dough might enter and become sour. 7. If anything calorific fell in the dough, such as salt, spices ot quick-lime, even a particle thereof, and was kneaded therein, the use of the entire dough is forbidden, inasmuch as it became heated thereby. If a grain of corn was found in the dough, a mass of dough as thick ¡is one's finger should be removed from all around that grain and thrown away and the use of the rest is permitted. 8. Care should be taken not to let the dough lay for a moment without working upon it and if the unleavened bread cannot change process with sufficient celerity, the kneading of the dough should be kept up as it should not lay idle for a moment. 9. Those who are engaged in the work should perform their tasks speedily and see that there are no particles of dough upon the boards or machines, and that none of it stick to their hands ; should they find any dough sticking to them, they should instantly cleanse them and remove same. 10. Immediately after the unleavened bread was prepared, it should be put in the oven as quickly as possibly, the utmost care should be taken not to delay it for a moment opposite the mouth of the oven, as there it will quickly turn sour, hence it is necessary that the one handing the unleavened bread to the baker should be versed in the law and pay scrupulous attention to it. 11. A God-fearing man should take care before baking his unleavened bread to have the oven heated anew and the coals spread upon its entire surface. 12. The baker should most carefully see to it that none of the unleavened bread be doubled up, nor that one should touch the other. In the event of one having doubled up or become inflated (that is, if the unleavened bread was divided at its thick parts, and the hollow part is as wide as a thumb) it is requisite to break off" that portion as it is leaven, and it is permitted to use the rest, if, however, they touched each other while still moist in the oven, their use may be permitted. 13. Care should be taken not to take the unleavened bread out of the oven so long as it is not baked to such a degree that one may break it without drawing strands of dough therefrom as previous to that condition it is only like dough which being taken out of the oven readily turns sour, the peel upon which such unleavened bread was 311

f o n Vitami n p n n * n

r f !

DNI .msaV n y miDK p a j n^Vy niNiyint» n m a n DJI .pannV 1 « ypSDD TannV W ,IKV in raaa p t P û j p i n vn dn yvb i r s n ,VpnV »1 ; n\is lanp DK JVI»JD n w a i l a i y i B ï y a «in un*1» c a » NT VSV ii»n t T vn "|3i .nrutwiai nirnta itrjrt* BTntnVi ¿bv man n^Ex ,'n i n b o m n n , m a t 2 DJ PENY p i ,b"i n^ITT'K-N bìrói "pan nira by f'apx,, ,-pa^ pnaS 'rnnntt* aiip J N/X ,npnan ^a i a j i y pies1 abvf aiai ,npnan nbnn1? naian pa .nnx na-iaa avia naa pna1? ^a'n .np^an pjya x w naa D.s-va^ maipaa anb vivís pn-oa npnan mip2> pjnu k w ¡ nyeop ¡va ^lu'aa "6 n .aan1? ^xtn

B M ' I 'PIBN

naa nta

IÎ"

¿niïainû

DTW -jin nb a-paa o'irunn^ nxian ' r y u 7S»' tò .aiya^a nati" xae> ,ot» /sen baa11! pina'» n'te rua' inaS anp / p i b xyrn .Swan by BJI ,npnan by m ^ i n i x ruas N-nr ,»iTsa i? laxn nwo xin BJ mpo ^aai ,'iai "rji^a b& r¿an„ ^a'aa iax' n'tem .imana» isan ^aa' ppiaa nss aiya a» «in la w asi .laiîi"i IN'ïv ,iyian ^ina waa pan x»a n3»3 IN ,aia ava ixya BXI .fan n y a by ,r6nna ina' irta m i ait?a /tóa 1 ? .isntî" ÎKI (riaü.'

TOXI

/nos a i j n ^nt^ na^a p i ^yian l?in

ix ,3ra ai' 'xïia i y :sh 112a i v «S (iiava i ^ s n a dk .pn cnn «vw jva >pa n^snn mtnna • HISO ,Dim rvntn in» nos aiya niva Si» nivan ]•>£!« pnncn ^ aia ,pan tid^ pr in« «in »«» ;vai .nca pnp naipn pj «1» •?a ,nt py p e «in» pt^a naN-n n« w s a "raan» baaa •un part? psan pi ^anyi w b nytfa i^rt? d'iits .Dm« TpeBl ,ima ûipaa pa»1? D'an« ^ a n n« Dna pïnntp •"•on «^p pats" DK» /Vpipa nino îj^aw na ,d\j3n nsïi nw «"wi «an* mrh w ^ja« navi «mi p-na nipca l'rs« 1« ,pna aipoa n m1» «sdì! ,yp*ipa lySa^ mip irami in« nipaa ixapn'' .imsna fan •pan r m o

t t

jm baa laiy noaa imana 1bv pan "b nm» Sn-iît iSa^a i^sNi /dSij;ì7 nxjna nox panni ^ai n«Y bs„ by yjii 1 1 p npa ? ^a" u w ,pan nain "h wv pSi nos amp ,-iKjna mia p'iy «mœ nj^a rcan dtp maa1? 7-iï «?« ,mai^a d^j« m*a ics onxn bstt fan riTaa pjy «n1 «^1 miaj n^aa •nini irsnS na«a naia «in» injna -na:w - p ï n«a »pa* noan nn«1?! ^«m iman p ipva naa«1 «"n .nai^m rpa"1 ,*]Da ib p«e> ina'»'' n»«3i ,ainn nx ib abwv nm» ir«n «lai ira (nnn •>•) pann n« 1 b naa'i ntma» uaa PP

LAWS AND CUSTOMS OF ISRAEL congregation, none of them should officiate as Reader as tt'ij? is not said in the loud repetition of the prayer owing to the month Nissan.

LAWS CONCERNING THE BAKING OF THE " UNLEAVENED BBEAD OF THE PRECEPT."

1.

The very pious bake the " unleavened bread of the precept"

on the Passover-eve after noon-time which is the time when the Pascal sacrifice was offered, and inasmuch as leaven is then forbidden, it is proper to nullify the crumbs by saying as follows: " All the crumbs that will fall during the kneading and preparing, as well as the dough which will cling to vessels, I hereby nullify and make free to all." 2.

The w ater with which the vessels are washed should be poured

out where it can flow down, a stone flooring should not be there, so that it might be quickly absorbed in the ground, for, by emptying it where the the water cannot flow down, or even in a steep place but there is a stone flooring it may be apprehended that it will gather in one place and turn sour before it is absorbed in the ground, thus there will be leaven on his domain.

THE SELTJNG OF THE LEAVEN.

1.

An Israelite possessing " leaven " is perpetually transgressing

the law which precludes such possession.

Therefore it is needed that

all leaven should be sold to a non-Jew before Passover. ling must be real and not nominal.

But the sel-

If the buyer does not pay for the

goods, it is permissible to retake it from him after Passover. 317

LAWS AND CUSTOMS OF ISRAEL congregation, none of them should officiate as Reader as tt'ij? is not said in the loud repetition of the prayer owing to the month Nissan.

LAWS CONCERNING THE BAKING OF THE " UNLEAVENED BBEAD OF THE PRECEPT."

1.

The very pious bake the " unleavened bread of the precept"

on the Passover-eve after noon-time which is the time when the Pascal sacrifice was offered, and inasmuch as leaven is then forbidden, it is proper to nullify the crumbs by saying as follows: " All the crumbs that will fall during the kneading and preparing, as well as the dough which will cling to vessels, I hereby nullify and make free to all." 2.

The w ater with which the vessels are washed should be poured

out where it can flow down, a stone flooring should not be there, so that it might be quickly absorbed in the ground, for, by emptying it where the the water cannot flow down, or even in a steep place but there is a stone flooring it may be apprehended that it will gather in one place and turn sour before it is absorbed in the ground, thus there will be leaven on his domain.

THE SELTJNG OF THE LEAVEN.

1.

An Israelite possessing " leaven " is perpetually transgressing

the law which precludes such possession.

Therefore it is needed that

all leaven should be sold to a non-Jew before Passover. ling must be real and not nominal.

But the sel-

If the buyer does not pay for the

goods, it is permissible to retake it from him after Passover. 317

LAWS AND CUSTOMS OF ISRAEL congregation, none of them should officiate as Reader as tt'ij? is not said in the loud repetition of the prayer owing to the month Nissan.

LAWS CONCERNING THE BAKING OF THE " UNLEAVENED BBEAD OF THE PRECEPT."

1.

The very pious bake the " unleavened bread of the precept"

on the Passover-eve after noon-time which is the time when the Pascal sacrifice was offered, and inasmuch as leaven is then forbidden, it is proper to nullify the crumbs by saying as follows: " All the crumbs that will fall during the kneading and preparing, as well as the dough which will cling to vessels, I hereby nullify and make free to all." 2.

The w ater with which the vessels are washed should be poured

out where it can flow down, a stone flooring should not be there, so that it might be quickly absorbed in the ground, for, by emptying it where the the water cannot flow down, or even in a steep place but there is a stone flooring it may be apprehended that it will gather in one place and turn sour before it is absorbed in the ground, thus there will be leaven on his domain.

THE SELTJNG OF THE LEAVEN.

1.

An Israelite possessing " leaven " is perpetually transgressing

the law which precludes such possession.

Therefore it is needed that

all leaven should be sold to a non-Jew before Passover. ling must be real and not nominal.

But the sel-

If the buyer does not pay for the

goods, it is permissible to retake it from him after Passover. 317

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LAWS AND CUSTOMS OF ISKAEL 2.

The leaven that is sold to a non-Jew must not remain in tha

house of the Israelite.

But if the buyer connot take it away, then tha

room in which the leaven is found must be let to him. 3.

The Israelite may have a key to the room which he nominally

lets to the non-Jew with the contents of leaven but it is prohibited to put a seal on the leaven, for that would imply that he still regards himself the owner of the leaven, which is forbidden. 4.

If the Israelite is unable to let the whole room containing the

leaven, it being indispensable for his own use then a partition should be made between the place occupied by the leaven and the rest of the room and the specified place may nominally be let to the non-Jew buying the leaven. 5.

If the place containing the leaven is not the property of the

Israelite selling the leaven, but belongs to another Jew then permission must be obtained from the latter to sub-let it to the non Jew for the Passover week. 6.

It is prohibited to make a condition with the non-Jew buying

the leaven, that he must re-sell it after Passover.

But the Israelite

tnay promise the non-Jew that he will re-buy again the leaven after Passover and give him some profit.

It is prohibited to sell leaven

before Passover to an apostate or even the second generation of an apostate. 7.

One possessing leaven in distant places or laden on waggons

or on ships he can likewise transfer it to a non-Jew. 8.

As to an Israelite possessing leaven in the house of a non-Jew,

or vice versa, then the learned in the law should be consulted and judge according to the circumstances. 9.

Care should be taken not to benefit after Passover of such

leaven that had not properly been transferred during Passover. 318

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.nnn nx Yat¿>n » m a r w i rh jn1» / a n n na aT¡a ncsn ^TiiT irxn üy wn m>yb iidn 41 ,uaa wup^ ntnS a-nna ^«i^na» i« ,\b naa1? Tirp irán n¡< lunS *vox , n m \b uaa wupS -mrw ^maan1? bw wnd v n ' w te by «i* ,maia p^> sói ^naia1? 1« naia^ pann .piYon» mx1? mn* ^ s o a ix ,Tn3 1« ^n« oipaa pan i1? wv hj J p dj wps'' aipa ^>aai .laipaap ypip aj« p dj iiaia1? bw u^n ,nDsa pan «avi dni .d^jn nvbv ix -i"a visa i»« pan ^ «ain dxi .nvmin inv nbiyn laty obv ¡m njipn p dj n^ap*1 ubi nppa tó «mi mina mm irx i1? nbv ,bbj na poyn^ «ó ^aan 1 ? yjaty na ate^i ,-hw u ^ n .dhmk nvbv ijsa in p n\a •usa p dj rn^s' nanm ^is^a in ,mT irs mana xin f?»nt¿» bw isan nx -b vv» pina DJI ,I"BJ;k cainr -]"*i u?a dji a^an ^ a i"Bim araw 'n i y a "6 viiaa m í o ya» ff a i l y a •fr viiao (^d:Ív u^u») p i nup'n nvan m ib vina» oji .^an dj; b"t awam Tdjn< n^aini a"j bna "pwna (oyrpp) mbvu nvan w i . a i a n ^ ana n w trpam a^aint 'n i y a "¡b vnaa a^a .ae> ^ wv BiaYSpa ni;pn *npan n n n -pna "b w a-an nap cpti» nran BJ ,"n"Dj?« b"v ta"1? nya a ^ n ov b"mb vnaa na n i ^np mnn1? -^trn !«s» ÍTOW niany w m DB> "b trn? fana a^an ba bji .v\ubj;N n-aint a n w w u BJ b"v a ^ a m a'ainj 'n TJI ^ vnao napa b"s a ^ o n i ant 'x i m V? vnaa atr ^ wv ;ap ptra ('ratínyj) v^ay« o-oin» ^ ( m . x ^ x n ) jisiy inxa vi'rapi ,ptt>n B? B,a'1 nntpy p iniKi pjnsn jan .nibaa i ^ y vispt i m a m n n n m i V'jn riman nx b"jn njip,-6 innatfm .ntsaSn ava Yi^api a^ain» 'n iya naabn a^a B ^ nntt>y vwayo ttb ^ aStw nibaa vby vispr nniam D\aru 'j¡ pan? rjnnan i r v n ib nacían ypip ajxi .naabn ovo a,a'' n n w a imxi n i i a : nunina mía ^jni y';n i^a^aan 'ra ^ w j p n y':n -nnm Saa b"3n ^Sa'jBan Sa na»

îiSyn xS x^na ab pan 13 »an»j» Din ^ a Sa «K mS x-aia orjabi o'oaxa nwwn niToni nm:nn .pa^ xSi Min ox "]H trbyn mb xvina p x -òdi niana ^ai yy ^ a ^ p i tax i'rsxi .,p3ia opanan a^a pja ^ n n n a SpSpna» i 3 i .nbyjn n ^ x^na xS ,pai nrxa pana xnpn nanai nrònn p aa^n mau ox-i .xTsp ana p« •D^m maun by aw> mana .JD'PNOM MOWN a m i M P J S . p n x -wnp •oy O^ADA pbi

f i x ^an nx b y m v d t p flypySa) nixia Sax ip j n ™ ^a xin dxi 3mn DipaS t ï * "Saa i»sx •'X nxi .i^iw a"nxi D» P B S k n;pn iS px D » pSS n»sx "»x DJI

L A W S A N D C U S T O M S OF

ISRAEL

3. An article of food prepared with flour should not be cooked" for this Sabbath, inasmuch as it may cling to the plate, and it is forbidden to wash it (being Sabbath) therefore only victuals that are not pasty should be cooked; after the meal the cloth should be well shaken and hid away with the vessel used for leaven in a room to which one is not accustomed to go during the Passover; if he have any bread left he should give it to a non-Jew, but he should not give it to him to take it to the public domain. The house should be swept, by a non-Jew, or with something permissible. 4. The Morning Service should be held at an early hour in; order not to delay in eating while it is yet permissible to eat leaven. It is proper to divide the meal as follows, he should say Grace and pause for a short time, then wash the hands again, and eat a little, then repeat the Grace, thus fulfilling the precept regarding the third meal. 5. On the Sabbath-eve one should be very whether the dough-cake was separated from the baked in honour of the Sabbath. If the separation was forgotten on the Sabbath-eve, the ecclesiastical be consulted.

careful to inquireloaves that were of the dough-cakeauthorities should

LAWS OF PURGING.

1. For all earthen vessels which *have been used for leaven, neither purging nor glowing will avail; for ovens, and ranges for saucepans built of stones and brick glowing may be used. 7

2. For wooden, metal and stone utensils, purging is available, but if it be an article that will be damaged by hot water, such as vessel which is glued together, even if only the handle is glued on, purging does not avail. 3. Before the vessel is purged, it should be thoroughly cleansed from rust and the like, and made perfectly clean, but stains do not matter. If the vessel is indented, it should be carefully scraped. If it is made of metal, hot coals should be placed upon the dents to glow them, and the vessel should be purged thereafter, if, however, it beimpossible to thoroughly cleanse the dents and cracks, also to glow them, it cannot be made valid for use, hence it is necessary to carefully observe whether purging will avail for knives with handles; Ik is best, if one can afford it, to buy new knives for Passover. 322

L A W S A N D C U S T O M S OF

ISRAEL

3. An article of food prepared with flour should not be cooked" for this Sabbath, inasmuch as it may cling to the plate, and it is forbidden to wash it (being Sabbath) therefore only victuals that are not pasty should be cooked; after the meal the cloth should be well shaken and hid away with the vessel used for leaven in a room to which one is not accustomed to go during the Passover; if he have any bread left he should give it to a non-Jew, but he should not give it to him to take it to the public domain. The house should be swept, by a non-Jew, or with something permissible. 4. The Morning Service should be held at an early hour in; order not to delay in eating while it is yet permissible to eat leaven. It is proper to divide the meal as follows, he should say Grace and pause for a short time, then wash the hands again, and eat a little, then repeat the Grace, thus fulfilling the precept regarding the third meal. 5. On the Sabbath-eve one should be very whether the dough-cake was separated from the baked in honour of the Sabbath. If the separation was forgotten on the Sabbath-eve, the ecclesiastical be consulted.

careful to inquireloaves that were of the dough-cakeauthorities should

LAWS OF PURGING.

1. For all earthen vessels which *have been used for leaven, neither purging nor glowing will avail; for ovens, and ranges for saucepans built of stones and brick glowing may be used. 7

2. For wooden, metal and stone utensils, purging is available, but if it be an article that will be damaged by hot water, such as vessel which is glued together, even if only the handle is glued on, purging does not avail. 3. Before the vessel is purged, it should be thoroughly cleansed from rust and the like, and made perfectly clean, but stains do not matter. If the vessel is indented, it should be carefully scraped. If it is made of metal, hot coals should be placed upon the dents to glow them, and the vessel should be purged thereafter, if, however, it beimpossible to thoroughly cleanse the dents and cracks, also to glow them, it cannot be made valid for use, hence it is necessary to carefully observe whether purging will avail for knives with handles; Ik is best, if one can afford it, to buy new knives for Passover. 322

m "nP tBNft nb ,in3iBn p mirai1 .ntyjn anS ^pia dx1 ,3b\i pipi1? .nos? ansnn d-J'^d ib rup"» /ò irujK p») ca in1h t>1by p3 ptrarwra» b^niarii:n s /J vm» iy p?n rònns? nvn? j-o^m pnv ,( .njpn px .mani .uaa pma ninm flnn tpi kd»ttiròww pjn «in e« /^a na w> ^3 «H yvv ny ,aipa ini« p^ anpa -pis vn ^jd fon intera vò bni 2"nto e,ptw mn fan vroa a» mn 111133 o-np n\i bn vm ,jij?3 fan «rw teneri ib^ìji pann m ybw iB3i «in» ibs ì^jMrù fan 13 /«óan1 nx unj stiNi fan ^33 nSnn terantw BN .ròyjna m j ? -piv nbs nóan nnm Bpiab róyjnn n^ «nna ìò vóan dki N , inn aipan nt* pSS vóan by n^m nbM j nn m 13 iB3 ìbiyjnS Ve nansi «ps in Vi3 nsnn3 lanru •a^m ansi 13 -jvrt 137110 aipas nana .nanna m neitw pann miro1 o^ro mni B^aate» ,bp "pi* ima fan ay 'tt in? ian p«et> Dipani .pnaa «pi« 1ttprw 3"3 mnitf .ntyjns md ,nan3i p^abs pi •b^bj »»«n mn eira px rpet> p ona pmi» ^3 ,1 p.^nDJtr ni? iax ap b">b3 3aM jniK ^3 ax. pi ni .nfyjn 3"nx anS Vjna /ia:6 min Dna "mjn yi2 aawi DÌS-'K (r,t -¡113 nvy n^nn ròjnn •n!?yjnn y^n» *n3 ¿ronn n< i ^itfNi ^30 pnnn a^a an^j; D . p'wns ai3-na aiai naaa d^wj; dhb» i^b» marini .aipa bzb .nVyjn n^ «una nS n( ap 13 pvnnt» 1« ]U3 fan nn3 nay b rbpxn

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LAWS AND CUSTOMS OF ISRAEL 4. Utensils in which water is not generally put when used over the fire (such as frying pans and the like) require glowing. One should originally glow them to the extent of making them emit sparks. A wooden spoon cannot be made valid for use. 5. A vessel on which there is a patch should be examined to ascertain if there is any apparent leaven under the patch, in which case it is necessary to glow that place until it is positive that any leaven there was consumed, it should then be purged, but if there is no fear of there being any apparent leaven, then, if the patch was put on before it was used for leaven, he may purge it just as it is, as the purging will cause it to reject the leaven it has absorbed. If, however, the vessel was used for leaven before the patch was put on, the purging is not enough, but it is necessary to place hot coals upon the patch to glow that place before purging i t ; if the patch was soldered with lead or silver and the like, it may be purged just as it is, as the leaven that was absorbed was used in the soldering. A mortar, which it is customary to use for pounding pungent spices together with leaven requires a slight glowing, thus it should be filled up with burning coals until it is hot enough for straws to be burnt on its surface, but where it is customary to pound therein only pepper and the like, purging is sufficient.

6. A vessel which was permanently used to hold brandy does not reject the odour or taste of brandy through purging, and only if it was previously thoroughly boiled in water and ashes until its odour was entirely dissipated, does purging avail it.

7. The purging of a cask should be done in the following manner : One should place therein stones that he had made glowing hot, and pour upon them boiling water from the vessel in which it was boiled, and then roll the cask in order that it be purged everywhere. The casks commonly used that are made of many staves confined by hoops, if they had contained leaven such as brandy, or if flour was kept therein, cannot be made valid by purging. 323

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LAWS AND CUSTOMS OF ISEAEL 6. Honey should not be partaken of excepting of that which was not detached from the combs, or of that which kwas not detached by an Israelite especially for the use of Passover. 7. I n a case of necessity, as for instance for the requirements of a sick or an aged person it is permitted to take unleavened bread with extract of eggs or other fruit extracts such as milk, wine and so forth. This is called nvtry nsa (unleavened bread prepared in a rich manner) care, however, should be taken not to mingle any water with it, no matter how little, but on the first two nights of Passover only the actual unleavened bread should be partaken of, and one does not fulfil one's obligation with m'syy nxn. Where there is no great necessity it is forbidden to bake n v r » nso even before Passover for use during Passover. 8. One who places corn or bran before fowls should be careful to put them in a dry place so that they should not become moist, but it is forbidden to give bran to cattle, as it becomes moist from their saliva, and if one does give them corn, he should be careful to give a little at a time so that they leave none that is moist, and if any were left it should be instantly burnt. 9. On Passover-eve from the time when it is forbidden to benefit by leaven as well as during the entire Passover, it is forbidden to benefit even by the leaven of a non-Jew, hence an Israelite is forbidden to transport or to guard the leaven of a non-Jew, and it is assuredly forbidden to purchase leaven for a non-Jew even with the non-Jew's money. I t is also forbidden to hire a beast to a non-Jew for the purpose of carrying leaven, or to rent him a room for the purpose of keeping leaven therein, but it is permitted to hire him a beast for the Passover week without any stipulations, it is also permitted to rent him a room to live in during Passover, although he knows that he will bring in leaven. 10. One is forbidden to deliver his beast to a non-Jew, even a long time before the Passover, if he knows that he will feed it with leaven on the Passover. 11. It is permissible for one to say to his non-Jewish domestic on the Passover, " here is money, go buy yourself some food and eat," although he knows that he will buy leaven. In a case of necessity, one is also permitted to say " go and eat by the non-Jew, and I will pay him," or to say to another non Jew " Give my domestic something o eat and I will pay you," but he is forbidden to pay him the money in advance for whatever he will give to his domestic. 326

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L A W S A N D CUSTOMS O F I S R A E L " K i t t e l " and take his seat to arrange the " Seder." I t is mandatory to distribute nuts, almonds and the like amongst the children in order t h a t they shall note t.he change and ask the cause, their curiosity will then lead them to enquire also the cause for having unleavened bread, and bitter herbs, and the reason for reclining. If the children have the capacity to comprehend the sacredness of the Festival, and understand what is related concerning the Exodus from Egypt, goblets of wine should be placed before them as well from which they should drink. I t is customary to fill up one goblet more than the number a t t h e table, this is called " t h e goblet of the Prophet Elijah. 1 ' 2. T h e domestic or one of the household should fill u p the gob" lets, and whenever it is necessary they should be filled by another than himself to symbolize freedom. He should urge his household to drink a t least t h e greater part of each cup at one time, and of the fourth cup they should drink a n i y s i at one time and they should all bear in mind t h a t they are thus performing the precept to drink four goblets, t o relate of the going out from Egypt, to eat unleavened bread and bitter herbs, as women also are in d u t y b.jund to perform these precepts, excepting the custom of reclining. He should recite the " K i d dush " as it is written in the Hagadah, and drink while reclining on his left side. If it is possible for one to do so, it were well to drink t h e entire contents of each of the four goblets. 3. A f t e r that he should wash his hands without pronouncing t h e blessing, dry them, and cut up t h e " carpas " for himself and the members of his household, less than a ¡via should be given to each, it should be dipped in salt water, and the blessing ns-t.sn n e «To should be said thereon, they should bear in mind that this blessing will exempt them f r o m saying one on the bitter herbs, he should eat thereof whilst reclining on his left side. A f t e r t h a t he should take the unleavened bread that lies in t h e middle and divide it in two parts, he should take t h e larger part and put it upon his seat (it is right to wrap it in a cloth) for t h e Ankomon. The smaller portion he should put back in its place on the dish, the company present should then say «en1? «n T^att n x>:y until ija nton njs4. 2. The cup should be filled a second time and the youngest son should ask his father ninti'j na " W h e r e f o r e is this night different, etc." If the son has no knowledge (how to ask) his father f-hould teach him. If he has no son the wife should ask him, otherwise he should recite t h e questions himself. Even the learned should ask one of the other nsnra no. After that U"n ens» should be said, and it is proper to explain the Hagadah to t h e household in the language that they understand ; if he himself does not understand the. Holy language, he .should say the Hagadah with the translation in the vernacular, paiticnhnly the section I B I S RRN ^N^CJ '1 where it is essential to understand the reason for the pascal lamb, the unleavened bread and t h e "bit; er herbs. A t m s u ton! he should cover the unleavened bread 329

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Min pi) ,nra nrna 'x S:a nrntsn p oji nav'wn p yxiai ,"nxa rwp dxî .n^xaœ naona i m anu» baixi (ino uaa inx bzb p u 3"nxi x^xian bv nx-o •'xnrn n^nn baix mx aysa aSaxb "h .na^ona p v w

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.roía tóa .Nobya -or1? .natirD miyon Sa biaxS .mirón p^aix is in« 4n 1 pp^fiNn n« bia«? Ssv ,vmyDa wjn jm »n^a Statò piui vitto •òn pSaix ,HDJ n^3ió tói /inwoa 1 in« ? pa ^-rnpa VTKS* 12 -mi irrótta V^ENI Sw nS s'ayi .wa njrtM ubo •jisìò tsm .íaip^Bx pSsw miyon idj di» SisnS hdn pipisxn inxi .narana iSsini i*ri3D nina1» ne^Bf -pi* ipj ir« dk .pton nana1? whv Dia pna -¡a inx ,ian •pivS rraS n\aa 13^ tó Ssn ,pito ib nvm nr6 m*ai .nmm ,Di3n by paiao -¡a inai ¿pona -pao rvan bys® pinui p i a .Tran oiaS nt Dia p3 nimS toni .nacna nrwi nSin nx mneb pjrmi .ijra-i Dia paio pian naia in« 4t0 ,tid3 bobini "uS nS, p^nna -p in« /iai "inan 7130, cibini ^uvò lyjntf vjai \nty« oy i'tbn ,r\u>bv cn nx puotwi pan* T^in cían p .113*3 nnoiNP ma up D";»ni nin icn> piau na "inxi mi-iriN naia v-ra iliaci ab® w a i mna»'? ax .co pn nprco ow nwt¡6 ton moia 'm -mi .nunn -noa nìbib \ntt>a pjnui ."D^tt-n -vr„ nunn in« ioni inserì nr» ptt nsiai yw 'b pi noan byvt Wp pup ptw ncs bw nuiti>Nin .^son in* 3"byx ib pvw vso mt£>n Sa p rime» u w •»a / it< D^B3 uta1? ^131 Dipo Ssai ,niDi3 mnt£>S 10sy n« pimS 11 .nya nn» » 1« o-'piax p nin^1? wj^j» ibxa n*o *ny ìb W DK .pip^xn na«3 nx .nra ^ro mn« nxaa ^a«-» ìx1? dki ^na njca Saxi nixa tÜÜ

L A W S A N D C U S T O M S OF I S R A E L fulfilled, or any other hitter herb until he will feel a bitter taste in his mouth just as a commemoration, without saying a blessing there A n. 8. The feast should then be partuken of. It is proper to recline during the entire feast. It is customary to partake of some eggsWhen feasting one should bear in mind that he has to partake of the Afikoman, according to the precept, which is, not to be food in excess of his desire. Boast meat should not be partaken of on either night, not even poultry, nor even if it was first boiled and then roasted. On concluding the feast the Afikoman should be eaten. It is proper to eat. thereof about the size of an egg. At any rate one should not eat less than the size of half-an-egg. It should be eaten whilst reclining. After the Afikoman it is forbidden to partake of anything. The third, cup for the Grace should then be filled up but if it is not clean i t requires washing and rinsing. It is mandatory to make an effort to. say Grace in a company of three, but they should not go from house to house in order to look for a company to say Grace. It is customary that the Grace be said by the master of the house, after it is said a. blessing should be said on the third cup which should be drunk whilst reclining. I t is forbidden to drink between that and the fourth cup. 9. After Grace the wine cup is filled up for the fourth time, the door is opened according to the custom, and "iai -¡ncn *p£tr is said, after that they begin to recite l;*? and continue Hallel until w,n which, if there are three, should be said by one and responded to by two, as it is said in the congregation (the same may be thus recited even where one's wife and children who had reached the age of training compose the three). A full m^s-i should be drunk from the fourth cup and the nnm« (final blessing) said thereafter, the Hagadah should then be continued until concluded. After the four goblets it is forbidden to drink any beverage except water. If one is not too somnolent, He should say the Song of Songs after the Hagadah. It is customary on the two first Passover nights to omit the reading of vav nx'ip with the exception of the section j?as> and the blessing b^ean before retiring. 10. One who abstains from wine during the year because it is injurious to him should at any rate strain himself to drink the four goblets, and in any event he may dilute it with water or he may drink raisin wine or mead. 11. If the Afikoman was lost and there yet remains Matzah of that which was made for performing the precept, he should eat thereof about the size of half an egg otherwise he should eat that amount of another .Matzah. 331

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iati -pa inxSi a>a' nyaix nsaS n y i ì y ^^3 ax p i zbv

LAWS AND CUSTOMS OF ISRAEL 12. One who had forgotten to eat the Afikamon and became aware of it previous to saying Grace, although he had already laved his hands on the conclusion of the meal, or said " Let us say Grace " he may eat it without being required to say the blessing iOXiDii, he should at any rate wash his hands without saying rA'ta: bit. If he did not become aware of it until after Grace, be'ore pronouncing the blessing on the third goblet he should wash his hands without saying c-p n^tai bv, but he should say the blessing josian and eat about the amount of half-an-egg, he should then say Grace, say a blessing on the third cup and drink thereof, if, however, he only became aware of it after he had already said the blessing «na on the third goblet, he should partake thereof, he should then wash his hands and eat the Afikoman and say Grace without a cup of wine. LAWS CONCERNING THE COUNTING OF THE OMER AND LAWS ABOUT THAT PERIOD.

1. The counting of the Omer begins from the second night of Passover. It is counted whilst standing. This precept is performed in the beginning of the night, yet the entire night is the proper time for its performance. On the nights of Sabbath and Festival, the Omer is counted in the synagogue after the Kiddush has been said. At the conclusion of Sabbath and Festival it is counted before the Habdallah is said. When the last day of the Festival occurs at the conclusion of the Sabbath when Kiddush arid Habdallah is said on the one goblet, the counting is also done previously in order to say the Habdallah at the last. 2. If one had forgotten and did not count the entire night, he should count in the daytime without saying a blessing thereon, but the following night he should say a blessing when counting, but if he had forgotten to count that entire day he should count every night thereafter without saying a blessing. If he is in doubt as to whether he had counted the previous night or not, although he did not count on the following day he may nevertheless say a blessing when counting on the remaining nights. 3. If one is asked at twilight or later previous to counting the Omer, how many days are to be counted on that day, he should tell him the number of days that w e counted on the previous day, for by mentioning the number of days to be counted on that day he will afterwards be forbidden to pronounce a blessing when counting the Omer. 4. Before he pronounces the blessing he should know the number of days to be counted, if, however, he did not know it, and said the blessing with the intention of counting as he will hear his neighbour count, he has also fulfilled his obligation, likewise if one said the blessing with the intention of counting four days and was afterwards reminded that he must count five days, he need not repeat the bles 332

LAWS AND CUSTOMS OF ISRAEL 12. One who had forgotten to eat the Afikamon and became aware of it previous to saying Grace, although he had already laved his hands on the conclusion of the meal, or said " Let us say Grace " he may eat it without being required to say the blessing iOXiDii, he should at any rate wash his hands without saying rA'ta: bit. If he did not become aware of it until after Grace, be'ore pronouncing the blessing on the third goblet he should wash his hands without saying c-p n^tai bv, but he should say the blessing josian and eat about the amount of half-an-egg, he should then say Grace, say a blessing on the third cup and drink thereof, if, however, he only became aware of it after he had already said the blessing «na on the third goblet, he should partake thereof, he should then wash his hands and eat the Afikoman and say Grace without a cup of wine. LAWS CONCERNING THE COUNTING OF THE OMER AND LAWS ABOUT THAT PERIOD.

1. The counting of the Omer begins from the second night of Passover. It is counted whilst standing. This precept is performed in the beginning of the night, yet the entire night is the proper time for its performance. On the nights of Sabbath and Festival, the Omer is counted in the synagogue after the Kiddush has been said. At the conclusion of Sabbath and Festival it is counted before the Habdallah is said. When the last day of the Festival occurs at the conclusion of the Sabbath when Kiddush arid Habdallah is said on the one goblet, the counting is also done previously in order to say the Habdallah at the last. 2. If one had forgotten and did not count the entire night, he should count in the daytime without saying a blessing thereon, but the following night he should say a blessing when counting, but if he had forgotten to count that entire day he should count every night thereafter without saying a blessing. If he is in doubt as to whether he had counted the previous night or not, although he did not count on the following day he may nevertheless say a blessing when counting on the remaining nights. 3. If one is asked at twilight or later previous to counting the Omer, how many days are to be counted on that day, he should tell him the number of days that w e counted on the previous day, for by mentioning the number of days to be counted on that day he will afterwards be forbidden to pronounce a blessing when counting the Omer. 4. Before he pronounces the blessing he should know the number of days to be counted, if, however, he did not know it, and said the blessing with the intention of counting as he will hear his neighbour count, he has also fulfilled his obligation, likewise if one said the blessing with the intention of counting four days and was afterwards reminded that he must count five days, he need not repeat the bles 332

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