446 Hadrian’s mixture was balls of clay saturated with wine and taken on military expeditions. When the soldiers wished to drink, they soaked them in water so that it had a taste of wine, and the mud settled at the bottom of the vessel. 447 The heart torn out of the animal when alive to be offered in idolatrous worship. 448 A village where calves were offered in idolatry. Consequently the rennet was forbidden, and the cheese made from their rennet was also forbidden. 449 Sol. Song, i. 2. The question is, whether the friendship sprang from the wine or not, and his conclusion is that as the savor is connected with the oil, so is the friendship with the wine, and so is the cheese connected with idolatry. _ 450 I.e._, for legal defilement. 451 The locusts might be mixed in the basket with wine or liquor, which would cause legal defilement. 452 The Salt Sea generally means in the Talmud the Dead Sea. It is now called by the Arabs “Bahr-Lût,” _i.e._, the Sea of Lot. 453 Deut. xiii. 17. 454 The modern Akka (Acre). 455 Deut. vii. 25. 456 Deut. vii. 26. 457 Lest the lettuce might derive profit from the shade of the idolatrous grove. 458 These stones must be arranged as two on the ground, and one over them, and not more than four ells distant from the image, to fulfil the conditions of being an idolatrous offering. If the stones did not fulfil these conditions, an Israelite might use them for building purposes. 459 If the idol be disregarded in time of peace, the heathen have ceased to esteem it as a god, and Israelites might use it for some purpose. But if the heathen neglected it during the confusion of war, there was no proof that they would not worship it at another time. _ 460 I.e._, triumphal arches with statues upon them. 461 Because the idolater might have made an idolatrous libation from both flasks. 462 Exod. xxi. 29. 463 Deut. xxi. 4. 464 Num. vi. 18. 465 This refers to the killing or slaughtering of cattle and fowls for profane or domestic purposes. They were called profane to distinguish them from the holy sacrifices. 466 Num. xxxi. 23. 467 The men of the great synagogue were the “Scribes” who flourished from the return out of Babylon till the Græco-Syrian persecution, 220 B.C. Their object was to preserve the sacred text with scrupulous minuteness, and make a “fence” for the law. They added numberless directions for the better observance of the old precepts. The Scribes were succeeded by the “learners,” the “repeaters,” and the “master builders,” who continued from 220 B.C. till 220 A.D. In their time fall the Maccabæan revolution, the birth of Christ, the overthrow of the Temple by Titus, the rebellion of Barchochba, the complete destruction of Jerusalem, and the dispersion of the Jews.