J. And let it form a feparation between the waters that are above, and the waters that are below. 7. 0. And the Lord made the firmament, and caused a feparation of the waters which were below the firmament, from the waters which were above the firmament: and it was fo. P. J. And the Lord formed the firmament, which fuftaineth him, with three fingers breadth between the uttermoft part of the heaven, and the waters of the ocean: and he made a separation between the waters which are under the firmament, and the waters which are above in the tabernacle of the firmament: and it was fo. 8. 0. And the Lord called the firmament Heaven. And it was evening and it was morning, the fecond day. P. J. And the Lord called the firmament Heaven. And the evening was, and the morning was the second day. 9. O. And the Lord faid: Let the waters under the heaven be collected into one place, and let the dry land appear: and it was fo. P. J. And the Lord faid: Let the lower waters, which are left beneath the heaven, be gathered into one place, and let the earth be dried up, fo that the dry land may be seen and it was fo. 10. : 0. And the Lord called the dry land Earth and the* affemblage of the waters called he Seas: and the Lord faw that it was good. : P. J. And the Lord called the dry land Earth and the place of affembly of the waters called he Seas: and the Lord faw that it was good. 11. 0. And the Lord faid: Let the earth cause to spring up the tender herb, whofe feed may be fown: the fruit tree producing fruit after its kind, † whose feed is in itself upon the earth and it was fo. : P. J. And the Lord faid: Let the earth abundantly bring forth the tender herb, whofe feed is fown: and the fruit tree yielding fruit after its kind, whofe feed is in itself upon the earth: and it was fo. 12. 0. For the earth brought forth the tender herb, whose feed is fown after its kind: and the tree bearing fruit, whofe feed is in itself after its kind: and the Lord faw that it was good. P. J. For the earth brought forth graffes: the tender herb whose seed is fown, and the tree producing fruit after its kind, and the Lord saw that it was good. 13. 0. And the evening was, and the morning was, the third day. P. J. And it was evening, and it was morning, the third day. 14. 0. And the Lord faid: Let there be lights in the expanfe of heaven to diftinguish between the day and the night, and let them be for figns, and for feasons, and for to measure by them days and years. P. J. And the Lord faid: Let there be lights in the expanfe of heaven, to make a divifion between the day and between the night: and let them be for figas and for the feafons of folemn feafts, and for mea*House of affembly. The fon of whofe feed. furing furing by them the computation of days, and for hallowing the new moons and the new years, the intercalation of months and the intercalation of years, and the revolutions of the fun and the new moons and cycles. J. And let them be for figns and for stated seasons, and for to sanctify in them the beginnings of months and years. 15. 0. And let them be for lights in the expanse of heaven to give light upon the earth; and it was fo. P. J. And let them be for lights in the expanfe of heaven to give light upon the earth: and it was fo. 0. 16. And the Lord formed the two great lights: the greater light to rule in the day, and the leffer light to rule in the night: together with the ftars. P. J. And the Lord made the two great lights: and they were equal in their glory twenty and one years, fubtracting from thefe fix hundred and feventy parts of an hour. But after this, the moon brought a * calumnious accufation against the fun, and fhe was made less: and he ap pointed the fun, which was the greater light, to rule in the day, and the moon, which was the leffer light, to rule in the night with the stars alfo. 17. 0. And the Lord† placed them in the expanse of heaven to give light upon the earth. P. J. And the Lord ordained them over their prefidencies in the expanse of heaven to give light upon the earth. 18. 0. And to rule in the day and in the night, and to make a distinction between the light and between the darkness: and the Lord faw that it was good. P. J. And to minifter in the day and in the night, and to make a diftinction between the light of the day, and the darkness of the night; and the Lord faw that it was good. 19. O. And the evening was, and the morning was, the fourth day.. 20. O. And the Lord faid: Let the waters produce the creeping thing endowed with the principle of life, and fowl that may fly over the earth upon the face of the expanse of heaven, P. J. And the Lord faid: Let the pools of water bring forth the creeping thing of animated life, and fowl that may fly: and let its neft be upon the earth, and the path of its flight upon the expanded air of heaven. 21. O. And the Lord created the huge whales, and every living thing which creepeth, which the waters brought forth after their kind, and every bird which flieth after its kind: and the Lord faw that it was good. A third tongue. Vide Buxtorf's Synag. Jud. c. 17. vel Talmud. Babyl tract. Cholin. c. 3. † Gave. P. J. And P. J. And the Lord created huge whales, the * Leviathan and its confort, who are prepared for the day of confolation: and every living thing which creepeth, which the deep waters brought forth after their kinds, fpecies that were clean, and fpecies that were not clean and every fowl which flieth with wings after its kind, fpecies that were clean, and fpecies that were unclean: and the Lord faw that it was good. 22. 0. And the Lord bleffed them, faying: Increase and multiply, and fill the waters in the feas, and let fowl multiply in the earth. P. J. And he bleffed them, faying: Increase and multiply, and fill the waters in the feas, and let its fowl multiply upon the earth. ས 23. 0. And the evening was, and the morning was, the fifth day. P. J. And it was evening, and it was morning, the fifth day. 24. 0. And the Lord faid, Let the earth bring forth the living animal after its kind, cattle and creeping thing, and beast of the earth after its kind: and it was fo. P. J. And the Lord faid: Let the clod of the earth bring forth the living creature after its kind, fpecies that are clean, and fpecies that are unclean, cattle and creeping thing and beast of the earth after its kind: and it was fo. 25. 0. And the Lord formed the beaft of the earth after its kind, and cattle after its kind, and every creeping thing of the earth after its kind : and the Lord faw that it was good. P. J. And the Lord made the beaft of the earth after its kind, fpecies that were clean, and fpecies that were unclean, and cattle after its kind, and every creeping thing of the earth after its kind, fpecies that were clean, and fpecies that were unclean: and the Lord saw that it was good. 26. 0. And the Lord faid: Let us make man in our image, after our likeness; and let them rule over the fishes of the fea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over every reptile which creepeth upon the earth. P. J. And the Lord faid to the angels who miniftered before him, who were created on the second day of the creation of the world: Let us make man in our image, in our likeness, and let them bear rule over the fishes of the fea, and over the fowl in the air of heaven, and over the cattle, and over all the earth, and over every creeping thing which creepeth upon the earth. 27. 0. And the Lord created man in his own image: in the image of the Lord created he him: male and female created he them. P. J. And the Lord created man in his own likeness: in the image of the Lord created he him, with two hundred and forty-eight members, and three hundred and fixty-five finews, and clothed him with a skin, and filled him with flesh and blood: male and female in their body, ereated he them. J. And the word of the Lord created man in his likeness: in the likeness likeness of the Lord created he him: male and his confort created he them. 28. 0. And the Lord bleffed them, and the Lord faid unto them, Increafe, and multiply, and replenish the earth, and be powerful upon it, and bear rule over the fifles of the fea, and over the fowl of the heaven, and over every living thing which creepeth upon the earth. P. J. And the Lord bleffed them, and the Lord faid unto them, Increase, and multiply, and fill the earth with fons and with daughters, and be powerful upon it in wealth, and have rule over the fishes of the fea, and over the fowls of the heaven, and over every living reptile which creepeth upon the earth. 29. 0. And the Lord faid: Behold, I have given unto you every tender herb, whose feed is fown, which is upon the face of all the earth: and every tree in which is the fruit of the tree, whose feed is fown, to you it fhall be for food. P. J. And the Lord faid, Behold, I have given unto you every tender herb, whofe feed is fown, which is upon the face of all the earth: and all barren trees for the neceffary purpofe of building and burning: but those trees in which there is fruit, whofe feed is fown, unto you they fhall be for food. 30. 0. And to every beaft of the earth, and to every fowl of the heaven, and to every thing which creepeth upon the earth in which is the principle of life, every green herb for food: and it was fo. P. J. And to every beaft of the earth, and to every bird of the heaven, and to every thing which creepeth upon the earth, in which is animal life, I have given all the green herbs: and it was fo. 31. And the Lord contemplated every thing which he had made, and, behold, it was exceedingly good. And the evening was, and the morning was, the fixth day. P. J. And the Lord contemplated all that he had made and it was exceedingly good. And it was evening, and it was morning, the fixth day. THE A GENERAL ACCOUNT OF THE NATURE OF THE TALMUD. HE word on Talmud is derived from the roots to learn, and fignifies properly learning, or inftruction derived from a teacher, but is now commonly understood to fignify, " that grand body of doc trine, compiled from the traditions and comments of divers most learned Rabbins, which comprises the ecclefiaftical and civil law of the Jews, and is to regulate their moral and religious duties.” This confifts of two parts; 1. The Mishna, or Secondary Law. 2. The Gerama, or Complement. I. Of the Mithua. The Jews diftinguifh their law into two parts: the anaw (Torah fchebiЄtaf) the written law, and then yawn (Torah It is fometimes, even by the Jews, though very improperly, ufed to denote the Gemara alone. fchebeal fchebeal peh) the oral law: to each of which they attribute equally a divine origin. For they pretend, that, when Mofes was called up into the mount, God gave him the law which he was injoined to commit to writing, and likewise an * interpretation of it which he was to deliver down by oral tradition to fucceding generations. And these traditions they call nups ba (Hilcoth lemofheh miffinai) The Conftitutions given to Mofes from Sinai, as conceiving them to have been actually given to and delivered by him. מסיני Mofes, therefore, in compliance with the order he had received, delivered these interpretations of the written law to Aaron and his fons, and to the feventy elders, and through them to the people; and a fhort time before his death, repeated them again to Jofhua. Jofhua, in like manner, delivered them to the elders, his fucceffors, and they to the prophets, who, in their turn, delivered them to Ezra; from which they were handed down, through the men of the great fynagogue, to Simon the Juft, and from him, in regular fucceffion, through the prefidents of the Sanhedrin to Rabbi Juda Hakkadoth.- Such is the Jewith account very concifely ftated. But, as in the Mishna, we find no opinion quoted of any perfon who lived before Simon the Juft, the more probable fuppofition is, that this fiction of an oral law was not invented till fome time after the building of the fecond temple, when the fect of the Pharifees began to gain ground; who, as they endeavoured to display an exterior appearance of fan&tity, fuperior to that of other men, ingrafted many ceremonies and superstitious obfervances on the law of Mofes; and in order to give them an high fanction, pretended, that they were fubjoined to the written law, as an explanation of it by God himself. And the principal men of this fect and heads of the schools, vying with each other in this outward holiness, delivered each to their respective disciples, new conftitutions, under this pretended fanction, till, as our Saviour rebukes them, ". they had made the word of God of none effect thro' their traditions :" and thefe traditions were thus continued and propagated, while the fecond temple flood: but on the capture of Jerufalem, and the deftruction of the temple, when the Jews were difperfed and driven into exile, there was reafon to fear that thefe traditions would be loft. In order, therefore, to prevent this, Rabbi Juda Hannafi, (or the prince fo called, from his being prefident of the Sanhedrin; furnamed likewife Hakkadoth, or the faint, from his fuperior holiness) about the year of our Lord 150, collected, from the notes and memoirs of the difciples of the different schools, into one body, thofe various traditions which form what is now called the Mithna. § 2. Of the divifions of the Mishna. The Mishna is divided into two parts, each containing three 0770 fedarim or orders, which may be recollected by the technical words ¡at .Zeman Nekat נקט .Moed מועד 1. 2. Zeraim. Of Seeds, and the fruits of the earth. Of Solemn Feafts, and the time and manner of their celebration. R. Behcai, on the 34th Deuteronomy, very gravely afks this question-" Since it is faid, that Mofes was with the Lord for 40 days and 40 nights, how was he able to diftinguifh day from night " To which he returns an equally ingenious anfwer, "When God taught him the written law, then he knew it to be day, but when he taught him the oral law, then he knew that it was night.” Cc 2 נשים .3 |