VIII. As soon as he prevailed over them by his arguments, the king sought to slay him ; but a miracle was wrought for him, and so he went to Haran, and began to stand up and to proclaim with a loud voice to the whole world, and to reveal to them, that there was but one God of the whole Universe, and that Him [only] it was right to serve; and so he continued preaching and assembling the people from city to city, and from kingdom to kingdom, until he reached the land of Canaan, still continuing to preach; for it is said: And called there on the name of the Lord, the everlasting God, (Gen. xxi. 33).

3

4

IX. Now when the people happened to assemble around him, and to raise difficulties against his precepts, he used to explain [them] to every one of them in proportion to his (the disputant's) intellectual capacity, until he brought him back to the way of truth; and so thousands and myriads assembled around him, who

2

3

Dy literally and to make known unto them.

literally: and proclaiming.

4

ויקרא שם בשם יהוה אל עולם

It seems that our

Author did not translate by the everlasting God, as it is rendered in the authorized English version, but that he rendered it, by the God of the Universe; agreeably to what he

שיש שם אלוה אחד :says of Abraham's having preached

VERSE.

by That there is ONE GOD OF THE WHOLE UniAnd indeed most of the Rabbins agree with our Author in translating by the God of the Universe. 5192 by 15

about his words.

literally: and asking him [questions]

constituted the men of the house of Abraham ; and he (Abraham) planted this great and radical principle in their hearts, and also composed books on this [subject]; moreover he revealed it to his son Isaac. And then Isaac settled as a teacher and admonisher. Again Isaac revealed it to Jacob, and appointed him a teacher [of the same]; and so he too settled as a teacher and supporter of all those who joined him. Now Jacob, our father, instructed all his children; but Levi he set apart and appointed [to be] the head; moreover he established him in an academy, to teach the way of God and how to observe the commandments of Abraham, directing his children that there should never cease [to be] a leader1 from among the sons of Levi, in order that this doctrine might not be forgotten.

X. And thus the thing was continually gaining strength among the children of Jacob, and among those that joined them, so that there grew up in this world a nation who knew the Lord; until the Israelites had been a long time in Egypt, when they began again to acquire their (the Egyptians') manners3, and to worship idols like them; except the tribe of

literally: to learn from their doings or ללמוד ממעשיהן 3

actions.

Levi, who persevered in the commandments of the fathers; so that the tribe of Levi never worshipped idols. Indeed the radical principle, which Abraham had planted, was within a little (i. e. well nigh), rooted out, and the children of Jacob [had nearly] relapsed into the error of the generality of men, and their wanderings.

4

XI. But because the Lord loved us, and because He [wished to] keep the oath [which He had sworn] unto Abraham, our father, He created Moses, our Rabbi, as well as the Rabbi of all prophets, and sent him [to us]. As soon as Moses, our Rabbi, began to prophesy, and [as soon as] the Lord had chosen Israel for [His] inheritance, He crowned them (i. e. the Israelites) with [His] commandments, and revealed unto them the way of worshipping Him, and also what ought to be the proceedings [against] idolaters, and all those who fall into their error.

literally : and the children of Jacob וחוזרים בני יעקב 4

[would have] come back, or returned.

5

by my literally: to the error of the world.

literally : and all those that err וכל הטועים אחריהם 6

after them.

D D

PRECEPTS RELATING TO REPENTANCE.

CHAPTER I.

WITH regard to all the commandments, which are [contained] in the law, whether they be positive or negative commandments, if a man happen to trespass against any one of them, either presumptuously or through ignorance, he is bound to confess before God, blessed be He! [at the time] when he repents and turns from his sin; for it is said; When a man or woman shall commit, &c. Then they shall confess their sin which they have done, (Numb. v. 6, 7). [By] which is [meant] verbal confession'. Now this confession is a positive commandment.

.....

II. But how ought we to confess?-[We ought to say thus]: "I beseech Thee, O God! I have sinned; I have done perversely; I have committed wickedness before Thee, and I have done so and so; and behold! I repent and am ashamed of my doings, and I will never do

10777" literally: confession [by] words.

this thing again." This is the essence of confession; and he who confesses still more amply, and dwells still longer on the matter*, behold! such an one is praiseworthy.

III. And also, with regard to those who bring sin-offerings or trespass-offerings, at the time when they offer their sacrifices, for their ignorance or for their presumption, their sacrifice does not atone for them, unless they repent and confess in [distinct] words; for it is said: He shall confess that he hath sinned in that thing, (Lev. v. 5). Likewise with regard to those who are sentenced to death by a court

literally : and never will I ולעולם איני חוזר לדבר זה 2

return again to this thing.

literally: the root or radical principle עיקרו של וידוי 3

of confession.

.literally : and lengthens in this matter ומאריך בענין זה 4

5 The verse following this, is: And he shall bring his trespass-offering unto the Lord for his sin, &c.: so that the offering was to be preceded by confession.

.literally : those who are found] guilty מחויבי 6 היה רחוק מבית הסקילה כעשר אמות אומרין לו 7 התודה שכן דרך כל המומתין מתודין שכל המתודה יש לו חלק לעולם הבא שכן מצינו בעכן שאמר לו יהושע בני שים נא כבוד ליהוה אלהי ישראל ותן לו תודה ויען עכן את יהושע ויאמר אמנה אנכי חטאתי וכזאת וכזאת עשיתי ומנין שכפר לו וידויו שנאמר ויאמר יהושע מה עכרתנו יעכרך יהוה ביום הזה היום הזה אתה עכור ואי אתה

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