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Luke_Wilbur

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  1. Luke_Wilbur

    The Didache (The Teaching) First Christian Catechism

    Scripture explains that Manslaughter of an unborn child by a grown up adult carries a heavy fine with our Lord. Exodus 21 - The Law The Unborn Victims of Violence Act of 2004 (Public Law 108-212) is a United States law which recognizes a child in utero as a legal victim, if he or she is injured or killed during the commission of any of over 60 listed federal crimes of violence. The law defines "child in utero" as "a member of the species Homo sapiens, at any stage of development, who is carried in the womb." http://beta.congress.gov/bill/108th-congress/house-bill/1997 § 1841. Protection of unborn children May God bless Melissa Hart for sponsoring the The Unborn Victims of Violence Law. Science and religion both understand the life of a child begins at the womb and is at the mercy and protection of the mother who carries this new member of our race. Fathers have a role too. The proper response is not to incite violence on people that run abortion clinics. The proper response is to pray to our Creator that they see the truth of their action. Robert Lewis Dear, 57, shot and killed three people at a Colorado Springs Planned Parenthood clinic said in court that he's was guilty and is a "warrior for the babies." His violent action was termed a "terrorist act against women" and was a public relations blow for the "right to life" movement. Watch "Animal Cruelty. Dog beaten by neighbor" http://youtu.be/7_O3qpX0YQQ Leviticus 24 - The Law Proverbs 12 Job 34 Proverbs 14
  2. Luke_Wilbur

    The Didache (The Teaching) First Christian Catechism

    Through the power of the Holy Spirit my mother has graduated to Heaven. I imagine her looking 33 and enjoying her new glorified body. I imagine Jesus embracing Mom to a new exciting life. She smiles now in peace. I am not God, but I am very confident that my mother was full of faith and love. A few months ago I asked mom who was her greatest love. Without hesitation she stated that she loves Jesus. Through all her pain she was never rude, easily angered or resentful. My mother believed it was our Creator's will for her to endure this terrible disease. My family, friends, and I and witnessed the cross my mother bared, As her body got weaker, her spirit became stronger. Mom endured and never gave up hope when others, including myself, may have thrown in the towel. I am not God, but I am very confident that my mother made the right moral choices in life. Proverbs 22 states that a generous person will be blessed. Mom was generous. 2 Corinthians 9 states God loves a cheerful giver. Mom gave with always with that beautiful smile on her face. 1 Peter 4 states to rejoice that you have shared in the sufferings of Christ, so that when his glory is revealed you may also rejoice and be glad. My mother can rejoice that she conquered her trial of the flesh. My family, friends, and I and witnessed the fruit of my mother's spirit. Throughout her life, mom displayed love, joy, peace, patience, kindness, goodness, and served the community, even during difficult times when others, including myself, may have looked out for ourselves. I am not God, but I am very confident that my mother made it to Heaven. James 1 states Happy is the one who endures testing, because when proven to be genuine, that person will receive the crown of life that God promised to those who love Him. 1 Peter 4 states since Christ suffered in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, in that one spends the rest of time on earth concerned about the will of God and not human desires. Mother endured her suffering and focused on her love with God. I was once told by a Rabbi that If one has true love of his fellow, to the extent that he no longer views him as a body but rather as a soul, he has in effect achieved exactly what the entire Torah was given to achieve. I know my mother's love is considered righteous by those of Jewish faith who knew her. Every night before we went to sleep my mother and I recited the Lord's Prayer. I would like everyone to say Lord's prayer with me in honor of the vessel before us that held my mother's spirit. “‘Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven. Give us today our daily bread. And forgive us our trespasses as we also have forgiven our trespassers And lead us not into temptation, but deliver us from the evil one. Psalms 27 states I have asked the Lord for one thing – this is what I desire! I want to live in the Lord’s house all the days of my life, so I can gaze at the beauty of the Lord. My mother's prayers are answered. I imagine Mom with Dad, Abuela, Pops, Gloria, Bruce, family and friends with Jesus looking down from Heaven and praying for us all to make the right choices in life.Romans 8 states If you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live. For all who are led by the Spirit of God are the children of God. Faith Luke Wilbur Quote I am the wind you cannot breathe, until I touch your face. Once you feel essence of this simple thought, look pass the complex termed dead to believe. I am always with you. I have given your soul and it's shell the gift of choice to see. The gift of choice is more then left or right. Choice is a chaotic path leading you nowhere or to the light of my side. Your last breath will be the beginning of time. Look to others that cross your path. A sign will shine in gentle light. There is no beginning, there is no end, there is only me.
  3. Luke_Wilbur

    Skin Product For Daily Use

    Is it good for feet?
  4. Luke_Wilbur

    The Didache (The Teaching) First Christian Catechism

    Watch "Life of Brian sermon on the mount" and imagine how easily it is to wrongly interpret scripture. The two oldest Greek uncial manuscripts of the New Testament (fourth century), Codex Sinaiticus (Aleph) and Codex Vaticanus ( B ), plus many other old manuscripts, do not contain the . Because of patristic evidence from the late 2nd century for the existence of copies of Mark with the "Longer Ending," it is contended by a majority of scholars that the "Longer Ending" must have been written and attached no later than the early 2nd century. Bishop Theodore of Antioch seems to have no knowledge of the longer ending, and considering he died in the first half of the fifth century, his testimony is interesting. Theodore of Mopsuestia, Commentary on the Nicene Creed Chapter 7 Mark 16 Bible Scholar, Professor Bruce Metzger writes: “Clement of Alexandria and Origen [early third century] show no knowledge of the existence of these verses; furthermore Eusebius and Jerome attest that the passage was absent from almost all Greek copies of Mark known to them.” (Metzger, 2005, p.123) Metzger also states: “The last twelve verses of the commonly received text of Mark are absent from the two oldest Greek manuscripts (? and B ), 20 from the Old Latin codex Bobiensis, the Sinaitic Syriac manuscript, about one hundred Armenian manuscripts, 21 and the two oldest Georgian manuscripts (written a.d. 897 and a.d. 913).” Is Mark 16:9-20 Inspired? Dave Miller, Ph.D. In 1995, the Khabouris Codex was examined by a specially assembled project team, who dated it as 12th century. In 1999, radio-carbon dating confirmed this date. John Wesley Etheridge Khabouris Codex Mark 16 XLIII. http://www.biblicala...the-difference/ Can you see the Light http://www.bible.ca/archeology/archeology-exodus-route-sinai-levitical-priesthood-levi-gershomites-kohathites-merarites-aaronic-zadok-asaph-heman-ethan-abiathar-eli-sadducees-annas-caiaphas-ananias.htm
  5. Luke_Wilbur

    The Didache (The Teaching) First Christian Catechism

    Merry Christmas everyone. At the end of church service our pastor asked to a mother of a newborn infant to come in front of the congregation. Our pastor then placed the baby in the manger for everyone to see a living representation of Jesus. There is disputes on the exact day of the birth of Jesus, but there is no dispute that he was born to save our world. Praise the mercy of our Father to give this gift for all mankind to benefit.
  6. Luke_Wilbur

    Five of instinct()

    Please explain the context of this ayah (verse) on the war against Quraysh that once controlled Mecca. Notice the ayah states "dies" while is a disbeliever. The ayah does not mention not "killed" or "executed," which means the apostate is alive till he dies a non-muslim. Al-Baqarah (The Cow) 2:217 No one has the power to compel a person to believe. Only our Creator has the power over our souls. Having people submit to Islam out of fear of death is not reasonable and shows no power of free will. Why would our Creator put us on Earth and not make us servants from the beginning? Suffering and Hope have little meaning in a world of Tyrants. Yunus (Jonah) Mercy can only be given if it is truly understood. Our Father, Who art in Heaven, hallowed be Thy name; Thy Kingdom come, Thy will be done on earth as it is in Heaven. Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. Amen. I do believe that you are explaining your faith, so Americans can better understand it. Peace be with you.
  7. Luke_Wilbur

    Five of instinct()

    Do you find it interesting that this phrase has many similar mentions in both the Jewish and Christian Gospels? It must be our Creator's will that I am communicating with you. I have used this verse in my discourse on the path of life and death in the Didache. I wonder if Mohamed knew about the Teachings? How can a human judge the heart and mind of an Apostate? I thought only our Creator has that power?
  8. Luke_Wilbur

    Asimov’s three laws of robotics in action

    Nice article. You might want to read Rudy Rucker. He has a different take on hardware and software ethics.
  9. Luke_Wilbur

    Five of instinct()

    I was listening to the news here today. The commentator stated a majority of Muslims believe it is ok to execute a person who was Muslim and converted to another faith. I am sure that is not true. But, in respect I wanted to ask you.
  10. Luke_Wilbur

    Librarian website chat room, any recommendation?

    If your local feel free to post on DCMessageBoards.com. Thousands of people use it. I am using it to write on a topic that I am interested in. I have had 30,000 views.
  11. Luke_Wilbur

    The Didache (The Teaching) First Christian Catechism

    Take a break and watch the Fix - One Thing Leads To Another "One Thing Leads To Another"
  12. Luke_Wilbur

    The Didache (The Teaching) First Christian Catechism

    Prana is universal energy. Master Stephen believes that we must have a pure head, throat, and heart to be grateful for the gift of Prana. In Christianity the Holy Spirit is more than just breath. It dwells in us. Herodotus' account (written c. 440 BC) refers to the myths of Io and Europa. (History, I:1). In Sumerian mythology, Anu (also An; from Sumerian An meaning sky and heaven) was a sky-god, the god of heaven, lord of constellations, king of gods, spirits and demons, and dwelt in the highest heavenly regions. It was believed that he had the power to judge those who had committed crimes, and that he had created the stars as soldiers to destroy the wicked. His attribute was the royal tiara. He was one of the oldest gods in the Sumerian pantheon and part of a triad including Enlil (god of the air) and Enki (god of water). He was called Anu by the later Akkadians in Babylonian culture. By virtue of being the first figure in a triad consisting of Anu, Enlil, and Enki (also known as Ea), Anu came to be regarded as the father and at first, king of the gods. Anu is so prominently associated with the E-anna temple in the city of Uruk (biblical Erech) in southern Babylonia that there are good reasons for believing this place to be the original seat of the Anu cult. If this is correct, then the goddess Inanna (or Ishtar) of Uruk may at one time have been his consort. Anu in Sanskrit is a yogamāyā potency that induces a spiritual loving sentiment Bhaktivedanta VedaBase: Śrī Caitanya Caritāmṛta Ādi 4.30 Zână (plural zâne; zînă and zîne, d̦ână and d̦âne in old spellings) is the Romanian equivalent of the Greek Charites. These characters make positive appearances in fairy tales and reside mostly in the woods. They can also be considered the Romanian equivalent of fairies and of the Germanic Elf. They give life to fetuses in utero and bestow upon them great gifts like the art of dancing, beauty, kindness, and luck. In folk tales, it is told not to upset them because they also have the power to do bad things or put a curse on the wrongdoer. They also act like guardian angels, especially for children who enter the woods, or for other good people. sân (common abbreviation of sfânt - "saint", "holy") Sânziană (Sân-ziană) is the Romanian name for gentle fairies who play an important part in local folklore, also used to designate the Galium verum or Cruciata laevipes flowers. Under the plural form Sânziene, the word designates an annual festival in the fairies' honor. One etymology of Sânziană is that the word comes from the Latin Sancta Diana, the Roman goddess of the hunt and moon, also celebrated in Roman Dacia (ancient Romania). Diana was known to be the virgin goddess and looked after virgins and women. She was one of the three maiden goddesses, Diana, Minerva and Vesta, who swore never to marry. Is there a bridge between Ziana meaning Heaven and Ziana meaning fairy? An interesting factoid is the Santa Ana winds are known as the "devil winds" across Southern California and Northern Baja for the hot dry weather (often the hottest of the year) that they bring in the fall, and are infamous for fanning regional wildfires. san in Sanskrit means being so, being Bhagavad-gītā As It Is 4.6 Śrīmad Bhāgavatam 4.23.8 Ana in Sanskrit means breath inspired, breathing, inhalation, respiration, exhaling through the nose, blowing, and that which energizes everything. Hare Krishna Shiva and Shakti, Krishna and Radha, and Rama and Sita. I sense from my reading that the East has more feminine traits for the Holy Spirit, while in the West the Holy Spirit is more masculine. Looking to see if there is root origin in Pneuma umā in Sanskrit means Pārvatī, Goddess Umā (wife of Lord Śiva), demigoddess Atma in Sanskrit means soul There is an ancient Jewish tradition called ta'anit dibur -- a "speech fast." When people find themselves talking too much, they refrain from all conversation except for Torah study. Likewise, in the House of Prayer, there should be no outside conversations -- just Hashem and yourself. Ta'Anit Esther, the Fast of Esther, is observed on Adar 13 in anticipation of Hashem's deliverance of the Jewish people. Sanskrit has the verb form: aniti 'to breathe, breathes, he breathes, respire, gasp; to live (anit, ana, anana) can be gender neutral or masculine in origin. Anit is an ancient Indian grammatical term an-i 'without i', referring to the infinitive meaning unlimited; not bounded or restricted; undefined. Anit can mean simply breathed ānanā in Sanskrit means face, their faces, mouth, her mouth, mouths. appearance prāṇa in Sanskrit means of the air going outward, outgoing air, incoming breath, life, air of respiration, the vital air, the life air, the life force, the living force, the senses, my mind, the life and soul prāṇāyāma in Sanskrit practice by breathing exercise, by the practice of regulating the airs within the body, yogic breath control prāṇa-āyāma — trance induced by stopping all breathing Yama means the god of punishment, of the lord of death, we shall go, let us go, of Yamarāja, the lord of death, the regulating principle āyāma means length, Atri Muni was one of the mental sons of Brahmaji Some Jews like, Rabbi Jacob Emden believe that the writers of the Gospel never meant to say that the Jesus Christ came to abolish Judaism, but only that he came to establish a religion based on the long forgotten Seven Commandments given to the Sons of Noah. He reasoned that Saint Paul circumcised Saint Timothy, because his mother was Jewish. Gentiles are not to be circumcised, because that marks the Covenant Hashem gave to Israel. Emden's logic was correct, but not address the issue of Jesus Christ being the Son of Hashem. Emden was a traditionalist who responded to the ideals of tolerance being circulated during the 18th-century Enlightenment. He stretched the traditional inclusive position into universal directions. Believing, like Maimonides, that Christianity and Islam have important roles to play in God's plan for mankind, he wrote: A "righteous proselyte" is a gentile who has converted to Judaism, is bound to all the doctrines and precepts of the Jewish economy, and is considered a full member of the Jewish people. A "gate proselyte" is a resident alien who lives in the Land of Israel and follows some of the customs. They are not required to be circumcised nor to comply with the whole of the Torah. They are bound only to conform to the Seven Laws of Noah (do not worship idols, do not blaspheme God's name, do not murder, do not commit fornication (immoral sexual acts), do not steal, do not tear the limb from a living animal, and do not fail to establish rule of law) to be assured of a place in the world to come.
  13. Luke_Wilbur

    The Didache (The Teaching) First Christian Catechism

    The Great Isaiah Scroll Christ is the true Easter. Not a bunny. Some theologians believe that the Zachariah mentioned by Jesus was actually John the Baptist's father. Just like today many children are named after their ancestors, famous people, places, or just because they like popular names. In 2003, a 4th-century inscription on Yad Avshalom, a 1st-century monument in Jerusalem, was deciphered as, "This is the tomb of Zachariah, the martyr, the holy priest, the father of John." This suggests to some scholars that it is the burial place of Zechariah the father of John the Baptist. Zechariah and St. John the Baptist. A medieval Georgian fresco from Jerusalem. National Parliamentary Library of Georgia Professor Gideon Foerster at the Hebrew University states that the inscription tallies with a 6th-century Christian text stating that Zechariah was buried with Simon the Elder and James the brother of Jesus, and believes that both are authentic. http://www.haaretz.com/print-edition/news/jewish-yad-avshalom-revealed-as-a-christian-shrine-from-byzantine-era-1.94882 Ben Hanan began to recruit for armed conflict. The Zealots, who were quartered in the Temple, learned that ben Hanan was preparing for battle, and sallied forth, attacking all in their way. Ben Hanan quickly organized the people against them. The skirmish began with the belligerents throwing rocks at one another, then javelins, then finally hand-to-hand combat with swords ensued. Eventually the Zealots retreated to the inner court of the Temple, and 6,000 of ben Hanan's men held the first (outer) court. http://www.bible.ca/archeology/archeology-exodus-route-sinai-levitical-priesthood-levi-gershomites-kohathites-merarites-aaronic-zadok-asaph-heman-ethan-abiathar-eli-sadducees-annas-caiaphas-ananias.htm
  14. Luke_Wilbur

    What is the wisdom from this way ?

    Thank you for your response. You do not know of a good leader in that region people should follow?
  15. Luke_Wilbur

    What is the wisdom from this way ?

    Am I correct that you believe Allah is against Abu Bakr al-Baghdadi and Bashar al-Assad? Who do you think should lead Syria? We converse about meat. I wonder how much meat Syrians are getting. May Allah give them refugee status in Saudi Arabia and the UAE. What would be nice if they allow the refugees temporary shelter around Mecca. It would be a safe place.
  16. Luke_Wilbur

    What is the wisdom from this way ?

    I do not mean to change the subject, but so many innocent people are dying. I also mean no disrespect to you or your belief. I have two Sunni Muslims working for me. They are honest and hard working. I also do not think people of any standing government or religion is free from transgression. Only the Creator is perfect. But, what I am reading from your statement is that Baha'i, the Shiites are no different from Christians, from an Islamic standpoint. Sufism must also be not considered part of Islam from your point of view. The Islamic State Caliph, Abu Bakr al-Baghdadi is a Sunni. Do you consider Abu Bakr al-Baghdadi actions morally correct? Or is Abu Bakr al-Baghdadi a killer of Muslims and his recompense will be Hell? As one of your readers I would like to better understand what is going on in Syria from your point of view. On a different note. You must have read about red meat and pork being linked to cancer. http://www.cnn.com/2015/10/26/health/meat-causes-cancer-food-alternatives/
  17. Luke_Wilbur

    What is the wisdom from this way ?

    I am not making a case against Islam with you. I am asking your opinion of Islamic State that is killing Christians and Muslims. http://myreader.toile-libre.org/uploads/My_53b039f00cb03.pdf The declaration states that the "people of bid’ah (heresy) are humiliated." Does that mean devout Christians like myself? Finally do you support khalīfah Ibrāhīm?
  18. Luke_Wilbur

    The Didache (The Teaching) First Christian Catechism

    1906 Jewish Encyclopedia According to Canaanite beliefs, when the physical body dies, the npš (usually translated as "soul") departs from the body to the land of Mot. Bodies were buried with grave goods, and offerings of food and drink were made to the dead to ensure that they would not bother the living. Dead relatives were venerated and sometimes asked for help. Jesus is the Master Craftsman who works only with imperfect material like you and me. Hashem as Architect/Builder/Geometer/Craftsman, The Frontispiece of Bible Moralise Prefactory miniature from a moralized Bible of "God as architect of the world", folio I verso, Paris ca. 1220–1230. Ink, tempera, and gold leaf on vellum 1' 1½" × 8¼". Osterreichische Nationalbibliothek, Vienna 2554. God shapes the universe with the aid of a compass. Within the perfect circle already created are the spherical sun and moon and the unformed matter that will become the earth once God applies the same geometric principles to it. A view of the earth influenced by Ancient Greek Geometry and icons of the Eastern Orthodox Church. http://beginningandend.com/kehas-illuminati-die-young-video-the-marketing-of-satan/ Six is the number of the beasts and of man (both created on the 6th day). Proverbs 15 http://world-news-research.com/27nov2006.html http://revelationrevolution.org/revelation-11-a-preterist-commentary-who-are-the-two-witnesses/ The Babylonian Talmud Tractate Hagiga Baraita" probably referred to teachings from schools outside of the main Mishnaic-era academies Matthew 2 The Jewish leaders considered a Nazarene to be negative connotation. The enemies of Jesus Christ have done their very best to promote the rejection of his mission by taunting and humiliation. Like Babylonian Talmud Tract Hagiga (Holocaust) Chapter II Regulations Concerning Public Lectures Which Are Not Allowed As stated in the following Boraitha: It is written [Deut. iv. 32]: "For do but ask of former days" (this is in the singular). From this we may infer, that one may ask, not two. Lest one assume that a man can ask, What was before the creation? therefore it is written [ibid.]: "Since the day that God created man from the earth"; but lest one assume, a man must not ask even what was done in the six days of creation? therefore it is written [ibid.]: "Which were before thee" [i.e., the six days before]; lest one ask, What is above and what is beneath, what was before creation and what will be after it? therefore it is written [ibid.]: "From one end of the heavens unto the other end of the heavens," "but not what is beyond." [if we infer this from what is written: "From one end of the heavens unto the other end," why is needed the verse further: "Since the day that God created man upon the earth"? This is according to R. Elazar, who said that Adam was tall from the earth up to heaven, and after he had transgressed, the Holy One, blessed be He, laid His hand upon him, and made him lower, as it is written (Ps. cxxxix. 5): "Behind and before hast thou hedged me in, and thou placest upon me thy hand."] R. Jehudah in the name of Rabh said: Ten things were created on the first day, and they are: heaven and earth; chaos and desolation; light and darkness; wind and waters; the measures of the day and those of the night--heaven and earth, for it is written [Gen. i. 1]: "In the beginning God created the heaven and the earth"; chaos and desolation, for it is written [ibid. i. 2]: "And the earth was without form and void (chaos)"; light and darkness--darkness, for it is written [ibid., ibid.]: "And darkness was upon the face of the deep"; light, for it is written [ibid. i. 3]: "And God said, Let there be light"; wind and water, for it is written [ibid. i. 2]: "And the spirit (wind) of God was waving over the face of the waters"; the measures of the day and those of the night, for it is written [ibid. i. 5]: "And it was evening; and it was morning, the first day." We have learned in a Boraitha: Chaos is a green line compassing all the world, and from it darkness springs, as it is written [Ps. xviii. 12]: "He made darkness his hiding place, round about him." Desolation--this means the stones covered p. 23 with mud, which are sunk in the deep, from which waters come forth, as it is written [is. xxxiv. 11]: "And he shall stretch out over it the line of destination and the weights of desolation." Was light created on the first day? Is it not written [Gen. i. 17]: "And God set them in the expansion of the heaven," and also [ibid. i. 19]: "And it was evening and it was morning the fourth day"? This is as R. Elazar said: The light which the Holy One created on the first day, Adam saw by its means from one end of the world to the other. When the Holy One considered the generation of the flood and the generation of the dispersion, and that their works were vain, He took it from them and concealed it for the upright in the world to come. In this, however, the following Tanaim differ, as we have learned in a Boraitha: The light which the Holy One, blessed be He, created on the first day, Adam observed and saw by its means from one end of the world' to the other. So said R. Jacob. But the sages said. These are the luminaries which were created on the first day, but were not hung up until the fourth day. R. Zutra bar Tobiah in the name of Rabh said: By ten things the world was created: by wisdom and by understanding; by knowledge and by strength; by rebuke and by might; by righteousness and by judgment; by mercy and by compassion. 1 R. Jehudah in the name of Rabh said: At the time that the Holy One, blessed be He, created the world it went spreading on like two clews of shoot and warp, until the Holy One, blessed be He, rebuked it and brought it to a standstill, as it is written [Job xxvi. 11]: "The pillars of heaven tremble greatly, and are astounded at his rebuke." And this is what Resh Lakish also said: What is meant by [Gen. xvii. 1]: "I am the Almighty God"? (‏שדי‎) It means: I am He Who (‏ש‎) said to the world, "Enough" (‏די‎) Resh Lakish said again: At the time the Holy One, blessed be He, created the sea, it went spreading on, until the Holy One, blessed be He, rebuked it and made it dry, for it is written [Nah. i. 4]: "He rebuketh the sea and maketh it dry; and all the rivers he dried up." The rabbis taught: The School of Shammai say: The heavens were created in the beginning, and afterwards the earth was created, for it is written [Gen. i. 1]: "In the beginning God created the heaven and the earth." But the School of Hillel say: The earth was created in the beginning, and afterwards the p. 24 heavens, for it is written [Gen. ii. 4]: "On the day that the Lord God made earth and heaven." Said the School of Hillel to the School of Shammai: According to your words, a man builds an upper story, and afterwards builds a house; and the heavens are the upper story, as it is written [Amos ix. 6]: "That buildeth in the heavens his steps, and hath founded his vault over the earth." Said the School of Shammai to the School of Hillel: According to you, a man makes a footstool, and afterwards makes a throne, as it is written [is. lxvi. i]: "Thus saith the Lord, The heaven is my throne, and the earth is my footstool." The sages say: Both were created together, as it is written [ibid. xlviii. 13]: "My hand also hath laid the foundation of the earth, and my right hand hath spanned out the heavens. I call unto them, they stand forward together." What is meant by "heavens"? Said R. Jose bar Hanina: It means, the place where there is water. In a Boraitha it is explained as equivalent to fire and water, thus teaching that the Holy One, blessed be He, brought them and mingled them one with the other, and made from them the firmament. R. Ishmael questioned R. Aqiba when they were on the road: Thou art one who hast served for twenty-two years Na'hum, the man of "Gimzu," the man who expounded the meaning of all the particles "eth" (the) which are in the Law. What was his exposition of "Eth-ha-shamayim v'eth haaretz"? R. Aqiba answered: If the words had been simply: First created God heaven and earth, I should have said, "Heaven" is another name of God. But as it is now, all know that heaven and earth are to be taken in the literal meaning. And why do I find the expression "v'eth haaretz"? To show that heaven preceded the earth. There is a Boraitha of R. Jose which says: Woe to the creatures which see and know not what they see, which stand and know not upon what they stand. Upon what does the earth stand? Upon the pillars. The pillars stand upon the waters; the waters upon the mountains; the mountains upon the wind; the wind upon the storm; 1 the storm is suspended upon the strength of the Holy One, blessed be He, as it is written [Deut. Xxxiii. 27]: "And here beneath, the everlasting arms." The sages say: It stands upon twelve pillars, as it is p. 25 written [Deut. xxiii. 8]: "He set the bounds of the tribes according to the number of the sons of Israel." According to others, seven pillars, as it is written [Prov. ix. i]: "She had hewn out her seven pillars." R. Elazar b. Shamua said: Upon one pillar, and its name is Zaddik (The Righteous), as it is written [Prov. x. 25]: "But the righteous is an everlasting foundation." R. Jehudah said: There are two firmaments, as it is written [Deut. x. 14]: "Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said, they are seven, viz.: Vilon, Rakia, Shchakim, Zbul, Maon, Makhon, Araboth. Vilon serves no purpose whatever save this, that it enters in the morning, and goes forth in the evening, and renews every day the work of creation. Rakia is that in which are set sun and moon, stars and constellations. Shchakim is that in which the millstones stand and grind manna for the righteous. Zbul is that in which is the heavenly Jerusalem and the Temple, and the altar is built there, and Michael the great prince stands and offers upon it an offering. Maon is that in which are companies of ministering angels, who utter His song in the night and are silent in the day for the sake of the glory of Israel. Resh Lakish said: Every one who studied in the Law in this world, which is like the night, the Holy One, blessed be He, stretches over him the thread of grace for the future world, which is like the day, as it is written: "By the day the Lord gives his merciful command, and by night his song is with me." Makhon is that in which are the treasures of hail, and the high dwelling-place of harmful dews and the high dwelling-place of the round drops, and the chamber of the whirlwind and of the storm, and the retreat of noisome vapor; and their doors are made of fire. Araboth is that in which are righteousness and judgment and grace, the treasures of life and the treasures of peace and the treasures of blessing, and the souls of the righteous and the spirits and souls which are about to be created, and the dew with which the Holy One, blessed be He, is about to quicken mortals. There also are celestials and seraphs and holy beings and ministering angels and the throne of glory, and the King, the Living God, high and lifted up, sitting over them among the clouds, and darkness and cloud and thick darkness surround Him. How is there darkness in the presence of the Lord? Is it not written [Dan. ii. 22]: "He is that revealeth what is deep and secret: he knoweth what is in the darkness, and the light dwelleth with him"? This presents no difficulty. p. 26 [paragraph continues] The one refers to that which is within, the other to that which is without. R. A'ha bar Jacob said: There is again a firmament above the heads of the living creatures, for it is written [Ezek. i. 22]: "And the likeness of a vault was over the head of the living creatures, shining like the glitter of the purest crystal." So far thou hast permission to speak. Thenceforward thou hast not permission to speak. For thus it is written in the book of Ben Sira: Seek not out the things that are too hard for thee, and into the things that are hidden from thee inquire thou not. In what is permitted to thee instruct thyself thou must not discuss secret things. We have learned in a Boraitha: Rabban Johanan b. Zakkai said: What answer did the heavenly voice make to that wicked man at the time when he said [is. xiv. 14], "I will ascend above the heights of the clouds; I will be equal to the Most High"? The heavenly voice said to him: Thou wicked man, son of a wicked man, grandson of Nimrod the Wicked, who led all the world to rebel against Him in his kingdom, how many are the years of a man? Seventy years, as it is said [Ps. xc. 10]: "The days of our years in this life are seventy years, and if by uncommon vigor they be eighty . . ." And is not from the earth to the firmament a journey of five hundred years, and so too the interspace of the firmaments? Above there are the holy living creatures. The feet of the living creatures are of corresponding measure to all the things mentioned above, the ankles of the living creatures are of corresponding measure, the legs of the living creatures are of corresponding measure, the knees of the living creatures are of corresponding measure, the thighs of the living creatures are of corresponding measure, the bodies of the living creatures are of corresponding measure, the necks of the living creatures are of corresponding measure, the heads of the living creatures are of corresponding measure, the horns of the living creatures are of corresponding measure. Above them is the throne of glory. The feet of the throne of glory are of corresponding measure. The throne of glory is of corresponding measure. The King, the Living and Eternal God, high and lifted up, sitteth upon them. And thou didst say: "I will ascend above the heights of the clouds; I will be equal to the Most High"? Yet thou, shalt be brought down to bell, to the uttermost parts of the pit. "Nor the divine chariot with one." R. Hyya taught: But you may impart to him the quintessence of the chapters. Said p. 27 [paragraph continues] R. Zera: Even that may only be imparted to a chief of the Beth Din, and only then when his heart yearns for knowledge. R. Ami said: The secrets of the Law may be imparted only to the one who has the five prescribed things, viz. [is. iii, 3]: "The captain of fifty, and the honorable man, and the counsellor, and the skilful artificer, and the eloquent orator." R. Johanan said to R. Elazar: Come, I will fully instruct thee in the subject of the divine chariot. He said to him: I am not old enough. When he was old enough, R. Johanan's soul had passed away. R. Asi said to him: Come, I will fully instruct thee in the subject of the divine chariot. He said to him: If I had been worthy, I should have received full instruction from R. Johanan, thy teacher. R. Joseph was giving full instruction in the subject of the divine chariot. The sages of Pumbeditha were teaching the subject of creation. They said to him: Would the master instruct us fully in the subject of the divine chariot? He answered them: Instruct me in the subject of creation. After they had instructed him, they said to him: Would the master instruct us in the subject of the divine chariot? He answered: In reference to this we have learned in a Boraitha: It is written [song of Songs iv. 11]: "Honey and milk are under thy tongue." That means, let words sweeter than honey and milk be under thy tongue. R. Abuhu infers the same thing from the following passage [Prov. xxvii. 26]: "The sheep are for thy clothing." That means, things that are the secrets of the world shall be under thy clothes. They said to him: We have worked in them as far as the words [Ezek. ii. 1]: "And he said unto me, Son of man." And he said to them: But this is the real subject of the divine chariot. The rabbis taught: It happened once that a certain child, who was reading in his teacher's house in the Book of Ezekiel, was pondering over 'Hashmal, and there came out fire from 'Hashmal and burnt him, and they sought in consequence to conceal the Book of Ezekiel. Said Hananiah b. Hezkyah to them: If he was wise, are then all wise? It is written [Ezek. i. 4]: "And I saw, and behold, a storm wind came out of the north, a great cloud, and a flaming fire, and a brightness was on it round about; and out of the midst of it was like the glitter of amber, out of the midst of the fire." Whither did it go?, Said R. Jehudah in the name of Rabh: It went forth to subdue the whole world under the wicked Nebuchadnezzar. And this was done that the nations might not p. 28 say: The Holy One, blessed be He, delivered His children into the hands of a low nation. The Holy One, blessed be He, said: What forced Me to minister to worshippers of carved images? The iniquities of Israel, they forced me. It is written [ibid. i. 15]: "And I looked on the living creatures, and behold, there was one wheel upon the earth close by the living creatures." Said R. Elazar: It means a certain angel who stands upon the earth, and his head reaches to the level of the living creatures. In a Tosephtha we are taught that his name is Sandalphon, who is higher than his fellows by the space of a journey of five hundred years, and he stands behind the divine chariot and binds crowns for his Creator. This is not so, as it is written [Ezek. iii. 12]: "Blessed be the glory of the Lord from his place." From this we may infer that His place is impossible to know? He utters one of the holy names of the Lord over the wreath, and thereupon he goes and rests by His head. Rabha said: All which Ezekiel saw Isaiah saw, but Ezekiel was like a villager who saw the king for the first time (and therefore he said all that he has seen); Isaiah, however, was like a townsman who has often seen the king (and therefore he said little). Resh Lakish said: What is the meaning of the passage [Ex. xv. 1]: "I will sing unto the Lord, for he hath triumphed gloriously"? It means a song to Him who takes His place proudly above the high, as the Master said: The king among living creatures is a lion; the king among domestic beasts is an ox; the king among birds is an eagle, but man takes his place proudly above them, and the Holy One, blessed be He, takes His place proudly above them all, and above the whole world in its entirety. We have learned in a Boraitha: Rabbi said in the name of Abba Jose b. Dosai: It is written [Dan. vii. 10]: "Thousand times thousands ministered unto him." This is the number of one troop, but all his troops cannot be numbered. R. Jeremiah bar Abba, however, said: This passage refers to the fiery stream, as it is written [ibid., ibid.]: "A stream of fire issued and came forth from before him; thousand times thousands ministered unto him; and myriad times myriads stood before him." Whence does it come forth? From the perspiration of the living creatures. And upon what is it poured? Said R. Zutra bar Tobiah in the name of Rabh: Upon the heads of the wicked men in Gehenna, as it is written [Jer. xxiii. 19]: "Behold, the storm wind of the Lord is gone forth in fury; yea, a whirling storm upon the head of the wicked shall it fall grievously." R. p. 29 [paragraph continues] A'ha bar Jacob said: Upon those who were held back, as it is writ. ten [Job xxii. 16]: "Who were shrivelled up before their time, whose foundation was flooded away like a river?" There is a Boraitha to the effect that R. Simeon the Pious said: There are nine hundred and seventy-four generations which were held back from being created. The Holy One, blessed be He, scattered them through all the successive generations, and these are the impudent (‏עזי פגים‎) who are in a generation. R. Na'hman bar Itz'hak, however, said: On the contrary, this passage refers to those who are wrinkled for blessing, as it is written: As for these scholars who have become wrinkled over the words of the Law in this world, the Holy One, blessed be He, discloses to them the secrets of the world to come, as it is written [Job xxii. 16]: "Whose foundation was flooded away like a river." Samuel said to Hyya bar Rabh: Thou son of a scholar, come and I will tell thee something of those noble words which thy father used to say: Every several day ministering angels are created from the fiery stream, and they utter a song and perish, as it. is written [Lam. iii. 23]: "They are new every morning; great is thy faithfulness." When R. Dimi came he said: Eighteen curses did Isaiah pronounce upon Israel, and he was not satisfied, until he had spoken against them this passage [is. iii. 5]: "The boy shall demean himself proudly against the ancient, and the base against the honorable." What are the eighteen curses? The following [is. iii. 1-4]: For, behold, the Lord, the Eternal of hosts, doth remove from Jerusalem and from Judah stay and staff, every stay of bread, and every stay of water. The hero and the men of war," etc., etc. "Stay"--these are the learned in the Law. "Staff"--these are the learned in the Mishna; e.g., R. Jehudah b. Tema and his fellows. [R. Papa and the rabbis differ in respect to this: One says, there were six hundred sections of Mishna, and another says, there were seven hundred sections.] "Every stay of bread"--these are the learned in Talmud, as it is written [Prov. ix. 5): "Come, eat of my bread, and drink of the wine which I have mingled." "And every stay of water"--these are the learned in Agada, who draw a man's heart like water by means of Agada." "The hero"--this is the man versed, in oral tradition. "And the man of war"--this is he who knows how to handle matters in the battle of the Law. "The judge"--this p. 30 is a magistrate who gives decisions faithfully, "And the prophet"--this is in its literal meaning. "The prudent"--this is a king, as it is written [Prov. xvi. 10] "There should be a wise sentence on the lips of the king." "And the ancient"--this is he who is worthy to sit as a teacher presiding over an academy. "The captain of fifty"--this is in accordance with R. Abuhu, who saith: From this we may infer, that an interpreter who is less than fifty years old is not appointed over the congregation. "And the honorable man"--this is he for whose merits his generation is forgiven; by Heaven (e.g., R. Hanina b. Dosa); in this world (e.g., R. Abuhu in the house of Cæsar). "And the counsellor"--one who knows how to intercalate years and to fix months. "And the skilful"--this is the disciple who, by his keenness, sharpens the minds of his teachers. "Artificer"--at the time he is unfolding the words of the Law all are made like deaf men. 1 "And the eloquent"--this is he who, having knowledge of one thing, can derive therefrom knowledge of another thing. 2 "Orator"--this is he to whom it is fitting to impart the words of the Law, which is given in a whisper (e.g., the subject of the divine chariot. See page 21). "And I will set up boys as their princes"--that is, as R. Elazar said: These are men who are deprived of good works. 3 "And children shall rule over them"--as R. A'ha bar Jacob said: These are foxes and sons of foxes. 4 And he was not satisfied until he had said to them: "The boy shall demean himself proudly against the ancient," etc. [ibid., ibid.]--these are the men who are deprived of good works. They shall demean themselves proudly against the one who is filled with good works as a pomegranate. "And the base against the honorable"--i.e., that one to whom heavy sins are like light ones will demean himself proudly against the one to whom light sins are like heavy ones. R. Kattina said: Even at the time of the destruction of p. 31 [paragraph continues] Jerusalem there did not cease from them faithful men. Is that so? Did we not learn: Rabha said: Jerusalem was not laid waste till there ceased from it faithful men, as it is written [Jer. v. 1]: "Roam about through the streets of Jerusalem, and see now, and notice, and search in its broad places, if ye can find one man, if there be one who executeth justice, that searcheth for truth: and I will pardon it"? This presents no difficulty. The former means, faithful in the study of the Law, and the latter means, honesty in common business. The rabbis taught: It happened with Rabban Johanan b. Zakkai that he was riding upon his ass and was travelling on the road, and R. Elazar b. Arakh was behind him, as driver. Said the latter to him: Rabbi, teach me a chapter on the subject of the divine chariot. And he answered him: Have I not taught you: Nor the chariot with one individual, unless he was a wise man and had much knowledge of his own? Then he said to him: Rabbi, allow me to say before thee one thing which thou hast taught me. He allowed him. Immediately R. Johanan b. Zakkai dismounted from the ass, and wrapped himself up and seated himself upon the stone under the olive tree. R. Elazar asked him: Rabbi, wherefore didst thou dismount from the ass? He answered him: Is it right that thou shouldest investigate the subject of the divine chariot, and the Shekhina is with us and ministering angels accompany us, and that I should ride. upon the ass? Then R. Elazar b. Arakh entered upon the subject of the divine chariot and lectured: And there descended fire from heaven and encircled all the terebinth trees of the field, which uttered a song. [What was the song which they uttered? [Ps. cxlviii. 7, 9, 14]: "Praise the Lord from the earth, ye sea monsters, and all deeps . . . fruitful trees and all cedars . . . Hallelujah."] An angel answered from the fire: This is the real subject of the divine chariot. R. Johanan arose and kissed him upon his head, and said: Blessed be the Lord God of Israel who hath given to our father Abraham. a son who is able to understand and lecture on this subject. There is one who lectures well, but doth not perform well. There is one who performeth well, but does not expound well. Thou dost expound well and dost perform well. Blessed art thou, Abraham our father, from whose loins bath come forth Elazar b. Arakh. And when these things were told to R. Joshua, he and R. Jose the priest were travelling on the road. They said: Let us also expound on the same subject. R. Joshua opened his mouth p. 32 and lectured: And it was the day of the summer solstice. The heavens were wrapped in clouds, and there appeared the form of a bow in the cloud, and the angels were assembling and coming to hearken, as the men assemble and come to look at the festivities of bridegroom and bride. R. Jose the priest went forward and related the whole occurrence to Rabban Johanan b. Zakkai, who said: Blessed are ye, and blessed is she that bare you. Blessed are mine eyes, that they have thus seen. And also in my dream I and ye were resting upon Mount Sinai, and a heavenly voice was heard, which said: Come up hither, come up hither. Large banqueting chambers are prepared and fair coverlets are spread for you, you and your disciples and your disciples' disciples, as fitted to attain to the third degree of blessedness. Is it so? Have we not learned in a Boraitha: R. Jose in the name of R. Jehudah said: There were three consecutive expositions. R. Joshua explained things before R. Johanan b. Zakkai; R. Aqiba explained things before R. Joshua; Hananiah b. Hachinai explained before R. Aqiba. Hence we see that R. Elazar b. Arakh was not mentioned. (This presents no difficulty:) He who teaches and before whom others teach is mentioned, while he who teaches and before whom others do not teach is not mentioned. But was not Hananiah b. Hachinai one who taught and before whom others did not teach? And still he was mentioned? Yea, for he taught at least in the presence of one who taught others. The rabbis taught: Four men went up into the heavenly garden, 1 and they were: Ben Azzai and Ben Zoma, A'her and R. Aqiba. Ben Azzai gazed and died; 2 to him the scriptural passage may be applied [Ps. cxvi. 15]: "Grievous in the eyes of the Lord is the death of his pious ones." Ben Zoma gazed and went mad; to him the scriptural passage may be applied [Prov. xxv. 16] Hast thou found honey? eat so much as is sufficient for thee, lest thou consume too much of it, and have to vomit it forth." A'her cut the plants. 3 R. Aqiba departed p. 33 in peace. 1 A'her cut the plants; it is to him that the scriptural passage may be applied [Eccl. v. 6]: "Suffer not thy mouth to cause thy body to sin." There came out a heavenly voice and said [Jer. iii. 14]: "Return, O backsliding children" (except A'her). When he learned it he said: Inasmuch as that man is excluded from yonder world, let him go and enjoy himself in this world. A'her went forth into evil courses. A'her asked this question of R. Meir, after he had gone forth into evil courses: What is the meaning of the passage [Eccl. vii. 14]: "Also this hath God made in equal measure with the other"? He answered him: Everything which the Holy One, blessed be He, created, He created with its counterpart. He created mountains; He created hills: He created seas; He created rivers. He said to him: R. Aqiba thy teacher did not say so, but he explained it as meaning that He created righteous; He created sinners. He created the Garden of Eden; He created Gehenna. To every individual belongs two shares, one in the Garden of Eden and one in Gehenna. If one is meritorious and righteous, he receives his own portion and also the portion of his neighbor in the Garden of Eden. If he has incurred guilt, he receives his own portion and also the portion of his neighbor in Gehenna. [R. Mesharshia said: What is the Scripture proof? As regards the righteous it is written [is. lxi. 7]: "Therefore in their hand shall they possess a twofold (portion)"; as regards the wicked it is said [Jer. xvii. 18]: "And strike them with a double breach."] A'her asked again of R. Meir: What is the meaning of the passage [Job xxviii. 17]: "She cannot be estimated after gold and glass; and not in exchange for her (can) vessels of refined gold (be taken)"? He answered him: These are the words of the Law, which are difficult to buy, as vessels of gold and of pure gold, and are easily lost, as vessels of glass. He said to him: R. Aqiba thy teacher did not say so, but he explained it as meaning that as vessels of gold and vessels of glass, although they are broken, may be mended, so a disciple of the sages, although he have sinned, may be mended. He said to him: Return thyself also. He answered him I have already heard from behind the curtain [Jer. iii. 14]: "Return, O backsliding children" (except A'her). Also, what happened to Ben Zoma with R. Jehoshua b. Hananiah, as it seems to us the version of the Palestinian Talmud is correct. See note above.} p. 34 The rabbis taught: It happened that A'her was riding upon his horse on the Sabbath, and R. Meir was walking behind him to learn the Law from his mouth. He said to him: Meir, turn thee backwards, for I have already measured by means of my horse's hoofs up to this point the legal limit of the Sabbath. He answered him: Return thyself also. He said to him: And have I not already answered thee what I have heard from behind the curtain? He forced him to enter a place of lecturing. He said to a child: Repeat for me thy verse. He said to him [is. xlviii. 22]: "There is no peace, saith the Lord, unto the wicked." He brought him to another synagogue, until he had brought him into thirteen synagogues. They all repeated to him the same way. In the last one he said to him: Repeat for me thy verse. He said to him [Ps. i. 16]: "But unto the wicked God saith: What hast thou to do to relate my statutes, and why bearest thou my covenant upon thy mouth?" That child was a stammerer. It sounded as if he had said: "And to Elisha said God," etc. 1 And he said: If there had been a knife in my hand I would have cut him in pieces. When A'her died it was said: Let him not be brought into judgment (because he has studied the Law), but let him not be admitted to the world to come (because he sinned). R. Meir said: It would have been better if he would have been brought to judgment and punished, and then admitted to the world to come. I wish I would die, in order that smoke should go up from his grave (i.e., that he should be brought to judgment). When R. Meir died it was so: smoke went up from the grave of A'her. Said R. Johanan: A mighty deed it was to consign his teacher to the flames. There was one among us, and we should not find a way to save him? If I take him by the hand, who will snatch him away from me? Would that I might die and extinguish the smoke from his grave. And it was so. When R. Johanan died the smoke ceased from the grave of A'her. The public mourner then uttered this expression over him: Even the keeper of the door of Gehenna stood not his ground before thee, O our teacher! The daughter of A'her came to Rabbi and asked him for food. He said to her: Whose daughter art thou? She answered: p. 35 [paragraph continues] I am the daughter of A'her. And he said to her: Is there still of his seed in the world? Is it not written [Job xviii. 19]: "He will have neither son nor grandson among his people, nor any that escapeth in the places of his sojourning"? She said to him: Remember his studiousness, and not his deeds. Immediately there came down fire, and consumed the seat of Rabbi. Rabbi wept and said: And if those who disgrace themselves through it, are honored thus, how much more those who obtain praise through their use of it. How did R. Meir study the Law from the mouth of A'her? Have we not learned (see Tract Moed Katan) that if it is not certain that the rabbi is equal to an angel, no instruction must be received from him? Said Resh Lakish: R. Meir interpreted the following passage thus [Prov. xxii. 17]: "Incline thine ear, and hear the words of the wise, and apply thy heart unto my knowledge." It is not written, "Unto their knowledge," but "unto My knowledge." R. Hanina said the following passage [Ps. xlv. 11]: "Hearken, O daughter, and look and incline thy ear, and forget thy own people, and thy father's houses," etc. But do not these passages contradict each other? Nay, the one is the case of an adult, the other of a young person (who cannot distinguish between good and evil). When R. Dimi came he said: They say in the West: R. Meir, while eating the date, he threw away the stone (i.e., he picked out the good and threw away the bad teachings). Rabha expounded the meaning of the passage [song of Songs vi. 11]: "Into the nut-garden was I gone down, to look about among the plants of the valley," etc. Why are scholars likened to a nut? It means to say that, as a nut, although soiled, what is within it is clean: so also, although a scholar has sinned, his study of the law is not rejected. Rabba bar Shila met Elijah and said to him: What is the Holy One, blessed be He, doing? He answered him: He had uttered doctrine in the name of all other rabbis, but in the name of R. Meir He had not uttered. He said to him: Why? Because he learned doctrine from the mouth of A'her. He said to him again: Why? R. Meir found a pomegranate. He ate its inside and cast away its husk. He answered him: He is at this moment saying: Meir my son is speaking and says: At the time that men were afflicted, the Shekhina used the following language: My head and my arm are heavy on me (i.e., I am sorry that the men I have created have to die for their sins). If the p. 36 [paragraph continues] Holy One, blessed be he, is thus grieved when the blood of wicked men is poured out, how much more when the blood of the righteous man is poured out. Samuel found R. Jehudah when the latter was swinging upon the bolt of a door and weeping. He said to him: Is it a small thing that is written concerning the rabbis [is. xxxiii. 18]: "Where is he who wrote down? where is he that weighed? where is he that counted the towers"? "Where is he that counted?" for they counted all the letters that are in the Books of the Law. "Where is he that weighed?" for they weighed the light and the heavy things which are in the Law. "Where is he that counted the towers?" for they taught three hundred doctrines concerning the tower which flies in the air. And R. Ami said: Three hundred questions were treated by Doeg and Ahithophel concerning the tower which flies in the air. And we learned, however, in a Mishna (Tract Sanhedrin, chap. xi. 1): Three kings and four private persons have no position in the world to come, and we--what will there be for us? He said to him: Oh, clever one, there was uncleanness in their hearts. It was said about A'her: Greek melody ceased not from his mouth, as it was said of him (A'her), that at the time when he stood up to go out of the college many books of the Minim used to fall from his lap. Nimus of Gardi 1 asked R. Meir: Does all wool which goes down to the dyeing-vat come up with the right color? He answered him: All which was clean on its mother's (sheep's) back does so come up; all which was not clean on its mother's back does not so come up. It is said above: R. Aqiba went into the heavenly garden in peace and came down from it in peace. And it is to him that the scriptural passage may be applied [song of Songs i. 4]: "Oh, draw me! after thee will we run." Nevertheless R. Aqiba was also in danger of being thrust away by the angels, but the Holy One, blessed be He, said to them: Leave this elder, for he is worthy to avail himself of My glory. What kept R. Aqiba from being misled, as was A'her? The passage [1 Kings xix. 11, 12]: "But not in the wind was the Lord; and after the wind was an earthquake, but not in the p. 37 earthquake was the Lord; and after the earthquake was a fire, but not in the fire was the Lord; and after the fire was the sound of a soft whisper. And, behold, the Lord passed by" (i.e., from the whisper he understood that there was the Shekhina). The rabbis taught: Six things are said with regard to demons, three in which they are like the angels: they have wings, they float from one end of the world to the other, and they know what is about to be; and three in which they are like men: they eat and drink, they are fruitful and multiply, and they are mortal. Six things are said with regard to men, three in which they are like angels: they have knowledge like the angels, they go with stature erect, and they speak in the holy language; and three like the beasts: they eat and drink like beasts, and they are fruitful and multiply, and they relieve nature. "Every one who does not respect the glory," etc. What is meant by this? Said R. Joseph: This is the man who commits a transgression secretly. This is in accordance with R. Itz'hak, who said: Every one who committeth a transgression secretly is as though he jarred the feet of the Shekhina, as it is written [is. lxvi. i]: "Thus hath said the Lord, The heaven is my throne and the earth is my foot-stool." But this is not so, for R. Alea the Elder said (in Tract Moed Katan), that in such a case he may go to a place where he is not known? (as it will be explained in Moed Katan). This presents no difficulty. The former is the case of a man who has found a means of checking his evil nature; the other, of one who is not able to do so. R. Jehudah in the name of R. Na'hmani, the interpreter of Resh Lakish, lectured: Every one who gazes upon three things, his eyes grow weak, viz.: upon the bow, and the prince, and the priests. Upon the bow, for it is written [Ezek. i. 28]: "Like the appearance of the bow that is in the cloud on the day of rain . . . this was the appearance of the likeness of the glory of the Lord." Upon the prince, for it is written [Num. xxvii. 20]: "And thou shalt put some of thy greatness upon him." 1 He that gazeth upon the priests--this has to do with the time that the Temple was in existence, when they stood upon their platform and blessed Israel in the ineffable name. The same lectured again in the name of the same authority: p. 38 [paragraph continues] It is written [Mic. vii. 5]: "Trust ye not in a friend, put ye not confidence in a confidant." It means, if the evil imagination say to thee, Do thou sin and the Lord will forgive, be not persuaded, as it is written: "Trust ye not in an evil one"; 1 and "an evil one" is nothing but the evil imagination, as it is written [Gen. viii. 21]: "The imagination of a man's heart is evil"; and there is no "guide" but the Lord, as it is written [Jer. iii. 4]: "My father, the guide of my youth art thou." Perhaps one might say, Who witnesseth against me? The stones of a man's house and the timbers of his house, these witness against him, as it is written [Hab. ii. 11]: "For the stone will cry out of the wall, and the beam out of the wood (work) will answer it." The sages say: The soul of a man witnesseth against him, as it is written [Mic. vii. 5]: "From her that lieth in thy bosom guard the doors of thy mouth." What is this that lieth in a man's bosom? Say, it is the soul. R. Zerika said: The two angels which lead him, these witness against him, as it is written [Ps. xci. 11]: "For his angels will he give charge concerning thee, to guard thee on all thy ways." Others say: The limbs of one's body testify against him, as it is written [is. xliii. 12]: "And ye are my witness, saith the Lord, and I am God." MISHNA: Jose b. Joezer says that one must not lay on his hand (on a sacrifice on a biblical festival), but Joseph b. Johanan says that one may. Joshua b. P'ra'hia says that one must not lay it, but Mathai the Arbelite says that one may. Jebudah b. Tabbai says that one must not, but Simeon b. Sheta'h says he should. Sh'maia says he must, but Abtalian says he must not. Hillel and Mena'hem. did not differ. Mena'hem went out (left the Sanhedrin); Shammai entered it. Shammai says one must not; Hillel says one may. The first of the several pairs were princes, the second to them were chiefs of the court. GEMARA: The rabbis taught: In the three former pairs, which say that a man is not to lay, and in the two latter pairs, which say that a man is to lay, the first were princes and the second chiefs of the court. So said R. Meir. But the sages say: Jehudah b. Tabbai was a chief of the court and Simeon b. Sheta'h was a prince. "Mena'hem went out," etc. Whither did he go out? Said Rabha: He went out from the service of the king. We have p. 39 learned in a Boraitha: Mena'hem went out from the service of the king, and there went out with him eighty pairs of disciples clothed in Syrian robes. Said R. Shaman bar Abba in the name of R. Johanan: Let a rabbinical decree concerning the Sabbath not be a light thing in thine eyes, for the laying on of the hand is only a rabbinical prohibition, and the greatest men of the different generations were divided upon this matter. Is this not self-evident? He comes to teach us that even a rabbinical prohibition which is seemingly contrary to a positive command of the Bible must also not be light in thine eyes. But this is also self-evident from the teachings of our Mishna? This is needed to object to those who say that they differ not as to the rabbinical prohibition, but as to the laying on of the hand itself, because they maintain that the laying on of the hand is necessary only in case of a voluntary peace-offering, but not in that of an obligatory peace-offering. 1 Said Rami bar Hama: Infer from this that the laying on of the hands must be with all one's strength, because if we would imagine that all the strength is not necessary, what labor is it or what is he doing to the animal that the rabbis prohibited it on the festival? An objection was raised: We have learned elsewhere It is written [Lev. i. 2-4]: "Speak unto the children of Israel . . . and he shall lay his hand." He--the males, but not the females of Israel. R. Jose and R. Simeon, however, said that the females of Israel, if they wish, they may lay on their hands (although it is not obligatory for them); and R. Jose added to this: My father Elazar told me that it happened once that we had a calf of peace-offering, and we brought it to the department of the women, and the latter laid their hands on it. It was not because the laying on of the hands belongs to women, but so as to gratify them. Now, if you think that the laying on of the hand must be with all one's strength, would it be right, in order to gratify the women, to allow them to do labor with the holy things? Infer, therefore, from this that it is not necessary to use all the strength. Nay, maybe it is necessary, but in that case it was told to the women to lay on their hands lightly. If so, why does R. Jose say: Not because the laying on of the hands belongs to women, etc. Let him say, because it was not considered p. 40 laying on at all? Said R. Ami: he meant both, firstly, because it was not considered laying on the hands at all; and, secondly, in order to gratify the women. MISHNA: The House of Shammai say: A peace-offering may be brought without laying the hands on them, but not burnt-offerings. But the House of Hillel say: Both peace-offerings and burnt-offerings may be brought, and also lay the hands on them. In the case of Pentecost, which falls upon the eve of a Sabbath, the House of Shammai say: The day for sacrificing is after the Sabbath. But the House of Hillel say: There is no day for sacrificing after the Sabbath. Both, however, admit that if it fall upon a Sabbath the day for sacrificing is the day after the Sabbath. And on that day (which is called the day of sacrificing) a high-priest is not to clothe himself in his costly garments, unless in case of a mourning or of a fast. The prohibition was in order not to confirm the words of those who say, Pentecost is after the Sabbath (only). GEMARA: (The Gemara begins with the saying of R. Elazar in the name of R. Oshiyah, that the Pentecost-offering is transferable to all the six succeeding days, and repeats here all the statement contained in Tract Rosh Hashana, p. 6, lines 15-29.) "In the case of Pentecost which falls on the eve of a Sabbath," etc. Does that not mean that there is no day at all for sacrificing? Nay, it means that a substituted day is necessary for this. But what does it come to teach us--that it shall be sacrificed on the very day of the festival? Was this not discussed already in the beginning of our Mishna? It is needed. For if the statement would be in the latter paragraph only, one might say that the School of Shammai hold so because it can be done on the morrow, but if it fall on the eve of a Sabbath, when it cannot be done on the morrow, they agree with the School of Hillel; and if the statement would be in the first paragraph only, one might say that the School of Hillel allow it to be sacrificed on the very day of the festival because it cannot be done on the morrow, but when the Pentecost falls on the Sabbath day, they agree with the House of Shammai; therefore both statements are needed. (An objection was raised:) Come and hear: He who has not kept the feast for the seven days of the Passover, and the eight days of the Feast of Tabernacles, and the first day of Pentecost, he cannot afterwards keep the p. 41 feast. Did this not include also the day of Pentecost, that it has no compensation? (i.e., if not sacrificed on the very festival, it cannot be done soon any other day). Nay, it means the last day of compensation. The disciples of R. Eliezer b. Jacob taught It is written [Lev. xxiii. 21, 22]: "And ye shall proclaim." "And when ye reap." What is the feast in which thou makest proclamation and reapest? Thou must say, it is the Feast of Pentecost. Now, let us see. When is it? If I am to say on the holiday itself, how is reaping lawful on a holiday? We must then say, it means the completion days. Resh Lakish, however, said: It is inferred from the following passage [Ex. xxiii. 16]: "And the feast of the harvest." What is the feast on which thou feastest and reapest? Thou must say, it is the Pentecost. When is it? If I am to say, on the holiday itself, how is reaping lawful on a holiday? We must then say, it means the completion days. Said R. Johanan: According to thee, the Feast of Ingathering. What is the feast in which there is an ingathering? Thou must then say, it is the Feast of Tabernacles. When is it? Shall I say, on the holiday itself? How is work lawful on a holiday? And if you will say, that it means on one of the middle days? But even then is work allowed on those days? Therefore we must say, that it means the feast that falls during the time of the gathering in. Say, also, this is the case here. We see from this that both are of the opinion that on the middle days the doing of work is forbidden. Whence do we deduce this? From the following Boraitha: It is written [Lev. xxiii. 8]: "No servile work shall ye do." That means, that on the middle days the doing of work is forbidden. So said R. Jose the Galilean. R. Aqiba says: It was not necessary, because it is written [ibid. 4]: "These are the feasts of the Lord," etc. With reference to what is the Scripture speaking? If to the first day, it has been already called a Sabbath day; if to the seventh day, it has also been already called a Sabbath day. We must therefore say, it refers to the middle days, to teach that doing of work is forbidden thereon. There is another Boraitha: It is written [Deut. xvi. 8]: "Six days shalt thou eat unleavened bread, and on the seventh day shall be a solemn assembly to the Lord thy God: thou shalt do no work." As on the seventh day work is prohibited, so also on the six days. But one might say, as on the seventh day no work at all is to be done, so also on the six days; therefore it is p. 42 written [ibid.]: "And on the seventh day shall be a solemn assembly . . . thou shalt not work," thus indicating that on the seventh day no work at all shall be done, but on the six days there is not a prohibition from all work. Consequently, the Scripture has communicated only to the sages that they can decree on which days work is and on which work is not allowed, and what labor may and what labor may not be done, etc. "But it is allowed in case of a mourning or of a fast after the Sabbath." But have we not learned in a Boraitha: It happened that Alexis died in Luda, and all Israel assembled to mourn him, and R. Tarphon had not allowed them because it was the festival? Now, if it was the festival itself, how did they come to assemble at all? We must therefore say, it was on the day of sacrificing, and hence we see even on those days it is not allowed to mourn? The Mishna refers to a case when the Pentecost falls on a Sabbath. And the case of Alexis was when it fell on the first day of the week. MISHNA: One may wash his hands for common food and for second-tithes and for heave-offerings, but for hallowed things they must be bathed legally. For the sin-offering, if one's hands be defiled, his whole body is defiled. If he have dipped for common food, he has credit as clean for common food, but is forbidden tithe; if for tithe, he has credit for tithe, but not for heave-offering; if for heave-offering, he has credit for heave-offering, but not sacred things; if for sacred things, he has credit for sacred things, but not sin-offering. If for a weightier thing (more rigorous), he is free for a lighter thing (lenient). If he have dipped without any intention for cleanness, it is as though he had not dipped. The garments of a common person are defiled by pressure (i.e., are looked upon as affected by uncleanness arising from pressure) for Pharisees; the garments of Pharisees are defiled by pressure for those that eat heave-offering; the garments of those that eat heave-offering are defiled by pressure for those that partake of sacred things; the garments of those that partake of sacred things are defiled by pressure for those that partake of sin-offering. Jose b. Joezer was the most pious among the priests, and yet his apron was defiled by pressure for those that partake of sacred things. Johanan b. Gudgodah was one who ate his ordinary food all his days with observance of the laws of purification which belong to sacred things, and yet his apron was defiled by pressure for those that partake of sin-offering. p. 43 GEMARA: Is, then, for common food and tithes, washing of hands needed? (Have we not learned elsewhere that it is not needed?) This presents no difficulty: The one has to do with bread, the other with fruit. For R. Na'hman said: Every one who washes his hands for fruit is overscrupulous and affected. "He that dips for common food and has credit for common food," etc. According to whom is our Mishna? Shall we say it is according to the rabbis, for they make a distinction between common food and tithes? According to whom, then, would be the latter part of the Mishna: The garments of a common person are defiled by pressure for Pharisees; the garments of Pharisees are defiled by pressure for those that eat heave-offering? which is certainly in accordance with R. Meir, who says, common food and tithes are exactly the same? Then this conclusion would be that the former part is according to the rabbis, and the latter part according to R. Meir? Yea, it is so. R. A'ha bar Ada, however, teaches in the latter part five orders, and establishes it all according to the rabbis. Translated by William Whiston The phrases traditionally rendered as "Jesus of Nazareth" can also be translated as "Jesus the Nazarene" or "Jesus the Nazorean", and the title "Nazarene" may have a religious significance instead of denoting a place of origin. Some scholars believe that Nazarenes were the name of a sect of Northern Essenes living near Mount Carmel. Many Southern Jews did not respect the Jews living in the North for proximity and their historical relationship to gentiles as we read in Maccabees. Nazareth was the community which housed the Roman garrison for the northern regions of Galilee. The Jews at that time despised Roman occupation of their land. During the Maccabees period and Israelite man or woman could only become a Nazirite by an intentional verbal declaration. This declaration can be in any language, and can be something as minor as saying "me too" as a nazirite passes by. A person can specify the duration as any period of 30 days or more. If a person does not specify, or specifies a time less than 30 days, the vow is for 30 days. A person who says "I am a nazirite forever" or "I am a nazirite for all my life" is a permanent nazirite and slightly different laws apply. Likewise if a person says "I am a nazirite like Samson," the laws of a Samson-like nazirite apply. However if a person says that he is a nazirite for a thousand years, he is a regular nazirite. A father, but not a mother, can declare his son, but not his daughter, a nazirite. However the child or any close family member has a right to refuse this status. At the end of the nazirite period the nazirite brings three sacrifices in the Temple in Jerusalem. The first is a ewe for a chatat (sin offering), the second is lamb for an olah (elevation offering), and finally a ram as a shelamim (peace offering) along with a basket of matzah and their grain and drink offerings. After bringing the sacrifices the nazirite shaves his or her head in the outer courtyard of the Temple. Part of the Nazir's commencement offering is given to the Kohen. This gift is listed as one of the twenty-four kohanic gifts. Nahmanides, in his commentary on the Torah, explains that ideally the person should be a nazirite his whole life. Therefore ceasing to be nazirite requires a sin-offering. http://beginningandend.com/kehas-illuminati-die-young-video-the-marketing-of-satan/ Six is the number of the beasts and of man (both created on the 6th day).
  19. Luke_Wilbur

    The Didache (The Teaching) First Christian Catechism

    Lyrics.. I asked if Shri Mataji believes that the Holy Spirit dwells within her? Or does Shri Mataji profess she is the Holy Spirit? If the former, does Shri Mataji believe we all have the Holy Spirit dwelling with us? If the latter does Shri Mataji profess we are all the Holy Spirit? I received a response from Sandeep Krish. Isaiah 13 According to Rabbinic Judaism, the Oral Torah or Oral Law (Hebrew: תורה שבעל פה, Torah she-be-`al peh, lit "Torah that is spoken") represents those laws, statutes, and legal interpretations that were not recorded in the Five Books of Moses, the "Written Torah" (Hebrew: תורה שבכתב, Torah she-bi-khtav, lit. "Torah that is written"), but nonetheless are regarded by Orthodox Jews as prescriptive and co-given. This holistic Jewish code of conduct encompass a wide swath of ritual, worship, God-man and interpersonal relationships, from dietary laws to Sabbath and festival observance to marital relations, agricultural practices, and civil claims and damages. According to Jewish tradition, the Oral Torah was passed down orally in an unbroken chain from generation to generation until its contents were finally committed to writing following the destruction of the Second Temple in 70 CE, when Jewish civilization was faced with an existential threat. The major repositories of the Oral Torah are the Mishnah, compiled between 200–220 CE by Rabbi Yehudah haNasi, and the Gemara, a series of running commentaries and debates concerning the Mishnah, which together are the Talmud, the preeminent text of Rabbinic Judaism. In fact, two "versions" of the Talmud exist: one produced in Jerusalem c. 300-350 CE (the Jerusalem Talmud), and second, more extensive Talmud compiled in Babylonia and published c. 450-500 CE (the Babylonian Talmud). The six "orders" (top-level sections) or guilds (sedarim) of the Mishna (shisha sidrei mishna) the lessons taught by the Men of the Great Assembly (Anshei Kennesses Hagedola).The sixth section is Taharos (since. Purity), purity regulations. There are 12 treaties (tractates) of Taharos: Kaylim - The longest tractate in the whole Mishna. It deals with the ritual purity (tuma'ah) of utensils. Ohalos - The laws of ritual impurity that can be caused by being under the same roof as the defiled object. Negaim - The laws of Tzara'as. Para - The red heifer (cow) whose ashes are used to purify those who have come in contact with dead human bodies. Taharos - The general laws of impurity. Mikvaos - The laws governing the building and maintenance of ritual (purification) pools. Nidah - The laws surrounding a woman's menstrual cycle. Machshirim - The preliminary preparation needed before an object can become ritually defiled. Zavim - The laws concerning various bodily emmissions. Tavul Yom - The status of an impure person who's been to the mikva, but must still wait for nightfall. Yedaim - The special role played by hands in the laws of purity. Uktzim - The role of stems and shells in the ritual purity of produce. The six working days of the week The six days of Creation Six is the number of the beasts and of man (both created on the 6th day).
  20. Luke_Wilbur

    What is the wisdom from this way ?

    What is your opinion of the Islamic State? Why are so many young people getting involved? Many Blessings.
  21. Luke_Wilbur

    What is the wisdom from this way ?

    I would like to know the wisdom of the Saudis for not allowing Muslim refugees in their country?
  22. Luke_Wilbur

    The Importance of Marketing

    What is the method to the madness of marketing in today's cyber-culture?
  23. Luke_Wilbur

    Is Google delinking the Internet?

    It appears Google now disfavors web directories in their organic ranking. The question in the minds of most SEO companies is whether paid listing (Yahoo, Yelp, etc...) now harm a web site ranking. It is ironic that Google contacted these companies to crawl their web sites when their search engine first started out. But, to be fair there may be more to this than I have found reading. Here is a sample email of what is now being sent by SEO companies to disconnect web sites. Here is a question on the Google webmaster forum that gets to the heart of issue. Does Google penalize websites that are listed on Yahoo directory? Google answer is not clear on this issue. A new tool to disavow links So the question on my mind is whether Google is trying to disconnect the internet, so other companies will now longer be able to compete in their niche.
  24. Luke_Wilbur

    Is Google delinking the Internet?

    But, what about webpages that are good and have an over abundance of web sites linking to them? Look at your post for example. You link to your services. Is that bad or good in your standards? Is that bad or good to Google's standards.
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