The Mishna in tractate Nazir is framed by allusions to two famous biblical Nazirites - Samson (Nazir 1:2) and Samuel (Nazir 9:5), representing respectively negative and positive exemplars of this institution. Many chapters of Mishnah are also framed by inclusio. In the opening mishnah of Taanit, Rabbi Joshua notes that rain on the festival of Sukkot is "not a sign of blessing", and the closing mishnah of the chapter notes that rainfall after the month of Nisan is "a sign of curse". This characterization of rainfall as God's way of communicating His blessings and curses is a central theme of the chapter. Sometimes the inclusio is based on a wordplay. Ohalot Chapter 7 opens with a discussion of corpse impurity in a "nefesh atuma" ("solid monument")and closes with the statement that a baby whose head has emerged from the womb may not be killed to save the mother because "ayn dochin nefesh mipnei nefesh" ("one soul may not be set aside in favor of another"). The use of the word nefesh at the beginning and the end of the chapter in opposite meanings, symbolizing respectively death and life, emphasize the interconnection between the mysteries of birth and of death. Examples of inclusio may be found in later rabbinic literature as well. Tosefta Makkot Chapter 3 opens and closes with statements regarding the designation of three cities of refuge. Homilies regarding Isaiah 32:20 appear at the beginning and end of tracate Bava Kamma Chapter 1. The opening homily of Leviticus Rabba 29 asserts that the fate of Adam on the day of his creation is a sign for his children annually on the same date, and the closing homily of this section asserts that when Israel observes the commandments of this day God will regard them as having been created anew. Rabbinic redactors, following in the footsteps of their biblical predecessors, continued to employ inclusio as a literary marker and tool. In the New Testament The New Testament also uses inclusio. The main teaching part in the Sermon on the Mount starts and ends with the expression "the Law and the Prophets" (Matthew 5:17 + 7:12). Matthew's account of the first part of Jesus' public ministry is framed by an account on his teaching and his miracles (Matthew 4:23 +9:35). Also, Matthew's Gospel begins with the prophecy that Jesus' name would be "Emmanuel, that is, 'God with us,'" (1:23, in which