easier

And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee.

For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?

And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?

It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?

And it is easier for heaven and earth to pass, than one tittle of the law to fail.

For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.

Sand, and salt, and a mass of iron, is easier to bear, than a man without understanding.

Yet is it easier for him that is in danger to come into these things, than to pass away as a cloud out of the world, and not to see the things that happen in the last days. And he answered unto me, and said,

These things he said to me in tones of the deepest anger, so that I was confounded and exceedingly afraid of him, for his figure was altered so that a man could not endure his anger. But seeing me altogether agitated and confused, he began to speak to me in more gentle tones; and he said: “O fool, senseless and doubting, do you not perceive how great is the glory of God, and how strong and marvellous, in that He created the world for the sake of man, and subjected all creation to him, and gave him power to rule over everything under heaven? If, then, man is lord of the creatures of God, and rules over all, is he not able to be lord also of these commandments? For,” says he, “the man who has the Lord in his heart can also be lord of all, and of every one of these commandments. But to those who have the Lord only on their lips, but their hearts hardened, and who are far from the Lord, the commandments are hard and difficult. Put, therefore, ye who are empty and fickle in your faith, the Lord in your heart, and ye will know that there is nothing easier, or sweeter, or more manageable, than these commandments. Return, ye who walk in the commandments of the devil, in hard, and bitter, and wild licentiousness, and fear not the devil; for there is no power in him against you, for I will be with you, the angel of repentance, who am lord over him. The devil has fear only, but his fear has no strength. Fear him not, then, and he will flee from you.”

And he turned and said unto Simon his disciple who was sitting by him: Simon, son of Joanna, it is easier for a camel to enter in by a needle's eye than for a rich man to enter into the kingdom of heaven.

And there was a certain rich man in the city, by name Onesiphorus. He, having seen the miracles done by the apostles, says to them: If I believe in your God, can I also do a miracle like you? Andrew says to him: If you will forsake all that belongs to you, and your wife and your children, as we also have done, then you also shall do miracles. When Onesiphorus heard this, he was filled with rage, and took his scarf and threw it over Andrew's neck, and struck him, and said to him: You are a sorcerer. How do you force me to abandon my wife, and my children, and my goods? Then Peter, having turned and seen him striking Andrew, says to him: Man, stop now striking Andrew. Onesiphorus says to him: I see that you are more sensible than he. Do thou then tell me to leave my wife, and my children, and my goods. What do you say? Peter says to him: One thing I say unto you: it is easier for a camel to go through the eye of a needle, than for a rich man to go into the kingdom of heaven. When Onesiphorus heard this, he was even more filled with rage and anger, and took his scarf off the neck of Andrew, and threw it upon the neck of Peter; and so he dragged him along, saying: Verily you are a great sorcerer, more than the other; for a camel cannot go through the eye of a needle. But if you will show me this miracle, I will believe in your God; and not only I, but also the whole city. But if not, you shall be grievously punished in the midst of the city. And when Peter heard this, he was exceedingly grieved, and stood and stretched forth his hands towards heaven, and prayed, saying: O Lord our God, listen to me at this time; for they will ensnare us from Your own words: for no prophet has spoken to set forth this his explanation, and no patriarch that we might learn the interpretation of it; and now we seek for ourselves the explanation with boldness. Do not then, Lord, overlook us: for you are He who is praised by the cherubim.

“Truly I tell you, it’s easier for a holy person to fall into defilement, and for an enlightened person to fall into darkness, than for you to reign – or not reign.

And he came unto the land of Moab and built an altar and offered sacrifices: and when he had seen a part of the people, the spirit of God abode not in him, and he took up his parable and said: Lo, Balac hath brought me hither unto the mount, saying: Come, run into the fire of these men. (Lo) I cannot abide that (fire) which waters quench, but that fire which consumeth water who shall endure? And he said to him: It is easier to take away the foundations and all the topmost part of them, and to quench the light of the sun and darken the shining of the moon, than for him who will to root up the planting of the Most Mighty or spoil his vineyard. And Balac himself hath not known it, because his mind is puffed up, to the intent his destruction may come swiftly.

He then tried to take Sepphoris, which was a city not far from that which was destroyed, but lost many of his men; yet did he then go to fight with Alexander; which Alexander met him at the river Jordan, near a certain place called Saphoth, [not far from the river Jordan,] and pitched his camp near to the enemy. He had however eight thousand in the first rank, which he styled Hecatontomachi, having shields of brass. Those in the first rank of Ptolemy's soldiers also had shields covered with brass. But Ptolemy's soldiers in other respects were inferior to those of Alexander, and therefore were more fearful of running hazards; but Philostephanus, the camp-master, put great courage into them, and ordered them to pass the river, which was between their camps. Nor did Alexander think fit to hinder their passage over it; for he thought, that if the enemy had once gotten the river on their back, that he should the easier take them prisoners, when they could not flee out of the battle: in the beginning of which, the acts on both sides, with their hands, and with their alacrity, were alike, and a great slaughter was made by both the armies; but Alexander was superior, till Philostephanus opportunely brought up the auxiliaries, to help those that were giving way; but as there were no auxiliaries to afford help to that part of the Jews that gave way, it fell out that they fled, and those near them did not assist them, but fled along with them. However, Ptolemy's soldiers acted quite otherwise; for they followed the Jews, and killed them, till at length those that slew them pursued after them when they had made them all run away, and slew them so long, that their weapons of iron were blunted, and their hands quite tired with the slaughter; for the report was, that thirty thousand men were then slain. Timagenes says they were fifty thousand. As for the rest, they were part of them taken captives, and the other part ran away to their own country.

When they had taken this resolution, and that by common consent, they went into the theater, hoping that, in the first place, Herod himself could not escape them, as they should fall upon him so unexpectedly; and supposing, however, that if they missed him, they should kill a great many of those that were about him; and this resolution they took, though they should die for it, in order to suggest to the king what injuries he had done to the multitude. These conspirators, therefore, standing thus prepared beforehand, went about their design with great alacrity; but there was one of those spies of Herod, that were appointed for such purposes, to fish out and inform him of any conspiracies that should be made against him, who found out the whole affair, and told the king of it, as he was about to go into the theater. So when he reflected on the hatred which he knew the greatest part of the people bore him, and on the disturbances that arose upon every occasion, he thought this plot against him not to be improbable. Accordingly, he retired into his palace, and called those that were accused of this conspiracy before him by their several names; and as, upon the guards falling upon them, they were caught in the very fact, and knew they could not escape, they prepared themselves for their ends with all the decency they could, and so as not at all to recede from their resolute behavior, for they showed no shame for what they were about, nor denied it; but when they were seized, they showed their daggers, and professed that the conspiracy they had sworn to was a holy and pious action; that what they intended to do was not for gain, or out of any indulgence to their passions, but principally for those common customs of their country, which all the Jews were obliged to observe, or to die for them. This was what these men said, out of their undaunted courage in this conspiracy. So they were led away to execution by the king's guards that stood about them, and patiently underwent all the torments inflicted on them till they died. Nor was it long before that spy who had discovered them was seized on by some of the people, out of the hatred they bore to him; and was not only slain by them, but pulled to pieces, limb from limb, and given to the dogs. This execution was seen by many of the citizens, yet would not one of them discover the doers of it, till upon Herod's making a strict scrutiny after them, by bitter and severe tortures, certain women that were tortured confessed what they had seen done; the authors of which fact were so terribly punished by the king, that their entire families were destroyed for this their rash attempt; yet did not the obstinacy of the people, and that undaunted constancy they showed in the defense of their laws, make Herod any easier to them, but he still strengthened himself after a more secure manner, and resolved to encompass the multitude every way, lest such innovations should end in an open rebellion.

Now, besides this second contention that had fallen among them, neither did the king's brother Pheroras keep himself out of trouble, but had a particular foundation for suspicion and hatred; for he was overcome with the charms of his wife, to such a degree of madness, that he despised the king's daughter, to whom he had been betrothed, and wholly bent his mind to the other, who had been but a servant. Herod also was grieved by the dishonor that was done him, because he had bestowed many favors upon him, and had advanced him to that height of power that he was almost a partner with him in the kingdom, and saw that he had not made him a due return for his labors, and esteemed himself unhappy on that account. So upon Pheroras's unworthy refusal, he gave the damsel to Phasaelus's son; but after some time, when he thought the heat of his brother's affections was over, he blamed him for his former conduct, and desired him to take his second daughter, whose name was Cypros. Ptolemy also advised him to leave off affronting his brother, and to forsake her whom he had loved, for that it was a base thing to be so enamored of a servant, as to deprive himself of the king's good-will to him, and become an occasion of his trouble, and make himself hated by him. Pheroras knew that this advice would be for his own advantage, particularly because he had been accused before, and forgiven; so he put his wife away, although he already had a son by her, and engaged to the king that he would take his second daughter, and agreed that the thirtieth day after should be the day of marriage; and sware he would have no further conversation with her whom he had put away; but when the thirty days were over, he was such a slave to his affections, that he no longer performed any thing he had promised, but continued still with his former wife. This occasioned Herod to grieve openly, and made him angry, while the king dropped one word or other against Pheroras perpetually; and many made the king's anger an opportunity for raising calumnies against him. Nor had the king any longer a single quiet day or hour, but occasions of one fresh quarrel or another arose among his relations, and those that were dearest to him; for Salome was of a harsh temper, and ill-natured to Mariamne's sons; nor would she suffer her own daughter, who was the wife of Aristobulus, one of those young men, to bear a good-will to her husband, but persuaded her to tell her if he said any thing to her in private, and when any misunderstandings happened, as is common, she raised a great many suspicions out of it; by which means she learned all their concerns, and made the damsel ill-natured to the young man. And in order to gratify her mother, she often said that the young men used to mention Mariamne when they were by themselves; and that they hated their father, and were continually threatening, that if they had once got the kingdom, they would make Herod's sons by his other wives country schoolmasters, for that the present education which was given them, and their diligence in learning, fitted them for such an employment. And as for the women, whenever they saw them adorned with their mother's clothes, they threatened, that instead of their present gaudy apparel, they should be clothed in sackcloth, and confined so closely that they should not see the light of the sun. These stories were presently carried by Salome to the king, who was troubled to hear them, and endeavored to make up matters; but these suspicions afflicted him, and becoming more and more uneasy, he believed every body against every body. However, upon his rebuking his sons, and hearing the defense they made for themselves, he was easier for a while, though a little afterwards much worse accidents came upon him.

Now all those Galileans who, after the taking of Jotapata, had revolted from the Romans, did, upon the conquest of Taricheae, deliver themselves up to them again. And the Romans received all the fortresses and the cities, excepting Gischala and those that had seized upon Mount Tabor; Gamala also, which is a city over against Taricheae, but on the other side of the lake, conspired with them. This city lay upon the borders of Agrippa's kingdom, as also did Sogana and Seleucia. And these were both parts of Gaulanitis; for Sogana was a part of that called the Upper Gaulanitis, as was Gamala of the Lower; while Seleucia was situated at the lake Semechouitis, which lake is thirty furlongs in breadth, and sixty in length; its marshes reach as far as the place Daphne, which in other respects is a delicious place, and hath such fountains as supply water to what is called Little Jordan, under the temple of the golden calf, where it is sent into Great Jordan. Now Agrippa had united Sogana and Seleucia by leagues to himself, at the very beginning of the revolt from the Romans; yet did not Gamala accede to them, but relied upon the difficulty of the place, which was greater than that of Jotapata, for it was situated upon a rough ridge of a high mountain, with a kind of neck in the middle: where it begins to ascend, it lengthens itself, and declines as much downward before as behind, insomuch that it is like a camel in figure, from whence it is so named, although the people of the country do not pronounce it accurately. Both on the side and the face there are abrupt parts divided from the rest, and ending in vast deep valleys; yet are the parts behind, where they are joined to the mountain, somewhat easier of ascent than the other; but then the people belonging to the place have cut an oblique ditch there, and made that hard to be ascended also. On its acclivity, which is straight, houses are built, and those very thick and close to one another. The city also hangs so strangely, that it looks as if it would fall down upon itself, so sharp is it at the top. It is exposed to the south, and its southern mount, which reaches to an immense height, was in the nature of a citadel to the city; and above that was a precipice, not walled about, but extending itself to an immense depth. There was also a spring of water within the wall, at the utmost limits of the city.

When this accident had unexpectedly happened, the minds of both parties were variously affected; for though one would expect that the Jews would be discouraged, because this fall of their wall was unexpected by them, and they had made no provision in that case, yet did they pull up their courage, because the tower of Antonia itself was still standing; as was the unexpected joy of the Romans at this fall of the wall soon quenched by the sight they had of another wall, which John and his party had built within it. However, the attack of this second wall appeared to be easier than that of the former, because it seemed a thing of greater facility to get up to it through the parts of the former wall that were now thrown down. This new wall appeared also to be much weaker than the tower of Antonia, and accordingly the Romans imagined that it had been erected so much on the sudden, that they should soon overthrow it: yet did not any body venture now to go up to this wall; for that such as first ventured so to do must certainly be killed.

And now Titus Caesar, upon the news that was brought him concerning his father, that his coming was much desired by all the Italian cities, and that Rome especially received him with great alacrity and splendor, betook himself to rejoicing and pleasures to a great degree, as now freed from the solicitude he had been under, after the most agreeable manner. For all men that were in Italy showed their respects to him in their minds before he came thither, as if he were already come, as esteeming the very expectation they had of him to be his real presence, on account of the great desires they had to see him, and because the good-will they bore him was entirely free and unconstrained; for it was, desirable thing to the senate, who well remembered the calamities they had undergone in the late changes of their governors, to receive a governor who was adorned with the gravity of old age, and with the highest skill in the actions of war, whose advancement would be, as they knew, for nothing else but for the preservation of those that were to be governed. Moreover, the people had been so harassed by their civil miseries, that they were still more earnest for his coming immediately, as supposing they should then be firmly delivered from their calamities, and believed they should then recover their secure tranquillity and prosperity; and for the soldiery, they had the principal regard to him, for they were chiefly apprized of his great exploits in war; and since they had experienced the want of skill and want of courage in other commanders, they were very desirous to be free from that great shame they had undergone by their means, and heartily wished to receive such a prince as might be a security and an ornament to them. And as this good-will to Vespasian was universal, those that enjoyed any remarkable dignities could not have patience enough to stay in Rome, but made haste to meet him at a very great distance from it; nay, indeed, none of the rest could endure the delay of seeing him, but did all pour out of the city in such crowds, and were so universally possessed with the opinion that it was easier and better for them to go out than to stay there, that this was the very first time that the city joyfully perceived itself almost empty of its citizens; for those that staid within were fewer than those that went out. But as soon as the news was come that he was hard by, and those that had met him at first related with what good humor he received every one that came to him, then it was that the whole multitude that had remained in the city, with their wives and children, came into the road, and waited for him there; and for those whom he passed by, they made all sorts of acclamations, on account of the joy they had to see him, and the pleasantness of his countenance, and styled him their Benefactor and Savior, and the only person who was worthy to be ruler of the city of Rome. And now the city was like a temple, full of garlands and sweet odors; nor was it easy for him to come to the royal palace, for the multitude of the people that stood about him, where yet at last he performed his sacrifices of thanksgiving to his household gods for his safe return to the city. The multitude did also betake themselves to feasting; which feasts and drink-offerings they celebrated by their tribes, and their families, and their neighborhoods, and still prayed God to grant that Vespasian, his sons, and all their posterity, might continue in the Roman government for a very long time, and that his dominion might be preserved from all opposition. And this was the manner in which Rome so joyfully received Vespasian, and thence grew immediately into a state of great prosperity.

There was a rock, not small in circumference, and very high. It was encompassed with valleys of such vast depth downward, that the eye could not reach their bottoms; they were abrupt, and such as no animal could walk upon, excepting at two places of the rock, where it subsides, in order to afford a passage for ascent, though not without difficulty. Now, of the ways that lead to it, one is that from the lake Asphaltites, towards the sun-rising, and another on the west, where the ascent is easier: the one of these ways is called the Serpent, as resembling that animal in its narrowness and its perpetual windings; for it is broken off at the prominent precipices of the rock, and returns frequently into itself, and lengthening again by little and little, hath much ado to proceed forward; and he that would walk along it must first go on one leg, and then on the other; there is also nothing but destruction, in case your feet slip; for on each side there is a vastly deep chasm and precipice, sufficient to quell the courage of every body by the terror it infuses into the mind. When, therefore, a man hath gone along this way for thirty furlongs, the rest is the top of the hill--not ending at a small point, but is no other than a plain upon the highest part of the mountain. Upon this top of the hill, Jonathan the high priest first of all built a fortress, and called it Masada: after which the rebuilding of this place employed the care of king Herod to a great degree; he also built a wall round about the entire top of the hill, seven furlongs long; it was composed of white stone; its height was twelve, and its breadth eight cubits; there were also erected upon that wall thirty-eight towers, each of them fifty cubits high; out of which you might pass into lesser edifices, which were built on the inside, round the entire wall; for the king reserved the top of the hill, which was of a fat soil, and better mould than any valley for agriculture, that such as committed themselves to this fortress for their preservation might not even there be quite destitute of food, in case they should ever be in want of it from abroad. Moreover, he built a palace therein at the western ascent; it was within and beneath the walls of the citadel, but inclined to its north side. Now the wall of this palace was very high and strong, and had at its four corners towers sixty cubits high. The furniture also of the edifices, and of the cloisters, and of the baths, was of great variety, and very costly; and these buildings were supported by pillars of single stones on every side; the walls and also the floors of the edifices were paved with stones of several colors. He also had cut many and great pits, as reservoirs for water, out of the rocks, at every one of the places that were inhabited, both above and round about the palace, and before the wall; and by this contrivance he endeavored to have water for several uses, as if there had been fountains there. Here was also a road digged from the palace, and leading to the very top of the mountain, which yet could not be seen by such as were without [the walls]; nor indeed could enemies easily make use of the plain roads; for the road on the east side, as we have already taken notice, could not be walked upon, by reason of its nature; and for the western road, he built a large tower at its narrowest place, at no less a distance from the top of the hill than a thousand cubits; which tower could not possibly be passed by, nor could it be easily taken; nor indeed could those that walked along it without any fear [such was its contrivance] easily get to the end of it; and after such a manner was this citadel fortified, both by nature and by the hands of men, in order to frustrate the attacks of enemies.

Now as for ourselves, I venture to say that no one can tell of so many; nay, not of more than one or two that have betrayed our laws, no, not out of fear of death itself; I do not mean such an easy death as happens in battles, but that which comes with bodily torments, and seems to be the severest kind of death of all others. Now I think those that have conquered us have put us to such deaths, not out of their hatred to us when they had subdued us, but rather out of their desire of seeing a surprising sight, which is this, whether there be such men in the world who believe that no evil is to them so great as to be compelled to do or to speak any thing contrary to their own laws. Nor ought men to wonder at us, if we are more courageous in dying for our laws than all other men are; for other men do not easily submit to the easier things in which we are instituted; I mean working with our hands, and eating but little, and being contented to eat and drink, not at random, or at every one's pleasure, or being under inviolable rules in lying with our wives, in magnificent furniture, and again in the observation of our times of rest; while those that can use their swords in war, and can put their enemies to flight when they attack them, cannot bear to submit to such laws about their way of living: whereas our being accustomed willingly to submit to laws in these instances, renders us fit to show our fortitude upon other occasions also.

In the next place, with regard to the declaration of Jesus against rich men, when He said, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God,” Celsus alleges that this saying manifestly proceeded from Plato, and that Jesus perverted the words of the philosopher, which were, that “it was impossible to be distinguished for goodness, and at the same time for riches.” Now who is there that is capable of giving even moderate attention to affairs—not merely among the believers on Jesus, but among the rest of mankind—that would not laugh at Celsus, on hearing that Jesus, who was born and brought up among the Jews, and was supposed to be the son of Joseph the carpenter, and who had not studied literature—not merely that of the Greeks, but not even that of the Hebrews—as the truth-loving Scriptures testify regarding Him, had read Plato, and being pleased with the opinion he expressed regarding rich men, to the effect that “it was impossible to be distinguished for goodness and riches at the same time,” had perverted this, and changed it into, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God!” Now, if Celsus had not perused the Gospels in a spirit of hatred and dislike, but had been imbued with a love of truth, he would have turned his attention to the point why a camel—that one of animals which, as regards its physical structure, is crooked—was chosen as an object of comparison with a rich man, and what signification the “narrow eye of a needle” had for him who saw that “strait and narrow was the way that leadeth unto life;” and to this point also, that this animal, according to the law, is described as “unclean,” having one element of acceptability, viz. that it ruminates, but one of condemnation, viz. that it does not divide the hoof. He would have inquired, moreover, how often the camel was adduced as an object of comparison in the sacred Scriptures, and in reference to what objects, that he might thus ascertain the meaning of the Logos concerning the rich men. Nor would he have left without examination the fact that “the poor” are termed “blessed” by Jesus, while “the rich” are designated as “miserable;” and whether these words refer to the rich and poor who are visible to the senses, or whether there is any kind of poverty known to the Logos which is to be deemed “altogether blessed,” and any rich man who is to be wholly condemned. For even a common individual would not thus indiscriminately have praised the poor, many of whom lead most wicked lives. But on this point we have said enough.

In the next place, with regard to the declaration of Jesus against rich men, when He said, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God,” Celsus alleges that this saying manifestly proceeded from Plato, and that Jesus perverted the words of the philosopher, which were, that “it was impossible to be distinguished for goodness, and at the same time for riches.” Now who is there that is capable of giving even moderate attention to affairs—not merely among the believers on Jesus, but among the rest of mankind—that would not laugh at Celsus, on hearing that Jesus, who was born and brought up among the Jews, and was supposed to be the son of Joseph the carpenter, and who had not studied literature—not merely that of the Greeks, but not even that of the Hebrews—as the truth-loving Scriptures testify regarding Him, had read Plato, and being pleased with the opinion he expressed regarding rich men, to the effect that “it was impossible to be distinguished for goodness and riches at the same time,” had perverted this, and changed it into, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God!” Now, if Celsus had not perused the Gospels in a spirit of hatred and dislike, but had been imbued with a love of truth, he would have turned his attention to the point why a camel—that one of animals which, as regards its physical structure, is crooked—was chosen as an object of comparison with a rich man, and what signification the “narrow eye of a needle” had for him who saw that “strait and narrow was the way that leadeth unto life;” and to this point also, that this animal, according to the law, is described as “unclean,” having one element of acceptability, viz. that it ruminates, but one of condemnation, viz. that it does not divide the hoof. He would have inquired, moreover, how often the camel was adduced as an object of comparison in the sacred Scriptures, and in reference to what objects, that he might thus ascertain the meaning of the Logos concerning the rich men. Nor would he have left without examination the fact that “the poor” are termed “blessed” by Jesus, while “the rich” are designated as “miserable;” and whether these words refer to the rich and poor who are visible to the senses, or whether there is any kind of poverty known to the Logos which is to be deemed “altogether blessed,” and any rich man who is to be wholly condemned. For even a common individual would not thus indiscriminately have praised the poor, many of whom lead most wicked lives. But on this point we have said enough.

After our Redeemer had risen from the grave, and had gone about in the world forty days, He appeared to His disciples ten times, and ate and drank with them by the side of the Sea of Tiberias. At this point the heathen say to us, that if our Lord really ate and drank after His resurrection, there will certainly be eating and drinking after (our) resurrection; but if He did not really eat and drink, then all the actions of Christ are mere phantasms. To these we make answer, that this world is a world of need for food; therefore He ate and drank, that it might not be thought He was a phantom; and because many who have risen from the dead have eaten and drunk in (this) world until they departed and died, as, for example, the dead (child) whom Elisha raised, and the dead whom our Lord raised. Our Lord did not eat after His resurrection because He needed food, but only to make certain His humanity: for, behold, He once remained in the desert forty days without food, and was not injured by hunger. Some say that after His resurrection our Lord ate food like unto that which the angels ate in the house of Abraham, and that the food was dissipated and consumed by the Divine Power, just as fire licks up oil without any of it entering into its substance. Our Lord remained upon the earth forty days, even as He had fasted forty days, and as Elijah fasted forty days, and as Moses fasted forty days at two several times, and as the rain continued for forty days during the flood, and as God admonished the Ninevites for forty days, and as the spies remained (absent) for forty days, and as the children of Israel wandered about in the wilderness for forty years, and like the child whose fashioning in the womb is completed in forty days. After forty days, our Lord took up His disciples to the Mount of Olives, and laid His hand upon them, and blessed them, and commanded them concerning the preaching and teaching of the nations. And it came to pass that while He was blessing them, He was separated from them, and went up to heaven; and they worshipped Him. And there appeared to them angels, encouraging them and saying, ‘This Jesus, who has been taken up from you to heaven, is about to come again even as ye have seen Him go up to heaven.’ Then they returned to that upper chamber where they were, and stayed there ten days, until they received the Holy Spirit in the form of tongues of fire. Simon Peter said to his fellow-disciples, ‘ It is right for us to put some one in the place of Judas to complete the number of twelve; ’ and they cast lots, and the lot fell upon Matthias, and he was numbered with the eleven apostles h As concerning the manner in which our Lord entered heaven without cleaving it, some say that He went in as He did through the closed doors; and as He came forth from the virgin womb, and Mary’s virginity returned to its former state; and like the sweat from the body; and as water is taken up by the roots of the olive and other trees, and reaches in the twinkling of an eye the leaves, flowers and fruits, as if through certain ducts, without holes or channels being pierced in them. Thus by an infinite and ineffable miracle our Lord entered into heaven without cleaving it. And if the bodies of us who are accustomed [cruo ] to drink water and wine pour out sweat without our flesh being rent or our skin pierced, how very much easier is it for the Divine Power to go in through closed doors and within the firmament of heaven without rending or cleaving it?

"Now, therefore, I say unto you: For every one who will renounce the whole world and all therein and will submit himself to the godhead, that mystery is far easier than all the mysteries of the Light-kingdom and it is sooner to understand than them all and it is easier [?] than them all. He who reacheth unto the gnosis of that mystery, renounceth this whole world and all the cares therein.

"Now, therefore, I say unto you: For every one who will renounce the whole world and all therein and will submit himself to the godhead, that mystery is far easier than all the mysteries of the Light-kingdom and it is sooner to understand than them all and it is easier [?] than them all. He who reacheth unto the gnosis of that mystery, renounceth this whole world and all the cares therein.

This is what [the rabbis] have said: “a poor man makes his eruv with his feet.” Rabbi Meir said: we can apply this law to a poor man only. Rabbi Judah says: it applies to both rich and poor; they only said that an eruv is prepared with bread in order to make it easier for the rich man, so that he does not have to go out and make the eruv with his feet.

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].

How would they do it [reap the omer]? The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival.

HALAKHAH: : There, we have stated: “They can be trusted about gleanings, forgotten sheaves, and peah at harvest time.” And here you say so? There, his assertion is for exemption, but here his assertion is for obligation. And we have stated so: “If his assertion is for exemption, he may be trusted in restrictions.” But here, he can be trusted even if his explanation is to make it easier.

HALAKHAH: How is this? Less that four mil he should make it in purity, four mil he sould make single qabim, or four mil he should make it in purity, more than four mil he sould make single qabim? Let us hear from the following, since Rebbi Ḥiyya bar Abba said, for example Caesarea. Is Caesarea not four mil? That means, four mil he should make it in purity, more than four mil he sould make single qabim. Rebbi Ammi instructed in Kefar Sammai to make a large dough in impurity. Is that not less than four mil? Since a brook interrupts it is as if there were four mil. This teaching follows Rebbi Aqiba since Rebbi Aqiba says, he should make it in impurity and not make it single qabim. It was a large dough and it would have been easier for him to walk a distance than to make it single qabim.

HALAKHAH: Mishnah: “Three things a person has to say in his house,” etc. It was stated: Rabban Simeon ben Gamliel says, the practices of sancta, and purifying waters, and preparations for impurity, are of the most important practices and all three have been handed over to the vulgar. The practices of sancta, as we have stated: “If he said, I separated into it a quartarius of sanctum, he must be believed.” Purifying waters, as we have stated: “Everybody is trustworthy about purifying water.” Preparations for impurity, as we have stated: “About all these the vulgar is trustworthy to say that they are pure.”It should have been necessary: Kindle the light, did you give tithe, did you make an eruv, kindle? Rebbi Ḥiyya bar Abba said, since you are strict with him for the easier rules he will be strict with himself with the weighty one. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac commanded his house, did you make an eruv, did you kindle the light? Why did he not say, did you give tithe? Because all he ate, he ate from the market.

MISHNAH: Rebbi Aqiba told them, do you not agree with me about one who puts his eruv at the mouth of a cave that he only has 2’000 cubits from the place of his eruv? They told him, when is this? If there are no dwellers in it, but if it is inhabited he walks through all of it and outside 2’000 cubits. It turns out that the interior is easier than its top. But for one who measures about whom they talked one gives 2’000 cubits even if his measure reaches its limit inside the cave.

HALAKHAH: Paragraph. “Rebbi Aqiba told them, do you not agree with me,” etc. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar. The one who acquires rest in a fore-court has it easier than one who puts his eruv in a fore-court. He who acquires rest in a fore-court walks in its entirety and outside of it 2’000 cubits. He who puts his eruv in a fore-court only has 2’000 cubits from the place of his eruv. Rebbi Zeˋira asked: If one said, rest should be acquired for me in the fore-court? Rebbi Ḥanania the son of Rebbi Hillel said, this is the disagreement of Rebbi Meïr and Rebbi Jehudah. Rebbi Meïr is of the opinion, the main point of an eruv is by a loaf. If he puts his eruv in a fore-court he only has 2’000 cubits from the place of his eruv. Rebbi Jehudah said, the main point of an eruv is by his feet. If he said, rest should be acquired for me in the fore-court, he walks in its entirety and outside of it 2’000 cubits.

“And on New Year’s Day all in the world pass before Him like bene maron”. Rebbi Aḥa said, like those led into the corral. But the rabbis are saying, like (in a legion.) What is the reason?, Who creates together their hearts, Who understands all their deeds. Rebbi Levi said, He Who created together their hearts already understood all their deeds. Rebbi Eleazar said, usually in the world what is easier for the potter, to make a hundred flasks or to look at them? Not to look at them? Rebbi Berekhiah said, their creator wants that their hearts be alone to him. Rebbi Abun said, the One Who is unique in His world already understood all their deeds.

Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi Hila in the name of Rebbi Eleazar: Just as a man is concerned about his widow’s honor so he has to be concerned about his divorcee’s honor, as Rebbi Jacob bar Aḥa said in the name of Rebbi Eleazar, “do not hide yourself from your flesh”, that refers to one’s divorcee. Rebbi Yose the Galilean’s wife did mistreat him badly. Rebbi Eleazar ben Azariah went to him and told him, rabbi, send her away, for she does not treat you with the honor due to you. He said to him, her ketubah is too large for me. He said to him, I shall give you the ketubah and send her away. He gave him the ketubah and he divorced her. She went and married the city treasurer. That one lost his property and became blind. She took him around the town and led him. Once they went around the entire town and nobody gave him anything. He said to her, is there not another neighborhood? She said to him, there is the neighborhood of my divorcer; it is beyond my powers to bring you there. He started hitting her. Rebbi Yose the Galilean passed by and heard them demeaning one another in public. He took them, brought them to one of his houses, and provided them with food all the days of their lives, because “do not hide yourself from your flesh”, that refers to one’s divorcee. Nevertheless they quarelled loudly in the night and her voice was heard saying, the pain she suffered outside her body was easier to bear than that inside her body.

Simeon ben Shetaḥ was working with linen. His students said to him, Rabbi, in order to make it easier for you we want to buy a donkey, then you will not have to work so hard. They went and bought a donkey from a Saracen; a pearl was hanging on its neck. They came to him saying, because of this you will not have to work anymore. He said to them, why? They told him, we bought for you a donkey from a Saracen and a pearl is hanging on its neck. He asked them, does its owner know about this? They answered, no. He told them, go and return it. But did not Rav Huna, Bevay bar Gozlan, in the name of Rav say, they objected before Rebbi: Even according to him who says that an object robbed from a Gentile is forbidden, everybody agrees that what he lost is permitted. Do you think that Simeon ben Shetaḥ was a barbarian? Simeon ben Shetaḥ wanted to hear: Praised be the God of the Jews, more than any gain in this world.

Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The rabbis explain that the inhabitants of a seduced city should have been included in the category of idolaters, by stoning. They were treated to a less painful way of execution; that should be by burning. It is not enough that you decree for them an easier death by burning, but should you have them judged by the easiest way, by strangulation? Rebbi Simeon explained: The false prophet should have been included in the category of idolaters, by burning. He was treated to a less painful way of execution, which should be by stoning. It is not enough that you decree for them an easier death by stoning, but you have him judged by the easiest way, by beheading.

Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The rabbis explain that the inhabitants of a seduced city should have been included in the category of idolaters, by stoning. They were treated to a less painful way of execution; that should be by burning. It is not enough that you decree for them an easier death by burning, but should you have them judged by the easiest way, by strangulation? Rebbi Simeon explained: The false prophet should have been included in the category of idolaters, by burning. He was treated to a less painful way of execution, which should be by stoning. It is not enough that you decree for them an easier death by stoning, but you have him judged by the easiest way, by beheading.

Rebbi Jeremiah asked: Is a person having sexual relations with his mother guilty [of adultery] with her as a married woman? Come and see: if a third person had sexual relations with her, would he not be guilty [of adultery] with her as a married woman? Her son not so much more? Rebbi Yose objected: is not her stepson guilty [of adultery] with her as a married woman, but her son is not guilty [of adultery] with her as a married woman? As we have stated: Also with all other cases of incest and adultery the situation is the same. His mother-in-law as a married woman, you catch him because of his mother-in-law. His daughter-in-law as a married woman, you catch him because of his daughter-in-law. His sister as a married woman, do you catch him because of his sister? You smuggle him away from the serious crime and strike him for the easier one; this you cannot do as we have stated: A person having sexual relations with his sister is liable because of her as his sister and as a daughter of his father’s wife. Rebbi Yose ben Rebbi Jehudah says, a person having sexual relations with his sister is only liable because of her as his sister; the same is true for his daughter-in-law. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Yose ben Rebbi Jehudah follows the argument of his father Rebbi Jehudah. Just as Rebbi Jehudah accepts the description mentioned first, so Rebbi Yose ben Rebbi Jehudah accepts the description mentioned first. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan turned around: Rebbi Yose ben Rebbi Jehudah does not follow the argument of his father Rebbi Jehudah. There he is liable because of his mother, who is not his father’s wife; he is liable because of his father’s wife who is not his mother. But here we find that he is permitted his father’s wife’s daughter, who is not his sister.

MISHNAH: If a murderer was mixed up with others, none of them are criminally liable. Rebbi Jehudah says, one keeps them in jail. Any condemned to death who were mixed up with others shall be executed by the easier way. Those to be stoned with those to be burned, Rebbi Simeon says they shall be stoned because burning is more painful, but the Sages say they shall be burned since stoning is more painful. Rebbi Simeon told them, if burning were not more painful it would not have been prescribed for a Cohen’s daughter who committed adultery. They answered him, if stoning were not more painful, it would not have been prescribed for the blasphemer and those who worship strange cults. Those to be slain with those to be strangled, Rebbi Simeon says by the sword, but the Sages say by strangulation.