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Of these, the most interesting to the Christian reader are about the 11 ingredients of the sacred incense (Ker. 6b);其中，最有趣的，以基督教的读者大概有11个成份的神圣香（ ker. 6B型） ;
Among the police regulations is this curious one, that all were allowed to fish in the Lake of Galilee, but not to lay down nets, so as not to impede the navigation.] The other traditions can only be briefly noted.各警规，这是一个好奇的，即所有被允许的鱼在湖加利利人，但不放下蚊帐，以便不妨碍航行。 ]其他传统只能简单地指出。 Boaz, or else 'the tribunal of Samuel,' fixed, that Deut.波阿斯，否则'法庭的萨穆埃尔， '固定，即deut 。 23:3 did not apply to alliances with Ammonite and Moabite women. 23时03分并不适用于合纵菊石和摩押石碑妇女。 Two ordinances are ascribed to David, two to Solomon, one to Jehoshaphat, and one to Jehoida.两个条例都是属于国宝，两至索罗门，一至杰霍沙法特，一，以jehoida 。
The period of Isaiah and of Hezekiah is described as of immense Rabbinic activity.期间，以赛亚书和hezekiah被描述为巨大的rabbinic活动。 To the prophets at Jerusalem three ritual ordinances are ascribed.向先知在耶路撒冷三个祭祀条例所赋予之涵义。 Daniel is represented as having prohibited the bread, wine and oil of the heathen (Dan. 1:5).丹尼尔是派过违禁面包，酒和油的异教徒（ dan. 1:5 ） 。 Two ritual determinations are ascribed to the prophets of the Exile.两个祭祀的裁定是认定向先知的放逐。
After the return from Babylon traditionalism rapidly expanded, and its peculiar character more and more clearly developed.香港回归后，从巴比伦传统主义迅速扩大，其特有的性格越来越真切地发展。 No fewer than 12 traditions are traced back to the three prophets who flourished at that period, while four other important legal determinations are attributed to the prophet Haggai individually.不得少于12个传统，是追溯至三个先知兴盛，在这期间，而其他四个重要的法律裁定都归功于以先知哈该书个别。 It will readily be understood that Ezra occupied a high place in tradition.它会很容易理解的是，以斯拉占有相当高的地方，在传统。 15 ordinances are ascribed to him, of which some are ritual. 15个条例都归功于他的人，其中有些是例行公事。
Three of his supposed ordinances have a general interest.他的三个假定条例有一个普遍利益。 They enjoin the general education of children, and the exclusion of Samaritans from admission into the Synagogue and from social intercourse.他们责成一般儿童的教育，并排除撒玛利亚会从入学到犹太教堂，并从社会交往。 If only one legal determination is assigned to Nehemiah, 'the men of the great Synagogue' are credited with 15, of which 6 bear on important critical and exegetical points connected with the text of the Scriptures, the others chiefly on questions connected with ritual and worship.如果只有一个法律上的确定是分配给尼希米记， 『男人的伟大犹太教堂'记15 ，其中6负上重要的关键和训诂点与文字的经文外，其它主要问题与礼仪和崇拜。 Among the 'pairs' (Zugoth) which succeeded the 'Great Synagogue,' three 'alleviating' ordinances (of a very punctilious character) are ascribed to Jose, the son of Joezer, [According to tradition (Sot. 47a, b) the Eshkoloth, or 'bunches of grapes,' ceased with Jose.其中'对' （ zugoth ） ，其中成功'伟大的犹太教堂， ' 3 '减轻'条例（一个很执字）是归因于圣荷西的儿子joezer ， [按照传统（ sot. 47A条，二） eshkoloth ，或'束葡萄， '停止与圣荷西。
The expression refers to the Rabbis, and Herzfield ingeniously suggests this explanation of the designation, that after Jose they were no longer undivided in their opinions.表达是指把拉比和家赫兹菲尔德巧妙暗示这一解释指定，经过圣何塞它们已不再都守不住，在他们的意见。 For other explanations comp.至于其他的解释可比。 Deren'ourg, us pp. deren'ourg ，我们页。 88, 456 - 458.] and two, intended render all contact with heathens impossible, to him and his colleague. 88 ， 456 -4 58。 ]和两名，有意提供一切接触h eathens不可能的，他和他的同事。 Under the Maccabees the feast of the dedication of the Temple was introduced.根据马加比初熟的献身精神圣殿的介绍。 To Joshua the son of Perachya, one punctilious legal determination is ascribed.以约书亚的儿子perachya ，一执法律上的确定是得益于。 Of the decrees of the Maccabean High - Priest Jochanan we have already spoken in another place; similarly, of those of Simon the son of Shetach and of his learned colleague.该法令的maccabean高-牧师j ochanan我们已在另一个地方;同样，对那些西蒙的儿子s hetach和他的同僚。 Four legal determinations of their successors Shemayah and Abhtalion are mentioned.四个法律的确定及其继承人shemayah和abhtalion有提及。 Next in order comes the prohibition of Greek during the war between the Maccabean brothers Hyrcanus and Aristobulus.明年在命令禁止在希腊之间的战争maccabean兄弟hyrcanus和aristobulus 。 This brings us to the time of Hillel and Shammai, that is, to the period of Jesus, to which further reference will have to be made in another place.这就使我们考虑到时间的hillel和shammai ，就是以期耶稣，其中还提到将要作出的另一个地方。
The test of the former was inspiration, which had ceased in the time of Artaxerxes, that is, with the prophet Malachi.考验的，前者是灵感，它已停止在时间的artaxerxes ，即是与先知玛拉基书。 Accordingly, the work of the elder Jesus the son of Sirach (Jeshua ben Sira, ben Eliezer) was excluded from the Canon, although it is not unfrequently referred to by Rabbinic authorities in terms with which ordinarily only Biblical quotations are introduced.因此，这项工作的老耶稣的儿子西拉奇（ jeshua贲西拉，伊利瑟）被排除在佳能，尽管它不是unfrequently所提到rabbinic当局而言，与通常只有圣经报价介绍。 [Comp. [可比。 Zunz, Gottesd Vortr.聪茨， gottesd vortr 。 pp.页。 101, 102, and c. 101 ， 102 ，和C 。 Seligmann, d Buch d Weish d.塞里格曼署署长buch d weish四 Jesus Sirach.耶稣西拉奇。 The Talmudic quotations from the work of the elder Jesus have been repeatedly collated.该talmudic报价从工作的老耶稣已经一再整理中。 Refer to the collection translation of them in Append.是指以收集翻译，他们在附录。 II.二。 to the 'History of the Jewish Nation.'] According to the view propounded by Josephus, not only were the very words inspired in which a prediction was uttered, but the prophets were unconscious and passive vehicles of the Divine message (Ant. iv. 6. 5, comp generally, Ant ii. 8. 1; vi. 8, 2; viii. 13, 3; ix. 3, 2, 8, 6; x. 2, 2; 4, 3).以『犹太人历史的民族。 ' ]据认为，所提出的约瑟夫，不仅非常话激励着，其中一个预测是讳莫如深，但先知被无意识和被动的车辆神圣的讯息（ ant.四。 6 。 5 ，可比一般蚂蚁二。 8 。 1 6 8 2 ;八， 13日， 3 ;九。 3 ，二，三，八，六;十， 2 ， 2 ， 4 ， 3 ） 。
Although pre eminence in this respect was assigned to Moses (Ant. iv. 8, 49), yet Divine authority equally attached to the sayings of the prophets, and even, though perhaps in a still inferior degree, to the 'Hymns,' as the Hagiographa generally were called from the circumstance that the Psalter stood at the head of them (comp. Philo, De Vita contempl., ed. Mangey, voi. ii. p. 475; Luke 24:44).虽然前隆起，在这方面被分配到摩西（ ant.四，八， 49 ） ，但神圣的权力，同样隶属该熟语的先知，甚至，虽然也许在仍然低劣程度，以'圣歌， '该hagiographa通常被称为从的情况下，该psalter为团长的人（ comp.斐洛，德履历表contempl ，教育署。 mangey ， voi二。页475 ;路加福音24:44 ） 。 Thus the division of the Bible into three sections, the Law, the Prophets, and the other 'Writings', which already occurs in the prologue to the work of Jesus the son of Sirach, [Comp.因此，该司的圣经分为三个章节中，法，先知，和其他'著作' ，而已经出现在序幕的工作，耶稣的儿子西拉奇， [可比。 also Macc.此外，排雷。 2:13, 14.] seems to have been current at the time. 2时13分， 14 。 ]似乎已在当前的时间。 And here it is of great interest, in connection with modern controversies, that Josephus seems to attach special importance to the prophecies of Daniel as still awaiting fulfillment (Ant. x 10. 4; 11. 7).在这里，是具有重大利益，他们涉嫌与现代的争论，约瑟夫似乎特别重视预言丹尼尔，因为仍在等待完成（ ant. × 10 4 11 7段） 。
That the Rabbis entertained the same views of inspiration, appears not only from the distinctive name of 'Holy Writings' given to the Scriptures, but also from the directions that their touch defiled the hands, [The general statement that this decree was intended to prevent a common or profane use of the Scripture does not explain its origin.该拉比受理了同样的观点的启发，似乎并非只从独特的名字'圣著作'给念经，而且从发展方向上，他们触摸玷污手中， [一般性发言中说，这项法令的用意是防止一个共同的或亵渎性使用的圣经，没有解释它的起源。 The latter seems to have been as follows: At first the priests in the Temple were wont to deposit the Terumah near the copy of the Law there kept (Shabb 14a).后者似乎已被如下：首先祭司在圣殿中被won't的交存terumah附近的副本法有保留（ shabb 14 A条） 。 But as mice were thereby attracted, and damage to the Sacred roll was apprehended, it was enacted that the Sacred Roll in the Temple rendered all meat that touched it unclean.但由于小鼠，从而吸引了，并损坏了神圣的轧辊被逮捕的，它颁布了神圣的轧辊在寺庙中，使所有肉类认为摸到了不干净的。 This decree gave rise to another, by way of further precaution, that even the hands which touched the Sacred Roll, or any other part of the Bible became unclean (so that, having touched the latter they could not touch the Terumah).这项法令引起了另一个，透过进一步的防范措施，连双手触及的神圣辊，或任何其他部分的圣经成为不洁（因此，在考虑感动了后者，他们可能不会接触terumah ） 。
Then followed (in the course of development) a third decree, that such touch defiled also outside the Temple.接着（在发展的过程中）第三法令，这种触摸玷污之外还庙。 Finally, the first decree was modified to the effect that the Sacred Roll in the Temple did not defile the hands., while all other Scriptures (anywhere else) defiled them (Chel 15:6) The explanation offered to the Sadducees by R Jochanan b.最后，第一法令修改，其大意是神圣的轧辊在寺庙中没有强奸手中，而其他所有经文（任何地方）玷污他们（ chel 15时06分）的解释，向撒都该人由R jochanan b 。 Zakkai is evidently intended to mislead (Yad iv. 6), Comp. zakkai显然是有意误导（亚得四，六） ，可比。 Levy, Neuhebr Worterb.征费， neuhebr worterb 。 vol.第一卷。 ii.二。 pp.页。 163, 164.] and that it was duty on the Sabbath to save them from conflagration, and to gather them up if accidentally scattered, and that it was not lawful for heirs to make division of a sacred roll (Comp. Shabb. 16:1; Erub. 10:3; Kel. 15:6; Yad. 3:2 - 5; 4:5 [where special reference is made to Daniel] 6). 163 ， 164 。 ] ，并认为这是税对安息日，以挽救他们从战火，并搜集起来，如果不小心零星的，并认为这是不合法的继承人，使分工一个神圣的轧辊（ comp. shabb 16 ： 1 ; erub 。 10时03分; kel 。 15时06分;亚得。 3:2 -5 ; 4时0 5分[凡特别提到了丹尼尔] 6 ） 。
From what we know of the state of feeling, we might have inferred, even if direct evidence had not existed that a distinctive and superior place would be ascribed to the Books of Moses.从我们所了解的国家的感觉，因为我们可能推断，即使直接证据已不存在的一个独特和优越的地方，将得益于书籍的摩西。 In point of fact, no amount of ingenuity can conciliate the Maccabean application of Da.这一点事实上，没有多少独创性，可调解maccabean应用大。 9:24 - 27 with the chronology of that period, [This is admitted even by Mr. Drummond ('Jewish Messiah,' pp. 246, 245 - 257, 260). 9时24分-2 7与年表这期间， [这是承认，即使先生杜蒙德（ '犹太救世主， '页2 46， 2 45- 25 7，2 6 0）。 Mr. Drummond's book is quoted as representing the advocacy by a distinguished English scholar of Maccabean theory of the authorship of Daniel.] while the messianic interpretation fits in with it, [Drummond, usp 261.] other, and seemingly insuperable difficulties are in the way of the theory impugned.杜蒙德先生的这本书所引述的为代表的倡导，由一位杰出的英语学者maccabean理论的作者丹尼尔。 ] ，而救世主释义切合有了它， [杜蒙德，美国药典261 。 ]等，并似乎无法克服的困难是，在方法理论的诉状。
It implies, that the Book of Daniel was not an Apocryphal, but a Pseudepigraphic work; that of all such works it alone has come down to us in its Hebrews or Chaldee original; that a Pseudepigraphic work, nearly contemporary with the oldest portion of the Book of Enoch, should not only be so different from it, but that it should find admission into the Canon, while Enoch was excluded; that a Pseudepigraphon younger that Jesus the Son of Sirach should have been on the Khethubhim; and, finally, that it should have passed the repeated revision of different Rabbinic 'Colleges', and that at times of considerable theological activity, without the suspicion being even raised that its authorship dated from so late a periods as a century an a half before Christ.这意味着，这本书的丹尼尔是不是一种猜测，而是一种pseudepigraphic工作，即对所有这类作品孤军奋战了将票投给我们，在其希伯来人或沙尔代原件;一项pseudepigraphic的工作，几乎与当代最古老部分的本书的伊诺克，不应只如此不同，从它，但它应该找到进入佳能，而伊诺克被排除在外;一项pseudepigraphon年轻耶稣的儿子西拉奇应该已经对khethubhim ，以及最后说，它应通过反复修改不同rabbinic '学院' ，而且有时相当神学活动，如果没有被怀疑，甚至提出，其著作权的日期从这么晚一期作为一个世纪的一个半前基督。 And we have evidence that since the Babylonish exile, at least four revisions of the Canon took place within periods sufficiently distant from each other.和我们有证据显示，自从babylonish流放，至少有4个修改的佳能发生期不够远，从对方的经验。
The question hitherto treated has been exclusively of the date of the composition of the Book of Daniel, without reference to who may have been its author, whether its present it exactly the same as its original form, and finally, whether it ever belonged to those books whose right to canonicity, though not their age, was in controversy; that is, whether it belonged, so to speak, to the Old Testament.这个问题迄今治疗已经由独家的日期组成的这本书的丹尼尔，而不提，他们可能已被它的作者，不论其目前它完全一样，原来的版本，最后，无论任何时候都属于那些书籍的权利，以正规，虽然不是他们的年龄，是在争议的，那就是，无论它是属于可以这么说，以旧约。 As this is not the place for a detailed discussion of the canonicity of the Book of Daniel, or, indeed, of any other in the Old Testament canon, we shall only add, to prevent misunderstanding, that no opinion is here expressed as to possible, greater or less, interpolations on the Book of Daniel, or in any other part of the Old Testament.因为这并非地方详细讨论了正规的这本书的丹尼尔，或什至任何其他在旧约佳能，我们将只会增加，为避免误解，即无意见，是在这里表示，以尽可能，或大或不足，插于该书的丹尼尔，或以任何其他部分的旧约。
We must here bear in mind that the moral view taken of such interpolations, as we would call them, was entirely different in those times from ours; and it may perhaps be an historically and critically unwarranted proposition, that such interpolations were, to speak moderately, not all unusual in ancient documents.我们一定要在这里铭记的道德观所采取的这种插，因为我们会要求他们，是完全不同的，在那个时候我们不和它可能是一种在历史上和批判地无理主张，这种插人，说话温和，但并非所有不寻常的古代文件。 In each case the question must be separately critically examined in the light of internal and (if possible) external evidence.在每一种情况下的问题，必须分开严格审查，根据内部和（可能的话）外部证据。 But it would be a very different thing to suggest that there may be an interpolation, or, it may be, a rearrangement in a document (althoug at present we make no assertions on the subject, one way or the other), and to pronounce a whole document a fabrication dating from a much later period.但是，那将是一个非常不同的事情表明可能有一个内插，或者，它可能成为一个重排的一份文件（ althoug目前，我们不作出武断的关于这一主题，其中一个方法或其他） ，并在宣判整个文件捏造的约会从一个后期。 The one would, at any rate, be quite in the spirit of those times; the other implies, beside insuperable critical difficulties, a deliberate religious fraud, to which no unprejudiced student could seriously regard the so called Pseudepigrapha as forming any real analog on.一会，在任何速率，可在相当的精神，那些倍;另一个意味，旁边的不可逾越的关键困难，故意宗教诈骗，而没有偏见的学生可以认真地把所谓pseudepigrapha作为形成任何真实的类比。
But as regards the Book of Daniel, it is an important fact that the right of the Book of Daniel to canonicity was never called in question in the ancient Synagogue.但至于这本书的丹尼尔，这是一个重要的事实是正确的这本书的丹尼尔以正规从来没有所谓的问题，在古老的犹太教堂。 The fact that it was distinguished as 'versions' (Chezyonoth) from the other 'prophecies' has, of course, no bearing on the question, any more than the circumstance that later Rabbinism, which, naturally enough, could not find its way through the Messianic prophecies of the book, declare that even Daniel was mistaken in, and could not make anything of the predictions concerning the 'latter days' (Ber. R 98).事实上，这是尊敬的'版本' （ chezyonoth ）从其他'预言'了，当然，没有关系的问题，任何超过的情况下，后来rabbinism ，其中，自然不够，无法找到自己的方式，通过救世主的预言书，申报，即使丹尼尔是错误的，不能做任何的预言，关于'后者天（ ber. r 98 ） 。 [And yet there are frequent indications that Rabbinism sought guidance on these very subjects in the prophecies of Daniel. [和，但有频繁的迹象表明， rabbinism寻求指导，对这些非常科目预言丹尼尔。
Thus, in the Pirqe de R Eliezer there are repeated references to the four monarchies, the Persian, Median, Macedonian, and Roman, when, in the time of the fifth monarchy, that of the children of Ishmael, after a terrible war against Rome, the Messiah would come (comp. Pirqe de R El. 19, and especially 28, 30, and 48).] On the other hand, Daniel was elevated to almost the same pinnacle as Moses, while it was said that, as compared with heathen sages, if they were all placed in one scale, and Daniel in the other, he would outweigh them all.因此，在pirqe德r埃利泽有多次提到的四个君主，波斯语，中，马其顿，罗马，当时，在仅有的时间内的第五次君主立宪制，也就是孩子们的伊斯梅尔后，一场可怕的战争对抗罗马，弥赛亚会来（ comp. pirqe德r下午19 ，尤其是第28 ，第30和48 ） 。 ]在另一方面，丹尼尔上升到了几乎相同的顶峰，因为摩西，虽然有人说，相比之下，同异教徒圣人，如果他们都被放置在一个规模化和丹尼尔在另一方面，他将远超过他们所有。 We can readily understand that, in times of national sorrow or excitement, these prophecies would be eagerly resorted to, as pointing to a glorious future.我们很容易理解，在时代民族的悲哀或兴奋，这些预言会急切地诉诸，指着一光辉的未来。
But although the Book of Daniel was not among the Antilegomena, doubts were raised, not indeed about the age, but about the right to canonicity of certain other portions of the Bible.不过，尽管这本书的丹尼尔是不属于antilegomena ，提出了疑问，而不是确实岁左右，但约有有权正规的某些其他部分的圣经。
Thus, certain expressions in the prophecies of Ezekiel were questioned as apparently incompatible with statements in the Pentateuch [Among them the following may be mentioned (Chull. 37b): Ezek.因此，某些词句在预言以西结书被质疑，因为显然不符合报表在pentateuch [其中可包含如下提及（ chull. 37 B ） ： ezek 。 4:14 etc., and (Mop 45a), Ezek. 4时14分等等， （澳门币45 A条） ， ezek 。 14:31 were regarded as suggesting that these prohibitions applied only to priests; (Moed. K 5a) Ezek. 14时31分，被视为暗示这些禁令仅适用于神职人员; （ moed. k 5A ）条ezek 。 44:19, seemed to imply that an ordinary Israelite might perform sacrifical service, while Ezek. 44:19 ，似乎意味着一个普通israelite可能履行牺牲服务，同时也ezek 。 14:18 appeared to enjoin a sacrifice nowhere mentioned in the Pentateuch.] (Men. 45a), and although a celebrated Rabbi, Chananyah, the son of Chizkuyah, the son of Garon (about the time of Christ), with immense labour, sought to conciliate them, and thus preserved the Book of Ezekiel (or, at least, part of it) from being relegated among the Apocrypha, it was deemed safest to leave the final exposition of the meaning of Ezekiel, 'till Elijah come,' as the restorer of all things. 14时18分出现责成牺牲无处提到，在pentateuch 。 ] （ men. 45 A条） ，虽然我国著名的拉比， chananyah ，儿子的chizkuyah ，儿子的garon （约的时候，基督） ，巨大的劳动，寻求调解，并因此保留了这本书的以西结书（或至少是它的一部分） ，由被降级，其中apocrypha ，它被认为是最安全的离开，最后的论述的意义，以西结， '直到以利亚来， '作为恢复系的一切事物。
The other objections to canonicity apply exculsively to the third division of the Old Testament, the Kethubhim of Hagiorgrapha.其他的反对意见，以正规申请exculsively向第三师的旧约， kethubhim的hagiorgrapha 。 Here even the Book of Proverbs seems at one time to have been called in question (Ab. R Nathan 1), partly on the ground of its secular contents, and partly as containing 'supposed contradictory statements' [For ex.在这里，即使这本书的谚语似乎是在同一时间，以被称为问题（ ab. r弥敦道1 ） ，这部分是在地面上的世俗内容，部分原因是由于含有'假定自相矛盾的说法' [特惠。 Prov.省。 26:4, 5] (Shabb. 30b). 26:4 ， 5 ] （ shabb.第三十B ） 。 Very strong doubts were raised on the Book of Ecclesiates (Yad. 3:5; Eduy. 5:3), first, on that ground ot its contradiction of some of the Psalms [As for ex.非常强烈质疑，有人提出这本书的ecclesiates （ yad. 3时05分; eduy 。 5时03分） ，第一，对地面城市旅游局及其矛盾的一些诗篇[特惠。 Ps.聚苯乙烯。 115:17 compared with Eccl. 115:17相比eccl 。 4:2 and 9:4.] (Sabb. 30a); secondly, on that of its inconsistencies [For Eccl. 4时02分和9点04分。 ] （ sabb. 30A条） ;其次，就其不一致[ eccl 。 2:2 comp. 2:2可比。 with 7:3; and again, 7:15, or 4:2 comp.与7:3 ;一而再，再7:15 ，或4点02分可比。 with 9:4] (Shabb. 30b); and thirdly, because it seemed to countenance the denial of another life, and, as in Eccl.与9时04分] （ shabb.第三十B ） ，以及第三，因为它似乎国家进行了否定另一种生命，并为在eccl 。 11:1, 3, 9, other heretical views (Vayyikra R 28, at the beginning). 11时01分，三，九，其他异端意见（ vayyikra r 28 ，在一开始） 。 [The school of Shammai was against, that of Hillel in favour of the Canonicity of Ecclesiastes (Eduy. 5:3). [学校的shammai反对，即hillel赞成的正规传道书（ eduy. 5时03分） 。
In Tos.在调查主任。 Yad.亚得。 ii.二。 Ecclesiates is said to be uninspirited, and to contain only the wisdon of Solomon.] But these objections were finally answered by great ingenuity, while an appeal to Eccl. ecclesiates据说是uninspirited ，并只包含wisdon所罗门。 ] ，但这些反对意见，最后并回答了巨大的创造力，同时呼吁eccl 。 12: 12, 13, was regarded as removing the difficulty about another life and future rewards and punishments. 12 ： 12 ， 13 ，被视为消除困难另一个生命和未来兑现奖惩。 And as the contradictions in Ecclesiastes had been conciliated, it hopefully argued deeper study would equally remove those in the Book of Proverbs (Shabb. 30b).正如矛盾传道书已调解，它可望辩称，深入研究，将一视同仁地拆除那些在书中的谚语（ shabb.第三十B ） 。 [But it must be admitted that some of these conciliations are sufficiently curious.] Still, the controversy about the canonicity of Ecclesiastes continued so late as the second century of our era (comp. Yad. 3:5). [不过，我们必须承认有些这些事调解是不够好奇。 ] ，但争议有关正规传道书继续这么晚在公元二世纪，我们的时代（ comp.亚得。 3时05分） 。 That grave doubts also existed about the Song of Solomon, appears even from the terms in which its canonicity is insisted upon (Yad. us), not to speak of express statements in opposition to it (Ab. de. R Nathan 1).这严重质疑，也存在着关于所罗门之歌，看来即使从条款中，其正规的是坚持（ yad.美） ，不要说发表声明，反对它（ ab.德研发补助弥敦道1 ） 。
Even when by an allegorical interpretation, it was shown to be the 'wisdom of all wisdom, the most precious gem, the holy of holies, tradition still ascribed its composition to the early years of Solomon (Shir haSh. R 1).甚至当一个寓言解释，它被证明是智慧的全部智慧，最宝贵的创业板市场，神圣之神圣的，传统的国家仍然属于它的组成，以早日多年的所罗门（ shir散列。 R第1 ） 。 It had been his first work, and was followed by Proverbs, and finally by Ecclesiastes.这一直是他的首份工作，其次是谚语，并最终由传道书。 [But on this subject opinion differs very widely (see Shir haSh. R 1, ed Warshan 3b, 4a) the only point on which all are agreed being that he wrote Ecclesiastes last, Rabbi Jonathan irreverently remarking that when a man is old he utters dibhre hadhalim, vain words!] [ ，但关于这个问题见仁见智非常广泛（见shir散列。 R第1 ，海关warshan 3B室4A ）就唯一的一点上，大家都同意，那么他写道：传道书上，拉比乔纳森irreverently remarking ，当一个人被岁的时候，他什么话dibhre hadhalim ，妄图话！ ]
But perhaps the greatest objections were those taken to the Book of Esther (Meg. 7a).但也许最大的异议人士采取了该书的埃丝特（ meg. 7 A款） 。 It excited the enmity of other nations against Israel, and it was outside the canon.它激发的敌意，其他国家对以色列的，它超出了佳能公司。 Grave doubts prevailed whether it was canonical or inspired by the Holy Spirit (Meg. us; Yoma 29a).严重质疑占了上风无论是典型或灵感圣灵（ meg.美; yoma 29A条） 。 The books of Ezra and Nehemiah were anciently regarded as one, the name of the latter author being kept back on account of his tendency to self exaltation (Shanh. 93b).帐簿以斯拉和尼希米记古代被视为一个，其名称，后者作者正在不断恢复到他的倾向，以自我提升（ shanh. 93b ） 。 Lastly, the genealogical parts of the Book of Chronicles were made the subject of very elaborate secret commentation (Pes. 62b).最后，家谱部分书的方志作了主题非常复杂，秘密commentation （ pes.它能） 。
Two points still require brief mention.两点，还需要简短地提到。 Even from a comparison of the LXX Version with our Hebrew text, it is evident that there were not only many variations, but that spurious additions (as Daniel) were eliminated.即使从比较的lxx版本与我们的希伯来文，很显然，有，不仅有许多变化，但杂散增补（丹尼尔）被淘汰。 This critical activity, which commenced with Ezra, whose copy of the Pentateuch was, according to tradition, placed in the Temple, that the people might correct their copies by it, must have continued for many centuries.这一关键活动，其中与以斯拉，其副本提交pentateuch是，按照传统，放置在寺庙中，人们可能会改正自己的副本，由它，就必须有持续了几百年。 [In Jer. [张哲。 Tann. tann 。 68a we read three codices of the Pentateuch, respectively named after one word in each codex, the reading of which was either rejected or adopted on comparison with the others.] There is abundant evidence of frequent divergences, though perhaps minute, and although later Rabbinism laid down the most painfully minute directions about the mode of writing and copying the rolls of the Law, there is such discrepancy, even where least it might be expected. 68 A条，我们经过3个codices的pentateuch ，分别命名为后一个字，在每一个食品法典委员会，读的是要么否决或通过与他人。 ]有大量证据频繁的分歧，虽然也许一分钟，虽然后来rabbinism放下最沉痛分钟左右方向的模式写作与抄袭万卷法律，有这样的差异，即使它至少可以预料。
[ Thus, we have different notices about the number of verses in the Bible, the arrangement of the psalter, the medial letter and medial word in the Pentateuch, and the number of its sections and chapters (Kidd. 30a; Yalkut i 855). [ 因此，我们有不同的通告，对若干小诗在圣经中，有关安排的psalter ，内侧信及内侧字在pentateuch ，以及它的一些章节 （ kidd. 30A条;亚尔库特i 855 ） 。 But the sum total of verses in the Bible (23,199) differs by 99 from that in our present text. Similarity, one of the most learned Rabbinic critics of the third century declares himself at a loss about the exact medial letter, word, and verse of the Pentateuch, while in Palestine that Pentateuch seems to have been arranged into 1,085, in Babylonia into 378 chapters (comp. Furst, Kultur - u. Liter. Gesch. p. 62)] as to show that the purification of the text was by no means settled.但总和小诗在圣经中（ 23199 ）不同，由99 ，在我们目前的案文。相似，其中一个最据悉rabbinic批评的第三个世纪，宣布他处于亏损约确切内侧信，言行一致，韵文该pentateuch ，而在巴勒斯坦pentateuch似乎已安排到1085年，在巴比伦王国到378章（ comp. furst ，文化的-美国公升。 g esch。第6 2页） ] ，以表明该净化的案文绝非解决。 Considering the want of exegetical knowledge and historical conscientiousness, and keeping in view how often the Rabbis, for Haggadic purposes, alter letters, and thus change the meaning of words, we may well doubt the satisfactory character of their critical labours.考虑到想要的训诂知识和历史觉悟，并同时考虑如何往往拉比，为haggadic用途，改变信件，并因此改变的意思，换句话说，我们很可能怀疑理想性格的关键劳动力。
Lastly, as certain omissions were made, and as the Canon underwent (as will be shown) repeated revision, it may have been certain portions were added as well as left out, and words changed as well as restored.最后，由于某些疏漏作了发言，并作为佳能经历（以下将显示） ，反复修改，但它可能会被某些部分增加以及遗漏，并换句话说改变以及恢复。
For, ancient tradition ascribes a peculiar activity to certain 'College', as they are termed, in regard to the Canon.为，古代传统赋予一种特殊的活动，以某种'大学' ，因为他们是被称为中，对于佳能。 In general, the well known Baraita (Baba B 14b, 15a) bears, that:一般来说，知名baraita （巴巴b第14B 15A条） ，熊，即：
['History of the Jewish Nation,' p. [ '犹太人历史的民族， '页 418.] 418 。 ]
Loose and uncritical as these statements may appear, they so far help our investigations as to show that, according to tradition, certain portions of Scripture were compiled or edited by one or another Rabbinic 'College,' and that there were several 'College' which successively busied themselves with the codification and revision of the Canon.松散和批判，因为这些报表有可能会出现，他们至今帮助我们的调查显示，按照传统，某些部分的经文汇编或编辑，由一个或另一个rabbinic '大学生' ，并说，有几个'大学生'先后纷纷与自己的编纂和修订了佳能公司。 By these 'College,' we are not to understand gatherings of certain members, who discussed and decided a question at one or more of their meetings.由这些'大学生'的共识，我们不明白聚会的某些成员，他们讨论和决定的问题，即在一个或更多的会议。 They rather indicate the learned activity of the authorities during a certain period, which are respectively designated by the generic names of 'the Sanhedrin of Hezekiah,' 'The men of the Synagogue,' the 'Legal Court of the Maccabees,' and finally, 'Chananayah and his College.'他们，而不是表明据悉，活动的有关当局，在一定期限内，分别由指定的通用名称， '公会的hezekiah ' ， '男人的犹太教堂， ' ， '法律法院的马加比， '最后， ' chananayah和他的大学。
We have thus somewhat firmer historical ground.因此，我们一定更加坚实的历史高度。 If in Prov.如果在省。 25: 1, we read of the activity about the Canon of 'the Men of Hezekiah,' and bear in mind the Scriptural account of the religious revival of that reign (for ex. 2 Chron. 29: 25 - 30; 2 Chron. 30:1), we scarely required the frequent and elaborate glorification of tradition to lead us to infer that, if the collection of the Book of Proverbs was due to their activity, they must have equally collated the other protions of Scripture then existing, and fixed the Canon at their time. 25 ： 1 ，我们读到的活动关于佳能的'男性hezekiah ， '牢记圣经帐户的宗教复兴，即在位（前2慢性29 ： 25 -3 02慢性。 30:1 ） ，我们scarely需要频繁和阐述歌颂传统，引领我们可以推断，如果收集的这本书的谚语，是由于他们的活动，就必须有同样整理其他protions的经文，然后现有的，固定佳能在其时。 Again, if we are to credit the statement that they equally collected and edited the Prophecies of Isaiah, we are obliged to infer that the contiuance of that College was not limited to the life of Hezekiah, since the latter died before Isaiah (Tos. Baba Bathra; Yeb. 49b).再次，如果我们要信贷声明中表示，他们平等地收集和编辑的预言，以赛亚书，我们有责任来推断说， contiuance的大学，并不限于生命hezekiah ，因为后者的院前已经死亡以赛亚书（ tos.巴巴bathra ; yeb 。第49B ） 。
What has just been indicated is fully confirmated by what we know of the activity of Ezra (Ezra 7:6, 10), and of his successors in the great Synagogue.什么刚表示，是完全confirmated由我们所了解的活动，以斯拉（以斯拉比赛中， 10 ） ，以及他的继任者是在大犹太教堂。 If we are to attach credit to the notice in 2 Macc.如果我们要重视信用，以公告2排雷。 2:13, [The expression 'the epistles of the kings concerning the holy gifts' must refer ot the official Persian documents concerning gifts to the Temple, etc.] it points to such literary activity as tradition indicates. 2时13分， [ '教会中的国王关于神圣礼物'必须是指城市旅游局官方波斯语文件礼物庙等]这点，以这样的文学活动作为传统显示。 That the revision and determination of the Canon must have been among the main occupations of Ezra and his successors of 'the Great Synagogue', whatever precise meaning may be attached to that institution, seems scarcely to require proof.这一修订和决心，佳能，必须是被各主要行业的以斯拉和他的继任者的'伟大的犹太教堂' ，什么确切含义，可附于该机构的，但似乎还不到规定的证明。
The same remark applies to another period of religious reformation, that of the so called Asmonaean College.同样的这句话适用于另一个时期的宗教改革，即所谓asmonaean学院。 Even if we had not the evidence of their exclusion of such works as those of Ben Sirach and others, there could be no rational doubt that in their time the Canon, as presently existing, was firmly fixed, and that no work of comparatively late date could have found admission into it.即使我们还没有证据将其排除在此类工程，这些奔西拉奇和其他人，不可能有任何理性的怀疑，在他们的时候，佳能，作为当前农村存在的，是牢牢固定，并没有任何的工作起步较晚日期可以发现，进入它。 The period of their activity is sufficiently known, and too near what may be called the historical times of Rabbinism, for any attempt in that direction, without leaving traces of it.期间，他们的活动是不够众所周知，而且太靠近什么可称为历史的时候rabbinism ，对于任何试图在这一方向，没有留下痕迹。 Lastly, we come to the indications of a critical revision of the text by 'Chananyah and his College,' [Shabb.最后，我们来有关资料显示，一个关键的修改案文是由' chananyah和他的大学， ' [ shabb 。 13b; Chag. 13B条; chag 。 13a; Men. 13A条;男子。 45a.] shortly before the time of our Lord. 45 A条。 ]前不久的时候，我们的主。 Thus we have, in all, a record of four critical revisions of the Canon up to time of Christ.因此，我们必须在所有，创纪录的四个重大修改，佳能截至时间的喊声。
3. Any attempt to set forth in this place a detailed exposition of the Exegetical Canon of the Rabbis, or of their application, would manifestly be impossible. It would require almost a treatise of its own; and a cursory survey would neither be satisfactory nor instructive.三， 任何试图阐述在这个地方还详细阐述了该训诂佳能的犹太教士，或他们的申请，会明显地是不可能的，这将需要近伤寒其本身以及一个走马观花的调查将既不是令人满意的，也没有启发性。 Besides, on all subjects connected with Rabbinic exegesis, a sufficient number of learned treatises exists, which are easily accessible to students, while the general reader can only be interested in such general results as have been frequently indicated throughtout these volumes.此外，对所有科目与rabbinic训诂学，足够数量的了解，论文存在的，这是方便学生，而一般读者只能有兴趣在这种一般性的结果已经表明，经常throughtout这些卷。
Lastly, the treatment of certain branches of the subject, such as a criticism of the Targumim, really belongs to what is known as the science of 'Introduction,' either to the Old Testament, in manuals of which, as well as in special treatises, all such subjects are fully discussed.最后，治疗某些分行的主题，如一个批评的targumim ，的确是属于什么叫做科学的介绍， '要么旧约，在各种手册，其中中，以及在特殊论文，所有这些科目的充分讨论。 Besides these the student may be referred, for a general summary, to the labours of Dr. Hamburger (Real - Encycl.).除了这些学生可转介，为一般简易程序，向辛勤的博士汉堡包（不动产-e ncycl） 。 Special works on various branches of the subject cannot here be named, since this would involve an analysis and critical disquisition.特殊工程等多种学科的课题，不能在这里透露姓名的，因为这会涉及到一个分析与关键成因。 But for a knowledge of the Rabbinic statements in regard to the Codices and the text of the Old Testement, reference may here be made to the short but masterly analysis of Professor Strack (Prolegomena Critica), in which, first, the various codices of the Old Testament, and then the text and existing in Talmudical times, are discussed, and the literature of the subject fully and critically given.但对于一个知识的rabbinic报表就以codices和文本的旧testement ，可参考此作出了简短而精湛的分析教授strack （ prolegomena critica ） ，其中，第一，各codices的旧约中，然后文本和存在的talmudical倍，讨论，并着文学的主题，充分和批判。
The various passages are also mentioned in which the Biblical quotations in the Mishnah and Gemara differ from our present text. 各通道也提到，其中圣经的报价在mishnah和gemara不同于我们目前的文本。
[there are in the Mishnah 16 variations: Lev. [有在mishnah 16变异：列弗。 11:33; 25:36; Numb. 11时33分; 25:36 ;麻木。 28:5; 32:22; Deut. 28:5 ; 32:22 ; deut 。 24:19; Josh. 24:19 ;乔什。 8:33; 2 Sam. 8时33分， 2萨姆。 15:6; Isa. 15时06分;伊萨。 10:13; Ezek. 10:13 ; ezek 。 46:21; Amos 9:14: Mal. 46:21 ;阿莫斯9时14分：仲裁法。 3:16, 23; Ps. 3:16 ， 23岁;聚苯乙烯。 68:27; Job 1:1; Prov. 68:27 ;求职1:1省。 22:28; 2 Chron. 22时28分， 2慢性。 28:15. 28:15 。
In the Talmud 105 such variations occur, viz., 在犹太法典105这样的变化发生时，即，
Gen. 7:8, 23; 15:2; 25:6, 35:18;将军7时08分， 23岁; 15时02分; 25:6 ， 35:18 ;
Ex.当然。 12:3, 6; 13:16; 24:5; 25:13; 31:1; 12时03分， 6条; 13时16分; 24:5 ; 25:13 ; 31:1 ;
Lev.列弗。 4:25, 30, 34; 10:12; 15:10; 18:18;四时二十五分， 30 ， 34 ; 10时12分; 15:10 ; 18时18分;
Numb.麻木。 5:19; 18:16; 5时19分; 18时16分;
Deut. deut 。 6:7, 9, 20; 23:1; 25:7; 33:27; 34:6; 6时07分，第9 ，第20条; 23时01分; 25:7 ; 33:27 ; 34:6 ;
Josh.乔什。 3:17; 10:11; 14:7, 10; 16:6; 23:15; 3时17分; 10:11 ; 14时07分， 10岁; 16时06分; 23:15 ;
Judg. judg 。 15:20; 16:31; 1Sam. 15:20 ; 16时31分; 1sam 。 2:24; 2 Sam. 2时24分， 2萨姆。 3:25; 24:15; 3时25分; 24:15 ;
2 Kings 17:31; 23:17; Is 2:3; 38:16; 42:5; 68:7;二国王17时31分; 23时17分;是2:3 ; 38:16 ; 42:5 ; 68:7 ;
Jer.张哲。 3:22; 29:11; Ezek. 3时22分; 29:11 ; ezek 。 11:48; 44:9; 47:1; Hos. 11时48分; 44:9 ; 47:1 ;居者有其屋。 4:11; 4时11分;
Amos.阿莫斯。 4:6; 8:11; 9:14; Hag.四比六; 8时11分; 9时14分; hag 。 2:8; Mich. 4:2; Zech. 2时08分;密西根州4时02分;撒加利亚。 12:10; 12:10 ;
Mal.仲裁法。 2:12; Ps. 2时12分;聚苯乙烯。 5:5; 16:10 (where the difference is important); 5:5 ; 16:10 （凡差异很重要） ;
26:5, 6; 37:32; 56:11; 62:12; 68:21; 95:5; 97:7; 127:5; 139:5; 26:5 ， 6 ; 37:32 ; 56:11 ; 62:12 ; 68:21 ; 95:5 ; 97:7 ; 127:5 ; 139:5 ;
6; 8; 13:4; 14:16; 36:5, 11; Ruth, 3:15; 4:11; 6 ; 8 ; 13时04分; 14时16分; 36:5 ， 11人;罗思， 3:15 ; 4时11分;
Eccl. eccl 。 9:14, 15; 10:5; Dan. 9时14分， 15人; 10时05分;丹。 2:29; 4:14; 6:18; 10:13; 2时29分; 4时14分; 6:18 ; 10:13 ;
Ezr. ezr 。 4:3; Neh. 4:3 ; neh 。 4:16; 8:8 (bis), 15, 17; 4时16分; 8时08分（之二） ， 15 ， 17 ;
1 Chron.一慢性。 3:17; 4:10; 5:24; 16:5; 17:9; 26:8, 23; 27:34; 3时17分; 4:10 ; 5时24分; 16时05分; 17时09分; 26:8 ， 23岁; 27:34 ;
2 Chron.二慢性。 26:2; 31:5, 13] 26:2 ; 31:5 ， 13 ]
Most of them are, however, of no exegetical importance.他们大多是然而，没有训诂的重要性。 On the exegesis of the Rabbis generally, refer to the sketch of it given in the 'History of the Jewish Nation,' ch.对训诂学的拉比一般来说，是指以素描的，它考虑到在历史上的犹太人国家，你的。 xi., and especially in App.十一以后，特别是在亚洲浆纸。 V, on 'Rabbinical Exegesis,' where all its canons are enumerated.五，对'犹太教训诂学， '其所有大炮都列举了。 Some brief notices connected with Rabbinic Commentaries quoted in this work will be found at the beginning of vol.一些简短的告示，与rabbinic评论文章引述在这方面的工作会被发现在一开始的第一卷。 i.一。
4. Somewhat similar observations must be made in regard to the mystical Theology of the Synagogue, or the so called Kabbalah. Its commencement must certainly be traced to, and before, the times described in these volumes. 4 。 有点类似的意见必须作出关于神秘神学的犹太教堂，或所谓卡巴拉，它的生效一定要追查到，之前，我们的时代所描述的这些册。 For a discussion of its origin and doctrines, refer to the account given in the 'History of the Jewish Nation' (pp. 435, etc.).为讨论它的起源和学说，是指该帐户由于在历史上，犹太民族' （第435名等） 。 The whole modern literature of the subject, besides much illustrative matter, is given in the Italian text annexed to David Castelli's edition of Sabbatai Donnolo's Hebrew Commentary on the Book Yetsirah, or the Book of Creation.整个现代文学的主题，除了说明很多事情，是由于在意大利文所附大卫城堡的版萨瓦塔伊donnolo的希伯来语评书中yetsirah ，还是这本书的创作。 For, the Kabbalah busies itself with these two subjects: the History of the Creation (Yetsirah, perhaps rather 'formation' than Creation), and the 'Merkabhah,' or the Divine apparition as described by Ezekiel.为，卡巴拉busies本身与上述两个主题：历史的创造（ yetsirah ，也许，而不是'形成'比创建） ，并切实遵守『 merkabhah ， '或神圣apparition形容以西结。
Both refer to the great question, underlying all theosophic speculation: that of God's connection with His creatures.两指大的问题，背后都theosophic的猜测：上帝的涉嫌与他的海洋生物。 They treat of the mystery of Nature and of Providence, with especial bearing on Revelation; and the question, how the Infinite God can have any connection or intercourse with finite creatures, is attempted to be answered.他们对待的谜的性质和普罗维登斯，尤其是事关启示和问题，如何神通广大神能有任何联系或性交时用有限的动物，是试图回答的。 Of the two points raised, that of Creation is of course the first in the order of thinking as well as of time, and the book Yetsirah is the oldest Kabbalistic document.对所提出的两点，即创作，这当然是第一个在常规的思维以及作为时间，而这本书yetsirah是历史最悠久的kabbalistic文件。
The Sepher Yetsirah is properly a monologue on the part of Abraham, in which, by the contemplation of all that is around him, he ultimately arrives at the conviction of the Unity of God.该sepher yetsirah是正确的独白对部分亚伯拉罕的，其中，由沉思的一切，就是在他的周围，他最终到达的信念，团结的上帝。
We distinguish the substance and the form of creation; that which is, and the mode in which it is.我们区分实质内容和形式的艺术创作;那就是和模式，在它的。 We have already indicated that the original of all that exists is Divine.我们已经表明了原来的所有存在的，是神圣的。 1st, We have God; 2nd, God manifest, or the Divine entering into form; 3rd, That Divine in its form, from which in turn all original realities are afterwards derived.第一，我们有上帝;第二，上帝舱单，或神圣的进入方式;三日，即神在其形式，由这反过来所有原来的现实情况是后来衍生的。 In the Sepher Yetsirah, these Divine realities (the substance) are represented by the 10 numerals, and their form by the 22 letters which constitute the Hebrew alphabet, language being viewed as the medium of connection between the spiritual and the material; as the form in which the spiritual appears.在sepher yetsirah ，这些神圣的现实（物质） ，是由10个数字，其形式是由22个字母构成的希伯莱字母，语言，被外界解读为介质的关系，精神与物质之间，至于形式在其中的精神出现。
At the same time, number and language indicate also the arrangement and the mode of creation, and, in general, its boundaries.在同一时间，数量和语言显示，还安排和模式，创造，并且在总体上，其界限。 "By 32 wonderful paths," so begins the Sepher Yetsirah, "the Eternal, the Lord of Hosts, the God of Israel, the Living God, the King of the World, the merciful and gracious God, the glorious One, He that inhabiteth eternity, Whose Name is high and holy, has created the world." "由32个精彩的路径" ，所以开始sepher yetsirah ， "永远的，主主机，神的以色列，活着的上帝，国王的世界，仁慈的天主慈悲，光荣，他认为inhabiteth永恒的，他的名字是高和神圣的，创造了世界" 。 But these 10 numerals are in reality the 10 Sephiroth, or Divine emanations, arranged in triads, each triad consisting of two opposites (flowing or emanating from a superior triad until the Divine Unity is reached), and being reconciled in a middle point of connection.但是，这10个数字，是在现实中的10个sephiroth ，或神圣emanations ，安排在黑社会的，每个黑社会连续两个对立统一（流入或来自上级黑社会直到神圣团结，是达成） ，并正在调和，在中间点的连接。 These ten Sephiroth, in the above arrangement, recur everywhere, and the sacred number 10 is that of perfection.这十大sephiroth ，在上述安排下，重演四起，神圣的10号是完美的。 Each of these Sephiroth flows from its predecessor, and in this manner the Divine gradually evolves.上述每sephiroth流量，它的前身，并在这地神圣的逐步演进。
This emanation of the 10 Sephiroth then constitutes the substance of word; we may add, it constitutes everything else.这泄漏10 sephiroth则构成实质的字，我们可以补充，它构成了一切。 In God, in the world, in man, everywhere we meet these 10 Sephiroth, at the head of which is God manifest, or the Memra (Logos, the Word).上帝，在世界上，在人，我们到处都符合这10 sephiroth ，在总的是上帝舱单，或为门拉（标识，字） 。 If the ten Sephiroth give the Substance, the 22 letters are the form of creation and of revelation.如果10 sephiroth给予实质的， 22个字母是形式的创造和启示。 "By giving them form and shape,. and by interchanging them, God has made the soul of everything that has been made, or shall be made." "的印象，他们的形式和形状，并通过互换他们，上帝已经取得了灵魂的一切，已经取得或应当取得的" 。 "Upon those letters, also, has the Holy One, Whose Name be praised, founded His holy and glorious Name." "当这些信函中，也有神圣的一个，他的名字被称赞，创立他的神圣而光荣的名字" 。 These letters are next subdivided, and their application in all the departments of nature is shown.这些信件是在明年细分，并应用在各部门的性质是可见一斑。 In the unit creation, the triad; world, time and man are found.在单位创建，黑社会的世界，时间和男子被发现。 Above all these is the Lord.以上所有这些，是上主。 Such is a very brief outline of the rational exposition of the Creation, attempted by the Sepher Yetsirah.'这是一个非常简短的提纲理性论述的创作，企图由sepher yetsirah 。 ['History of the Jewish Nation,' pp. [ '犹太人历史的民族， '页。 435, 436.] 435 ， 436 。 ]
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