CO gHI - ISCTE
Transcript of CO gHI - ISCTE
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S/Ngf gHI CO
SCÌ{gDg-I
THE LEGENDS oF THE JEVS
angels. A description of the fall of Adam, somewhar
similar to that of 2 Enoch, is found in Alphabetot 93-94,where the text was shortened by the copyist, because the
contents âppeared to him too daring. In the part retained it
is said that Satan, on the last day, will endeavor ro renew
his rebellion against God, and will proclaim úat he is of egual
rank with God, and that he was God's "partner" (lttlú) in
creation, that God created heaven and he created hell.
Nevertheless the fire of hell will destroy him, and put an
end to his aÍroganr talk. The words 'ìfì )f 'ìri ' l l in our rext
are the end of the missing description of the fall of Satan
and his angels 11utl t:H)n occurs very rarely in rabbinic
literature) at the beginning ofcreation. In Tehillim 82,369(comp. Buber who gives the better texr of Rashi) Satan's
fall is alluded to, although, according to Tiypho's observa-
tion in Justin Martyrt Dìalogue, 124, rhe Jewish scholars
refused to accept the view that Ps. 82. 7 refers to Satan's fall
or to thât of the angels. According to PRE 14 and 27, Sa-
tant fall was a punishment lor his having misled Adam to
sin. This appârently corresponds to Revelation 12. 9;whereas according to another source (ARN 164; compare
with p. 461), ir was a punishment for his conduct toward
Job. Compare with footnote l0 on p. 136. There is, how-
ever sdll another view, according to which Satan was wicked
from the very beginning, or, es rhe Haggadah expresses ir,"was created out of the fire of hell" (compare with p. 829).
On Satan's jealousy of Adam as rhe cause lor seducing the
latter to sin, compare with p. 93; Ginzberg, Haggada bei
den Kirchenu.,4Ç45.
lVoltt,{N
\\f/hen Adam opened his eyes the firsr time,
W and beheld the world about him, he broke
into praise of God, "How great are Thy worla, O
Lord!" But his admiration for the world sur-
rounding him did not exc!ed the admiration all
creatures conceived for Adam. They took him
to be their creatot and they all came ro offer himl.nl
adoration. But he spoke: "\lhy do you come ro
worship me? Nay, you and I together will acknowl-
edge the majesry and the might of Him who
hath created us all. 'The Lord reigneth,"'he con-
tinued, "'He is apparelled with majesry.'" :e
And not alone the creatures on earth, even
the angels thought Adam the lord of all, and
they were about to salute him with "Holy, holy,
holy, is the Lord of hosts," when God caused
sleep to fall upon him, and then the angels knew
that he was but a human being.37
The purpose of the sleep that enfoldedAdam
was t9 give him a wife, so that the human race
might develop, and all creatures recognize the diÊ
ference between God and man. \7hen the earth
heard what God had resolved to do, it began to
tremble and quake. "I have not the strength," it
said, "to provide food for the herd of Adamt de-
scendants." But God pacified it with the words,"I and thou together, we will find food for the
herd." Accordingly, time was divided.between
God and the earth; God took the night, and the
earth took the dãf. Rèfreshing sleep nourishes and
strengthens man, it affords him life and rest,
while the earth brings forth produce with the
help of God, who waters it. Yet man must work
the earth to earn his food.38
The Divine resolution to bestow a compan-
ion on Adam met the wishes of man, who had
been overcome by a feeling of isolation when the
animals came to him in pairs to be named.le To
banish his loneliness, Lil i th \Mas first given to
Adam as wife. Like him she had been created our
of ttre dust of the ground.. But she remained with
him only a short time, because she insisted upon
enjoying full equaliry with her husband. She de-
rivèd her rights from their identical origin. With
the help of the Ineffable Name, which she pro-
nounced, Lilith flew away from Adam, and van-
ished in the air. Adam complained before God
that the wife He had given him had deserted him,
and God sent forth three angels to capture her.
They fqund her in the Red Sea, and they sought
to make her go back with the threat that, unless
she went, she would lose a hundred of her de-
mon children daily by death. But Lilith preferred
this punishment to living with Adam. She takes
her revenge by injuring babes-baby boys dur-
ing the first night of their life, while baby girls
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Tur LEcENos oF THE JE\ís
knew, seek to carry her point with man either by
entreaties and tears, or flattery and caresses. He
said, therefore, "This is my never-silent bell!" a7
The wedding of the first couple was ceie-
brated with pomp never repeated in the whole
course of history since. G_od Himself, before pre-
senting her to Adam, attired and adorned Eve as
a bride. Yea, He appealed to the angels, saying:"Come, let us perform services of friendship for
Adam and his helpmate, for the world rests upon
friendly services, and they are more pleasing in
My sight than the sacrifices Israel will offer upon
the altar." The angels accordingly surrounded
the marriage canopy, and God pronounced the
blessings upon the bridal couple, as the Hazan
does under the Huppú. The angels then danced
and played upon musical instruments before
Adam and Eve in their ten bridal chambers of
gold, pearls, and precious stones, which God had
prepared for them.
Adam called his wife Ishah, and himself he
called Ish, abandoning the name Adam, which he
had borne before the creation ofEve, for the rea-
son that God added His own name Yah to the
à"-., of the man and the woman-Yod to Ish
and He to Ishah-to indicate that as long as they
walked in the ways of God and observed His
commandments, His name would shield them
against all harm. But if they went astray, His
name would be withdrawn, and instead of Ish
there would remain Esh, fire, a fire issuing from
each and consuming the other.a8
36. PRE 11; Tân. Pekude 3 (end); MHG I, 56.37. BR 8. 10; Koheleth 6. l0; Koheleth 2., 107.
Comp. also the sources quoted in the preceding note, âswell as Zohar I,3Ba.2 Alphabet R. Akiba 59 (whence Yal-kut I, 20, on Gen. 2. 19, without giving source) remarksthat the angels, noticing Adam's resemblance to God, said:'Are there two powers in this world?" 'Vhereupon God re-duced Adams size, which had formerly filled the entrreuniverse (comp. note 22) to one thousand cubits; comp.
notes 73 and 33. Hasidim 290 made use of the same source.
and has the addition that the part taken lrom Adams bodl
was transformed into earth, and it is only this part which
became inhabited (compare with p. 62), while the rest re-
mained a desert. At this time the exact number of future
generations was fixed, which shall not be complete until
the original size ofAdamì body (=c|ì); comp. note 19) is re-
stored in those of his descendants.-On sleep as a sign oi
mortaliry comp. note 25. See further 12 Tèstaments, Reu-
ben 3. 1, and Ginzberg, Unbehannte Sekte,243-244.
38. PRE 3. In this as well as in the preceding legend
an answer is offered to the question why Eve was not created
at the same time as Adam. BR 17. 4 reads as follows: God
foresaw that Adam would complain against Eve's creation
(compare with pp. 7Ç75); she was therefore not given to
him until he asked God for her. Theophilus, 2 gives the
following reason: If two human beings, Adam and Eve,
had been created at the same time, people would have de-
clared that there were wvo gods. Quite similar is the state-
ment in Mishnah Sanhedrin 4. 5 and Tosefta 8. 4-5, with
reference to the question why only one man was created;
comp. Ginzberg, Haggada bei den Kirchenu., 25. These rab-
binic sources also give ethical reasons why only one man was
created (i. r., one "human pair"): If there were more than
one pair, it would be said that the pious are the descen-
dants ofthe first pious pair and the wicked are descendants
of the first wicked pair. In order that families should not
boast oftheir ancestors, all mankind is descended from one
pair. Moreover, if thieves and robbers molest their fellow-
men now, how much more obnoxious would they have
been, had they been ofdifferent descent. Finally the crea-
tion of only one man exhibits God's power, who, by means
of one mould, is able to produce various kinds of rypes.Adam is the progenitor of all mankind, and how different
men ere from one another!
39. BR 17. 4. According to MHG I , 80-81 and 83,
Adam became conscious of the sexual instinct only when
he saw Eve before him. A different view is given in Yeba-
mot 63a, where it is stated that Adam had unnatural rela-
t ions wi th the animals before Eve was created. This passagc
was, at an early period, explained figuratively (comp. Lekú,
Gen. 2. 23). On the question whether sexual intercourse
had taken place before the fall of Adam and Eve or not,
compare with lootnote 4 on p. 101.
40. 2 Alphabet of Ben Sira 23a-23b and 33a-33b.
The text is corrupt, and can only partly be restored with
certainry (read in 23a,7.5: i ' l ) ì ìDN n"fPn En) ìDN),
but its main purport callnot be misunderstood. On Lilith's
abode in Egypt, comp. Tobit 8. 3; Revelation 9. 14;
Mnller, Beìtrâge . . . Tobias,22. Egypr as the seat of witch-
craft and the home of demons is'freouentlv mentioned in
rhe Kabbalah: hence the name ol ,h i , .oun,ry (Dtì fh) is
explained as the place ofoppressors (Etì!D), l. r., demons;
66
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ar{l tÈ Pâ13ãtl lou se./ü a,lE lq.,t suoseãl âJoru sã^Iã '02 'l
's a u ovsatnl'ollïcl' (< (Ui= <(q ruo:1 .. dpq8rl pasol:,,) tt(t sl
'gHl trJo Surpear arp Í(((LL sPeãr Ìxàl rno àrrq'{ 'e!l_q?r
-"7 q"poqv, 'ã'a ''duor :PnruleJ âqr ur palonb Ípuanba'rj
sr..)Ìà'uàq,lr l1uo., q:ano.rd àql'fg'l )Hl I 'lt'PãSn sI
glrd:o tcld rxro3 ãql 'suourãP ol 8ut.t:a3al uãq'^'\ :sâserslP
or r:ads;.t qrr.,r,r í1uo PnrulúI aqr ur paÍoldrur sl .,PàzIâs',
Nut'lÍ^rP-ãÌÌs âql qllÀ op or Surgrou seq Í1a1rt íra'r slql
'4r(iü Íq Pãzlãs sI (iãsnoq PãrtlosÍ ue uI sdããls râ^ãoq'^ô'
'ro) âsnoq E ul ãuop sdaals :a,taot1,1t :3IçI rÉqgeqs uI
ã)uãluâs âq] ol u.^ÀeJP rq Plnoqs uolluãllv 'ãlqtuâl lou ãr?
sluãrüãrErs ãsoq.^À'68-98'a13o1 o1 a8uy'rnqo)'druor'Pntu
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'7ç! 'urPrsBH Jo luãtuãl?ls ât{I 'q8l ulqnra' ul-Punoj
ípearp sr 'srr:rds rq?ru .,'sqrl1'L, àql qll'r qlIÌI'I llrlos PUL\\urruollqeg arp go Sursn3uor ãr{J 7 I 1 'd uo 7t, ;roulooJ
Í11n; aroru pu! 'ç âlou <09 <'aulclrttN uap uq apaffitg 'Bnqz
-urp rurod slql uo osle ããS 'ç 'Z 'st3a7 runtlustaa7v attuo)
'âuÍrsn8nv Pue'L'77 ag 'duo: :qrllr-I qrÌ/ú :>q '!nuap1
rou op laqr q8noqì ..'à^l lslU âql.,Jo Ípte:1e >1e:ds s:r:nós
plo rng 'tn tq'nqeydlv uo Pâs?q sI ãJLÀ rsrg sÌUBPV
sE qtrÌr1 Suru:aruo:'e6I 'III PUE'q7E q6I '.I reqoz uI
uoDrãssP ãllI ç78 'd uo txar lrIL'd uo lxãl PUE '00Í'16
'a4pstnv aqaturu?sat'runequnl) lãqlln3'dlxo3'luãru
-do1a.lap rãtel e se 'ãrnlerãlll lE^ãIPâu uI PUE erls uâg Jo
raqeqdry ul 'qrln ol PâqIrrsE l:ed aqr srâPlsuor orÌ^r'(!l
'IIIAfi ft àr) I^?'I lsult8e lrerua: srâ11"1 ãql PUE '08-61,I
'11yçq'Suutaztupreil'I zqrsusltlluauo uI sãlrãd ol uoll
-Errunruuror s,8:aqzurl'druo3'nr:tqt1 ue1uo1íqeg agl
qrLA PâUIIUãPI uã^â sE,. ãqs IEI{I os ,,'eÍlu!-L, E st Pã^lãf-uof, se.r\ aqs í11e:aua8 ler{r ânJl'Jã^â'^'\oq 'sI 1I'q(q z'J{uorlr!d 'druor lÍ:nluac qluãâIJII{r ãql sÈ ãlEI se s'Lraf aqr Íq
pâurctãJ sÈ,^A 'sã)Jnos ueruollqeg tuo{ u'/Ì\ouì 'r'rou 'tt'rtds-
pur,rÀ E sp qrlll-IJo uotldaruol ãlÌJ 'ulãrerp Puno3 suotuãP
arqr Íq ftnÍur or pasodxa aq rou rg8nu auo leql lãPro uI :ãl
-E,ra ãr{rJo 8ur1ur:p ãtÌl ol ãruãrãJãl qll^{ 'EZI I tulqesãd ul
ua,lr8 Suru:t.al ãql JoJ slunofJt stIÌI 'suolrrãP ãqr or ::re'la--
pue '(! I 'd uo ç9 ãlouloo; qrr,r,r. a:tdruo:) sla8ue aqr or a:!
'po9 or srãrsrulul PUIIN :7 'aõo1odV'saptslrvJo uorlrãsst
aqldruo: :suotuâP Jo âPoge ãqr sI lãle'll teql uolloâ3uol
âr{r uo pãs?q sI pãulÉruãr qrl1r1 a:aq.tr. rdl8ã uI EãS Pâì ãql
sr,\^. r lEr{r .^Àâl^ ãt{I '7.'92'fiã(I 'Iuãqnru rn1lea 'druor
Tus LEcENos oF THE, JE\ís
that of a woman, since the former has the opportunity to
develop his mind in school, which opportunity is denied
the latter.
45. BR 18. 8; 2 ARN 9, 2Ç25; Kiddushin 2b; Yelam-
medenu in Aruk, s. u. 1Di. On the three preceprs (besides
the two mentioned in the text, there is a third one in con-
nection with menstruation), the observance of which is
pafticularly enjoined upon women, comp. Shabbat 31b-
32a; Yerushalmi 2, 5b; Tan. B. I, 28, and III, 53; Tân.
Noah 1 and Mezora' 9. Philo, De Sacx Abel. et Caini,32, s
in agreement with the view of the last-mentioned rabbinic
sources, which speak of Adam as the dough which God
kneaded. Concerning the covering of a woman's head,
comp. also 2 ARN 42, ll7; I Timothy 2. 15 I Cor.
I1.10; Têrtullian, De Habitu Muliebri, 7: Aduersus Mar-
cionem,5.8; De Orat ione,22.The starement made by Tèr-
tullian, in the last-named passage, that the unmarried
Jewish women cover their heads, contradicts the assertions
of the Jewish sources, according to which married women
only covered their heads; comp., r. g., Ketubot 2. 1; Yeba-
mot 1 14b. See, however, Nedarim 3. 8; Sifre N., I 1; Bera-
kot 24a. The idea that the covering of a womant head is a
punishment for Eve's sin is also found among later Chris-
tian authors; comp. Grünbaum, Neue Beìtràge, 58-59.
46. BR 18. 7; 2 ARN 8, 24; Sanhedrin 39a. On
Adams first wife comp. note 40, and footnote 47 on p. I14.
47. BR 18. 4 (on the expression )ìÌ1 UtjTiì comp.
Mekilta Beshallah 1, 26b, and Têhillim 106, 456). On
Eve's beauty see note 24 and lrenaeus, I, 30, 7. See further
Grünbaum, Gesammebe AuSatze, 79-80. In view of the
fact that Eve was taken from Adamt body, Yebamot 62b
and Ephes. 5. 33 say: "One should love his wife as oneself."
The Tâlmud adds: 'And honor even more rhan oneselL"
48. PRE 12 (ìDN fell out before DN; the correct
reading is lound in MHG I, 82, and in the commentary on
Job by R. Isaac ha-Kohen 31. 40), essenrially based on older
sources; comp. BR 18. 1; Shabbat 95a; Yerushalmi 10,
12c; Tân. B. I ,83 and 86; Tan. 'Wa-Yera 1;Koheleth 7.2
and 8. 1; Tehi l l im 25,213-214: ARN 4, 19 (second ver-
s ion 8,22); Kal lah Rabbet i 1; ShR 1. 5; Shir 4. 1 1; ! íR 12.
2; PK 4,37a; PR 14, 62a; Baba Batra 75a; Târgum Yeru-
shalmi Deut. 34. 6, and the second version, Gen. 35.9;2
Alphabet R. Akiba 60 (the description of the splendor of
the first wedding is more elaborate here than in any other
source); Baraira32 Middot, No. 17. In many of the sourcesjust cited it is mentioned that in the beginning, middle(not to be taken literally), and conclusion ofthe Pentateuch
examples are given of Godt loving-kindness which man is
to emulate. God adorned the bride (Eve), visited the sick(Abrúam, Gen. 18. 1), and attended to Moses' burial.-
The etymolog' of the namesof "man'and'woman," which
is ascribed in Sotah 17a to R. Akiba, was also known to
Eusebius; contp. Praeparatìo Euang.,517b. Depending on
Theodotion, G en. 2. 23, O rigen, Ad AJìic., 1 2, and Jerome,Gen., loc. ru t, connect n'ìDN 'wife" with Nìrl "rcoki' Vocab-
itur axumptio qilia ex uiro sum?ta est, says Jerome. Many
explanations are also offered of the name ì'ìlrì "Eve." It
might signif' Ntìrì "serpent," because she was the serpent,
i. e., the seducer of Adam, or the "speaker" (from iììrl "de-
clared"), because she was the only one besides the serpent
who understood the language of the animals {comp. note
58), and it was from her that Adam learned it; comp. BR
20, ll, 22.2, and further 1 8. 6; Lekah and Imre No'am on
Gen. 3. 20, as well as Ha-dar, I 1.2 1 (í D =nìDir -lN)D, andt"Dill=Pl) ÌtlDn'Ì); comp. Bâba Batra 16a), and Philo,
Quaestiones, |. 52.
ADAM AND ET,'T N PARADISE
he Garden of Eden was úe abode of the first
man and woman, and the souls of all men
must pass through it úer death, before they reach
their final destination. For the souls of the departed
must go through seven portals before they arrive
in the heaven'Arabot. There the souls of the pious
are transformed into angels, and there they re-
main forever, praising God and feasting their
sight upon the glory of the Shekinah. The first
portal is the Cave of Machpelú, in the viciniry of
Paradise, which is under the care and supervision
of Adam. if the soul that presents herself at the
portal is worthy, he calls out, "Make rooml Thou
art welcomel" The soul then proceeds until she
arrives at úe gate of Paradise guarded by úe cher-
ubim and the flaming sword. If she is not found
worthy, she is consumed by the sword; otherwlse
she receives a pass-bill, which admits her to the
terrestrial Paradise. Therein is a pillar of smoke
and light extending from Paradise to the gate of
heaven, and it depends upon the character ofthe
soul whether she can climb upward on it and reach
heaven. The third portal, ZebuI, is at the entrance
of heaven. If the soul is worthy, the guard opens
the portal and admits her to the heavenly Gmple.
Michael presents her to God, and conducts her to
the seventh portal, Arabot, within which the souls
68
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sr tuno)fe ãsrpEJBd ãrÌr Jo uoll!zrJo8alp re rduarre pluu
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aqr q8noqrly' gç' 11'paxa1fua4 atlt to ap7n9'sJPIuoruIEIAl
pue'bas'çV'ruualog utqed Ltt 1oilqe1 âãS sãl3rlr rlulqqÈr
ur â^nerreu astpe:ed ãqr Jo uolrtrãJdrarul prl:o8a1p aqr
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â^ncrreu ÍerIIqIg srrlt altr ( :ra ' qnf 'q:ouE 1o qoog aqr)
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aqt;o uotrera:drâtul FrârII oqr Sunlurgr'o1q4'rq8raq ultr
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Tnr Lr,csNos oF THE JEws
5 1. Josephus, I ntiqui., 7, 1 3. The etymologies given
by him for the Hebrew names of these rivers correspond
partly to BR 16. 1-4. Comp. further Phtlo, Quaesiones,Gen.l. 12-13, whose statements (comp. especially his remark
on the Euphrates) go back to the Palestinian Haggadah
found in BR loc. cit. Jerome's remarks on Gen. 2. 12 are
based on oral communications from his Palestinian teacher,
and not on Josephus. He says: " Fison . . . Gangem putanì';
in the extant midrashic sources Pishon is identified with
the Nile; comp. BR, loc. cit.; Theodor, ad loc., as well as
Targum Yerushalmi, loc. cit., where Pt'Tltn is not Indian,
but, as Epstein, Eldãd, 33, seq., proves, signifies sourhern
Ethiopia. 'With respect to Gen. 15. 18, Dì) t l ( the Ni le) is
explained as D'ì)tl "smail"; in contrast to the Euphrates, the"great" rivet the Nile is the small one; comp. Pa'aneah end
Midrash Aggada on Num. 1. 7. To the cycle of legends
concerning the rivers of paradise, belongs the stream of
life, which plays an important part in the A-lexander lcg-
end, a stream which, according to Tâmid 32b, flows out of
paradise. The view held by some wrirers (comp. Fried-
laender, Chadhirlegende, 47) that this feature of the Alex-
ander legend is not Jewish, because the Jewish legend does
not know ofthe "stream oflife," is based on an error. "Lrv-
ing waters" is mentioned in Enoch 17. 4; Revelation 22.
77, and,, among the Gnostics, by Hippolytus, 5. 2, as well
as 5. 22. Zimmern, Keìlinschrfien und AT 524, seq., and
562, has pointed out that this view is lound among the
Babylonians.
52. BR i 3. 9 and the parallels cited by Theodor, as well
as Târgum Yerushalmi Gen. 2. 6 and Greek Baruch 2. 2. The
theories ofthe ancient Rabbis concerning rain, clouds, etc.,
are given by Hirschensoh n, Sheba' Hohmot, 6-8 and 9-17.
53. Hull in 60b.54. Sifre D., 41; Midrash Tânnaim 22; BR 16. 5;
PRE 12; 2 ARN 21, 44 (the literal and haggadic meaningsofGen. 2.75 are found next to one another); 2 Enoch 30;Theophilus, 2. 19; Ephraim I, 23E; Lactantius, Institu-tìones,2. 13; Philo, Quaestiones, Gen. 1. 14.Adifferentviewis given in ARN 11, 45 (second version, loc. cit.): Adamwas commanded to work in order that his descendantsshould know the value of work. Mekilta RS, 107, and (thestatement of R. Jose) ARN, /ar. cit. read: Adam died onlyafter he had ceased working; comp. also Grünbaum, lVraeBeitrìige,58.
55. Seder'Olam 5; Sanhedrin 56a; Tosefta AbodahZarah 8. 4, seq., and. Babli 64b; Sifre N., 1 I i; BR 16. 6,24. 5,26. l , and 34.8; PK 12, 100br ShR 30. 9; BaR 14.12; DR 1. 27 and2.25; Shir 1. 2; Koheleth 3. 1i; Tehi l l im 1,10-11, and 2, 26; Mishle 21, 110: Tan. B. I I , 69; Tan. Yi-tro 3. Comp. also úe interesting passage in Sekel 1 , 1 08 andLekah, Gen. 1. 15. In the rabbinic sources these command-ments are known as the "seven Noachian commandments"(besides the six mentioned. the seventh commandmenr is
the one enjoined upon Noah not to eat the meat of a living
animal; comp. Gen. 9. 4), which, in contrast to the other
biblical precepts obligatory upon Israelites alone, must be
accepted by all men. In some passages, however, thirty Noa-
chian commandments are mentioned, which the children
of Noah accepted, but did not fulfill. The fulfillment of
those will only take place in Messianic times; comp. Yeru-
shalmi Abodah Zarah 2,40c; Hullin 92a; BR 98. 9; Tê-
hillim 2, 26 (read EìrìD)U instead of tu)tu) and 31, 177. k
is not stated what these thirry commandments are; comp.
R. Bezalel Ronsburgì marginal glosses on FÌullin, loc. cit.,
and Joel in Graetz-Jubelschrifi, 174, note 1. In Sanhednn
and Tosefta, loc. cit., the opinions of some scholars are cited
which add a few more to the Noachian commandments,
^s, e. g., the prohibition of witchcraft; but even with these
the number thirry is not yet reached. Têrtullian, Aduersus
Judaeos,2, tries to prove that in the prohibition offruit en-
joined upon Adam the entire decalogue is contained. A
similar statement is found ín Zohar I, 36a; comp. also
Grünbaum, Gesammelte Aufatze, 177. Anti-Christian is
the remark (BR 16. 5) that Adam received the command-
ments concerning the observance of the Sabbath and the
daily sacrifice. The inferioriry of the ceremonial laws, as e. g.,
the observance of the Sabbath and the sacrifices, is proved
by Christian apologists from the lact that Adam, the creation
of Godì own hands, was not enjoined to observe them.
56. Sanhedr in 59b; ARN 1,5;Zohar I , 38a. The aç
tendance on the part of the angels caused the jealousy of
the serpent (Satan?; comp. note 35) against Adam; comp.
note 60. ThatAdam was not permined to eat meat is assened
by some of the Church Fathers; comp. Theophilus, 2. 18
(there were no carnivorous animals before Adams fall);
Novatian, De Cibis Judaicis 2. For details see footnote 56
on p. 151.
57. Apoca.lypse of Moses 15. It seems to follow from
BR 19. 5 that Eve alone took care of the animals; comp.
Ginzberg, Hagada beì den Kirchenu.,53-54; see also Imre
No'am and Hadar on Gen. 3. 20. In the last two sources
the name of Eve is brought into relation with this idea;
comp. note 48. On the entertainment of Adam in paradise
by the angels, see the preceding note, and the Revelation of
Ezra (beginning). 2 Ënoch 37.2, on the contrary reads: I
made the heavens for him open, that he should percerve
the angels sing the song of triumph.
58. Jub. 3. 28; Josephus, Antiqui.,\ 1.4;Phílo, Quaes-iones, Gen. 1.22; the Christian chronologists Syncellus,
Cedrenus, and Zonaros; comp. Charles on Jub., loc. cit.
The older rabbinic literature does not know ofthe original
language spoken by man and the animals, and even Lekú,
Gen. 3. 1, maintains that only the serpent spoke Hebrew
(i. e., the original speech of man; compare with footnote
91 on p. 61), whereas the rest of the animals spoke their own
languages, which, however, Adam understood (comp. note
7o
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THn LacrNos oF THE JE\ís
fruit o[ the tree in the midst of the garden, and
become independent of God, lest He bring forth
sti l l other creatures to bear rule over /ou"'62
To give due weight to these words, the ser-
pent began to shake the tree violently and bring
down its fruit. He ate thereof saying: "As I do
not die of eating the fruit, so wilt thou not die."
Now Eve could not but say to hersell "All that
my master"-5o she called Adam-"commanded
me is but lies," and she determined to follow the
advice of the serpent.63 Yet she could not bring
herself to disobey the command of God utterly.
She made a compromise with her conscience.
First she ate only the outside skin of the fruit' and
then, seeing that death did not fell her, she ate
the fruit itself.6a Scarce had she finished' when she
saw the Angel of Death before her. Expecting her
end to come immediately, she resolved to make
Adam eat of the forbidden fruit, too, lest he es- '
pouse another wife úer her death.65 It required
tears and lamentations on her Part to prevail upon
Adam to take the baleful step. Not yet satisfied,
she gave of the fruit to all other living beings'
that they, too, might be subject to death'66.All
ate, and they all are mortal' with the excePtion
of the bird malham, who refused the fruit, with
the words: "Is it not enough that ye have sinned
against God, and have brought death to others?
Must ye still come to me and seek to persuade
me into disobeying Godt command, that I may
eat and die thereof? I will not do your bidding."
A heavenly voice was heard then to say to Adam
and Eve: "To you was the command given' Ye did
not heed it; ye did transgress it, and ye did seek
to persuade the bird malham. He was steadfast'
and he feared Me, although I gave him no com-
mand. Therefore he shall never taste of death,
neither he nor his descendants-they all shall
live forever in Paradise."67
Adam spoke to Eve: "Didst thou give me of
the tree of which I forbade thee to eat? Thou
didst give me thereof, for my eyes are opened, and
the teeth in my mouth are set on edge." Eve made
answer, "4. -y
teeth were set on edge, so may
the teeth of all living beings be set on edge'"68
The first result was that Adam and Eve be-
came naked. Before, their bodies had been over-
làid with a horny skin, and enveloped with the
cloud of glory. No sooner had they violated the
command given them than the cloud of glory
and the horny skin dropped from them, and they
stood there in their nakedness, and ashamed'6e
Adam tried to gaúer leaves from the trees to cover
part of their bodies, but he heard one tree after
the other say: "There is the thief that deceived his
Creator. Nay, the foot of pride shall not come
against me, nor the hand of the wicked touch
me. Hence, and take no leaves from me!" Only
the fig-tree granted him permission to take of its
leaves. That was because the fig was the forbid-
den fruit itself. Adam had the same experience as
that prince who seduced one of the maid-servants
in the palace. 'Vhen the king, his father, chased
him out, he vainly sought a refirge with the other
maid-servants, but only she who had caused his
disgrace would grant him assistance.T0
60. BR 19. 19; Koheleth l . 18; Shemuel 7,66;San-
hedrin 59b; ARN 1, 5 (both versions); Philo' Quaestíones'
Gen. 1. 32. Comp. also Jerome on Gen' 3' I and Yerushalmi
Kiddushin 4,65c(t l tn nu)n); Zoharl,Tgaand' 191' The
idea that jealousy caused the serpent's hatred occurs already
in the Sepìuagint, Gen. 2. 24, and 2 Enoch 3l ' 3, as well as
in John 8. 44, and in the different versions of Vita Adae;
comp. Preusche n, Adamschrirten,2T and 54, as well as note
35, with regard to jealousy as the cause of Satan-s fall'
Comp. also note 1 31 . In pseudepigraphic literature (comp'
,to," I 16), instead ofthe serPent' it is Satan who is the real
seducer; comp. Ginzberg, Hagada bei dzn Kirchenu'' 42-
45. In rabbinic literature (Sotah 9b; Sanhedrin 29a; Silre
D.,323) the serpent is described as rlìD'IPi.ì, which appar-
ently corresponds to óSts ó riploios ofRevelation 20' 2'
But the use of rlìn'ÌPil with reference to Adam (cornp'
note 21) shows that this description ofthe serpent by the
Rabbis is entirely dilferent lrom that of Revelation' On the
bodily similarity of man to the serpent comp' MHG I' 87'
where the observation is made that man can only
'7)
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-ord e jo se,,t sÍep xls rqrJo uoIlEâJr ãI{1 leqr nÀâI^ ãqI 'ç6
'd qr.u a.ledruor :8I sâsonl Jo asdÍ1oody :9 'I NUV Z :0I
-6't IxlllHãI:ZI '! uqs :0I 'ç ìc:8 lnlsàrãg 'ü:LtL',
,I; .g ;;j ãuor lqrpeSSBH ãI{ì ur Pàuonuãu lpuanb
-ãU sr po5Jo 8ut:opuels sluad:as àq1-'r/'6I Ug '29
'rr rnoqe Burqúlã^ã '^Àãuì ãq
reqt os 'luadras aqr ;o a:uasard aqr ur asrpe:ed 30 rlng ãr{r
Bun:adsar uonrqrqo:d slql Pãrunouue P:C lelil $lrerrIãr
'I ! 'uãD 'qEìã-l '7 '1 '1 ''mbuuv 'snqdaso[ Pue'rç-çç
I 'uty'rruo)tulnÒ 'ollyds! IIã^\ se 'arou Surpara:d agr ur
pârrr sã)rnos âI{r rãqlrn1 'duoa 'e67 uIrPeI{uÉS : I ç I Pu! ç
-7'I (suorsrã^ qroq) gXy:7! '61 dg :çI Tud '19
. 'iaìr; 7ç6 'd rpv'r a:tduro: ''ra'r1ts pue p1o91o rossassod
aql se tuad:as ãqr uO 'tulq sãlquãsãJ orÌ'^A JãqlouÚ â^Iâ)ãP
Tun LscENos oF THE JEVS
the nut; comp. BR, loc. cìt., and I 9. 5; Berakot 40a; Sanhe-
dr in 70a; PK20,142a:PR43, l75a; SíR 12. 1: BaR 10. 2
and 8; Esther 2. l; Târgum Song ofSongs 7. 9 (read, with
R. Tam, in Sefer ha-Yashar, 217: p1 N)ììnN nrì ì1));GreekApocalypse ofBaruch 4. 8; Apocalypse ofAbraham
23; Enoch 32.4 (which reads: The tree of knowledge is in
height like a fir, and its.leaves like those ofthe carob, andits lruit like the clusters of a vine); Apocalypse of Moses 21;
Tenullian, Aduersus Marcionem, 2.2; Methodius, Symposium.
2; Origen, Gen. 9. 20; Epiphanius, Haer. 45 (has grapes,
according to the view of the Gnostics); Moses bar Cepha,
36 E. The oldest and most prevalent view identifies the
forbidden fruit with the grape, which goes back to an oldmythological idea that wine is the beverage of rhe gods.
The fig owes its distinction to the incident that the first"pair" took hold of the fig leaves after the fall, and this
identification is not only found in rabbinic sources, but also
in the Apocalypse of Moses and in Tèrtullian, loc. cit. Purely
midrashic is the identification with the wheat which rs
only found in rabbinic sources and accepted by Moses bar
Cepha. This is based on the play on the words iìDfì("wheat") and Nun ("sin"). The identification with the ap-
ple of paradise is due to a similar play on words, the )'ììIN
being derived form ))ì "he desired"; comp. Númanides -onLev.23.40. The carob likewise owes its distinction ro
its name which signifies destruction. 'Adam's apple", widely
known all over Europe (it is met for rhe firsr rime in ps.-
Tertullian, Gen. 85), is perhaps the result ofthe inaccurate
rendering of the Hebrew Ìtìllì, which in the Bible denotes"apple", but in later literature signifies also the apple of
paradise, i. e., the Ethrog; comp. Shabbat 88a, and the re-
mark of R. Tam, loc. cit. The benediction mentioned in
geonic sources ìUrN Ìì)N )! (comp. Seder R. Amram,
Frumkin's edition, II, 406) is based on the assumption tharthe tree ofknowledge, whose fruit produced sexual desire,
was a nut-tree; compare with footnote 3 on p. 101. Comp.
also ps.-Tertullian, Gen. 86; Commodia nus, Instructiones,
3, though he speaks of the palm-tree, which misled Adam,
describes, at the same time, the fruit as the apple. On this
point comp. Hippolytus, 6. 22, who remarl<s: The palm-
tree is the symbol ofbattle and slaughter (rhe gnostic view
cited by the same evÍhoÍ 7. 1 concerning God as a seed of
fig-tree probably bears a close relarion ro rhe fig as rhe fruir
of the tree of knowledge). Ps.-Manhew 2l and,the Passing
ofMary 7 speak of the palm of paradise; comp. further BR
15. 7, where !ì'ììDfìD ("shoot up as a palm tree") is used in
connection with the forbidden fruit. On the grape as the
forbidden fruit, compare also with p. 153; Sìfre D., 323;footnote 79 on p.18. The legend discussed in the last pas-
sage concerning the wine ofparadise preserved for the pi-
ous is probably related to the view that the fruit which
brought sin into the world will become "a heafing" in the
world to come; comp.'W'R 12 (end), and the ChristologicaÌ
form ofthis legend in the Greek Apocalypse ofBaruch and
in Moses bar Cepha, loc. cit. The fig leaves with which
Adam and Eve covered themselves are explained by Irenaeus
III, 23.5 , as a sign of repentance, because they were leaves
which hurt the body. The statement of R. Meir in 'Eru-
bin 18b (EtlNn tÌìÌ) has the same meaning. It may fur-
ther be noted that in the rabbinic sources mentioned
above (comp. also Tân. B. I, 105) aview is cited accord-
ing to which Scripture purposely refrains from mention-
ing the forbidden fruit, in order that men should not hate
it afterwards for having caused death. On the exact deter-
mination of the tree of life, comp. note 113. See further
Grünbaum, Neue Beitrlige,64-65, and Ginzberg, Haggada
bei den Kirchenu., 38-42.
TUE PuNrsnusNT
s long as Adam stood naked, casting about
for means of escaoe from his embarrass-
ment, God did not appear unto him, for one
should not "strive to see a man in the hour of his
disgrace." He waited until Adam and Eve had
covered themselves with fig leaves.Tl But even
before God spoke to him, Adam knew what was
impending. He heard the angels announce, "God
betaketh Himself unto those that dwell in Para-
dise." He heard more, too. He heard what the
angels were saying to one another about his fall,
and what they were saylng to God. In astonish-
ment the angels exclaimed: "\X/hat! He still walls
about in Paradise? He is not yet deadì" -üflhere-upon God: "I said to him, 'In the day that thou.
eatest thereof, thou shalt surely die!' Now, ye
know not what manner of day I meant-one of
My days of a thousand years, or one of your
days. I will give him one of My days. He shall
have nine hundred and thirry years to live, and
seventy to leave to his descendants."T2
-ü/hen Adam and Eve heard God approach-
ing, they hid among the trees--which would not
have been possible before the fall. Before he com-
mitted his trespass, Adam's height was from the
74
'L
isEr{ ãq lEq^\ sãsol oslE ãq lnq (âJISOP slq uIEllE
lou âq sãoP ÍFo lou (anP slq lou sI ]ErÌ1Úr JeuE
slsnl oq^\ ãq-sl 1I ãnJl ./úoH .,'u?tuo^\ âql PUEeâqt uee,4lreg Átuua rnd lrm J eroieJâI{I 'ãJI'/ú
srq asnodsa ot JePJo uÌ tuËPVJo qlteP âqr ãsn€l
ot ìoãs rsPIP noql 'aj11 lqr 3o sÍtp aql IIE lsnP
tEâ lPqs noql eroJãral{I 'PãUsI]"s lou lse'&\ noql
tnq :uEur sE PooJ aruEs ãr{1 tEa ol ãâql Pãl?ãr3
i 'Íilaq Ígr uodn oB rpgs norll eroJãreql 'PeU
-suts tou tstru^, noql lnq Íarnrsod tq8rrdn3o aaql
perterr I'PIãU aql3o tseagírâ^ã a^oqe Pue âlntc
ile â^oq? Pesrnl âq lIEIis noqr aJoJaJeqI'PãUsIles
tou ]sE^r noqr lng :ãìIIE PIâg al{r Jo slsEeq ãql
pue ãpref 'sP[uIuE 1e -ra,ro 3ur4 ãg ol eãqr Pã]Eelr
1,, :ruadres agr or aleds PoD 'ãrouuãr{unJ
çs'po)Jo sder'r aqr uI sìlt-/'l IâErsIJI PueT,{og aqt jo lno tuo{ qslue^ IIpÀ ãq :ruII{ roJ Pâãrr-ãp ruãur{srund agr adecsa lou IIL^À âq 'Pãssãlqãq III^a s8urag ilP ârarl,^a 'PIJo.^ô' aJnlnJ el{l uI uã^e
:rurrl jo rgSls qcrer Íagi se uoos sE tulq illì ol ìeãs -
Ipqs uâtu :sreaí ua,ras srstl ruadras ãIEulâJ ãi{l
3o lcueu8ard aqr :qlnour sII{ ur rsnP olur a8ueqc
1p Íaqr 'sa8tra,rag tselãâ.ôÀs âqr sìulrP ro '.sPuEI^
1sã3lol{r eq} srEe âq JI :uElu PUE turq uãâ'^í\lag
rslxâ ot sI ôItuuo :urìs slg Surq8nols ut urcd tear8
JelJns lsnru ar{ :PooJ sE tulq ua"tt8 sBlr l{rrcâ ãqr
.Jo PãìlEr{ alã1r\ ]âeJ Put sPuEtl srq :le'tn'e ua4er
gcaads 3o rarrrod stg PuE '.Pâsol3 sem ruadres aqr
Jo l{rnoru âqI :sruãruqstund uel Surz'ro1o3 aqr
parnrp ít^rg8pns lnq 'luãdJes eqr qll4 tuatun8
-J3 uE otur Jâ]ue lou PP PoD erojãJeql z8..irel{Ilou pue 'aru.{aqo Íaqr pp,(t1tr1 'rt rrlPtrruor PIP
I put'Puetutuos E tuãql a,u8 rsprp noq1, :Pãre'4as
-uE a eq plnoÀ\ luãdres ãql 'urlr{ pauousanb ptq
poDJI 'srãtegãP poo8 are Peìf,I'l.r âql Pue 'UIEIII^r st luadras eql JoJ :ãsuãJãP stg ãurreaq lnoqll4a
ruadras aqr uodn ãsJno ãqt PãllIPut po9 'ruadras
ãqr qlvú os loN 'Peìleu-lJlls sâ^lãsuãql Pã/üoqs,bqr pun ã^E PuE uepy uodn tuooP âql àrunou
-ord tou PIP eH 'sl PoD sE snolrer3 r''req ol
paruer8 ueâg ã EI{ PFo^ô I{fII{^\ 'uoPred ro3 íe:d
put uolssar8sueJl lãq ssâJuor lou PIP 'Pwqsnq
tu"PV
rãr{ ãìII '<ãqS 'â^g osls os 3lâsrulr{ luoU PââP-sltu slq roJ ãuftlq ãqi ulqs o1 PãIr] IUEPV ry'
0s'uptuo,^ô Pâtearo Sut,req qll,l.r PoD SuSptordar
,oj r.ror"t, pooã.{ltuaredde a'trq rou lg8rur âq leql
os 'ortrudlag E ro3 ruIH PeìsE Peq ruePv IFune^E pãrEãJl rou Peq âH PUE 'slql ÁllfExa uããs
-ãroJ Peq 'sSulqt ilP s.^Àouï oÍ{rlt'Po.D 6/(.'ãr{s lou
puE 'Peeq aql uE noql roJ 'raq paÁago ã^eq lou
tsppor{s noI{J ,'ãerl aqrJo ãLu a're8 aq5, '8uiles
'râq lsâsn3rt noqr ueq^/ú p3arerSun uE noqr PUE'd1aq e se ãar{l olun rol{ a,rt8 1,, :palldar Po) ,.'erupardruar eqs 'âlu o] âlrrrf utlrJolú slql sE uoos
SB lNq .UIS OTUI IIEJ TOU PIP I .âUOIE SE'/Y\ I S" ãUOI
sv iPlrolf\ ãI{r Jo Pro-I o,, :sPJol\\ ãr{r qll^\ JIes-turq pãsnfxâ tng 'uts slq ssãJuor rou PIP âr{ .,i18ãrou NPInor{s noql ããqr PeP{rEurulor IJoeJâIrú ãâJl
ãr{1 Jo uâreã noql lsEH' 'tuq PãìsE PoD uerÌr{\
sr'ulH lsute8e sanuaqdselq Pãrãlln Pue <PoC
pãJapuels urEPV 'rl 3o Sutruadâr uIoU rEJ os rng'rr roJ ssâuã^r8roj aultrg Pã^IerãJ e^Eq PIno'{\ aq
prre 'uls srq3o Surruadarlo lrruntroddo aqr urepy
a,tt8 ot Petue./vr' PoD 'erull ãur?s eql lV z.z.houtuII{ re^o luadras aqr 3o drqsprol aql PUE uaqr
rrlrr{ râ^o PoO Jo drgsprol eql uea'l,rrãg :'ltou
ãzls uãìunJqs slq Pu" uaql ãzls leJnlEuJãdns slq
uãe,/úleg-eltls râtrrroJ sII{ PUE JeltEI slq uãe'/ül
-âq âfuãJeJrP 1s?^ eql UEPV or ãruoqisulrq o1
pãpuãrur ara,la, Íag1 'Sututatu gtrrnr tutu8ard ara'la'
,(inoql lrE eJOqA\,, sPJo/ú 3I{r'PãIuâP aq louuEr 1I
qr3lãsulg Sutcunouue lnor{ll^\ reqroueJo ãsnoq
ãqt Jrluã ol lo^ãu Íor,rel{eq arrlod 3o ãlnr E u?lu
r{fEãl o} ãlrsãp PoD PIP snqJ, ,.iruEPV'noql lr?
erâtl6,, 'PâìsE rng ap1 'asrprrt4 3o arr8 aqr le 8ut
-puets 'lsrlJ ]e saqceordar uJog Pâure5âJ PoO
ç"*ìP\erJvlft nol{] ,\Àou Pue 'PIEUE lou lJãÀ\ noql
ãrulleroJv,, 'patldar PoD ,,'PItryE sE^\ I PUE 'uâP
-:eB aqr uI ã3Io ,,{q1 prcaq L, 'Ples tuEPV uâq'&\
lEqt sE,^À 1I efuãH r/'lsPãl ãq] uI tulq parernbsrp
rou PEL{ 1l IIEJ sll{ eroJãq :PoDJo ãflo^ aql PreãI{eq uãq,l.r rlãJ tuBPV rEãJ ãI{r se'{\ uls sltlJo acuanb
-esuof Jerpouv €/'s[e PaJPunq ãuo or PâfnP-âJ SE./v\ lI PJe1l\Jeus lng 'queo âq] 01 sue eeq
Tun LEcnNns or rHt JEws
As angels had been pr!senr when the doom
was pronounced upon the serpent-for God had
convoked a Sanhedrin ofsevenry-one angels when
He sat in judgment upon him-so the execution
of the decree against him was enrrusted to angels.
They descended from heaven, and chopped off
his hands and feet. His suffering was so grear
that his agonized cries could be heard from one
end of the world to the other.8a
The verdict against Eve also consisted of ten
curses, the effect ofwhich is noticeable to this day in
the physical, spiritual, and social state of woman.85
It was not God Himself who announced her fare
to Eve. The only woman with whom God ever
spoke was Sarah. In the case of Eve, He made
use ofthe services ofan interpreter.s6
Finally, also the punishment of Adam was
tenfold: he lost his celestial clothing-God
stripped it off him; in sorrow he was to earn his -daily bread; the food he ate was ro be turnedfrom good into bad; his children were to wander
from land to land; his body was ro exude sweat;
he was to have an evil inclination; in death his
body was to be a prey of the worms; animals
were to have power over him, in that they could
slay him; his days were to be few and full of
trouble; in the end he was to render account of
all his doings on earth.87
These three sinners were not the only ones
to have punishment dealt out ro rhem. The earth
fared no better, for it had been guilty of various
misdemeanors. In the first place, it had not en-
tirely heeded the command of God given on the
third day, to bring forth "tree of fruit." \ü/hat God
had desired was a tree the wood of which was ro
be as pleasant to the taste as the fruit thereof The
earth, however, produced a tree bearing fruit, the
tree itself not being edible.88 Again, the earth didnot do its whole duty in connecrion with the sin
of Adam. God had appointed the sun and the
earth witnesses to testify against Adam in case
he committed a trespass. The sun, accordingly,
had grown dark the instant Adam became guilry
of disobedience, but the earth, not knowing
how to take notice of Adam's fall, disregarded it
altogether.8e The earth also had to suffer a ten-
fold punishment: independent before, she was
hereafter to wait to be watered by the rain from
above; sometimes the fruits of the earth fail; the
grain she brings forth is stricken with blasting
and mildew; she must produce all sorts of nox-
ious vermin; thenceforth she was to be divided
into valleys and mountains; she must grow bar-
ren trees, bearing no fruit; thorns and thistles
sprout from her; much is sown in the earth, but
little is harvested; in time to come the earth will
have to disclose her blood, and shall no mor!
cover her slain; and, finally, she shall, one day,"wax old like a garment."9o
V4ren Adam heard the words, "Thorns and
thistles shall i t bring forth," concerning the
ground, a sweat broke out on his face, and he
said: "\lhat! Shall I and my cattle eat from the
same manger?" The Lord had mercy upon him,
and spoke, "In view of the sweat of thy face,
thou shalt eat bread."el
The earth is not the only thing created that
was made to sufFer through the sin ofAdam. The
same fate overtook the moon. \7hen the serpent
sèducedAdam and Eve, and exposed their naked-
ness, they wept bifterly, and with them wept the
heavens, and the sun and the stars, and all created
beings and things up to the throne of God. The
very angels and the celestial beings were grieved
by the üansgression of Adam. The moon alone
laughed, wherefore God grew wroth, and ob-
scured her light. Instead of shining steadily like
the sun, all the length of the day, she grows old
quickly, and must be born and reborn, again and
again.e2 The callous conduct of the moon oÊ
fended God, not only by way of contrast with
the compassion of all other creatures, but be-
cause He Himself was full of piry for Adam and
his wife. He made clothes for them out of the
76
86'uIãI{l roJ sâIPog ã18
-ãJf ol âuIIl ou PEI{ PJoT ãlÌ}-sllJlds lEarodrof
.UI (ãJOJãJãT{] .ãJE íET{I PUE (UI ãUTE] q]EqqES 3TI1
eJoJãq Í1uoqs ãPeru ãrã.^^ suoruâP eql 'suotuaP
puE '<PIãU ãql Jo srseâq aql 'salrtdar 'âluel 'ã^ã
'<tutpv:suolleãrr xls qlroJ rg8no-rq r1 únp elqnoP
op or peg lep qrxls eql 'qleqq?S agr Ítp qluã^ãs
ãql uo lssl ol PãPueluI PoD ry.uEqlel^Ol PUE<sPJIq 'ísãqsu '.IirJIJ al{l PuE :srE1s PUE 'uootu 'uns
'qrrnoj ãI{1 :âSIPBJEd PuE 'sqrâI{ 'sããJl 'PrIIì1 ãql
:sla8ue ãql PuE 'EuuâI{ãD 'ìuatueru:5 âql 'Puo
-rãs âqr :rq8q pur 'guËâ 'ue'ttarl 'rsru agr :sSurql
ããrqr qtroJ rq8norq uollerrr jo Áep qreE
/6.,'pe losge aq pqs laqi pue "{eq
srtãÀ'l.rãN slgl
.ro ty,q Áq pe8pní ãq IIEI{S IãErsI uãrPIIqc Ígr os
'parrlosqe pue Íep slql uo ã'n{ íq pa8pní ueãq lsEq
noqr ryuerPllqr Áqr 1o ad&orord ãql âq riel{s
noql, :ttrEPV or alods PoD ãroJãrâI{I 'IJqsIIJo
qluolu ãql Jo ISJIJ ãI{r sPlv\ Íep 1rytua',ra sq1
'uls slq JoJ lueluâuolE uI 'esIPtJBd'-
Jo lno tsef se,lr ãI{ Íep aqr Jo rnoq qrJlà'^Àr âql
I r'rr p.rt :pa8pní sr^\ eq 'qtua'ra1e eql uI :Puetu
-tuof ãqt passa;Ssuerl ãq 'qluel ãqr uI :tulq ol
pãnssl se.^À uapre8 âI{rJo rsPltu ãqr uI ãen el{rJo
rInU ãqt Sunrqrqord Pueurulof euI^IC âql <qlulu
âql uI :âsIPErEd olul Pãl se,&\ uEtu 'qlr{ãIe aql uI
:rÌ olul PãI{rEãJq se./t\ Inos E 'qluã^âs ãqr uI :iqglJ
-dn puels PFoc lI leql os 'atalduoc se''vr adeqs ssal
-Fos ârÌr 'qlxls ãql uI :urìs qrIA tuII{ Pãqioll ãH
'qUU ãI{i uI:uePVPOurroJ âH'qrrno3 ãI{l uI :uEur
3o,(poq elp roJ rsnP eqr paraqrrã ãH 'Prlrll ãqr uI
isla8ue ãql qlr.òÀ losunof ìool ãH 'rnol{ Puorãs
ãql uI :uelu Sutlearc Jo EãPI âr{l Pã^Iãruol PoD
reql uolteãrr3o ítp qrxls eqlJo Jnoq rsJU el{l uI
s?.^íl lI 'srnoq ,4ÀâJ E rng-etulr Jo u?ds JâIJq E rng
aslperedJo sropualds aqr paÍoíua ptq Áaqa
e(,'rÌtJEã uodn auer Pue
'ãsIPErEd Uãl ã^ã PUE tuePv 'ãsãql qll1ü uâPe-I
'ãfueuâ]sns sll{ roj sãPlsag sPães Jo slros IIE PUE
'uorlrtuurr PuE 'snurEIEJ 'PJEu 'uogJes paragre8
ruepv sngl ':a,ftrd rIãI{l PrBãI{ PoD PUE ..'ãsIP
-Ered Jo sa:rds paruars-lãa'lÀs urepy a'rr8 or sn
ru"PV
noql Putturuoc 'Sutlselra'tã olun 3u11,, :a1tds
prrc 'poD ãroJag ãurel qa8ue aç uodnaraql'pro1
eqt ãroJeg pardaoce aq sraÍtrd siq Prrr 'PoD olun
s8urra33o ãurrg or elqt âq rqSnu aq 'oo1 'ãPISlno
tEr{t 'âsIPErEd Jo lno lulq qrl'&\ seflds Pâluers
-rãa \s ã{et o1 uorssttu'lad lseãl l? ultq ruer8 or qa8
-uE ãrlt eroldur pue ult8e dea"tr or ue8aq utpy
'í1qe:orpun Pã^losâr PEi{ PoD reqr 8utao5
'Jã^rroJ ã^II uãql Ppo'/vr ãI{ PUE 'uollf,aunsa:
1o Ítp ãql uo rln{ ãI{r Jo ua'rt8 ag PFo'^^ aq 'aJII
,rrord " PEOI PFo.^a ãtl JI leqr 'rerc' dol{ 'asrtuord
ãql qtl^a'ãPISE Pâurnl se,\\ 'úãJIIJo âeJl arpJo rln{
agr 3o ua,u8 aq or 'laltrd s.uEPV osIV .(ilueu
-8pní aspS e aounouord I PP ro 'ssedsarl E Pâllllu
-ruof leql I ll selN,, 'Sutles 'ãlgtJoxãul sE'{À PJo'I
ãqr rng 'trlPre^ ãrã^es sIH ateãrttru ol PoD uoll
-nad ppor Íaqr pun '<PâilUIryun Putululor aul^
-lC ãqr Uâl pue uaqr uodn Árd loor sla8ut agr
pue 'Ílrarrlq aleorlddns pue daar'r or ut8eg íaq1
'ãsrP"rBdJo 1no uEuro./Yl ãrP Put uEurêql uJnl 01
s1a8ue agl PePuttutuor Pro-I âql 'luãdJes âql PUE
e^ã pue ruepy uodn pacunouold âJuâluãS
ç6'tsEã el{l uI sslPerBdJo lrlutclt aqr uI ePogE sll{
dn a4er or peruulad sE^\ âq PUE rrq uodn PIoq
Ít1 rtqr uaql 01 ãJII Jo eãr1 3 sr ãsL4ÀaìII qlg^Â
'qero1 aç urepy art8 PoD 'ãJIJo ããrl ãI{lJo PEãrs
-uI ,6'Pããu lE rãqloue orur adeqs euo uro5 sã^lâs
-ruãqr uJnt uec sla8ue ãsnErog 'saulu Jo PJo'^as
Suturnl-ra.ta ãqr osIP PelIEl 'urlgnrerll eql Peruloo
-de po3 'ãsrp!ltd ol ã3ueJluã ãql PrEnã oI
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THE LEGENDS oF THE JE\(/S
In the rwilight, between the sixth day and theSabbath, ten creations were brought forth: therainbow invisible until Noah's time; the manna;wãtersprings, whence Israel drew water for histhirst in the desert; the writing upon úe two tablesof stone given at Sinai; the pen with which thewritingwas written; úe two tables themselves; úemouth of Balaamt she-ass; the grave of Moses; thecave in which Moses and Elijah dwelt; and the rodofAaron, with its blossoms and its ripe almonds.sc
71. Yelammedenu in MHG I, 91 and in Yalkut I,744;Lilü<urirol,IV 31b. Compare lootnote 870 on p. 800.
72. BR 19. 8; PR 40, 167a; Jub. 4. 30; Just in Mar-ryr, Dìalogue, B 1 ; Irenaeus, Y, 22.2; Comp. further Charleson Jub., loc. cit., and Theodor on BR B. 2, as well as thesources cited in note 28. Many reasons are given whyAdamdid not die on the day he sinned, as God had threatened.Comp. Symmachus, Jonathan, and Jerome on Gen. 2. 17,as well as Philo, Da M Optí,40 (were it not for Godt 'mercy, he would have died immediately; so also Tân. B. IV,68; Tân. Mass'e 8; comp. also PR, loc. cìt.); De Leg. Aleg.,33; De Profug., 21; Quaestionrs, Gen. l. 16. The viewfound in the last three passages of Philo that the sinneteven when alive, is already regarded as dead, whereas therighteous continue to live also after their death (comp. also\íisdom 1.2 and 16), occurs frequently in rabbinic Hag-gadah; compare footnote 287 on p.628; footnote 54 on p.187, and also Aphraates, 168. The rationalistic explana-tion of the prolonged liFe of the ante-diluvians (accordingto some, their years are to be considered as lunar ones) isonly met with in medieval Jewish literaturei comp., e. g.,Maimonides, Guide of the Perplexed, Il, 47. Burlactantius,Institutiones, 2. I 3, shows that such arremprs are very old.
73. BR 12.6;and 19. B; BaR 13.2; Shir 3.7;PKl,
(comp. Rabbinovícz, ad loc.). See details in notes 22, 137and 37 on Adamt original size, and further Ginzl:erg, Hag-gada bei den Kìrchenu.,30-31. On the different explana-tions of Eìrn nììt (Gen. 3. 8) comp. Aquila, Symmachus,and Theodotion cited byJerome, ad /oc., as well as BR 19.B and ps.-Tertul l ian Gen. 113.
74. PK5,44b; PR 15, 68b; Shir3. 7; BaR I l . 3;Tân.( introduct ion) 156; Shemuel 18,97. Comp. note 113.
75. MHG I, 93 (top) and Târgum Yerushalmi Gen. 3.9. In these sources it is lurúer stated that when Adam wantedto hide himself from God, the latter said to him: "Dostthou want to hide thyself from Me? Can anyone hide him-self that I shall not see him?" (Jer. 23.24). Comp. note 97.
76. Derek Erez R., 3; Yalkut I, 28; 2 Alphabet of R.
^klbâ ) l .
77. BR 19.9; PK 15, 1l9a; Ekú ( introduct ion) 5.This Haggadah endeavors to eliminate the anthropomor-phic expression of Gen. 3. 9, and similar soìutions arefound in Philo, Quaestiones, Gen. 1. 45: De Decalogo,3.17; Justin Martyr, 99; Tertullian, Aduersus Marcionem,2.24; Theophi lus, 2. 26 and 29; Ephraim, l , 23 C:Aphraates, 138. Compare further with footnote 20 on p.107. Another attempt to explain this anthropomorphismis Found in the sources cited in note 75.
78. -lan. B. III, 39: Tân. Tâzria' 9. Adamt wickednesand persistence in sinning are frequently referred to in theHaggadah; comp Sanhedrin 38b, where he is declared tohave been a heretic (Pn; see also Tertullian, Aduersus Mar-cionem,2.2: \Who will hesitate to declare that Adamt greatsin was heresy?), and that he denied God. It is further statedthat, like the wicked sinners Esau and Achan (comp. San-hedrin 44a and Tân. B. I, 127),he removed the mark of cir-cumcision. Here it is presupposed that Adam was createdbearing the sign ofthe covenant, as is explicitly stated in ARN2, 2, and parallel passages (compare lootnote 318 on p.248). As to Adamt wickedness, comp. also BR 19. 12; Tân.B. I, 18; PF.7,26b; BaR 13. 3; Apocalypse of Moses 21.
79. PRE 14 (complete text is only found in MHG I,93). Comp. further PK 17 , I30b; Ekú 3, 39; Aggadat Be-reshit 61, 125, concerningAdam, Jacob, and the people ofIsrael, who instead of being grateful lor the benefits Godhad bestowed upon them, complained about them.
80. BR 17.4;2ARN 8,23.81. Tân. B. I I I ,39; ' [an.Tazr ia '9; MHG I ,93.Zo-
har Hadash Bereshit 24a (3. 1). The quotation from Târ-gum by Sabba, 7a, according to which Gen. 3. 7 should berendered: And they uttered grumbling words, is taken fromZohar Hadash. Yelammedenu in Yalkut I, 47, and Hizkuni,Gen. 3. 16, remark that Eve was punished because she wasstill a part ofAdamt body when God commanded him notto eat of the forbidden lruit and decreed death as a penalty.
82. Tân. B. I I I , 39;Tan.Tâzria' 9; BR20. 2; BaR 19.I 1; Sanhedrin 29a. Philo, too, aftempts to explain why Goddid not afford the serpent the opportuniry to plead his case;comp. Leg. Alleg.,2l. Philo and the Rabbis also explainwhy the serpent was first cursed; comp. Qraestiones, Gen.I .94 ( top); BR20.3; Berakot6la;Tâ'ani t 11b; Si f ra 10.6;MHG I, 94 (top); comp. further ARN 1, 7 (below). TheMidrash (Tân. B. III, 40; Tân. Tazria' 9) lays stress uponthe fact that Godt name is not mentioned in the curse pro-nounced against Adam and Eve, because He did not aÌlowHis name to be associated with evil. On this view whichoccurs in the Haggadah as well as in Philo, compare withfootnote 9 on p. 2, as well as footnote 17 6 on p. 365.
83. 2 ARN 42, l I7. Other sources (PRE 14; MHGI, 96; comp. Ginzberg's note on this point in Ha-ZofehIY,
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THE LEGENDS OF THE JE\íS
of skin', but of light; comp. BR 20. 12, citing R. Meir'sstarement (the explanation given there D)!) ìtD'ì'ÌìD is a laterrationaÌistic addition), and note 69. The view that the gar-ments were made of the skin of Leviathan (Hadar, Da'at,and Hizkuni on Gen., loc. cìt., very likely quoted the samesource) wishes to retain ìì) ("skin") in the biblical text,without losing the "light", since the skin o[Leviathan has ashining lustre; compare with p. 28. The Church FathersIrenaeus, III,23. 5, and Têrtullian, De Pudicitia,9, and DeResurrectione, 7, speak of the celestial garments of Adamand Eve. Origen, Contra Celsum,4. 40 (based very likelyon Phiio, Quaestìones, Gen. 1. 53), remarks: They receivedgarments of skin at the time of the fall; z. s., bodies, sincebefore the fall they were spiritual beings. A similar state-ment is lound inZohar I, 36b, which reads: Belore the fallthey were dressed in "garments of light" (=ììN nìlnl), af-ter the fall in "garments of skin" (=ììy nìlnl), which wereuseful only for the body, not for the soul. A very importantpart is played by Adam and Evet "garments of lighi' in thevarious versions of the Vita Adae; comp. Adamschriften,52-53. Howevet we must not, without any further proof,connect the garments of light with the splendor of the lightwhich shone over Adam belore the fall (comp. note 105).But we shall not go astray if we identifr them with the cú:lestial garments of the pious, lrequently mentioned inpseudepigraphic literature, and in early Christian as well asin kabbalistic writings; comp. Enoch 62. 16;2 Enoch 22.8-10; Ascension oflsaiú 4.16, and the par'ilel passagescited by Charles. See further Zohar II, 1 50, anJ the lengthydiscourse by Vital, Sha'are Kedushal (beginning). But alsothose who assert that Adam and Eve received their gar-ments lrom God after the fall maintain that these clotheswere ofa superior and unusual kind. God created these gar-ments at the milight of the first Friday, hence it belongs tothe primordial creations, on account of which both Adamand his descendants wore them as priestly garments at thetime of the offering of the sacrifices. Furthermore theywere not only ofextraordinary brilliance and splendor, buthad also supernatural qualities; comp. Sifre D., 355; Me-kilta'Wa-Yassa' 5, 5la; Pesahim 54b (top); 2 ARN 37, 95(read tt)n, with respect to ìì}) IìlIìf ); BR 20. 2; Tân. B. I,1 7-l 8 and 33. See further text on pp. 16l, 257 , and 265.Identilying Adam's priestly garments, which he received aÊter the fall, with the germent of light, Abkir has the follow-ing statement (Yalkut I, 34): God made high-priestlygarments for Adam which were like those of the angels; butrvhen he sinned, God took them away from him. In 2 ARN42, 116, it is stated briefly: Adam wore splendid garments,which were removed from him after the commission of thesin. That the garments of Adam and Eve belonged to theprimordial creetions is also asserted in Christian sources;comp. ps.-Justinian, Quaestiones, . . . dd Orthodoxes, YI,1293;Jacol: Sarug, cited by Moses bar Cepha, De Paradiso,
844; comp. fur ther Theodoretus, Gen. 3.27.Thelxtercannot admit that God killed certain animals in order tofurnish Adam and Eve with clothes. The same objection to
the literal interpretation oftty nt:n: is very likely the ba-sis of the statement in Sotah l4a and BR 20.12 that the
garments of Adam and Eve were made of wool, ot accord-ing to others, of l inen.
94. BR 21. 1-9;Philo, De M Opif ' 60. The cheru-bim as a definite group ofangels are already mentioned in
the Book ofEnoch (comp. Enoch 6l ' 10;2 Enoch 19. 6),and are even considered âs the "angels ofdestruction", forwhich reason Enoch 20. 7 mentions them alongside with
the serpents, and in ShR 9. 1 1 they are explicitly describedas such. Later sources (Pa'aneah, Gen. 3. 24 aná Hinnuh,precepr 62) insert Eìr'ÌÌ) instead of n):n tlx9D (Rashi onGen., loc. rlr., employs the lattet more accurate exPres-sion), which is not exactly correct' because the "angels ofdestruction" âre not devils. The statement of Hadar, Gen',loc. cit., that the cherubim have the form ofsteers is perhapsdue to the confusion of Etììr=Etììu) "oxen" with Dt'ttl"devils". However their name is explained in this sourcefrom the Aramaic fì! "he ploughed". This view concern-ing the form ofthe cherubim would be very interesting ifit
should contain a reminiscence of the winged bulls. Comp.Index,.r. z "Cherubirn'.
95. MHG I, 106 (based on two different sources);ER 1 (beginning); trgum Yerushalmi Gen. 3. 24' Comp.also BR 21 (end), and Philo, Quaestiones, Gen. 1 , 57' Onthe flaming sword which is lound in front of paradise,compare with p. 157 (bottom), and the note appertainingto it, as well as Hemat ha-Hemdah 14a,.ln the last passage itis said (based on Sa'adya Gaon's remarks in his Polemicagainst Hiwi,37.3, where 'ìrl)r)iì means the road to Para-dise) that God, after Adam's expulsion from paradise, didnot cause him to forget the way back to paradise; on thecontrary, He always made him look at it, in order that he
should ever bear in mind his transgression, which deprivedhim of his blissful habitation. The author then quotes thefollowing narrative lrom a non-Jewish chronicle' There
was a king in ancient times who wished to ascertain the ex-act situation of paradise. He betook himself to a neighbor-ing district, at the mountain called Lebiah (="lioness?"). At
the top of this mountain one could hear the sound of
swords turning about, which resounded from the other
side of the river. He let some of his men down by means ofpoles, but none ofthem returned. The author, R. Shet b'Yefet, adds thereupon that this story confirms the view oÍthose who take the biblical account of paradise literally.Comp. note 50 concerning the allegorical conception oÍ
the description ofparadise. The sources quoted in the be-
ginning ofthis note belong to the oldest group ofrabbin-ic literature, which makes a serious attempt to give afigurative explanation of the biblical Passâges concerning
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THE LEGENDS OF. THE JE\íS
that of Jub. 3. 2, seq., and (based on it) Tadshe 6, accordingto which the number of creations amounted to twenry-two,corresponding to the number of the letters of the Hebrewalphabet, the number of the books of the Bible (counting
Lamentations es a part ofJeremiú and Ezra-Nehemiah asone), and the generations from Adam to Jacob' On thefirst day the following things were created: The heavens,earth, water, darkness, wind, abyss, and light; on the sec-ond day, the firmament; on the third day, the gathering ofthe waters, grass, trees, and paradise (in view of the doc-trine of the pre-existence of paradise, Tâdshe has springs,instead ofparadise, as the fourth creation ofthe third day);on the fourth day, the sun, the moon, the stars; on the fifthday, the sea-monsters, birds, and worms; on the sixth day'wi ld and domest ic animals, creeping things, and Adam.Comp. the detailed account ofthe creations ofeach day intext on pp. 5-33, and further Tan' Hayye Sarah 3. A Hag-gadah quoted by medieval authors (Pardes 56a; MahzorVitry, 108; Shibbole ha-Lehet,96; Kimha Dabishuna, onthe dirge nly nltN), lrom a Sefer Yezirah (not in ours),endeavors to demonstrate in an elaborate manner why theworld was created in seven days: Each two days of creationform a pair of witnesses on the unity of God, the unique-ness oflsrael, and the singular sanctity ofthe Sabbath. Fur'"thermore, Israel and the Sabbath testiô/ to the uniry ofGod;God and the Sabbath testily to the uniqueness of Israel;God and Israel testif' to the singular sanctiry of the Sab-bath.-The demons, in accordance with their origin, are be-ween angels and men. They have wings like the formetand move about from one end of the earth to the othetand know what will come to pass; but, like the laner, theyeat and drink, propagate their kind, and die. They also havethis much in common with angels that they assume anyform they please, and that they can see man without beingseen by him. See Hagigah 16a; Tan. B. I, 12 (there is a
statement here also concerning the sexual relations betweenmen and demons; compare with p. 114); Berakot 6a; PR 6,24a (the angels can see the demons, but the demons can-not see the angels); 2 ARN 37, 109; Kisse we-Ippodromin,31; PRK (Schonblumt edition, 15b); Ma'aseh Torah, 98(where it is said: They live with one another' like angels'without hatred or enry); Mahzor Vitry,507. The assertionthat demons do not cast a shadow (Gittin 60a, and Yeru-shalmi 6, 4Bb) is very likely connected with the conceptronthat the shadow is that soul which reflects the body (comp.
note 18 on polypsychism), and since demons have no bod-ies, they have no shadows. On the coundess numbers ofdemons, comp. Berakot 6a; Gittin 68a (nDl! i ' lJìD means:this female demon which is mentioned in Eccl. 2. 8, can-not be accurately determined, since there are so many ofthem); Têhillim 91, 398. As to the view lound in pseudepigraphic literature, and prevalent among the Church Fa-
thers (comp. Bousset, Religion,382, seq.), according to which
the demons are the descendants of the fallen angels, from
their union with the daughters of man, nothing but a slight
trace thereof remains in rabbinic literature (comp. Index,
r. a "Angels, the Fallen"). The doctrine connected with this
view concerning the demons as seducers to idolatry and
other transgressions does not occur at all in rabbinic litera-
ture. The view found in Josephus, Bell. Jud., VII, 6 3, as
well as in Philo, Dr Gigant,6-8, and De Sotnn., l ' 133-
136, that demons are the souls of the wicked reapPears
again in the Kabbalah (comp. Zohar III, 70a), where it is
borrowed lrom Christian sources, while it is entirely un-
known to the earlier Rabbis; comp., however, footnote 88 on
p. 164. The mortal nature of the demons is also known to
Eusebius, 206, who quotes Plutarch as his authoriry.99. Abot 5. 9; Meki l ta 'Wa-Yassa' 5, 51a; Si f re D' ,
355; Midrash Tânnaim 219; Pesahim 14a; PRE l9 (comp'
Luna, ad loc.); PRK (Schonblum's edition,40a; Grünhut's
edition, 85); 2 ARN 27,95 Targum Yerushalmi Num' 22'
18; Seder Rabba di-Bereshit 7. No nvo of the sources cited
exactly corresPond with one another in the enumeration of
the things which lie on the boundary-line berween the pri-
mordial things and those developed out of them, comp'
Ginzberg, Hagada bei den Kirchenz. 50. Aknin's assertion'
in his commentary on Abot, loc. cit., that these things were
created in the wilights of the first six days is untenable'Besides the things enumerated in the text, others are also
mentioned: The first pair of tongs (on this point comp'
Tosefta 'Erubin, end, and Hagigú I, end, as well as Adam-
schrifien,54), without which no other instrument could be
made; Moses' stafÊ the Shamir; the garments of Adam and
Eve (comp. note 93); fire (without which no civilization
would have been possible) comp., however, note 104; the
mule (compare with p. 324, on the origin of the mule, and
further text on p. 945); the pillars of fire and of cloud,
which moved before Israel in the wilderness, as well as the
clouds of glory which surrounded rhem (ARN, /ac' rir', it
is thus to be explained according to Târgum Yerushalmi
and Seder Rabba di-Bereshït, loc. cit.); the vessel in which
the manna has been preserved in the holy ofholies; the de-
mons (comp. the preceding note); the ram which Abraham
sacrificed in place of Isaac. Comp. also note 31, according
to which fnlDì lnl in the above-mentioned passages re-
ler perhaps to the use of"writing" and "srylus," and not to
the material which was employed for the tables; see Mah-
zor Vitry, ad loc.;Ftashi on Pesahim' loc. cit.; Responsa of
the Geonim (Harkaryì edition, 11-12); Nahmias, com-
mentary on Abot, lac. cit. See further footnote 258 on p'
618; compare also text onpp.765'836.
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