[6485] Literally, a needle which has not an eyelet. Of course, it would not be lawful for a modern Jew - if he observe the Rabbinic Law - to carry a stick or a pencil on the Sabbath, to drive, or even to smoke.
[6486] The Rabbis contend for the lawfullness of changing the {hebrew} into a {hebrew} for the sake of an interpretation. So expressly here. (Jer. Shabb. 9 b) and in Jer. Peah 20 b ({hebrew} into {hebrew} in Lev. xix. 24).
[6487] It has been calculated by Herzfeld that a log = 0.36 of a litre; six hen's eggs.'
[6488] It is curious as bearing upon a recent controversy, to note that on this occasion it is said that an Israelite may be buried in the coffin and grave originally destined for a Gentile, but not vice versâ.
[6489] This destination or preparation is called Hachanah.
[6490] Ex. xx. 8--11; xxiii. 12-17; xxxiv. 1-3; Deut. v. 12-15. __________________________________________________________________
({hebrew})
(Vol. ii. Book III. ch. xxxviii.)
THIS Haggadah exists in four different Recensions (comp. Jellinek, Beth ha-Midrash, Pt. V. and Pt. VI., pp. ix. x). The first of these, reproduce by Jellinek (u. s. Pt. V. p. xxvi. &c., and pp. 60-62) was first published by Wagenseil in his collection of Antichristian writings, the Tela Ignea Satanæ, at the close that blasphemous production, the Sepher Toledoth Jeshu (pp. 19-24). The second Recension is that by Huldrich (Leyden 1705); the third has been printed, as is inferred, at Breslau in 1824; while the fourth exists only in MS. Dr. Jellinek has substantially reproduced (without the closing sentences) the text of Wagenseil's (u. s. Pt. V.), and also Recensions III. and IV. (u. s. Pt. VI.). He regards Recension IV. as the oldest; but we infer from its plea against the abduction of Jewish children by Christians and against forced baptisms, as well as from the use of certain expressions, that Recension IV. is younger than the text of Waggenseil, which seems to present the legend in its most primitive form. Even this, however, appears a mixture of several legends; or perhaps the original may afterwards have been interpolated. It were impossible to fix even approximately the age of this Christianity in Rome, and that of the Papacy, though it seems to contain older elements. It may be regarded as embodying certain ancient legends among the Jews about St. Peter, but adapted to later times, and cast in an apologetic form. A brief criticism of the document will best follow an abstract of the text, according to the first or earlier Recension.
The text begins by a notice that the strife between the Nazarenes and the Jews had grown to such proportions that they separated, since any Nazarene who saw a Jew would kill him. Such became the misery for thirty years, that the Nazarenes increased to thousands and myriads, and prevented the Jew from going up to the feast of Jerusalem. And distress was as great as at the time of the Golden Calf. And still the opposing faith increased, and twelve wicked men went out, who traversed the twelve kingdoms. And they prophesied false phophecies in the camp, and they misled Israel, and they were men of reputation, and strengthened the faith of Jesus, for they said that they were the Apostles of the Crucified. And they drew to themselves a large number from among the children of Israel. On this the text describes, how the sages in Israel were afflicted and humbled themselves, each confessing to his neighbour the sins which had brought this evil, and earnestly asking of God to give them direction how to arrest the advance of Nazarene doctrine and persecution. As they finished their prayer, up rose an elder from their midst, whose name was Simeon Kepha, who had formerly put into requisition the Bath Kol and said: Hearken to me, my brethren and my people! If my words are good in your sight, I will separate those sinners from the congregation of the children of Israel, and they shall have neither part nor inheritance in the midst of Israel, if only you take upon you the sin. And they all answered and said: We will take upon us the sin, if only thou wilt do what thou hast said.' Upon this, the narrative proceeds, Peter went into the Sanctuary, wrote the Ineffable Name, and inserted it in his flesh. Having learnt the Ineffable Name, he went to the metropolis (metroplin') of the Nazarenes, and proclaimed that every believer in Christ should come to him, since he was an Apostle. The multitudes required thathe should prove his claim by a sign (oth') such as Jesus had done while He was alive, when Peter, through the power of the Ineffable Name, restored a leper, by laying on of hands, and raised the dead. When the Nazarenes saw this, they fell on their faces, and acknowledged his Apostolate. Then Peter delivered this as his message, first bidding them swear to do as he would command: know (said he) that the Crucified hated Israel and their law, as Isaiah prophesied: "Your new moons and your feasts my soul hateth;" know also, that he delighteth not in Israel, as Hosea prophesied, "You are not my people." And although it is in His power to extripate them from the world in a moment, from out of every place, yet He does not purpose to destroy them, but intends to leave them, in order that they be in memory of His Crucifixion and lapidation to all generations. Besides, know that He bore all those great sufferings and afflictions to redeem you from Gehemma. And now He admonishes and commands you, that you should do no evil to the Jews: and if a Jews says to a Nazarene, "Go with me one parasang" (Persian mile about three English miles), let him go with him two parasangs. And if a Jew smites him on the left check, let him present to him also the right cheek, in order that they may have their reward in this world, while in the next they will be punished in Gehenna. And if you do thus, you will deserve to sit with Him in Feast of the Passover, but observe the day of His death. And instead of the Feast of Pentecost observe the forty days from the time that He was slain to when He went up into heaven. And instead of the Feast of Tabernacles observe the day of His birth, and on the eighth day after His birth observe that on which He was circumcised.'