SYNOPSIS OF SUBJECTS.

A year must not be intercalated added as an extra month except by those invited for this purpose by the Nasi the Prince or President of the Sanhedrin. Since the death of the last prophets—Haggai, Zechariah, and Malachi—the Holy Spirit has departed from Israel. A leap year should not be declared because of the kids, lambs, etc. The text likely refers to the maturity of animals for Passover. A leap year is declared for three reasons: because of the late arrival of spring, etc. A leap year must not be declared in years of famine. The year must not be intercalated before Rosh Hashana the Jewish New Year. A leap year must not be declared in one year for the next. A leap year must not be appointed because of ceremonial defilement. If not for Ben Baba, the law of fines would have been forgotten in Israel. The legend of how Jehudah b. Baba conferred the degree of Rabbi upon five (or six) elders, and by this act ensured that the Oral Law would not be forgotten in Israel. The custom of conferring degrees must not be practiced outside of Palestine. What is to be considered "second tithe" when its value is unknown? Rotten fruit, etc. "Every great matter" refers to the matter of a great man. "By the whole tribe" refers to the head of the tribe. The legend of how a battle was decided by King David. How do we know it is a duty to appoint judges for each tribe? The legend of Eldad and Medad, and the content of their prophecy. How Moses selected the seventy elders from each tribe, and the payment for first-borns who were not redeemed by the Levites. A sentence of guilt must be reached by a majority of two. If all members of a Sanhedrin are accusing, the defendant is acquitted. Why is this? In a city lacking the following ten things, it is not advisable for a scholar to reside, etc. Regarding officers: six hundred rulers of thousands, six thousand of hundreds, twelve thousand of fifties, and sixty thousand of tens—the total number of officers in Israel was seventy-eight thousand and six hundred. 1-42

CHAPTER II.

MISHNAS I. AND II. The High Priest may judge and serve as a witness; he may be judged and have testimony brought against him. A king must not judge, and he is not judged; he must not be a witness, nor can testimony be brought against him. There are cases from which a judge may withdraw, and others from which he may not. How is this? A king cannot be a member of the Sanhedrin; neither he nor a High Priest may engage in discussions regarding a leap year. The legends of three shepherds who discussed the month of Adar, which the rabbis used as a basis to justify a leap year. When the High Priest joins a row to offer condolences, his deputy and the former High Priest are placed at his right. Formerly, the custom was for the mourners to stand and the people to pass by them. A "row" consists of no fewer than ten persons, not counting the mourners. All agree that if a king has voluntarily relinquished his honor, that honor is not truly considered relinquished. How could David marry two sisters while they were both living? The strength of Joseph was his moderation, as was the case with Boaz, and the strength of the latter was the moderation of Palti, etc. If a death occurs in the King's house, he must not leave the palace gate. 43-52

MISHNAS III. TO VI. Israel was commanded three positive commandments when they entered Palestine: they must appoint a king, etc. The treasures of kings plundered in time of war belong to the king alone. He must not take more than eighteen wives. Even one wife—if she is likely to turn his heart away—he must not marry her. The number eighteen mentioned in the Mishna—where is it derived? Four hundred children were born to David from the beautiful women he took captive (i.e., those mentioned in Deuteronomy 21:11). Only a son may stay alone with his mother, but no one else is permitted to stay alone with a married woman. He (the king) must not acquire many horses, nor more gold and silver than is required to pay his military. He shall not acquire many horses—lest one say, "Even those needed for his chariots?" etc. He shall not acquire much gold and silver—lest one say, "Not even enough to pay the military?" etc. Why does the Scripture not explain the reason for its laws? Because it was done so in two verses, and the greatest men of a generation stumbled because of them. Ezra was worthy of the Torah being given through him, had Moses not preceded him. In the very beginning, the Torah was given to Israel in Assyrian characters (see footnote, p. 59). One must not ride the King's horse, etc. Come and see how grave divorce is in the eyes of the sages! He who divorces his first wife—even the altar sheds tears for him. The King must cut his hair every day, a High Priest every Sabbath eve, and a common priest every thirty days. 52-63