* Each course was divided into families or ‘fathers* houses* (cf. Yom. 3*) who served one day each. On their day of duty the rules of fasting on the earlier days were relaxed for their benefit. * App. I. 21. See below, 4*.
4 Referring to a list of notable days. A similar list is still extant, enumerating 35 days arranged in order of the months, telling briefly the event which marked the day and adding after each the words ‘It is forbidden to fast’, or ‘It is forbidden to mourn*.
5 The 25th of Chislev. It lasts eight days.
14th and 15th of Adar. 7 See below, 4*.
198 SECOND DIVISION: MOED was rained, upon and the piece whereupon it rained not withered)1 that city fasts and sounds the shofar; and all the places around it fast but do not sound the shofar. R. Akiba says: They sound the shofar but do not fast.
4. So, too, if a city suffered from pestilence or if its houses fell, that city fasts and sounds the shofar, and the places around it fast but do not sound the shofar. R. Akiba says: They sound the shofar but do not fast. What is deemed a pestilence? If, in a city that can count three hundred men of war, three dead go forth in three days, one after the other, this is deemed a pestilence; but if less than this it is not deemed a pestilence. • 5. For these things they sound the shofar in every place: blasting or mildew; locust or caterpiller,2 wild beasts or the sword. They sound the shofar in that they are an overrunning affliction.
6. The Sages once went down from Jerusalem to their own towns and decreed a fast because in Ashkelon there appeared blight the extent of an oven’s mouth. Moreover they decreed a fast because wolves devoured two children beyond the Jordan. R. Jose says: Not because they devoured, but because they were seen.
7. For these things they sound the shofar even on the Sabbath: for a city that is encompassed by gentiles or by flood; for a ship that is storm- tossed out at sea (R. Jose says: To summon help, not to cry to God). Simeon of Teman says: Also for pestilence. But the Sages did not agree with him.
8. They sound the shofar because of any public distress — may it never befall! but not because of too great abundance of rain. Once they said to Onias the Circle-maker, ‘Pray that rain may fall’. He answered, ‘Go out and bring in the Passover ovens3 that they be not softened’. He prayed, but the rain did not fall. What did he do? He drew a circle and stood within it and said before God, ‘O Lord of the world, thy children have turned their faces to me, for that I am like a son of the house before thee. I swear by thy great name that I will not stir hence until thou have pity on thy children’. Rain began falling drop by drop. He said, ‘Not for such rain have I prayed, but for rain that will fill the cisterns, pits, and caverns’. It began to rain with violence. He said, ‘Not for such rain have I prayed, but for rain of goodwill, blessing, and graciousness’. Then it rained in moderation [and continued] until the Israelites went up from Jerusalem to the Temple Mount because of the rain. They went to him and said, ‘Like as thou didst pray for the rain to come, so pray that it may go away!’ He replied, ‘Go and see if the Stone of the Strayers4 has dis¬ appeared!’ Simeon b. Shetah5 sent to him [saying], ‘Hadst thou not been Onias I had pronounced a ban against thee! But what shall I do to thee? — thou importunest God and he performeth thy will, like a son that importuneth his father and he performeth his will; and of thee Scripture saith, Let thy father and thy mother be glad, and let her that bare thee rejoice. ’6 9. If they fasted and rain fell, [and it fell] before the sun rose, they do not fast the whole day; but if after the sun rose, they fast the whole day. R. Eliezer says: If [it fell] before midday they do not fast the whole day; but if after midday, they fast the whole day. Once they decreed a fast in 1 Amos 4’. 1 1 Kings 81’. 3 Made of dried clay.
4 Explained as a high stone from which lost articles were proclaimed (cf. B.M. 2*'*), the ‘Strayers’ being those in search of their missing property.
Lydda and the rain fell before midday. R. Tarfon said to them, ‘Go and eat and drink and keep it as a Festival-day’; and they went and ate and drank and kept it as a Festival-day. And in the afternoon they came and recited the Great Hallel.1 4. i. Three times in the year the priests four times lift up their hands during the day (at the Morning Prayer,2 at the Additional Prayer,3 at the Afternoon Prayer4 and at the Closing of the Gates):5 namely, on the days of fasting, at the Maamads 6 and on the Day of Atonement.
2. What are the Maamads? In that it is written, Command the children of Israel and say unto them, My oblation, my food for my offerings made by fire, of a stoeet savour unto me, shall ye observe to offer unto me in their due season 7 — how can a man’s offering be offered while he does not stand by it? Therefore the First Prophets8 ordained twenty-four Courses,9 and for every Course there was a Maamad in Jerusalem, made up of priests, levites and Israelites. When the time was come for a Course to go up, the priests and the levites thereof went up to Jerusalem, and the Israelites that were of the selfsame Course came together unto their own cities to read the story of Creation, and10 the men of the Maamad fasted four days in the week, from the second until the fifth day; and they did not fast on the eve of the Sabbath because of the honour due to the Sabbath, nor on the first day of the week, that they should not go forth from rest and pleasure to weariness and fasting, and so be like to die.
3. On the first day they read from In the beginning...to Let there be a firmament; and on the second day, from Let there be a firmament...to Let the waters be gathered together-, and on the third day from Let the waters be gathered together...to Let there be lights-, and on the fourth day, from Let there be lights...to Let the water bring forth abundantly; and on the fifth day, from Let the waters bring forth abundantly...to Let the earth bring forth; and on the sixth day, from Let the earth bring forth...to And the heaven and the earth were finished. If it was a long section it was read by two, and if a short section, by one, both at Morning Prayer and at the Additional Prayer; but at the Afternoon Prayer they came together and recited it by heart like as they recite the Shema'.11 At the Afternoon Prayer on the eve of a Sabbath they did not come together, because of the honour due to the Sabbath.12 4. On a day when the Hallel 13 was appointed,14 no Maamad assembled15 in the morning;16 when an Additional Offering would be brought,17 no Maamad assembled at the Closing [of the Gates]; when a Wood-offering18 would be brought, no Maamad assembled in the afternoon. So R. Akiba.
1 Ps. 136; so called to distinguish it from the ordinary Hallel (Pss. 113-18).
2 Shaharith. 2 Musaf. * Minhah.
s Neilah. These names for the Synagogue services are transferred from the Temple usage, the first three corresponding to the morning Daily Whole-offering, the Additional Offerings (on Sabbaths, New Moons, and Festival-days), and the afternoon Daily Whole¬ offering, respectively. The Neilah (now the closing prayer on the Day of Atonement) preserves the name of the closing ceremony in the Temple when the Priests dismissed the people at the end of the day. The oaragraph refers to the use of the priestly Benediction (Num. 6U~*). 6 See App. I. 21. Cf. Bikk. 3*. 7 Num. 28*. * David and Solomon.
* See above, 2*. 10 The rest of the paragraph is omitted by many texts. 11 App. I. 38.
>* On the eve they needed to busy themselves with the preparations for the Sabbath.
>J Pss. 113-18. '♦ On the eight days of Hanukkah (the Feast of the Dedication).
** For the reading of the first chapter of Genesis.
16 The reference is to the use at Jerusalem at the time of the Temple.
17 On the first days of a month. 14 See the following paragraph.
SECOND DIVISION: MOED Ben Azzai said to him: R. Joshua taught thus: When an Additional Offering would be brought no Maamad assembled in the afternoon; when a Wood- offering would be brought no Maamad assembled at the Closing [of the Gates]. R. Akiba retracted and taught according to Ben Azzai.
5. The Wood -offering1 of the priests and the people was brought nine times [in the year]: on the 1st of Nisan, by the family of Arah of the tribe of Judah;2 on the 20th of Tammuz by the family of David of the tribe of Judah;3 on the 5th of Ab, by the family of Parosh of the tribe of Judah;4 on the 7th of the selfsame month, by the family of Jonadab the son of Rechab;s on the 10th, by the family of Senaah of the tribe of Benjamin;6 on the 15th, by the family of Zattu7 of the tribe of Judah together with the priests and levites and all whose tribal descent was in doubt,8 and the family of the Pestle-smugglers and the family of the Fig-pressers.9 On the 20th of the same month [it was brought] by the family of Pahath Moab of the tribe of Judah;10 on the 20th of Elul, by the family of Adin of the tribe of Judah;u on the 1st of Tebet no Maamad assembled at all since on that day there was appointed the Hallel, 12 an Additional Offering,13 and a Wood-offering.14 6. Five things befell our fathers on the 17th of Tammuz and five on the qth of Ab. On the 17th of Tammuz the Tables [of the Ten Command¬ ments] were broken, and the Daily W’hole-offering ceased,15 and the City16 was breached, and Apostomus17 burnt the [Scrolls of the] Law, and an idol was set up18 in the Sanctuary. On the 9th of Ab it was decreed against our fathers that they should not enter into the Land [of Israel],19 and the Temple was destroyed the first and the second time,20 and Beth-Tor21 was captured and the City was ploughed up. When Ab comes in, gladness must be diminished.
7. In the week wherein falls the 9th of Ab it is forbidden to cut the hair or wash the clothes; but it is permitted on the Thursday because of the honour due to the Sabbath. On the eve of the 9th of Ab let none eat of two cooked dishes, let none eat flesh and let none drink wine. Rabban Simeon b. Gamaliel says: A man need but make some difference. 22 R. Judah says: A man must turn up his couch.23 But the Sages did not agree with him.
8. Rabban Simeon b. Gamaliel said: There were no happier days for Israel than the 15th of Ab and the Day of Atonement, for on them the * No such family is mentioned in the seventh chapter of Nehemiah. 4 Neh. 7*.
* The Tosefta (Taan. +7) explains how once, when the Greek (Syrian) overlords forbade the observance of the Jewish rites the decree was evaded by one who covered up his fresh produce with dried figs, and, equipped with a pestle, contrived to pass the guards and enter into Jerusalem on the pretence of going to a certain person’s mortar to stamp his figs into fig-cakes. And so he was able to bring his First-fruits.
11 Since it fell within the eight days of the Feast of Dedication (beginning on the 25th of Chislev). u Since it was the first of the month (Num. 28“*).
14 By the family of Parosh.
h Owing to scarcity during the siege by the Romans (or that in the time of Nebuchad¬ nezzar may be meant). Jerusalem.
17 Posthumus. He is said to have been a Syrian general. Nothing is known of him.
** Variant: ‘He (Apostomus) set up’.
14 Num. 14**®. 10 By Nebuchadnezzar and by Titus.
Or Bethar; the present Bittir, south of Jerusalem, the scene of Bar Cocheba's final defeat in a.d. 135. 11 e.g. eat somewhat less than is his custom.
And sleep on the ground. A sign of mourning. Jer. 14*. Cf. M. Kat. 3’.
daughters of Jerusalem used to go forth in white raiments; and these were borrowed, that none should be abashed which had them not; [hence] all the raiments required immersion.1 And the daughters of Jerusalem went forth to dance in the vineyards. And what did they say? ‘Young man, lift up thine eyes and see what thou wouldest choose for thyself: set not thine eyes on beauty, but set thine eyes on family; for Favour is deceitful and beauty is vain, but a woman that feareth the Lord she shall be praised;2 3 * * more¬ over it saith, Give her of the fruit of her hands and let her works praise her in the gates* Likewise it saith, Go forth ye daughters of Sion, and behold king Solomon with the crown wherewith his mother hath crowned him in the day of his espousals and in the day of the gladness of his heart r* In the day of his espousals — this is the giving of the Law; and in the day of the gladness of his heart — this is the building of the Temple. May it be built speedily, in our days! Amen.
1. x. The Scroll [of Esther] is read on the nth, 12th, 13th, 14th, or 15th [of Adar],6 never earlier and never later. Cities encompassed by a wall since the days of Joshua the son of Nun read it on the 15th.7 Villages and large towns read it on the 14th,8 * save that villages [sometimes] read it earlier on a day of assembly.0 2. Thus, if the 14th fell on a Monday villages and large towns read the Scroll on that day, and walled cities on the day after. If it fell on a Tuesday or a Wednesday, villages read it earlier on the day of assembly,10 and large towns on the day itself, and walled cities on the next day. If it fell on a Thursday, villages and large towns read it on that day, and walled cities on the next day. If it fell on a Friday, villages read it earlier on the day of assembly,1 1 large towns and walled cities on the day itself. If it fell on the Sabbath, villages and large towns read it earlier on the day of assembly,12 * and walled cities on the next day. If it fell on the day after the Sabbath, villages read it earlier on the day of assembly,” large towns on the day itself, and walled cities the next day.
3. What is deemed a large town? Any in which are ten unoccupied men.14 If there are fewer than this, it is a village. Of these [times15] they have said: They may read it earlier and not later. But [the time of] the priests’ Wood-offering,16 the 9th of Ab,17 the Festal-offering,18 and the 1 Before being worn, lest they should have been rendered unclean under the conditions of Lev. is**®. Variant: the sons of J. * Prov. 31s*. 3 Prov. 31". * Cant. 311.
3 Lit. rScroll', a usual designation of the Book of Esther. The tractate deals with the time and manner of the public reading of the Scroll at the Feast of Purim (cf. Esth. 9“): and it goes on to treat of the times and manner of public reading of other portions of Scripture.
6 App. I. a. If another month is added to the (lunar) year, the Scroll is read on the corresponding day of this intercalated month, which is known as ‘Second Adar’.
1 After the precedent of the first celebration in ‘Shushan the fortress’, Esth. 9U.
* A Monday or Thursday. Then the courts of law were in session (cf. Ket. 1') when some learned person could be counted upon to be present to read the Scroll.
,# i.e. Monday the 13th or lath. 11 i.e. Thursday the 13th.
11 i.e. Thursday the 12th. •> i.e. Thursday the nth.
14 Heb. batlanm; they can be counted upon to form the quorum of ten necessary for the saying of the prescribed congregational prayers. See below, 4s.
** When the 14th or 15th of Adar falls on the Sabbath.
«« See Taan. 4*. Taan. 4‘. 1* Deut. i6'M». Cf. Hag. i‘*.
SECOND DIVISION: MOED [Great] Assembling,' may be made later but they may not be made earlier.2 Although they have said, ‘They may3 read it earlier and not later', they may make lamentation or keep a fast4 or make gifts to the poor.5 R. Judah said: This applies6 only to a place where they hold assembly on Mondays and Thursdays; but if they do not hold assembly on Mondays and Thurs¬ days they may read it only at its appointed time.
4. If they had read the Scroll in First Adar, and the year was inter¬ calated,7 they must read it again in Second Adar. First Adar differs from Second Adar only in the reading of the Scroll and in giving gifts to the poor.8 5. A Festival-day differs from the Sabbath only in the preparing of necessary food.9 The Sabbath differs from the Day of Atonement only in that for the wanton profaning of the one [punishment is] is by man’s hand,10 and for the wanton profaning of the other by Extirpation."
6. A man that is forbidden by vow12 to have any benefit from his fellow differs from him that is forbidden by vow to take any food from him only in the treading of his foot [in the other’s domain] and the use of vessels in which necessary food is not prepared. Vow-offerings differ from Freewill-offerings'3 only in that he is answerable for Vow-offerings [and must replace them if they die or are lost] and he is not answerable for Freewill-offerings [and need not replace them if they die or are lost].
7. He that has a flux and suffers two issues14 differs from him that suffers three only in the bringing of the offering.'5 The leper16 that isshutup differs from the leper that is certified unclean only in unkempt hair and rent garments. [The leper that is pronounced] clean after having been shut up differs from the leper that has been certified clean only in the cutting off of the hair and the Bird-offerings.
8. The Books [of Scripture] differ from phylacteries17 and Mezuzahs 18 only in that the Books may be written in any language,19 while phylacteries and Mezuzahs may be written in the Assyrian writing20 only. Rabban Simeon b. Gamaliel says: The Books, too, they have only permitted to be written in Greek.2' 9. The [High] Priest anointed with the oil of unction22 differs from him that is dedicated by the many garments23 only in the bullock that is offered for [the unwitting transgression of] any of the commandments. 24 The [High] ' Deut. See Sot. 7*. * If they chance to fall on the Sabbath.
I On the ante-dated Purim observed by villages.
♦ It is not such a Feast when mourning i9 forbidden. See Taan. 2*.
s Sec Esth. 9“. If they give them on the earlier day they are exempt from giving them on the actual date of Purim. 4 That the reading may be advanced.
7 The Jewish lunar year of 354J days needed the intercalation of a complete month in, approximately, every third year to draw level with the solar year. Such intercalation was sometimes enjoined only late in ’First Adar’.
8 he. if a man did these in First and not in Second Adar he has not fulfilled his obligation.
9 See p. l8i, n. 1 1. The following seven paragraphs illustrate a characteristic mnemonic device in the Mishnah of bringing together topics which, however irrelevant in subject- matter, are linked by a similar formula. Cf. in this tractate 24- *; 4s (end). See Naz. 9*; B.M. 4’- *; Men. 34'7; Hull, j4®.; Arak. 2lfl. 10 Num. is54; Sanh. 74.
14 Lev. 1 51'14. is To which the latter alone is liable. Cf. Zab. i,B.
18 App. I. 25. '« And any script.
20 In Hebrew and in the ‘square’ characters. Cf. Meg. 21-*; Yad. 4s.
11 Meaning, of course, in addition to Hebrew.
11 With which High Priests were anointed only until the time of Josiah.
i4 Lev. 4* applies this expressly to the ‘anointed’ (High) Priest.
Priest in office1 differs from the [High] Priest that is passed [from his high-priesthood]2 only in the bullock1 that is offered on the Day of Atone¬ ment and the Tenth of the Ephah.4 10. A great high places differed from a lesser high place6 only in the Passover-offerings.7 This is the general rule: what was vowed or freely offered could be offered on a [lesser] high place,8 but what was not vowed or freely offered could not be offered on a [lesser] high place.
xi. Shiloh6 differed from Jerusalem only in that at Shiloh they could consume the Lesser Holy Things10 and the Second Tithe" anywhere within sight [of Shiloh]; but at Jerusalem only within the city wall. But both here and there the Most Holy Things12 could be consumed only within the Curtains.13 After the sanctification of Shiloh it was permissible [to set up high places elswhere]; but after the sanctification of Jerusalem it was not permissible [to set up high places elsewhese].
2. 1. If a man read the Scroll in wrong order, he has not fulfilled his obligation. If he read it by heart, or if he read it in Aramaic or in any other language, he has not fulfilled his obligation. But it may be read in a foreign tongue to them that speak a foreign tongue; and if one that spoke a foreign tongue heard [the Scroll read in Hebrew] in [a roll written in] Assyrian14 he has fulfilled his obligation.
2. If a man read it piecemeal or drowsily, he has fulfilled his obligation; if he was copying it, expounding it, or correcting a copy of it, and he directed his heart [to the reading of the Scroll], he has fulfilled his obliga¬ tion; otherwise he has not fulfilled his obligation. If it was written with caustic, red dye, gum, or copperas,15 or on paper or unprepared leather, he has not fulfilled his obligation; but only if it was written in Assyrian writing, on parchment and with ink.
3. If a dweller in a town went to a city,16 or a dweller in a city went to a town, and he intended to return to his own place, he should read [the Scroll] as if he was in his own place; but if [he did] not [intend to return] he must read it with them [of the place to which he is come]. And from what words must a man read the Scroll to fulfil his obligation? R. Meir says: The whole of it. R. Judah says: From There was a certain Jew...,7 R. Jose says: From After these things...l8 4. All are eligible to read the Scroll excepting one that is deaf 16 or an imbecile or a minor.20 R. Judah declares a minor eligible. None may read 2 i.e. one who had served temporarily as the substitute of the High Priest on the Day of Atonement; see Yom. i*. 2 Lev. 16*.
•* Lev. 6“°. Neither may be offered by the substitute.
s For the whole congregation (e.g. at Nob and Gibeon) before the building of the Temple in Jerusalem. Cf. Zeb. i44*.
6 Such as were permitted to individuals before the building of the Temple in Shiloh, and after the destruction of the latter and before the building of the Jerusalem Temple.
7 Which could only be offered at the great high place.
* Permitted to individuals. 9 Cf. Zeb. 14*.
10 See Zeb. s*8.; they were the Passover-offerings, private Thank-offerings and Peace- offerings, Firstlings and Tithe of Cattle. 11 Deut. i4,,_*. See p. 73, n. 6.
12 See Zeb. 51'*; they were the Sin-offerings and Guilt-offerings, Whole-offerings and the Peace-offerings of the congregation at Pentecost. _ 12 i.e. the enclosing walls of the Temple Court. The term is derived from the Tabernacle (Ex. 27*). See p. 474, n. 6. Cf. Eduy. 84; Zeb. 1 1‘; 144*. >4 See above, 1*. See p.474. n. 6.
12 Sulphate of iron. Cf. Shab. 124; Sot. 24; Gitt. 2’; Par. 91; Yad. i\ 14 i.e. from a place where it is read on the 14th to where it is read on the 15th.
17 Esth. a*. >* Esth. 31. 14 The usual meaning of the word is 'deaf-mute'; see Ter. 1 s.
20 A boy under thirteen.
204 SECOND DIVISION: MOED the Scroll, or circumcise, or immerse himself,1 or sprinkle [the Sin- offering water]2 (so, too, she that awaits day against day3 may not immerse herself) until the sun has risen; but if they had so done [already] after dawn appeared, it is valid.
5. The whole day4 is valid for reading the Scroll, and for reciting the Hallel,* and for blowing the shofarf and for carrying the Lulab,1 and for the Additional Prayer,8 and for the Additional Offering, and for the Avow’al at the offering of the bullocks,9 and for the Avowal concerning the [Second] Tithe,10 and for the Confession on the Day of Atonement,11 for the laying on of hands,12 for slaughtering,13 for the Waving,14 for bringing near [the Meal-offering], taking the Handful and burning it;15 for wringing the necks of the Bird -offerings,'6 and for receiving the blood,17 and for sprinkling the blood,18 and for giving the water to the Suspected Adulteress,19 for breaking the heifer’s neck,20 and for the purifying of the leper.21 6. The whole night22 is valid for reaping the Oner,23 for burning the fat-pieces and the members.24 This is the general rule:25 any act whose fulfilment is prescribed for the day is valid during the whole of the day; and any act whose fulfilment is prescribed for the night is valid during the whole of the night.
3. 1. If the people of a town sell their open space26 they must buy a syna¬ gogue with the price thereof; if they sell a synagogue they must buy an Ark [with the price thereof]; if an Ark, they must buy [Scroll] wrappings; if wrappings, they must buy Books [of the Scriptures]; if Books, they must buy [a copy of] the Law. But if they sold [a copy of] the Law they may not buy Books [of the Scriptures]; or if Books [of the Scriptures], they may not buy wrappings; or if wrappings, they may not buy an Ark; or if an Ark, they may not buy a synagogue; or if a synagogue, they may not buy an open space. So, too, with the residue [of the price of any of these]. They may not sell to a private person what was a public possession, for thereby they lower its sanctity. So R. Judah. They said to him: If so, [they may] not [sell] aught from a larger town to a smaller.
2. They may not sell a synagogue except it is on the condition that when they will they may take it back again. So R. Meir. But the Sages say: They may sell it for all time except for [use as] four things: a bath-house, a tannery, an immersion-pool, or a urinal.27 R. Judah says: They may sell it for a courtyard and the buyer may do with it what he will.
1 After having contracted some uncleanness. 1 Num.; see p. 697, n. 3.
s Pss. 1 13-18, prescribed for certain Festival-days.
6 At the New Year (Lev. 23”) and on the Day of Atonement (Lev. 25*).
* Supplementary to the usual congregational prayers on Sabbaths, New Moons, and Festivai-days, corresponding to the occasions (Num. 28* to 29**) when Additional Offerings were offered in the Temple. 9 Lev. 4*" **. ■» Deut. 261*-1*; M.Sh. 510.
" Lev. 16“, Yom. 3*; 4*; 6*. 12 By one who brings a private offering (Lev. 3*).
15 Of all the offerings excepting those which have a prescribed time (the Daily Whole- offerings and the Passover -offering). l* Lev. 7**; 23u- **; Num. 5**; 6**.
15 Lev. a*. Lev. iu; 5*. 17 By the priest in a bason. >* On the Altar.
14 Num. s*4. Cf. the tractate Sotah. 20 Deut. 214. See Sot. 9’®.
24 Of the offerings brought that day. 28 Cf. Ber. il; Zeb. 5s.
*• This paragraph illustrates the principle (Shek. 64; Men. it7) ‘What is holy must be raised in honour and not brought down’. Some sanctity attaches to the town’s open place since here the Ark of the Law was sometimes brought (see Taan. a1).
3. Moreover R. Judah said: [Even] if a synagogue was in ruins lamentation for the dead may not be made therein, nor may they twist ropes therein or stretch out nets therein,1 or spread out produce [to dry] on its roof, or make of it a short by-path;2 for it is written, And 1 will bring your sanctuaries into desolation* — their sanctity [endures] although they lie desolate. If herbs spring up therein they may not be plucked up4 because of grief of soul.