testimony of two independent witnesses, who had both seen the deed committed, but were each unconscious of the presence of the other. A second explains it to mean, that the criminal had not been forewarned by the witnesses. And a third says, that it refers to a case where the evidence against the accused had been rebutted in the preliminary enquiry, but not in the cross examination. And what is his punishment? He is to be incarcerated in a cell where he can only stand but not lie down to sleep. His diet is to be so limited as to cause his bowels to shrink. When this has been effected he is to have an allowance of barley, which by swelling in his bowels, will cause them to burst.

21. Let not a man drink water and then give it to his disciple, unless he has first poured away a little. It happened once that a man did not do so, and his disciple died of thirst (because he refused to drink it after him, and yet could not be so disrespectful as to pour away a little in his presence). Tamid, fol. 27, col. 2.

22. There are seven liquids comprehended under the generic term "drink" (Le. xi. 34, and therefore liable to ceremonial defilement), dew, water, wine, oil, blood, milk, and honey. Machshirin, chap. vi. 6. 23. On washing the hands before the meal they should be raised; and on washing them after meal they should be lowered. Chulin, fol. 105, col. 1.

25. Washing the hands after meal is obligatory, because there is (in every salt) a grain of the salt of Sodom, which destroys the sight if brought into contact with the eye. Chulin, fol. 105, col. 2.

26. The omission to wash the hand before meals was the cause that one Jew fed another with pork (he took him for a Gentile), and the omission to wash the hands after the meal was the cause that a woman was separated from her husband. (He had fraudulently retained a purse of money deposited with him by a Rabbi. The latter noticed some remains of his meal upon his lips, which would not have been there had he washed his hands after meal and passed them over his mouth. With the possession of this knowledge, the Rabbi demanded the purse from his wife in the name of her absent husband, and as a token mentioned the nature of the meal of which he had partaken. The immediate consequence was, that she was divorced by her enraged spouse.) Chulin, fol. 106, col. 1.

27. There were courts erected at Jerusalem upon the rock, which had an excavation underneath for fear of some possible grave under it. Thither pregnant women were brought, where they were kept till they gave birth to their children and reared them (for the use of the red heifer, till the age of seven or eight years, when they were already considered capable of defiling emissions). They used to bring oxen with boards (so arranged, as to enclose the oxen in the shape of tents), upon their backs (to intercept the possible communication of uncleanness from some unknown grave which might be hidden underground on the way to Siloah). The children were then placed upon the boards, holding stone cups (which are considered incapable of contracting ceremonial defilement) in their hands. When they reached Siloah, they alighted, filled their cups and mounted again. Arriving at the hill of the Temple, they again dismounted, both the hill of the Temple and the ante-courts having excavations underneath for fear of some possible grave hidden under it. And at the door of

the ante-court for women, there was an earthen vessel containing the ashes, etc. Sucah, fol. 21, col. 1. Parah, chap. iii. 2, 3.

T. N. a. In explanation of this extraordinary proceeding it may be added, that it was devised to secure the absolute ceremonial purity of the "waters of separation" made of the ashes of the red heifer, and to prevent its contamination by those employed in bringing "the running waters" from Siloah (Nu. xix. 17). From verse 14 the rule is deduced, that the limits to which defilement by a dead body can be communicated are circumscribed by those of a tent, or any other confined space, even if it be no more than the breadth of the palm of a hand beyond what is absolutely required for the interment of the body. But where there is no such empty space left, no matter how deep the body may be buried, its contamination will be communicated to people walking over it. Hence arose the possibility of the people employed in fetching the "running water" whenever it was wanted contracting uncleanness from some grave hidden under their feet, as also by personal emissions, and imparting it to the "waters of separation," upon which the ceremonial purity of the whole nation and the Temple services depended. And this was obviated by the above contrivance.

b. But this passage is perhaps of still greater importance from an antiquarian point of view. The origin of the excavations under the dome of the rock in the Haram area, and the purposes which they were intended to serve, have been discussed by the learned without arriving at a satisfactory conclusion. Here then we have what I believe to be a complete solution of the difficulty. Rabbi Yosi, who makes some slight correction in the above statement, lived before the destruction of the Temple, and is therefore an eye-witness to the fact.

28. In what manner were the libations performed (on the feast of tabernacles)? The priest filled a golden bowl of three logs' measure with water from Siloah. On his arrival at the water gate, they blew three blasts with the trumpets, when he ascended the inclined plane (leading to the southern top-edge of the brazen altar.) He then turned to the left (i.e. south-west corner) where there were two silver basins having a spout each of different sizes, and of the shape of (inverted) noses. In the one to the West he emptied the water and into the one to the East the wine. (Hence these elements found their way to the top of the altar, and thence through a cavity to the subterranean passages.) Sucah, fol. 48, col. 1.

29. Daughter (said the priest to the woman in the trial of jealousy) if thou art conscious of innocence, take courage and drink the water that causes the curse; for it is only like some dry medicinal substance applied to some part of the body. If the latter be diseased the substance dissolves and penetrates into it; if not, it has no effect. Soteh, fol. 7, col. 2.

30. She (the faithless woman) may have treated her gallant to delicious wine in costly bowls, therefore the priest makes her drink the water from an earthen vessel. Soteh, fol. 9, col. 1.

31. The water produced the same effect upon her male associate in sin, as upon the woman herself. Soteh, fol. 27, col. 2.

32. Since adulterers abounded, the administration of the "bitter waters," was discontinued by order of Rabbi Yochanan ben Zachai, who supported his decision by Hosea iv. 14. (What light this throws upon the moral condition of Jerusalem at the time of its destruction by the Romans!) Soteh, fol. 47, col. 1.

33. The Shema (the portion of Scripture commencing with this

word, De. vi. 4-9, and which is repeated every morning and evening) should not be recited in the presence of certain night conveniences, even if they be empty. The presence of "foot-water" is neutralized by the least quantity of other water thrown into it. Berachoth, fol. 25, col. 2.

T. N. It is also forbidden to read the Shema in the presence of a naked Gentile. The question is asked: Why mention particularly a naked Gentile, when it is forbidden even in the presence of a naked Israelite? The answer is: There can be no doubt as to an Israelite; but with reference to a Gentile one might think, that he was no more than an ordinary ass; because it is said (Eze. xxiii. 20): "Whose flesh is as the flesh of asses."

34. Ravina asked Rav whether one might drink "foot-water" on the Sabbath day? The latter referring to the Mishnah, where it is enacted that all common beverages may be drunk on the Sabbath day, did not think that it implied that sort of water, which was only used for healing purposes, and was therefore forbidden. Shabbath, fol. 110, col. 1.

But is not "foot-water" better (for the preparation of the incense to be used during the temple services)? Yes, only it cannot, with propriety, be introduced into the Temple. Crithoth, fol. 6, col. 1.

T. N. This passage, together with the enumeration of the ingredients of the incense, forms part of the Jewish liturgy, and is daily recited by every Jew as part of his prayer.

SEA.

36. Rav Ketina happened on his travels to hear the noise of an earthquake just when he stood before the door of a conjurer of human bones. Does the conjurer know, he remarked, what that noise signifies? A voice replied: Ketina! Ketina! why should I not know? When the Holy One, blessed be He, thinks of His children who dwell in affliction among the nations of the world, He drops two tears into the great sea, and His voice is heard from one end of the world to the other, and that is the meaning of the rumbling noise. Rav Ketina said: The conjurer is a liar, and his words are lies; he would have spoken the truth had there been two rumbling noises. The fact, however, was that two such voices had been heard; only Rav Ketina would not acknowledge it, lest the whole world should run after the conjurer. Rav Ketina himself holds, that the rumbling noise is made by God clapping His hands; as it is said (Eze. xxi. 22; A.V. 17): "I will also smite mine hands together, and I will cause my fury to rest." Berachoth, fol. 59, col. 1.

38. No man has ever sunk in the sea of Sodom. 108, col. 2.

Shabbath, fol.

39. The (brazen) sea made by Solomon was of the size of a hundred and fifty ablutionary-fonts, i.e., 6200 measures of water. Eiruvin, fol. 14, col. 1.

40. When the Holy One, blessed be He, created the sea, it went

on expanding until He rebuked it (and it stopped); as it is said (Na. i. 4): "He rebukes the sea, and makes it dry." Chaguigah, fol. 12, col. 1.

41. When Nicanor went to Alexandria in Egypt, to bring from there the (brazen) gates (for the east side of the Temple), there arose a storm on the sea. One of the gates was thrown overboard; but the storm did not cease. They therefore wanted to throw the other also overboard; but Nicanor clinging to it said: Throw me overboard with it. At once the sea became calm, and he now regretted, that he had allowed the first to be thrown into the sea. On their entering the harbour of Acho, the other gate appeared from under the planks of the ship. Some say that a sea-monster had swallowed it, and spewed it out on land. . . . Hence, all the other Temple gates were changed for golden ones, except the gate of Nicanor. Yoma, fol. 38, col. 1.

42. And the islands (nisin vnoos) to the north-west and southwest of Palestine, see (as it were) the boundary lines drawn across them from Capaluryah (a town on the top of mount Hor) to the okeanus (Mediterranean), and from the river of Egypt to the okeanus. All (islands and parts of islands) between these lines are the land of Israel; and outside these lines is foreign country (and therefore is not bound to pay tithe and similar dues even if occupied by Jews). Guittin, fol. 8, col. 1.

43. When Israel stood by the (red) sea, the tribes were contending with each other as to which should first enter into it, when the tribe of Benjamin leaped into the sea before all; but the princes of Judah (in their chagrin) threw stones at them; as it is said (Ps. lxviii. 27): "There Benjamin the youngest went down into the sea ( altered into 7), the princes of Judah stoned them, D." Soteh, fol. 36, col. 2.

44. Seven seas and four rivers surround the land of Israel. The seven seas are: The Seas of Tiberias, of Sodom, of Chilath, of Chiltha, of Sibchi, of Aspamya, and the Great Sea. four rivers: Jordan, Yarmuch, Kirumyon, and Phigah. fol. 74, col. 2.

These are the
Bava-bathra,

T. N. In connection with the above it is advanced, on the authority of tradition, n, that the Jordan issues from the cave of Pamaiis, enters the sea of Sibchi and the sea of Tiberias, and rolls on descending to the great sea, etc. Lieutenant Conder, R.E., of the Ordnance Survey of Palestine, in a lecture delivered at Guildford, said: "At one time the Jordan had connected a chain of lakes running from Hermon to the Red Sea. With successive depressions of the country these lakes had evaporated, leaving their former shores to tell this story. At present they are reduced to three: the Lake of Merom, the Lake of Tiberias, and the Dead Sea." Whether some of the evaporated lakes were still in existence at the time when the above geographical information was volunteered by the Babylonian Rabbis, i.e., about the middle of the fourth century, is doubtful. I am not in a position to fix the locality of the two last mentioned rivers, which, however, are mentioned in the Mishnah (Parah, chap. viii. Mishnah 10) by Rabbis who may have seen them.

45. When Solomon married the daughter of Pharaoh (the angel) Gabriel descended and fixed a reed in the sea. A sand bank (Sirtin,

σvρris) formed around it, upon which the mighty city of Rome was subsequently built. Sanhedrin, fol. 21, col. 2.

47. Rabbi Elazar Chisma and Rabbi Yochanan ben Gudgada could calculate how many drops there were in the sea, and yet had no bread to eat, nor a garment to put on. Horayoth, fol. 10, col. 1.

VERSE 11.

And God said: Let the earth bring forth grass, the herb yielding seed and the fruit tree.

We learn from tradition, Rabbi Eliezer said: Whence is it proved that the world was created in Tishray (September)? From the text: "And God said: Let the earth bring forth grass, the herb yielding seed and the fruit tree." In which month does the earth bring forth grass whilst the trees are laden with fruit? Answer, Tishray. That was the time for showers, and hence the rain descended and the (grass) grew; as it is said (chap. ii. 6): “There went up a mist from the earth." Rabbi Yehoshua said: Whence is it proved that the world was created in Nissan (April)? From the text (Ge. i. 12): "And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit." In which month is the earth clothed with grass, whilst the trees yield (produce) fruit ? Answer, Nissan. That was the period when cattle and beasts and fowls pair; as it is said (Ps. lxv. 13): "The meadows are clothed with sheep." Rosh-hashanah, fol. 11, col. 1.

VERSE 12.

And the earth brought forth grass.

Rav Assi pointed out a discrepancy. It is written: "And the earth brought forth grass," i.e., on the third day; and it is (also) written (Ge. ii. 5): "And every plant of the field before it was in the earth, and every herb of the field before it grew," that is, on the sixth day. It teaches that the herbs went forth (on the third day) and waited at the opening of the soil till Adam prayed to God for rain, when they appeared above ground. It teaches further that God longs for the prayers of the righteous. Chulin, fol. 60, col. 2.

T. N. The Rabbi seems to have created a difficulty and offered an explanation for the sake of his corollary. The growth of vegetation was not dependent upon man's labour; nor is it so represented in the text. It simply intimates that it was originally generated and promoted, not by rain and human labour, but by the extreme humidity of the atmosphere caused by excessive evaporation.