78c102903dd83d7241ab24cebc1c6f65db39697ea65a947d8dcf39e713cc1048

json/Liturgy/Haggadah/Commentary/Maaseh Nissim on Pesach Haggadah/English/Sefaria Community Translation.json

@@ -0,0 +1,270 @@
+{
+    "language": "en",
+    "title": "Maaseh Nissim on Pesach Haggadah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מעשה ניסים על הגדה של פסח",
+    "categories": [
+        "Liturgy",
+        "Haggadah",
+        "Commentary"
+    ],
+    "text": {
+        "Kadesh": [],
+        "Urchatz": [],
+        "Karpas": [],
+        "Yachatz": [],
+        "Magid": {
+            "Ha Lachma Anya": [
+                [],
+                [],
+                [
+                    "To explain this paragraph, we need to introduce the difficulties which the commentaries have expanded upon, which include: (1) why is it written in Aramaic? (2) Why is the decree encumbent on all those who are hungry let them come and eat, which is specifically meant for the poor on Pesach, and not during the other festivals, where it states \"Vesamachta b'Chagecha\"? (3) This announcement is fitting to be said outside for those who sleep in the street, so that they should hear and come to the house, not for those who are already inside the house after the door is already closed.  It would make more sense to make this announcement before Kiddush is recited so that the poor person should be able to fulfil both Kiddush and Karpas! (4) Why is it called the bread of poverty? (5) The statement \"that our forefathers ate in the land of Egypt is untrue because they did not eat Matza in Egypt until they left as the verse testifies \"they carried the dough in bundles on their shoulders\". (6)  Why does it repeat \"now we are here\" with \"now we are slaves\". (7)  Why is this paragraph not said when the temple was still standing?",
+                    "In order to answer these difficulties, we need to provide the following introduction.  It is fitting for a servant which has come from prison to thank and bless the one who took him out in his kindness.  The nature of man also obligates him to be happy when he remembers the moment that he was freed, how much more so the day that he is emancipated.  However, it is not the way of a person who has already left prison once and is then imprisoned again in an even worse prison than the first one to dance and be joyful in his second prison because he was released once before.  He is completely enveloped in prison - of what help was his first emancipation?",
+                    "It is also known that when a person has great joy, it is his way to invite many beloved friends to make a joyous party, and the greater his joy, the more he desires to share it with his friends to enjoy that moment with him.  We see testimony to this in the feast of Achashveirosh (who invited all the people in 127 provinces to feast with him)",
+                    "It is known that the commentators explain that also while the Jews ate Matzah in Egypt, because the Egyptians wouldn't let the Jew's dough rise, because of the pressure of their work.  This is the explanation of the Abarbanel as to why it is called the bread of affliction.",
+                    "After all these introductions, we can explain this paragraph, for it was established after the second temple's destruction.  The reason is that a person's heart should not be amazed at the making of a feast on leaving Egypt, yet we are still servants of Achashveirosh, and are still entrenched in this bitter exile.  This is not what a person does (as explained above).  We therefore say כהא לחמא עניא די אכלו אבהתנא בארעא דמצרים.  This meal that we are eating is likened to the meal which our forefathers ate in Egypt (because the word bread signifies a meal, as is described in the book of Samuel).  It is therefore fitting to not be happy - after all we are in a worst exile than the first.  We are eating this meal with a bitter heart, as our forefathers ate it in Egypt - with sadness, and poverty, lacking the basics of life.  This is in contrast to the moment when the temple stood (which is why we did not say it then)"
+                ]
+            ],
+            "Four Questions": [],
+            "We Were Slaves in Egypt": [],
+            "Story of the Five Rabbis": [],
+            "The Four Sons": [],
+            "Yechol Me'rosh Chodesh": [],
+            "In the Beginning Our Fathers Were Idol Worshipers": [],
+            "First Fruits Declaration": [],
+            "The Ten Plagues": [],
+            "Dayenu": [],
+            "Rabban Gamliel's Three Things": [],
+            "First Half of Hallel": [],
+            "Second Cup of Wine": []
+        },
+        "Rachtzah": [],
+        "Motzi Matzah": [],
+        "Maror": [],
+        "Korech": [],
+        "Shulchan Orech": [],
+        "Tzafun": [],
+        "Barech": {
+            "Birkat Hamazon": [],
+            "Third Cup of Wine": [],
+            "Pour Out Thy Wrath": []
+        },
+        "Hallel": {
+            "Second Half of Hallel": [],
+            "Songs of Praise and Thanks": [],
+            "Fourth Cup of Wine": []
+        },
+        "Nirtzah": {
+            "Chasal Siddur Pesach": [],
+            "L'Shana HaBaa": [],
+            "And It Happened at Midnight": [],
+            "Zevach Pesach": [],
+            "Ki Lo Na'e": [],
+            "Adir Hu": [],
+            "Sefirat HaOmer": [],
+            "Echad Mi Yodea": [],
+            "Chad Gadya": [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "The angel of death came: The messiah of Joseph will be killed by the angel of death."
+                ]
+            ]
+        }
+    },
+    "schema": {
+        "heTitle": "מעשה ניסים על הגדה של פסח",
+        "enTitle": "Maaseh Nissim on Pesach Haggadah",
+        "key": "Maaseh Nissim on Pesach Haggadah",
+        "nodes": [
+            {
+                "heTitle": "קדש",
+                "enTitle": "Kadesh"
+            },
+            {
+                "heTitle": "ורחץ",
+                "enTitle": "Urchatz"
+            },
+            {
+                "heTitle": "כרפס",
+                "enTitle": "Karpas"
+            },
+            {
+                "heTitle": "יחץ",
+                "enTitle": "Yachatz"
+            },
+            {
+                "heTitle": "מגיד",
+                "enTitle": "Magid",
+                "nodes": [
+                    {
+                        "heTitle": "הא לחמא עניא",
+                        "enTitle": "Ha Lachma Anya"
+                    },
+                    {
+                        "heTitle": "מה נשתנה",
+                        "enTitle": "Four Questions"
+                    },
+                    {
+                        "heTitle": "עבדים היינו",
+                        "enTitle": "We Were Slaves in Egypt"
+                    },
+                    {
+                        "heTitle": "מעשה שהיה בבני ברק",
+                        "enTitle": "Story of the Five Rabbis"
+                    },
+                    {
+                        "heTitle": "כנגד ארבעה בנים",
+                        "enTitle": "The Four Sons"
+                    },
+                    {
+                        "heTitle": "יכול מראש חודש",
+                        "enTitle": "Yechol Me'rosh Chodesh"
+                    },
+                    {
+                        "heTitle": "מתחילה עובדי עבודה זרה היו אבותינו",
+                        "enTitle": "In the Beginning Our Fathers Were Idol Worshipers"
+                    },
+                    {
+                        "heTitle": "ארמי אבד אבי",
+                        "enTitle": "First Fruits Declaration"
+                    },
+                    {
+                        "heTitle": "עשר המכות",
+                        "enTitle": "The Ten Plagues"
+                    },
+                    {
+                        "heTitle": "דיינו",
+                        "enTitle": "Dayenu"
+                    },
+                    {
+                        "heTitle": "פסח מצה ומרור",
+                        "enTitle": "Rabban Gamliel's Three Things"
+                    },
+                    {
+                        "heTitle": "חצי הלל",
+                        "enTitle": "First Half of Hallel"
+                    },
+                    {
+                        "heTitle": "כוס שניה",
+                        "enTitle": "Second Cup of Wine"
+                    }
+                ]
+            },
+            {
+                "heTitle": "רחצה",
+                "enTitle": "Rachtzah"
+            },
+            {
+                "heTitle": "מוציא מצה",
+                "enTitle": "Motzi Matzah"
+            },
+            {
+                "heTitle": "מרור",
+                "enTitle": "Maror"
+            },
+            {
+                "heTitle": "כורך",
+                "enTitle": "Korech"
+            },
+            {
+                "heTitle": "שולחן עורך",
+                "enTitle": "Shulchan Orech"
+            },
+            {
+                "heTitle": "צפון",
+                "enTitle": "Tzafun"
+            },
+            {
+                "heTitle": "ברך",
+                "enTitle": "Barech",
+                "nodes": [
+                    {
+                        "heTitle": "ברכת המזון",
+                        "enTitle": "Birkat Hamazon"
+                    },
+                    {
+                        "heTitle": "כוס שלישית",
+                        "enTitle": "Third Cup of Wine"
+                    },
+                    {
+                        "heTitle": "שפוך חמתך",
+                        "enTitle": "Pour Out Thy Wrath"
+                    }
+                ]
+            },
+            {
+                "heTitle": "הלל",
+                "enTitle": "Hallel",
+                "nodes": [
+                    {
+                        "heTitle": "מסיימים את ההלל",
+                        "enTitle": "Second Half of Hallel"
+                    },
+                    {
+                        "heTitle": "מזמורי הודיה",
+                        "enTitle": "Songs of Praise and Thanks"
+                    },
+                    {
+                        "heTitle": "כוס רביעית",
+                        "enTitle": "Fourth Cup of Wine"
+                    }
+                ]
+            },
+            {
+                "heTitle": "נרצה",
+                "enTitle": "Nirtzah",
+                "nodes": [
+                    {
+                        "heTitle": "חסל סידור פסח",
+                        "enTitle": "Chasal Siddur Pesach"
+                    },
+                    {
+                        "heTitle": "לשנה הבאה",
+                        "enTitle": "L'Shana HaBaa"
+                    },
+                    {
+                        "heTitle": "ויהי בחצי הלילה",
+                        "enTitle": "And It Happened at Midnight"
+                    },
+                    {
+                        "heTitle": "זבח פסח",
+                        "enTitle": "Zevach Pesach"
+                    },
+                    {
+                        "heTitle": "אדיר במלוכה",
+                        "enTitle": "Ki Lo Na'e"
+                    },
+                    {
+                        "heTitle": "אדיר הוא",
+                        "enTitle": "Adir Hu"
+                    },
+                    {
+                        "heTitle": "ספירת העומר",
+                        "enTitle": "Sefirat HaOmer"
+                    },
+                    {
+                        "heTitle": "אחד מי יודע",
+                        "enTitle": "Echad Mi Yodea"
+                    },
+                    {
+                        "heTitle": "חד גדיא",
+                        "enTitle": "Chad Gadya"
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Second Temple/Megillat Ta'anit/English/Megillat Taanit, trans. Solomon Zeitlin.json

@@ -0,0 +1,160 @@
+{
+    "language": "en",
+    "title": "Megillat Ta'anit",
+    "versionSource": "http://www.attalus.org/translate/taanit.html",
+    "versionTitle": "Megillat Taanit, trans. Solomon Zeitlin",
+    "status": "locked",
+    "versionTitleInHebrew": "מגילת תענית, מתורגמת בידי שלמה צייטלין",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מגילת תענית",
+    "categories": [
+        "Second Temple"
+    ],
+    "text": {
+        "Nisan": [
+            "These are the days on which one is not allowed to fast, and on some of them it is not permitted to mourn.",
+            "From [on] the 1st [until the 8th] of Nisan was established the Daily offering,- mourning is forbidden.",
+            "",
+            "From the 8th thereof until the close of the festival (of Passover) a holiday (of a week) was declared during which it is forbidden to mourn."
+        ],
+        "Iyar": [
+            "On the 7th of Iyyar was the dedication of the wall of Jerusalem, and it is forbidden to mourn thereon. ",
+            "",
+            "On the 14th thereof (was slaughtered) the Minor Passover, on which it is forbidden to mourn. ",
+            "",
+            "On the 23rd thereof the garrison departed from Jerusalem. ",
+            "",
+            "On the 27th thereof was discontinued payment of the tribute (from Judah and Jerusalem). "
+        ],
+        "Sivan": [
+            " On the 14th of Sivan the tower of the Fort was captured. ",
+            "",
+            "On the 15th and 16th thereof the people of Bethshean {Scythopolis} and the valley were exiled. ",
+            "",
+            "On the 25th thereof the publicans were removed from Judah and Jerusalem."
+        ],
+        "Tammuz": [
+            "On the 4th (10th) of Tammuz the book of decrees was removed (on which it is not allowed to mourn).  "
+        ],
+        "Av": [
+            "On the 15th of Ab, the day of Xylophoria, it is forbidden to mourn.",
+            "",
+            "",
+            "",
+            "On the 24th thereof we returned to our Law."
+        ],
+        "Elul": [
+            "On the 7th of Elul was the day of the dedication of the wall of Jerusalem, on which it is forbidden to mourn. ",
+            "",
+            "On the 17th thereof the Romans evacuated Judah and Jerusalem.",
+            "",
+            "On the 22nd thereof we began to slay the wicked."
+        ],
+        "Tishrei": [
+            "On the 3rd of Tishri were removed the 'mentions' on documents."
+        ],
+        "Cheshvan": [
+            "On the 23rd of Heshvan the Sorega was torn away from the 'Azarah. ",
+            "",
+            "On the 25th thereof the wall of Samaria was captured. ",
+            "",
+            "On the 27th thereof they began again to bring the offerings of fine flour upon the altar. "
+        ],
+        "Kislev": [
+            "On the 3rd of Kislev the ensigns were removed from the Court. ",
+            "",
+            "On the 7th thereof (a holiday).",
+            "",
+            "On the 21st thereof was the day of Mt. Gerizim (on which it is not allowed to mourn). ",
+            "",
+            "On the 25th thereof is the day of Hanukkah: eight days it is forbidden to mourn."
+        ],
+        "Tevet": [
+            "On the 28th of Tebeth the Sanhedrin sat in judgement. "
+        ],
+        "Shevat": [
+            "On the (7th) [2nd] of Shebat is a holiday, whereon it is not allowed to mourn.",
+            "",
+            "",
+            "On the 22nd thereof the work on what the enemy commanded to bring into the Temple was stopped; not allowed to mourn.",
+            "",
+            "On the 28th thereof Antiochus (the king) departed from Jerusalem. "
+        ],
+        "Adar": [
+            "The 8th and 9th of Adar they supplicated and sounded blasts for rain.",
+            "",
+            "On the 12th thereof is the day of Tyrian. ",
+            "",
+            "On the 13th thereof is the day of Nicanor.",
+            "",
+            "On the 14th and 15th thereof (are the days of) Purim, on which it is not allowed to mourn.",
+            "",
+            "On the 16th thereof was begun the building of the wall of Jerusalem; it is forbidden to mourn thereon.",
+            "",
+            "On the 17th thereof the Gentiles arose against the refugees of (?) Sepphoris in the province of Chalcis and in Beth Zabdain, but there came salvation (to the Jews). ",
+            "",
+            "On the 20th thereof the people fasted for rain (and it descended).",
+            "",
+            "On the 28th thereof the glad tidings reached the Jews that they were not to be restrained from the study of the Law. It is not permitted to mourn thereon. "
+        ]
+    },
+    "schema": {
+        "heTitle": "מגילת תענית",
+        "enTitle": "Megillat Ta'anit",
+        "key": "Megillat Ta'anit",
+        "nodes": [
+            {
+                "heTitle": "ניסן",
+                "enTitle": "Nisan"
+            },
+            {
+                "heTitle": "אייר",
+                "enTitle": "Iyar"
+            },
+            {
+                "heTitle": "סיוון",
+                "enTitle": "Sivan"
+            },
+            {
+                "heTitle": "תמוז",
+                "enTitle": "Tammuz"
+            },
+            {
+                "heTitle": "אב",
+                "enTitle": "Av"
+            },
+            {
+                "heTitle": "אלול",
+                "enTitle": "Elul"
+            },
+            {
+                "heTitle": "תשרי",
+                "enTitle": "Tishrei"
+            },
+            {
+                "heTitle": "חשון",
+                "enTitle": "Cheshvan"
+            },
+            {
+                "heTitle": "כסלו",
+                "enTitle": "Kislev"
+            },
+            {
+                "heTitle": "טבת",
+                "enTitle": "Tevet"
+            },
+            {
+                "heTitle": "שבט",
+                "enTitle": "Shevat"
+            },
+            {
+                "heTitle": "אדר",
+                "enTitle": "Adar"
+            }
+        ]
+    }
+}

json/Second Temple/Megillat Ta'anit/English/Rabbi Mike Feuer, Jerusalem Anthology.json

@@ -0,0 +1,111 @@
+{
+    "language": "en",
+    "title": "Megillat Ta'anit",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מגילת תענית",
+    "categories": [
+        "Second Temple"
+    ],
+    "text": {
+        "Nisan": [],
+        "Iyar": [
+            "",
+            "",
+            "",
+            "",
+            "<b>On the twenty-third of Iyar the residents of the Chakra</b> <small>(the fortress built by the Greeks in the time of Antiochus to dominate the Temple Mount)</small> <b>went out from Jerusalem.</b>",
+            "This is what is written “And David conquered the stronghold of Zion which is the city of David.” (Shmuel I 5:7) this is the place of the karaites (?) right now. Since they were troubling the people of Jerusalem and they were unable to go out or in except at night, they declared the day they were driven out as a holiday."
+        ],
+        "Sivan": [],
+        "Tammuz": [],
+        "Av": [],
+        "Elul": [],
+        "Tishrei": [],
+        "Cheshvan": [],
+        "Kislev": [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "<b>On the twenty fifth of the month is Channuka, eight days on which one does not eulogize</b> ",
+            "because when the Greeks entered the Temple they defiled all the oil there. When the hand of the Hasmoneans was made strong and they defeat the Greeks, they checked (in the Temple) and only found one jar of oil sealed with the mark of the High Priest which remained undefiled. Though there was only enough in it to light for one day, a miracle occurred through it and they lit the Temple lamps from it for eight days. The following year they decreed these to be eight days of celebration. And what justification did they see for making Channuka eight days? Wasn’t the dedication (channuka) which Moshe did in the wilderness only seven days? As it says “And you shall not leave the entrance of the Tent of Meeting for seven days…” (Vayikra 8:33) And it says “The one who brought his offering on the first day was…” (Bamidbar 7:12) and on the seventh day Ephraim made his offering. So too we find at the dedication which Shlomo made that it only lasted seven days, as it says “…for the inauguration of the altar they made seven days, and the feast seven days.” (Divre HaYamim II 7:9) So what reason did they see to make this dedication eight days? In the days of the kingdom of Greece the Hasmoneans entered the Temple, built the altar, plastered it with plaster and for seven days they were preparing the vessels for service. The re-dedication done by the Hasmoneans it to be marked for all generations. And why is it a practice for all generations? They fixed it when they came out from a narrow place into broad spaces, and they said praises and thanksgiving, lighting lamps in purity. Since the Greeks had gone into the Temple and defiled all the vessels, there was nothing with which to light. When the Hasmoneans were victorious, they brought seven skewers of iron, covered them with tin and began to light. "
+        ],
+        "Tevet": [],
+        "Shevat": [],
+        "Adar": [
+            "",
+            "",
+            "",
+            "",
+            "<b>On the thirteenth of that month is the Day of Nikanor.</b>",
+            "Nikanor, general of the Greek kings, when passing through to Alexandria daily would wave his hand against Jerusalem and the Holy Temple blaspheming, insulting and disparaging them, saying ‘when will she fall into my hands that I may destroy her?’ When the hand of the Hasmoneans became strong they went down amongst his soldiers and killed until they came to those closest to him. They cut off their heads and chopped off their thumbs and big toes, and then cut off his head, chopped off his limbs and hung them across from the Holy Temple. They said ‘the mouth that spoke arrogantly and the hand which waved against Yehudah, Jerusalem and the Holy Temple – let this revenge be done to them. They made the day that they did this a day of celebration."
+        ]
+    },
+    "schema": {
+        "heTitle": "מגילת תענית",
+        "enTitle": "Megillat Ta'anit",
+        "key": "Megillat Ta'anit",
+        "nodes": [
+            {
+                "heTitle": "ניסן",
+                "enTitle": "Nisan"
+            },
+            {
+                "heTitle": "אייר",
+                "enTitle": "Iyar"
+            },
+            {
+                "heTitle": "סיוון",
+                "enTitle": "Sivan"
+            },
+            {
+                "heTitle": "תמוז",
+                "enTitle": "Tammuz"
+            },
+            {
+                "heTitle": "אב",
+                "enTitle": "Av"
+            },
+            {
+                "heTitle": "אלול",
+                "enTitle": "Elul"
+            },
+            {
+                "heTitle": "תשרי",
+                "enTitle": "Tishrei"
+            },
+            {
+                "heTitle": "חשון",
+                "enTitle": "Cheshvan"
+            },
+            {
+                "heTitle": "כסלו",
+                "enTitle": "Kislev"
+            },
+            {
+                "heTitle": "טבת",
+                "enTitle": "Tevet"
+            },
+            {
+                "heTitle": "שבט",
+                "enTitle": "Shevat"
+            },
+            {
+                "heTitle": "אדר",
+                "enTitle": "Adar"
+            }
+        ]
+    }
+}

json/Second Temple/Megillat Ta'anit/English/Sefaria Community Translation.json

@@ -0,0 +1,114 @@
+{
+    "language": "en",
+    "title": "Megillat Ta'anit",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מגילת תענית",
+    "categories": [
+        "Second Temple"
+    ],
+    "text": {
+        "Nisan": [],
+        "Iyar": [],
+        "Sivan": [],
+        "Tammuz": [
+            "",
+            "<i>The Tzaddukim had a book of laws - \"These are stoned, these are burned, these are killed by sword, these are stangled.\"  When it was written, a person would ask (what to do) and go look in the book.  If you asked them, \"How do you know this one is stoned or burned or decapitated or strangled?\", they wouldn't be able to bring a proof from the \"the instructions given to you\" (Devarim 17:11).  Because we don't write laws in a book. ... The day that it was destroyed, they made a holiday.</i>"
+        ],
+        "Av": [],
+        "Elul": [],
+        "Tishrei": [],
+        "Cheshvan": [],
+        "Kislev": [
+            "",
+            "",
+            "",
+            "On the day that Herod died, it was a day of joy because Herod hated the sages. Joy is before the Almighty when the wicked are removed from the world, as it is stated: 'And also the hand of the Lord was upon them to destroy them.' It is written: 'And it came to pass when all the men of war had completely died from among the people.' And it is written: 'And the Lord spoke to me, saying.' Similarly, it is said: 'A good man brings forth good tidings.' And he said: 'So too, the king commanded Benaiah, the son of Jehoiada, and he went out and struck him, and he died.' On that very day, when Herod died, they made it a holiday."
+        ],
+        "Tevet": [],
+        "Shevat": [],
+        "Adar": [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "One final word:",
+            "And these are the days on which we fast from the Torah, and all those who fast on them neither eat nor drink until the evening. On the first of Nisan, the sons of Aaron died. On the second [of Nisan], Miriam the prophetess died and the well was hidden. On the twenty-sixth [of Nisan], Joshua son of Nun died. On the second of Iyar, Eli the priest and his two sons died and the Ark of the Covenant was captured. On the twenty-ninth [of Iyar], Samuel the prophet died and all Israel mourned him. On the twenty-third of Sivan, the first-fruits were nullified from going to Jerusalem in the days of Jeroboam son of Neat. On the twenty-fifth [of Sivan] Rabbi Shimon ben Gamliel and Rabbi Ishmael ben Elisha and Rabbi Ḥanina the vice high priest died. On the twenty-seventh [of Sivan], Rabbi Ḥanina ben Teradion was burned with a Torah scroll. On the seventeenth of Tammuz, the tablets were shattered and the daily-offering was nullified and Apostomos burned the Torah and an idol was placed in the Temple. On the first of Av, Aharon the high priest died. On the ninth of Av, it was decreed that our ancestors would not enter the land, and the first and second Holy Temples were destroyed, and Beitar was taken and the city was plowed. On the eighteenth [of Av], the western light was extinguished in the days of Ahaz. On the seventh of Elul, those who brought bad reports about the land died in a plague. On the third of Tishri, Gedaliah son of Aḥiqam son of Shafan and the Jews who were with him in Mitzvah were killed. On the fifth of [Tishri], the twenty people from [the northern kingdom] Israel died, and R. Akiva son of Joseph was confined in the prison-house and died. On the seventh of [Tishri], sword and famine was ordained on our ancestors. On the tenth of [Tishri, Yom Kippur, there] is atonement for the matter of the Calf. On the sixth of Marḥeshvan, they blinded the eyes of Zedekiah king of Judah and slaughtered his sons before his eyes. On the seventh of Kislev, Jehoiakim burned the scroll that Baruch son of Norah wrote from the mouth of Jeremiah. On the eighth of Tevet, the Torah was written in Greek in the days of King Ptolemy, and darkness came over the earth for three days. On the ninth of [Tevet] our rabbis did not write why [we fast]. On the tenth of [Tevet] the king of Babylon placed his head against Jerusalem to destroy it. On the eighth of Shvat, the righteous people in the days of Joshua son of Nun died. On the twenty-third of [Shvat], all Israel gathered against the tribe of Benjamin and against the concubine in Gibeah and against the idol of Micah. On the seventh of Adar, Moses our master died. On the ninth of [Adar], a fast was established for the debate of the House of Shammai and the House of Hillel. These are the fast days which were received upon Israel from the Torah. And our rabbis also decreed that some would fast on Mondays and Thursdays on account of three things: the destruction of the Temple, the Torah that was burnt, and blaspheming the name. And in the future the Holy Blessed One will turn them to joy and happiness, as it is said, \"And I will turn their mourning to joy, and comfort them, and make them rejoice from their sorrow.\" (Jeremiah 31:12). Rabbi Elazar said Rabbi Ḥanina said, students of the sages increase peace on earth, as is said, \"And all your children are learned of God, and great is the peace of your children.\" (Isaiah 54:13). \"May there be peace in your walls, tranquility in your palaces. For the sake of my brothers and friends, let me speak, please, peace in You. For the sake of the house of the LORD our God let me wish your good.\" (Psalm 122:7-9). \"Great peace to those who love Your torah, they will have no obstacle.\" (Psalm 119:165). \"The LORD grants strength to His people; the LORD bless His people with peace.\" (Psalm 29:11).",
+            "Finished is the tractate of the scroll of fasts!"
+        ]
+    },
+    "schema": {
+        "heTitle": "מגילת תענית",
+        "enTitle": "Megillat Ta'anit",
+        "key": "Megillat Ta'anit",
+        "nodes": [
+            {
+                "heTitle": "ניסן",
+                "enTitle": "Nisan"
+            },
+            {
+                "heTitle": "אייר",
+                "enTitle": "Iyar"
+            },
+            {
+                "heTitle": "סיוון",
+                "enTitle": "Sivan"
+            },
+            {
+                "heTitle": "תמוז",
+                "enTitle": "Tammuz"
+            },
+            {
+                "heTitle": "אב",
+                "enTitle": "Av"
+            },
+            {
+                "heTitle": "אלול",
+                "enTitle": "Elul"
+            },
+            {
+                "heTitle": "תשרי",
+                "enTitle": "Tishrei"
+            },
+            {
+                "heTitle": "חשון",
+                "enTitle": "Cheshvan"
+            },
+            {
+                "heTitle": "כסלו",
+                "enTitle": "Kislev"
+            },
+            {
+                "heTitle": "טבת",
+                "enTitle": "Tevet"
+            },
+            {
+                "heTitle": "שבט",
+                "enTitle": "Shevat"
+            },
+            {
+                "heTitle": "אדר",
+                "enTitle": "Adar"
+            }
+        ]
+    }
+}

json/Second Temple/Megillat Ta'anit/English/YU Torah miTzion Beit Midras.json

@@ -0,0 +1,94 @@
+{
+    "language": "en",
+    "title": "Megillat Ta'anit",
+    "versionSource": "http://www.torontotorah.com",
+    "versionTitle": "YU Torah miTzion Beit Midras",
+    "versionTitleInHebrew": "בית מדרש תורה מציון (ישיבה יוניברסיטי)",
+    "shortVersionTitle": "YU Torah miTzion Beit Midrash",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מגילת תענית",
+    "categories": [
+        "Second Temple"
+    ],
+    "text": {
+        "Nisan": [],
+        "Iyar": [
+            "On the 7th of Iyar, the dedication of the walls of Jerusalem, eulogies should not be given.",
+            "",
+            "On  the  14 this  Minor  Pesach  [Pesach Sheni],  eulogies  should  not  be  given and there should not be a fast.",
+            "",
+            "On the 23rd, the siege forces left Jerusalem.‎",
+            "",
+            "On the 27th, the crowns were removed from Jerusalem, eulogies should not be given"
+        ],
+        "Sivan": [],
+        "Tammuz": [],
+        "Av": [],
+        "Elul": [],
+        "Tishrei": [],
+        "Cheshvan": [],
+        "Kislev": [],
+        "Tevet": [],
+        "Shevat": [],
+        "Adar": []
+    },
+    "schema": {
+        "heTitle": "מגילת תענית",
+        "enTitle": "Megillat Ta'anit",
+        "key": "Megillat Ta'anit",
+        "nodes": [
+            {
+                "heTitle": "ניסן",
+                "enTitle": "Nisan"
+            },
+            {
+                "heTitle": "אייר",
+                "enTitle": "Iyar"
+            },
+            {
+                "heTitle": "סיוון",
+                "enTitle": "Sivan"
+            },
+            {
+                "heTitle": "תמוז",
+                "enTitle": "Tammuz"
+            },
+            {
+                "heTitle": "אב",
+                "enTitle": "Av"
+            },
+            {
+                "heTitle": "אלול",
+                "enTitle": "Elul"
+            },
+            {
+                "heTitle": "תשרי",
+                "enTitle": "Tishrei"
+            },
+            {
+                "heTitle": "חשון",
+                "enTitle": "Cheshvan"
+            },
+            {
+                "heTitle": "כסלו",
+                "enTitle": "Kislev"
+            },
+            {
+                "heTitle": "טבת",
+                "enTitle": "Tevet"
+            },
+            {
+                "heTitle": "שבט",
+                "enTitle": "Shevat"
+            },
+            {
+                "heTitle": "אדר",
+                "enTitle": "Adar"
+            }
+        ]
+    }
+}

json/Second Temple/Megillat Ta'anit/English/merged.json

@@ -0,0 +1,175 @@
+{
+    "title": "Megillat Ta'anit",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Megillat_Ta'anit",
+    "text": {
+        "Nisan": [
+            "These are the days on which one is not allowed to fast, and on some of them it is not permitted to mourn.",
+            "From [on] the 1st [until the 8th] of Nisan was established the Daily offering,- mourning is forbidden.",
+            "",
+            "From the 8th thereof until the close of the festival (of Passover) a holiday (of a week) was declared during which it is forbidden to mourn."
+        ],
+        "Iyar": [
+            "On the 7th of Iyyar was the dedication of the wall of Jerusalem, and it is forbidden to mourn thereon. ",
+            "",
+            "On the 14th thereof (was slaughtered) the Minor Passover, on which it is forbidden to mourn. ",
+            "",
+            "<b>On the twenty-third of Iyar the residents of the Chakra</b> <small>(the fortress built by the Greeks in the time of Antiochus to dominate the Temple Mount)</small> <b>went out from Jerusalem.</b>",
+            "This is what is written “And David conquered the stronghold of Zion which is the city of David.” (Shmuel I 5:7) this is the place of the karaites (?) right now. Since they were troubling the people of Jerusalem and they were unable to go out or in except at night, they declared the day they were driven out as a holiday.",
+            "On the 27th thereof was discontinued payment of the tribute (from Judah and Jerusalem). "
+        ],
+        "Sivan": [
+            " On the 14th of Sivan the tower of the Fort was captured. ",
+            "",
+            "On the 15th and 16th thereof the people of Bethshean {Scythopolis} and the valley were exiled. ",
+            "",
+            "On the 25th thereof the publicans were removed from Judah and Jerusalem."
+        ],
+        "Tammuz": [
+            "On the 4th (10th) of Tammuz the book of decrees was removed (on which it is not allowed to mourn).  ",
+            "<i>The Tzaddukim had a book of laws - \"These are stoned, these are burned, these are killed by sword, these are stangled.\"  When it was written, a person would ask (what to do) and go look in the book.  If you asked them, \"How do you know this one is stoned or burned or decapitated or strangled?\", they wouldn't be able to bring a proof from the \"the instructions given to you\" (Devarim 17:11).  Because we don't write laws in a book. ... The day that it was destroyed, they made a holiday.</i>"
+        ],
+        "Av": [
+            "On the 15th of Ab, the day of Xylophoria, it is forbidden to mourn.",
+            "",
+            "",
+            "",
+            "On the 24th thereof we returned to our Law."
+        ],
+        "Elul": [
+            "On the 7th of Elul was the day of the dedication of the wall of Jerusalem, on which it is forbidden to mourn. ",
+            "",
+            "On the 17th thereof the Romans evacuated Judah and Jerusalem.",
+            "",
+            "On the 22nd thereof we began to slay the wicked."
+        ],
+        "Tishrei": [
+            "On the 3rd of Tishri were removed the 'mentions' on documents."
+        ],
+        "Cheshvan": [
+            "On the 23rd of Heshvan the Sorega was torn away from the 'Azarah. ",
+            "",
+            "On the 25th thereof the wall of Samaria was captured. ",
+            "",
+            "On the 27th thereof they began again to bring the offerings of fine flour upon the altar. "
+        ],
+        "Kislev": [
+            "On the 3rd of Kislev the ensigns were removed from the Court. ",
+            "",
+            "On the 7th thereof (a holiday).",
+            "On the day that Herod died, it was a day of joy because Herod hated the sages. Joy is before the Almighty when the wicked are removed from the world, as it is stated: 'And also the hand of the Lord was upon them to destroy them.' It is written: 'And it came to pass when all the men of war had completely died from among the people.' And it is written: 'And the Lord spoke to me, saying.' Similarly, it is said: 'A good man brings forth good tidings.' And he said: 'So too, the king commanded Benaiah, the son of Jehoiada, and he went out and struck him, and he died.' On that very day, when Herod died, they made it a holiday.",
+            "On the 21st thereof was the day of Mt. Gerizim (on which it is not allowed to mourn). ",
+            "",
+            "<b>On the twenty fifth of the month is Channuka, eight days on which one does not eulogize</b> ",
+            "because when the Greeks entered the Temple they defiled all the oil there. When the hand of the Hasmoneans was made strong and they defeat the Greeks, they checked (in the Temple) and only found one jar of oil sealed with the mark of the High Priest which remained undefiled. Though there was only enough in it to light for one day, a miracle occurred through it and they lit the Temple lamps from it for eight days. The following year they decreed these to be eight days of celebration. And what justification did they see for making Channuka eight days? Wasn’t the dedication (channuka) which Moshe did in the wilderness only seven days? As it says “And you shall not leave the entrance of the Tent of Meeting for seven days…” (Vayikra 8:33) And it says “The one who brought his offering on the first day was…” (Bamidbar 7:12) and on the seventh day Ephraim made his offering. So too we find at the dedication which Shlomo made that it only lasted seven days, as it says “…for the inauguration of the altar they made seven days, and the feast seven days.” (Divre HaYamim II 7:9) So what reason did they see to make this dedication eight days? In the days of the kingdom of Greece the Hasmoneans entered the Temple, built the altar, plastered it with plaster and for seven days they were preparing the vessels for service. The re-dedication done by the Hasmoneans it to be marked for all generations. And why is it a practice for all generations? They fixed it when they came out from a narrow place into broad spaces, and they said praises and thanksgiving, lighting lamps in purity. Since the Greeks had gone into the Temple and defiled all the vessels, there was nothing with which to light. When the Hasmoneans were victorious, they brought seven skewers of iron, covered them with tin and began to light. "
+        ],
+        "Tevet": [
+            "On the 28th of Tebeth the Sanhedrin sat in judgement. "
+        ],
+        "Shevat": [
+            "On the (7th) [2nd] of Shebat is a holiday, whereon it is not allowed to mourn.",
+            "",
+            "",
+            "On the 22nd thereof the work on what the enemy commanded to bring into the Temple was stopped; not allowed to mourn.",
+            "",
+            "On the 28th thereof Antiochus (the king) departed from Jerusalem. "
+        ],
+        "Adar": [
+            "The 8th and 9th of Adar they supplicated and sounded blasts for rain.",
+            "",
+            "On the 12th thereof is the day of Tyrian. ",
+            "",
+            "<b>On the thirteenth of that month is the Day of Nikanor.</b>",
+            "Nikanor, general of the Greek kings, when passing through to Alexandria daily would wave his hand against Jerusalem and the Holy Temple blaspheming, insulting and disparaging them, saying ‘when will she fall into my hands that I may destroy her?’ When the hand of the Hasmoneans became strong they went down amongst his soldiers and killed until they came to those closest to him. They cut off their heads and chopped off their thumbs and big toes, and then cut off his head, chopped off his limbs and hung them across from the Holy Temple. They said ‘the mouth that spoke arrogantly and the hand which waved against Yehudah, Jerusalem and the Holy Temple – let this revenge be done to them. They made the day that they did this a day of celebration.",
+            "On the 14th and 15th thereof (are the days of) Purim, on which it is not allowed to mourn.",
+            "",
+            "On the 16th thereof was begun the building of the wall of Jerusalem; it is forbidden to mourn thereon.",
+            "",
+            "On the 17th thereof the Gentiles arose against the refugees of (?) Sepphoris in the province of Chalcis and in Beth Zabdain, but there came salvation (to the Jews). ",
+            "",
+            "On the 20th thereof the people fasted for rain (and it descended).",
+            "",
+            "On the 28th thereof the glad tidings reached the Jews that they were not to be restrained from the study of the Law. It is not permitted to mourn thereon. ",
+            "",
+            "",
+            "",
+            "One final word:",
+            "And these are the days on which we fast from the Torah, and all those who fast on them neither eat nor drink until the evening. On the first of Nisan, the sons of Aaron died. On the second [of Nisan], Miriam the prophetess died and the well was hidden. On the twenty-sixth [of Nisan], Joshua son of Nun died. On the second of Iyar, Eli the priest and his two sons died and the Ark of the Covenant was captured. On the twenty-ninth [of Iyar], Samuel the prophet died and all Israel mourned him. On the twenty-third of Sivan, the first-fruits were nullified from going to Jerusalem in the days of Jeroboam son of Neat. On the twenty-fifth [of Sivan] Rabbi Shimon ben Gamliel and Rabbi Ishmael ben Elisha and Rabbi Ḥanina the vice high priest died. On the twenty-seventh [of Sivan], Rabbi Ḥanina ben Teradion was burned with a Torah scroll. On the seventeenth of Tammuz, the tablets were shattered and the daily-offering was nullified and Apostomos burned the Torah and an idol was placed in the Temple. On the first of Av, Aharon the high priest died. On the ninth of Av, it was decreed that our ancestors would not enter the land, and the first and second Holy Temples were destroyed, and Beitar was taken and the city was plowed. On the eighteenth [of Av], the western light was extinguished in the days of Ahaz. On the seventh of Elul, those who brought bad reports about the land died in a plague. On the third of Tishri, Gedaliah son of Aḥiqam son of Shafan and the Jews who were with him in Mitzvah were killed. On the fifth of [Tishri], the twenty people from [the northern kingdom] Israel died, and R. Akiva son of Joseph was confined in the prison-house and died. On the seventh of [Tishri], sword and famine was ordained on our ancestors. On the tenth of [Tishri, Yom Kippur, there] is atonement for the matter of the Calf. On the sixth of Marḥeshvan, they blinded the eyes of Zedekiah king of Judah and slaughtered his sons before his eyes. On the seventh of Kislev, Jehoiakim burned the scroll that Baruch son of Norah wrote from the mouth of Jeremiah. On the eighth of Tevet, the Torah was written in Greek in the days of King Ptolemy, and darkness came over the earth for three days. On the ninth of [Tevet] our rabbis did not write why [we fast]. On the tenth of [Tevet] the king of Babylon placed his head against Jerusalem to destroy it. On the eighth of Shvat, the righteous people in the days of Joshua son of Nun died. On the twenty-third of [Shvat], all Israel gathered against the tribe of Benjamin and against the concubine in Gibeah and against the idol of Micah. On the seventh of Adar, Moses our master died. On the ninth of [Adar], a fast was established for the debate of the House of Shammai and the House of Hillel. These are the fast days which were received upon Israel from the Torah. And our rabbis also decreed that some would fast on Mondays and Thursdays on account of three things: the destruction of the Temple, the Torah that was burnt, and blaspheming the name. And in the future the Holy Blessed One will turn them to joy and happiness, as it is said, \"And I will turn their mourning to joy, and comfort them, and make them rejoice from their sorrow.\" (Jeremiah 31:12). Rabbi Elazar said Rabbi Ḥanina said, students of the sages increase peace on earth, as is said, \"And all your children are learned of God, and great is the peace of your children.\" (Isaiah 54:13). \"May there be peace in your walls, tranquility in your palaces. For the sake of my brothers and friends, let me speak, please, peace in You. For the sake of the house of the LORD our God let me wish your good.\" (Psalm 122:7-9). \"Great peace to those who love Your torah, they will have no obstacle.\" (Psalm 119:165). \"The LORD grants strength to His people; the LORD bless His people with peace.\" (Psalm 29:11).",
+            "Finished is the tractate of the scroll of fasts!"
+        ]
+    },
+    "versions": [
+        [
+            "Rabbi Mike Feuer, Jerusalem Anthology",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Megillat Taanit, trans. Solomon Zeitlin",
+            "http://www.attalus.org/translate/taanit.html"
+        ]
+    ],
+    "heTitle": "מגילת תענית",
+    "categories": [
+        "Second Temple"
+    ],
+    "schema": {
+        "heTitle": "מגילת תענית",
+        "enTitle": "Megillat Ta'anit",
+        "key": "Megillat Ta'anit",
+        "nodes": [
+            {
+                "heTitle": "ניסן",
+                "enTitle": "Nisan"
+            },
+            {
+                "heTitle": "אייר",
+                "enTitle": "Iyar"
+            },
+            {
+                "heTitle": "סיוון",
+                "enTitle": "Sivan"
+            },
+            {
+                "heTitle": "תמוז",
+                "enTitle": "Tammuz"
+            },
+            {
+                "heTitle": "אב",
+                "enTitle": "Av"
+            },
+            {
+                "heTitle": "אלול",
+                "enTitle": "Elul"
+            },
+            {
+                "heTitle": "תשרי",
+                "enTitle": "Tishrei"
+            },
+            {
+                "heTitle": "חשון",
+                "enTitle": "Cheshvan"
+            },
+            {
+                "heTitle": "כסלו",
+                "enTitle": "Kislev"
+            },
+            {
+                "heTitle": "טבת",
+                "enTitle": "Tevet"
+            },
+            {
+                "heTitle": "שבט",
+                "enTitle": "Shevat"
+            },
+            {
+                "heTitle": "אדר",
+                "enTitle": "Adar"
+            }
+        ]
+    }
+}

json/Second Temple/Megillat Ta'anit/Hebrew/Warsaw, 1874.json

@@ -0,0 +1,180 @@
+{
+    "language": "he",
+    "title": "Megillat Ta'anit",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001239373",
+    "versionTitle": "Warsaw, 1874",
+    "status": "locked",
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "וורשה, תרל\"ד",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "מגילת תענית",
+    "categories": [
+        "Second Temple"
+    ],
+    "text": {
+        "Nisan": [
+            "<strong>אִילֵין יוֹמַיָא דִלָא לְהִתְעַנָאָה בְּהוֹן. וּמִקְצַתְהוֹן דִלָא לְמִסְפָּד בְּהוֹן:<strong></strong></strong>",
+            "<strong>מִן רֵישׁ יַרְחָא דְנִיסָן וְעַד תְּמַנְיָא בֵיהּ אִיתּוֹקָם תְּמִידָא דִלָא לְמִסְפָּד: <strong></strong></strong>",
+            "שהיו צדוקין אומרים מביאים תמידין משל יחיד וזה מביא שבת אחד וזה מביא ב' שבתות וזה מביא שלשים יום. ומה היו דורשים אמרו כתוב בתורה את הכבש אחד תעשה בבקר. ליחיד משמע. אמרו להם חכמים אין אתם רשאים לעשות כן לפי שאין קרבן צבור בא אלא משל כל ישראל שנאמר צו את בני ישראל וגו' קרבני זה הדם לחמי אלו חלבים. לאשי זה הקטרת. ריח זו הלבונה. ניחחי אלו הנסכים. וכל שהוא כריח ניחוחי תשמרו להקריב לי במועדו שיהא כולם באים מתרומת הלשכה: ר' עקיבא אומר מניין שלא יצא וירעה בעדר ת\"ל תשמרו להקריב לי במועדו. ולהלן הוא אומר והיה לכם למשמרת עד ארבעה עשר יום. מה להלן מבקרין אותו ד' ימים קודם לשחיטתו. אף כאן מבקרין אותו ד' ימים קודם לשחיטתו. וכשגברו עליהם ונצחום התקינו שיהיו שוקלין שקליהן ומניחין אותן בלשכה והיו תמידין קריבין משל צבור. וכל אותן הימים שדנום עשאום י\"ט:<br>",
+            "<strong>וּמִתְּמַנְיָא בֵיהּ וְעַד סוֹף מוֹעֲדָא אִיתּוֹתָב חַגָא דִשְׁבֻעַייָא דִי לָא לְמִסְפָּד:<strong></strong></strong>",
+            "ואיזה זו עצרת. והלא לא נצרכו לכתוב כל הימים טובים שבמגילה. אלא שהיו דנין כנגד בייתוסין שהיו אומרים עצרת לאחר שבת נטפל להם ר' יוחנן בן זכאי אמר להם שוטים זו מניין לכם ולא היה בהם אדם שהחזיר לו דבר חוץ מזקן א' שהיה מפטפט כנגדו אמר משה רבינו אוהב ישראל היה. ויודע שהעצרת יום א' הוא לפיכך עמד ותקנה לאחר שבת כדי שיתענגו ב' ימים זה אחר זה קרא לו המקרא הזה אחד עשר יום מחורב דרך הר שעיר עד קדש ברנע אם משה רבינו אוהב ישראל היה מפני מה עכבם במדבר מ' שנה א\"ל ר' ובכך אתה פוטרני א\"ל שוטה שבעולם ולא תהא תורה שלימה שלנו כשיחה בטילה שלכם אמר לו ובמה אתה פוטרני אמר לו הכתוב או' וספרתם לכם ממחר' השבת וגו' יכול לא יהא המניין תלוי אלא בשבועות ת\"ל תספרו חמשים יום הא כיצד אירע יום ט\"ו להיות בשבת מונה שבע שבתות חל להיות אחר שבת מונה חמשים יום וכשאתה קורא ממחר' השבת ממחרת י\"ט הראשון של פסח. ור' אליעזר אומר אינו צריך הרי הוא או' תספור לך מהחל הספירה התלויה בב\"ד יצאתה שבת בראשי' שספירתה בכל אדם. רבי יהושע אומר אמרה תורה מנה ימים וקדש ראש חודש מנה ימים וקדש עצרת מה ר\"ח סמוך לביאתו ניכרת כו'. ר' ישמעאל אומר אמרה תורה הבא עומר בפסח והבא שתי לחם בעצרת. מה להלן רגל אף כאן רגל ותחילת רגל: ר' יהודא בן בתירא או' נאמר שבת למטה ונאמר שבת למעלה מה להלן רגל ותחילת הרגל בסמוך לו. וכשאתה קורא ממחרת השבת ממחרת יום הראשון של פסח: "
+        ],
+        "Iyar": [
+            "<strong>בְּשִׁבְעָה בְּאִייָר חַנוּכַּת שׁוּר יְרוּשָׁלָיִם דִלָא לְמִסְפָּד:<strong> </strong></strong>",
+            "בשני מקומות כתוב במגלה הזאת חנוכת ירושלים דלא למספד אחד כשעלו ישראל מהגולה ואחד כשפרצוהו מלכי יון וגדרוהו בית חשמונאי שנאמר ותשלם החומה בעשרים וגו' ואף על פי שנבנתה החומה עדיין השערים לא עמדו שכן הוא אומר גם עד העת ההיא [דלתות] לא העמדתי בשערים ואומר הוא יבננו ויטללנו ויעמידו [דלתותיו] מנעליו וגו'. ואומר ויפקדו המשוררים והשוערים ועושי המלאכה וכשגמרו לבנותם אותו היום עשאוהו י\"ט:<br>",
+            "<strong>בְּאַרְבָּעָה עָשָׂר בֵּיה נְכִיסַת פִּסְחָא זְעִירָא דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "וזו השיב ר' יהושע את ר' אליעזר שהיה ר\"א אומר אבר מן החי טמא ואבר מן המת טהור אמר לו ר' יהושע אם אבר מן החי טמא ק\"ו מן המת מה אם החי שהוא טהור אבר הפורש ממנו טמא המת שהוא טמא לא כ\"ש. וכתוב במגילת תענית פסחא זעירא דלא למספד ק\"ו לפסחא רבא. ועוד דבר אחר השיב ר' יהושע שהיה ר' אליעזר אומר זכין לקטן ואין זכין לגדול. א\"ל ר' יהושע אם לקטן אמרת ק\"ו לגדול. וכמצות פסח גדול כך מצות פסח קטן.<br>",
+            "<strong>בְּעֶשְׂרִין וּתְּלָתָא בֵיהּ נַפְקוּ בְנֵי חַקְרָא מִיְרוּשָׁלֵם:</strong>",
+            "הוא דכתיב וילכוד דוד את מצודת ציון היא עיר דוד זה הוא מקום הקראים עכשיו שהיו מצירים לבני ירושלים ולא היו ישראל יכולין לצאת ולבוא מפניהם ביום אלא בלילה וכשגבר בית חשמונאי הגלו אותם משם ואותו היום שעקרום עשאוהו י\"ט:<br>",
+            "<strong>בְעֶשְׂרִין וְשִׁבְעָה בֵּיהּ אִיתְנַטִילוּ כְּלִילָאִי מֵיְהוּדָה וְמִירוּשָׁלֵם:</strong>",
+            "שבימי מלכות יון היו מביאים עטרות של ורד ותולין אותן על פתחי בתי ע\"ז שלהם ועל פתחי החנויות ועל פתחי החצירות ושרין בשיר לע\"ז וכותבין על מצחו של שור ועל מצחו של חמור שאין לבעליהן חלק באלהי ישראל כמו שהיו פלשתים עושים כמ\"ש וחרש לא ימצא וגו' והיתה הפצירה פים וגו'. וכשגברה יד בית חשמונאי בטלום ויום שבטלום עשאוהו יום טוב: "
+        ],
+        "Sivan": [
+            "<strong>בְּשִׁבְעָה עָשָׂר בְּסִיוָן אַחִידַת מִגְדַל צוֹר: <strong></strong></strong>",
+            "זו קסרי בת אדום שהיא יושבת בין החולות היא היתה לישראל יתד רעה בימי יונים וכשגברה יד בני חשמונאי כבשוהו והוציאום משם והושיבו ישראל בתוכה ואותו היום שכבשוהו עשאוהו י\"ט: <br>",
+            "<strong>בֲּחַמִשָׁה עָשָׂר בֵּיהּ וּבְשִׁיתָּא עָשָׂר בֵּיהּ גָלוּ אַנְשֵׁי בֵית שְׁאָן וְאַנְשֵׁי בִּקְעַתָא: <strong></strong></strong>",
+            "ואף הם היו יתד רעה לישראל בימי יונים כלפי הערביים מפני שלא נתחייבו גלות בראשונה ולא הגלה אותם לא יהושע בן נון ולא דוד מלך ישראל וכיון שנתחייבו גלות גברה ידם של בית חשמונאי והגלו אותם ואותו היום עשאוהו י\"ט. ששמחה היא לפני המקום שמלכות הרשעה נעקרה מן העולם שנאמר ועלו מושיעים בהר ציון וגו'. ה' מלך עולם ועד אימתי כשיאבדו גוים מארצו. אומר יתמו חטאים מן הארץ וגו':<br>",
+            "<strong>בְּעֶשׂרִים וַחֲמִשָׁה בֵּיהּ אִתְנַטִילוּ דִימַסְנָאִי מִיְהוּדָה וּמִירוּשָׁלֵם:<strong> </strong></strong>",
+            "כשבאו בני ישמעאל לעורר על ישראל על הבכורה ובאו עמהם שתי משפחות רעות כנעניים ומצריים אמרו מי ילך וידון עמהם אמר להם גביהא בן פסיסא שוער הבית לחכמים אני אלך ואדון עמהם. אמרו לו הזהר שלא תחלוט את ישראל אמר להם אלך ואדון עמהם אם ינצחוני אמרו להם הדיוט שבנו נצחתם. אמרו ישמעאלים כתוב בתורה ביום ההוא כרת ה' את אברהם ברית לאמר לזרעך נתתי את הארץ הזאת ואנו מזרעו של אברהם שישמעאל בן אברה�� ונחלוק עמכם. השיב להם גביהא בן פסיסא כתוב בתור' ולבני  הפילגשי' אשר לאברהם נתן אברהם מתנות. וכתוב בתורה ויתן אברה' את כל אשר לו ליצחק ברחו להם. כנעניים אמרו ארץ כנען שלנו שכן כתוב בתורה ארץ כנען לגבולותי' אמר להם גביהא בן פסיסא וכי יש גזר דין שמקצתו בטל ומקצתו קיים הרי כתוב בתורה ויאמר ארור כנען עבד עבדים וגו' עבד שקנה נכסים עבד למי ונכסים למי ולא עוד אלא שיש לכם שנים הרבה שלא עבדתם אותנו. אמר להם אלכסנדרוס תשובה נצחת השיב אתכם אם אתם מחזירין תשובה הרי מוטב ואם לאו הרי אתם לו לעבדים. אמרו תן לנו זמן ג' ימים הלכו ולא מצאו תשובה מיד הניחו בתיהם כשהם מלאים שדותיהם כשהם זרועות כרמיהם כשהם נטועות הלכו וברחו להם, תנא אותה שנה שביעית היתה ועשו אותו היום י\"ט. באו המצריים ואמרו מתורתם אנו מביאין עליהם ראיה שנאמר ושאלה אשה משכנתה וגו' ששים רבוא אנשים יצאו מאצלנו כולם טעונים כסף וזהב שכן כתוב בתורתם וינצלו את מצרים יתנו לנו כספנו וזהבינו. אמר להם גביהא בן פסיסא כלום אתם מביאין ראיה אלא מן התורה כתוב בתורה ומושב בני ישראל אשר ישבו במצרים שלשים שנה וארבע מאות שנה. ששים רבוא היו אבותינו והעבידום בחומר ובלבנים ובכל עבודה חנם בלא שכר ראו כמה פעולתנו לנו לכל יום ויום סלע לכל א' וא' ביום. ישבו פילוסופים וחשבו ולא הגיעו למאת שנה עד שהיתה מצרים שלהם. הלכו משם בבושת פנים. ובקש אלכסנדרוס מוקדון לעלות לירושלים הלכו הכותיים ואמרו לו הזהר שאינם מניחין אותך להיכנס לבית קדשי הקדשים שלהן מפני שאתה ערל וכיון שהרגיש גביהא בן פסיסא הלך ועשה לו שתי אנפילאות ונתן בהן שתי אבנים טובות ובהם ריבוא כסף וכיון שהגיע להר הבית אמר לו אדוני המלך שלוף מנעליך ונעול שתי אנפילאות הללו מפני שהרצפה חלקה שלא תחלוק רגליך וכיון שהגיע לבית קדשי הקדשים אמר לו אדוני המלך עד כאן יש לנו רשות להיכנס מכאן ואילך אין לנו רשות להיכנס אמר לו הריני נכנס וכשאצא אשוה לך גביהתך אמר לו אם אתה עושה כן רופא אומן תקרא ושכר הרבה תטול אמרו לו זזו משם עד שהכישו נחש אמרו חכמים לגביהא בן פסיסא עליך הכתוב אומר ישמח אביך ואמך ותגל יולדתך. וכתיב חכם בני ושמח לבי ואשיבה חורפי דבר:"
+        ],
+        "Tammuz": [
+            "<strong>בְּאַרְבָּעָה עָשָׂר בְּתַּמוּז עַדָא סְפַר גְזֵירָתָא דִלָא לְמִסְפָּד: <strong></strong></strong>",
+            "מפני שהיה כתוב ומונח לצדוקין ספר גזירות אלו שנסקלין אלו שנשרפין ואלו שנהרגין ואלו שנחנקין וכשהיו כותבין אדם שואל והולך ורואה בספר או' להם מניין אתה יודעין שזה חייב סקילה וזה חייב שריפה וזה חייב הריגה וזה חייב חניקה לא היו יודעין להביא ראיה מן התורה אשר יורוך וגו' שאין כותבין הלכות בספר ועוד שהיו בייתוסין אומרים עין תחת עין שן תחת שן הפיל אדם שינו של חבירו יפיל את שינו של חבירו סמא את עינו של חבירו יסמא את עינו יהיו שווים כאחד ופרשו השמלה לפני זקני העיר הדברים ככתבן וירקה בפניו שתהא רוקקת בפניו אמרו להם חכמים והלא כתוב התורה והמצוה אשר כתבתי להורותם. וכתיב ועתה כתבו לכם את השירה הזאת ולמדה זה מקרא שימה בפיהם אלו הלכות ואותו היום שבטלוהו עשאוהו י\"ט:"
+        ],
+        "Av": [
+            "<strong>בַּחֲמִשָּׁה עָשָׂר בְּאָב זְמַן אָעֵי כְהַנַיָא דִלָא לְמִסְפָּד: </strong>",
+            "מפני שכשעלתה גלות ראשונה לא היו מביאין בו קרבן עצים אמרו חכמים למחר כשיעלו הגליות אף הם יהיו צריכין להביא התקינו להם חכמים את יום ט\"ו באב שיהיו מביאים בו קרבן עצים וכל מי שהוא מעלה קרבן למקדש אפי' עצים פטור מאותו הספד של אותו היום. ואין צריך לומר חטאות ואשמות נדרים ונדבות בכורות ומעשרות תודות ושלמים לכך הוא אומר <br>",
+            "<strong>כָּל אִינַשׁ דְאִיתֵי עַלוֹהִי אָעִין אוֹ בִכּוּרִין: </strong>",
+            "ומאי הוא זמן אעי כהניא זה הוא שאתה אומר בט\"ו בו בני זתואל בן יהודה ועמהם כהנים ולוים וישראלים גרים ועבדים ונתינים וממזרים וכל מי שטעה בשבטו בני גונבי עלי ובני קוצעי קציעות ובני סלמי הנטופתי ומה הן בני גונבי עלי ובני קוצעי קציעות אלא פעם אחת גזרה מלכות יון על ישראל שלא יעלו בכורים לירושלים והושיבו מלכי יון פרדיסאות על הדרכים כדרך שהושיב ירבעם בן נבט משמרות על התחומין שלא לעלות לירושלים ולא היה אדם מי' השבטים יכול לעלות לירושלים מה עשו הכשרים שבאותו הדור הביאו בכורים ונתנום בסלים וחיפה אותם בקציעות ונוטלים הסלים והעלום על כתפיהם כיון שהגיעו למשמר א\"ל לירושלים אתם עולים א\"ל לאו אלא לעשות שני פלחי דבילה במכתשת זו שלפנינו ובעלי הלז שעל כתפנו וכיון שעברו מהם עטרום בסלים והעלום לירושלים. ומה הן בני סלמי הנטופתי אלא פעם אחת גזרה מלכות יון הרשעה שלא יביאו עצים למערכה והושיבו מלכי יון פרדסאות על הדרכים כדרך שעשה ירבעם בן נבט משמרות על התחומין שלא לעלות לירושלים ולא היה אדם אחד מעשרת השבטים יכול לעלות לירושלים מה עשו הכשרים ויראי חטא שבאותו הדור היו מביאין שני גזרין ועושים אותם כמין סולמות ומניחים אותם על כתפיהם ועולים כיון שבאו לאותו המשמר אמרו להם לירושלים אתם עולים אמרו להם לאו אלא להביא גוזלות מן השובך הזה שלפנינו בסולם הזה שעל כתפינו וכיון שעברו מהם התירו השלבים ופרקום והשליכום מעל כתפיהם ונטלו הגיזרים ועלו לירושלים ולפי שמסרו עצמם על המצוה לכך נכתב להם שם טוב במגילה הזאת וזכר טוב לדורות ועליהם ועל כיוצא בהם נאמר זכר צדיק לברכה ועל ירבעם בן נבט נאמר ושם רשעים ירקב ומה ראו בני זתואל בן יהודה ליטול להם שם טוב וזכר טוב לדורות אלא שכל הרוצה ליטול את השם יטול וכשעלו בני הגולה ולא מצאו עצים בלשכה עמדו אלו והתנדבו עצים משל עצמם ומסרו אותם לציבור וקרבו מהם קרבנות ציבור וכך התנו עמהם הנביאים שביניהם שאפי' הלשכה מלאה עצים ואפילו משל ציבור יהו אלו מתנדבים עצים בזמן הזה ומביאין כ\"ז שירצו ולא יהיה קרבן מתקרב אלא משלהם תחלה שנאמר והגורלות הפלנו על קרבן העצים והכהנים והלוים והעם להביא לבית אלהינו לבית אבותינו לעתים מזומנים שנה בשנה לבער על מזבח ה' אלהינו ככתוב בתורה. ואומר כי עזרא הכין לבבו לדרוש בתורת ה' ולעשות וללמד בישראל חוק ומשפט ראה שהסכימו עליהם הרבים ועשו אותו י\"ט ואותן הימים אסורים בספד ותענית בין משחרב הבית בין שלא חרב ר' יוסי אומר משחרב הבית מותרין מפני שאבל הוא להם. אר\"א בר צדוק אני הייתי מבני בניו של סנואה בן בנימין ואירע תשעה באב להיות בשבת והתענינו בו ולא השלמנוהו מפני שי\"ט שלנו היה:<br>",
+            "<strong>בְּעֶשְׂרִים וְאַרְבָּעָה בֵיה תַּבְנָא לְדִינְנָּא: </strong>",
+            "בימי מלכות יון היו דנין כדיני עכומ\"ז מפני שהצדוקין אומרים תירש הבת עם הבן נטפל להם ר' יוחנן בן זכאי אמר להם שוטים זו מנין לכם ולא היה בהם א' שהחזיר לו דבר חוץ מזקן אחד שהיה מפטפט כנגדו ואומ' ומה בת בנו הבאה מכח כחו תירשנו בתו הבאה מכחו לא כ\"ש קרא עליו המקרא הזה אלה בני שעיר החורי יושבי הארץ וכתוב אחר אומר ואלה בני צבעון ואי' וענה. אלא מלמד שבא צבעון על אמו והוליד ממנה ענה. אמר לו רבי ובכך אתה פוטרני. אמר לו שוטה שבעולם ולא תהא תורה שלימה שלנו כשיחה בטלה שלכם אמר לו ובכך אתה פוטרני אמ' לו ומה לבת בנו שכן יפה כחה במקום האחים תאמר בבת שכן הורע כחה במקום האחים דין הוא שלא תירשנה. וכשגברה יד בית חשמונאי בטלום והיו דנין בדיני ישראל. ואותו היום שבטלוהו עשאוהו י\"ט: "
+        ],
+        "Elul": [
+            "<strong>בְּשִׁבְעָה בְּאֶלוּל יוֹם חַנוּכַּת שׁוּר יְרוּשָׁלֵם דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "מפני שסתרוהו עובדי כוכבי' וגברה ידם של ישראל ובנאוהו שכן הוא אומר ותשלם החומ' בכ\"ה באלול. ואע\"פ שנבנת' החומה עדיין השערים לא נבנו שכן הוא אומר הוא יבננו ויטללנו ואו' ויפקדו השוערים והמשוררי' ועושי המלאכ' לפי שאין מוסיפין על העיר ועל העזרו' אלא במלך ובנביא ובכ\"ג ובאורים ותומים ובסנהדרין של שבעים ואחד ובשיר ובשתי תודות שנאמר והתודה השנית ההולכת למואל ואני אחריה וב\"ד [מדדין] והולכין אחריהן שנא' וילך אחריהם הושעי' וחצי שרי יהודה וגו' הפנימי' נאכלת והחיצונה נשרפת ואם לא נתקדשו בכל אלו הנכנס לשם אינו חייב אבא שאול אומר שתי ביצעין היו בהר המשחה אחת למעלה ואחת למטה. התחתונה נתקדשה בכל אלו והעליונה לא נתקדשה אלא בבני הגולה שלא במלך ושלא באורים ותומים התחתונה (שלא היתה) קדושתה גמורה חברים ועמי הארץ נכנסים לשם ואוכלין שם קדשים קלים לכ\"ש מעשר שני (התחתונה) חברים נכנסים לשם ואין אוכלין שם לא קדשים קלים ולא מעשר שני אלא למה לא קדשה מפני שהוא תורפה של ירושלים (ולשם היו מוציאין כל תורפות של ירושלים) וכשגמרו לבנותו אותו היום עשאוהו י\"ט.<br>",
+            "<strong>בְּשִׁבְעָה עָשָׂר בֵיה אִיתְנַטִילוּ רוֹמָאֵי מִיְהוּדָה וּמִיְרוּשָׁלֵם:<strong></strong></strong>",
+            "מפני שהיו מצירין לבני ירושלים ולא היו יכולין לצאת ולבא מפניהם ביום אלא בלילה ובמה היו מצירין להם מלכי יון מושיבין קסטיראות בעיירות להיות מעגים את הכלות ואח\"כ היו נישאין לבעליהן ומנעום את ישראל שלא לשמוח עם נשותיהם לקיים מה שנאמר אשה תארש ואיש אחר ישגלנה ולא היה אדם מבקש לישא אשה בפני הקסטיראו' חזרו ומכניסין אותם בחשאי שנא' והאבדתי מהם קול ששון וקול שמחה קול חתן וקול כלה קול רחיים ואור הנר וכשהיו (שומעים) קול רחיים בבורני היו אומרים שבוע הבן שבוע הבן וכשהיו רואים אור הנר בבור חיל היו אומרים משתה שם משתה שם ובת אחת היתה למתתיהו (בן יוחנן כהן הגדול) וכשהגיע זמנה להנשא בן הקסטרין לטמאה ולא הניחו אותו וקנאו מתתיהו ובניו וגברו ידם על מלכות יון ונמסרו בידם והרגום ובאותו היום שבטלוהו עשאוהו י\"ט.<br>",
+            "<strong>בְעֶשְׂרִין וּתְּרֵין בֵיה תַּבְנָא לְקַטְלָא מְשַׁמְדַיָא:<strong></strong></strong>",
+            "מפני שהיו יונים שרוים בא\"י ולא היו ישראל יכולין לשלוח יד ברשעים שבהם עד שיצאו משם המתינו להם ג' ימים אם יעשו תשובה ולא עשו תשובה כיון שראו שלא עשו תשובה נמנו עליהם והרגום ואותו היום שהרגום עשאוהו י\"ט. אמר רבי אליעזר בן יעקב שמעתי שב\"ד מלקין והורגין שלא מן התורה. דבית לוי אמרו שמעתי שב\"ד עונשין ממון ומכים שלא מן התורה. לא מפני שכתוב בתורה אלא משום שנאמר ובערת הרע מקרבך ומעשה באחד שהטיח באשתו תחת התאנה והוליכוהו לב\"ד והלקוהו וכי חייב היה אלא שהיתה השעה צריכה לכך כדי שילמדו אחרים מפני שנהגו מנהג זנות. שוב מעשה באחד שרכב על הסוס בשבת והביאוהו לב\"ד וסקלוהו וכי חייב היה אלא שהיתה השעה צריכה לכך כדי שילמדו אחרים: שמעון בן שטח תלה שמונים נשים באשקלון. וכי חייבות הריגה ותלייה היו אלא שהיתה השעה צריכה לכך כדי שילמדו אחרות וכל ישראל ישמעו וייראו: "
+        ],
+        "Tishrei": [
+            "<strong>בִשְׁלֹשָׁה בְּתִּשְׁרֵי אִיתְנַטִּילַת אַדְרַכְתָּא מִן שְׁטָרַיָא:</strong>",
+            "שפעם א' גזרה מלכות יון הרשעה גזירה על ישראל ואמרו להם אין לכם חלק באלהי ישראל ולא היו מזכירין שם שמים בפיהם וכשגברה בית חשמונאי ונצחום התקינו שיהיו כותבין שם שמים אפי' בשטרות וכך היו כותבין בשנת כך וכך ליוחנן כ\"ג שהוא משמש לאל עליון. וכששמעו חכמים בדבר אמרו וכי מזכירין שם שמים בשטרות למחר פורע זה את חובו וקורע את שטרו ונמצא ש\"ש מוטל באשפה ובטלום ואותו היום עשו אותו י\"ט:"
+        ],
+        "Cheshvan": [
+            "<strong>בעשרים ושלשה במרחשון ויסתתר סוריגא מן עזרתא<strong></strong></strong>",
+            "מפני שבנו גוים מקום בעזרה והיו מעמידים בתוכו אבנים טובות שיהיו מונחות עד שיבא אליהו ויעיד עליהם אם טמאות ואם טהורות הן ונמנו עליהם וגנזו אותן ובאותו היום שגנזו עשאוהו י\"ט.<br>",
+            "<strong>בכ\"ה ביה אחידת שומרון שורא<strong></strong></strong>",
+            "ומה היא אחידת שומרון מפני שכשעלתה גלות הראשונה הלכו להם למטליא זו של כותים ולא הניחום באו לים בוסטי וישבו אותה והקיפוה עיר חומה ונסמכו לה עיירות רבות מישראל והיו קורין, אותה ערי נברכתא.<br>",
+            "<strong>בעשרים ושבעה ביה תבת סולתא למיסק על מדבחא<strong></strong></strong>",
+            "מפני שהיו צדוקין אוכלים מנחת בהמה. נטפל להם ריב\"ז אמר שוטים זו מניין לכם ולא היה בהם א' שהחזיר לו דבר חוץ מזקן א' שהיה מפטפט כנגדו ואומר מפני שהיה משה אוהב את אהרן אחיו אמר לא יאכל סלת לבדה אלא יאכל סלת ובשר כאדם שאומר לחבירו הילך רכיך הילך בשר הילך רכיך הילך בשר קרא עליו המקרא זה ויבאו אילמא ושם שתים עשרה עינות מים ושבעים תמרים. אמר לו רבי אתה משחק בנו אמר לו שוטה שבעולם ולא תהא תורה שלמה שלנו כשיחה בטלה שלכם א\"ל רבי ובכך אתה פוטרני אמר לו לאו אמר לו הכתוב אומר ומנחתם ונסכיהם לריח ניחוח אשה לה':"
+        ],
+        "Kislev": [
+            "<strong>בתלתא בכסליו איתנטילו סימותא מן דרתא<strong></strong></strong>",
+            "מפני שבנו יונים סימואות סימואות בעזרה וכשגברה יד בית חשמונאי בטלום והוציאום משם ובאותו יום שבטלון עשאוהו י\"ט:<br>",
+            "<strong>בשבעה בו י\"ט<strong></strong></strong>",
+            "יום שמת הורדוס מפני שהיה הורדוס שונא את חכמים ששמחה היא לפני המקום כשהרשעים מסתלקין מן העולם שנאמר וגם יד ה' היתה בם להומם וכתיב ויהי כאשר תמו כל אנשי המלחמה למות מקרב העם. וכתיב וידבר ה' אלי לאמר וכן הוא אומר איש טוב זה ואל בשורה טובה יבוא. ואו' ויצו המלך את בניהו בן יהוידע ויפגע בו וימיתהו וגו' ובאותו היום שמת הורדוס עשאוהו י\"ט<br>",
+            "<strong>בעשרים וחד ביה יום הר גריזין דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "יום שביקשו הכותי' את בית אלהינו מאלכסנדרוס מוקדון להחריבו ואמרו לו מכור לנו חמשה כורים ארץ בהר המוריה ונתנה להם ובאו והודיעו את שמעון הצדיק מה עשה לבש בגדי כהונה ונתעטף בבגדי כהונה ויקירי ירושלים עמו ואלף בלייטין מכוסין בלבנים ופרחי כהונה מקישין בכלי שרת ואבוקות של אור דולקים ��פניהם כל הלילה כולה הללו מהלכין מצד זה והללו מהלכין מצד זה אמר להם מי הללו אמרו לו המסורו' הללו היהודים שמרדו בך כיון שהגיע לאנטיפרס זרחה להם חמה הגיע למשמר הראשון נפגעו זה בזה אמרו להם מי אתם אמרו להם אנו אנשי ירושלים ובאנו להקביל פני המלך כיון שראה אלכסנדרוס מוקדון את שמעון הצדיק ירד ממרכבתו והשתחוה לו אמרו לו מלך גדול כמותך ישתחוה ליהודי זה אמר להם דיוקנו של זה אני רואה כשאני יורד במלחמה ונוצח אמר להם למה באתם אמרו לו מקום שאנחנו מתפללים עליך ועל מלכותך שלא תחרב יתעוך גוים הללו ותתנו להם אמר להם ומי הם הללו אמרו לו הכותיים שעומדין לפניך אמר להם הרי הם מסורין בידכם. מה עשו להם נקבום ובעקביהם ותלאום בזנבי סוסיהם והיו מגררין אותם על הקוצים ועל הברקנים עד שהגיעו להר גריזין חרשוהו וזרעוהו כרשינין כדרך שבקשו לעשות לבית אלהינו ובאותו יום שעשאו להם כך עשאוהו יו\"ט<br>",
+            "<strong>בכ\"ה ביה יום חנוכה תמניא יומין דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "כשנכנסו יונים להיכל טמאו כל השמנים שבהיכל וכשגברה יד בית חשמונאי ונצחום בדקו ולא מצאו אלא פך אחד שהיה מונח בחותמו של כהן הגדול שלא נטמא ולא היה בו להדליק אלא יום אחד ונעשה בו נס והדליקו ח' ימים. לשנה אחרת קבעו ח' י\"ט. ומה ראו לעשות חנוכה ח' ימים והלא חנוכה שעשה משה במדבר לא עשה אלא שבעה ימים שנא' ומפתח אהל מועד לא תצאו שבעת ימים וגו' ואומר ויהי המקריב ביום הראשון את קרבנו וגו' ובשביעי הקריב אפרים. וכן מצינו בחנוכה שעשה שלמה שלא עשה אלא שבעת ימים שנא' כי חנוכת המזבח עשו שבעת הימים והחג ז' ימים ומה ראו לעשות חנוכה זו ח' ימים אלא בימי מלכות יון נכנסו בית חשמונאי להיכל ובנו את המזבח ושדוהו בשיד ותקנו בו כלי שרת והיו מתעסקין בו ח' ימים. ומה ראו להדליק את הנרות אלא בימי מלכות יון שנכנסו בית חשמונאי להיכל שבעה שפודין של ברזל בידם וחפום בעץ והדליקו בהם את המנורה. ומה ראו לגמור בהם את הלל אלא שכל תשועה ותשועה שהקב\"ה עושה להם לישראל היו מקדימין לפניו בהלל בשירה ובשבח ובהודאה כענין שנא' ויענו בהלל ובהודו לה' כי טוב וגו' מצות חנוכה נר איש וביתו והמהדרין נר לכל נפש ונפש והמהדרין מן המהדרין בש\"א יום ראשון מדליק שמונה מכאן ואילך פוחת והולך ובה\"א יום ראשון מדליק א' מכאן ואילך מוסיף והולך. שני זקנים היו בצידן אחד עשה כדברי ב\"ש ואחד עשה כדברי ב\"ה זה נותן טעם לדבריו וזה נותן טעם לדבריו זה אומר כפרי החג וזה אומר מעלין בקודש ואין מורידין. מצות הדלקתה משתשקע החמה עד שתכלה רגל מן השוק ומצוה להניחה על פתח ביתו מבחוץ ואם היה דר בעליה מניחה בחלון הסמוכה לרה\"ר ואם מתירא מן הלצים מניחה על פתח ביתו מבפנים ובשעת הסכנה מניחה על שלחנו ודיו: "
+        ],
+        "Tevet": [
+            "<strong>בעשרים ושמונה בטבת יתיבא כנישתשא על דינא<strong></strong></strong>",
+            "מפני שכשהיו צדוקין יושבין בסנהדרין שלהם ינאי המלך ושלמינין המלכה יושבת אצלו ולא אחד מישראל יושב עמהם חוץ משמעון בן שטח והיו שואלין תשובות והלכות ולא היו יודעין להביא ראיה מן התורה אמר להם שמעון בן שטח כל מי שהוא יודע להביא ראיה מן התורה יהא ראוי לישב בסנהדרין וכל מי שאינו יודע להביא ראיה מן התורה אינו ראוי לישב בסנהדרין פעם אחד נפל דבר של מעשה ביניהם ולא היו יודעין להביא ראיה מן התורה חוץ מזקן אחד שהיה מפטפט כנגדו א\"ל תן לי זמן ולמחר אני משיבך נתן לו זמן הלך וישב לו בינו לבין עצמו כיון שראה שלא היה יודע להביא ראי' מן התורה למחר נתבייש מלבוא ומלישב בסנהדרין גדולה והעמיד שמעון בן שטח אחד מן התלמידים והשיבו במקומו אמר להם אין פוחתין בסנהדרין של שבעים ואחד. וכך היה עוש' בכל יום ויום עד שנסתלקו כולם וישבה סנה' על [דעתו] ובאותו היום שנסתלקה סנהדרין של צדוקין וישבה סנה' של ישראל עשאוהו י\"ט:"
+        ],
+        "Shevat": [
+            "<strong>בשנים בשבט י\"ט דִלָא לְמִסְפָּד:</strong>",
+            "ולמה שינו זה מזה אלא שבראשון מת הורדוס ובזה מת ינאי המלך ששמחה היא לפני הקב\"ה כשהרשעים מסתלקין מן העולם. אמרו כשחלה ינאי המלך שלח ותפש שבעים זקנים מזקני ישראל נטלן וחבשן בבית האסורין ואמר לו לשר בית האסורין אם מתי הרוג את הזקנים הללו ועד שישראל שמחים לי ידוו על רבותם. אמרו אשה טובה היתה לו לינאי המלך ושלמינין שמה וכשמת סלקה טבעתו מעל ידו ושלחה לבית שר האסורין אמרה לו רבך בחלום התיר אותם הזקנים. התירן והלכו להם לבתיהם ואח\"כ אמרה מת ינאי המלך ואותו היום שמת ינאי המלך עשאוהו יום טוב:",
+            "כל הכתוב במגילת תענית דלא למספד מתענין לאחריו ואין מתענין לפניו ר' יוסי אומר לא לפניו ולא לאחריו וכל שאין כתוב בו דלא למספד אלא דלא להתענאה לחוד מתענין לפניו ולאחריו ר' יוסי אומר לאחריו אבל לא לפניו אבל בי\"ט ובראשי חדשים מותר לפניו ולאחריו. ולמה באלו אסרו ובאלו התירו אלא אלו דברי תורה ואין דברי תורה צריכין חזוק ואלו דברי סופרין ודברי סופרין צריכין חזוק. ר' יוסי בן דוסא אומר משום ר' יוסי הגלילי כל הנשבע להתענות בע\"ש ובערבי י\"ט הרי זה שבועת שוא שמקצת ע\"ש כשבת ומקצת עי\"ט כי\"ט:<br>",
+            "<strong>בעשרין ותרין ביה בטילת עבידתא דאמר סנאה להיתא' להיכלא דִלָא לְמִסְפָּד:</strong>",
+            "יום ששלח גסקלגס את הצלמי' להעמיד' בהיכל ובאתה השמועה לירושלים עי\"ט הא' של חג. א\"ל שמעון הצדיק עשו מועדיכם בשמחה שאין א' מכל הדברים הללו ששמעתם יקוים כי מי ששכן שכינתו בבית זה כשם שעשה נסים לאבותינו בכל דור ודור כך יעשה לנו נסים בזמן הזה מיד שמע קול מבית קדשי הקדשים שהוא אומר בטילת עבידת' דאמר סנאה להיתאה להיכלא אקטיל גסקלגס ובטלו גזירותיו. וכתבו אותה שעה וכוונה. וכיון שראה שהיו ממשמשין ובאין א\"ל צאו וקדמו לפניהם וכשנודע להם הדברים יצאו מלפניו כל גדולי ישראל אמרו נמות כולנו ולא תהא לנו כזאת היו צועקים ומתחננים לשליח א\"ל עד שאתם צועקים ומתחננים לשליח התחננו וצעקו לאלהיכם שבשמים להושיע אתכם כיון שהגיע לכרכין ראה בני אדם שהם מקדימין אותו מכל כרך וכרך כיון שראה אותם היה מתמיה אמר כמה מרובין אלו אמרו לו המסורות אלו הן היהודים שהקדימו לפניך מכל כרך וכרך כיון שנכנס לכרך ראה בנ\"א שהיו מוטלים בשוקים על השק ועל האפר לא הגיע לאנטיפרס עד שבאת לו אגרת שנהרג גסקלגס ובטלו גזירותיו מיד נטלו את הצלמים וגררו אותם אותו היום עשאוהו י\"ט.<br>",
+            "<strong>בכ\"ח ביה אינטיל אנטיוכוס מלכא מן ירושלים</strong>",
+            "מפני שהיה מצר לבני ישראל ובא להחריב את ירושלים ולהשמיד את כל היהודים ולא היו ישראל יכולין לצאת ולבא ביום אלא בלילה ושמע שמועות רעות והלך לו ונפל במקומו ואותו היום שבטלוהו משם עשאוהו י\"ט: "
+        ],
+        "Adar": [
+            "<strong>בתמניא ובתשעה באדר יום תרועת מיטרא.<strong></strong></strong>",
+            "ואם התריעו בראשון למה התריעו בשני. אלא ראשון משנה זו ושני משנה אחרת ולא כל הכתוב במגלה הזאת ראשון הוא ראשון שני הוא שני שלישי הוא שלישי אלא תפס להם חדש ראשון וכל שיש בו.<br>",
+            "<strong>בתרין עשר ביה יום טוריינוס<strong></strong></strong>",
+            "שתפשו את לוליינוס ואת פוס אחיו בלודקיא אמר אם מעמו של חנניה מישאל ועזריה אתם יבא אלהיכם ויציל אתכם מידי כדרך שהציל לחמו\"ע מיד נ\"נ אמרו לו חמו\"ע צדיקים כשרים היו ונ\"נ מלך הגון היה וראוי לעשות נס על ידו. אבל אתה מלך רשע אתה ואין ראוי לעשות נס על ידך ואנו חייבים מיתה ואם אין אתה הורגנו הרבה הורגים יש למקום הרבה דובים הרבה אריות הרבה נחשים הרבה עקרבים שיפגעו בנו ואם אתה הורגנו עתיד הקב\"ה לתבוע דמנו מידך אמרו לא נסע משם עד שבאת עליו דיופלה של רומי ופצעו את מוחו בגיזרין ובבקעות.<br>",
+            "<strong>בתליסר ביה יום נקנור<strong></strong></strong>",
+            "אמרו נקנור א' מאפרכים של מלכי יונים היה עובר לאלכסנדריא. בכל יום ויום היה מניף ידו כנגד ירושלים וכנגד בית המקדש ומחרף ומגדף ומנאץ ואומר מתי יפלו בידי ואהרוס את המגדל הזה וכשגברה מלכות בית חשמונאי ונצחום נכנסו לחילות שלו והיו הורגין עד שהגיעו לקרוכין שלו וחתכו את ראשו וקצצו בהונות ידיו ורגליו ותלאוהו נגד ירושלים וכתוב מלמטן הפה שדבר בגאוה וידים שהיו מניפות נגד יהודה וירושלים ועל ב\"ה נקמה זו תעשה בהם ובאותו היום שעשו לו כך עשאוהו י\"ט.<br>",
+            "<strong>בארבעה עשר ביה ובחמשה עשר ימי פוריא אינון דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "ימים שנעשו בהם נסים לישראל ע\"י מרדכי ואסתר ועשאום י\"ט א\"ר יהושע בן קרחה מיום שמת משה לא עמד נביא וחידש מצוה לישראל חוץ ממצות פורים אלא שגאולת מצרים נוהגת ז' ימים וגאולת מרדכי ואסתר אינה נוהגת אלא יום א' ד\"א ומה גאולת מצרי' שלא נגזרה גזירה אלא על הזכרים גאול' מרדכי ואסת' שנגזרה גזירה על הזכרים ועל הנקיבות מנער ועד זקן טף ונשים ביום א' עאכו\"כ שאנו חייבים לעשות אותם י\"ט בכל שנה ושנה:<br>",
+            "<strong>בשיתא עשר ביה שריו למבנא שור ירושלים דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "מפני שסתרוהו אויבים וכשהתחילו לבנותו אותו היום עשאוהו י\"ט ששמחה היא לפני המקום שירושלים נבנית שנאמר כה אמר ה' שבתי אל ציון ושכנתי בתוך ירושלי' ונקרא ירושלים עיר האמת הר ה' צבאות הר הקודש. ואומר שבתי לירושלים ברחמים ביתי יבנה בה נאם ה' וגו'. ואו' הוא יבנה עירי וגלותי ישלח לא במחיר ולא בשחד אמר ה' צבאות.<br>",
+            "<strong>בשבעה עשר ביה קמו עממיא על פליטת ספריא במדינת בליקי' ובית זבדאי והוו פורקין לבית ישראל<strong></strong></strong>",
+            "שכשירד ינאי המלך להרוג את חכמים ברחו מלפניו והלכו להם לסוריא ושרו במדינת קוסליקום ונכנסו האויבים עליהם שבאותו מקום וצרו עליהם להרגם והזיעו בהם זיע גדולה והכו בהם מכה רבה והשאירו בהם פליטה והלכו להם לבית זבדאי וישבו שם עד שחשכה וברחו משם ר' יהודה או' סוס קשור היה להם וכל מי שהוא רואה אותו כמדומה שאין שם יהודי וישבו להם עד שחשכה וברחו להם ובאותו היום שברחו משם עשאוהו י\"ט. ר' חידקא אומר יום שבקשו אויבי' להרוג חכמי ישראל עלה הים והשחית שליש בישוב.<br>",
+            "<strong>בעשרים ביה צמאו עמא למטרא ונחת להון<strong></strong></strong>",
+            "מפני שהיה רעבון ובצורת בארץ ישראל ג' שנים זו אחר זו והתפללו ולא ירדו גשמים וכיון שראו שיצא רוב אדר ולא ירדו גשמים הלכו להם אצל חוני המעגל אמרו לו התפלל שירדו גשמים אמר להם צאו והכניסו תנורי פ��חים בשביל שלא ימקו התפלל ולא ירדו גשמים עג עוגה ועמד בתוכה כדרך שעשה חבקוק הנביא שנא' על משמרתי אעמודה ואתיצבה על מצור ואצפה לראות מה ידבר בי ומה אשיב על תוכחתי אמר רבש\"ע בניך שמו פניהם עלי שאני כבן בית לפניך נשבע אני בשמך הגדול שאיני זז מכאן עד שתרחם על בניך התחילו הגשמים יורדין טיפין טיפין אמר לו רבש\"ע ראינוך לא נמות כסבורים אנו לומר אין הגשמים הללו באין אלא להתי' שבועתך. אמר להם בני אל תמותו. אמר רבש\"ע לא כך שאלתי אלא גשמי בורות שיחין ומערות התחילו הגשמים יורדין כמלא פי חבית ושערו חכמים טיפה א' לוג אמרו לו ראינוך לא נמות כסבורין אנו לומר אין הגשמים הללו באים אלא להחריב את העולם כולו אמר להם בני אל תמותו. אמר רבש\"ע לא כך שאלתי אלא גשמי רצון וברכה ונדבה ירדו כתקנן עד שעלו ישראל מירושלים להר הבית מפני רוב הגשמים אמרו לו כשם שהתפללת עליהם שירדו כך התפלל עליהם שלא ירדו וילכו להם. אמר להם אין מתפללים על רוב הטובה אלא לכו והביאו לי פר הודיות הלכו והביאו לו פר הודיות. סמך שתי ידיו עליו והתפלל ואמר רבש\"ע ראה עמך ישראל ונחלתך אשר הוצאת בכחך הגדול ובזרועך הנטויה שאין יכולין לעמוד לא ברוב כעסך ולא ברוב טובך כעסת עליה' אין יכולין לעמוד השפע' עליהם טובך אין יכולין לעמוד יהי רצון מלפניך שיהא ריוח מיד נשבה הרוח ונתפזרו העבים וזרחה החמה ונתנגבה הארץ ויצאו הכל לשדה וראו את המדבר שהוא מלא כמהין ופטריות.  שלח לו שמעון ב\"ש אלמלא חוני המעגל אתה גוזרני עליך נידוי שאלו היו שנים כשני אליהו לא נמצא שם שמים מתחלל על ידך אבל מה אעשה שאתה מתחטא לפני המקום כבן שהוא מתחטא על אביו ועושה לו רצונו. אמר ליה הביא לי חמין והביא לו. הביא לי צונן והביא לו. תן לי אגוזים ונתן לו. תן לי רמונים ונתן לו.  תן לי אפרסקין ונתן לו. עליך הכתוב אומר ישמח אביך ואמך ותגל יולדתך. ואותו היום עשאוהו יום טוב לפי שאין הגשמים יורדין אלא בזכותן של ישראל שנאמר  יפתח ה' לך את אוצרו הטוב. לך בזכותך ובך הדבר תלוי. ואומר ונברכו בך כל משפחות האדמה ובזרעך. בך בזכותך הגשמים יורדי' והטללי' יורדין בזכותך. ואומר ונתתי גשמיכם בעתם. ומעשה שנתענו בימי שמואל הקטן וירדו להם גשמים קודם הנץ החמה כסבורים העם לומר שבח הוא להם. [אמר להם אמשול לכם משל למה הדבר דומה לעבד שמבקש פרס מרבו אמר להם תנו לו ואל אשמע קולו. שוב שמואל הקטן גזר תעניתא וירדו להם גשמים לאחר שקיעת החמה כסבורים העם לומר שבחו של צבור הוא]. אמר להם הרי אתם דומים למלך שכעס על בנו אמר לאפוטרופוס שלו אל תתן פרנסתו עד שיבכה ויתחנן לפני:<br>",
+            "<strong>בעשרים ותמניא ביה אתת בשורתא טבתא ליהודאי דלא יעידון מפתגמי אורייתא די לא למספד.<strong></strong></strong>",
+            "מפני שגזרו מלכי יון על ישראל שלא יעסקו בתורה ושלא ימלו את בניהם ושלא ישמרו את השבת ושיעבדו ע\"ז וברית כרותה לישראל שלא ימוש ספר תורה מתוכם שנאמר כי לא תשכח מפי זרעו. ואומר אם ימושו החקים האלה מלפני ואני זאת בריתי אותם וגו'. מה עשה יהודה בן שמוע וחביריו עמדו והלכו אצל מטרוניתא אחת שכל גדולי רומי מצויין אצלה ונטלו עצה ממנה. אמרה להם באו והפגינו בלילה עמדו והפגינו בלילה אי שמים לא אחיכם אנחנו לא בני אב אחד אנחנו לא בני אם אחת אנחנו מה נשתנינו מכל אומה ולשון שאתם גוזרים עלינו גזירות קשות. ולא זזו משם עד שהתירו להם שלשה מצות להמול את בניהם ולעסוק בתורה ולשמור את יום השבת ושלא יעבדו ע\"ז אותו היום שהתירו להם ג' מצות הללו עשאוהו י\"ט:<br>",
+            "<strong>לכן כל אינש דאיתי עלוהי מן קדמת דנא יאסר בצלו<strong></strong></strong>",
+            "כיצד יחיד שקיבל עליו תענית להיות מתענה בשני ובחמישי הרי זה מתענה ומשלים פגעו בו י\"ט אלו הכתובים במגלת תענית הרי מספיד זה הכלל כל שנדרו קודם גזרתנו תדחה גזרתנו מפני נדרו ואם גזרתנו קודם גדרו ידחה נדרו מפני גזרתנו. ואין בין אדר ראשון לאדר הב' אלא קריאת מגלה ושלוח מתנות לאביונים. רשבג\"א כל המצות שנוהגות באדר ראשון אינן נוהגות באדר שני חוץ מן ההספד ותענית שנוהגין זה כזה. וכותבין בשטר אדר א' (אלא) [ולא] שכותבין תניין. ר' יוסי או' אין כותבין אלא תניין ר\"י או' אדר שני נכתב. ומי כתב מגלת תענית סיעתו של ר\"א ב\"ח בן חזקיה בן גרון כתבו מג\"ת. ולמה כתבוה מפני שאין למודים בצרות ואין הצרות מצויות לבא עליהם אם היו כל הימים דיו וכל האגמים קולמוסים וכל בני אדם לבלרין אינם מספיקים לכתוב הצרות הבאות עליהם בכל שנה ושנה. ד\"א אין שוטה נפגע ולא בשר המת מרגי' באיזמל:<br>",
+            "מאמר האחרון<br>",
+            "ואלו הימים שמתענין בהם מן התורה וכל המתענה בהם לא יאכל ולא ישתה עד הערב. באחד בניסן מתו בניו של אהרן. בי' בו מתה מרים הנביאה ונסתם הבאר. בכ\"ו בו מת יהושע בן נון. בי' באייר מת עלי הכהן ושני בניו ונשבה ארון הברית. בכ\"ט בו מת שמואל הנביא וספדו לו כל ישראל. בכ\"ג בסיון בטלו הביכורים מלעלות לירושלים בימי ירבעם בן נבט. בכ\"ה בו נהרג רשב\"ג ור' ישמעאל בן אלישע ור' חנינא סגן הכהנים. בכ\"ז בו נשרף ר' חנינא בן תרדיון וספר תורה עמו. בי\"ז בתמוז נשתברו הלוחות ובטל התמיד ושרף אפוסטמוס את התורה והועמד צלם בהיכל. באחד באב מת אהרן כהן גדול. בט\"ב נגזר על אבותינו שלא יכנסו לארץ וחרב הבהמ\"ק בראשונה ובשניה ונלכדה ביתר ונחרשה העיר. בי\"ח בו כבה נר מערבי בימי אחז. בז' באלול מתו מוציאי דבת הארץ רעה במגפה. בג' בתשרי נהרג גדליה בן אחיקם בן שפן והיהודים אשר היו עמו במצפה.  בחמשה בו מתו עשרים אנשים מישראל ונחבש ר' עקיבא בן יוסף בבית האסורין ומת: בשבעה בו נגזר על אבותינו חרב ורעב. בעשרה בו נתכפר מעשה העגל. בששה במרחשון עורו את עיני צדקיהו מלך יהודה ושחטו בניו לעיניו. בז' בכסליו שרף יהויקים את המגילה שכתב ברוך בן נריה מפי ירמיה. בח' בטבת נכתבה התורה יונית בימי תלמי המלך והחושך בא לעולם שלשת ימים. בט' בו לא כתבו רבותינו על מה. בי' בו סמך מלך בבל את ידו על ירושלים להחריבה. בח' בשבט מתו הצדיקים שהיו בימי יהושע בן נון. בכ\"ג בו נתקבצו כל ישראל על שבט בנימין ועל פלגש בגבעה ועל צלם מיכה. בז' באדר מת משה רבינו. בט' בו גזרו תענית שנחלקו ב\"ש וב\"ה. אלו ימי תענית שקבלו עליהם ישראל מן התורה. ועוד גזרו רבותינו שיהו מתענים בב' וה' מפני שלשה דברים על חרבן הבית ועל תורה שנשרפה ועל חרפת השם ולעתיד לבא עתיד הקב\"ה להפכה לששון ולשמחה שנאמר והפכתי אבלם לששון ונחמתים ושמחתים מיגונם. אר\"א א\"ר חנינא ת\"ח מרבים שלום בעולם שנאמר וכל בניך למודי ה' ורב שלום בניך. יהי שלום בחילך שלוה בארמנותיך למען אחי ורעי אדברה נא שלום בך למען בית ה' אלהינו אבקשה טוב לך וראה בנים לבניך שלום על ישראל. שלום רב לאוהבי תורתך ואין למו מכשול. ה' עוז לעמו יתן ה' יברך את עמו בשלום:",
+            "סליק מסכת מגילת תענית: "
+        ]
+    },
+    "schema": {
+        "heTitle": "מגילת תענית",
+        "enTitle": "Megillat Ta'anit",
+        "key": "Megillat Ta'anit",
+        "nodes": [
+            {
+                "heTitle": "ניסן",
+                "enTitle": "Nisan"
+            },
+            {
+                "heTitle": "אייר",
+                "enTitle": "Iyar"
+            },
+            {
+                "heTitle": "סיוון",
+                "enTitle": "Sivan"
+            },
+            {
+                "heTitle": "תמוז",
+                "enTitle": "Tammuz"
+            },
+            {
+                "heTitle": "אב",
+                "enTitle": "Av"
+            },
+            {
+                "heTitle": "אלול",
+                "enTitle": "Elul"
+            },
+            {
+                "heTitle": "תשרי",
+                "enTitle": "Tishrei"
+            },
+            {
+                "heTitle": "חשון",
+                "enTitle": "Cheshvan"
+            },
+            {
+                "heTitle": "כסלו",
+                "enTitle": "Kislev"
+            },
+            {
+                "heTitle": "טבת",
+                "enTitle": "Tevet"
+            },
+            {
+                "heTitle": "שבט",
+                "enTitle": "Shevat"
+            },
+            {
+                "heTitle": "אדר",
+                "enTitle": "Adar"
+            }
+        ]
+    }
+}

json/Second Temple/Megillat Ta'anit/Hebrew/merged.json

@@ -0,0 +1,176 @@
+{
+    "title": "Megillat Ta'anit",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Megillat_Ta'anit",
+    "text": {
+        "Nisan": [
+            "<strong>אִילֵין יוֹמַיָא דִלָא לְהִתְעַנָאָה בְּהוֹן. וּמִקְצַתְהוֹן דִלָא לְמִסְפָּד בְּהוֹן:<strong></strong></strong>",
+            "<strong>מִן רֵישׁ יַרְחָא דְנִיסָן וְעַד תְּמַנְיָא בֵיהּ אִיתּוֹקָם תְּמִידָא דִלָא לְמִסְפָּד: <strong></strong></strong>",
+            "שהיו צדוקין אומרים מביאים תמידין משל יחיד וזה מביא שבת אחד וזה מביא ב' שבתות וזה מביא שלשים יום. ומה היו דורשים אמרו כתוב בתורה את הכבש אחד תעשה בבקר. ליחיד משמע. אמרו להם חכמים אין אתם רשאים לעשות כן לפי שאין קרבן צבור בא אלא משל כל ישראל שנאמר צו את בני ישראל וגו' קרבני זה הדם לחמי אלו חלבים. לאשי זה הקטרת. ריח זו הלבונה. ניחחי אלו הנסכים. וכל שהוא כריח ניחוחי תשמרו להקריב לי במועדו שיהא כולם באים מתרומת הלשכה: ר' עקיבא אומר מניין שלא יצא וירעה בעדר ת\"ל תשמרו להקריב לי במועדו. ולהלן הוא אומר והיה לכם למשמרת עד ארבעה עשר יום. מה להלן מבקרין אותו ד' ימים קודם לשחיטתו. אף כאן מבקרין אותו ד' ימים קודם לשחיטתו. וכשגברו עליהם ונצחום התקינו שיהיו שוקלין שקליהן ומניחין אותן בלשכה והיו תמידין קריבין משל צבור. וכל אותן הימים שדנום עשאום י\"ט:<br>",
+            "<strong>וּמִתְּמַנְיָא בֵיהּ וְעַד סוֹף מוֹעֲדָא אִיתּוֹתָב חַגָא דִשְׁבֻעַייָא דִי לָא לְמִסְפָּד:<strong></strong></strong>",
+            "ואיזה זו עצרת. והלא לא נצרכו לכתוב כל הימים טובים שבמגילה. אלא שהיו דנין כנגד בייתוסין שהיו אומרים עצרת לאחר שבת נטפל להם ר' יוחנן בן זכאי אמר להם שוטים זו מניין לכם ולא היה בהם אדם שהחזיר לו דבר חוץ מזקן א' שהיה מפטפט כנגדו אמר משה רבינו אוהב ישראל היה. ויודע שהעצרת יום א' הוא לפיכך עמד ותקנה לאחר שבת כדי שיתענגו ב' ימים זה אחר זה קרא לו המקרא הזה אחד עשר יום מחורב דרך הר שעיר עד קדש ברנע אם משה רבינו אוהב ישראל היה מפני מה עכבם במדבר מ' שנה א\"ל ר' ובכך אתה פוטרני א\"ל שוטה שבעולם ולא תהא תורה שלימה שלנו כשיחה בטילה שלכם אמר לו ובמה אתה פוטרני אמר לו הכתוב או' וספרתם לכם ממחר' השבת וגו' יכול לא יהא המניין תלוי אלא בשבועות ת\"ל תספרו חמשים יום הא כיצד אירע יום ט\"ו להיות בשבת מונה שבע שבתות חל להיות אחר שבת מונה חמשים יום וכשאתה קורא ממחר' השבת ממחרת י\"ט הראשון של פסח. ור' אליעזר אומר אינו צריך הרי הוא או' תספור לך מהחל הספירה התלויה בב\"ד יצאתה שבת בראשי' שספירתה בכל אדם. רבי יהושע אומר אמרה תורה מנה ימים וקדש ראש חודש מנה ימים וקדש עצרת מה ר\"ח סמוך לביאתו ניכרת כו'. ר' ישמעאל אומר אמרה תורה הבא עומר בפסח והבא שתי לחם בעצרת. מה להלן רגל אף כאן רגל ותחילת רגל: ר' יהודא בן בתירא או' נאמר שבת למטה ונאמר שבת למעלה מה להלן רגל ותחילת הרגל בסמוך לו. וכשאתה קורא ממחרת השבת ממחרת יום הראשון של פסח: "
+        ],
+        "Iyar": [
+            "<strong>בְּשִׁבְעָה בְּאִייָר חַנוּכַּת שׁוּר יְרוּשָׁלָיִם דִלָא לְמִסְפָּד:<strong> </strong></strong>",
+            "בשני מקומות כתוב במגלה הזאת חנוכת ירושלים דלא למספד אחד כשעלו ישראל מהגולה ואחד כשפרצוהו מלכי יון וגדרוהו בית חשמונאי שנאמר ותשלם החומה בעשרים וגו' ואף על פי שנבנתה החומה עדיין השערים לא עמדו שכן הוא אומר גם עד העת ההיא [דלתות] לא העמדתי בשערים ואומר הוא יבננו ויטללנו ויעמידו [דלתותיו] מנעליו וגו'. ואומר ויפקדו המשוררים והשוערים ועושי המלאכה וכשגמרו לבנותם אותו היום עשאוהו י\"ט:<br>",
+            "<strong>בְּאַרְבָּעָה עָשָׂר בֵּיה נְכִיסַת פִּסְחָא זְעִירָא דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "וזו השיב ר' יהושע את ר' אליעזר שהיה ר\"א אומר אבר מן החי טמא ואבר מן המת טהור אמר לו ר' יהושע אם אבר מן החי טמא ק\"ו מן המת מה אם החי שהוא טהור אבר הפורש ממנו טמא המת שהוא טמא לא כ\"ש. וכתוב במגילת תענית פסחא זעירא דלא למספד ק\"ו לפסחא רבא. ועוד דבר אחר השיב ר' יהושע שהיה ר' אליעזר אומר זכין לקטן ואין זכין לגדול. א\"ל ר' יהושע אם לקטן אמרת ק\"ו לגדול. וכמצות פסח גדול כך מצות פסח קטן.<br>",
+            "<strong>בְּעֶשְׂרִין וּתְּלָתָא בֵיהּ נַפְקוּ בְנֵי חַקְרָא מִיְרוּשָׁלֵם:</strong>",
+            "הוא דכתיב וילכוד דוד את מצודת ציון היא עיר דוד זה הוא מקום הקראים עכשיו שהיו מצירים לבני ירושלים ולא היו ישראל יכולין לצאת ולבוא מפניהם ביום אלא בלילה וכשגבר בית חשמונאי הגלו אותם משם ואותו היום שעקרום עשאוהו י\"ט:<br>",
+            "<strong>בְעֶשְׂרִין וְשִׁבְעָה בֵּיהּ אִיתְנַטִילוּ כְּלִילָאִי מֵיְהוּדָה וְמִירוּשָׁלֵם:</strong>",
+            "שבימי מלכות יון היו מביאים עטרות של ורד ותולין אותן על פתחי בתי ע\"ז שלהם ועל פתחי החנויות ועל פתחי החצירות ושרין בשיר לע\"ז וכותבין על מצחו של שור ועל מצחו של חמור שאין לבעליהן חלק באלהי ישראל כמו שהיו פלשתים עושים כמ\"ש וחרש לא ימצא וגו' והיתה הפצירה פים וגו'. וכשגברה יד בית חשמונאי בטלום ויום שבטלום עשאוהו יום טוב: "
+        ],
+        "Sivan": [
+            "<strong>בְּשִׁבְעָה עָשָׂר בְּסִיוָן אַחִידַת מִגְדַל צוֹר: <strong></strong></strong>",
+            "זו קסרי בת אדום שהיא יושבת בין החולות היא היתה לישראל יתד רעה בימי יונים וכשגברה יד בני חשמונאי כבשוהו והוציאום משם והושיבו ישראל בתוכה ואותו היום שכבשוהו עשאוהו י\"ט: <br>",
+            "<strong>בֲּחַמִשָׁה עָשָׂר בֵּיהּ וּבְשִׁיתָּא עָשָׂר בֵּיהּ גָלוּ אַנְשֵׁי בֵית שְׁאָן וְאַנְשֵׁי בִּקְעַתָא: <strong></strong></strong>",
+            "ואף הם היו יתד רעה לישראל בימי יונים כלפי הערביים מפני שלא נתחייבו גלות בראשונה ולא הגלה אותם לא יהושע בן נון ולא דוד מלך ישראל וכיון שנתחייבו גלות גברה ידם של בית חשמונאי והגלו אותם ואותו היום עשאוהו י\"ט. ששמחה היא לפני המקום שמלכות הרשעה נעקרה מן העולם שנאמר ועלו מושיעים בהר ציון וגו'. ה' מלך עולם ועד אימתי כשיאבדו גוים מארצו. אומר יתמו חטאים מן הארץ וגו':<br>",
+            "<strong>בְּעֶשׂרִים וַחֲמִשָׁה בֵּיהּ אִתְנַטִילוּ דִימַסְנָאִי מִיְהוּדָה וּמִירוּשָׁלֵם:<strong> </strong></strong>",
+            "כשבאו בני ישמעאל לעורר על ישראל על הבכורה ובאו עמהם שתי משפחות רעות כנעניים ומצריים אמרו מי ילך וידון עמהם אמר להם גביהא בן פסיסא שוער הבית לחכמים אני אלך ואדון עמהם. אמרו לו הזהר שלא תחלוט את ישראל אמר להם אלך ואדון עמהם אם ינצחוני אמרו להם הדיוט שבנו נצחתם. אמרו ישמעאלים כתוב בתורה ביום ההוא כרת ה' את אברהם ברית לאמר לזרעך נתתי את הארץ הזאת ואנו מזרעו של אברהם שישמעאל בן אברהם ונחלוק עמכם. השיב להם גביהא בן פסיסא כתוב בתור' ולבני  הפילגשי' אשר לאברהם נתן אברהם מתנות. וכתוב בתורה ויתן אברה' את כל אשר לו ליצחק ברחו להם. כנעניים אמרו ארץ כנען שלנו שכן כתוב בתורה ארץ כנען לגבולותי' אמר להם גביהא בן פסיסא וכי יש ��זר דין שמקצתו בטל ומקצתו קיים הרי כתוב בתורה ויאמר ארור כנען עבד עבדים וגו' עבד שקנה נכסים עבד למי ונכסים למי ולא עוד אלא שיש לכם שנים הרבה שלא עבדתם אותנו. אמר להם אלכסנדרוס תשובה נצחת השיב אתכם אם אתם מחזירין תשובה הרי מוטב ואם לאו הרי אתם לו לעבדים. אמרו תן לנו זמן ג' ימים הלכו ולא מצאו תשובה מיד הניחו בתיהם כשהם מלאים שדותיהם כשהם זרועות כרמיהם כשהם נטועות הלכו וברחו להם, תנא אותה שנה שביעית היתה ועשו אותו היום י\"ט. באו המצריים ואמרו מתורתם אנו מביאין עליהם ראיה שנאמר ושאלה אשה משכנתה וגו' ששים רבוא אנשים יצאו מאצלנו כולם טעונים כסף וזהב שכן כתוב בתורתם וינצלו את מצרים יתנו לנו כספנו וזהבינו. אמר להם גביהא בן פסיסא כלום אתם מביאין ראיה אלא מן התורה כתוב בתורה ומושב בני ישראל אשר ישבו במצרים שלשים שנה וארבע מאות שנה. ששים רבוא היו אבותינו והעבידום בחומר ובלבנים ובכל עבודה חנם בלא שכר ראו כמה פעולתנו לנו לכל יום ויום סלע לכל א' וא' ביום. ישבו פילוסופים וחשבו ולא הגיעו למאת שנה עד שהיתה מצרים שלהם. הלכו משם בבושת פנים. ובקש אלכסנדרוס מוקדון לעלות לירושלים הלכו הכותיים ואמרו לו הזהר שאינם מניחין אותך להיכנס לבית קדשי הקדשים שלהן מפני שאתה ערל וכיון שהרגיש גביהא בן פסיסא הלך ועשה לו שתי אנפילאות ונתן בהן שתי אבנים טובות ובהם ריבוא כסף וכיון שהגיע להר הבית אמר לו אדוני המלך שלוף מנעליך ונעול שתי אנפילאות הללו מפני שהרצפה חלקה שלא תחלוק רגליך וכיון שהגיע לבית קדשי הקדשים אמר לו אדוני המלך עד כאן יש לנו רשות להיכנס מכאן ואילך אין לנו רשות להיכנס אמר לו הריני נכנס וכשאצא אשוה לך גביהתך אמר לו אם אתה עושה כן רופא אומן תקרא ושכר הרבה תטול אמרו לו זזו משם עד שהכישו נחש אמרו חכמים לגביהא בן פסיסא עליך הכתוב אומר ישמח אביך ואמך ותגל יולדתך. וכתיב חכם בני ושמח לבי ואשיבה חורפי דבר:"
+        ],
+        "Tammuz": [
+            "<strong>בְּאַרְבָּעָה עָשָׂר בְּתַּמוּז עַדָא סְפַר גְזֵירָתָא דִלָא לְמִסְפָּד: <strong></strong></strong>",
+            "מפני שהיה כתוב ומונח לצדוקין ספר גזירות אלו שנסקלין אלו שנשרפין ואלו שנהרגין ואלו שנחנקין וכשהיו כותבין אדם שואל והולך ורואה בספר או' להם מניין אתה יודעין שזה חייב סקילה וזה חייב שריפה וזה חייב הריגה וזה חייב חניקה לא היו יודעין להביא ראיה מן התורה אשר יורוך וגו' שאין כותבין הלכות בספר ועוד שהיו בייתוסין אומרים עין תחת עין שן תחת שן הפיל אדם שינו של חבירו יפיל את שינו של חבירו סמא את עינו של חבירו יסמא את עינו יהיו שווים כאחד ופרשו השמלה לפני זקני העיר הדברים ככתבן וירקה בפניו שתהא רוקקת בפניו אמרו להם חכמים והלא כתוב התורה והמצוה אשר כתבתי להורותם. וכתיב ועתה כתבו לכם את השירה הזאת ולמדה זה מקרא שימה בפיהם אלו הלכות ואותו היום שבטלוהו עשאוהו י\"ט:"
+        ],
+        "Av": [
+            "<strong>בַּחֲמִשָּׁה עָשָׂר בְּאָב זְמַן אָעֵי כְהַנַיָא דִלָא לְמִסְפָּד: </strong>",
+            "מפני שכשעלתה גלות ראשונה לא היו מביאין בו קרבן עצים אמרו חכמים למחר כשיעלו הגליות אף הם יהיו צריכין להביא התקינו להם חכמים את יום ט\"ו באב שיהיו מביאים בו קרבן עצים וכל מי שהוא מעלה קרבן למקדש אפי' עצים פטור מאותו הספד של אותו היום. ואין צריך לומר חטאות ואשמות נדרים ונדבות בכורות ומעשרות תודות ושלמים לכך הוא אומר <br>",
+            "<strong>כָּל אִינַשׁ דְאִיתֵי עַלוֹהִי אָעִין אוֹ בִכּוּרִין: </strong>",
+            "ומאי הוא זמן אעי כהניא זה הוא שאתה אומר בט\"ו בו בני זתואל בן יהודה ועמהם כהנים ולוים וישראלים גרים ועבדים ונתינים וממזרים וכל מי שטעה בשבטו בני גונבי עלי ובני קוצעי קציעות ובני סלמי הנטופתי ומה הן בני גונבי עלי ובני קוצעי קציעות אלא פעם אחת גזרה מלכות יון על ישראל שלא יעלו בכורים לירושלים והושיבו מלכי יון פרדיסאות על הדרכים כדרך שהושיב ירבעם בן נבט משמרות על התחומין שלא לעלות לירושלים ולא היה אדם מי' השבטים יכול לעלות לירושלים מה עשו הכשרים שבאותו הדור הביאו בכורים ונתנום בסלים וחיפה אותם בקציעות ונוטלים הסלים והעלום על כתפיהם כיון שהגיעו למשמר א\"ל לירושלים אתם עולים א\"ל לאו אלא לעשות שני פלחי דבילה במכתשת זו שלפנינו ובעלי הלז שעל כתפנו וכיון שעברו מהם עטרום בסלים והעלום לירושלים. ומה הן בני סלמי הנטופתי אלא פעם אחת גזרה מלכות יון הרשעה שלא יביאו עצים למערכה והושיבו מלכי יון פרדסאות על הדרכים כדרך שעשה ירבעם בן נבט משמרות על התחומין שלא לעלות לירושלים ולא היה אדם אחד מעשרת השבטים יכול לעלות לירושלים מה עשו הכשרים ויראי חטא שבאותו הדור היו מביאין שני גזרין ועושים אותם כמין סולמות ומניחים אותם על כתפיהם ועולים כיון שבאו לאותו המשמר אמרו להם לירושלים אתם עולים אמרו להם לאו אלא להביא גוזלות מן השובך הזה שלפנינו בסולם הזה שעל כתפינו וכיון שעברו מהם התירו השלבים ופרקום והשליכום מעל כתפיהם ונטלו הגיזרים ועלו לירושלים ולפי שמסרו עצמם על המצוה לכך נכתב להם שם טוב במגילה הזאת וזכר טוב לדורות ועליהם ועל כיוצא בהם נאמר זכר צדיק לברכה ועל ירבעם בן נבט נאמר ושם רשעים ירקב ומה ראו בני זתואל בן יהודה ליטול להם שם טוב וזכר טוב לדורות אלא שכל הרוצה ליטול את השם יטול וכשעלו בני הגולה ולא מצאו עצים בלשכה עמדו אלו והתנדבו עצים משל עצמם ומסרו אותם לציבור וקרבו מהם קרבנות ציבור וכך התנו עמהם הנביאים שביניהם שאפי' הלשכה מלאה עצים ואפילו משל ציבור יהו אלו מתנדבים עצים בזמן הזה ומביאין כ\"ז שירצו ולא יהיה קרבן מתקרב אלא משלהם תחלה שנאמר והגורלות הפלנו על קרבן העצים והכהנים והלוים והעם להביא לבית אלהינו לבית אבותינו לעתים מזומנים שנה בשנה לבער על מזבח ה' אלהינו ככתוב בתורה. ואומר כי עזרא הכין לבבו לדרוש בתורת ה' ולעשות וללמד בישראל חוק ומשפט ראה שהסכימו עליהם הרבים ועשו אותו י\"ט ואותן הימים אסורים בספד ותענית בין משחרב הבית בין שלא חרב ר' יוסי אומר משחרב הבית מותרין מפני שאבל הוא להם. אר\"א בר צדוק אני הייתי מבני בניו של סנואה בן בנימין ואירע תשעה באב להיות בשבת והתענינו בו ולא השלמנוהו מפני שי\"ט שלנו היה:<br>",
+            "<strong>בְּעֶשְׂרִים וְאַרְבָּעָה בֵיה תַּבְנָא לְדִינְנָּא: </strong>",
+            "בימי מלכות יון היו דנין כדיני עכומ\"ז מפני שהצדוקין אומרים תירש הבת עם הבן נטפל להם ר' יוחנן בן זכאי אמר להם שוטים זו מנין לכם ולא היה בהם א' שהחזיר לו דבר חוץ מזקן אחד שהיה מפטפט כנגדו ואומ' ומה בת בנו הבאה מכח כחו תירשנו בתו הבאה מכחו לא כ\"ש קרא עליו המקרא הזה אלה בני שעיר החורי יושבי הארץ וכתוב אחר אומר ואלה בני צבעון ואי' וענה. אלא מלמד שבא צבעון על אמו והוליד ממנה ענה. אמר לו רבי ובכך אתה פוטרני. אמר לו שוטה שבעולם ולא תהא תורה שלימה שלנו כשיחה בטלה שלכם אמר לו ובכך אתה פוטרני אמ' לו ומה לבת בנו שכן יפה כחה במקום האחים תאמר בבת שכן הורע כחה במקום האחים דין הוא שלא תירשנה. וכשגברה יד בית חשמונאי בטלום והיו דנין בדיני ישראל. ואותו היום שבטלוהו עשאוהו י\"ט: "
+        ],
+        "Elul": [
+            "<strong>בְּשִׁבְעָה בְּאֶלוּל יוֹם חַנוּכַּת שׁוּר יְרוּשָׁלֵם דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "מפני שסתרוהו עובדי כוכבי' וגברה ידם של ישראל ובנאוהו שכן הוא אומר ותשלם החומ' בכ\"ה באלול. ואע\"פ שנבנת' החומה עדיין השערים לא נבנו שכן הוא אומר הוא יבננו ויטללנו ואו' ויפקדו השוערים והמשוררי' ועושי המלאכ' לפי שאין מוסיפין על העיר ועל העזרו' אלא במלך ובנביא ובכ\"ג ובאורים ותומים ובסנהדרין של שבעים ואחד ובשיר ובשתי תודות שנאמר והתודה השנית ההולכת למואל ואני אחריה וב\"ד [מדדין] והולכין אחריהן שנא' וילך אחריהם הושעי' וחצי שרי יהודה וגו' הפנימי' נאכלת והחיצונה נשרפת ואם לא נתקדשו בכל אלו הנכנס לשם אינו חייב אבא שאול אומר שתי ביצעין היו בהר המשחה אחת למעלה ואחת למטה. התחתונה נתקדשה בכל אלו והעליונה לא נתקדשה אלא בבני הגולה שלא במלך ושלא באורים ותומים התחתונה (שלא היתה) קדושתה גמורה חברים ועמי הארץ נכנסים לשם ואוכלין שם קדשים קלים לכ\"ש מעשר שני (התחתונה) חברים נכנסים לשם ואין אוכלין שם לא קדשים קלים ולא מעשר שני אלא למה לא קדשה מפני שהוא תורפה של ירושלים (ולשם היו מוציאין כל תורפות של ירושלים) וכשגמרו לבנותו אותו היום עשאוהו י\"ט.<br>",
+            "<strong>בְּשִׁבְעָה עָשָׂר בֵיה אִיתְנַטִילוּ רוֹמָאֵי מִיְהוּדָה וּמִיְרוּשָׁלֵם:<strong></strong></strong>",
+            "מפני שהיו מצירין לבני ירושלים ולא היו יכולין לצאת ולבא מפניהם ביום אלא בלילה ובמה היו מצירין להם מלכי יון מושיבין קסטיראות בעיירות להיות מעגים את הכלות ואח\"כ היו נישאין לבעליהן ומנעום את ישראל שלא לשמוח עם נשותיהם לקיים מה שנאמר אשה תארש ואיש אחר ישגלנה ולא היה אדם מבקש לישא אשה בפני הקסטיראו' חזרו ומכניסין אותם בחשאי שנא' והאבדתי מהם קול ששון וקול שמחה קול חתן וקול כלה קול רחיים ואור הנר וכשהיו (שומעים) קול רחיים בבורני היו אומרים שבוע הבן שבוע הבן וכשהיו רואים אור הנר בבור חיל היו אומרים משתה שם משתה שם ובת אחת היתה למתתיהו (בן יוחנן כהן הגדול) וכשהגיע זמנה להנשא בן הקסטרין לטמאה ולא הניחו אותו וקנאו מתתיהו ובניו וגברו ידם על מלכות יון ונמסרו בידם והרגום ובאותו היום שבטלוהו עשאוהו י\"ט.<br>",
+            "<strong>בְעֶשְׂרִין וּתְּרֵין בֵיה תַּבְנָא לְקַטְלָא מְשַׁמְדַיָא:<strong></strong></strong>",
+            "מפני שהיו יונים שרוים בא\"י ולא היו ישראל יכולין לשלוח יד ברשעים שבהם עד שיצאו משם המתינו להם ג' ימים אם יעשו תשובה ולא עשו תשובה כיון שראו שלא עשו תשובה נמנו עליהם והרגום ואותו היום שהרגום עשאוהו י\"ט. אמר רבי אליעזר בן יעקב שמעתי שב\"ד מלקין והורגין שלא מן התורה. דבית לוי אמרו שמעתי שב\"ד עונשין ממון ומכים שלא מן התורה. לא מפני שכתוב בתורה אלא משום שנאמר ובערת הרע מקרבך ומעשה באחד שהטיח באשתו תחת התאנה והוליכוהו לב\"ד והלקוהו וכי חייב היה אלא שהיתה השעה צריכה לכך כדי שילמדו אחרים מפני שנהגו מנהג זנות. שוב מעשה באחד שרכב על הסוס בשבת והביאוהו לב\"ד וסקלוהו וכי חייב היה אלא שהיתה השעה צריכה לכך כדי שילמדו אחרים: שמעון בן שטח תלה שמונים נשים באשקלון. וכי חייבות הריגה ותלייה היו א��א שהיתה השעה צריכה לכך כדי שילמדו אחרות וכל ישראל ישמעו וייראו: "
+        ],
+        "Tishrei": [
+            "<strong>בִשְׁלֹשָׁה בְּתִּשְׁרֵי אִיתְנַטִּילַת אַדְרַכְתָּא מִן שְׁטָרַיָא:</strong>",
+            "שפעם א' גזרה מלכות יון הרשעה גזירה על ישראל ואמרו להם אין לכם חלק באלהי ישראל ולא היו מזכירין שם שמים בפיהם וכשגברה בית חשמונאי ונצחום התקינו שיהיו כותבין שם שמים אפי' בשטרות וכך היו כותבין בשנת כך וכך ליוחנן כ\"ג שהוא משמש לאל עליון. וכששמעו חכמים בדבר אמרו וכי מזכירין שם שמים בשטרות למחר פורע זה את חובו וקורע את שטרו ונמצא ש\"ש מוטל באשפה ובטלום ואותו היום עשו אותו י\"ט:"
+        ],
+        "Cheshvan": [
+            "<strong>בעשרים ושלשה במרחשון ויסתתר סוריגא מן עזרתא<strong></strong></strong>",
+            "מפני שבנו גוים מקום בעזרה והיו מעמידים בתוכו אבנים טובות שיהיו מונחות עד שיבא אליהו ויעיד עליהם אם טמאות ואם טהורות הן ונמנו עליהם וגנזו אותן ובאותו היום שגנזו עשאוהו י\"ט.<br>",
+            "<strong>בכ\"ה ביה אחידת שומרון שורא<strong></strong></strong>",
+            "ומה היא אחידת שומרון מפני שכשעלתה גלות הראשונה הלכו להם למטליא זו של כותים ולא הניחום באו לים בוסטי וישבו אותה והקיפוה עיר חומה ונסמכו לה עיירות רבות מישראל והיו קורין, אותה ערי נברכתא.<br>",
+            "<strong>בעשרים ושבעה ביה תבת סולתא למיסק על מדבחא<strong></strong></strong>",
+            "מפני שהיו צדוקין אוכלים מנחת בהמה. נטפל להם ריב\"ז אמר שוטים זו מניין לכם ולא היה בהם א' שהחזיר לו דבר חוץ מזקן א' שהיה מפטפט כנגדו ואומר מפני שהיה משה אוהב את אהרן אחיו אמר לא יאכל סלת לבדה אלא יאכל סלת ובשר כאדם שאומר לחבירו הילך רכיך הילך בשר הילך רכיך הילך בשר קרא עליו המקרא זה ויבאו אילמא ושם שתים עשרה עינות מים ושבעים תמרים. אמר לו רבי אתה משחק בנו אמר לו שוטה שבעולם ולא תהא תורה שלמה שלנו כשיחה בטלה שלכם א\"ל רבי ובכך אתה פוטרני אמר לו לאו אמר לו הכתוב אומר ומנחתם ונסכיהם לריח ניחוח אשה לה':"
+        ],
+        "Kislev": [
+            "<strong>בתלתא בכסליו איתנטילו סימותא מן דרתא<strong></strong></strong>",
+            "מפני שבנו יונים סימואות סימואות בעזרה וכשגברה יד בית חשמונאי בטלום והוציאום משם ובאותו יום שבטלון עשאוהו י\"ט:<br>",
+            "<strong>בשבעה בו י\"ט<strong></strong></strong>",
+            "יום שמת הורדוס מפני שהיה הורדוס שונא את חכמים ששמחה היא לפני המקום כשהרשעים מסתלקין מן העולם שנאמר וגם יד ה' היתה בם להומם וכתיב ויהי כאשר תמו כל אנשי המלחמה למות מקרב העם. וכתיב וידבר ה' אלי לאמר וכן הוא אומר איש טוב זה ואל בשורה טובה יבוא. ואו' ויצו המלך את בניהו בן יהוידע ויפגע בו וימיתהו וגו' ובאותו היום שמת הורדוס עשאוהו י\"ט<br>",
+            "<strong>בעשרים וחד ביה יום הר גריזין דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "יום שביקשו הכותי' את בית אלהינו מאלכסנדרוס מוקדון להחריבו ואמרו לו מכור לנו חמשה כורים ארץ בהר המוריה ונתנה להם ובאו והודיעו את שמעון הצדיק מה עשה לבש בגדי כהונה ונתעטף בבגדי כהונה ויקירי ירושלים עמו ואלף בלייטין מכוסין בלבנים ופרחי כהונה מקישין בכלי שרת ואבוקות של אור דולקים לפניהם כל הלילה כולה הללו מהלכין מצד זה והללו מהלכין מצד זה אמר להם מי הללו אמרו לו המסורו' הללו היהודים שמרדו בך כיון שהגיע לאנטיפרס זרחה להם חמה הגיע למשמר הראשון נפגעו זה בזה אמרו להם מי אתם אמרו להם אנו אנשי ירושלים ובאנו להקביל פני המלך כיון שראה אלכסנדרוס מוקדון את שמעון הצדיק ירד ממרכבתו והשתחוה לו אמרו לו מלך גדול כמותך ישתחוה ליהודי זה אמר להם דיוקנו של זה אני רואה כשאני יורד במלחמה ונוצח אמר להם למה באתם אמרו לו מקום שאנחנו מתפללים עליך ועל מלכותך שלא תחרב יתעוך גוים הללו ותתנו להם אמר להם ומי הם הללו אמרו לו הכותיים שעומדין לפניך אמר להם הרי הם מסורין בידכם. מה עשו להם נקבום ובעקביהם ותלאום בזנבי סוסיהם והיו מגררין אותם על הקוצים ועל הברקנים עד שהגיעו להר גריזין חרשוהו וזרעוהו כרשינין כדרך שבקשו לעשות לבית אלהינו ובאותו יום שעשאו להם כך עשאוהו יו\"ט<br>",
+            "<strong>בכ\"ה ביה יום חנוכה תמניא יומין דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "כשנכנסו יונים להיכל טמאו כל השמנים שבהיכל וכשגברה יד בית חשמונאי ונצחום בדקו ולא מצאו אלא פך אחד שהיה מונח בחותמו של כהן הגדול שלא נטמא ולא היה בו להדליק אלא יום אחד ונעשה בו נס והדליקו ח' ימים. לשנה אחרת קבעו ח' י\"ט. ומה ראו לעשות חנוכה ח' ימים והלא חנוכה שעשה משה במדבר לא עשה אלא שבעה ימים שנא' ומפתח אהל מועד לא תצאו שבעת ימים וגו' ואומר ויהי המקריב ביום הראשון את קרבנו וגו' ובשביעי הקריב אפרים. וכן מצינו בחנוכה שעשה שלמה שלא עשה אלא שבעת ימים שנא' כי חנוכת המזבח עשו שבעת הימים והחג ז' ימים ומה ראו לעשות חנוכה זו ח' ימים אלא בימי מלכות יון נכנסו בית חשמונאי להיכל ובנו את המזבח ושדוהו בשיד ותקנו בו כלי שרת והיו מתעסקין בו ח' ימים. ומה ראו להדליק את הנרות אלא בימי מלכות יון שנכנסו בית חשמונאי להיכל שבעה שפודין של ברזל בידם וחפום בעץ והדליקו בהם את המנורה. ומה ראו לגמור בהם את הלל אלא שכל תשועה ותשועה שהקב\"ה עושה להם לישראל היו מקדימין לפניו בהלל בשירה ובשבח ובהודאה כענין שנא' ויענו בהלל ובהודו לה' כי טוב וגו' מצות חנוכה נר איש וביתו והמהדרין נר לכל נפש ונפש והמהדרין מן המהדרין בש\"א יום ראשון מדליק שמונה מכאן ואילך פוחת והולך ובה\"א יום ראשון מדליק א' מכאן ואילך מוסיף והולך. שני זקנים היו בצידן אחד עשה כדברי ב\"ש ואחד עשה כדברי ב\"ה זה נותן טעם לדבריו וזה נותן טעם לדבריו זה אומר כפרי החג וזה אומר מעלין בקודש ואין מורידין. מצות הדלקתה משתשקע החמה עד שתכלה רגל מן השוק ומצוה להניחה על פתח ביתו מבחוץ ואם היה דר בעליה מניחה בחלון הסמוכה לרה\"ר ואם מתירא מן הלצים מניחה על פתח ביתו מבפנים ובשעת הסכנה מניחה על שלחנו ודיו: "
+        ],
+        "Tevet": [
+            "<strong>בעשרים ושמונה בטבת יתיבא כנישתשא על דינא<strong></strong></strong>",
+            "מפני שכשהיו צדוקין יושבין בסנהדרין שלהם ינאי המלך ושלמינין המלכה יושבת אצלו ולא אחד מישראל יושב עמהם חוץ משמעון בן שטח והיו שואלין תשובות והלכות ולא היו יודעין להביא ראיה מן התורה אמר להם שמעון בן שטח כל מי שהוא יודע להביא ראיה מן התורה יהא ראוי לישב בסנהדרין וכל מי שאינו יודע להביא ראיה מן התורה אינו ראוי לישב בסנהדרין פעם אחד נפל דבר של מעשה ביניהם ולא היו יודעין להביא ראיה מן התורה חוץ מזקן אחד שהיה מפטפט כנגדו א\"ל תן לי זמן ולמחר אני משיבך נתן לו זמן הלך וישב לו בינו לבין עצמו כיון שראה שלא היה יודע להביא ראי' מן התורה למחר נתבייש מלבוא ומלישב בסנהדרין גדולה והעמיד שמעון בן שטח אחד מן התלמידים והשיבו במקומו אמר להם אין פוחתין בסנהדרין של שבעים ואחד. וכך היה עוש' בכל יום ויום עד שנסתלק�� כולם וישבה סנה' על [דעתו] ובאותו היום שנסתלקה סנהדרין של צדוקין וישבה סנה' של ישראל עשאוהו י\"ט:"
+        ],
+        "Shevat": [
+            "<strong>בשנים בשבט י\"ט דִלָא לְמִסְפָּד:</strong>",
+            "ולמה שינו זה מזה אלא שבראשון מת הורדוס ובזה מת ינאי המלך ששמחה היא לפני הקב\"ה כשהרשעים מסתלקין מן העולם. אמרו כשחלה ינאי המלך שלח ותפש שבעים זקנים מזקני ישראל נטלן וחבשן בבית האסורין ואמר לו לשר בית האסורין אם מתי הרוג את הזקנים הללו ועד שישראל שמחים לי ידוו על רבותם. אמרו אשה טובה היתה לו לינאי המלך ושלמינין שמה וכשמת סלקה טבעתו מעל ידו ושלחה לבית שר האסורין אמרה לו רבך בחלום התיר אותם הזקנים. התירן והלכו להם לבתיהם ואח\"כ אמרה מת ינאי המלך ואותו היום שמת ינאי המלך עשאוהו יום טוב:",
+            "כל הכתוב במגילת תענית דלא למספד מתענין לאחריו ואין מתענין לפניו ר' יוסי אומר לא לפניו ולא לאחריו וכל שאין כתוב בו דלא למספד אלא דלא להתענאה לחוד מתענין לפניו ולאחריו ר' יוסי אומר לאחריו אבל לא לפניו אבל בי\"ט ובראשי חדשים מותר לפניו ולאחריו. ולמה באלו אסרו ובאלו התירו אלא אלו דברי תורה ואין דברי תורה צריכין חזוק ואלו דברי סופרין ודברי סופרין צריכין חזוק. ר' יוסי בן דוסא אומר משום ר' יוסי הגלילי כל הנשבע להתענות בע\"ש ובערבי י\"ט הרי זה שבועת שוא שמקצת ע\"ש כשבת ומקצת עי\"ט כי\"ט:<br>",
+            "<strong>בעשרין ותרין ביה בטילת עבידתא דאמר סנאה להיתא' להיכלא דִלָא לְמִסְפָּד:</strong>",
+            "יום ששלח גסקלגס את הצלמי' להעמיד' בהיכל ובאתה השמועה לירושלים עי\"ט הא' של חג. א\"ל שמעון הצדיק עשו מועדיכם בשמחה שאין א' מכל הדברים הללו ששמעתם יקוים כי מי ששכן שכינתו בבית זה כשם שעשה נסים לאבותינו בכל דור ודור כך יעשה לנו נסים בזמן הזה מיד שמע קול מבית קדשי הקדשים שהוא אומר בטילת עבידת' דאמר סנאה להיתאה להיכלא אקטיל גסקלגס ובטלו גזירותיו. וכתבו אותה שעה וכוונה. וכיון שראה שהיו ממשמשין ובאין א\"ל צאו וקדמו לפניהם וכשנודע להם הדברים יצאו מלפניו כל גדולי ישראל אמרו נמות כולנו ולא תהא לנו כזאת היו צועקים ומתחננים לשליח א\"ל עד שאתם צועקים ומתחננים לשליח התחננו וצעקו לאלהיכם שבשמים להושיע אתכם כיון שהגיע לכרכין ראה בני אדם שהם מקדימין אותו מכל כרך וכרך כיון שראה אותם היה מתמיה אמר כמה מרובין אלו אמרו לו המסורות אלו הן היהודים שהקדימו לפניך מכל כרך וכרך כיון שנכנס לכרך ראה בנ\"א שהיו מוטלים בשוקים על השק ועל האפר לא הגיע לאנטיפרס עד שבאת לו אגרת שנהרג גסקלגס ובטלו גזירותיו מיד נטלו את הצלמים וגררו אותם אותו היום עשאוהו י\"ט.<br>",
+            "<strong>בכ\"ח ביה אינטיל אנטיוכוס מלכא מן ירושלים</strong>",
+            "מפני שהיה מצר לבני ישראל ובא להחריב את ירושלים ולהשמיד את כל היהודים ולא היו ישראל יכולין לצאת ולבא ביום אלא בלילה ושמע שמועות רעות והלך לו ונפל במקומו ואותו היום שבטלוהו משם עשאוהו י\"ט: "
+        ],
+        "Adar": [
+            "<strong>בתמניא ובתשעה באדר יום תרועת מיטרא.<strong></strong></strong>",
+            "ואם התריעו בראשון למה התריעו בשני. אלא ראשון משנה זו ושני משנה אחרת ולא כל הכתוב במגלה הזאת ראשון הוא ראשון שני הוא שני שלישי הוא שלישי אלא תפס להם חדש ראשון וכל שיש בו.<br>",
+            "<strong>בתרין עשר ביה יום טוריינוס<strong></strong></strong>",
+            "שתפשו את לוליינוס ואת פוס אחיו בלודקיא אמר אם מעמו של חנניה מישאל ועזריה אתם יבא אלהיכם ויציל אתכם מידי כדרך שהציל לחמו\"ע מיד נ\"נ אמרו לו חמו\"ע צדיקים כשרים היו ונ\"נ מלך הגון היה וראוי לעשות נס על ידו. אבל אתה מלך רשע אתה ואין ראוי לעשות נס על ידך ואנו חייבים מיתה ואם אין אתה הורגנו הרבה הורגים יש למקום הרבה דובים הרבה אריות הרבה נחשים הרבה עקרבים שיפגעו בנו ואם אתה הורגנו עתיד הקב\"ה לתבוע דמנו מידך אמרו לא נסע משם עד שבאת עליו דיופלה של רומי ופצעו את מוחו בגיזרין ובבקעות.<br>",
+            "<strong>בתליסר ביה יום נקנור<strong></strong></strong>",
+            "אמרו נקנור א' מאפרכים של מלכי יונים היה עובר לאלכסנדריא. בכל יום ויום היה מניף ידו כנגד ירושלים וכנגד בית המקדש ומחרף ומגדף ומנאץ ואומר מתי יפלו בידי ואהרוס את המגדל הזה וכשגברה מלכות בית חשמונאי ונצחום נכנסו לחילות שלו והיו הורגין עד שהגיעו לקרוכין שלו וחתכו את ראשו וקצצו בהונות ידיו ורגליו ותלאוהו נגד ירושלים וכתוב מלמטן הפה שדבר בגאוה וידים שהיו מניפות נגד יהודה וירושלים ועל ב\"ה נקמה זו תעשה בהם ובאותו היום שעשו לו כך עשאוהו י\"ט.<br>",
+            "<strong>בארבעה עשר ביה ובחמשה עשר ימי פוריא אינון דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "ימים שנעשו בהם נסים לישראל ע\"י מרדכי ואסתר ועשאום י\"ט א\"ר יהושע בן קרחה מיום שמת משה לא עמד נביא וחידש מצוה לישראל חוץ ממצות פורים אלא שגאולת מצרים נוהגת ז' ימים וגאולת מרדכי ואסתר אינה נוהגת אלא יום א' ד\"א ומה גאולת מצרי' שלא נגזרה גזירה אלא על הזכרים גאול' מרדכי ואסת' שנגזרה גזירה על הזכרים ועל הנקיבות מנער ועד זקן טף ונשים ביום א' עאכו\"כ שאנו חייבים לעשות אותם י\"ט בכל שנה ושנה:<br>",
+            "<strong>בשיתא עשר ביה שריו למבנא שור ירושלים דִלָא לְמִסְפָּד:<strong></strong></strong>",
+            "מפני שסתרוהו אויבים וכשהתחילו לבנותו אותו היום עשאוהו י\"ט ששמחה היא לפני המקום שירושלים נבנית שנאמר כה אמר ה' שבתי אל ציון ושכנתי בתוך ירושלי' ונקרא ירושלים עיר האמת הר ה' צבאות הר הקודש. ואומר שבתי לירושלים ברחמים ביתי יבנה בה נאם ה' וגו'. ואו' הוא יבנה עירי וגלותי ישלח לא במחיר ולא בשחד אמר ה' צבאות.<br>",
+            "<strong>בשבעה עשר ביה קמו עממיא על פליטת ספריא במדינת בליקי' ובית זבדאי והוו פורקין לבית ישראל<strong></strong></strong>",
+            "שכשירד ינאי המלך להרוג את חכמים ברחו מלפניו והלכו להם לסוריא ושרו במדינת קוסליקום ונכנסו האויבים עליהם שבאותו מקום וצרו עליהם להרגם והזיעו בהם זיע גדולה והכו בהם מכה רבה והשאירו בהם פליטה והלכו להם לבית זבדאי וישבו שם עד שחשכה וברחו משם ר' יהודה או' סוס קשור היה להם וכל מי שהוא רואה אותו כמדומה שאין שם יהודי וישבו להם עד שחשכה וברחו להם ובאותו היום שברחו משם עשאוהו י\"ט. ר' חידקא אומר יום שבקשו אויבי' להרוג חכמי ישראל עלה הים והשחית שליש בישוב.<br>",
+            "<strong>בעשרים ביה צמאו עמא למטרא ונחת להון<strong></strong></strong>",
+            "מפני שהיה רעבון ובצורת בארץ ישראל ג' שנים זו אחר זו והתפללו ולא ירדו גשמים וכיון שראו שיצא רוב אדר ולא ירדו גשמים הלכו להם אצל חוני המעגל אמרו לו התפלל שירדו גשמים אמר להם צאו והכניסו תנורי פסחים בשביל שלא ימקו התפלל ולא ירדו גשמים עג עוגה ועמד בתוכה כדרך שעשה חבקוק הנביא שנא' על משמרתי אעמודה ואתיצבה על מצור ואצפה לראות מה ידבר בי ומה אשיב על תוכחתי אמר רבש\"ע בניך שמו פניהם עלי שאני כבן בית לפניך נשבע אני בשמך הגדול שאיני זז מכאן עד שתרחם על בניך התחילו הגשמים יורדין טיפין טיפין אמר לו רבש\"ע ראינוך לא נמות כסבורים אנו לומר אין הגשמים הללו באין אלא להתי' שבועתך. אמר להם בני אל תמותו. אמר רבש\"ע לא כך שאלתי אלא גשמי בורות שיחין ומערות התחילו הגשמים יורדין כמלא פי חבית ושערו חכמים טיפה א' לוג אמרו לו ראינוך לא נמות כסבורין אנו לומר אין הגשמים הללו באים אלא להחריב את העולם כולו אמר להם בני אל תמותו. אמר רבש\"ע לא כך שאלתי אלא גשמי רצון וברכה ונדבה ירדו כתקנן עד שעלו ישראל מירושלים להר הבית מפני רוב הגשמים אמרו לו כשם שהתפללת עליהם שירדו כך התפלל עליהם שלא ירדו וילכו להם. אמר להם אין מתפללים על רוב הטובה אלא לכו והביאו לי פר הודיות הלכו והביאו לו פר הודיות. סמך שתי ידיו עליו והתפלל ואמר רבש\"ע ראה עמך ישראל ונחלתך אשר הוצאת בכחך הגדול ובזרועך הנטויה שאין יכולין לעמוד לא ברוב כעסך ולא ברוב טובך כעסת עליה' אין יכולין לעמוד השפע' עליהם טובך אין יכולין לעמוד יהי רצון מלפניך שיהא ריוח מיד נשבה הרוח ונתפזרו העבים וזרחה החמה ונתנגבה הארץ ויצאו הכל לשדה וראו את המדבר שהוא מלא כמהין ופטריות.  שלח לו שמעון ב\"ש אלמלא חוני המעגל אתה גוזרני עליך נידוי שאלו היו שנים כשני אליהו לא נמצא שם שמים מתחלל על ידך אבל מה אעשה שאתה מתחטא לפני המקום כבן שהוא מתחטא על אביו ועושה לו רצונו. אמר ליה הביא לי חמין והביא לו. הביא לי צונן והביא לו. תן לי אגוזים ונתן לו. תן לי רמונים ונתן לו.  תן לי אפרסקין ונתן לו. עליך הכתוב אומר ישמח אביך ואמך ותגל יולדתך. ואותו היום עשאוהו יום טוב לפי שאין הגשמים יורדין אלא בזכותן של ישראל שנאמר  יפתח ה' לך את אוצרו הטוב. לך בזכותך ובך הדבר תלוי. ואומר ונברכו בך כל משפחות האדמה ובזרעך. בך בזכותך הגשמים יורדי' והטללי' יורדין בזכותך. ואומר ונתתי גשמיכם בעתם. ומעשה שנתענו בימי שמואל הקטן וירדו להם גשמים קודם הנץ החמה כסבורים העם לומר שבח הוא להם. [אמר להם אמשול לכם משל למה הדבר דומה לעבד שמבקש פרס מרבו אמר להם תנו לו ואל אשמע קולו. שוב שמואל הקטן גזר תעניתא וירדו להם גשמים לאחר שקיעת החמה כסבורים העם לומר שבחו של צבור הוא]. אמר להם הרי אתם דומים למלך שכעס על בנו אמר לאפוטרופוס שלו אל תתן פרנסתו עד שיבכה ויתחנן לפני:<br>",
+            "<strong>בעשרים ותמניא ביה אתת בשורתא טבתא ליהודאי דלא יעידון מפתגמי אורייתא די לא למספד.<strong></strong></strong>",
+            "מפני שגזרו מלכי יון על ישראל שלא יעסקו בתורה ושלא ימלו את בניהם ושלא ישמרו את השבת ושיעבדו ע\"ז וברית כרותה לישראל שלא ימוש ספר תורה מתוכם שנאמר כי לא תשכח מפי זרעו. ואומר אם ימושו החקים האלה מלפני ואני זאת בריתי אותם וגו'. מה עשה יהודה בן שמוע וחביריו עמדו והלכו אצל מטרוניתא אחת שכל גדולי רומי מצויין אצלה ונטלו עצה ממנה. אמרה להם באו והפגינו בלילה עמדו והפגינו בלילה אי שמים לא אחיכם אנחנו לא בני אב אחד אנחנו לא בני אם אחת אנחנו מה נשתנינו מכל אומה ולשון שאתם גוזרים עלינו גזירות קשות. ולא זזו משם עד שהתירו להם שלשה מצות להמול את בניהם ולעסוק בתורה ולשמור את יום השבת ושלא יעבדו ע\"ז אותו היום שהתירו להם ג' מצות הללו עשאוהו י\"ט:<br>",
+            "<strong>לכן כל אינש דאיתי עלוהי מן קדמת דנא יאסר בצלו<strong></strong></strong>",
+            "כיצד יחיד שקיבל עליו תענית להיות מתענה בשני ובחמישי הרי זה מתענה ומשלים פגעו בו י\"ט אלו הכתובים ��מגלת תענית הרי מספיד זה הכלל כל שנדרו קודם גזרתנו תדחה גזרתנו מפני נדרו ואם גזרתנו קודם גדרו ידחה נדרו מפני גזרתנו. ואין בין אדר ראשון לאדר הב' אלא קריאת מגלה ושלוח מתנות לאביונים. רשבג\"א כל המצות שנוהגות באדר ראשון אינן נוהגות באדר שני חוץ מן ההספד ותענית שנוהגין זה כזה. וכותבין בשטר אדר א' (אלא) [ולא] שכותבין תניין. ר' יוסי או' אין כותבין אלא תניין ר\"י או' אדר שני נכתב. ומי כתב מגלת תענית סיעתו של ר\"א ב\"ח בן חזקיה בן גרון כתבו מג\"ת. ולמה כתבוה מפני שאין למודים בצרות ואין הצרות מצויות לבא עליהם אם היו כל הימים דיו וכל האגמים קולמוסים וכל בני אדם לבלרין אינם מספיקים לכתוב הצרות הבאות עליהם בכל שנה ושנה. ד\"א אין שוטה נפגע ולא בשר המת מרגי' באיזמל:<br>",
+            "מאמר האחרון<br>",
+            "ואלו הימים שמתענין בהם מן התורה וכל המתענה בהם לא יאכל ולא ישתה עד הערב. באחד בניסן מתו בניו של אהרן. בי' בו מתה מרים הנביאה ונסתם הבאר. בכ\"ו בו מת יהושע בן נון. בי' באייר מת עלי הכהן ושני בניו ונשבה ארון הברית. בכ\"ט בו מת שמואל הנביא וספדו לו כל ישראל. בכ\"ג בסיון בטלו הביכורים מלעלות לירושלים בימי ירבעם בן נבט. בכ\"ה בו נהרג רשב\"ג ור' ישמעאל בן אלישע ור' חנינא סגן הכהנים. בכ\"ז בו נשרף ר' חנינא בן תרדיון וספר תורה עמו. בי\"ז בתמוז נשתברו הלוחות ובטל התמיד ושרף אפוסטמוס את התורה והועמד צלם בהיכל. באחד באב מת אהרן כהן גדול. בט\"ב נגזר על אבותינו שלא יכנסו לארץ וחרב הבהמ\"ק בראשונה ובשניה ונלכדה ביתר ונחרשה העיר. בי\"ח בו כבה נר מערבי בימי אחז. בז' באלול מתו מוציאי דבת הארץ רעה במגפה. בג' בתשרי נהרג גדליה בן אחיקם בן שפן והיהודים אשר היו עמו במצפה.  בחמשה בו מתו עשרים אנשים מישראל ונחבש ר' עקיבא בן יוסף בבית האסורין ומת: בשבעה בו נגזר על אבותינו חרב ורעב. בעשרה בו נתכפר מעשה העגל. בששה במרחשון עורו את עיני צדקיהו מלך יהודה ושחטו בניו לעיניו. בז' בכסליו שרף יהויקים את המגילה שכתב ברוך בן נריה מפי ירמיה. בח' בטבת נכתבה התורה יונית בימי תלמי המלך והחושך בא לעולם שלשת ימים. בט' בו לא כתבו רבותינו על מה. בי' בו סמך מלך בבל את ידו על ירושלים להחריבה. בח' בשבט מתו הצדיקים שהיו בימי יהושע בן נון. בכ\"ג בו נתקבצו כל ישראל על שבט בנימין ועל פלגש בגבעה ועל צלם מיכה. בז' באדר מת משה רבינו. בט' בו גזרו תענית שנחלקו ב\"ש וב\"ה. אלו ימי תענית שקבלו עליהם ישראל מן התורה. ועוד גזרו רבותינו שיהו מתענים בב' וה' מפני שלשה דברים על חרבן הבית ועל תורה שנשרפה ועל חרפת השם ולעתיד לבא עתיד הקב\"ה להפכה לששון ולשמחה שנאמר והפכתי אבלם לששון ונחמתים ושמחתים מיגונם. אר\"א א\"ר חנינא ת\"ח מרבים שלום בעולם שנאמר וכל בניך למודי ה' ורב שלום בניך. יהי שלום בחילך שלוה בארמנותיך למען אחי ורעי אדברה נא שלום בך למען בית ה' אלהינו אבקשה טוב לך וראה בנים לבניך שלום על ישראל. שלום רב לאוהבי תורתך ואין למו מכשול. ה' עוז לעמו יתן ה' יברך את עמו בשלום:",
+            "סליק מסכת מגילת תענית: "
+        ]
+    },
+    "versions": [
+        [
+            "Warsaw, 1874",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001239373"
+        ]
+    ],
+    "heTitle": "מגילת תענית",
+    "categories": [
+        "Second Temple"
+    ],
+    "schema": {
+        "heTitle": "מגילת תענית",
+        "enTitle": "Megillat Ta'anit",
+        "key": "Megillat Ta'anit",
+        "nodes": [
+            {
+                "heTitle": "ניסן",
+                "enTitle": "Nisan"
+            },
+            {
+                "heTitle": "אייר",
+                "enTitle": "Iyar"
+            },
+            {
+                "heTitle": "סיוון",
+                "enTitle": "Sivan"
+            },
+            {
+                "heTitle": "תמוז",
+                "enTitle": "Tammuz"
+            },
+            {
+                "heTitle": "אב",
+                "enTitle": "Av"
+            },
+            {
+                "heTitle": "אלול",
+                "enTitle": "Elul"
+            },
+            {
+                "heTitle": "תשרי",
+                "enTitle": "Tishrei"
+            },
+            {
+                "heTitle": "חשון",
+                "enTitle": "Cheshvan"
+            },
+            {
+                "heTitle": "כסלו",
+                "enTitle": "Kislev"
+            },
+            {
+                "heTitle": "טבת",
+                "enTitle": "Tevet"
+            },
+            {
+                "heTitle": "שבט",
+                "enTitle": "Shevat"
+            },
+            {
+                "heTitle": "אדר",
+                "enTitle": "Adar"
+            }
+        ]
+    }
+}

json/Second Temple/Philo/On the Decalogue/English/Loeb Classical Library, Harvard University Press, 1937.json

@@ -0,0 +1,324 @@
+{
+    "language": "en",
+    "title": "On the Decalogue",
+    "versionSource": "https://www.nli.org.il/en/books/NNL_ALEPH001216057/NLI",
+    "versionTitle": "Loeb Classical Library, Harvard University Press, 1937",
+    "status": "locked",
+    "license": "Public Domain",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "isPrimary": true,
+    "direction": "ltr",
+    "heTitle": "על עשרת הדברות",
+    "categories": [
+        "Second Temple",
+        "Philo"
+    ],
+    "text": {
+        "Introduction": [
+            "THE DECALOGUE (DE DECALOGO) <br>INTRODUCTION TO <i>DE DECALOGO</i>",
+            "The first part of this treatise deals with some questions raised by the law-giving on Sinai. First, why was it given in the desert? Four reasons are suggested: (<i>a</i>) because of the vanity and idolatry rampant in cities (2–9), (<i>b</i>) because solitude promotes repentance (10–13), (<i>c</i>) because it was well that laws needed for civic life should begin before the era of that life began (14), (<i>d</i>) that the divine origin of the laws should be attested by the miraculous supply of food in the barren wilderness (15–17). Secondly, observing that the Commandments given by God Himself were ten, we ask why that number, and the answer is given by a disquisition on its perfection as a number (18–31). Thirdly, what was the nature of the voice which announced the commandments?—not God’s, for He is not a man, but an invisible kind of speech created for the occasion (32–35). Fourthly, why was the singular number “thou” used? (<i>a</i>) Because it emphasizes the value of the individual soul (36–38), (<i>b</i>) the personal appeal better secures obedience (39), (<i>c</i>) it is a lesson to the great not to despise the humblest (40–44). This part concludes with some words on the grandeur of the scene, particularly the fire from which the voice issued (45–49).",
+            "Coming to the Commandments themselves, after noting that they divide into two sets of five (50–51), we pass to the First. Polytheism is denounced, particularly as taking the form of worship given to the elements or heavenly bodies (52–65). Worse than this is the worship of lifeless images forbidden by the Second Commandment. Its absurdity is exposed (66–76) and with it the worse absurdity of Egyptian animal-worship (77–81). The Third Commandment is taken as forbidding principally perjury (82–91), but also reckless swearing (92–95). The Fourth teaches us to set apart a time for philosophy as opposed to practical life (96–101), and reasons are given for the sanctity of seven and the seventh day in particular (102–105). The Fifth stands on the border-line, because parenthood assimilates man to God and to dishonour parents is to dishonour God (106–111). Children owe all to their parents, and in the duty of repaying kindness they may take a lesson from the lower animals (112–120).",
+            "The second set of five opens with the prohibition of Adultery (121). Adultery is denounced as (<i>a</i>) voluptuous (122), (<i>b</i>) involving the sin of another (123–124), (<i>c</i>) destructive of family ties (125–127), (<i>d</i>) cruel to the children (128–131). The second of the set forbids murder as both unnatural and sacrilegious, since man is the most sacred of God’s possessions (132–134). Stealing is forbidden by the third, because theft on the smallest scale may develop into wholesale robbery and usurpation (135–137). The fourth forbids false witness, as opposed in itself to truth and justice, and also in law-courts causing judges to give wrong verdicts and thus break their own oaths (138–141). The last Commandment against “desire” gives Philo an opportunity of discoursing in Stoical terms on the four passions, pleasure, grief, fear, desire, of which the last is the deadliest (142–153).",
+            "Sections 154–175 are really a rough synopsis of Books II., III., and IV. 1–131, shewing the nature of the particular laws which will be placed under each commandment. And the concluding sections 176–178 justify the absence of any penalties attached to the commandments on the grounds that God who is the cause of good leaves the punishment for transgression to his subordinates."
+        ],
+        "": [
+            [
+                "[1] Having related in the preceding treatises the lives of those whom Moses judged to be men of wisdom, who are set before us in the Sacred Books as founders of our nation and in themselves unwritten laws,  I shall now proceed in due course to give full descriptions of the written laws. And if some allegorical interpretation should appear to underlie them, I shall not fail to state it.  For knowledge loves to learn and advance to full understanding  and its way is to seek the hidden meaning rather than the obvious.",
+                "[2] To the question why he promulgated his laws in the depths of the desert instead of in cities we may answer in the first place that most cities are full of countless evils, both acts of impiety towards God and wrongdoing between man and man.",
+                "[3] For everything is debased, the genuine overpowered by the spurious, the true by the specious, which is intrinsically false but creates impressions whose plausibility serves but to delude.",
+                "[4] So too in cities there arises that most insidious of foes, Pride,  admired and worshipped by some who add dignity to vain ideas  by means of gold crowns and purple robes and a great establishment of servants and cars, on which these so-called blissful and happy people ride aloft, drawn sometimes by mules and horses, sometimes by men, who bear the heavy burden on their shoulders, yet suffer in soul rather than in body under the weight of extravagant arrogance."
+            ],
+            [
+                "Pride is also the creator of many other evils,",
+                "[5] boastfulness, haughtiness, inequality, and these are the sources of wars, both civil and foreign, suffering no place to remain in peace whether public or private, whether on sea or on land.",
+                "[6] Yet why dwell on offences between man and man? Pride also brings divine things into utter contempt, even though they are supposed to receive the highest honours. But what honour can there be if truth be not there as well, truth honourable both in name and function, just as falsehood is naturally dishonourable?",
+                "[7] This contempt for things divine is manifest to those of keener vision. For men have employed sculpture and painting to fashion innumerable forms which they have enclosed in shrines and temples and after building altars have assigned celestial and divine honours to idols of stone and wood and suchlike images, all of them lifeless things.",
+                "[8] Such persons are happily compared in the sacred Scriptures to the children of a harlot ; for as they in their ignorance of their one natural father ascribe their paternity to all their mother’s lovers, so too throughout the cities those who do not know the true, the really existent God have deified hosts of others who are falsely so called. Then as some honour one,",
+                "[9] some another god, diversity of opinion as to which was best waxed strong and engendered disputes in every other matter also. This was the primary consideration which made him prefer to legislate away from cities.",
+                "[10] He had also a second object in mind. He who is about to receive the holy laws must first cleanse his soul and purge away the deep-set stains which it has contracted through contact with the motley promiscuous horde of men in cities.",
+                "[11] And to this he cannot attain except by dwelling apart, nor that at once, but only long afterwards, and not till the marks which his old transgressions have imprinted on him have gradually grown faint,",
+                "[12] melted away and disappeared. In this way too good physicians preserve their sick folk: they think it unadvisable to give them food or drink until they have removed the causes of their maladies. While these still remain, nourishment is useless, indeed harmful, and acts as fuel to the distemper."
+            ],
+            [
+                "[13] Naturally therefore he first led them away from the highly mischievous associations of cities into the desert, to clear the sins out of their souls, and then began to set the nourishment before their minds—and what should this nourishment be but laws and words of God?",
+                "[14] He had a third reason as follows: just as men when setting out on a long voyage do not begin to provide sails and rudders and tillers when they have embarked and left the harbour, but equip themselves with enough of the gear needed for the voyage while they are still staying on shore, so Moses did not think it good that they should just take their portions and settle in cities and then go in quest of laws to regulate their civic life, but rather should first provide themselves with the rules for that life and gain practice in all that would surely enable the communities to steer their course in safety, and then settle down to follow from the first the principles of justice lying ready for their use, in harmony and fellowship of spirit and rendering to every man his due."
+            ],
+            [
+                "[15] Some too give a fourth reason which is not out of keeping with the truth but agrees very closely with it. As it was necessary to establish a belief in their minds that the laws were not the inventions of a man but quite clearly the oracles of God, he led the nation a great distance away from cities into the depths of a desert, barren not only of cultivated fruits but also of water fit for drinking,",
+                "[16] in order that, if after lacking the necessaries of life and expecting to perish from hunger and thirst they suddenly found abundance of sustenance self-produced—when heaven rained the food called manna and the shower of quails from the air to add relish to their food—when the bitter water grew sweet and fit for drinking and springs gushed out of the steep  rock—they should no longer wonder whether the laws were actually the pronouncements of God, since they had been given the clearest evidence of the truth in the supplies which they had so unexpectedly received in their destitution.",
+                "[17] For He who gave abundance of the means of life also bestowed the wherewithal of a good life; for mere life they needed food and drink which they found without making provision; for the good life they needed laws and ordinances which would bring improvement to their souls."
+            ],
+            [
+                "[18] These are the reasons suggested to answer the question under discussion: they are but probable surmises; the true reasons are know to God alone. Having said what was fitting on this subject, I will proceed to describe the laws themselves in order, with this necessary statement by way of introduction, that some of them God judged fit to deliver in His own person alone without employing any other, and some through His prophet Moses whom He chose as of all men the best suited to be the revealer of verities.",
+                "[19] Now we find that those which He gave in His own person and by His own mouth alone include both laws and heads summarizing the particular laws, but those in which He spoke through the prophet all belong to the former class."
+            ],
+            [
+                "[20] I will deal with both to the best of my ability, taking those which are rather of the nature of summaries first.",
+                "Here our admiration is at once aroused by their number, which is neither more nor less than is the supremely perfect,  Ten. Ten contains all different kinds of numbers,  even as 2, odd as 3, and even-odd as 6, and all ratios, whether of a number to its multiples or fractional, when a number is either increased or diminished by some part of itself.  So too it contains all the analogies or progressions,",
+                "[21] the arithmetical where each term in the series is greater than the one below and less than the one above by the same amount,  as for example 1 2 3; the geometrical where the ratio of the second to the first term is the same as that of the third to the second, as with 1 2 4, and this is seen whether the ratio is double or treble or any multiple, or again fractional as 3 to 2, 4 to 3, and the like; once more the harmonic in which the middle term exceeds and is exceeded by the extremes on either side by the same fraction, as is the case with 3, 4, 6. ",
+                "[22] Ten also contains the properties observed in triangles, quadrilaterals and other polygons, and also those of the concords, the fourth, fifth, octave and double octave intervals, where the ratios are respectively 1⅓, <i>i.e</i>. 4: 3, 1½, <i>i.e</i>. 3: 2, doubled, <i>i.e</i>. 2:1, fourfold, <i>i.e</i>. 8:2.",
+                "[23] Consequently it seems to me that those who first gave names to things did reasonably, wise men that they were, in giving it the name of decad, as being the dechad, or receiver, because it receives and has made room for every kind of number and numerical ratio and progressions and also concords and harmonies."
+            ],
+            [
+                "[24] But indeed apart from what has been said, the decad may reasonably be admired because it embraces Nature as seen both with and without extension in space. Nature exists without extension nowhere except in the point; with extension in three forms, line, surface, solid. For space as limited by two points is a line,",
+                "[25] but, where there are two dimensions, we have a surface, as the line has expanded into breadth; where there are three, we have a solid, as length and breadth have acquired depth, and here Nature comes to a halt, for she has not produced more than three dimensions.",
+                "[26] All these have numbers for their archetypes, 1 for the non-extended point, 2 for the line, 3 for the surface, 4 for the solid, and these one, two, three, four added together make the ten which gives a glimpse of other beauties also to those who have eyes to see.",
+                "[27] For we may say that the infinite series of numbers is measured by ten, because its constituent terms are the four, 1, 2, 3, 4, and the same terms produce the hundred out of the tens, since 10, 20, 30, 40 make a hundred, and similarly the thousand is produced out of the hundreds and the ten thousand or myriad out of the thousands, and these, the unit, the ten, the hundred and the thousand are the four starting-points from each of which springs a ten.  And again,",
+                "[28] this same ten, apart from what has already been said, reveals other differences in numbers; the order of prime numbers divisible by the unit alone having for its pattern three, five, seven: the square, that is four, the cube, eight, the products respectively of two and three equal numbers, and the perfect number six equal to the sum  of its factors 3, 2 and 1."
+            ],
+            [
+                "[29] But why enumerate the virtues of Ten, which are infinite in number, and thus treat perfunctorily a task of supreme greatness which by itself is found to be an all-sufficing subject for students of mathematics?",
+                "But while we must leave unnoticed the rest, there is one which may without impropriety be mentioned as a sample.",
+                "[30] Those who study the doctrines of philosophy say that the categories  in nature, as they are called, are ten only, substance, quality, quantity, relation, activity, passivity, state, position and the indispensables for all existence, time and place.",
+                "[31] There is nothing which does not participate in these categories. I have substance, for I have borrowed what is all-sufficient to make me what I am from each of the elements out of which this world was framed, earth, water, air and fire. I have quality in so far as I am a man, and quantity as being of a certain size. I become relative when anyone is on my right hand or my left, I am active when I rub or shave  anything, or passive when I am rubbed or shaved. I am in a particular state when I wear clothing or arms and in a particular position when I sit quietly or am lying down, and I am necessarily both in place and time since none of the above conditions can exist without these two."
+            ],
+            [
+                "[32] These points have been sufficiently discussed and may now be left. We must proceed to carry on the discussion to embrace what follows next. The ten words or oracles, in reality laws or statutes, were delivered by the Father of All when the nation, men and women alike, were assembled together. Did He do so by His own utterance in the form of a voice? Surely not: may no such thought ever enter our minds, for God is not as a man needing mouth and tongue and windpipe.",
+                "[33] I should suppose that God wrought on this occasion a miracle of a truly holy kind by bidding an invisible sound to be created in the air more marvellous than all instruments and fitted with perfect harmonies, not soulless, nor yet composed of body and soul like a living creature, but a rational soul full of clearness and distinctness, which giving shape and tension to the air and changing it to flaming fire, sounded forth like the breath through a trumpet an articulate voice so loud that it appeared to be equally audible to the farthest as well as the nearest.",
+                "[34] For it is the nature of men’s voices if carried to a great distance to grow faint so that persons afar off have but an indistinct impression which gradually fades away with each lengthening of the extension, since the organism which produces them also is subject to decay. ",
+                "[35] But the new miraculous voice was set in action and kept in flame by the power of God which breathed upon it and spread it abroad on every side and made it more illuminating in its ending than in its beginning by creating in the souls of each and all another kind of hearing far superior to the hearing of the ears. For that is but a sluggish sense, inactive until aroused by the impact of the air, but the hearing of the mind possessed by God makes the first advance and goes out to meet the spoken words with the keenest rapidity."
+            ],
+            [
+                "[36] So much for the divine voice. But we may properly ask why, when all these many thousands were collected in one spot, He thought good in proclaiming His ten oracles to address each not as to several persons but as to one, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, and so too with the rest.",
+                "[37] One answer which must be given is that He wishes to teach the readers of the sacred scriptures a most excellent lesson, namely that each single person, when he is law-abiding and obedient to God, is equal in worth to a whole nation, even the most populous, or rather to all nations, and if we may go still farther, even to the whole world.",
+                "[38] And therefore elsewhere, when He praises a certain just man, He says, I am thy God,  though He was also the God of the world. And thus we see that all the rank and file who are posted in the same line and give a like satisfaction to their commander, have an equal share of approbation and honour.",
+                "[39] A second reason is that a speaker who harangues a multitude in general does not necessarily talk to any one person, whereas if he addresses his commands or prohibitions as though to each individual separately, the practical instructions given in the course of his speech are at once held to apply to the whole body in common also.  If the exhortations are received as a personal message, the hearer is more ready to obey, but if collectively with others, he is deaf to them, since he takes the multitude as a cover for disobedience.",
+                "[40] A third reason is that He wills that no king or despot swollen with arrogance and contempt should despise an insignificant private person but should study in the school of the divine laws and abate his supercilious airs, and through the reasonableness or rather the assured truth of their arguments unlearn his self-conceit.",
+                "[41] For if the Uncreated, the Incorruptible, the Eternal, Who needs nothing and is the maker of all, the Benefactor and King of kings and God of gods could not brook to despise even the humblest, but deigned to banquet him on holy oracles and statutes, as though he should be the sole guest, as though for him alone the feast was prepared to give good cheer to a soul instructed in the holy secrets and accepted for admission to the greatest mysteries, what right have I, the mortal, to bear myself proud-necked, puffed-up and loud-voiced, towards my fellows, who, though their fortunes be unequal, have equal rights of kinship because they can claim to be children of the one common mother of mankind, nature?",
+                "[42] So then, though I be invested with the sovereignty of earth and sea, I will make myself affable and easy of access to the poorest, to the meanest, to the lonely who have none close at hand to help them, to orphans who have lost both parents, to wives on whom widowhood has fallen, to old men either childless from the first or bereaved by the early death of those whom they begot.",
+                "[43] For as I am a man, I shall not deem it right to adopt the lofty grandeur of the pompous stage, but make nature my home and not overstep her limits. I will inure my mind to have the feelings of a human being, not only because the lot both of the prosperous and the unfortunate may change to the reverse we know not when, but also because it is right that even if good fortune remains securely established, a man should not forget what he is. Such was the reason, as it seems to me, why he willed to word the series of his oracles in the singular form, and delivers them as though to one alone."
+            ],
+            [
+                "[44] It was natural that the place should be the scene of all that was wonderful, claps of thunder louder than the ears could hold, flashes of lightning of surpassing brightness, the sound of an invisible trumpet reaching to the greatest distance, the descent of a cloud which like a pillar stood with its foot planted on the earth, while the rest of its body extended to the height of the upper air, the rush of heaven-sent fire which shrouded all around in dense smoke. For when the power of God arrives, needs must be that no part of the world should remain inactive, but all move together to do Him service.",
+                "[45] Near by stood the people. They had kept pure from intercourse with women and abstained from all pleasures save those which are necessary for the sustenance of life. They had cleansed themselves with ablutions and lustrations for three days past, and moreover had washed their clothes. So in the whitest of raiment they stood on tiptoe with ears pricked up in obedience to the warning of Moses to prepare themselves for a congregation which he knew would be held from the oracular advice he received when he was summoned up by himself.",
+                "[46] Then from the midst of the fire that streamed from heaven there sounded forth to their utter amazement a voice, for the flame became articulate speech in the language familiar to the audience, and so clearly and distinctly were the words formed by it that they seemed to see rather than hear them.",
+                "[47] What I say is vouched for by the law in which it is written, “All the people saw the voice,”  a phrase fraught with much meaning, for it is the case that the voice of men is audible, but the voice of God truly visible. Why so? Because whatever God says is not words but deeds, which are judged by the eyes rather than the ears.",
+                "[48] Admirable too, and worthy of the Godhead, is the saying that the voice proceeded from the fire, for the oracles of God have been refined and assayed as gold is by fire.",
+                "[49] And it conveys too, symbolically, some such meaning as this: since it is the nature of fire both to give light and to burn, those who resolve to be obedient to the divine utterances will live for ever as in unclouded light with the laws themselves as stars illuminating their souls, while all who are rebellious will continue to be burnt, aye and burnt to ashes, by their inward lusts, which like a flame will ravage the whole life of those in whom they dwell."
+            ],
+            [
+                "[50] Such are the points which required a preliminary treatment. We must now turn to the oracles themselves and examine all the different matters with which they deal. We find that He divided the ten into two sets of five which He engraved on two tables, and the first five obtained the first place, while the other was awarded the second. Both are excellent and profitable for life; both open out broad highroads leading at the end to a single goal, roads along which a soul which ever desires the best can travel without stumbling.",
+                "[51] The superior set of five treats of the following matters: the monarchical principle by which the world is governed: idols of stone and wood and images in general made by human hands: the sin of taking the name of God in vain: the reverent observance of the sacred seventh day as befits its holiness: the duty of honouring parents, each separately and both in common. Thus one set of enactments begins with God the Father and Maker of all, and ends with parents who copy His nature by begetting particular persons. The other set of five contains all the prohibitions, namely adultery, murder, theft, false witness, covetousness or lust.",
+                "[52] We must examine with all care each of the pronouncements, giving perfunctory treatment to none. The transcendent source of all that exists is God, as piety is the source of the virtues, and it is very necessary that these two should be first discussed.",
+                "A great delusion has taken hold of the larger part of mankind in regard to a fact which properly should be established beyond all question in every mind to the exclusion of, or at least above, all others.",
+                "[53] For some have deified the four elements, earth, water, air and fire, others the sun, moon, planets  and fixed stars, others again the heaven by itself, others the whole world. But the highest and the most august, the Begetter, the Ruler of the great World-city, the Commander-in-Chief of the invincible host, the Pilot who ever steers all things in safety, Him they have hidden from sight by the misleading titles assigned to the objects of worship mentioned above.",
+                "[54] Different people give them different names: some call the earth Korē or Demeter or Pluto, and the sea Poseidon, and invent marine deities subordinate to him and great companies of attendants, male and female. They call air Hera  and fire Hephaestus, the sun Apollo, the moon Artemis, the morning-star Aphrodite and the glitterer  Hermes,",
+                "[55] and each of the other stars have names handed down by the myth-makers, who have put together fables skilfully contrived to deceive the hearers and thus won a reputation for accomplishment in name-giving.",
+                "[56] So too in accordance with the theory by which they divided the heaven into two hemispheres, one above the earth and one below it, they called them the Dioscuri and invented a further miraculous story of their living on alternate days. ",
+                "[57] For indeed as heaven is always revolving ceaselessly and continuously round and round, each hemisphere must necessarily alternately change its position day by day and become upper or lower as it appears, though in reality there is no upper or lower in a spherical figure, and it is merely in relation to our own position that we are accustomed to speak of what is above our heads as upper and the opposite to this as lower.",
+                "[58] Now to one who is determined to follow a genuine philosophy and make a pure and guileless piety his own, Moses gives this truly admirable and religious command that he should not suppose any of the parts of the universe to be the omnipotent God. For the world has become what it is, and its becoming is the beginning of its destruction, even though by the providence of God it be made immortal, and there was a time when it was not. But to speak of God as “not being” at some former time, or having “become” at some particular time and not existing for all eternity is profanity."
+            ],
+            [
+                "[59] But there are some whose views are affected with such folly that they not only regard the said objects as gods but each of them severally as the greatest and primal God. Incapacity for instruction or indifference to learning prevents them from knowing the truly Existent because they suppose that there is no invisible and conceptual cause outside what the senses perceive, though the clearest possible proof lies ready at their hand.",
+                "[60] For while it is with the soul that they live and plan and carry out all the affairs of human life, they can never see the soul with the eyes of the body, though every feeling of ambition might well have been aroused in the hope of seeing that most august of all sacred objects, the natural stepping-stone to the conception of the Uncreated and Eternal, the invisible Charioteer who guides in safety the whole universe.",
+                "[61] So just as anyone who rendered to the subordinate satraps the honours due to the Great King would have seemed to reach the height not only of unwisdom but of foolhardiness, by bestowing on servants what belonged to their master, in the same way anyone who pays the same tribute to the creatures as to their Maker may be assured that he is the most senseless and unjust of men in that he gives equal measure to those who are not equal, though he does not thereby honour the meaner many but deposes the one superior.",
+                "[62] And there are some who in a further excess of impiety do not even give this equal payment, but bestow on those others all that can tend to honour, while to Him they refuse even the commonest of all tributes, that of remembering Him. Whom duty bids them remember, if nothing more,  Him they forget, a forgetfulness deliberately practised to their lasting misery.",
+                "[63] Some again, seized with a loud-mouthed frenzy, publish abroad samples of their deep-seated impiety and attempt to blaspheme the Godhead, and when they whet the edge of their evil-speaking tongue they do so in the wish to grieve the pious who feel at once the inroad of a sorrow indescribable and inconsolable, which passing through the ears wastes as with fire the whole soul. For this is the battery of the unholy, and is in itself enough to curb the mouths of the devout who hold that silence is best for the time being to avoid giving provocation."
+            ],
+            [
+                "[64] Let us then reject all such imposture and refrain from worshipping those who by nature are our brothers,  even though they have been given a substance purer and more immortal than ours, for created things, in so far as they are created, are brothers, since they have all one Father, the Maker of the universe. Let us instead in mind and speech and every faculty gird ourselves up with vigour and activity to do the service of the Uncreated, the Eternal, the Cause of all, not submitting nor abasing ourselves to do the pleasure of the many who work the destruction even of those who might be saved.",
+                "[65] Let us, then, engrave deep in our hearts this as the first and most sacred of commandments, to acknowledge and honour one God Who is above all, and let the idea that gods are many never even reach the ears of the man whose rule of life is to seek for truth in purity and guilelessness.",
+                "[66] But while all who give worship and service to sun and moon and the whole heaven and universe or their chief parts as gods most undoubtedly err by magnifying the subjects above the ruler, their offence is less than that of the others who have given shape to stocks and stones and silver and gold and similar materials each according to their fancy and then filled the habitable world with images and wooden figures and the other works of human hands fashioned by the craftsmanship of painting and sculpture, arts which have wrought great mischief in the life of mankind.",
+                "[67] For these idolaters cut away the most excellent support of the soul, the rightful conception of the Ever-living God. Like boats without ballast they are for ever tossed and carried about hither and thither, never able to come to harbour or to rest securely in the roadstead of truth, blind to the one thing worthy of contemplation, which alone demands keen-sighted vision.",
+                "[68] To my mind they live a more miserable life than those who have lost the sight of the body, for those have been disabled through no wish of their own but either through suffering from some grievous disease of the eyes or through the malice of their enemies, but these others have of deliberate purpose not only dimmed but without scruple cast away entirely the eye of the soul.",
+                "[69] And therefore pity for their misfortune waits upon the former, punishment for their depravity quite justly on the latter. In their general ignorance they have failed to perceive even that most obvious truth which even “a witless infant knows,”  that the craftsman is superior to the product of his craft both in time, since he is older than what he makes and in a sense its father, and in value, since the efficient element is held in higher esteem than the passive effect.",
+                "[70] And while if they were consistent in their sin, they should have deified the sculptors and painters themselves and given them honours on a magnificent scale, they leave them in obscurity and bestow no favour on them, while they regard as gods the figures and pictures made by their workmanship.",
+                "[71] The artists have often grown old in poverty and disesteem, and mishap after mishap has accompanied them to the grave, while the works of their art are glorified by the addition of purple and gold and silver and the other costly embellishments which wealth supplies, and are served not merely by ordinary freemen but by men of high birth and great bodily comeliness. For the birth of priests is made a matter for the most careful scrutiny to see whether it is unexceptionable, and the several parts which unite to form the body whether they make a perfect whole.",
+                "[72] Horrible as all this is, we have not reached the true horror. The worst is still to come. We have known some of the image-makers offer prayers and sacrifices to their own creations though they would have done much better to worship each of their two hands, or if they were disinclined for that because they shrank from appearing egotistical, to pay their homage to the hammers and anvils and pencils and pincers and the other tools by which their materials were shaped."
+            ],
+            [
+                "[73] Surely to persons so demented we might well say boldly, “Good sirs, the best of prayers and the goal of happiness is to become like God.",
+                "[74] Pray you therefore that you may be made like your images and thus enjoy supreme happiness with eyes that see not, ears that hear not, nostrils which neither breathe nor smell, mouths that never taste nor speak, hands that neither give nor take nor do anything at all, feet that walk not, with no activity in any parts of your bodies,  but kept under watch and ward in your temple-prison day and night, ever drinking in the smoke of the victims.",
+                "[75] For this is the one good which you imagine your idols to enjoy.” As a matter of fact I expect that such advice would be received with indignation as savouring of imprecations rather than of prayers and would call forth abusive repudiations and retorts, and this would be the strongest proof of the wide extent of impiety shown by men who acknowledge gods of such a nature that they would abominate the idea of resembling them."
+            ],
+            [
+                "[76] Let no one, then, who has a soul worship a soulless thing, for it is utterly preposterous that the works of nature  should turn aside to do service to what human hands have wrought.",
+                "But the Egyptians are rightly charged not only on the count to which every country is liable, but also on another peculiar to themselves. For in addition to wooden and other images, they have advanced to divine honours irrational animals,  bulls and rams and goats, and invented for each some fabulous legend of wonder.",
+                "[77] And with these perhaps there might be some reason, for they are thoroughly domesticated and useful for our livelihood. The ox is a plougher and opens up furrows at seed-time and again is a very capable thresher when the corn has to be purged; the ram provides the best possible shelter, namely, clothing, for if our bodies were naked they would easily perish, either through heat or through intense cold, in the first case under the scorching of the sun, in the latter through the refrigeration caused by the air.",
+                "[78] But actually the Egyptians have gone to a further excess and chosen the fiercest and most savage of wild animals, lions and crocodiles and among reptiles the venomous asp, all of which they dignify with temples, sacred precincts, sacrifices, assemblies, processions and the like. For after ransacking the two elements given by God to man for his use, earth and water, to find their fiercest occupants, they found on land no creature more savage than the lion nor in water than the crocodile and these they reverence and honour.",
+                "[79] Many other animals too they have deified, dogs, cats, wolves and among the birds, ibises and hawks; fishes too, either their whole bodies or particular parts. What could be more ridiculous than all this?",
+                "[80] Indeed strangers on their first arrival in Egypt before the vanity of the land has gained a lodgement in their minds are like to die with laughing at it, while anyone who knows the flavour of right instruction, horrified at this veneration of things so much the reverse of venerable, pities those who render it and regards them with good reason as more miserable than the creatures they honour, as men with souls transformed into the nature of those creatures, so that as they pass before him, they seem beasts in human shape.",
+                "[81] So then He gave no place in His sacred code of laws to all such setting up of other gods, and called upon men to honour Him that truly is, not because He needed that honour should be paid to Him, for He that is all-sufficient to Himself needs nothing else, but because He wished to lead the human race, wandering in pathless wilds, to the road from which none can stray, so that following nature they might win the best of goals, knowledge of Him that truly IS, Who is the primal and most perfect good, from Whom as from a fountain is showered the water of each particular good upon the world and them that dwell therein."
+            ],
+            [
+                "[82] We have now discussed as fully as possible the second commandment. Let us proceed to examine carefully the next in order, not to take God’s name in vain. Now the reason for the position of this commandment in the list will be understood by those who have clear-sighted minds, for the name always stands second to the thing which it represents as the shadow which follows the body.",
+                "[83] So after speaking first about the existence of the Ever-existent and the honour due to Him as such, He follows it at once in orderly sequence by giving a commandment on the proper use of His title, for the errors of men in this part of their duty are manifold and multiform.",
+                "[84]To swear not at all is the best course and most profitable to life, well suited to a rational nature which has been taught to speak the truth so well on each occasion that its words are regarded as oaths; to swear truly is only, as people say, a “second-best voyage,”  for the mere fact of his swearing casts suspicion on the trustworthiness of the man.",
+                "[85] Let him, then, lag and linger in the hope that by repeated postponement he may avoid the oath altogether.",
+                "But, if necessity be too strong for him, he must consider in no careless fashion all that an oath involves, for that is no small thing, though custom makes light of it.",
+                "[86] For an oath is an appeal to God as a witness on matters in dispute, and to call Him as witness to a lie is the height of profanity. Be pleased, I beg you, to take a look with the aid of your reason into the mind of the intending perjurer. You will see there a mind not at peace but full of uproar and confusion, labouring under accusation, suffering all manner of insult and reviling.",
+                "[87] For every soul has for its birth-fellow and house-mate a monitor  whose way is to admit nothing that calls for censure, whose nature is ever to hate evil and love virtue, who is its accuser and its judge in one. If he be once roused as accuser he censures, accuses and puts the soul to shame, and again as judge, he instructs, admonishes and exhorts it to change its ways. And if he has the strength to persuade it, he rejoices and makes peace. But if he cannot, he makes war to the bitter end, never leaving it alone by day or night, but plying it with stabs and deadly wounds until he breaks the thread of its miserable and ill-starred life."
+            ],
+            [
+                "[88] How now! I would say to the perjurer, will you dare to accost any of your acquaintance and say, “Come, sir, and testify for me that you have seen and heard and been in touch throughout with things which you did not see nor hear.” My own belief is that you would not, for it would be the act of a hopeless lunatic.",
+                "[89] If you are sober and to all appearance in your right mind, how could you have the face to say to your friend, “For the sake of our comradeship, work iniquity, transgress the law, join me in impiety”? Clearly if he hears such words, he will turn his back upon his supposed comradeship, and reproaching himself that there should ever have been the tie of friendship between him and such a person, rush away from him as from a savage and maddened beast.",
+                "[90] Can it be, then, that on a matter on which you would not dare to cite even a friend you do not blush to call God to witness, God the Father and Ruler of the world? Do you do so with the knowledge that He sees and hears all things or in ignorance of this? If in ignorance,",
+                "[91] you are an atheist, and atheism is the source of all iniquities, and in addition to your atheism you cut the ground from under the oath, since in swearing by God you attribute a care for human affairs to one who in your view has no regard for them. But if you are convinced of His providence as a certainty, there is no further height of impiety which remains for you to reach when you say to God, if not with your mouth and tongue, at any rate with your conscience, “Witness to a falsehood for me, share my evil-doing and my knavery. The one hope I have of maintaining my good name with men is that Thou shouldest disguise the truth. Be wicked for the sake of another, the superior for the sake of the inferior, the Divine, the best of all, for a man, and a bad man to boot.”"
+            ],
+            [
+                "[92] There are some who without even any gain in prospect have an evil habit of swearing incessantly and thoughtlessly about ordinary matters where there is nothing at all in dispute, filling up the gaps in their talk with oaths, forgetting that it were better to submit to have their words cut short or rather to be silenced altogether, for from much swearing springs false swearing and impiety.",
+                "[93] Therefore one who is about to take an oath should have made a careful and most punctilious examination, first of the matter in question, whether it is of sufficient importance, whether it has actually happened, and whether he has a sound apprehension of the facts; secondly, of himself, whether his soul is pure from lawlessness, his body from pollution, his tongue from evil-speaking, for it would be sacrilege to employ the mouth by which one pronounces the holiest of all names, to utter any words of shame.",
+                "[94] And let him seek for a suitable time and place. For I know full well that there are persons who, in profane and impure places where it would not be fitting to mention either a father or mother or even any good-living elder outside his family, swear at length and make whole speeches consisting of a string of oaths and thus, by their misuse of the many forms of the divine name in places where they ought not to do so, show their impiety.",
+                "[95] Anyone who treats what I have said with contempt may rest assured, first, that he is polluted and unclean, secondly, that the heaviest punishments are waiting to fall upon him. For justice, who surveys human affairs, is inflexible and implacable towards such grave misdeeds, and when she thinks well to refrain from immediate chastisement, be sure that she does but put out her penalties to loan at high interest, only to exact them when the time comes to the common benefit of all."
+            ],
+            [
+                "[96] The fourth commandment deals with the sacred seventh day, that it should be observed in a reverent and religious manner. While some states celebrate this day as a feast once a month,  reckoning it from the commencement as shown by the moon, the Jewish nation never ceases to do so at continuous intervals with six days between each.",
+                "[97] There is an account recorded in the story of the Creation containing a cogent reason for this: we are told that the world was made in six days and that on the seventh God ceased from His works and began to contemplate what had been so well created,",
+                "[98] and therefore He bade those who should live as citizens under this world-order follow God in this as in other matters. So He commanded that they should apply themselves to work for six days but rest on the seventh and turn to the study of wisdom, and that while they thus had leisure for the contemplation of the truths of nature they should also consider whether any offence against purity had been committed in the preceding days, and exact from themselves in the council-chamber of the soul, with the laws as their fellow-assessors and fellow-examiners, a strict account of what they had said or done in order to correct what had been neglected and to take precaution against repetition of any sin.",
+                "[99] But while God once for all made a final use of six days for the completion of the world and had no further need of time-periods, every man being a partaker of mortal nature and needing a vast multitude of things to supply the necessaries of life ought never to the end of his life to slacken in providing what he requires, but should rest on the sacred seventh days.",
+                "[100] Have we not here a most admirable injunction full of power to urge us to every virtue and piety most of all? “Always follow God,” it says, “find in that single six-day period in which, all-sufficient for His purpose, He created the world, a pattern of the time set apart to thee for activity. Find, too, in the seventh day the pattern of thy duty to study wisdom, that day in which we are told that He surveyed what He had wrought, and so learn to meditate thyself on the lessons of nature and all that in thy own life makes for happiness.”",
+                "[101] Let us not then neglect this great archetype of the two best lives, the practical and the contemplative, but with that pattern ever before our eyes engrave in our hearts the clear image and stamp of them both, so making mortal nature, as far as may be, like the immortal by saying and doing what we ought. But in what sense the world is said to have been created by God in six days when no time-period of any kind was needed by Him for his work has been explained elsewhere in our allegorical expositions. "
+            ],
+            [
+                "[102] As for the number seven, the precedence awarded to it among all that exists is explained by the students of mathematics, who have investigated it with the utmost care and consideration. It is the virgin  among the numbers, the essentially motherless, the closest bound to the initial Unit, the “idea”  of the planets, just as the unit is of the sphere of the fixed stars, for from the Unit and Seven springs the incorporeal heaven which is the pattern of the visible. ",
+                "[103] Now the substance from which the heaven has been framed is partly undivided and partly divided. To the undivided belongs the primal, highest and undeviating revolution presided over by the unit; to the divided another revolution, secondary both in value and order, under the governance of Seven, and this by a sixfold partition has produced the seven so-called planets, or wanderers. ",
+                "[104] Not that any of the occupants of heaven wander, for sharing as they do in a blessed and divine and happy nature, they are all intrinsically free from any such tendency. In fact they preserve their uniformity unbroken and run their round to and fro for all eternity admitting no swerving or alteration. It is because their course is contrary to that of the undivided and outermost sphere that the planets gained their name which was improperly applied to them by the more thoughtless people, who credited with their own wanderings the heavenly bodies which never leave their posts in the divine camp. ",
+                "[105] For these reasons and many others beside Seven is held in honour. But nothing so much assures its predominance as that through it is best given the revelation of the Father and Maker of all, for in it, as in a mirror, the mind has a vision of God as acting and creating the world and controlling all that is."
+            ],
+            [
+                "[106] After dealing with the seventh day, He gives the fifth commandment on the honour due to parents. This commandment He placed on the border-line between the two sets of five; it is the last of the first set in which the most sacred injunctions are given and it adjoins the second set which contains the duties of man to man.",
+                "[107] The reason I consider is this: we see that parents by their nature stand on the border-line between the mortal and the immortal side of existence, the mortal because of their kinship with men and other animals through the perishableness of the body; the immortal because the act of generation assimilates them to God, the generator of the All.",
+                "[108] Now we have known some who associate themselves with one of the two sides and are seen to neglect the other. They have drunk of the unmixed wine of pious aspirations and turning their backs upon all other concerns devoted their personal life wholly to the service of God.",
+                "[109] Others conceiving the idea that there is no good outside doing justice to men have no heart for anything but companionship with men. In their desire for fellowship they supply the good things of life in equal measure to all for their use, and deem it their duty to alleviate by anything in their power the dreaded hardships.",
+                "[110] These may be justly called lovers of men, the former sort lovers of God. Both come but halfway in virtue; they only have it whole who win honour in both departments. But all who neither take their fit place in dealings with men by sharing the joy of others at the common good and their grief at the reverse, nor cling to piety and holiness, would seem to have been transformed into the nature of wild beasts. In such bestial savagery the first place will be taken by those who disregard parents and are therefore the foes of both sides of the law, the godward and the manward."
+            ],
+            [
+                "[111] Let them not then fail to understand that in the two courts, the only courts which nature has, they stand convicted; in the divine court, of impiety because they do not show due respect to those who brought them forth from non-existence to existence and in this were imitators of God; in the human court, of inhumanity.",
+                "[112] For to whom else will they show kindness if they despise the closest of their kinsfolk who have bestowed upon them the greatest boons, some of them far exceeding any possibility of repayment? For how could the begotten beget in his turn those whose seed he is, since nature has bestowed on parents in relation to their children an estate of a special kind which cannot be subject to the law of “exchange” ? And therefore the greatest indignation is justified if children, because they are unable to make a complete return, refuse to make even the slightest.",
+                "[113] Properly,  I should say to them, “beasts ought to become tame through association with men.” Indeed I have often known lions and bears and panthers become tame, not only with those who feed them, in gratitude for receiving what they require, but also with everybody else, presumably because of the likeness to those who give them food.  That is what should happen, for it is always good for the inferior to follow the superior in hope of improvement.",
+                "[114] But as it is I shall be forced to say the opposite of this, “You men will do well to take some beasts for your models.” They have been trained to know how to return benefit for benefit. Watch-dogs guard and die for their masters when some danger suddenly overtakes them. Sheep-dogs, they say, fight for their charges and hold their ground till they conquer or die, in order to keep the herdsmen unscathed.",
+                "[115] Is it not, then, a very scandal of scandals that in returning kindnesses a man should be worsted by a dog, the most civilized of living creatures by the most audacious of brutes?",
+                "But, if we cannot learn from the land animals, let us turn for a lesson in right conduct to the winged tribe that ranges the air.",
+                "[116] Among the storks  the old birds stay in the nests when they are unable to fly, while their children fly, I might almost say, over sea and land, gathering from every quarter provision for the needs of their parents;",
+                "[117] and so while they in the inactivity justified by their age continue to enjoy all abundance of luxury, the younger birds making light of the hardships sustained in their quest for food, moved by piety and the expectation that the same treatment will be meted to them by their offspring, repay the debt which they may not refuse—a debt both incurred and discharged at the proper time—namely that in which one or other of the parties is unable to maintain itself, the children in the first stage of their existence, the parents at the end of their lives. And thus without any teacher but their natural instinct they gladly give to age the nurture which fostered their youth.",
+                "[118] With this example before them may not human beings, who take no thought for their parents, deservedly hide their faces for shame and revile themselves for their neglect of those whose welfare should necessarily have been their sole or their primary care, and that not so much as givers as repayers of a due? For children have nothing of their own which does not come from their parents, either bestowed from their own resources or acquired by means which originate from them.",
+                "[119] Piety and religion are the queens among the virtues. Do they dwell within the confines of such souls as these? No, they have driven them from the realm and sent them into banishment. For parents are the servants of God for the task of begetting children, and he who dishonours the servant dishonours also the Lord.",
+                "[120] Some bolder spirits,  glorifying the name of parenthood, say that a father and a mother are in fact gods revealed to sight who copy the Uncreated in His work as the Framer of life. He, they say, is the God or Maker of the world, they of those only whom they have begotten, and how can reverence be rendered to the invisible God by those who show irreverence to the gods who are near at hand and seen by the eye?"
+            ],
+            [
+                "[121] With these wise words on honouring parents He closes the one set of five which is more concerned with the divine. In committing to writing the second set which contains the actions prohibited by our duty to fellow-men, He begins with adultery, holding this to be the greatest of crimes.",
+                "[122] For in the first place it has its source in the love of pleasure which enervates the bodies of those who entertain it, relaxes the sinews of the soul and wastes away the means of subsistence, consuming like an unquenchable fire all that it touches and leaving nothing wholesome in human life.",
+                "[123] Secondly, it persuades the adulterer not merely to do the wrong but to teach another to share the wrong by setting up a partnership in a situation where no true partnership is possible. For when the frenzy has got the mastery, the appetites cannot possibly gain their end through one agent only, but there must necessarily be two acting in common, one taking the position of the teacher, the other of the pupil, whose aim is to put on a firm footing the vilest of sins, licentiousness and lewdness.",
+                "[124] We cannot even say that it is only the body of the adulteress which is corrupted, but the real truth is that her soul rather than her body is habituated to estrangement from the husband, taught as it is to feel complete aversion and hatred for him.",
+                "[125] And the matter would be less terrible if the hatred were shown openly, since what is conspicuous is more easily guarded against, but in actual fact it easily eludes suspicion and detection, shrouded by artful knavery and sometimes creating by deceptive wiles the opposite impression of affection.",
+                "[126] Indeed it makes havoc of three families: of that of the husband who suffers from the breach of faith, stripped of the promise of his marriage-vows and his hopes of legitimate offspring, and of two others, those of the adulterer and the woman, for the infection of the outrage and dishonour and disgrace of the deepest kind extends to the family of both.",
+                "[127] And if their connexions include a large number of persons through intermarriages and widespread associations, the wrong will travel all round and affect the whole State.",
+                "[128] Very painful, too, is the uncertain status of the children, for if the wife is not chaste there will be doubt and dispute as to the real paternity of the offspring. Then if the fact is undetected, the fruit of the adultery usurp the position of the legitimate and form an alien and bastard brood and will ultimately succeed to the heritage of their putative father to which they have no right.",
+                "[129] And the adulterer having in insolent triumph vented his passions and sown the seed of shame, his lust now sated, will leave the scene and go on his way mocking at the ignorance of the victim of his crime, who like a blind man knowing nothing of the covert intrigues of the past will be forced to cherish the children of his deadliest foe as his own flesh and blood.",
+                "[130] On the other hand, if the wrong becomes known, the poor children who have done no wrong will be most unfortunate, unable to be classed with either family, either the husband’s or the adulterer’s.",
+                "[131] Such being the disasters wrought by illicit intercourse, naturally the abominable and God-detested sin of adultery was placed first in the list of wrongdoing."
+            ],
+            [
+                "[132] The second commandment is to do no murder. For nature, who created man the most civilized of animals to be gregarious and sociable, has called him to shew fellowship and a spirit of partnership by endowing him with reason, the bond which leads to harmony and reciprocity of feeling.  Let him, then, who slays another know full well that he is subverting the laws and statutes of nature so excellently enacted for the well-being of all.",
+                "[133] Further, let him understand that he is guilty of sacrilege, the robbery from its sanctuary of the most sacred of God’s possessions. For what votive offering is more hallowed or more worthy of reverence than a man? Gold and silver and costly stones and other substances of highest price serve as ornaments to buildings which are as lifeless as the ornaments themselves.",
+                "[134] But man, the best of living creatures, through that higher part of his being, namely, the soul, is most nearly akin to heaven, the purest thing in all that exists, and, as most admit, also to the Father of the world, possessing in his mind a closer likeness and copy than anything else on earth of the eternal and blessed Archetype."
+            ],
+            [
+                "[135] The third commandment in the second five forbids stealing, for he who gapes after what belongs to others is the common enemy of the State, willing to rob all, but able only to filch from some, because, while his covetousness extends indefinitely, his feebler capacity cannot keep pace with it but restricted to a small compass reaches only to a few.",
+                "[136] So all thieves who have acquired the strength rob whole cities, careless of punishment because their high distinction seems to set them above the laws. These are oligarchically-minded persons, ambitious for despotism or domination, who perpetrate thefts on a great scale, disguising the real fact of robbery under the grand-sounding names of government and leadership.",
+                "[137] Let a man, then, learn from his earliest years to filch nothing by stealth that belongs to another, however small it may be, because custom in the course of time is stronger than nature, and little things if not checked grow and thrive till they attain to great dimensions."
+            ],
+            [
+                "[138] Having denounced theft, he next proceeds to forbid false witness, knowing that false witnesses are guilty under many important heads, all of them of a grave kind. In the first place, they corrupt truth, the august, the treasure as sacred as anything that we possess in life, which like the sun pours light upon facts and events and allows none of them to be kept in the shade.",
+                "[139] Secondly, apart from the falsehood, they veil the facts as it were in night and profound darkness, take part with the offenders and against those who are wronged, by affirming that they have sure knowledge and thorough apprehension of things which they have neither seen nor heard.",
+                "[140] And indeed they commit a third transgression even more heinous than the first two. For when there is a lack of proofs, either verbal or written, disputants have resort to witnesses whose words are taken by the jurymen as standards in determining the verdicts they are about to give, since they are obliged to fall back on these alone if there is no other means of testing the truth. The result is that those against whom the testimony is given suffer injustice when they might have won their case, and the judges who listen to the testimony record unjust and lawless instead of just and lawful votes.",
+                "[141] In fact, the knavery of the action amounts to impiety, for it is the rule that jurymen must be put on their oaths and indeed oaths of the most terrific character which are broken not so much by the victims  as by the perpetrators of the deception, since the former do not err intentionally, while the latter with full knowledge set the oaths at nought.  They deliberately sin themselves and persuade those who have control of the voting to share their sin and, though they know not what they do, punish persons who deserve no chastisement. It was for these reasons, I believe, that He forbade false witness."
+            ],
+            [
+                "[142] The last commandment is against covetousness or desire which he knew to be a subversive and insidious enemy. For all the passions of the soul which stir and shake it out of its proper nature and do not let it continue in sound health are hard to deal with, but desire is hardest of all. And therefore while each of the others seems to be involuntary, an extraneous visitation, an��assault from outside, desire alone originates with ourselves and is voluntary.",
+                "[143] What is it that I mean? The presentation to the mind of something which is actually with us and considered to be good, arouses and awakes the soul when at rest and like a light flashing upon the eyes raises it to a state of great elation. This sensation of the soul is called pleasure.",
+                "[144] And when evil, the opposite of good, forces its way in and deals a home thrust to the soul, it at once fills it all against its will with depression and dejection. This sensation is called grief, or pain.",
+                "[145] When the evil thing is not yet lodged inside nor pressing hard upon us but is on the point of arriving and is making its preparation, it sends in its van trepidation and distress, messengers of evil presage, to sound the alarm. This sensation is called fear.",
+                "[146] But when a person conceives an idea of something good which is not present and is eager to get it, and propels his soul to the greatest distance and strains it to the greatest possible extent in his avidity to touch the desired object, he is, as it were, stretched upon a wheel, all anxiety to grasp the object but unable to reach so far and in the same plight as persons pursuing with invincible zeal, though with inferior speed, others who retreat before them.",
+                "[147] We also find a similar phenomenon in the senses. The eyes are often eager to obtain apprehension of some very far off object. They strain themselves and carry on bravely and indeed beyond their strength, then hit upon a void and there slip, failing to get an accurate knowledge of the object in question, and furthermore they lose strength and their power of sight is dimmed by the intensity and violence of their steady gazing.",
+                "[148] And again when an indistinct noise is carried from a long distance the ears are roused and pressed forward at high speed and are eager to go nearer if they could, in their longing to have the sound made clear to the hearing.",
+                "[149] The noise however, whose impact evidently continues to be dull, does not shew any increase of clearness which might make it knowable, and so a still greater intensity is given to the ceaseless and indescribable longing for apprehension. For desire entails the punishment of Tantalus; as he missed everything that he wished for just when he was about to touch it, so the person who is mastered by desire, ever thirsting for what is absent remains unsatisfied, fumbling around his baffled appetite.",
+                "[150] And just as diseases of the creeping type, if not arrested in time by the knife or cautery, course round all that unites to make the body and leave no part uninjured, so unless philosophical reasoning, like a good physician, checks the stream of desire, all life’s affairs will be necessarily distorted from what nature prescribes. For there is nothing so secreted that it escapes from passion, which when once it finds itself in security and freedom spreads like a flame and works universal destruction.",
+                "[151] It may perhaps be foolish to dilate at this length on facts so obvious, for what man or city does not know that they provide clear proof of their truth, not only every day but almost every hour? Consider the passion whether for money or a woman or glory or anything else that produces pleasure: are the evils which it causes small or casual?",
+                "[152] Is it not the cause why kinsmen become estranged and change their natural goodwill to deadly hatred, why great and populous countries are desolated by internal factions, and land and sea are filled with ever-fresh calamaties wrought by battles on sea and campaigns on land?",
+                "[153] For all the wars of Greeks and barbarians between themselves or against each other, so familiar to the tragic stage, are sprung from one source, desire, the desire for money or glory or pleasure. These it is that bring disaster to the human race."
+            ],
+            [
+                "[154] Enough on this subject, but also we must not forget that the Ten Covenants are summaries of the special laws which are recorded in the Sacred Books and run through the whole of the legislation.",
+                "[155] The first summarizes the laws on God’s monarchical rule. These laws declare that there is one First Cause of the World, one Ruler and King, Who guides the chariot and steers the bark of the universe in safety, and has expelled from the purest part of all that exists, namely heaven, those mischievous forms of government, oligarchy and mob-rule, which arise among the vilest of men, produced by disorder and covetousness.",
+                "[156] The second sums up all the enactments made concerning the works of men’s hands. It forbids the making of images or wooden busts and idols in general produced by the baneful craftsmanship of painting and sculpture, and also the acceptance of fabulous legends about the marriages and pedigrees of deities and the numberless and very grave scandals associated with both of these.",
+                "[157] Under the third he includes directions as to all the cases where swearing is forbidden and as to the time, place, matters, persons, state of soul and body which justify the taking of an oath, and all pronouncements concerning those who swear truthfully or the reverse."
+            ],
+            [
+                "[158] The fourth, which treats of the seventh day,  must be regarded as nothing less than a gathering under one head of the feasts and the purifications ordained for each feast, the proper lustrations and the acceptable prayers and flawless sacrifices with which the ritual was carried out.",
+                "[159] By the seventh I mean both the seventh which includes the most creative of numbers, six,  and that which does not include it  but takes precedence of it  and resembles the unit. Both these are employed by him in reckoning the feast-times.  The unit is taken in the case of the holy-month-day  which they announce with trumpets, and the fast-day on which abstinence from food and drink is commanded, and the day called by the Hebrews in their own tongue the Pasch on which the whole people sacrifice, every member of them, without waiting for their priests, because the law has granted to the whole nation for one special day in every year the right of priesthood and of performing the sacrifices themselves.",
+                "[160] Also the day on which a sheaf is brought as a thanksgiving for fertility and for the produce of the lowlands as shown in the full corn in the ear; then by reckoning seven sevens after this the fiftieth day, when it is the custom to bring loaves the nature of which is properly described by their title of “loaves of the first-products,” as they are the sample of the crops and fruits produced by civilized cultivation which God has assigned for his nourishment to man, the most civilized of living things.",
+                "[161] To seven he gives the chief feasts prolonged for many days, two feasts,  that is, for the two equinoxes, each lasting for seven days, the first in the spring to celebrate the ripeness of the sown crops, the second in the autumn for the ingathering of all the tree-fruits; also seven days were naturally assigned to the seven months of each equinox,  so that each month may have, as a special privilege, one festal day consecrated to cheerfulness and enjoyment of leisure.",
+                "[162] Other laws, too, come under the same head, admirable enactments exhorting men to gentleness and fellowship and simplicity and equality. Some of them deal with the hebdomadal year, as it is called, in which the land is ordered to be left entirely idle without any sowing or ploughing or purging or pruning of trees or any other operation of husbandry.",
+                "[163] For when both the lowlands and the uplands have been worked for six years to bring forth fruits and pay their annual tribute, he thought well to give them a rest to serve as a breathing-space in which they might enjoy the freedom of undirected nature.",
+                "[164] And there are other laws about the fiftieth year which is marked not only by the course of action just related, but also by the restoration of inheritance to the families which originally possessed them, a very necessary procedure abounding in humanity and justice."
+            ],
+            [
+                "[165] In the fifth commandment on honouring parents we have a suggestion of many necessary laws drawn up to deal with the relations of old to young, rulers to subjects, benefactors to benefited, slaves to masters.",
+                "[166] For parents belong to the superior class of the above-mentioned pairs, that which comprises seniors, rulers, benefactors and masters, while children occupy the lower position with juniors, subjects, receivers of benefits and slaves.",
+                "[167] And there are many other instructions given, to the young on courtesy to the old, to the old on taking care of the young, to subjects on obeying their rulers, to rulers on promoting the welfare of their subjects, to recipients of benefits on requiting them with gratitude, to those who have given of their own initiative on not seeking to get repayment as though it were a debt, to servants on rendering an affectionate loyalty to their masters, to masters on showing the gentleness and kindness by which inequality is equalized."
+            ],
+            [
+                "[168] The first set having each of them the form of a summary contains these five and no more, while the number of the special laws is considerable. In the other set the first head is that against adultery, under which come many enactments against seducers and pederasty, against dissolute living and indulgence in lawless and licentious forms of intercourse.",
+                "[169] The characteristics of these he has described, not to show the multiform varieties which incontinence assumes, but to bring to shame in the most open way those who live a disreputable life by pouring into their ears a flood of reproaches calculated to make them blush.",
+                "[170] The second head forbids murder, and under it come the laws, all of them indispensable and of great public utility, about violence, insult, outrage, wounding and mutilation.",
+                "[171] The third is that against stealing under which are included the decrees made against defaulting debtors, repudiations of deposits, partnerships which are not true to their name, shameless robberies and in general covetous feelings which urge men openly or secretly to appropriate the possessions of others.",
+                "[172] The fourth against bearing false witness embraces many prohibitions. It forbids deceit, false accusation, cooperation with evil-doers and using honesty as a screen for dishonesty,  all of which have been the subjects of appropriate laws.",
+                "[173] The fifth blocks that fount of injustice, desire, from which flow the most iniquitous actions, public and private, small and great, dealing with things sacred or things profane, affecting bodies and souls and what are called external things. For nothing escapes desire, and as I have said before, like a flame in the forest,  it spreads abroad and consumes and destroys everything.",
+                "[174] And there are many ordinances which come under this head intended for the admonition of those who are capable of reformation and the punishment of the rebellious who have made a lifelong surrender to passion."
+            ],
+            [
+                "[175] This is all that need be said regarding the second five to complete our account of the ten oracles which God gave forth Himself as well befitted His holiness. For it was in accordance with His nature that the pronouncements in which the special laws were summed up should be given by Him in His own person, but the particular laws by the mouth of the most perfect of the prophets whom He selected for his merits and having filled him with the divine spirit, chose him to be the interpreter of His sacred utterances.",
+                "[176] Next let us pass on to give the reason why He expressed the ten words or laws in the form of simple commands or prohibitions without laying down any penalty, as is the way of legislators, against future transgressors. He was God, and it follows at once that as Lord  He was good, the cause of good only and of nothing ill.",
+                "[177] So then He judged that it was most in accordance with His being to issue His saving commandments free from any admixture of punishment, that men might choose the best, not involuntarily, but of deliberate purpose, not taking senseless fear but the good sense of reason for their counsellor. He therefore thought right not to couple punishment with His utterances, though He did not thereby grant immunity to evil-doers, but knew that justice His assessor, the surveyor of human affairs, in virtue of her inborn hatred of evil, will not rest, but take upon herself as her congenital task the punishment of sinners.",
+                "[178] For it befits the servants and lieutenants of God, that like generals in war-time they should bring vengeance to bear upon deserters who leave the ranks of justice. But it befits the Great King that the general safety of the universe should be ascribed to Him, that He should be the guardian of peace and supply richly and abundantly the good things of peace, all of them to all persons in every place and at every time. For indeed God is the Prince of Peace while His subalterns are the leaders in war."
+            ]
+        ],
+        "Appendix": [
+            "APPENDIX TO DE DECALOGO",
+            "§ 1. <i>For knowledge loves to learn</i>, etc. As stated in the footnote, the phrasing seems almost impossible. I can find no case where ἐπιστήμη bears a sense which could be coupled with φιλομαθής, or where διάνοια means an understanding which is above knowledge. The translators appear to be at a loss. Treitel has “wegen der auf den tieferen Sinn gerichteten Schriftforschung.” But how can ἐπιστήμη = “Schriftforschung”? Mangey (perhaps translating the conjecture mentioned below) has “reconditae scientiae studio et curiosae.” Yonge (probably translating Mangey) “natural love of more recondite and laborious study.” The emendations mentioned are Mangey’s διʼ ὑπονοιῶν for πρὸς διάνοιαν, and Wendland’s ἐπιστάσεως for ἐπιστήμης. If ἐπίστασις can = “intentio,” this will give some sense, though it would be better if ὑπόνοιαν is accepted for διάνοιαν (ὑπόνοια sing. is used for “allegorizing” in <i>Spec. Leg</i>. ii. 257).",
+            "§ 21. <i>The arithmetical</i>, etc. This seems to be very loosely expressed. ἀναλογία does not carry with it the idea of a series like our “progression,” but of an equality of ratio, and indeed it can only be properly (κυρίως) applied, as Nicomachus says, to the geometrical. It certainly cannot itself be said to exceed or be exceeded. Philo has stated it quite clearly in <i>De Op</i>. 108, in much the same words as are used in the translation. Possibly here also we should read ᾗ &lt;ὁ μέσος ὅρος&gt; ὑπερέχει, κτλ.",
+            "§ 30. <i>The categories</i>. Philo follows with little variation the two lists given by Aristotle in <i>Topica</i>, i. 9 and <i>Categoriae</i> 4 of the 10 categories. But he carries them away into a very different region from Aristotle’s logical meaning of predicates or “classification of the manners in which assertions may be made of the subject.” His reason for asserting that he has οὐσία, and his view of time and place (in Aristotle πότε and ποῦ) as the indispensables for all existence are quite foreign to Aristotle’s thought, at any rate in drawing up this list.",
+            "§ 39. (Text of ὅτε δὲ προστάττων, etc.) Cohn deals with this passage in <i>Hermes</i>, 1903, pp. 502 f., but not very conclusively. The solution he would prefer is to omit ὅτε δὲ and to correct (with one MS.) ἰδίᾳ to ἰδίᾳ δʼ, a change which he bases largely on the improbability of such an hiatus as ἰδίᾳ ὡς. I do not feel competent to estimate the value of this last argument (see remarks on <i>Spec. Leg</i>. i. 90, App. p. 620). The omission of ὅτε δὲ has some support from one MS. (G), which has διαλέγεται ἑνὶ ἑκάστῳ προστάττων, κτλ. Of the rest, one has ἑνί, ὅτε δὲ, the others an obvious corruption of this, ἐνίοτε δὲ. No doubt with Cohn’s changes the sentence is translatable. He, however, says that he cannot see the sense of τῶν ἐμφερομένων, which he justly remarks cannot mean, as Mangey takes it, “eorum qui adsunt.” I think the sense given in the translation, which will also fit in with the form suggested by Cohn, does not present much difficulty. In the kind of oration which Philo has in mind definite instruction as to the steps to be taken (τὰ πρακτέα) would be only part of the contents.",
+            "§ 54. <i>They call air Hera</i>. This is first suggested by Plato, <i>Cratylus</i> 404 c (ἀήρ being an anagram of ἥρα) and was adopted by the Stoics. See particularly Diog. Laert. vii. 147, where Hera is the name given to the divine power in virtue of its extension (διάτασις) to the air, as Athena, Poseidon, Hephaestus and Demeter represent its extension to aether, sea, fire and earth. For other references see Index to <i>S. V. F.</i> So also Philo, <i>De Vit. Cont</i>. 3, where the name is supposed to be derived παρὰ τὸ αἴρεσθαι καὶ μετεωρίζεσθαι εἰς τὸ ὕψος.",
+            "§ 56. <i>Living on alternate days</i>. Or perhaps as Philo understands it “living (and dying) alternately every day,” which is what the interpretation of the story by the hemispheres requires. So, too, in the other place where he alludes to the story, <i>De Som</i>. i. 150, since the antithesis there is between sleeping and waking. The only other passage where I have found this interpretation is in Sext. Emp. <i>Adv. math</i>. ix. 37 τὰ γὰρ δύο ἡμισφαίρια τό τε ὑπὲρ γῆς καὶ τὸ ὑπὸ γῆν Διοσκούρους οἱ σοφοὶ τῶν τότε ἀνθρώπων ἔλεγον.",
+            "§ 77. (Egyptian animal worship.) See Herodotus ii. 65–74. These chapters lay stress chiefly on cats (αἴλουροι) and crocodiles, but ibises and snakes are mentioned also. Juv. xv. 1–7 mentions crocodiles, ibises, apes, dogs and fishes. On these lines Mayor has collected a number of illustrations, among them Philo, <i>Legatio</i> 139, where he speaks very briefly in the same sense as here. Neither Herodotus nor Juvenal mentions wolves and lions, and I see no other allusion to them in Mayor’s quotations.",
+            "§ 88. ἐγὼ μέν γε. This is one of the small matters in which an earlier knowledge of the Palimpsest would apparently have led Cohn to alter his reading. His MSS. have μὲν, except M which has μὲν γὰρ, on the strength of which he printed μέν γε. The Palimpsest has μὲν οὖν, which he considers preferable. Unwilling or unable to judge, I have retained μέν γε with this warning.",
+            "§ 92. τὰ κενὰ τῶν. This emendation of μὲν αὐτῶν to κενὰ τῶν seems certain and will perhaps support my emendation of the same two words in <i>De Mig</i>. 164, where I have altered them to μελιττῶν.",
+            "§ 96. <i>Once a month</i>. The principal passages quoted in support of this are Herod, vi. 57, where he says that the Spartans made offerings to Apollo at every new moon and seventh day of the month, and Hes. <i>Op</i>. 770, where the seventh day is said to be sacred as Apollo’s birthday. Also there are inscriptions in various places where ἑβδομαῖος and ἑβδομαῖον appear as epithets of Apollo or indicating feasts held in his honour. See references in L. &amp; S. (revised).",
+            "<i>Ibid</i>. (σελήνην or θεὸν.) Cohn writing in <i>Hermes</i>, 1903, p. 548, before the discovery of the Palimpsest, had declared for σελήνην. His explanation of the corruption to θεὸν is that it arises from the scribes mistaking the astronomical symbol of the moon for Θ̅Ν̅ = θεόν. (This would be convincing if this symbol were as he describes it. On my present information it is rather C, while Θ = the sun.) <i>Prima facie</i> it does not seem impossible that in a country where the opening of the sacred and lunar month has to be distinguished from the civil the phrase “according to the goddess” might have been in such common use that Philo might employ it without much thought or scruple. See note on <i>Spec. Leg</i>. iii. 171. But the discovery that the Palimpsest actually has σελήνην certainly weights the evidence strongly in favour of it.",
+            "§ 106. προστάττεται for πρὸς τὰ πέντε, which may be presumed from Cohn’s silence to be the reading of the Palimpsest as well as of the other MSS, is adopted by him on the grounds that ΤΤΕΤΑΙ might easily be corrupted to ΠΕΝΤΕ, and that the Armenian version gives a similar sense “ut videtur.” If this last is clearly established, the emendation may be accepted. Otherwise it is difficult to see why a word like προστάττειν, which perpetually recurs in these treatises, should be corrupted. The reading of G, ἑνοῖ (“unites”) πρὸς τὰ ἕτερα πέντε καὶ συνάπτει τῇ δευτέρᾳ, looks, as he says, like an unsuccessful attempt to emend the passage. Perhaps we might consider as an alternative προστεθέν τε, “last of the first pentad in which are the most sacred things and added to it,” <i>i.e</i>. “an appendage.” Philo often uses προσθήκη with a sense of inferiority, <i>e.g</i>. <i>Spec. Leg</i>. ii. 248, and it would fitly describe the relation of the fifth to the first four commandments.",
+            "§ 116. (Filial affection of storks.) The currency of this idea is best shewn by the existence of the verb ἀντιπελαργεῖν = “to return kindness.” Other mentions of it will be found in Aristotle, <i>Hist. Anim</i>. ix. 18, Aristophanes, <i>Av</i>. 1353 ff.; and the φρονιμώτατοι οἰωνοί of Sophocles, <i>El</i>. 1058, “who are careful to nourish those who gave them nurture,” are no doubt the same.",
+            "§ 120. <i>Some bolder spirits</i>. One such is Hierocles the Stoic quoted by Stobaeus (Meineke, iii. p. 96), οὓς (<i>sc</i>. γονεῖς) δευτέρους καὶ ἐπιγείους τινὰς θεοὺς οὐκ ἂν ἁμάρτοι τις, ἕνεκά γε τῆς ἐγγύτητος, εἰ θέμις εἰπεῖν, καὶ θεῶν ἡμῖν τιμιωτέρους. Heinemann quotes Dikaiogenes (Fr. 5 Nauck), θεὸς μέγιστος τοῖς φρονοῦσιν οἱ γονεῖς. The ordinary Stoic view is given by Diog. Laert. vii. 120, that parents, brothers and sisters are to be reverenced next to the gods.",
+            "§§ 142–146. This disquisition on the four passions is thoroughly Stoic in substance and much of its phraseology is found elsewhere. Thus any passion is a κίνησις ψυχῆς παρὰ φύσιν (<i>S. V. F.</i> iii. 389, and elsewhere). So, too, pleasure is ἔπαρσις ἄλογος (<i>ibid</i>. 391). A passage which closely resembles this is Cic. <i>De Fin</i>. ii. 13 (<i>S. V. F.</i> iii. 404) “(Voluptatem) Stoici … sic definiunt: sublationem animi sine ratione, opinantis se magno bono frui.” πτοία, which Philo associates with fear, is a characteristic of all four; (λέγουσι) πᾶσαν πτοίαν πάθος εἶναι καὶ πᾶν πάθος πτοίαν (<i>ibid</i>. 378), while ἀγωνία is a subdivision of φόβος, defined by Diog. Laert. vii. 112 as φόβος ἀδήλου πράγματος (<i>ibid</i>. 407). Also ἐπιθυμία is often an ὄρεξις, though none of the definitions quoted otherwise agree closely with Philo’s. I have not found any parallels to his idea that desire differs from the others in being more voluntary.",
+            "For a shorter definition of the four see <i>Mos</i>. ii. 139.",
+            "§ 147. (Text at end of section.) Cohn in his description of the Palimpsest has an interesting if not quite convincing theory about this. In place of ἀμαυροῦνται καὶ θροῦ the Palimpsest has in the main body of the text ὁμάδου τε καὶ θροῦ beginning the next sentence, while ἀμαυροῦνται is set in smaller writing on the margin. Cohn’s view is that ὁμάδου τε is the original text, and was corrupted in one or more MSS. to ἀμαυροῦνται, which was then set in others such as the Palimpsest as a marginal variant and finally ousted the real words. One may perhaps accept his theory about the corruption of ὁμάδου τε to ἀμαυροῦνται, which as he says is not indispensable to the construction, but his other argument that ὁμάδου τε is wanted to correspond to ὀφθαλμοί τε in the previous sentence seems questionable. “Both … and” are expressed by τε … καί, as well as by τε … τε.",
+            "§ 158. τὸ περὶ τῆς ἑβδομάδος. While there would be no great difficulty in this passage, where the virtues of the number are so prominent, in taking ἑβδομάς as = “the number seven,” there can be no doubt that Philo does sometimes use it for the seventh day See notes on <i>Quis Rerum</i> 170, where we have ἀπραξία ascribed to it, and <i>Mos</i>. i. 205, where οὐδὲν ἐφεῖται δρᾶν ἐν αὐτῇ, <i>i.e</i>. on ἱερὰ ἑβδομάς. So, too, Jos. <i>Contra Apion</i>. ii. 282 τῆς ἑβδομάδος ἣν ἀργοῦμεν ἡμεῖς. This use is ignored in L. &amp; S. (revised), which indeed has expunged the entry of older editions, “The seventh day, <i>Eccl</i>.”",
+            "On the other hand, ἑβδόμη below appears to be used for ἑβδομάς, as also in <i>Spec. Leg</i>. ii. 40 τῆς ἐν ἀριθμοῖς ἑβδόμης, and there are other instances in earlier treatises, where clearly the number and not the seventh day is under consideration, <i>e.g</i>. <i>De Op</i>. 116, <i>De Post</i>. 64. I leave to experts to consider whether a confusion of the two words may have been produced by varying interpretations of ζʹ.",
+            "§ 159. ἱερομηνία. Except in <i>Mos</i>. ii. 23, where he is apparently referring to pagan use, Philo consistently uses this word to denote the first of Tishri or Feast of Trumpets (New Year’s day in the civil year). Whether this usage is in accordance with its regular meaning in classical Greek is not clear to me. The general opinion seems to be that there it indicates a <i>period</i> during which, as stated in the note on <i>Mos. loc. cit</i>., hostilities or legal proceedings are forbidden, not a particular day. See <i>Dict. of Ant</i>. and L. &amp; S. (revised), where it is only given two meanings, “sacred month during which the great festivals were held and hostilities suspended,” and (in the plural) “sacrifices offered during the sacred month.” On the other hand Stephanus gives examples from Harpocration, Scholiasts, etc., which assert that it means a festal day, and that is what is suggested in <i>Mos. loc. cit</i>., where it is contrasted with the single day fast of the Jews.",
+            "A scholiast on Pind. <i>Nem</i>. iii. 2, who says that ἱερομηνία is an abbreviation κατὰ σύντμησιν of ἱερονουμηνία “because the beginnings of months are sacred to Apollo,” expresses, whatever his authority may be worth, the idea which had occurred to me in connexion with <i>Spec. Leg</i>. i. 180. I refer these points to the lexicographer. The entry in L. &amp; S. is clearly inadequate."
+        ]
+    },
+    "schema": {
+        "heTitle": "על עשרת הדברות",
+        "enTitle": "On the Decalogue",
+        "key": "On the Decalogue",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            },
+            {
+                "heTitle": "הערות",
+                "enTitle": "Appendix"
+            }
+        ]
+    }
+}

json/Second Temple/Philo/On the Decalogue/English/merged.json

@@ -0,0 +1,322 @@
+{
+    "title": "On the Decalogue",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/On_the_Decalogue",
+    "text": {
+        "Introduction": [
+            "THE DECALOGUE (DE DECALOGO) <br>INTRODUCTION TO <i>DE DECALOGO</i>",
+            "The first part of this treatise deals with some questions raised by the law-giving on Sinai. First, why was it given in the desert? Four reasons are suggested: (<i>a</i>) because of the vanity and idolatry rampant in cities (2–9), (<i>b</i>) because solitude promotes repentance (10–13), (<i>c</i>) because it was well that laws needed for civic life should begin before the era of that life began (14), (<i>d</i>) that the divine origin of the laws should be attested by the miraculous supply of food in the barren wilderness (15–17). Secondly, observing that the Commandments given by God Himself were ten, we ask why that number, and the answer is given by a disquisition on its perfection as a number (18–31). Thirdly, what was the nature of the voice which announced the commandments?—not God’s, for He is not a man, but an invisible kind of speech created for the occasion (32–35). Fourthly, why was the singular number “thou” used? (<i>a</i>) Because it emphasizes the value of the individual soul (36–38), (<i>b</i>) the personal appeal better secures obedience (39), (<i>c</i>) it is a lesson to the great not to despise the humblest (40–44). This part concludes with some words on the grandeur of the scene, particularly the fire from which the voice issued (45–49).",
+            "Coming to the Commandments themselves, after noting that they divide into two sets of five (50–51), we pass to the First. Polytheism is denounced, particularly as taking the form of worship given to the elements or heavenly bodies (52–65). Worse than this is the worship of lifeless images forbidden by the Second Commandment. Its absurdity is exposed (66–76) and with it the worse absurdity of Egyptian animal-worship (77–81). The Third Commandment is taken as forbidding principally perjury (82–91), but also reckless swearing (92–95). The Fourth teaches us to set apart a time for philosophy as opposed to practical life (96–101), and reasons are given for the sanctity of seven and the seventh day in particular (102–105). The Fifth stands on the border-line, because parenthood assimilates man to God and to dishonour parents is to dishonour God (106–111). Children owe all to their parents, and in the duty of repaying kindness they may take a lesson from the lower animals (112–120).",
+            "The second set of five opens with the prohibition of Adultery (121). Adultery is denounced as (<i>a</i>) voluptuous (122), (<i>b</i>) involving the sin of another (123–124), (<i>c</i>) destructive of family ties (125–127), (<i>d</i>) cruel to the children (128–131). The second of the set forbids murder as both unnatural and sacrilegious, since man is the most sacred of God’s possessions (132–134). Stealing is forbidden by the third, because theft on the smallest scale may develop into wholesale robbery and usurpation (135–137). The fourth forbids false witness, as opposed in itself to truth and justice, and also in law-courts causing judges to give wrong verdicts and thus break their own oaths (138–141). The last Commandment against “desire” gives Philo an opportunity of discoursing in Stoical terms on the four passions, pleasure, grief, fear, desire, of which the last is the deadliest (142–153).",
+            "Sections 154–175 are really a rough synopsis of Books II., III., and IV. 1–131, shewing the nature of the particular laws which will be placed under each commandment. And the concluding sections 176–178 justify the absence of any penalties attached to the commandments on the grounds that God who is the cause of good leaves the punishment for transgression to his subordinates."
+        ],
+        "": [
+            [
+                "[1] Having related in the preceding treatises the lives of those whom Moses judged to be men of wisdom, who are set before us in the Sacred Books as founders of our nation and in themselves unwritten laws,  I shall now proceed in due course to give full descriptions of the written laws. And if some allegorical interpretation should appear to underlie them, I shall not fail to state it.  For knowledge loves to learn and advance to full understanding  and its way is to seek the hidden meaning rather than the obvious.",
+                "[2] To the question why he promulgated his laws in the depths of the desert instead of in cities we may answer in the first place that most cities are full of countless evils, both acts of impiety towards God and wrongdoing between man and man.",
+                "[3] For everything is debased, the genuine overpowered by the spurious, the true by the specious, which is intrinsically false but creates impressions whose plausibility serves but to delude.",
+                "[4] So too in cities there arises that most insidious of foes, Pride,  admired and worshipped by some who add dignity to vain ideas  by means of gold crowns and purple robes and a great establishment of servants and cars, on which these so-called blissful and happy people ride aloft, drawn sometimes by mules and horses, sometimes by men, who bear the heavy burden on their shoulders, yet suffer in soul rather than in body under the weight of extravagant arrogance."
+            ],
+            [
+                "Pride is also the creator of many other evils,",
+                "[5] boastfulness, haughtiness, inequality, and these are the sources of wars, both civil and foreign, suffering no place to remain in peace whether public or private, whether on sea or on land.",
+                "[6] Yet why dwell on offences between man and man? Pride also brings divine things into utter contempt, even though they are supposed to receive the highest honours. But what honour can there be if truth be not there as well, truth honourable both in name and function, just as falsehood is naturally dishonourable?",
+                "[7] This contempt for things divine is manifest to those of keener vision. For men have employed sculpture and painting to fashion innumerable forms which they have enclosed in shrines and temples and after building altars have assigned celestial and divine honours to idols of stone and wood and suchlike images, all of them lifeless things.",
+                "[8] Such persons are happily compared in the sacred Scriptures to the children of a harlot ; for as they in their ignorance of their one natural father ascribe their paternity to all their mother’s lovers, so too throughout the cities those who do not know the true, the really existent God have deified hosts of others who are falsely so called. Then as some honour one,",
+                "[9] some another god, diversity of opinion as to which was best waxed strong and engendered disputes in every other matter also. This was the primary consideration which made him prefer to legislate away from cities.",
+                "[10] He had also a second object in mind. He who is about to receive the holy laws must first cleanse his soul and purge away the deep-set stains which it has contracted through contact with the motley promiscuous horde of men in cities.",
+                "[11] And to this he cannot attain except by dwelling apart, nor that at once, but only long afterwards, and not till the marks which his old transgressions have imprinted on him have gradually grown faint,",
+                "[12] melted away and disappeared. In this way too good physicians preserve their sick folk: they think it unadvisable to give them food or drink until they have removed the causes of their maladies. While these still remain, nourishment is useless, indeed harmful, and acts as fuel to the distemper."
+            ],
+            [
+                "[13] Naturally therefore he first led them away from the highly mischievous associations of cities into the desert, to clear the sins out of their souls, and then began to set the nourishment before their minds—and what should this nourishment be but laws and words of God?",
+                "[14] He had a third reason as follows: just as men when setting out on a long voyage do not begin to provide sails and rudders and tillers when they have embarked and left the harbour, but equip themselves with enough of the gear needed for the voyage while they are still staying on shore, so Moses did not think it good that they should just take their portions and settle in cities and then go in quest of laws to regulate their civic life, but rather should first provide themselves with the rules for that life and gain practice in all that would surely enable the communities to steer their course in safety, and then settle down to follow from the first the principles of justice lying ready for their use, in harmony and fellowship of spirit and rendering to every man his due."
+            ],
+            [
+                "[15] Some too give a fourth reason which is not out of keeping with the truth but agrees very closely with it. As it was necessary to establish a belief in their minds that the laws were not the inventions of a man but quite clearly the oracles of God, he led the nation a great distance away from cities into the depths of a desert, barren not only of cultivated fruits but also of water fit for drinking,",
+                "[16] in order that, if after lacking the necessaries of life and expecting to perish from hunger and thirst they suddenly found abundance of sustenance self-produced—when heaven rained the food called manna and the shower of quails from the air to add relish to their food—when the bitter water grew sweet and fit for drinking and springs gushed out of the steep  rock—they should no longer wonder whether the laws were actually the pronouncements of God, since they had been given the clearest evidence of the truth in the supplies which they had so unexpectedly received in their destitution.",
+                "[17] For He who gave abundance of the means of life also bestowed the wherewithal of a good life; for mere life they needed food and drink which they found without making provision; for the good life they needed laws and ordinances which would bring improvement to their souls."
+            ],
+            [
+                "[18] These are the reasons suggested to answer the question under discussion: they are but probable surmises; the true reasons are know to God alone. Having said what was fitting on this subject, I will proceed to describe the laws themselves in order, with this necessary statement by way of introduction, that some of them God judged fit to deliver in His own person alone without employing any other, and some through His prophet Moses whom He chose as of all men the best suited to be the revealer of verities.",
+                "[19] Now we find that those which He gave in His own person and by His own mouth alone include both laws and heads summarizing the particular laws, but those in which He spoke through the prophet all belong to the former class."
+            ],
+            [
+                "[20] I will deal with both to the best of my ability, taking those which are rather of the nature of summaries first.",
+                "Here our admiration is at once aroused by their number, which is neither more nor less than is the supremely perfect,  Ten. Ten contains all different kinds of numbers,  even as 2, odd as 3, and even-odd as 6, and all ratios, whether of a number to its multiples or fractional, when a number is either increased or diminished by some part of itself.  So too it contains all the analogies or progressions,",
+                "[21] the arithmetical where each term in the series is greater than the one below and less than the one above by the same amount,  as for example 1 2 3; the geometrical where the ratio of the second to the first term is the same as that of the third to the second, as with 1 2 4, and this is seen whether the ratio is double or treble or any multiple, or again fractional as 3 to 2, 4 to 3, and the like; once more the harmonic in which the middle term exceeds and is exceeded by the extremes on either side by the same fraction, as is the case with 3, 4, 6. ",
+                "[22] Ten also contains the properties observed in triangles, quadrilaterals and other polygons, and also those of the concords, the fourth, fifth, octave and double octave intervals, where the ratios are respectively 1⅓, <i>i.e</i>. 4: 3, 1½, <i>i.e</i>. 3: 2, doubled, <i>i.e</i>. 2:1, fourfold, <i>i.e</i>. 8:2.",
+                "[23] Consequently it seems to me that those who first gave names to things did reasonably, wise men that they were, in giving it the name of decad, as being the dechad, or receiver, because it receives and has made room for every kind of number and numerical ratio and progressions and also concords and harmonies."
+            ],
+            [
+                "[24] But indeed apart from what has been said, the decad may reasonably be admired because it embraces Nature as seen both with and without extension in space. Nature exists without extension nowhere except in the point; with extension in three forms, line, surface, solid. For space as limited by two points is a line,",
+                "[25] but, where there are two dimensions, we have a surface, as the line has expanded into breadth; where there are three, we have a solid, as length and breadth have acquired depth, and here Nature comes to a halt, for she has not produced more than three dimensions.",
+                "[26] All these have numbers for their archetypes, 1 for the non-extended point, 2 for the line, 3 for the surface, 4 for the solid, and these one, two, three, four added together make the ten which gives a glimpse of other beauties also to those who have eyes to see.",
+                "[27] For we may say that the infinite series of numbers is measured by ten, because its constituent terms are the four, 1, 2, 3, 4, and the same terms produce the hundred out of the tens, since 10, 20, 30, 40 make a hundred, and similarly the thousand is produced out of the hundreds and the ten thousand or myriad out of the thousands, and these, the unit, the ten, the hundred and the thousand are the four starting-points from each of which springs a ten.  And again,",
+                "[28] this same ten, apart from what has already been said, reveals other differences in numbers; the order of prime numbers divisible by the unit alone having for its pattern three, five, seven: the square, that is four, the cube, eight, the products respectively of two and three equal numbers, and the perfect number six equal to the sum  of its factors 3, 2 and 1."
+            ],
+            [
+                "[29] But why enumerate the virtues of Ten, which are infinite in number, and thus treat perfunctorily a task of supreme greatness which by itself is found to be an all-sufficing subject for students of mathematics?",
+                "But while we must leave unnoticed the rest, there is one which may without impropriety be mentioned as a sample.",
+                "[30] Those who study the doctrines of philosophy say that the categories  in nature, as they are called, are ten only, substance, quality, quantity, relation, activity, passivity, state, position and the indispensables for all existence, time and place.",
+                "[31] There is nothing which does not participate in these categories. I have substance, for I have borrowed what is all-sufficient to make me what I am from each of the elements out of which this world was framed, earth, water, air and fire. I have quality in so far as I am a man, and quantity as being of a certain size. I become relative when anyone is on my right hand or my left, I am active when I rub or shave  anything, or passive when I am rubbed or shaved. I am in a particular state when I wear clothing or arms and in a particular position when I sit quietly or am lying down, and I am necessarily both in place and time since none of the above conditions can exist without these two."
+            ],
+            [
+                "[32] These points have been sufficiently discussed and may now be left. We must proceed to carry on the discussion to embrace what follows next. The ten words or oracles, in reality laws or statutes, were delivered by the Father of All when the nation, men and women alike, were assembled together. Did He do so by His own utterance in the form of a voice? Surely not: may no such thought ever enter our minds, for God is not as a man needing mouth and tongue and windpipe.",
+                "[33] I should suppose that God wrought on this occasion a miracle of a truly holy kind by bidding an invisible sound to be created in the air more marvellous than all instruments and fitted with perfect harmonies, not soulless, nor yet composed of body and soul like a living creature, but a rational soul full of clearness and distinctness, which giving shape and tension to the air and changing it to flaming fire, sounded forth like the breath through a trumpet an articulate voice so loud that it appeared to be equally audible to the farthest as well as the nearest.",
+                "[34] For it is the nature of men’s voices if carried to a great distance to grow faint so that persons afar off have but an indistinct impression which gradually fades away with each lengthening of the extension, since the organism which produces them also is subject to decay. ",
+                "[35] But the new miraculous voice was set in action and kept in flame by the power of God which breathed upon it and spread it abroad on every side and made it more illuminating in its ending than in its beginning by creating in the souls of each and all another kind of hearing far superior to the hearing of the ears. For that is but a sluggish sense, inactive until aroused by the impact of the air, but the hearing of the mind possessed by God makes the first advance and goes out to meet the spoken words with the keenest rapidity."
+            ],
+            [
+                "[36] So much for the divine voice. But we may properly ask why, when all these many thousands were collected in one spot, He thought good in proclaiming His ten oracles to address each not as to several persons but as to one, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, and so too with the rest.",
+                "[37] One answer which must be given is that He wishes to teach the readers of the sacred scriptures a most excellent lesson, namely that each single person, when he is law-abiding and obedient to God, is equal in worth to a whole nation, even the most populous, or rather to all nations, and if we may go still farther, even to the whole world.",
+                "[38] And therefore elsewhere, when He praises a certain just man, He says, I am thy God,  though He was also the God of the world. And thus we see that all the rank and file who are posted in the same line and give a like satisfaction to their commander, have an equal share of approbation and honour.",
+                "[39] A second reason is that a speaker who harangues a multitude in general does not necessarily talk to any one person, whereas if he addresses his commands or prohibitions as though to each individual separately, the practical instructions given in the course of his speech are at once held to apply to the whole body in common also.  If the exhortations are received as a personal message, the hearer is more ready to obey, but if collectively with others, he is deaf to them, since he takes the multitude as a cover for disobedience.",
+                "[40] A third reason is that He wills that no king or despot swollen with arrogance and contempt should despise an insignificant private person but should study in the school of the divine laws and abate his supercilious airs, and through the reasonableness or rather the assured truth of their arguments unlearn his self-conceit.",
+                "[41] For if the Uncreated, the Incorruptible, the Eternal, Who needs nothing and is the maker of all, the Benefactor and King of kings and God of gods could not brook to despise even the humblest, but deigned to banquet him on holy oracles and statutes, as though he should be the sole guest, as though for him alone the feast was prepared to give good cheer to a soul instructed in the holy secrets and accepted for admission to the greatest mysteries, what right have I, the mortal, to bear myself proud-necked, puffed-up and loud-voiced, towards my fellows, who, though their fortunes be unequal, have equal rights of kinship because they can claim to be children of the one common mother of mankind, nature?",
+                "[42] So then, though I be invested with the sovereignty of earth and sea, I will make myself affable and easy of access to the poorest, to the meanest, to the lonely who have none close at hand to help them, to orphans who have lost both parents, to wives on whom widowhood has fallen, to old men either childless from the first or bereaved by the early death of those whom they begot.",
+                "[43] For as I am a man, I shall not deem it right to adopt the lofty grandeur of the pompous stage, but make nature my home and not overstep her limits. I will inure my mind to have the feelings of a human being, not only because the lot both of the prosperous and the unfortunate may change to the reverse we know not when, but also because it is right that even if good fortune remains securely established, a man should not forget what he is. Such was the reason, as it seems to me, why he willed to word the series of his oracles in the singular form, and delivers them as though to one alone."
+            ],
+            [
+                "[44] It was natural that the place should be the scene of all that was wonderful, claps of thunder louder than the ears could hold, flashes of lightning of surpassing brightness, the sound of an invisible trumpet reaching to the greatest distance, the descent of a cloud which like a pillar stood with its foot planted on the earth, while the rest of its body extended to the height of the upper air, the rush of heaven-sent fire which shrouded all around in dense smoke. For when the power of God arrives, needs must be that no part of the world should remain inactive, but all move together to do Him service.",
+                "[45] Near by stood the people. They had kept pure from intercourse with women and abstained from all pleasures save those which are necessary for the sustenance of life. They had cleansed themselves with ablutions and lustrations for three days past, and moreover had washed their clothes. So in the whitest of raiment they stood on tiptoe with ears pricked up in obedience to the warning of Moses to prepare themselves for a congregation which he knew would be held from the oracular advice he received when he was summoned up by himself.",
+                "[46] Then from the midst of the fire that streamed from heaven there sounded forth to their utter amazement a voice, for the flame became articulate speech in the language familiar to the audience, and so clearly and distinctly were the words formed by it that they seemed to see rather than hear them.",
+                "[47] What I say is vouched for by the law in which it is written, “All the people saw the voice,”  a phrase fraught with much meaning, for it is the case that the voice of men is audible, but the voice of God truly visible. Why so? Because whatever God says is not words but deeds, which are judged by the eyes rather than the ears.",
+                "[48] Admirable too, and worthy of the Godhead, is the saying that the voice proceeded from the fire, for the oracles of God have been refined and assayed as gold is by fire.",
+                "[49] And it conveys too, symbolically, some such meaning as this: since it is the nature of fire both to give light and to burn, those who resolve to be obedient to the divine utterances will live for ever as in unclouded light with the laws themselves as stars illuminating their souls, while all who are rebellious will continue to be burnt, aye and burnt to ashes, by their inward lusts, which like a flame will ravage the whole life of those in whom they dwell."
+            ],
+            [
+                "[50] Such are the points which required a preliminary treatment. We must now turn to the oracles themselves and examine all the different matters with which they deal. We find that He divided the ten into two sets of five which He engraved on two tables, and the first five obtained the first place, while the other was awarded the second. Both are excellent and profitable for life; both open out broad highroads leading at the end to a single goal, roads along which a soul which ever desires the best can travel without stumbling.",
+                "[51] The superior set of five treats of the following matters: the monarchical principle by which the world is governed: idols of stone and wood and images in general made by human hands: the sin of taking the name of God in vain: the reverent observance of the sacred seventh day as befits its holiness: the duty of honouring parents, each separately and both in common. Thus one set of enactments begins with God the Father and Maker of all, and ends with parents who copy His nature by begetting particular persons. The other set of five contains all the prohibitions, namely adultery, murder, theft, false witness, covetousness or lust.",
+                "[52] We must examine with all care each of the pronouncements, giving perfunctory treatment to none. The transcendent source of all that exists is God, as piety is the source of the virtues, and it is very necessary that these two should be first discussed.",
+                "A great delusion has taken hold of the larger part of mankind in regard to a fact which properly should be established beyond all question in every mind to the exclusion of, or at least above, all others.",
+                "[53] For some have deified the four elements, earth, water, air and fire, others the sun, moon, planets  and fixed stars, others again the heaven by itself, others the whole world. But the highest and the most august, the Begetter, the Ruler of the great World-city, the Commander-in-Chief of the invincible host, the Pilot who ever steers all things in safety, Him they have hidden from sight by the misleading titles assigned to the objects of worship mentioned above.",
+                "[54] Different people give them different names: some call the earth Korē or Demeter or Pluto, and the sea Poseidon, and invent marine deities subordinate to him and great companies of attendants, male and female. They call air Hera  and fire Hephaestus, the sun Apollo, the moon Artemis, the morning-star Aphrodite and the glitterer  Hermes,",
+                "[55] and each of the other stars have names handed down by the myth-makers, who have put together fables skilfully contrived to deceive the hearers and thus won a reputation for accomplishment in name-giving.",
+                "[56] So too in accordance with the theory by which they divided the heaven into two hemispheres, one above the earth and one below it, they called them the Dioscuri and invented a further miraculous story of their living on alternate days. ",
+                "[57] For indeed as heaven is always revolving ceaselessly and continuously round and round, each hemisphere must necessarily alternately change its position day by day and become upper or lower as it appears, though in reality there is no upper or lower in a spherical figure, and it is merely in relation to our own position that we are accustomed to speak of what is above our heads as upper and the opposite to this as lower.",
+                "[58] Now to one who is determined to follow a genuine philosophy and make a pure and guileless piety his own, Moses gives this truly admirable and religious command that he should not suppose any of the parts of the universe to be the omnipotent God. For the world has become what it is, and its becoming is the beginning of its destruction, even though by the providence of God it be made immortal, and there was a time when it was not. But to speak of God as “not being” at some former time, or having “become” at some particular time and not existing for all eternity is profanity."
+            ],
+            [
+                "[59] But there are some whose views are affected with such folly that they not only regard the said objects as gods but each of them severally as the greatest and primal God. Incapacity for instruction or indifference to learning prevents them from knowing the truly Existent because they suppose that there is no invisible and conceptual cause outside what the senses perceive, though the clearest possible proof lies ready at their hand.",
+                "[60] For while it is with the soul that they live and plan and carry out all the affairs of human life, they can never see the soul with the eyes of the body, though every feeling of ambition might well have been aroused in the hope of seeing that most august of all sacred objects, the natural stepping-stone to the conception of the Uncreated and Eternal, the invisible Charioteer who guides in safety the whole universe.",
+                "[61] So just as anyone who rendered to the subordinate satraps the honours due to the Great King would have seemed to reach the height not only of unwisdom but of foolhardiness, by bestowing on servants what belonged to their master, in the same way anyone who pays the same tribute to the creatures as to their Maker may be assured that he is the most senseless and unjust of men in that he gives equal measure to those who are not equal, though he does not thereby honour the meaner many but deposes the one superior.",
+                "[62] And there are some who in a further excess of impiety do not even give this equal payment, but bestow on those others all that can tend to honour, while to Him they refuse even the commonest of all tributes, that of remembering Him. Whom duty bids them remember, if nothing more,  Him they forget, a forgetfulness deliberately practised to their lasting misery.",
+                "[63] Some again, seized with a loud-mouthed frenzy, publish abroad samples of their deep-seated impiety and attempt to blaspheme the Godhead, and when they whet the edge of their evil-speaking tongue they do so in the wish to grieve the pious who feel at once the inroad of a sorrow indescribable and inconsolable, which passing through the ears wastes as with fire the whole soul. For this is the battery of the unholy, and is in itself enough to curb the mouths of the devout who hold that silence is best for the time being to avoid giving provocation."
+            ],
+            [
+                "[64] Let us then reject all such imposture and refrain from worshipping those who by nature are our brothers,  even though they have been given a substance purer and more immortal than ours, for created things, in so far as they are created, are brothers, since they have all one Father, the Maker of the universe. Let us instead in mind and speech and every faculty gird ourselves up with vigour and activity to do the service of the Uncreated, the Eternal, the Cause of all, not submitting nor abasing ourselves to do the pleasure of the many who work the destruction even of those who might be saved.",
+                "[65] Let us, then, engrave deep in our hearts this as the first and most sacred of commandments, to acknowledge and honour one God Who is above all, and let the idea that gods are many never even reach the ears of the man whose rule of life is to seek for truth in purity and guilelessness.",
+                "[66] But while all who give worship and service to sun and moon and the whole heaven and universe or their chief parts as gods most undoubtedly err by magnifying the subjects above the ruler, their offence is less than that of the others who have given shape to stocks and stones and silver and gold and similar materials each according to their fancy and then filled the habitable world with images and wooden figures and the other works of human hands fashioned by the craftsmanship of painting and sculpture, arts which have wrought great mischief in the life of mankind.",
+                "[67] For these idolaters cut away the most excellent support of the soul, the rightful conception of the Ever-living God. Like boats without ballast they are for ever tossed and carried about hither and thither, never able to come to harbour or to rest securely in the roadstead of truth, blind to the one thing worthy of contemplation, which alone demands keen-sighted vision.",
+                "[68] To my mind they live a more miserable life than those who have lost the sight of the body, for those have been disabled through no wish of their own but either through suffering from some grievous disease of the eyes or through the malice of their enemies, but these others have of deliberate purpose not only dimmed but without scruple cast away entirely the eye of the soul.",
+                "[69] And therefore pity for their misfortune waits upon the former, punishment for their depravity quite justly on the latter. In their general ignorance they have failed to perceive even that most obvious truth which even “a witless infant knows,”  that the craftsman is superior to the product of his craft both in time, since he is older than what he makes and in a sense its father, and in value, since the efficient element is held in higher esteem than the passive effect.",
+                "[70] And while if they were consistent in their sin, they should have deified the sculptors and painters themselves and given them honours on a magnificent scale, they leave them in obscurity and bestow no favour on them, while they regard as gods the figures and pictures made by their workmanship.",
+                "[71] The artists have often grown old in poverty and disesteem, and mishap after mishap has accompanied them to the grave, while the works of their art are glorified by the addition of purple and gold and silver and the other costly embellishments which wealth supplies, and are served not merely by ordinary freemen but by men of high birth and great bodily comeliness. For the birth of priests is made a matter for the most careful scrutiny to see whether it is unexceptionable, and the several parts which unite to form the body whether they make a perfect whole.",
+                "[72] Horrible as all this is, we have not reached the true horror. The worst is still to come. We have known some of the image-makers offer prayers and sacrifices to their own creations though they would have done much better to worship each of their two hands, or if they were disinclined for that because they shrank from appearing egotistical, to pay their homage to the hammers and anvils and pencils and pincers and the other tools by which their materials were shaped."
+            ],
+            [
+                "[73] Surely to persons so demented we might well say boldly, “Good sirs, the best of prayers and the goal of happiness is to become like God.",
+                "[74] Pray you therefore that you may be made like your images and thus enjoy supreme happiness with eyes that see not, ears that hear not, nostrils which neither breathe nor smell, mouths that never taste nor speak, hands that neither give nor take nor do anything at all, feet that walk not, with no activity in any parts of your bodies,  but kept under watch and ward in your temple-prison day and night, ever drinking in the smoke of the victims.",
+                "[75] For this is the one good which you imagine your idols to enjoy.” As a matter of fact I expect that such advice would be received with indignation as savouring of imprecations rather than of prayers and would call forth abusive repudiations and retorts, and this would be the strongest proof of the wide extent of impiety shown by men who acknowledge gods of such a nature that they would abominate the idea of resembling them."
+            ],
+            [
+                "[76] Let no one, then, who has a soul worship a soulless thing, for it is utterly preposterous that the works of nature  should turn aside to do service to what human hands have wrought.",
+                "But the Egyptians are rightly charged not only on the count to which every country is liable, but also on another peculiar to themselves. For in addition to wooden and other images, they have advanced to divine honours irrational animals,  bulls and rams and goats, and invented for each some fabulous legend of wonder.",
+                "[77] And with these perhaps there might be some reason, for they are thoroughly domesticated and useful for our livelihood. The ox is a plougher and opens up furrows at seed-time and again is a very capable thresher when the corn has to be purged; the ram provides the best possible shelter, namely, clothing, for if our bodies were naked they would easily perish, either through heat or through intense cold, in the first case under the scorching of the sun, in the latter through the refrigeration caused by the air.",
+                "[78] But actually the Egyptians have gone to a further excess and chosen the fiercest and most savage of wild animals, lions and crocodiles and among reptiles the venomous asp, all of which they dignify with temples, sacred precincts, sacrifices, assemblies, processions and the like. For after ransacking the two elements given by God to man for his use, earth and water, to find their fiercest occupants, they found on land no creature more savage than the lion nor in water than the crocodile and these they reverence and honour.",
+                "[79] Many other animals too they have deified, dogs, cats, wolves and among the birds, ibises and hawks; fishes too, either their whole bodies or particular parts. What could be more ridiculous than all this?",
+                "[80] Indeed strangers on their first arrival in Egypt before the vanity of the land has gained a lodgement in their minds are like to die with laughing at it, while anyone who knows the flavour of right instruction, horrified at this veneration of things so much the reverse of venerable, pities those who render it and regards them with good reason as more miserable than the creatures they honour, as men with souls transformed into the nature of those creatures, so that as they pass before him, they seem beasts in human shape.",
+                "[81] So then He gave no place in His sacred code of laws to all such setting up of other gods, and called upon men to honour Him that truly is, not because He needed that honour should be paid to Him, for He that is all-sufficient to Himself needs nothing else, but because He wished to lead the human race, wandering in pathless wilds, to the road from which none can stray, so that following nature they might win the best of goals, knowledge of Him that truly IS, Who is the primal and most perfect good, from Whom as from a fountain is showered the water of each particular good upon the world and them that dwell therein."
+            ],
+            [
+                "[82] We have now discussed as fully as possible the second commandment. Let us proceed to examine carefully the next in order, not to take God’s name in vain. Now the reason for the position of this commandment in the list will be understood by those who have clear-sighted minds, for the name always stands second to the thing which it represents as the shadow which follows the body.",
+                "[83] So after speaking first about the existence of the Ever-existent and the honour due to Him as such, He follows it at once in orderly sequence by giving a commandment on the proper use of His title, for the errors of men in this part of their duty are manifold and multiform.",
+                "[84]To swear not at all is the best course and most profitable to life, well suited to a rational nature which has been taught to speak the truth so well on each occasion that its words are regarded as oaths; to swear truly is only, as people say, a “second-best voyage,”  for the mere fact of his swearing casts suspicion on the trustworthiness of the man.",
+                "[85] Let him, then, lag and linger in the hope that by repeated postponement he may avoid the oath altogether.",
+                "But, if necessity be too strong for him, he must consider in no careless fashion all that an oath involves, for that is no small thing, though custom makes light of it.",
+                "[86] For an oath is an appeal to God as a witness on matters in dispute, and to call Him as witness to a lie is the height of profanity. Be pleased, I beg you, to take a look with the aid of your reason into the mind of the intending perjurer. You will see there a mind not at peace but full of uproar and confusion, labouring under accusation, suffering all manner of insult and reviling.",
+                "[87] For every soul has for its birth-fellow and house-mate a monitor  whose way is to admit nothing that calls for censure, whose nature is ever to hate evil and love virtue, who is its accuser and its judge in one. If he be once roused as accuser he censures, accuses and puts the soul to shame, and again as judge, he instructs, admonishes and exhorts it to change its ways. And if he has the strength to persuade it, he rejoices and makes peace. But if he cannot, he makes war to the bitter end, never leaving it alone by day or night, but plying it with stabs and deadly wounds until he breaks the thread of its miserable and ill-starred life."
+            ],
+            [
+                "[88] How now! I would say to the perjurer, will you dare to accost any of your acquaintance and say, “Come, sir, and testify for me that you have seen and heard and been in touch throughout with things which you did not see nor hear.” My own belief is that you would not, for it would be the act of a hopeless lunatic.",
+                "[89] If you are sober and to all appearance in your right mind, how could you have the face to say to your friend, “For the sake of our comradeship, work iniquity, transgress the law, join me in impiety”? Clearly if he hears such words, he will turn his back upon his supposed comradeship, and reproaching himself that there should ever have been the tie of friendship between him and such a person, rush away from him as from a savage and maddened beast.",
+                "[90] Can it be, then, that on a matter on which you would not dare to cite even a friend you do not blush to call God to witness, God the Father and Ruler of the world? Do you do so with the knowledge that He sees and hears all things or in ignorance of this? If in ignorance,",
+                "[91] you are an atheist, and atheism is the source of all iniquities, and in addition to your atheism you cut the ground from under the oath, since in swearing by God you attribute a care for human affairs to one who in your view has no regard for them. But if you are convinced of His providence as a certainty, there is no further height of impiety which remains for you to reach when you say to God, if not with your mouth and tongue, at any rate with your conscience, “Witness to a falsehood for me, share my evil-doing and my knavery. The one hope I have of maintaining my good name with men is that Thou shouldest disguise the truth. Be wicked for the sake of another, the superior for the sake of the inferior, the Divine, the best of all, for a man, and a bad man to boot.”"
+            ],
+            [
+                "[92] There are some who without even any gain in prospect have an evil habit of swearing incessantly and thoughtlessly about ordinary matters where there is nothing at all in dispute, filling up the gaps in their talk with oaths, forgetting that it were better to submit to have their words cut short or rather to be silenced altogether, for from much swearing springs false swearing and impiety.",
+                "[93] Therefore one who is about to take an oath should have made a careful and most punctilious examination, first of the matter in question, whether it is of sufficient importance, whether it has actually happened, and whether he has a sound apprehension of the facts; secondly, of himself, whether his soul is pure from lawlessness, his body from pollution, his tongue from evil-speaking, for it would be sacrilege to employ the mouth by which one pronounces the holiest of all names, to utter any words of shame.",
+                "[94] And let him seek for a suitable time and place. For I know full well that there are persons who, in profane and impure places where it would not be fitting to mention either a father or mother or even any good-living elder outside his family, swear at length and make whole speeches consisting of a string of oaths and thus, by their misuse of the many forms of the divine name in places where they ought not to do so, show their impiety.",
+                "[95] Anyone who treats what I have said with contempt may rest assured, first, that he is polluted and unclean, secondly, that the heaviest punishments are waiting to fall upon him. For justice, who surveys human affairs, is inflexible and implacable towards such grave misdeeds, and when she thinks well to refrain from immediate chastisement, be sure that she does but put out her penalties to loan at high interest, only to exact them when the time comes to the common benefit of all."
+            ],
+            [
+                "[96] The fourth commandment deals with the sacred seventh day, that it should be observed in a reverent and religious manner. While some states celebrate this day as a feast once a month,  reckoning it from the commencement as shown by the moon, the Jewish nation never ceases to do so at continuous intervals with six days between each.",
+                "[97] There is an account recorded in the story of the Creation containing a cogent reason for this: we are told that the world was made in six days and that on the seventh God ceased from His works and began to contemplate what had been so well created,",
+                "[98] and therefore He bade those who should live as citizens under this world-order follow God in this as in other matters. So He commanded that they should apply themselves to work for six days but rest on the seventh and turn to the study of wisdom, and that while they thus had leisure for the contemplation of the truths of nature they should also consider whether any offence against purity had been committed in the preceding days, and exact from themselves in the council-chamber of the soul, with the laws as their fellow-assessors and fellow-examiners, a strict account of what they had said or done in order to correct what had been neglected and to take precaution against repetition of any sin.",
+                "[99] But while God once for all made a final use of six days for the completion of the world and had no further need of time-periods, every man being a partaker of mortal nature and needing a vast multitude of things to supply the necessaries of life ought never to the end of his life to slacken in providing what he requires, but should rest on the sacred seventh days.",
+                "[100] Have we not here a most admirable injunction full of power to urge us to every virtue and piety most of all? “Always follow God,” it says, “find in that single six-day period in which, all-sufficient for His purpose, He created the world, a pattern of the time set apart to thee for activity. Find, too, in the seventh day the pattern of thy duty to study wisdom, that day in which we are told that He surveyed what He had wrought, and so learn to meditate thyself on the lessons of nature and all that in thy own life makes for happiness.”",
+                "[101] Let us not then neglect this great archetype of the two best lives, the practical and the contemplative, but with that pattern ever before our eyes engrave in our hearts the clear image and stamp of them both, so making mortal nature, as far as may be, like the immortal by saying and doing what we ought. But in what sense the world is said to have been created by God in six days when no time-period of any kind was needed by Him for his work has been explained elsewhere in our allegorical expositions. "
+            ],
+            [
+                "[102] As for the number seven, the precedence awarded to it among all that exists is explained by the students of mathematics, who have investigated it with the utmost care and consideration. It is the virgin  among the numbers, the essentially motherless, the closest bound to the initial Unit, the “idea”  of the planets, just as the unit is of the sphere of the fixed stars, for from the Unit and Seven springs the incorporeal heaven which is the pattern of the visible. ",
+                "[103] Now the substance from which the heaven has been framed is partly undivided and partly divided. To the undivided belongs the primal, highest and undeviating revolution presided over by the unit; to the divided another revolution, secondary both in value and order, under the governance of Seven, and this by a sixfold partition has produced the seven so-called planets, or wanderers. ",
+                "[104] Not that any of the occupants of heaven wander, for sharing as they do in a blessed and divine and happy nature, they are all intrinsically free from any such tendency. In fact they preserve their uniformity unbroken and run their round to and fro for all eternity admitting no swerving or alteration. It is because their course is contrary to that of the undivided and outermost sphere that the planets gained their name which was improperly applied to them by the more thoughtless people, who credited with their own wanderings the heavenly bodies which never leave their posts in the divine camp. ",
+                "[105] For these reasons and many others beside Seven is held in honour. But nothing so much assures its predominance as that through it is best given the revelation of the Father and Maker of all, for in it, as in a mirror, the mind has a vision of God as acting and creating the world and controlling all that is."
+            ],
+            [
+                "[106] After dealing with the seventh day, He gives the fifth commandment on the honour due to parents. This commandment He placed on the border-line between the two sets of five; it is the last of the first set in which the most sacred injunctions are given and it adjoins the second set which contains the duties of man to man.",
+                "[107] The reason I consider is this: we see that parents by their nature stand on the border-line between the mortal and the immortal side of existence, the mortal because of their kinship with men and other animals through the perishableness of the body; the immortal because the act of generation assimilates them to God, the generator of the All.",
+                "[108] Now we have known some who associate themselves with one of the two sides and are seen to neglect the other. They have drunk of the unmixed wine of pious aspirations and turning their backs upon all other concerns devoted their personal life wholly to the service of God.",
+                "[109] Others conceiving the idea that there is no good outside doing justice to men have no heart for anything but companionship with men. In their desire for fellowship they supply the good things of life in equal measure to all for their use, and deem it their duty to alleviate by anything in their power the dreaded hardships.",
+                "[110] These may be justly called lovers of men, the former sort lovers of God. Both come but halfway in virtue; they only have it whole who win honour in both departments. But all who neither take their fit place in dealings with men by sharing the joy of others at the common good and their grief at the reverse, nor cling to piety and holiness, would seem to have been transformed into the nature of wild beasts. In such bestial savagery the first place will be taken by those who disregard parents and are therefore the foes of both sides of the law, the godward and the manward."
+            ],
+            [
+                "[111] Let them not then fail to understand that in the two courts, the only courts which nature has, they stand convicted; in the divine court, of impiety because they do not show due respect to those who brought them forth from non-existence to existence and in this were imitators of God; in the human court, of inhumanity.",
+                "[112] For to whom else will they show kindness if they despise the closest of their kinsfolk who have bestowed upon them the greatest boons, some of them far exceeding any possibility of repayment? For how could the begotten beget in his turn those whose seed he is, since nature has bestowed on parents in relation to their children an estate of a special kind which cannot be subject to the law of “exchange” ? And therefore the greatest indignation is justified if children, because they are unable to make a complete return, refuse to make even the slightest.",
+                "[113] Properly,  I should say to them, “beasts ought to become tame through association with men.” Indeed I have often known lions and bears and panthers become tame, not only with those who feed them, in gratitude for receiving what they require, but also with everybody else, presumably because of the likeness to those who give them food.  That is what should happen, for it is always good for the inferior to follow the superior in hope of improvement.",
+                "[114] But as it is I shall be forced to say the opposite of this, “You men will do well to take some beasts for your models.” They have been trained to know how to return benefit for benefit. Watch-dogs guard and die for their masters when some danger suddenly overtakes them. Sheep-dogs, they say, fight for their charges and hold their ground till they conquer or die, in order to keep the herdsmen unscathed.",
+                "[115] Is it not, then, a very scandal of scandals that in returning kindnesses a man should be worsted by a dog, the most civilized of living creatures by the most audacious of brutes?",
+                "But, if we cannot learn from the land animals, let us turn for a lesson in right conduct to the winged tribe that ranges the air.",
+                "[116] Among the storks  the old birds stay in the nests when they are unable to fly, while their children fly, I might almost say, over sea and land, gathering from every quarter provision for the needs of their parents;",
+                "[117] and so while they in the inactivity justified by their age continue to enjoy all abundance of luxury, the younger birds making light of the hardships sustained in their quest for food, moved by piety and the expectation that the same treatment will be meted to them by their offspring, repay the debt which they may not refuse—a debt both incurred and discharged at the proper time—namely that in which one or other of the parties is unable to maintain itself, the children in the first stage of their existence, the parents at the end of their lives. And thus without any teacher but their natural instinct they gladly give to age the nurture which fostered their youth.",
+                "[118] With this example before them may not human beings, who take no thought for their parents, deservedly hide their faces for shame and revile themselves for their neglect of those whose welfare should necessarily have been their sole or their primary care, and that not so much as givers as repayers of a due? For children have nothing of their own which does not come from their parents, either bestowed from their own resources or acquired by means which originate from them.",
+                "[119] Piety and religion are the queens among the virtues. Do they dwell within the confines of such souls as these? No, they have driven them from the realm and sent them into banishment. For parents are the servants of God for the task of begetting children, and he who dishonours the servant dishonours also the Lord.",
+                "[120] Some bolder spirits,  glorifying the name of parenthood, say that a father and a mother are in fact gods revealed to sight who copy the Uncreated in His work as the Framer of life. He, they say, is the God or Maker of the world, they of those only whom they have begotten, and how can reverence be rendered to the invisible God by those who show irreverence to the gods who are near at hand and seen by the eye?"
+            ],
+            [
+                "[121] With these wise words on honouring parents He closes the one set of five which is more concerned with the divine. In committing to writing the second set which contains the actions prohibited by our duty to fellow-men, He begins with adultery, holding this to be the greatest of crimes.",
+                "[122] For in the first place it has its source in the love of pleasure which enervates the bodies of those who entertain it, relaxes the sinews of the soul and wastes away the means of subsistence, consuming like an unquenchable fire all that it touches and leaving nothing wholesome in human life.",
+                "[123] Secondly, it persuades the adulterer not merely to do the wrong but to teach another to share the wrong by setting up a partnership in a situation where no true partnership is possible. For when the frenzy has got the mastery, the appetites cannot possibly gain their end through one agent only, but there must necessarily be two acting in common, one taking the position of the teacher, the other of the pupil, whose aim is to put on a firm footing the vilest of sins, licentiousness and lewdness.",
+                "[124] We cannot even say that it is only the body of the adulteress which is corrupted, but the real truth is that her soul rather than her body is habituated to estrangement from the husband, taught as it is to feel complete aversion and hatred for him.",
+                "[125] And the matter would be less terrible if the hatred were shown openly, since what is conspicuous is more easily guarded against, but in actual fact it easily eludes suspicion and detection, shrouded by artful knavery and sometimes creating by deceptive wiles the opposite impression of affection.",
+                "[126] Indeed it makes havoc of three families: of that of the husband who suffers from the breach of faith, stripped of the promise of his marriage-vows and his hopes of legitimate offspring, and of two others, those of the adulterer and the woman, for the infection of the outrage and dishonour and disgrace of the deepest kind extends to the family of both.",
+                "[127] And if their connexions include a large number of persons through intermarriages and widespread associations, the wrong will travel all round and affect the whole State.",
+                "[128] Very painful, too, is the uncertain status of the children, for if the wife is not chaste there will be doubt and dispute as to the real paternity of the offspring. Then if the fact is undetected, the fruit of the adultery usurp the position of the legitimate and form an alien and bastard brood and will ultimately succeed to the heritage of their putative father to which they have no right.",
+                "[129] And the adulterer having in insolent triumph vented his passions and sown the seed of shame, his lust now sated, will leave the scene and go on his way mocking at the ignorance of the victim of his crime, who like a blind man knowing nothing of the covert intrigues of the past will be forced to cherish the children of his deadliest foe as his own flesh and blood.",
+                "[130] On the other hand, if the wrong becomes known, the poor children who have done no wrong will be most unfortunate, unable to be classed with either family, either the husband’s or the adulterer’s.",
+                "[131] Such being the disasters wrought by illicit intercourse, naturally the abominable and God-detested sin of adultery was placed first in the list of wrongdoing."
+            ],
+            [
+                "[132] The second commandment is to do no murder. For nature, who created man the most civilized of animals to be gregarious and sociable, has called him to shew fellowship and a spirit of partnership by endowing him with reason, the bond which leads to harmony and reciprocity of feeling.  Let him, then, who slays another know full well that he is subverting the laws and statutes of nature so excellently enacted for the well-being of all.",
+                "[133] Further, let him understand that he is guilty of sacrilege, the robbery from its sanctuary of the most sacred of God’s possessions. For what votive offering is more hallowed or more worthy of reverence than a man? Gold and silver and costly stones and other substances of highest price serve as ornaments to buildings which are as lifeless as the ornaments themselves.",
+                "[134] But man, the best of living creatures, through that higher part of his being, namely, the soul, is most nearly akin to heaven, the purest thing in all that exists, and, as most admit, also to the Father of the world, possessing in his mind a closer likeness and copy than anything else on earth of the eternal and blessed Archetype."
+            ],
+            [
+                "[135] The third commandment in the second five forbids stealing, for he who gapes after what belongs to others is the common enemy of the State, willing to rob all, but able only to filch from some, because, while his covetousness extends indefinitely, his feebler capacity cannot keep pace with it but restricted to a small compass reaches only to a few.",
+                "[136] So all thieves who have acquired the strength rob whole cities, careless of punishment because their high distinction seems to set them above the laws. These are oligarchically-minded persons, ambitious for despotism or domination, who perpetrate thefts on a great scale, disguising the real fact of robbery under the grand-sounding names of government and leadership.",
+                "[137] Let a man, then, learn from his earliest years to filch nothing by stealth that belongs to another, however small it may be, because custom in the course of time is stronger than nature, and little things if not checked grow and thrive till they attain to great dimensions."
+            ],
+            [
+                "[138] Having denounced theft, he next proceeds to forbid false witness, knowing that false witnesses are guilty under many important heads, all of them of a grave kind. In the first place, they corrupt truth, the august, the treasure as sacred as anything that we possess in life, which like the sun pours light upon facts and events and allows none of them to be kept in the shade.",
+                "[139] Secondly, apart from the falsehood, they veil the facts as it were in night and profound darkness, take part with the offenders and against those who are wronged, by affirming that they have sure knowledge and thorough apprehension of things which they have neither seen nor heard.",
+                "[140] And indeed they commit a third transgression even more heinous than the first two. For when there is a lack of proofs, either verbal or written, disputants have resort to witnesses whose words are taken by the jurymen as standards in determining the verdicts they are about to give, since they are obliged to fall back on these alone if there is no other means of testing the truth. The result is that those against whom the testimony is given suffer injustice when they might have won their case, and the judges who listen to the testimony record unjust and lawless instead of just and lawful votes.",
+                "[141] In fact, the knavery of the action amounts to impiety, for it is the rule that jurymen must be put on their oaths and indeed oaths of the most terrific character which are broken not so much by the victims  as by the perpetrators of the deception, since the former do not err intentionally, while the latter with full knowledge set the oaths at nought.  They deliberately sin themselves and persuade those who have control of the voting to share their sin and, though they know not what they do, punish persons who deserve no chastisement. It was for these reasons, I believe, that He forbade false witness."
+            ],
+            [
+                "[142] The last commandment is against covetousness or desire which he knew to be a subversive and insidious enemy. For all the passions of the soul which stir and shake it out of its proper nature and do not let it continue in sound health are hard to deal with, but desire is hardest of all. And therefore while each of the others seems to be involuntary, an extraneous visitation, an assault from outside, desire alone originates with ourselves and is voluntary.",
+                "[143] What is it that I mean? The presentation to the mind of something which is actually with us and considered to be good, arouses and awakes the soul when at rest and like a light flashing upon the eyes raises it to a state of great elation. This sensation of the soul is called pleasure.",
+                "[144] And when evil, the opposite of good, forces its way in and deals a home thrust to the soul, it at once fills it all against its will with depression and dejection. This sensation is called grief, or pain.",
+                "[145] When the evil thing is not yet lodged inside nor pressing hard upon us but is on the point of arriving and is making its preparation, it sends in its van trepidation and distress, messengers of evil presage, to sound the alarm. This sensation is called fear.",
+                "[146] But when a person conceives an idea of something good which is not present and is eager to get it, and propels his soul to the greatest distance and strains it to the greatest possible extent in his avidity to touch the desired object, he is, as it were, stretched upon a wheel, all anxiety to grasp the object but unable to reach so far and in the same plight as persons pursuing with invincible zeal, though with inferior speed, others who retreat before them.",
+                "[147] We also find a similar phenomenon in the senses. The eyes are often eager to obtain apprehension of some very far off object. They strain themselves and carry on bravely and indeed beyond their strength, then hit upon a void and there slip, failing to get an accurate knowledge of the object in question, and furthermore they lose strength and their power of sight is dimmed by the intensity and violence of their steady gazing.",
+                "[148] And again when an indistinct noise is carried from a long distance the ears are roused and pressed forward at high speed and are eager to go nearer if they could, in their longing to have the sound made clear to the hearing.",
+                "[149] The noise however, whose impact evidently continues to be dull, does not shew any increase of clearness which might make it knowable, and so a still greater intensity is given to the ceaseless and indescribable longing for apprehension. For desire entails the punishment of Tantalus; as he missed everything that he wished for just when he was about to touch it, so the person who is mastered by desire, ever thirsting for what is absent remains unsatisfied, fumbling around his baffled appetite.",
+                "[150] And just as diseases of the creeping type, if not arrested in time by the knife or cautery, course round all that unites to make the body and leave no part uninjured, so unless philosophical reasoning, like a good physician, checks the stream of desire, all life’s affairs will be necessarily distorted from what nature prescribes. For there is nothing so secreted that it escapes from passion, which when once it finds itself in security and freedom spreads like a flame and works universal destruction.",
+                "[151] It may perhaps be foolish to dilate at this length on facts so obvious, for what man or city does not know that they provide clear proof of their truth, not only every day but almost every hour? Consider the passion whether for money or a woman or glory or anything else that produces pleasure: are the evils which it causes small or casual?",
+                "[152] Is it not the cause why kinsmen become estranged and change their natural goodwill to deadly hatred, why great and populous countries are desolated by internal factions, and land and sea are filled with ever-fresh calamaties wrought by battles on sea and campaigns on land?",
+                "[153] For all the wars of Greeks and barbarians between themselves or against each other, so familiar to the tragic stage, are sprung from one source, desire, the desire for money or glory or pleasure. These it is that bring disaster to the human race."
+            ],
+            [
+                "[154] Enough on this subject, but also we must not forget that the Ten Covenants are summaries of the special laws which are recorded in the Sacred Books and run through the whole of the legislation.",
+                "[155] The first summarizes the laws on God’s monarchical rule. These laws declare that there is one First Cause of the World, one Ruler and King, Who guides the chariot and steers the bark of the universe in safety, and has expelled from the purest part of all that exists, namely heaven, those mischievous forms of government, oligarchy and mob-rule, which arise among the vilest of men, produced by disorder and covetousness.",
+                "[156] The second sums up all the enactments made concerning the works of men’s hands. It forbids the making of images or wooden busts and idols in general produced by the baneful craftsmanship of painting and sculpture, and also the acceptance of fabulous legends about the marriages and pedigrees of deities and the numberless and very grave scandals associated with both of these.",
+                "[157] Under the third he includes directions as to all the cases where swearing is forbidden and as to the time, place, matters, persons, state of soul and body which justify the taking of an oath, and all pronouncements concerning those who swear truthfully or the reverse."
+            ],
+            [
+                "[158] The fourth, which treats of the seventh day,  must be regarded as nothing less than a gathering under one head of the feasts and the purifications ordained for each feast, the proper lustrations and the acceptable prayers and flawless sacrifices with which the ritual was carried out.",
+                "[159] By the seventh I mean both the seventh which includes the most creative of numbers, six,  and that which does not include it  but takes precedence of it  and resembles the unit. Both these are employed by him in reckoning the feast-times.  The unit is taken in the case of the holy-month-day  which they announce with trumpets, and the fast-day on which abstinence from food and drink is commanded, and the day called by the Hebrews in their own tongue the Pasch on which the whole people sacrifice, every member of them, without waiting for their priests, because the law has granted to the whole nation for one special day in every year the right of priesthood and of performing the sacrifices themselves.",
+                "[160] Also the day on which a sheaf is brought as a thanksgiving for fertility and for the produce of the lowlands as shown in the full corn in the ear; then by reckoning seven sevens after this the fiftieth day, when it is the custom to bring loaves the nature of which is properly described by their title of “loaves of the first-products,” as they are the sample of the crops and fruits produced by civilized cultivation which God has assigned for his nourishment to man, the most civilized of living things.",
+                "[161] To seven he gives the chief feasts prolonged for many days, two feasts,  that is, for the two equinoxes, each lasting for seven days, the first in the spring to celebrate the ripeness of the sown crops, the second in the autumn for the ingathering of all the tree-fruits; also seven days were naturally assigned to the seven months of each equinox,  so that each month may have, as a special privilege, one festal day consecrated to cheerfulness and enjoyment of leisure.",
+                "[162] Other laws, too, come under the same head, admirable enactments exhorting men to gentleness and fellowship and simplicity and equality. Some of them deal with the hebdomadal year, as it is called, in which the land is ordered to be left entirely idle without any sowing or ploughing or purging or pruning of trees or any other operation of husbandry.",
+                "[163] For when both the lowlands and the uplands have been worked for six years to bring forth fruits and pay their annual tribute, he thought well to give them a rest to serve as a breathing-space in which they might enjoy the freedom of undirected nature.",
+                "[164] And there are other laws about the fiftieth year which is marked not only by the course of action just related, but also by the restoration of inheritance to the families which originally possessed them, a very necessary procedure abounding in humanity and justice."
+            ],
+            [
+                "[165] In the fifth commandment on honouring parents we have a suggestion of many necessary laws drawn up to deal with the relations of old to young, rulers to subjects, benefactors to benefited, slaves to masters.",
+                "[166] For parents belong to the superior class of the above-mentioned pairs, that which comprises seniors, rulers, benefactors and masters, while children occupy the lower position with juniors, subjects, receivers of benefits and slaves.",
+                "[167] And there are many other instructions given, to the young on courtesy to the old, to the old on taking care of the young, to subjects on obeying their rulers, to rulers on promoting the welfare of their subjects, to recipients of benefits on requiting them with gratitude, to those who have given of their own initiative on not seeking to get repayment as though it were a debt, to servants on rendering an affectionate loyalty to their masters, to masters on showing the gentleness and kindness by which inequality is equalized."
+            ],
+            [
+                "[168] The first set having each of them the form of a summary contains these five and no more, while the number of the special laws is considerable. In the other set the first head is that against adultery, under which come many enactments against seducers and pederasty, against dissolute living and indulgence in lawless and licentious forms of intercourse.",
+                "[169] The characteristics of these he has described, not to show the multiform varieties which incontinence assumes, but to bring to shame in the most open way those who live a disreputable life by pouring into their ears a flood of reproaches calculated to make them blush.",
+                "[170] The second head forbids murder, and under it come the laws, all of them indispensable and of great public utility, about violence, insult, outrage, wounding and mutilation.",
+                "[171] The third is that against stealing under which are included the decrees made against defaulting debtors, repudiations of deposits, partnerships which are not true to their name, shameless robberies and in general covetous feelings which urge men openly or secretly to appropriate the possessions of others.",
+                "[172] The fourth against bearing false witness embraces many prohibitions. It forbids deceit, false accusation, cooperation with evil-doers and using honesty as a screen for dishonesty,  all of which have been the subjects of appropriate laws.",
+                "[173] The fifth blocks that fount of injustice, desire, from which flow the most iniquitous actions, public and private, small and great, dealing with things sacred or things profane, affecting bodies and souls and what are called external things. For nothing escapes desire, and as I have said before, like a flame in the forest,  it spreads abroad and consumes and destroys everything.",
+                "[174] And there are many ordinances which come under this head intended for the admonition of those who are capable of reformation and the punishment of the rebellious who have made a lifelong surrender to passion."
+            ],
+            [
+                "[175] This is all that need be said regarding the second five to complete our account of the ten oracles which God gave forth Himself as well befitted His holiness. For it was in accordance with His nature that the pronouncements in which the special laws were summed up should be given by Him in His own person, but the particular laws by the mouth of the most perfect of the prophets whom He selected for his merits and having filled him with the divine spirit, chose him to be the interpreter of His sacred utterances.",
+                "[176] Next let us pass on to give the reason why He expressed the ten words or laws in the form of simple commands or prohibitions without laying down any penalty, as is the way of legislators, against future transgressors. He was God, and it follows at once that as Lord  He was good, the cause of good only and of nothing ill.",
+                "[177] So then He judged that it was most in accordance with His being to issue His saving commandments free from any admixture of punishment, that men might choose the best, not involuntarily, but of deliberate purpose, not taking senseless fear but the good sense of reason for their counsellor. He therefore thought right not to couple punishment with His utterances, though He did not thereby grant immunity to evil-doers, but knew that justice His assessor, the surveyor of human affairs, in virtue of her inborn hatred of evil, will not rest, but take upon herself as her congenital task the punishment of sinners.",
+                "[178] For it befits the servants and lieutenants of God, that like generals in war-time they should bring vengeance to bear upon deserters who leave the ranks of justice. But it befits the Great King that the general safety of the universe should be ascribed to Him, that He should be the guardian of peace and supply richly and abundantly the good things of peace, all of them to all persons in every place and at every time. For indeed God is the Prince of Peace while His subalterns are the leaders in war."
+            ]
+        ],
+        "Appendix": [
+            "APPENDIX TO DE DECALOGO",
+            "§ 1. <i>For knowledge loves to learn</i>, etc. As stated in the footnote, the phrasing seems almost impossible. I can find no case where ἐπιστήμη bears a sense which could be coupled with φιλομαθής, or where διάνοια means an understanding which is above knowledge. The translators appear to be at a loss. Treitel has “wegen der auf den tieferen Sinn gerichteten Schriftforschung.” But how can ἐπιστήμη = “Schriftforschung”? Mangey (perhaps translating the conjecture mentioned below) has “reconditae scientiae studio et curiosae.” Yonge (probably translating Mangey) “natural love of more recondite and laborious study.” The emendations mentioned are Mangey’s διʼ ὑπονοιῶν for πρὸς διάνοιαν, and Wendland’s ἐπιστάσεως for ἐπιστήμης. If ἐπίστασις can = “intentio,” this will give some sense, though it would be better if ὑπόνοιαν is accepted for διάνοιαν (ὑπόνοια sing. is used for “allegorizing” in <i>Spec. Leg</i>. ii. 257).",
+            "§ 21. <i>The arithmetical</i>, etc. This seems to be very loosely expressed. ἀναλογία does not carry with it the idea of a series like our “progression,” but of an equality of ratio, and indeed it can only be properly (κυρίως) applied, as Nicomachus says, to the geometrical. It certainly cannot itself be said to exceed or be exceeded. Philo has stated it quite clearly in <i>De Op</i>. 108, in much the same words as are used in the translation. Possibly here also we should read ᾗ &lt;ὁ μέσος ὅρος&gt; ὑπερέχει, κτλ.",
+            "�� 30. <i>The categories</i>. Philo follows with little variation the two lists given by Aristotle in <i>Topica</i>, i. 9 and <i>Categoriae</i> 4 of the 10 categories. But he carries them away into a very different region from Aristotle’s logical meaning of predicates or “classification of the manners in which assertions may be made of the subject.” His reason for asserting that he has οὐσία, and his view of time and place (in Aristotle πότε and ποῦ) as the indispensables for all existence are quite foreign to Aristotle’s thought, at any rate in drawing up this list.",
+            "§ 39. (Text of ὅτε δὲ προστάττων, etc.) Cohn deals with this passage in <i>Hermes</i>, 1903, pp. 502 f., but not very conclusively. The solution he would prefer is to omit ὅτε δὲ and to correct (with one MS.) ἰδίᾳ to ἰδίᾳ δʼ, a change which he bases largely on the improbability of such an hiatus as ἰδίᾳ ὡς. I do not feel competent to estimate the value of this last argument (see remarks on <i>Spec. Leg</i>. i. 90, App. p. 620). The omission of ὅτε δὲ has some support from one MS. (G), which has διαλέγεται ἑνὶ ἑκάστῳ προστάττων, κτλ. Of the rest, one has ἑνί, ὅτε δὲ, the others an obvious corruption of this, ἐνίοτε δὲ. No doubt with Cohn’s changes the sentence is translatable. He, however, says that he cannot see the sense of τῶν ἐμφερομένων, which he justly remarks cannot mean, as Mangey takes it, “eorum qui adsunt.” I think the sense given in the translation, which will also fit in with the form suggested by Cohn, does not present much difficulty. In the kind of oration which Philo has in mind definite instruction as to the steps to be taken (τὰ πρακτέα) would be only part of the contents.",
+            "§ 54. <i>They call air Hera</i>. This is first suggested by Plato, <i>Cratylus</i> 404 c (ἀήρ being an anagram of ἥρα) and was adopted by the Stoics. See particularly Diog. Laert. vii. 147, where Hera is the name given to the divine power in virtue of its extension (διάτασις) to the air, as Athena, Poseidon, Hephaestus and Demeter represent its extension to aether, sea, fire and earth. For other references see Index to <i>S. V. F.</i> So also Philo, <i>De Vit. Cont</i>. 3, where the name is supposed to be derived παρὰ τὸ αἴρεσθαι καὶ μετεωρίζεσθαι εἰς τὸ ὕψος.",
+            "§ 56. <i>Living on alternate days</i>. Or perhaps as Philo understands it “living (and dying) alternately every day,” which is what the interpretation of the story by the hemispheres requires. So, too, in the other place where he alludes to the story, <i>De Som</i>. i. 150, since the antithesis there is between sleeping and waking. The only other passage where I have found this interpretation is in Sext. Emp. <i>Adv. math</i>. ix. 37 τὰ γὰρ δύο ἡμισφαίρια τό τε ὑπὲρ γῆς καὶ τὸ ὑπὸ γῆν Διοσκούρους οἱ σοφοὶ τῶν τότε ἀνθρώπων ἔλεγον.",
+            "§ 77. (Egyptian animal worship.) See Herodotus ii. 65–74. These chapters lay stress chiefly on cats (αἴλουροι) and crocodiles, but ibises and snakes are mentioned also. Juv. xv. 1–7 mentions crocodiles, ibises, apes, dogs and fishes. On these lines Mayor has collected a number of illustrations, among them Philo, <i>Legatio</i> 139, where he speaks very briefly in the same sense as here. Neither Herodotus nor Juvenal mentions wolves and lions, and I see no other allusion to them in Mayor’s quotations.",
+            "§ 88. ἐγὼ μέν γε. This is one of the small matters in which an earlier knowledge of the Palimpsest would apparently have led Cohn to alter his reading. His MSS. have μὲν, except M which has μὲν γὰρ, on the strength of which he printed μέν γε. The Palimpsest has μὲν οὖν, which he considers preferable. Unwilling or unable to judge, I have retained μέν γε with this warning.",
+            "§ 92. τὰ κενὰ τῶν. This emendation of μὲν αὐτῶν to κενὰ τῶν seems certain and will perhaps support my emendation of the same two words in <i>De Mig</i>. 164, where I have altered them to μελιττῶν.",
+            "§ 96. <i>Once a month</i>. The principal passages quoted in support of this are Herod, vi. 57, where he says that the Spartans made offerings to Apollo at every new moon and seventh day of the month, and Hes. <i>Op</i>. 770, where the seventh day is said to be sacred as Apollo’s birthday. Also there are inscriptions in various places where ἑβδομαῖος and ἑβδομαῖον appear as epithets of Apollo or indicating feasts held in his honour. See references in L. &amp; S. (revised).",
+            "<i>Ibid</i>. (σελήνην or θεὸν.) Cohn writing in <i>Hermes</i>, 1903, p. 548, before the discovery of the Palimpsest, had declared for σελήνην. His explanation of the corruption to θεὸν is that it arises from the scribes mistaking the astronomical symbol of the moon for Θ̅Ν̅ = θεόν. (This would be convincing if this symbol were as he describes it. On my present information it is rather C, while Θ = the sun.) <i>Prima facie</i> it does not seem impossible that in a country where the opening of the sacred and lunar month has to be distinguished from the civil the phrase “according to the goddess” might have been in such common use that Philo might employ it without much thought or scruple. See note on <i>Spec. Leg</i>. iii. 171. But the discovery that the Palimpsest actually has σελήνην certainly weights the evidence strongly in favour of it.",
+            "§ 106. προστάττεται for πρὸς τὰ πέντε, which may be presumed from Cohn’s silence to be the reading of the Palimpsest as well as of the other MSS, is adopted by him on the grounds that ΤΤΕΤΑΙ might easily be corrupted to ΠΕΝΤΕ, and that the Armenian version gives a similar sense “ut videtur.” If this last is clearly established, the emendation may be accepted. Otherwise it is difficult to see why a word like προστάττειν, which perpetually recurs in these treatises, should be corrupted. The reading of G, ἑνοῖ (“unites”) πρὸς τὰ ἕτερα πέντε καὶ συνάπτει τῇ δευτέρᾳ, looks, as he says, like an unsuccessful attempt to emend the passage. Perhaps we might consider as an alternative προστεθέν τε, “last of the first pentad in which are the most sacred things and added to it,” <i>i.e</i>. “an appendage.” Philo often uses προσθήκη with a sense of inferiority, <i>e.g</i>. <i>Spec. Leg</i>. ii. 248, and it would fitly describe the relation of the fifth to the first four commandments.",
+            "§ 116. (Filial affection of storks.) The currency of this idea is best shewn by the existence of the verb ἀντιπελαργεῖν = “to return kindness.” Other mentions of it will be found in Aristotle, <i>Hist. Anim</i>. ix. 18, Aristophanes, <i>Av</i>. 1353 ff.; and the φρονιμώτατοι οἰωνοί of Sophocles, <i>El</i>. 1058, “who are careful to nourish those who gave them nurture,” are no doubt the same.",
+            "§ 120. <i>Some bolder spirits</i>. One such is Hierocles the Stoic quoted by Stobaeus (Meineke, iii. p. 96), οὓς (<i>sc</i>. γονεῖς) δευτέρους καὶ ἐπιγείους τινὰς θεοὺς οὐκ ἂν ἁμάρτοι τις, ἕνεκά γε τῆς ἐγγύτητος, εἰ θέμις εἰπεῖν, καὶ θεῶν ἡμῖν τιμιωτέρους. Heinemann quotes Dikaiogenes (Fr. 5 Nauck), θεὸς μέγιστος τοῖς φρονοῦσιν οἱ γονεῖς. The ordinary Stoic view is given by Diog. Laert. vii. 120, that parents, brothers and sisters are to be reverenced next to the gods.",
+            "§§ 142–146. This disquisition on the four passions is thoroughly Stoic in substance and much of its phraseology is found elsewhere. Thus any passion is a κίνησις ψυχῆς παρὰ φύσιν (<i>S. V. F.</i> iii. 389, and elsewhere). So, too, pleasure is ἔπαρσις ἄλογος (<i>ibid</i>. 391). A passage which closely resembles this is Cic. <i>De Fin</i>. ii. 13 (<i>S. V. F.</i> iii. 404) “(Voluptatem) Stoici … sic definiunt: sublationem animi sine ratione, opinantis se magno bono frui.” πτοία, which Philo associates with fear, is a characteristic of all four; (λέγουσι) πᾶσαν πτοίαν πάθος εἶναι καὶ πᾶν πάθος πτοίαν (<i>ibid</i>. 378), while ἀγωνία is a subdivision of φόβος, defined by Diog. Laert. vii. 112 as φόβος ἀδήλου πράγματος (<i>ibid</i>. 407). Also ἐπιθυμία is often an ὄρεξις, though none of the definitions quoted otherwise agree closely with Philo’s. I have not found any parallels to his idea that desire differs from the others in being more voluntary.",
+            "For a shorter definition of the four see <i>Mos</i>. ii. 139.",
+            "§ 147. (Text at end of section.) Cohn in his description of the Palimpsest has an interesting if not quite convincing theory about this. In place of ἀμαυροῦνται καὶ θροῦ the Palimpsest has in the main body of the text ὁμάδου τε καὶ θροῦ beginning the next sentence, while ἀμαυροῦνται is set in smaller writing on the margin. Cohn’s view is that ὁμάδου τε is the original text, and was corrupted in one or more MSS. to ἀμαυροῦνται, which was then set in others such as the Palimpsest as a marginal variant and finally ousted the real words. One may perhaps accept his theory about the corruption of ὁμάδου τε to ἀμαυροῦνται, which as he says is not indispensable to the construction, but his other argument that ὁμάδου τε is wanted to correspond to ὀφθαλμοί τε in the previous sentence seems questionable. “Both … and” are expressed by τε … καί, as well as by τε … τε.",
+            "§ 158. τὸ περὶ τῆς ἑβδομάδος. While there would be no great difficulty in this passage, where the virtues of the number are so prominent, in taking ἑβδομάς as = “the number seven,” there can be no doubt that Philo does sometimes use it for the seventh day See notes on <i>Quis Rerum</i> 170, where we have ἀπραξία ascribed to it, and <i>Mos</i>. i. 205, where οὐδὲν ἐφεῖται δρᾶν ἐν αὐτῇ, <i>i.e</i>. on ἱερὰ ἑβδομάς. So, too, Jos. <i>Contra Apion</i>. ii. 282 τῆς ἑβδομάδος ἣν ἀργοῦμεν ἡμεῖς. This use is ignored in L. &amp; S. (revised), which indeed has expunged the entry of older editions, “The seventh day, <i>Eccl</i>.”",
+            "On the other hand, ἑβδόμη below appears to be used for ἑβδομάς, as also in <i>Spec. Leg</i>. ii. 40 τῆς ἐν ἀριθμοῖς ἑβδόμης, and there are other instances in earlier treatises, where clearly the number and not the seventh day is under consideration, <i>e.g</i>. <i>De Op</i>. 116, <i>De Post</i>. 64. I leave to experts to consider whether a confusion of the two words may have been produced by varying interpretations of ζʹ.",
+            "§ 159. ἱερομηνία. Except in <i>Mos</i>. ii. 23, where he is apparently referring to pagan use, Philo consistently uses this word to denote the first of Tishri or Feast of Trumpets (New Year’s day in the civil year). Whether this usage is in accordance with its regular meaning in classical Greek is not clear to me. The general opinion seems to be that there it indicates a <i>period</i> during which, as stated in the note on <i>Mos. loc. cit</i>., hostilities or legal proceedings are forbidden, not a particular day. See <i>Dict. of Ant</i>. and L. &amp; S. (revised), where it is only given two meanings, “sacred month during which the great festivals were held and hostilities suspended,” and (in the plural) “sacrifices offered during the sacred month.” On the other hand Stephanus gives examples from Harpocration, Scholiasts, etc., which assert that it means a festal day, and that is what is suggested in <i>Mos. loc. cit</i>., where it is contrasted with the single day fast of the Jews.",
+            "A scholiast on Pind. <i>Nem</i>. iii. 2, who says that ἱερομηνία is an abbreviation κατὰ σύντμησιν of ἱερονουμηνία “because the beginnings of months are sacred to Apollo,” expresses, whatever his authority may be worth, the idea which had occurred to me in connexion with <i>Spec. Leg</i>. i. 180. I refer these points to the lexicographer. The entry in L. &amp; S. is clearly inadequate."
+        ]
+    },
+    "versions": [
+        [
+            "Loeb Classical Library, Harvard University Press, 1937",
+            "https://www.nli.org.il/en/books/NNL_ALEPH001216057/NLI"
+        ]
+    ],
+    "heTitle": "על עשרת הדברות",
+    "categories": [
+        "Second Temple",
+        "Philo"
+    ],
+    "schema": {
+        "heTitle": "על עשרת הדברות",
+        "enTitle": "On the Decalogue",
+        "key": "On the Decalogue",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            },
+            {
+                "heTitle": "הערות",
+                "enTitle": "Appendix"
+            }
+        ]
+    }
+}

json/Second Temple/Philo/On the Giants/English/Loeb Classical Library, Harvard University Press, 1929.json

@@ -0,0 +1,170 @@
+{
+    "language": "en",
+    "title": "On the Giants",
+    "versionSource": "https://www.nli.org.il/en/books/NNL_ALEPH001216057/NLI",
+    "versionTitle": "Loeb Classical Library, Harvard University Press, 1929",
+    "status": "locked",
+    "license": "Public Domain",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "isPrimary": true,
+    "direction": "ltr",
+    "heTitle": "על הענקים",
+    "categories": [
+        "Second Temple",
+        "Philo"
+    ],
+    "text": {
+        "Introduction": [
+            "ON THE GIANTS (DE GIGANTIBUS) <br>ANALYTICAL INTRODUCTION",
+            "This short, but in many ways beautiful and more than usually Platonic treatise, is very closely connected, as the last words show, with the succeeding “Quod Deus,” which will follow in Vol. III. of this translation. It is a dissertation on the words of Gen. 6:1–4.",
+            "(<i>а</i>) And it came to pass when men began to become many upon the earth that daughters were born to them. (1)",
+            "(<i>b</i>) And the angels of God, seeing the daughters of men that they were fair, took to themselves wives from all, such as they chose. (2)",
+            "(<i>c</i>) And the Lord God said, “My spirit shall not abide in man for ever, because they are flesh; but their days shall be a hundred and twenty years. (3)",
+            "(<i>d</i>) And there were giants on earth in those days. (4)",
+            "(<i>а</i>) is dismissed shortly (1–5) with the remarks that the words “many” and “daughters” following on the mention of the birth of Noah, the just man, and his three sons (at the end of chap. v.) emphasize the truth that the unjust are many and the just few, and that the spiritual offspring of the latter are the masculine or higher qualities, while that of the former are the feminine or lower.",
+            "(<i>b</i>) The words are interpreted (6–18) in the sense that as angels, demons, and souls are really three names for the same thing, “the angels of God,” while including God’s spiritual messengers, here indicate the wicked souls which woo the “daughters of men,” <i>i.e.</i> the merely sensual pleasures. In the course of these sections we have a remarkable passage (12–15), in which Philo, with many echoes of Plato, speaks of the human soul as having descended from some higher region to be incarnate in the body.",
+            "The discussion of (<i>c</i>) (19–57) forms the bulk of the treatise. He first treats (19–27) of the nature of God’s spirit, dwelling particularly on the thought that when it is given to men, it is not thereby diminished, and on the unworthiness of the fleshly life (28–31). This leads him on to a long digression on Lev. 18:6, “a man, a man shall not go near to any that is akin to his flesh, to uncover shame.” This text, which of course is really a prohibition of incest, is worked by Philo into an elaborate allegory, in which every phrase is treated separately (32–47). The repetition of “a man, a man” indicates the “true man” (33). The words “go near” show us that while many earthly advantages, such as riches, though “akin to the flesh,” must be accepted, if they come to us, and used for the best, we must not seek them (34–38). “Uncovering shame” means (39) that those who follow such things introduce a false and shameful philosophy. The final words, “I am the Lord,” are an appeal to us to take our stand with God against pleasure (40–44), but the use of “Lord” rather than “God” emphasizes his attitude of sovereignty of which we are bidden to stand in awe (45–47). We now return to the thought of what is meant by God’s spirit abiding. Such an abiding can only be the privilege of those who lead the tranquil and contemplative life, which with the support of various texts he ascribes to Moses (47–55). The words “their days shall be an hundred and twenty years” are then touched on for a few lines (56), but dismissed with a promise of subsequent treatment, which if ever given has not come down to us (57).",
+            "(<i>d</i>) After a protest against regarding the story as a myth (58–59), we have a meditation (60–67) on the three classes of souls, the earth-born (who of course are the giants, γίγας being connected with γηγενής), the heaven-born, and the God-born. Of these the heaven-born are those who cultivate our heavenly part, the mind, and follow secular learning (60), and the God-born are those whose thoughts are fixed on God alone (61). These two are illustrated by Abram (before his change of name) and Abraham respectively (62–64). The earth-born, of course, are those who are given up to the fleshly life, and are typified by Nimrod (who in the LXX is called a giant) whose name signifying “desertion” marks the earth-born “giants” as deserters from the good (65–67)."
+        ],
+        "": [
+            [
+                "[1] “And it came to pass when men began to wax many on the earth and daughters were born unto them” (Gen. 6:1). It is, I think, a problem worth full examination, why our race began to grow so numerous after the birth of Noah and his sons. Yet perhaps it is not difficult to render a reason. For when the rarity appears, its opposite always is found in abundance.",
+                "[2] And therefore the ability of the individual shows up the absence of ability in the crowd, and examples of skill in any of the arts and sciences, or of goodness and excellence through this rarity bring out of their obscurity into the light the vast multitude of the unskilled in the arts and sciences, and of the unjust and worthless in general.",
+                "[3] Mark that in the universe too the sun is but one, yet it scatters with its rays the manifold and profound darkness which wraps sea and land. And so it is only natural that the birth of just Noah and his sons should make evident the abundance of the unjust.",
+                "[4] That is the nature of opposites; it is through the existence of the one that we chiefly recognize the existence of the other. Again, the spiritual offspring of the unjust is never in any case male: the offspring of men whose thoughts are unmanly, nerveless and emasculate by nature are female. Such do not plant a tree of virtue whose fruit must needs be true-born and excellent, only trees of vice and passions, whose off-shoots are feminine.",
+                "[5] This is why we are told that these men begat daughters, while none of them is said to have begotten a son. For since just Noah who follows the right, the perfect and truly masculine reason, begets males, the injustice of the multitude appears as the parent of females only. It cannot be that the same things should be born of opposite parents: the offspring must be opposite also."
+            ],
+            [
+                "[6] “And when the angels of God saw the daughters of men that they were fair, they took to themselves wives from all, those whom they chose” (Gen. 6:2). It is Moses’ custom to give the name of angels to those whom other philosophers call demons (or spirits), souls that is which fly and hover in the air.",
+                "[7] And let no one suppose that what is here said is a myth. For the universe must needs be filled through and through with life, and each of its primary elementary divisions contains the forms of life which are akin and suited to it. The earth has the creatures of the land, the sea and the rivers those that live in water, fire the fire-born, which are said to be found especially in Macedonia, and heaven has the stars.",
+                "[8] For the stars are souls divine and without blemish throughout, and therefore as each of them is mind in its purest form, they move in the line most akin to mind—the circle.",
+                "And so the other element, the air, must needs be filled with living beings, though indeed they are invisible to us, since even the air itself is not visible to our senses.",
+                "[9] Yet the fact that our powers of vision are incapable of any perception of the forms of these souls is no reason why we should doubt that there are souls in the air, but they must be apprehended by the mind, that like may be discerned by like.",
+                "[10] Here is a further consideration. Do not all creatures of land and water live by air and breath? And is it not true, that when the air is plague-stricken, disastrous pestilences often arise, suggesting that air is the animating principle to all and each, while on the other hand, when it is free from taint and mischief, a state which is most often found when the north wind blows, these same creatures, inhaling as they do a purer atmosphere, tend ever to enjoy a more abundant and stronger vitality?",
+                "[11] Is it then reasonable to suppose that this element which has been the source of life to the others, the denizens of land and water, should itself be desert and destitute of living souls.? Nay, on the contrary, if all the other elements produced no animal life, it were still the proper function of the air to do what none other did and bring forth living beings, since to it the seeds of vitality have been committed through the special bounty of the Creator."
+            ],
+            [
+                "[12] Now some of the souls have descended into bodies, but others have never deigned to be brought into union with any of the parts of earth. They are consecrated and devoted to the service of the Father and Creator whose wont it is to employ them as ministers and helpers, to have charge and care of mortal man.",
+                "[13] But the others descending into the body as though into a stream have sometimes been caught in the swirl of its rushing torrent and swallowed up thereby, at other times have been able to stem the current, have risen to the surface and then soared upwards back to the place from whence they came.",
+                "[14] These last, then, are the souls of those who have given themselves to genuine philosophy, who from first to last study to die to the life in the body, that a higher existence immortal and incorporeal, in the presence of Him who is Himself immortal and uncreate, may be their portion.",
+                "[15] But the souls which have sunk beneath the stream, are the souls of the others who have held no count of wisdom. They have abandoned themselves to the unstable things of chance, none of which has aught to do with our noblest part, the soul or mind, but all are related to that dead thing which was our birth-fellow, the body, or to objects more lifeless still, glory, wealth, and offices, and honours, and all other illusions which like images or pictures are created through the deceit of false opinion by those who have never gazed upon true beauty."
+            ],
+            [
+                "[16] So if you realize that souls and demons and angels are but different names for the same one underlying object, you will cast from you that most grievous burden, the fear of demons or superstition. The common usage of men is to give the name of demon to bad and good demons alike, and the name of soul to good and bad souls. And so, too, you also will not go wrong if you reckon as angels, not only those who are worthy of the name, who are as ambassadors backwards and forwards between men and God and are rendered sacred and inviolate by reason of that glorious and blameless ministry, but also those who are unholy and unworthy of the title.",
+                "[17] I have as witness to my argument the words of the Psalmist, where in one of the psalms we read “He sent out upon them the anger of His wrath, wrath and anger and affliction, a mission by evil angels” (Ps. 78:49). These are the evil ones who, cloaking themselves under the name of angels, know not the daughters of right reason, the sciences and virtues, but court the pleasures which are born of men, pleasures mortal as their parents—pleasures endowed not with the true beauty, which the mind alone can discern, but with the false comeliness, by which the senses are deceived.",
+                "[18] They do not all take all the daughters, but some choose these, some those, out of the vast multitude. Some take the pleasures of sight, others those of hearing, others again those of the palate and the belly, or of sex, while many, setting no bound to their inward desires, seize upon the pleasures which lie furthest beyond the common range. For as pleasures are manifold, the choices of pleasures must needs be manifold also. One here, another there, they each have their affinities."
+            ],
+            [
+                "[19] Among such as these then it is impossible that the spirit of God should dwell and make for ever its habitation, as also the Lawgiver himself shows clearly. For (so it runs) “the Lord God said, My spirit shall not abide for ever among men, because they are flesh” (Gen. 6:3).",
+                "[20] The spirit sometimes stays awhile, but it does not abide for ever among us, the mass of men. Who indeed is so lacking in reason or soul that he never either with or without his will receives a conception of the best? Nay, even over the reprobate hovers often of a sudden the vision of the excellent, but to grasp it and keep it for their own they have not the strength.",
+                "[21] In a moment it is gone and passed to some other place, and from the habitation of those who have come into its presence after wandering from the life of law and justice it turns away its steps.",
+                "[22] Nay, never would it have come to them save to convict those who choose the base instead of the noble. Now the name of the “spirit of God” is used in one sense for the air which flows up from the land, the third element which rides upon the water, and thus we find in the Creation-story “the spirit of God was moving above the water” (Gen. 1:2), since the air through its lightness is lifted and rises upwards, having the water for its base.",
+                "[23] In another sense it is the pure knowledge in which every wise man naturally shares. The prophet shows this in speaking of the craftsman and artificer of the sacred works. God called up Bezaleel, he says, and “filled him with the divine spirit, with wisdom, understanding, and knowledge to devise in every work” (Exod. 31:2 f.). In these words we have suggested to us a definition of what the spirit of God is."
+            ],
+            [
+                "[24] Such a divine spirit, too, is that of Moses, which visits the seventy elders that they may excel others and be brought to something better—those seventy who cannot be in real truth even elders, if they have not received a portion of that spirit of perfect wisdom. For it is written, “I will take of the spirit that is on thee and lay it upon the seventy elders” (Numb. 11:17).",
+                "[25] But think not that this taking of the spirit comes to pass as when men cut away a piece and sever it. Rather it is, as when they take fire from fire, for though the fire should kindle a thousand torches, it is still as it was and is diminished not a whit. Of such a sort also is the nature of knowledge. All those who resort to it and become its disciples, it makes into men of skill, yet no part of it is diminished. Nay, often knowledge improves thereby, just as springs (so they say) when we draw water from them.",
+                "[26] For when this is done, it is thought that the spring becomes sweeter. So the giving of instruction to others, constantly repeated, entails study and practice to the instructor and thus works the perfect consummation of knowledge. If, then, it were Moses’",
+                "[27] own spirit, or the spirit of some other created being, which was according to God’s purpose to be distributed to that great number of disciples, it would indeed be shredded into so many pieces and thus lessened. But as it is, the spirit which is on him is the wise, the divine, the excellent spirit, susceptible of neither severance nor division, diffused in its fullness everywhere and through all things, the spirit which helps, but suffers no hurt, which though it be shared with others or added to others suffers no diminution in understanding and knowledge and wisdom."
+            ],
+            [
+                "[28] And so though the divine spirit may stay awhile in the soul it cannot abide there, as we have said. And why wonder at this? For there is nothing else of which we have secure and firm possession, since human things swing to and fro, sway now up, now down, as in a scale, and are subject to vicissitudes from hour to hour. But the chief cause of ignorance is the flesh, and the tie which binds us so closely to the flesh.",
+                "[29]And Moses himself affirms this when he says that “because they are flesh” the divine spirit cannot abide. It is true that marriage, and the rearing of children, and provision of necessities, and disrepute following in the wake of poverty, and the business of private and public life, and a multitude of other things wither the flower of wisdom before it blooms.",
+                "[30] But nothing thwarts its growth so much as our fleshly nature. For on it ignorance and scorn of learning rest. It is ready laid for them as a first and main foundation; each one of the qualities named rises on it like a building.",
+                "[31] For souls that are free from flesh and body spend their days in the theatre of the universe and with a joy that none can hinder see and hear things divine, which they have desired with love insatiable. But those which bear the burden of the flesh, oppressed by the grievous load, cannot look up to the heavens as they revolve, but with necks bowed downwards are constrained to stand rooted to the ground like four-footed beasts."
+            ],
+            [
+                "[32] For the same cause the lawgiver, when he is minded to do away with all lawless and disorderly intercourse and union, prefaces his command thus, “a man, a man shall not go near to any that is akin to his flesh to uncover their shame. I am the Lord” (Lev. 18:6). How could the command to spurn the flesh and what pertains to flesh be better given than in this form?",
+                "[33] And indeed he does not only forbid, but positively affirms that the man who is truly a man will not of his own free will go near to the pleasures which are the friends and kin of the body, but will always exercise himself in the lesson of estrangement from them.",
+                "[34] The repeated word, “a man, a man,” instead of the single word, is a sign that he means not the man who is compounded of soul and body, but the man whose life is one of virtue. For he indeed is the true man, and it was of him that one of the ancients spoke, when he lit a candle at midday and told them who asked his meaning that he was seeking a man. Again, there is a cogent reason for his saying that a man is not to <i>go near</i> to anyone pertaining to his flesh. For there are some things which we must <i>admit, </i>as, for instance, the actual necessities of life, the use of which will enable us to live in health and free from sickness. But we must reject with scorn the superfluities which kindle the lusts that with a single flameburst consume every good thing.",
+                "[35] Let not our appetites, then, be whetted and incited towards anything that is dear to the flesh. The undisciplined pleasures are often as dogs; they fawn on us, then turn against us and their bite is fatal. Therefore let us embrace that spirit of frugal contentment which is the friend of virtue rather than the things which belong to the body, and thus let us subdue the vast and countless host of her deadly foes. But if some chance occasion force us to receive more than a moderate sufficiency, let us not of our own accord go near to it. For he says, “he shall not of himself go near to uncover shame.”"
+            ],
+            [
+                "[36] The meaning of these words it would be well to explain. Men have often possessed an unlimited profusion of wealth, without engaging in lucrative trade, and others have not pursued glory and yet been held worthy to receive civic eulogies and honours. Others, again, who had no expectation of even a little bodily strength have found themselves most abundantly endowed with muscle and vigour.",
+                "[37] Let all such learn not to “go near” with deliberate purpose to any of these gifts, that is, not to regard them with admiration or undue satisfaction, judging that each of them is not only no true blessing, but actually a grievous evil, whether it be money, or glory, or bodily strength. For it is the lovers of these things in each case who make the “approach,” money-lovers to money, glory-lovers to glory, lovers of athletics and gymnastics to bodily strength. To these such “approach” is natural.",
+                "[38] They have abandoned the better to the worse, the soul to the soulless. The sane man brings the dazzling and coveted gifts of fortune in subjection to the mind as to a captain. If they come to him, he accepts them to use them for improvement of life,",
+                "[39] but if they remain afar off, he does not go to them, judging that without them happiness might still be quite possible. He who makes them his quest and would follow in their track infects philosophy with the baseness of mere opinion and therefore is said to “uncover shame.” For manifest surely and clear is the disgrace of those who say that they are wise, yet barter their wisdom for what they can get, as men say is the way of the pedlars who hawk their goods in the market. And sometimes the price is just a trifling gain, sometimes a soft seductive speech, sometimes a hope ungrounded and ill secured, sometimes again promises idle as any dream."
+            ],
+            [
+                "[40] The words that follow, “I (am) the Lord,” are full of beauty and fraught with much instruction. Weigh, friend, he says, the good as the flesh sees it against the good as it exists in the soul and in the All. The first is irrational pleasure, the second is the mind of the universe, even God.",
+                "[41] The comparison of these two incomparables is so balanced a matter, you think, that their close resemblance may lead to deception! Well, in that case you must say that all opposites are really identical, living identical with lifeless, reasoning with unreasoning, ordered with disordered, odd with even, light with darkness, day with night.",
+                "[42] And indeed within these pairs, because they have been the subject of creation, we do find fellowship and kinship of each with its opposite, but God has no likeness even to what is noblest of things born. That was created in the past, it will be passive in the future, but God is uncreated and ever active.",
+                "[43] Honour bids you not steal away from that rank in God’s array where they that are so posted must all seek to be the bravest, nor desert to pleasure, the cowardly and invertebrate, pleasure who harms her friends and helps her enemies. Her nature is a paradox indeed. On those to whom she would fain impart of the boons which she has to give she inflicts loss in the very act. On those from whom she would take away, she bestows the greatest blessings. She harms when she gives, she benefits when she takes.",
+                "[44] Therefore, my soul, if any of the love-lures of pleasure invite thee, turn thyself aside, let thine eyes look else-whither. Look rather on the genuine beauty of virtue, gaze on her continually, till yearning sink into thy marrow, till like the magnet it draw thee on and bring thee nigh and bind thee fast to the object of thy desire."
+            ],
+            [
+                "[45] Again the words “I am the Lord” must not be understood merely as meaning “I am the perfect, the imperishable, the truly good existence,” which whoso embraces will turn away from the imperfect, the perishable, the element which is dependent on the flesh. They mean also “I am the sovereign and king and master.”",
+                "[46] When the subject is in the presence of the ruler, or the slave of his master, wrongdoing is perilous. For when the ministers of punishment are near, those who of their own nature have no ears for reproof are chastened and controlled by fear.",
+                "[47] God, since His fullness is everywhere, is near us, and since His eye beholds us, since He is close beside us, let us refrain from evil-doing. It were best that our motive should be reverence, but if not, let us at least tremble to think of the power of His sovereignty, how invincible it is, how terrible and inexorable in vengeance, when He is minded to use His power of chastisement. Thus may the divine spirit of wisdom not lightly shift His dwelling and be gone, but long, long abide with us, since He did thus abide with Moses the wise.",
+                "[48] For the posture and carriage of Moses whether he stand or sit is ever of the most tranquil and serene, and his nature averse to change and mutability. For we read “Moses and the ark were not moved” (Numb. 14:44). The reason may be either that the wise man cannot be parted from virtue, or that neither is virtue subject to movement nor the good man to change, but both are stayed on the firm foundation of right reason.",
+                "[49] Again in another place we have “stand thou here with Me” (Deut. 5:31). Here we have an oracle vouchsafed to the prophet; true stability and immutable tranquillity is that which we experience at the side of God,",
+                "[50] who Himself stands always immutable. For when the measuring-line is true all that is set beside must needs be made straight.",
+                "This, I think, is why worldly-wise vanity called Jethro, struck with amazement before the wise man’s rule of life, which never swerves from its absolute consistency, never changes its tenor or its character, begins to scold and ply him with questions thus.",
+                "[51] “Why dost thou sit alone?” (Exod. 18:14). For indeed one who sees the perpetual war-in-peace of men, how it rages not only between nations and countries and cities, but also in the household and still more in each individual man—the fierce mysterious storm in the soul, whipped into fury by the wild blast of life and its cares—can well wonder that another should find fair weather in the storm, or calm amid the surges of the tempestuous sea.",
+                "[52] Mark you that not even the high-priest Reason, though he has the power to dwell in unbroken leisure amid the sacred doctrines, has received free licence to resort to them at every season, but barely once a year (Lev. 16:2 and 34). For when we have reason (or thought) in the form of utterance we have no constancy, because it is twofold. But when without speech and within the soul alone we contemplate the Existent, there is perfect stability, because such contemplation is based on the Indivisible Unity."
+            ],
+            [
+                "[53] Thus it is that in the many, those, that is, who have set before them many ends in life, the divine spirit does not abide, even though it sojourn there for a while. One sort of men only does it aid with its presence, even those who, having disrobed themselves of all created things and of the innermost veil and wrapping of mere opinion, with mind unhampered and naked will come to God.",
+                "[54] So too Moses pitched his own tent outside the camp (Exod. 33:7) and the whole array of bodily things, that is, he set up his judgement where it should not be removed. Then only does he begin to worship God and entering the darkness, the invisible region, abides there while he learns the secrets of the most holy mysteries. There he becomes not only one of the congregation of the initiated, but also the hierophant and teacher of divine rites,",
+                "[55] which he will impart to those whose ears are purified.",
+                "He then has ever the divine spirit at his side, taking the lead in every journey of righteousness, but from those others, as I have said, it quickly separates itself, from these to whose span of life he has also set a term of a hundred and twenty years, for he says “their days shall be a hundred and twenty years” (Gen. 6:3).",
+                "[56] Yet Moses also departs from mortal life, just when he has reached that number of years (Deut. 34:7). How then can it be reasonable that the years of the guilty should match those of the sage and prophet? Well, for the present it will be enough to say that things which bear the same name are not in all cases alike, often indeed differ altogether in kind, and that the bad and the good, since they come before us knit in a twin existence, may be equally matched in times and numbers, and yet their powers may be widely different and far apart from each other.",
+                "[57] But the closer discussion of this matter of a hundred and twenty years we will postpone till we inquire into the prophet’s life as a whole, when we have become fit to learn its mystery. Now let us speak of the words which follow next."
+            ],
+            [
+                "[58] “Now the giants were on the earth in those days” (Gen. 6:4). Some may think that the Lawgiver is alluding to the myths of the poets about the giants, but indeed myth-making is a thing most alien to him, and his mind is set on following in the steps of truth and nothing but truth.",
+                "[59] And therefore also he has banished from his own commonwealth painting and sculpture, with all their high repute and charm of artistry, because their crafts belie the nature of truth and work deception and illusions through the eyes to souls that are ready to be seduced.",
+                "[60] So, then, it is no myth at all of giants that he sets before us; rather he wishes to show you that some men are earth-born, some heaven-born, and some God-born. The earth-born are those who take the pleasures of the body for their quarry, who make it their practice to indulge in them and enjoy them and provide the means by which each of them may be promoted. The heaven-born are the votaries of the arts and of knowledge, the lovers of learning. For the heavenly element in us is the mind, as the heavenly beings are each of them a mind. And it is the mind which pursues the learning of the schools and the other arts one and all, which sharpens and whets itself, aye and trains and drills itself solid in the contemplation of what is intelligible by mind.",
+                "[61] But the men of God are priests and prophets who have refused to accept membership in the commonwealth of the world and to become citizens therein, but have risen wholly above the sphere of sense-perception and have been translated into the world of the intelligible and dwell there registered as freemen of the commonwealth of Ideas, which are imperishable and incorporeal."
+            ],
+            [
+                "[62] Thus Abraham, while he sojourned in the land of the Chaldeans—sojourned, that is, in mere opinion—and with his name as yet unchanged from Abram, was a “man of heaven.” He searched into the nature of the supra-terrestrial and ethereal region, and his philosophy studied the events and changes which there occur, and their causes and the like. And therefore he received a name suitable to the studies which he pursued. For “Abram” being interpreted is the uplifted father, a name which signifies that mind which surveys on every side the whole compass of the upper world of heaven, called father-mind because this mind which reaches out to the ether and further still is the father of our compound being.",
+                "[63] But when he has risen to a better state and the time is at hand that his name should be changed, he becomes a man of God according to the oracle which was vouchsafed to him, “I am thy God: walk before Me according to My pleasure, and show thyself blameless” (Gen. 17:1).",
+                "[64] Now if the God of the Universe, the only God, is also his God in a special sense and by special grace, he surely must needs be himself a man of God. For he is called Abraham, by interpretation, “the elect father of sound,” that is, “the good man’s reasoning.” Good, because it is elect and purified; reasoning, because reason is the father of the voice, through which comes the sound of speech common to us all. Such a reasoning has the one and only God for its owner; it becomes God’s companion and makes straight the path of its whole life, treading the true “King’s way,” the way of the one sole almighty king, swerving and turning aside neither to the right nor to the left."
+            ],
+            [
+                "[65] But the sons of earth have turned the steps of the mind out of the path of reason and transmuted it into the lifeless and inert nature of the flesh. For “the two became one flesh” as says the lawgiver (Gen. 2:24). Thus they have debased the coin of truest metal and deserted from their post, left a place that was better for a worse, a place amid their own people for a place amid their foes. It was Nimrod who began this desertion.",
+                "[66] For the lawgiver says “he began to be a giant on the earth” (Gen. 10:8), and his name means “desertion.” To that most wretched of souls it was not enough to stand neutral, but he went over to the enemy, took up arms against his friends and withstood them in open war. And therefore to Nimrod Moses ascribes Babylon as the beginning of his kingdom. Now the name Babylon means alteration, a thought akin to desertion both in name and fact, for with every deserter change and alteration of purpose are the first steps. And so the conclusion would follow which Moses, holiest of men, lays down that, even as the wicked man is an exile without home or city or settlement, so also he is a deserter,",
+                "[67] while the good man is the staunchest of comrades. For the present sufficient has been said about the giants. Let us turn to the words which follow in the text."
+            ]
+        ],
+        "Appendix": [
+            "APPENDIX TO ON THE GIANTS",
+            "§ 7. <i>Fire-born.</i> The fire-creatures are mentioned by Aristotle, <i>Hist. An.</i> v. 552 b, and by other writers. This supposed connexion with Macedonia, which recurs in <i>De Plant.</i> 12, does not appear elsewhere.",
+            "<i>The stars are souls divine. Cf</i>. <i>De Op.</i> 73. This belief was held not only by the Stoics but by Plato and Aristotle, see Zeller, <i>Stoics</i> (Eng. Trans.), p. 206.",
+            "§ 13. <i>As though into a stream</i>, etc. The idea is clearly derived from Plato, <i>Tim.</i> 43 A, while the thought of the fall of the soul is similar to that of <i>Phaedrus</i> 248 c.",
+            "§ 14. <i>Study to die to the life in the body.</i> From Plato, <i>Phaedo</i> 67 E οἱ ὀρθῶς φιλοσοφοῦντες ἀποθνήσκειν μελετῶσι, <i>cf</i>. <i>ibid.</i> 64 A οὐδὲν ἀλλὸ αὐτοὶ ἐπιτηδεύουσι ἢ ἀποθνήσκειν τε καὶ τεθνάναι. See on <i>Quod Det.</i> 34.",
+            "§ 16. <i>Ambassadors backwards and forwards. Cf.</i> Plato, <i>Symp.</i> 202 E καὶ γὰρ πᾶν τὸ δαιμόνιον μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ· τίνα δʼ, ἦν δʼ ἐγώ, δύναμιν ἔχον; ἑρμηνεῦον καὶ διαπορθμεῦον θεοῖς τὰ παρʼ ἀνθρώπων καὶ ἀνθρώποις τὰ παρὰ θεῶν.",
+            "§ 22. <i>The air which flows up from the land.</i> This is explained in <i>De Somn.</i> i. 144, where Jacob’s ladder which reached from earth to heaven is interpreted as the air, τὰς γὰρ ἀναδιδομένας ἐκ γῆς ἀναθυμιάσεις (rising vapours) λεπτυνομένας ἐξαεροῦσθαι συμβέβηκεν ὤστε βάσιν μὲν και ῥίζαν ἀέρος εἶναι γῆν. κεφαλὴν δὲ οὔρανον. The similar statement about the water which follows here is meant to explain Gen. 1:2, not to exclude the fact that earth also is a βάσις.",
+            "§ 38. <i>If they come to him</i>, etc. In this sentence Philorecedes somewhat from the view that these things are μέγιστον κακόν. and takes the Stoic position in more or less Stoic language. <i>Cf.</i> Diog. Laert. vii. 104, 105, where wealth, glory, health, and strength are preferable indifferents (ἀδιάφορα προηγμένα): indifferent because καὶ χωρὶς τούτων εὐδαιμονεῖν ἐνδέχεται; preferable as having μέσην τινὰ δύναμιν ἢ χρείαν συμβαλλομένην πρὸς τὸν κατὰ φύσιν βίον. These last words suggest that by επανόρθωσις Philo means moral improvement, not supplying material deficiencies.",
+            "§ 41. ἐφάμιλλός γε κτλ. While the general sense of this passage is clear, the form even with the corrections of τε to γε and ἀσυγκρίτος to ἀσυγκρίτων is far from satisfactory. εἰ μὴ in this sense should follow on a negative statement (so and so cannot be true, unless something which is clearly impossible is true also), not on a statement which, though ironically negative in sense, is affirmative in form.",
+            "The translator suggests the following reconstruction: οὔκουν &lt;εἰ&gt; τὸ μὲν σαρκός ἐστιν ἅλογος ἡδονή, τὸ δὲ ψυχης καὶ τοῦ παντὸς ὁ νοῦς τῶν ὅλων, ὁ θεός, ἐφάμιλλος [τε] ἢ [ἀ]συγκρίτων ἡ σύγκρισις, εἰ μὴ κτλ., <i>i.e.</i> “then <i>if</i> the first is … and the second is … the comparison is <i>not</i> an evenly balanced one or between two really comparables, unless we are prepared to admit,” etc.",
+            "§ 52. <i>Reason in the form of utterance.</i> The Stoics laid great stress on the distinction between λόγος προφορικός (speech) and λόγος ἐνδιάθετος (thought). Aaron, who in Philo is regularly λόγος, stands sometimes for the one, sometimes for the other. But it is only as representing the ἐνδιάθετος that he is fitted to enter the most holy place, and so only through silent meditation can we obtain the ἡρεμία ἀκλινής of Moses.",
+            "§ 53. τὸ ἐσωτάτω καταπέτασμα καὶ προκάλυμμα τῆς δόξης ἀνειμένῃ καὶ γυμνῇ τῇ διανοίᾳ, “with the understanding open and divested of the last and inmost veil of opinion.” ἀνειμένῃ (‘loosened,’ ‘unfastened’) is a natural word to be used in connexion with καταπέτασμα and προκάλυμμα, and is probably Passive not Middle, as it is in agreement with διανοίᾳ, not like ἀπαμφιασάμενον with ὃ (εἷδος); <i>cf.</i> πύλαι ἀνειμέναι Dion. Hal. x. 14. The use of ἀνείμων in a literal sense with reference to the precept of Exod. 22:26 f. in <i>De Somniis</i> i. 99 goes very little way to make it a likely correction here. And the accusatives (καταπέτασμα and προκάλυμμα) almost require the participle (ἀνειμένῃ).—G. H. W.",
+            "§ 56. <i>Knit in a twin existence.</i> Considering the number of Platonic reminiscences in this treatise, it seems likely that we have an echo of Socrates’ fable of pain and pleasure definitely mentioned in <i>De Ebr.</i> 8 (ἐκ μιᾶς κορυφῆς συνημμένω δύʼ ὄντε), <i>Phaedo</i> 60 B.",
+            "§ 59. <i>From his own commonwealth.</i> Philo is probably suggesting a comparison between Moses’ πολιτεία and that of Plato, from which some forms of poetry were banished for a similar reason."
+        ]
+    },
+    "schema": {
+        "heTitle": "על הענקים",
+        "enTitle": "On the Giants",
+        "key": "On the Giants",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            },
+            {
+                "heTitle": "הערות",
+                "enTitle": "Appendix"
+            }
+        ]
+    }
+}

json/Second Temple/Philo/On the Giants/English/merged.json

@@ -0,0 +1,168 @@
+{
+    "title": "On the Giants",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/On_the_Giants",
+    "text": {
+        "Introduction": [
+            "ON THE GIANTS (DE GIGANTIBUS) <br>ANALYTICAL INTRODUCTION",
+            "This short, but in many ways beautiful and more than usually Platonic treatise, is very closely connected, as the last words show, with the succeeding “Quod Deus,” which will follow in Vol. III. of this translation. It is a dissertation on the words of Gen. 6:1–4.",
+            "(<i>а</i>) And it came to pass when men began to become many upon the earth that daughters were born to them. (1)",
+            "(<i>b</i>) And the angels of God, seeing the daughters of men that they were fair, took to themselves wives from all, such as they chose. (2)",
+            "(<i>c</i>) And the Lord God said, “My spirit shall not abide in man for ever, because they are flesh; but their days shall be a hundred and twenty years. (3)",
+            "(<i>d</i>) And there were giants on earth in those days. (4)",
+            "(<i>а</i>) is dismissed shortly (1–5) with the remarks that the words “many” and “daughters” following on the mention of the birth of Noah, the just man, and his three sons (at the end of chap. v.) emphasize the truth that the unjust are many and the just few, and that the spiritual offspring of the latter are the masculine or higher qualities, while that of the former are the feminine or lower.",
+            "(<i>b</i>) The words are interpreted (6–18) in the sense that as angels, demons, and souls are really three names for the same thing, “the angels of God,” while including God’s spiritual messengers, here indicate the wicked souls which woo the “daughters of men,” <i>i.e.</i> the merely sensual pleasures. In the course of these sections we have a remarkable passage (12–15), in which Philo, with many echoes of Plato, speaks of the human soul as having descended from some higher region to be incarnate in the body.",
+            "The discussion of (<i>c</i>) (19–57) forms the bulk of the treatise. He first treats (19–27) of the nature of God’s spirit, dwelling particularly on the thought that when it is given to men, it is not thereby diminished, and on the unworthiness of the fleshly life (28–31). This leads him on to a long digression on Lev. 18:6, “a man, a man shall not go near to any that is akin to his flesh, to uncover shame.” This text, which of course is really a prohibition of incest, is worked by Philo into an elaborate allegory, in which every phrase is treated separately (32–47). The repetition of “a man, a man” indicates the “true man” (33). The words “go near” show us that while many earthly advantages, such as riches, though “akin to the flesh,” must be accepted, if they come to us, and used for the best, we must not seek them (34–38). “Uncovering shame” means (39) that those who follow such things introduce a false and shameful philosophy. The final words, “I am the Lord,” are an appeal to us to take our stand with God against pleasure (40–44), but the use of “Lord” rather than “God” emphasizes his attitude of sovereignty of which we are bidden to stand in awe (45–47). We now return to the thought of what is meant by God’s spirit abiding. Such an abiding can only be the privilege of those who lead the tranquil and contemplative life, which with the support of various texts he ascribes to Moses (47–55). The words “their days shall be an hundred and twenty years” are then touched on for a few lines (56), but dismissed with a promise of subsequent treatment, which if ever given has not come down to us (57).",
+            "(<i>d</i>) After a protest against regarding the story as a myth (58–59), we have a meditation (60–67) on the three classes of souls, the earth-born (who of course are the giants, γίγας being connected with γηγενής), the heaven-born, and the God-born. Of these the heaven-born are those who cultivate our heavenly part, the mind, and follow secular learning (60), and the God-born are those whose thoughts are fixed on God alone (61). These two are illustrated by Abram (before his change of name) and Abraham respectively (62–64). The earth-born, of course, are those who are given up to the fleshly life, and are typified by Nimrod (who in the LXX is called a giant) whose name signifying “desertion” marks the earth-born “giants” as deserters from the good (65–67)."
+        ],
+        "": [
+            [
+                "[1] “And it came to pass when men began to wax many on the earth and daughters were born unto them” (Gen. 6:1). It is, I think, a problem worth full examination, why our race began to grow so numerous after the birth of Noah and his sons. Yet perhaps it is not difficult to render a reason. For when the rarity appears, its opposite always is found in abundance.",
+                "[2] And therefore the ability of the individual shows up the absence of ability in the crowd, and examples of skill in any of the arts and sciences, or of goodness and excellence through this rarity bring out of their obscurity into the light the vast multitude of the unskilled in the arts and sciences, and of the unjust and worthless in general.",
+                "[3] Mark that in the universe too the sun is but one, yet it scatters with its rays the manifold and profound darkness which wraps sea and land. And so it is only natural that the birth of just Noah and his sons should make evident the abundance of the unjust.",
+                "[4] That is the nature of opposites; it is through the existence of the one that we chiefly recognize the existence of the other. Again, the spiritual offspring of the unjust is never in any case male: the offspring of men whose thoughts are unmanly, nerveless and emasculate by nature are female. Such do not plant a tree of virtue whose fruit must needs be true-born and excellent, only trees of vice and passions, whose off-shoots are feminine.",
+                "[5] This is why we are told that these men begat daughters, while none of them is said to have begotten a son. For since just Noah who follows the right, the perfect and truly masculine reason, begets males, the injustice of the multitude appears as the parent of females only. It cannot be that the same things should be born of opposite parents: the offspring must be opposite also."
+            ],
+            [
+                "[6] “And when the angels of God saw the daughters of men that they were fair, they took to themselves wives from all, those whom they chose” (Gen. 6:2). It is Moses’ custom to give the name of angels to those whom other philosophers call demons (or spirits), souls that is which fly and hover in the air.",
+                "[7] And let no one suppose that what is here said is a myth. For the universe must needs be filled through and through with life, and each of its primary elementary divisions contains the forms of life which are akin and suited to it. The earth has the creatures of the land, the sea and the rivers those that live in water, fire the fire-born, which are said to be found especially in Macedonia, and heaven has the stars.",
+                "[8] For the stars are souls divine and without blemish throughout, and therefore as each of them is mind in its purest form, they move in the line most akin to mind—the circle.",
+                "And so the other element, the air, must needs be filled with living beings, though indeed they are invisible to us, since even the air itself is not visible to our senses.",
+                "[9] Yet the fact that our powers of vision are incapable of any perception of the forms of these souls is no reason why we should doubt that there are souls in the air, but they must be apprehended by the mind, that like may be discerned by like.",
+                "[10] Here is a further consideration. Do not all creatures of land and water live by air and breath? And is it not true, that when the air is plague-stricken, disastrous pestilences often arise, suggesting that air is the animating principle to all and each, while on the other hand, when it is free from taint and mischief, a state which is most often found when the north wind blows, these same creatures, inhaling as they do a purer atmosphere, tend ever to enjoy a more abundant and stronger vitality?",
+                "[11] Is it then reasonable to suppose that this element which has been the source of life to the others, the denizens of land and water, should itself be desert and destitute of living souls.? Nay, on the contrary, if all the other elements produced no animal life, it were still the proper function of the air to do what none other did and bring forth living beings, since to it the seeds of vitality have been committed through the special bounty of the Creator."
+            ],
+            [
+                "[12] Now some of the souls have descended into bodies, but others have never deigned to be brought into union with any of the parts of earth. They are consecrated and devoted to the service of the Father and Creator whose wont it is to employ them as ministers and helpers, to have charge and care of mortal man.",
+                "[13] But the others descending into the body as though into a stream have sometimes been caught in the swirl of its rushing torrent and swallowed up thereby, at other times have been able to stem the current, have risen to the surface and then soared upwards back to the place from whence they came.",
+                "[14] These last, then, are the souls of those who have given themselves to genuine philosophy, who from first to last study to die to the life in the body, that a higher existence immortal and incorporeal, in the presence of Him who is Himself immortal and uncreate, may be their portion.",
+                "[15] But the souls which have sunk beneath the stream, are the souls of the others who have held no count of wisdom. They have abandoned themselves to the unstable things of chance, none of which has aught to do with our noblest part, the soul or mind, but all are related to that dead thing which was our birth-fellow, the body, or to objects more lifeless still, glory, wealth, and offices, and honours, and all other illusions which like images or pictures are created through the deceit of false opinion by those who have never gazed upon true beauty."
+            ],
+            [
+                "[16] So if you realize that souls and demons and angels are but different names for the same one underlying object, you will cast from you that most grievous burden, the fear of demons or superstition. The common usage of men is to give the name of demon to bad and good demons alike, and the name of soul to good and bad souls. And so, too, you also will not go wrong if you reckon as angels, not only those who are worthy of the name, who are as ambassadors backwards and forwards between men and God and are rendered sacred and inviolate by reason of that glorious and blameless ministry, but also those who are unholy and unworthy of the title.",
+                "[17] I have as witness to my argument the words of the Psalmist, where in one of the psalms we read “He sent out upon them the anger of His wrath, wrath and anger and affliction, a mission by evil angels” (Ps. 78:49). These are the evil ones who, cloaking themselves under the name of angels, know not the daughters of right reason, the sciences and virtues, but court the pleasures which are born of men, pleasures mortal as their parents—pleasures endowed not with the true beauty, which the mind alone can discern, but with the false comeliness, by which the senses are deceived.",
+                "[18] They do not all take all the daughters, but some choose these, some those, out of the vast multitude. Some take the pleasures of sight, others those of hearing, others again those of the palate and the belly, or of sex, while many, setting no bound to their inward desires, seize upon the pleasures which lie furthest beyond the common range. For as pleasures are manifold, the choices of pleasures must needs be manifold also. One here, another there, they each have their affinities."
+            ],
+            [
+                "[19] Among such as these then it is impossible that the spirit of God should dwell and make for ever its habitation, as also the Lawgiver himself shows clearly. For (so it runs) “the Lord God said, My spirit shall not abide for ever among men, because they are flesh” (Gen. 6:3).",
+                "[20] The spirit sometimes stays awhile, but it does not abide for ever among us, the mass of men. Who indeed is so lacking in reason or soul that he never either with or without his will receives a conception of the best? Nay, even over the reprobate hovers often of a sudden the vision of the excellent, but to grasp it and keep it for their own they have not the strength.",
+                "[21] In a moment it is gone and passed to some other place, and from the habitation of those who have come into its presence after wandering from the life of law and justice it turns away its steps.",
+                "[22] Nay, never would it have come to them save to convict those who choose the base instead of the noble. Now the name of the “spirit of God” is used in one sense for the air which flows up from the land, the third element which rides upon the water, and thus we find in the Creation-story “the spirit of God was moving above the water” (Gen. 1:2), since the air through its lightness is lifted and rises upwards, having the water for its base.",
+                "[23] In another sense it is the pure knowledge in which every wise man naturally shares. The prophet shows this in speaking of the craftsman and artificer of the sacred works. God called up Bezaleel, he says, and “filled him with the divine spirit, with wisdom, understanding, and knowledge to devise in every work” (Exod. 31:2 f.). In these words we have suggested to us a definition of what the spirit of God is."
+            ],
+            [
+                "[24] Such a divine spirit, too, is that of Moses, which visits the seventy elders that they may excel others and be brought to something better—those seventy who cannot be in real truth even elders, if they have not received a portion of that spirit of perfect wisdom. For it is written, “I will take of the spirit that is on thee and lay it upon the seventy elders” (Numb. 11:17).",
+                "[25] But think not that this taking of the spirit comes to pass as when men cut away a piece and sever it. Rather it is, as when they take fire from fire, for though the fire should kindle a thousand torches, it is still as it was and is diminished not a whit. Of such a sort also is the nature of knowledge. All those who resort to it and become its disciples, it makes into men of skill, yet no part of it is diminished. Nay, often knowledge improves thereby, just as springs (so they say) when we draw water from them.",
+                "[26] For when this is done, it is thought that the spring becomes sweeter. So the giving of instruction to others, constantly repeated, entails study and practice to the instructor and thus works the perfect consummation of knowledge. If, then, it were Moses’",
+                "[27] own spirit, or the spirit of some other created being, which was according to God’s purpose to be distributed to that great number of disciples, it would indeed be shredded into so many pieces and thus lessened. But as it is, the spirit which is on him is the wise, the divine, the excellent spirit, susceptible of neither severance nor division, diffused in its fullness everywhere and through all things, the spirit which helps, but suffers no hurt, which though it be shared with others or added to others suffers no diminution in understanding and knowledge and wisdom."
+            ],
+            [
+                "[28] And so though the divine spirit may stay awhile in the soul it cannot abide there, as we have said. And why wonder at this? For there is nothing else of which we have secure and firm possession, since human things swing to and fro, sway now up, now down, as in a scale, and are subject to vicissitudes from hour to hour. But the chief cause of ignorance is the flesh, and the tie which binds us so closely to the flesh.",
+                "[29]And Moses himself affirms this when he says that “because they are flesh” the divine spirit cannot abide. It is true that marriage, and the rearing of children, and provision of necessities, and disrepute following in the wake of poverty, and the business of private and public life, and a multitude of other things wither the flower of wisdom before it blooms.",
+                "[30] But nothing thwarts its growth so much as our fleshly nature. For on it ignorance and scorn of learning rest. It is ready laid for them as a first and main foundation; each one of the qualities named rises on it like a building.",
+                "[31] For souls that are free from flesh and body spend their days in the theatre of the universe and with a joy that none can hinder see and hear things divine, which they have desired with love insatiable. But those which bear the burden of the flesh, oppressed by the grievous load, cannot look up to the heavens as they revolve, but with necks bowed downwards are constrained to stand rooted to the ground like four-footed beasts."
+            ],
+            [
+                "[32] For the same cause the lawgiver, when he is minded to do away with all lawless and disorderly intercourse and union, prefaces his command thus, “a man, a man shall not go near to any that is akin to his flesh to uncover their shame. I am the Lord” (Lev. 18:6). How could the command to spurn the flesh and what pertains to flesh be better given than in this form?",
+                "[33] And indeed he does not only forbid, but positively affirms that the man who is truly a man will not of his own free will go near to the pleasures which are the friends and kin of the body, but will always exercise himself in the lesson of estrangement from them.",
+                "[34] The repeated word, “a man, a man,” instead of the single word, is a sign that he means not the man who is compounded of soul and body, but the man whose life is one of virtue. For he indeed is the true man, and it was of him that one of the ancients spoke, when he lit a candle at midday and told them who asked his meaning that he was seeking a man. Again, there is a cogent reason for his saying that a man is not to <i>go near</i> to anyone pertaining to his flesh. For there are some things which we must <i>admit, </i>as, for instance, the actual necessities of life, the use of which will enable us to live in health and free from sickness. But we must reject with scorn the superfluities which kindle the lusts that with a single flameburst consume every good thing.",
+                "[35] Let not our appetites, then, be whetted and incited towards anything that is dear to the flesh. The undisciplined pleasures are often as dogs; they fawn on us, then turn against us and their bite is fatal. Therefore let us embrace that spirit of frugal contentment which is the friend of virtue rather than the things which belong to the body, and thus let us subdue the vast and countless host of her deadly foes. But if some chance occasion force us to receive more than a moderate sufficiency, let us not of our own accord go near to it. For he says, “he shall not of himself go near to uncover shame.”"
+            ],
+            [
+                "[36] The meaning of these words it would be well to explain. Men have often possessed an unlimited profusion of wealth, without engaging in lucrative trade, and others have not pursued glory and yet been held worthy to receive civic eulogies and honours. Others, again, who had no expectation of even a little bodily strength have found themselves most abundantly endowed with muscle and vigour.",
+                "[37] Let all such learn not to “go near” with deliberate purpose to any of these gifts, that is, not to regard them with admiration or undue satisfaction, judging that each of them is not only no true blessing, but actually a grievous evil, whether it be money, or glory, or bodily strength. For it is the lovers of these things in each case who make the “approach,” money-lovers to money, glory-lovers to glory, lovers of athletics and gymnastics to bodily strength. To these such “approach” is natural.",
+                "[38] They have abandoned the better to the worse, the soul to the soulless. The sane man brings the dazzling and coveted gifts of fortune in subjection to the mind as to a captain. If they come to him, he accepts them to use them for improvement of life,",
+                "[39] but if they remain afar off, he does not go to them, judging that without them happiness might still be quite possible. He who makes them his quest and would follow in their track infects philosophy with the baseness of mere opinion and therefore is said to “uncover shame.” For manifest surely and clear is the disgrace of those who say that they are wise, yet barter their wisdom for what they can get, as men say is the way of the pedlars who hawk their goods in the market. And sometimes the price is just a trifling gain, sometimes a soft seductive speech, sometimes a hope ungrounded and ill secured, sometimes again promises idle as any dream."
+            ],
+            [
+                "[40] The words that follow, “I (am) the Lord,” are full of beauty and fraught with much instruction. Weigh, friend, he says, the good as the flesh sees it against the good as it exists in the soul and in the All. The first is irrational pleasure, the second is the mind of the universe, even God.",
+                "[41] The comparison of these two incomparables is so balanced a matter, you think, that their close resemblance may lead to deception! Well, in that case you must say that all opposites are really identical, living identical with lifeless, reasoning with unreasoning, ordered with disordered, odd with even, light with darkness, day with night.",
+                "[42] And indeed within these pairs, because they have been the subject of creation, we do find fellowship and kinship of each with its opposite, but God has no likeness even to what is noblest of things born. That was created in the past, it will be passive in the future, but God is uncreated and ever active.",
+                "[43] Honour bids you not steal away from that rank in God’s array where they that are so posted must all seek to be the bravest, nor desert to pleasure, the cowardly and invertebrate, pleasure who harms her friends and helps her enemies. Her nature is a paradox indeed. On those to whom she would fain impart of the boons which she has to give she inflicts loss in the very act. On those from whom she would take away, she bestows the greatest blessings. She harms when she gives, she benefits when she takes.",
+                "[44] Therefore, my soul, if any of the love-lures of pleasure invite thee, turn thyself aside, let thine eyes look else-whither. Look rather on the genuine beauty of virtue, gaze on her continually, till yearning sink into thy marrow, till like the magnet it draw thee on and bring thee nigh and bind thee fast to the object of thy desire."
+            ],
+            [
+                "[45] Again the words “I am the Lord” must not be understood merely as meaning “I am the perfect, the imperishable, the truly good existence,” which whoso embraces will turn away from the imperfect, the perishable, the element which is dependent on the flesh. They mean also “I am the sovereign and king and master.”",
+                "[46] When the subject is in the presence of the ruler, or the slave of his master, wrongdoing is perilous. For when the ministers of punishment are near, those who of their own nature have no ears for reproof are chastened and controlled by fear.",
+                "[47] God, since His fullness is everywhere, is near us, and since His eye beholds us, since He is close beside us, let us refrain from evil-doing. It were best that our motive should be reverence, but if not, let us at least tremble to think of the power of His sovereignty, how invincible it is, how terrible and inexorable in vengeance, when He is minded to use His power of chastisement. Thus may the divine spirit of wisdom not lightly shift His dwelling and be gone, but long, long abide with us, since He did thus abide with Moses the wise.",
+                "[48] For the posture and carriage of Moses whether he stand or sit is ever of the most tranquil and serene, and his nature averse to change and mutability. For we read “Moses and the ark were not moved” (Numb. 14:44). The reason may be either that the wise man cannot be parted from virtue, or that neither is virtue subject to movement nor the good man to change, but both are stayed on the firm foundation of right reason.",
+                "[49] Again in another place we have “stand thou here with Me” (Deut. 5:31). Here we have an oracle vouchsafed to the prophet; true stability and immutable tranquillity is that which we experience at the side of God,",
+                "[50] who Himself stands always immutable. For when the measuring-line is true all that is set beside must needs be made straight.",
+                "This, I think, is why worldly-wise vanity called Jethro, struck with amazement before the wise man’s rule of life, which never swerves from its absolute consistency, never changes its tenor or its character, begins to scold and ply him with questions thus.",
+                "[51] “Why dost thou sit alone?” (Exod. 18:14). For indeed one who sees the perpetual war-in-peace of men, how it rages not only between nations and countries and cities, but also in the household and still more in each individual man—the fierce mysterious storm in the soul, whipped into fury by the wild blast of life and its cares—can well wonder that another should find fair weather in the storm, or calm amid the surges of the tempestuous sea.",
+                "[52] Mark you that not even the high-priest Reason, though he has the power to dwell in unbroken leisure amid the sacred doctrines, has received free licence to resort to them at every season, but barely once a year (Lev. 16:2 and 34). For when we have reason (or thought) in the form of utterance we have no constancy, because it is twofold. But when without speech and within the soul alone we contemplate the Existent, there is perfect stability, because such contemplation is based on the Indivisible Unity."
+            ],
+            [
+                "[53] Thus it is that in the many, those, that is, who have set before them many ends in life, the divine spirit does not abide, even though it sojourn there for a while. One sort of men only does it aid with its presence, even those who, having disrobed themselves of all created things and of the innermost veil and wrapping of mere opinion, with mind unhampered and naked will come to God.",
+                "[54] So too Moses pitched his own tent outside the camp (Exod. 33:7) and the whole array of bodily things, that is, he set up his judgement where it should not be removed. Then only does he begin to worship God and entering the darkness, the invisible region, abides there while he learns the secrets of the most holy mysteries. There he becomes not only one of the congregation of the initiated, but also the hierophant and teacher of divine rites,",
+                "[55] which he will impart to those whose ears are purified.",
+                "He then has ever the divine spirit at his side, taking the lead in every journey of righteousness, but from those others, as I have said, it quickly separates itself, from these to whose span of life he has also set a term of a hundred and twenty years, for he says “their days shall be a hundred and twenty years” (Gen. 6:3).",
+                "[56] Yet Moses also departs from mortal life, just when he has reached that number of years (Deut. 34:7). How then can it be reasonable that the years of the guilty should match those of the sage and prophet? Well, for the present it will be enough to say that things which bear the same name are not in all cases alike, often indeed differ altogether in kind, and that the bad and the good, since they come before us knit in a twin existence, may be equally matched in times and numbers, and yet their powers may be widely different and far apart from each other.",
+                "[57] But the closer discussion of this matter of a hundred and twenty years we will postpone till we inquire into the prophet’s life as a whole, when we have become fit to learn its mystery. Now let us speak of the words which follow next."
+            ],
+            [
+                "[58] “Now the giants were on the earth in those days” (Gen. 6:4). Some may think that the Lawgiver is alluding to the myths of the poets about the giants, but indeed myth-making is a thing most alien to him, and his mind is set on following in the steps of truth and nothing but truth.",
+                "[59] And therefore also he has banished from his own commonwealth painting and sculpture, with all their high repute and charm of artistry, because their crafts belie the nature of truth and work deception and illusions through the eyes to souls that are ready to be seduced.",
+                "[60] So, then, it is no myth at all of giants that he sets before us; rather he wishes to show you that some men are earth-born, some heaven-born, and some God-born. The earth-born are those who take the pleasures of the body for their quarry, who make it their practice to indulge in them and enjoy them and provide the means by which each of them may be promoted. The heaven-born are the votaries of the arts and of knowledge, the lovers of learning. For the heavenly element in us is the mind, as the heavenly beings are each of them a mind. And it is the mind which pursues the learning of the schools and the other arts one and all, which sharpens and whets itself, aye and trains and drills itself solid in the contemplation of what is intelligible by mind.",
+                "[61] But the men of God are priests and prophets who have refused to accept membership in the commonwealth of the world and to become citizens therein, but have risen wholly above the sphere of sense-perception and have been translated into the world of the intelligible and dwell there registered as freemen of the commonwealth of Ideas, which are imperishable and incorporeal."
+            ],
+            [
+                "[62] Thus Abraham, while he sojourned in the land of the Chaldeans—sojourned, that is, in mere opinion—and with his name as yet unchanged from Abram, was a “man of heaven.” He searched into the nature of the supra-terrestrial and ethereal region, and his philosophy studied the events and changes which there occur, and their causes and the like. And therefore he received a name suitable to the studies which he pursued. For “Abram” being interpreted is the uplifted father, a name which signifies that mind which surveys on every side the whole compass of the upper world of heaven, called father-mind because this mind which reaches out to the ether and further still is the father of our compound being.",
+                "[63] But when he has risen to a better state and the time is at hand that his name should be changed, he becomes a man of God according to the oracle which was vouchsafed to him, “I am thy God: walk before Me according to My pleasure, and show thyself blameless” (Gen. 17:1).",
+                "[64] Now if the God of the Universe, the only God, is also his God in a special sense and by special grace, he surely must needs be himself a man of God. For he is called Abraham, by interpretation, “the elect father of sound,” that is, “the good man’s reasoning.” Good, because it is elect and purified; reasoning, because reason is the father of the voice, through which comes the sound of speech common to us all. Such a reasoning has the one and only God for its owner; it becomes God’s companion and makes straight the path of its whole life, treading the true “King’s way,” the way of the one sole almighty king, swerving and turning aside neither to the right nor to the left."
+            ],
+            [
+                "[65] But the sons of earth have turned the steps of the mind out of the path of reason and transmuted it into the lifeless and inert nature of the flesh. For “the two became one flesh” as says the lawgiver (Gen. 2:24). Thus they have debased the coin of truest metal and deserted from their post, left a place that was better for a worse, a place amid their own people for a place amid their foes. It was Nimrod who began this desertion.",
+                "[66] For the lawgiver says “he began to be a giant on the earth” (Gen. 10:8), and his name means “desertion.” To that most wretched of souls it was not enough to stand neutral, but he went over to the enemy, took up arms against his friends and withstood them in open war. And therefore to Nimrod Moses ascribes Babylon as the beginning of his kingdom. Now the name Babylon means alteration, a thought akin to desertion both in name and fact, for with every deserter change and alteration of purpose are the first steps. And so the conclusion would follow which Moses, holiest of men, lays down that, even as the wicked man is an exile without home or city or settlement, so also he is a deserter,",
+                "[67] while the good man is the staunchest of comrades. For the present sufficient has been said about the giants. Let us turn to the words which follow in the text."
+            ]
+        ],
+        "Appendix": [
+            "APPENDIX TO ON THE GIANTS",
+            "§ 7. <i>Fire-born.</i> The fire-creatures are mentioned by Aristotle, <i>Hist. An.</i> v. 552 b, and by other writers. This supposed connexion with Macedonia, which recurs in <i>De Plant.</i> 12, does not appear elsewhere.",
+            "<i>The stars are souls divine. Cf</i>. <i>De Op.</i> 73. This belief was held not only by the Stoics but by Plato and Aristotle, see Zeller, <i>Stoics</i> (Eng. Trans.), p. 206.",
+            "§ 13. <i>As though into a stream</i>, etc. The idea is clearly derived from Plato, <i>Tim.</i> 43 A, while the thought of the fall of the soul is similar to that of <i>Phaedrus</i> 248 c.",
+            "§ 14. <i>Study to die to the life in the body.</i> From Plato, <i>Phaedo</i> 67 E οἱ ὀρθῶς φιλοσοφοῦντες ἀποθνήσκειν μελετῶσι, <i>cf</i>. <i>ibid.</i> 64 A οὐδὲν ἀλλὸ αὐτοὶ ἐπιτηδεύουσι ἢ ἀποθνήσκειν τε καὶ τεθνάναι. See on <i>Quod Det.</i> 34.",
+            "§ 16. <i>Ambassadors backwards and forwards. Cf.</i> Plato, <i>Symp.</i> 202 E καὶ γὰρ πᾶν τὸ δαιμόνιον μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ· τίνα δʼ, ἦ�� δʼ ἐγώ, δύναμιν ἔχον; ἑρμηνεῦον καὶ διαπορθμεῦον θεοῖς τὰ παρʼ ἀνθρώπων καὶ ἀνθρώποις τὰ παρὰ θεῶν.",
+            "§ 22. <i>The air which flows up from the land.</i> This is explained in <i>De Somn.</i> i. 144, where Jacob’s ladder which reached from earth to heaven is interpreted as the air, τὰς γὰρ ἀναδιδομένας ἐκ γῆς ἀναθυμιάσεις (rising vapours) λεπτυνομένας ἐξαεροῦσθαι συμβέβηκεν ὤστε βάσιν μὲν και ῥίζαν ἀέρος εἶναι γῆν. κεφαλὴν δὲ οὔρανον. The similar statement about the water which follows here is meant to explain Gen. 1:2, not to exclude the fact that earth also is a βάσις.",
+            "§ 38. <i>If they come to him</i>, etc. In this sentence Philorecedes somewhat from the view that these things are μέγιστον κακόν. and takes the Stoic position in more or less Stoic language. <i>Cf.</i> Diog. Laert. vii. 104, 105, where wealth, glory, health, and strength are preferable indifferents (ἀδιάφορα προηγμένα): indifferent because καὶ χωρὶς τούτων εὐδαιμονεῖν ἐνδέχεται; preferable as having μέσην τινὰ δύναμιν ἢ χρείαν συμβαλλομένην πρὸς τὸν κατὰ φύσιν βίον. These last words suggest that by επανόρθωσις Philo means moral improvement, not supplying material deficiencies.",
+            "§ 41. ἐφάμιλλός γε κτλ. While the general sense of this passage is clear, the form even with the corrections of τε to γε and ἀσυγκρίτος to ἀσυγκρίτων is far from satisfactory. εἰ μὴ in this sense should follow on a negative statement (so and so cannot be true, unless something which is clearly impossible is true also), not on a statement which, though ironically negative in sense, is affirmative in form.",
+            "The translator suggests the following reconstruction: οὔκουν &lt;εἰ&gt; τὸ μὲν σαρκός ἐστιν ἅλογος ἡδονή, τὸ δὲ ψυχης καὶ τοῦ παντὸς ὁ νοῦς τῶν ὅλων, ὁ θεός, ἐφάμιλλος [τε] ἢ [ἀ]συγκρίτων ἡ σύγκρισις, εἰ μὴ κτλ., <i>i.e.</i> “then <i>if</i> the first is … and the second is … the comparison is <i>not</i> an evenly balanced one or between two really comparables, unless we are prepared to admit,” etc.",
+            "§ 52. <i>Reason in the form of utterance.</i> The Stoics laid great stress on the distinction between λόγος προφορικός (speech) and λόγος ἐνδιάθετος (thought). Aaron, who in Philo is regularly λόγος, stands sometimes for the one, sometimes for the other. But it is only as representing the ἐνδιάθετος that he is fitted to enter the most holy place, and so only through silent meditation can we obtain the ἡρεμία ἀκλινής of Moses.",
+            "§ 53. τὸ ἐσωτάτω καταπέτασμα καὶ προκάλυμμα τῆς δόξης ἀνειμένῃ καὶ γυμνῇ τῇ διανοίᾳ, “with the understanding open and divested of the last and inmost veil of opinion.” ἀνειμένῃ (‘loosened,’ ‘unfastened’) is a natural word to be used in connexion with καταπέτασμα and προκάλυμμα, and is probably Passive not Middle, as it is in agreement with διανοίᾳ, not like ἀπαμφιασάμενον with ὃ (εἷδος); <i>cf.</i> πύλαι ἀνειμέναι Dion. Hal. x. 14. The use of ἀνείμων in a literal sense with reference to the precept of Exod. 22:26 f. in <i>De Somniis</i> i. 99 goes very little way to make it a likely correction here. And the accusatives (καταπέτασμα and προκάλυμμα) almost require the participle (ἀνειμένῃ).—G. H. W.",
+            "§ 56. <i>Knit in a twin existence.</i> Considering the number of Platonic reminiscences in this treatise, it seems likely that we have an echo of Socrates’ fable of pain and pleasure definitely mentioned in <i>De Ebr.</i> 8 (ἐκ μιᾶς κορυφῆς συνημμένω δύʼ ὄντε), <i>Phaedo</i> 60 B.",
+            "§ 59. <i>From his own commonwealth.</i> Philo is probably suggesting a comparison between Moses’ πολιτεία and that of Plato, from which some forms of poetry were banished for a similar reason."
+        ]
+    },
+    "versions": [
+        [
+            "Loeb Classical Library, Harvard University Press, 1929",
+            "https://www.nli.org.il/en/books/NNL_ALEPH001216057/NLI"
+        ]
+    ],
+    "heTitle": "על הענקים",
+    "categories": [
+        "Second Temple",
+        "Philo"
+    ],
+    "schema": {
+        "heTitle": "על הענקים",
+        "enTitle": "On the Giants",
+        "key": "On the Giants",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            },
+            {
+                "heTitle": "הערות",
+                "enTitle": "Appendix"
+            }
+        ]
+    }
+}

json/Second Temple/Philo/The Midrash of Philo/English/Sefaria Community Translation.json

@@ -0,0 +1,48 @@
+{
+    "language": "en",
+    "title": "The Midrash of Philo",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "ltr",
+    "heTitle": "מדרשי פילון",
+    "categories": [
+        "Second Temple",
+        "Philo"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "According to Philo, it is not explicitly stated \"the way of God,\" but rather \"his way,\" since this refers to the degradation of humanity, the name of God is not mentioned in the text. This is his method in several places, where the Lord does not mention His name regarding evil, and He does not share His name on punishments and curses, as stated in \"On the Confusion of Tongues\" and \"On Migration and Encounter\". Even though Philo has a few instances where God punishes directly and not through an agent, as seen in \"On the Life of Moses\" I, 97 and Exodus 12:23, and in the response to Exodus I, 23, and as mentioned earlier in Genesis 3:22, and the commentary on Genesis I, 55, this method is really like the method of Rabbi Yochanan: \"Rabbi Eliezer ben Pedat said in the name of Rabbi Yochanan, the name of God is not mentioned regarding evil, only regarding good. Know that this is so, when God created light and darkness and called them names, He mentioned His name regarding light and did not mention His name regarding darkness, as it is said (Genesis 1:5), \"And God called the light Day, and the darkness He called Night.\" Similarly, when He created Adam and Eve, He mentioned His name on them.\" As it is said (Genesis 48:16), \"And may God bless them,\" and when he cursed them, he did not mention His name upon them, etc. The Holy One, blessed be He, did not wish to perform the evil Himself, but rather through an angel (Talmud Bavli, Tazria 12). See also Genesis 19:12-13; Exodus 12:23 and in the commentary of Rabbi Hayyim ben Attar. \"From this we learn that the Torah's ways are ways of pleasantness and all its paths are peace. Therefore, the Holy One, blessed be He, will bring punishment without mentioning His name. Similarly, when it says 'and He destroyed all living things,' it does not say 'and God destroyed all living things'\" (Rabbi Hayyim ben Attar, Genesis 7:11). Further examples can be found in his commentary."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}