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THE JEWISH ENCYCLOPEDIA

Origen

Orleans

NIMKOD,who is called in the Bible a hero and

fettered by God for his obsti

tower of Babel, and was set in

R. ii. 157). It is possible that

the

Tricanka (Schiaparelli,I.e.). The

to Job xxxviii. 31 speaks of the "bands

lead Orion." The Babylonian scribe and

wdio

was celebrated also

an astronomer, said:

If

a

comet should

pass

over

(Bab.

Ber. 58b; Yer.

13c), and in the same passage of the Baby

furtherdeclares that if it were not

Pleiades; and if it were

tfor the cold of the Pleiades, the world could not

account of the heat of Orion." SeeJBW.

ii. 246a, 250b,

s v

ASTKONOMY.

IBLIOGRAPHY : Hamburger,R. B. T.ii. 80 et seq.;Hastings,

Diet. Bible,iii. 632; Kohut,Arueh Completum,iii. 312a,iv.

220b;Griinbaum,Uesammelte Aufsiitze zu rSprtwh- und

Sagenkunde,pp. 65et seq.,Berlin, 1901;Schiaparelli,L As-

tronomia nelV Antico Tesiamento,Milan, 1903.

E. c. L. B.

ORLAH ("Foreskin" [of the trees]): Name of

Mishnah, Tosefta, andYerushalmi,

ed to a consideration of the law, found in Lev.

shall beregardedas 'orlah (A.V. un

ircumcised )for the

irst

hreeyears,and that there

e it may not be eaten. This treatise is the tenth

thirty-five

paragraphs

Ch. i.: The conditions which exempt trees

frnm

(

1-5); mix

shoots ( C);

parts of the tree which are

leaves,blossoms, and

f a youngtree,or to the Naza-

in the case of thevine; it is noted in passing,

in the case of a tree dedicated to idol

ASHEBAH) the use of these parts in any

islikewise forbidden ( 7);the parts which are

h these parts may not be eaten during the first

8; comp.

Lev. xix.

Ch. ii.: On the mixing of oblations ("terumah"),

ofthe dough( hallah ), firstlings

things

( 1);

things which nullify

one

another when two

(2-3); cases in which ordinary

'orlah, or kil'ayim, or food is seasoned with spices

made of the same ingredients ( 4-15); other

mixtures which are unlawful (16-17).

Ch.iii.:On garments dyed with dye made from

'orlah fruit(1-2); on garments partlywovenfrom

the wool of airstlingor the hair of a Nazarite(3);

on bread baked in an oven heated by the peelings

of 'orlah, and on food cooked on a hearth heated in

the same way (4-5); 'orlah and kil'ayim which

cause lawful things mixed with them to become

unlawful, although the latter constitute the larger

portion of the mixture

(

6-8); difference between

Palestine, Syria, and other countries with reference

to the laws regarding 'orlah and kil'ayim ( 9).

In the Tosefta the treatise 'Orlah stands fourth in

the order Zera'im, and consists of a single chapter.

In the Palestinian

Gemara to

this treatise the several

mishnayot are explained, and new regulations re

garding 'orlah are added. Especially noteworthy is

the passage i. 2, which states that K. Ishmael, by

explaining the difference in wording between Num.

xv. 18, and Lev. xix. 23, and deducing a law there

from (Sifre, Num. 110 [ed. Friedmann, p. 31a]), vio

lated the principle which he had enunciated else

wheretothe effect that different expressions if they

have the same meaning may notbe explainedinsuch

a manner as to permit of the deduction of different

laws.

w.ii. J. Z. L.

ORLEANS(E>J -|1XorB>J f>T)K) : Chief city of

the department of Loiret, France. ItsJewish com

munity dates from the sixth century. The various

councils which met at that time in the city enacted

special laws against the Jews. In533 the second

Council of Orleans forbade marriages between Jews

and Christians, under pain of excommunication of

thelatter; and the third, in 538, forbade Christians

to permit Jew s to act as judges, and prohibited the

Jews from appearing in public between Maundy

Thursdayand-Easter Mondaj', also interdicting the

clergy from eating

witli

them. The fourth council

decided, in 541, that any Jew who should make a

convert, or should induce one of his former corelig

ionists to return to Judaism, or who should appro

priatea'Christianslave, or should induce a Christian

to embrace Judaism, should be punished by the loss

of all his slaves; if, on the other hand, a Christian

became a Jew, and gained his liberty on condition

of adhering to the Jewish faith, that such terms

should be invalid; for it would not be just for a

Christian convert to Judaism to enjoy freedom.

When Gontran, King of Burgundy, made his

entry into Orleans in 585,.Jews mingled in the

throng hailing his arrival with joyful acclamations.

They delivered a Hebrew address to him, but the

king received them with derision, saying: "W o to

this wicked and treacherous Jewish nation, full of

knavery and deceit They overwhelm mo with

noisy flatteries

to-day;

all peoples, they say, should

adore me as their lord; yet all this is but to induce

metorebuild at the public expense their S3'nagogue,

long since destroyed. ThisI will neverdo; for God

forbids it."

At the beginning of the eleventh century the re

port spread through Europe that the calif Hakim

Bi-AmrAllah had destroyed the Church of the Holy

?