contests

When the pilot that voyageth, together with them that sail with him, and the ship herself, arriveth in a calm and stormless harbour, then let him say that he is safe. And the husbandman that hath committed the seed to the earth, and toiled much in the care and protection of it, let him then take rest from his labours, when he layeth up the seed with manifold increase in his barns. Let him that enterpriseth to run in the course, then exult when he beareth home the prize. Let him that inscribeth his name for the boxing, then boast himself when he receiveth the crowns: and so in succession is it with all contests and crafts, when they do not fail in the end, but show themselves to be like that which they promised.

Shall then in the immortal contests strive

His very many contests for the people,

Let your judicatures be held on the second day of the week, that if any controversy arise about your sentence, having an interval till the Sabbath, you may be able to set the controversy right, and to reduce those to peace who have the contests one with another against the Lord's day. Let also the deacons and presbyters be present at your judicatures, to judge without acceptance of persons, as men of God, with righteousness. When, therefore, both the parties have come, according as the law says, those that have the controversy shall stand severally in the middle of the court; and when you have heard them, give your votes holily, endeavouring to make them both friends before the sentence of the bishop, that judgment against the offender may not go abroad into the world; knowing that he has in the court the Christ of God as conscious of and confirming his judgment. But if any persons are accused by any one, and their fame suffers as if they did not walk uprightly in the Lord, in like manner you shall hear both parties — the accuser and accused; but not with prejudice, nor with hearkening to one part only, but with righteousness, as passing a sentence concerning eternal life or death. For says God: He shall prosecute that which is right justly. For he that is justly punished and separated by you is rejected from eternal life and glory; he becomes dishonourable among holy men, and one condemned of God.

Wherefore, O bishop, when you are to go to prayer after the lessons, and the psalmody, and the instruction out of the Scriptures, let the deacon stand near you, and with a loud voice say: Let none have any quarrel with another; let none come in hypocrisy; that if there be any controversy found among any of you, they may be affected in conscience, and may pray to God, and be reconciled to their brethren. For if, upon coming into any one's house, we are to say, Peace be to this house, like sons of peace bestowing peace on those who are worthy, as it is written, He came and preached peace to you that are near, and those who are far off, whom the Lord knows to be His, much more is it incumbent on those that enter into the Church of God before all things to pray for the peace of God. But if he prays for it upon others, much more let himself be within the same, as a child of light; for he that has it not within himself is not fit to bestow it upon others. Wherefore, before all things, it is our duty to be at peace in our own minds; for he that does not find any disorder in himself will not quarrel with another, but will be peaceable, friendly, gathering the Lord's people, and a fellow-worker with him, in order to the increasing the number of those that shall be saved in unanimity. For those who contrive enmities, and strifes, and contests, and lawsuits, are wicked, and aliens from God.

We also know that Marcus Agrippa was of the like disposition towards the Jews: for when the people of Ionia were very angry at them, and besought Agrippa that they, and they only, might have those privileges of citizens which Antiochus, the grandson of Seleucus, [who by the Greeks was called The God,] had bestowed on them, and desired that, if the Jews were to be joint-partakers with them, they might be obliged to worship the gods they themselves worshipped: but when these matters were brought to the trial, the Jews prevailed, and obtained leave to make use of their own customs, and this under the patronage of Nicolaus of Damascus; for Agrippa gave sentence that he could not innovate. And if any one hath a mind to know this matter accurately, let him peruse the hundred and twenty-third and hundred and twenty-fourth books of the history of this Nicolaus. Now as to this determination of Agrippa, it is not so much to be admired, for at that time our nation had not made war against the Romans. But one may well be astonished at the generosity of Vespasian and Titus, that after so great wars and contests which they had from us, they should use such moderation. But I will now return to that part of my history whence I made the present digression.

But now the affairs in Herod's family were in more and more disorder, and became more severe upon him, by the hatred of Salome to the young men [Alexander and Aristobulus], which descended as it were by inheritance [from their mother Mariamne]; and as she had fully succeeded against their mother, so she proceeded to that degree of madness and insolence, as to endeavor that none of her posterity might be left alive, who might have it in their power to revenge her death. The young men had also somewhat of a bold and uneasy disposition towards their father occasioned by the remembrance of what their mother had unjustly suffered, and by their own affectation of dominion. The old grudge was also renewed; and they cast reproaches on Salome and Pheroras, who requited the young men with malicious designs, and actually laid treacherous snares for them. Now as for this hatred, it was equal on both sides, but the manner of exerting that hatred was different; for as for the young men, they were rash, reproaching and affronting the others openly, and were inexperienced enough to think it the most generous to declare their minds in that undaunted manner; but the others did not take that method, but made use of calumnies after a subtle and a spiteful manner, still provoking the young men, and imagining that their boldness might in time turn to the offering violence to their father; for inasmuch as they were not ashamed of the pretended crimes of their mother, nor thought she suffered justly, these supposed that might at length exceed all bounds, and induce them to think they ought to be avenged on their father, though it were by despatching him with their own hands. At length it came to this, that the whole city was full of their discourses, and, as is usual in such contests, the unskilfulness of the young men was pitied; but the contrivance of Salome was too hard for them, and what imputations she laid upon them came to be believed, by means of their own conduct; for they who were so deeply affected with the death of their mother, that while they said both she and themselves were in a miserable case, they vehemently complained of her pitiable end, which indeed was truly such, and said that they were themselves in a pitiable case also, because they were forced to live with those that had been her murderers, and to be partakers with them.

But now, since we are treating of the manner in which the opposing powers stir up those contests, by means of which false knowledge is introduced into the minds of men, and human souls led astray, while they imagine that they have discovered wisdom, I think it necessary to name and distinguish the wisdom of this world, and of the princes of this world, that by so doing we may discover who are the fathers of this wisdom, nay, even of these kinds of wisdom. I am of opinion, therefore, as I have stated above, that there is another wisdom of this world besides those [different kinds of] wisdom which belong to the princes of this world, by which wisdom those things seem to be understood and comprehended which belong to this world. This wisdom, however, possesses in itself no fitness for forming any opinion either respecting divine things, or the plan of the world’s government, or any other subjects of importance, or regarding the training for a good or happy life; but is such as deals wholly with the art of poetry, e.g., or that of grammar, or rhetoric, or geometry, or music, with which also, perhaps, medicine should be classed. In all these subjects we are to suppose that the wisdom of this world is included. The wisdom of the princes of this world, on the other hand, we understand to be such as the secret and occult philosophy, as they call it, of the Egyptians, and the astrology of the Chaldeans and Indians, who make profession of the knowledge of high things, and also that manifold variety of opinion which prevails among the Greeks regarding divine things. Accordingly, in the holy Scriptures we find that there are princes over individual nations; as in Daniel we read that there was a prince of the kingdom of Persia, and another prince of the kingdom of Græcia, who are clearly shown, by the nature of the passage, to be not human beings, but certain powers. In the prophecies of Ezekiel, also, the prince of Tyre is unmistakeably shown to be a kind of spiritual power. When these, then, and others of the same kind, possessing each his own wisdom, and building up his own opinions and sentiments, beheld our Lord and Saviour professing and declaring that He had for this purpose come into the world, that all the opinions of science, falsely so called, might be destroyed, not knowing what was concealed within Him, they forthwith laid a snare for Him: for “the kings of the earth set themselves, and the rulers assembled together, against the Lord and His Christ.” But their snares being discovered, and the plans which they had attempted to carry out being made manifest when they crucified the Lord of glory, therefore the apostle says, “We speak wisdom among them that are perfect, but not the wisdom of this world, nor of the princes of this world, who are brought to nought, which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.”

It is evident that, by the preceding remarks, Celsus charges the Jews with falsely giving themselves out as the chosen portion of the Supreme God above all other nations. And he accuses them of boasting, because they gave out that they knew the great God, although they did not really know Him, but were led away by the artifices of Moses, and were deceived by him, and became his disciples to no good end. Now we have in the preceding pages already spoken in part of the venerable and distinguished polity of the Jews, when it existed amongst them as a symbol of the city of God, and of His temple, and of the sacrificial worship offered in it and at the altar of sacrifice. But if any one were to turn his attention to the meaning of the legislator, and to the constitution which he established, and were to examine the various points relating to him, and compare them with the present method of worship among other nations, there are none which he would admire to a greater degree; because, so far as can be accomplished among mortals, everything that was not of advantage to the human race was withheld from them, and only those things which are useful bestowed. And for this reason they had neither gymnastic contests, nor scenic representations, nor horse-races; nor were there among them women who sold their beauty to any one who wished to have sexual intercourse without offspring, and to cast contempt upon the nature of human generation. And what an advantage was it to be taught from their tender years to ascend above all visible nature, and to hold the belief that God was not fixed anywhere within its limits, but to look for Him on high, and beyond the sphere of all bodily substance! And how great was the advantage which they enjoyed in being instructed almost from their birth, and as soon as they could speak, in the immortality of the soul, and in the existence of courts of justice under the earth, and in the rewards provided for those who have lived righteous lives! These truths, indeed, were proclaimed in the veil of fable to children, and to those whose views of things were childish; while to those who were already occupied in investigating the truth, and desirous of making progress therein, these fables, so to speak, were transfigured into the truths which were concealed within them. And I consider that it was in a manner worthy of their name as the “portion of God” that they despised all kinds of divination, as that which bewitches men to no purpose, and which proceeds rather from wicked demons than from anything of a better nature; and sought the knowledge of future events in the souls of those who, owing to their high degree of purity, received the spirit of the Supreme God.

Celsus would also have us to offer first-fruits to demons. But we would offer them to Him who said, “Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself upon the earth.” And to Him to whom we offer first-fruits we also send up our prayers, “having a great high priest, that is passed into the heavens, Jesus the Son of God,” and “we hold fast this profession” as long as we live; for we find God and His only-begotten Son, manifested to us in Jesus, to be gracious and kind to us. And if we would wish to have besides a great number of beings who shall ever prove friendly to us, we are taught that “thousand thousands stood before Him, and ten thousand times ten thousand ministered unto Him.” And these, regarding all as their relations and friends who imitate their piety towards God, and in prayer call upon Him with sincerity, work along with them for their salvation, appear unto them, deem it their office and duty to attend to them, and as if by common agreement they visit with all manner of kindness and deliverance those who pray to God, to whom they themselves also pray: “For they are all ministering spirits, sent forth to minister for those who shall be heirs of salvation.” Let the learned Greeks say that the human soul at its birth is placed under the charge of demons: Jesus has taught us not to despise even the little ones in His church, saying, “Their angels do always behold the face of my Father which is in heaven.” And the prophet says, “The angel of the Lord encampeth round about them that fear Him, and delivereth them.” We do not, then, deny that there are many demons upon earth, but we maintain that they exist and exercise power among the wicked, as a punishment of their wickedness. But they have no power over those who “have put on the whole armour of God,” who have received strength to “withstand the wiles of the devil,” and who are ever engaged in contests with them, knowing that “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”

Leraje, or Leraikha.—The Fourteenth Spirit is called Leraje (or Leraie). He is a Marquis Great in Power, showing himself in the likeness of an Archer clad in Green, and carrying a Bow and Quiver. He causeth all great Battles and Contests; and maketh wounds to putrefy that are made with Arrows by Archers. This belongeth unto Sagittary. He governeth 30 Legions of Spirits, and this is his Seal, etc.

Some say that our Lord and the devil were waging war with one another for forty days; others say that the three contests took place in one day. After He had conquered the devil by the power of His Godhead, and had given us power to conquer him, He began to teach the nations. He wrought miracles, healed the sick, cleansed the lepers, cast out devils, opened the eyes of the blind, made the lame walk, made cripples stand, gave hearing to the deaf, and speech of tongue to the dumb. He satisfied five thousand with five loaves, and there remained twelve basketfuls; and with seven loaves and two fishes He satisfied four thousand (men), besides women and children, and there remained seven basketfuls. And some writers say that our Lord satisfied forty thousand men and women and children with five loaves. He walked upon the water and the sea' as upon dry land. He rebuked the sea when it was disturbed, and it ceased from its disturbance. He raised up four dead; the daughter of Jairus, the widow’s son, the servant of the centurion, and His friend Lazarus after (he had been dead) four days. He subjected Himself to the ancient law of Moses, that it might not be thought He was opposed to the divine commandments; and when the time came for Him to suffer, and to draw nigh to death that He might make us live by His death, and to slay sin in His flesh, and to fulfil the prophecies concerning Him, first of all He kept the Passover of the law; He dissolved the old covenant, and then He laid the foundation for the new law by His own Passover.

So also the blessed Diodorus, who says in the ‘ Book of the Dispensation V ‘A lasting reward, which is worthy of the justice of the Giver, is laid up for the good, in return for their labours; and torment for sinners, but not everlasting, that the immortality which is prepared for them may not be worthless. They must however be tormented for a short time, as they deserve, in proportion to the measure of their iniquity and wickedness, according to the amount of the wickedness of their deeds. This they will have to bear, that they suffer for a short time; but immortal and unending happiness is prepared for them. If it be then that the rewards of good deeds are as great (in proportion to them) as the times of the immortality which are prepared for them are longer than the times of the limited contests which take place in this world, the torments for many and great sins must be very much less than the greatness of mercy. So then it is not for the good only that the grace of the resurrection from the dead is intended, but also for the wicked; for the grace of God greatly honours the good, but chastises the wicked sparingly/ Again he says: ‘God pours out the wages of reward beyond the measure of the labours (wrought), and in the abundance of His goodness He lessens and diminishes the penalty of those who are to be tormented, and in His mercy He shortens and reduces the length of the time. But even thus He does not punish the whole time according to (the length of) the time of folly, seeing that He requites them far less than they deserve, just as He does the good beyond the measure and period (of their deserts); for the reward is everlasting. It has not been revealed whether the goodness of God wishes to punish without ceasing the blameworthy who have been found guilty of evil deeds (or not), as we have already said before.

If a man contests [the ownership of] a field and he has signed as a witness on [its deed of sale], Admon says: He can say, “[Litigation with] the second is easier for me, since the first is a more difficult person than he”. But the Sages say: He lost his right. If [the protester] made it a boundary mark [when selling an adjacent piece of land to] another person he has lost his right [to protest].

“Nor with a city of gold.” Rav Jehudah said, for example a Jerusalem of gold The rabbis of Caesarea said, פרוש טוק טקלין. It happened that Rebbi Aqiba made a city of gold for his wife. Rabban Gamliel’s wife saw her and became jealous. She came and mentioned it before her husband. He told her, if you had done for me what she did for him, for she sold the braids of her head, gave him, and he studied Torah. There, we have stated: “Two in the name of Rebbi Eliezer. A woman may go out with a city of gold and participants in pigeon contests are disqualified for testimony.” It was stated, Rebbi Meïr declares liable. Between Rebbi Meïr and the rabbis it is understandable, Rebbi Meïr declares liable and the Sages declare not liable. Between Rebbi Eliezer and the rabbis it is understandable, Rebbi Eliezer permits and the Sages prohibit. Between Rebbi Meïr and Rebbi Eliezer it is difficult, Rebbi Meïr declares liable and Rebbi Eliezer permits.

MISHNAH: The following are disqualified: The dice-player, the lender on interest, participants in pigeon contests, dealers in sabbatical produce, and slaves. This is the principle: any testimony for which a woman is not qualified, they are not qualified.

“Participants in pigeon contests.” This is one who bets on pigeons. Whether one bets on pigeons or bets on any other domesticated animal, wild animal, or bird. “When is he accepted? After he tears up his tools of the catch, and is checked out, and repents in complete repentance.”

Rav Huna said: Who is the Tanna of “participants in pigeon contests”? Rebbi Eliezer, as we have stated there: “Two in the name of Rebbi Eliezer. A woman may go out with a city of gold, and participants in pigeon contests are disqualified from testimony.” Rebbi Mana said before Rebbi Yose: Is the entire statement in Sanhedrin Rebbi Eliezer’s? He told him, it is everybody’s opinion. What means “it is everybody’s opinion”? So said Rebbi Yose: We knew that he was disqualified for testimony in money matters. What does he come to testify about? For as he is disqualified in money matters, so he is disqualified to testify in criminal trials. The witnesses for the New Moon are held to the standards of criminal trials, as we have stated: “any testimony for which a woman is not qualified, they are not qualified.” Who stated this? The rabbis! Do the rabbis follow Rebbi Eliezer? They agree with him and disagree with him. Rebbi Jonah in the name of Rav Huna: It follows Rebbi Eliezer in everything. It turns out that this disagreement parallels another disagreement, as it was stated: “A perjured witness is disqualified for any and all testimony required by the Torah, the words of Rebbi Meïr. Rebbi Yose said, when? If he was found perjured in criminal matters. But if he was found perjured in money matters, he is suspect in money matters and disqualified in money matters.” It turns out that Rebbi Yose parallels the rabbis and Rebbi Meïr Rebbi Eliezer.

Rav Huna said: Who is the Tanna of “participants in pigeon contests”? Rebbi Eliezer, as we have stated there: “Two in the name of Rebbi Eliezer. A woman may go out with a city of gold, and participants in pigeon contests are disqualified from testimony.” Rebbi Mana said before Rebbi Yose: Is the entire statement in Sanhedrin Rebbi Eliezer’s? He told him, it is everybody’s opinion. What means “it is everybody’s opinion”? So said Rebbi Yose: We knew that he was disqualified for testimony in money matters. What does he come to testify about? For as he is disqualified in money matters, so he is disqualified to testify in criminal trials. The witnesses for the New Moon are held to the standards of criminal trials, as we have stated: “any testimony for which a woman is not qualified, they are not qualified.” Who stated this? The rabbis! Do the rabbis follow Rebbi Eliezer? They agree with him and disagree with him. Rebbi Jonah in the name of Rav Huna: It follows Rebbi Eliezer in everything. It turns out that this disagreement parallels another disagreement, as it was stated: “A perjured witness is disqualified for any and all testimony required by the Torah, the words of Rebbi Meïr. Rebbi Yose said, when? If he was found perjured in criminal matters. But if he was found perjured in money matters, he is suspect in money matters and disqualified in money matters.” It turns out that Rebbi Yose parallels the rabbis and Rebbi Meïr Rebbi Eliezer.

If somebody contests the signature of the witnesses or the signature of the judges. Rebbi Abba in the name of Rav Jehudah: If he wants to certify it from the handwriting of the witnesses it is certified, from the handwriting of the judges it is certified; I am saying that even from one witness and one judge it is certified. If he gave permission to the scribe to write and to the witnesses to sign, Rebbi Abba in the name of Rav Jeremiah: The witnesses have to write: “This loan is from the first of Nisan but we wrote at a later date.” Rebbi Ze‘ira in the name of Rav Hamnuna: The confirmation of the judges is valid even if it is at some distance. Rebbi Mana said, is that correct? Could he then not certify from one handwriting? Rav said: The judges have to write: We certified this in the presence of X and Y. Why? So they can be convicted of perjury. But then also on which date, at which time, at which place? A judgment was given before Rav and this was not written. Rebbi Ḥaggai said: The judges have to know the parties. It happened that they falsified.

MISHNAH: The following are disqualified: The dice-player, the lender on interest, participants in pigeon contests, dealers in sabbatical produce, and slaves. Rebbi Simeon said, earlier they were listing harvesters of sabbatical produce; but since the increase of oppressors they returned to list only dealers in sabbatical produce. Rebbi Jehudah said, when? If he has no profession but this; but if he has another profession, he is qualified.

“Participants in pigeon contests.” Whether one bets on pigeons or bets on any other domesticated animal, wild animal, or bird, he is not accepted unless he break his tools of the catch and repent in complete repentance.

Rav Huna said: Who is the Tanna of “participants in pigeon contests”? Rebbi Eliezer, as we have stated there: “Participants in pigeon contests are disqualified from testimony.” Rebbi Mana said before Rebbi Yose: Is that statement in Sanhedrin Rebbi Eliezer’s? He told him, it is everybody’s opinion. So said Rebbi Yose: We knew that he was disqualified for testimony in money matters. What does he come to testify about? For as he is disqualified in money matters, so he is disqualified to testify in criminal trials. The witnesses for the New Moon are held to the standards of criminal trials, as we have stated: “This is the principle: Any testimony for which a woman is not qualified, they are not qualified for.” Who stated this? The rabbis! Do the rabbis follow Rebbi Eliezer? They agree with him and disagree with him. Rebbi Huna in the name of Rav Huna said: It follows Rebbi Eliezer in everything. It turns out that this disagreement parallels another disagreement, as it was stated: A perjured witness is disqualified for any and all testimony required by the Torah, the words of Rebbi Meïr. Rebbi Yose said, when has this been said? When he was found perjured in criminal matters. But if he was found perjured in money matters, he is disqualified only from that particular testimony. It turns out that Rebbi Yose parallels the rabbis and Rebbi Meïr Rebbi Eliezer.

Rav Huna said: Who is the Tanna of “participants in pigeon contests”? Rebbi Eliezer, as we have stated there: “Participants in pigeon contests are disqualified from testimony.” Rebbi Mana said before Rebbi Yose: Is that statement in Sanhedrin Rebbi Eliezer’s? He told him, it is everybody’s opinion. So said Rebbi Yose: We knew that he was disqualified for testimony in money matters. What does he come to testify about? For as he is disqualified in money matters, so he is disqualified to testify in criminal trials. The witnesses for the New Moon are held to the standards of criminal trials, as we have stated: “This is the principle: Any testimony for which a woman is not qualified, they are not qualified for.” Who stated this? The rabbis! Do the rabbis follow Rebbi Eliezer? They agree with him and disagree with him. Rebbi Huna in the name of Rav Huna said: It follows Rebbi Eliezer in everything. It turns out that this disagreement parallels another disagreement, as it was stated: A perjured witness is disqualified for any and all testimony required by the Torah, the words of Rebbi Meïr. Rebbi Yose said, when has this been said? When he was found perjured in criminal matters. But if he was found perjured in money matters, he is disqualified only from that particular testimony. It turns out that Rebbi Yose parallels the rabbis and Rebbi Meïr Rebbi Eliezer.

MISHNAH: And if the opposing party was suspect of perjury, how? Equally oaths about testimony, or oaths about deposits, or even vain oaths, if one of them was a dice-player, a lender on interest, a participant in pigeon contests, or a dealer in sabbatical produce, the opposing party swears and collects. If both of them were suspect, the oath returns to its place, the words of Rebbi Yose. Rebbi Meїr says, they shall split.

Participants in pigeon contests, that is one who bets on pigeons. Whether one bets on pigeons or bets on any domesticated animal, wild animal, or bird, he is not accepted unless he break his tools of the catch and repent in complete repentance.

Rav Huna said: Who is the Tanna of “participants in pigeon contests”? Rebbi Eliezer, as we have stated there: “Participants in pigeon contests are disqualified from testimony.” Rebbi Mana said before Rebbi Yose: Is that statement in Sanhedrin Rebbi Eliezer’s? He told him, it is everybody’s opinion. So said Rebbi Yose: We knew that he was disqualified for testimony in money matters. What does he come to testify about? For as he is disqualified in money matters, so he is disqualified to testify in criminal trials. The witnesses for the New Moon are held to the standards of criminal trials, as we have stated: “Any testimony for which a woman is not qualified, they are not qualified for.” Who stated this? The rabbis! Do the rabbis follow Rebbi Eliezer? They agree with him and disagree with him. Rebbi Huna in the name of Rebbi Jonah said: It follows Rebbi Eliezer in everything. It turns out that this disagreement parallels another disagreement, as it was stated: A perjured witness is disqualified for any and all testimony required by the Torah, the words of Rebbi Meїr. Rebbi Yose said, when has this been said? When he was found perjured in criminal matters. But if he was found perjured in money matters, he is disqualified only from that particular testimony. It turns out that Rebbi Yose parallels the rabbis and Rebbi Meїr Rebbi Eliezer.

Rav Huna said: Who is the Tanna of “participants in pigeon contests”? Rebbi Eliezer, as we have stated there: “Participants in pigeon contests are disqualified from testimony.” Rebbi Mana said before Rebbi Yose: Is that statement in Sanhedrin Rebbi Eliezer’s? He told him, it is everybody’s opinion. So said Rebbi Yose: We knew that he was disqualified for testimony in money matters. What does he come to testify about? For as he is disqualified in money matters, so he is disqualified to testify in criminal trials. The witnesses for the New Moon are held to the standards of criminal trials, as we have stated: “Any testimony for which a woman is not qualified, they are not qualified for.” Who stated this? The rabbis! Do the rabbis follow Rebbi Eliezer? They agree with him and disagree with him. Rebbi Huna in the name of Rebbi Jonah said: It follows Rebbi Eliezer in everything. It turns out that this disagreement parallels another disagreement, as it was stated: A perjured witness is disqualified for any and all testimony required by the Torah, the words of Rebbi Meїr. Rebbi Yose said, when has this been said? When he was found perjured in criminal matters. But if he was found perjured in money matters, he is disqualified only from that particular testimony. It turns out that Rebbi Yose parallels the rabbis and Rebbi Meїr Rebbi Eliezer.