eternally

And whoever profanes it shall surely die, and whoever does thereon any work shall surely die eternally, that the children of Israel may observe this day throughout their generations, and not be rooted out of the land; for it is a holy day and a blessed day.

Uriel (Urael) the angel of God shall bring forth the souls of those sinners (every one according to his transgression) who perished in the flood, and of all that dwelt in all idols, in every molten image, in every (object of) love, and in pictures, and of those that dwelt on all hills and in stones and by the wayside, whom men called gods: they shall burn them with them in everlasting fire; and after that all of them with their dwelling-places are destroyed, they shall be punished eternally.

Other men and women shall stand above them, naked; and their children stand over against them in a place of delight, and sigh and cry unto God because of their parents, saying: These are they that have despised and cursed and transgressed thy commandments and delivered us unto death: they have cursed the angel that formed us, and have hanged us up, and withheld from us (or, begrudged us) the light which thou hast given unto all creatures. And the milk of their mothers flowing from their breasts shall congeal, and from it shall come beasts devouring flesh, which shall come forth and turn and torment them for ever with their husbands, because they forsook the commandments of God and slew their children. As for their children, they shall be delivered unto the angel Temlākos. And they that slew them shall be tormented eternally, for God willeth it so.

And there shall be another place, very high. There shall be a furnace and a brazier wherein shall burn fire. The fire that shall burn shall come from one end of the brazier. The men and women whose feet slip, shall go rolling down into a place where is fear. And again while the fire that is prepared floweth, they mount up and fall down again and continue to roll down. Thus shall they be tormented for ever. These are they that honoured not their father and mother and of their own accord withheld (withdrew) themselves from them. Therefore shall they be chastised eternally.

There will be one aeon, and all the righteous who shall escape the Lord's great judgement, shall be collected in the great aeon, for the righteous the great aeon will begin, and they will live eternally, and then too there will be amongst them neither labour, nor sickness, nor humiliation, nor anxiety, nor need, nor violence, nor night, nor darkness, but. great light.

Being such as this, let him receive ordination on the first day of the week, all consenting to his appointment, and bearing witness to him, with all the neighbouring presbyters and bishops. Let those bishops lay hands on him, having first washed their hands, but let the presbyters stand beside them, not speaking, in fear, lifting up their hearts in silence. After [that], let the bishops lay hands on him, saying: We lay hands on the servant of God, who hath been chosen in the Spirit, for the true and pious disposing of the Church, which alone hath the principality, and which is not dissolved, of the invisible [and] living God, and for the delivering of true judgment and divine and holy revelations, and of divine gifts and faithful doctrines of the Trinity, by the cross, by the resurrection, by the incorruptibility, in the holy Church of God. After this, one bishop, commanded by the other bishops, shall lay hands on him, saying his calling of appointment, thus: O God, who hast done all things in power, and hast established them, and hast founded the inhabited world in reason, and hast adorned the crown of all these things which were made by Thee; who hast given to them to keep Thy commandments in fear; who hast bestowed upon us the understanding of the truth, and hast made known unto us that good Spirit of Thine; who didst send Thy beloved Son, the only Saviour, without spot, for our salvation; O God and Father of our Lord Jesus Christ, Father of mercies and God of all comfort who in the pure heights dost dwell eternally, who art high and adorable, dreadful and great; who seest all things, who knowest all things before they are, with whom all things were before they were [made]; who gavest illumination to the Church by the grace of Thy Only-begotten Son, having foreordained from the beginning those who delight in just things, and do those things that are holy, to dwell in Thy habitations; who didst choose Abraham, who pleased Thee by his faith, and didst translate holy Enoch to the treasure-house of life; who hast ordered princes and priests in Thine upper sanctuary; O Lord, who didst call [them] to praise and glorify the Name of Thee and of Thy Only-begotten in the place of Thy glory; O Lord God, who before the foundation of the world didst not leave Thine upper sanctuary without a ministry, and also, since the foundation of the world, hast adorned and glorified Thy sanctuaries [on earth] with faithful princes and priests, after the pattern of Thine [own] heaven; Thou, Lord, even now also art well pleased to be praised, and hast vouchsafed that there should be princes for Thy people: Cause to shine forth and pour out understanding, and the grace which cometh from Thy princely Spirit, which Thou didst deliver to Thy beloved Son Jesus Christ; give wisdom, O God, [give] reasoning, strength, power, unity of spirit to do all things by Thy co-operation. Give the Spirit which is Thine, O holy God; send to Thy holy and pure Church, and to every place which singeth to Thee “Holy,” Him who was given to Thy Holy One; and grant, O Lord, that this Thy servant may please Thee for doxology, and for laud without ceasing, O God, for fitting hymns of praise, and for suitable times, for acceptable prayers, for faithful asking, for an upright mind, for a meek heart, for the working of life and of meekness and of truth, for the knowledge of uprightness. O Father, who knowest the hearts, [grant] to this Thy servant whom Thou hast chosen for the episcopate, to feed Thy holy flock, and to stand at the head of the priesthood without fault, ministering to Thee day and night; grant that Thy face may be seen by him; vouchsafe, O Lord, that he may offer to Thee the offerings of Thy holy Church carefully [and] with all fear; bestow upon him that he may have Thy powerful? Spirit to loose all bands, as Thou didst bestow [Him] on Thy apostles, to please Thee in meekness; fill him full of love, knowledge, understanding, discipline, perfectness, strength, and a pure heart, when he prayeth for the people, and when he mourneth for those who commit folly and draweth them to [receive] help; when he offereth to Thee praises and thanksgivings and prayers for a sweet-smelling savour through Thy beloved Son, our Lord Jesus Christ, by whom [are given] to Thee praise and honour and might, with the Holy Ghost, both before the worlds, and also now, and at all times, and for ever and ever without end. Amen. And let the people say: Amen. And then let them cry out: He is worthy, He is worthy, He is worthy. After he is [ordained], let the people keep the feast three days, according to the mystery that in three days [our Lord] rose from the dead. And let every one give him the Peace.

But we, who are the children of God and the sons of peace, do preach the holy and right word of piety, and declare one only God, the Lord of the law and of the prophets, the Maker of the world, the Father of Christ; not a being that caused Himself, or begot Himself, as they suppose, but eternal, and without original, and inhabiting light inaccessible; not two or three, or manifold, but eternally one only; not a being that cannot be known or spoken of, but who was preached by the law and the prophets; the Almighty, the Supreme Governor of all things, the All-powerful Being; the God and Father of the Only-begotten, and of the First-born of the whole creation; one God, the Father of one Son, not of many; the Maker of one Comforter by Christ, the Maker of the other orders, the one Creator of the several creatures by Christ, the same their Preserver and Legislator by Him; the cause of the resurrection, and of the judgment, and of the retribution which shall be made by Him: that this same Christ was pleased to become man, and went through life without sin, and suffered, and rose from the dead, and returned to Him that sent Him. We also say that every creature of God is good, and nothing abominable; that everything for the support of life, when it is partaken of righteously, is very good: for, according to the Scripture, all things were very good. We believe that lawful marriage, and the begetting of children, is honourable and undefiled; for difference of sexes was formed in Adam and Eve for the increase of mankind. We acknowledge with us a soul that is incorporeal and immortal — not corruptible as bodies are, but immortal, as being rational and free. We abhor all unlawful mixtures, and that which is practised by some against nature as wicked and impious. We profess there will be a resurrection both of the just and unjust, and a retribution. We profess that Christ is not a mere man, but God the Word, and man the Mediator between God and men, the High Priest of the Father; nor are we circumcised with the Jews, as knowing that He has come to whom the inheritance was reserved, and on whose account the families were kept distinct — the expectation of the Gentiles, Jesus Christ, who sprang out of Judah, the Son from the branch, the flower from Jesse, whose government is upon His shoulder.

Let us now see what answer is usually returned to these statements by those who maintain that there is in us one movement, and one life, proceeding from one and the same soul, both the salvation and the destruction of which are ascribed to itself as a result of its own actions. And, in the first place, let us notice of what nature those commotions of the soul are which we suffer, when we feel ourselves inwardly drawn in different directions; when there arises a kind of contest of thoughts in our hearts, and certain probabilities are suggested us, agreeably to which we lean now to this side, now to that, and by which we are sometimes convicted of error, and sometimes approve of our acts. It is nothing remarkable, however, to say of wicked spirits, that they have a varying and conflicting judgment, and one out of harmony with itself, since such is found to be the case in all men, whenever, in deliberating upon an uncertain event, counsel is taken, and men consider and consult what is to be chosen as the better and more useful course. It is not therefore surprising that, if two probabilities meet, and suggest opposite views, they should drag the mind in contrary directions. For example, if a man be led by reflection to believe and to fear God, it cannot then be said that the flesh contends against the spirit; but, amidst the uncertainty of what may be true and advantageous, the mind is drawn in opposite directions. So, also, when it is supposed that the flesh provokes to the indulgence of lust, but better counsels oppose allurements of that kind, we are not to suppose that it is one life which is resisting another, but that it is the tendency of the nature of the body, which is eager to empty out and cleanse the places filled with seminal moisture; as, in like manner, it is not to be supposed that it is any opposing power, or the life of another soul, which excites within us the appetite of thirst, and impels us to drink, or which causes us to feel hunger, and drives us to satisfy it. But as it is by the natural movements of the body that food and drink are either desired or rejected, so also the natural seed, collected together in course of time in the various vessels, has an eager desire to be expelled and thrown away, and is so far from never being removed, save by the impulse of some exciting cause, that it is even sometimes spontaneously emitted. When, therefore, it is said that “the flesh struggles against the spirit,” these persons understand the expression to mean that habit or necessity, or the delights of the flesh, arouse a man, and withdraw him from divine and spiritual things. For, owing to the necessity of the body being drawn away, we are not allowed to have leisure for divine things, which are to be eternally advantageous. So again, the soul, devoting itself to divine and spiritual pursuits, and being united to the spirit, is said to fight against the flesh, by not permitting it to be relaxed by indulgence, and to become unsteady through the influence of those pleasures for which it feels a natural delight. In this way, also, they claim to understand the words, “The wisdom of the flesh is hostile to God,” not that the flesh really has a soul, or a wisdom of its own. But as we are accustomed to say, by an abuse of language, that the earth is thirsty, and wishes to drink in water, this use of the word “wishes” is not proper, but catachrestic,—as if we were to say again, that this house wants to be rebuilt, and many other similar expressions; so also is the wisdom of the flesh to be understood, or the expression, that “the flesh lusteth against the spirit.” They generally connect with these the expression, “The voice of thy brother’s blood crieth unto me from the ground.” For what cries unto the Lord is not properly the blood which was shed; but the blood is said improperly to cry out, vengeance being demanded upon him who had shed it. The declaration also of the apostle, “I see another law in my members, warring against the law of my mind,” they so understand as if he had said, That he who wishes to devote himself to the word of God is, on account of his bodily necessities and habits, which like a sort of law are ingrained in the body, distracted, and divided, and impeded, lest, by devoting himself vigorously to the study of wisdom, he should be enabled to behold the divine mysteries.

But as Celsus promises to give an account of the manner in which prophecies are delivered in Phœnicia and Palestine, speaking as though it were a matter with which he had a full and personal acquaintance, let us see what he has to say on the subject. First he lays it down that there are several kinds of prophecies, but he does not specify what they are; indeed, he could not do so, and the statement is a piece of pure ostentation. However, let us see what he considers the most perfect kind of prophecy among these nations. “There are many,” he says, “who, although of no name, with the greatest facility and on the slightest occasion, whether within or without temples, assume the motions and gestures of inspired persons; while others do it in cities or among armies, for the purpose of attracting attention and exciting surprise. These are accustomed to say, each for himself, ‘I am God; I am the Son of God; or, I am the Divine Spirit; I have come because the world is perishing, and you, O men, are perishing for your iniquities. But I wish to save you, and you shall see me returning again with heavenly power. Blessed is he who now does me homage. On all the rest I will send down eternal fire, both on cities and on countries. And those who know not the punishments which await them shall repent and grieve in vain; while those who are faithful to me I will preserve eternally.’” Then he goes on to say: “To these promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning: for so dark are they, as to have no meaning at all; but they give occasion to every fool or impostor to apply them to suit his own purposes.”

O Lord God, all powerful and all merciful, thou who desirest not the death of a sinner, but rather that he may turn from his wickedness and live; give and grant unto us thy grace, by blessing and consecrating this earth and this circle, which is here marked out with the most powerful and holy names of God. And thee, I conjure, O Earth, by the most holy name of ASHER EHEIEH entering within this circle, composed and made with mine hand. And may God, even ADONAI, bless this place with all the virtues of Heaven, so that no obscene or unclean spirit may have the power to enter into this circle, or to annoy any person who is therein; though the Lord God ADONAI, who liveth eternally unto the ages of the ages. Amen.

By the virtue of all those aforesaid, we command ye that ye remain not in any place wherein ye are, but to come hither promptly without delay to do that which we shall enjoin ye. But if ye be still contumacious, we, by the authority of a sovereign and potent God, deprive ye of all quality, condition, degree, and place which ye now enjoy, and precipitate ye into and relegate ye unto the Kingdom of Fire and of sulphur, to be there eternally tormented. Come ye then from all parts of the earth, wheresoever ye may be, and behold the symbols and names of that triumphant sovereign whom all creatures obey, otherwise we shall bind ye and conduct ye in spite of yourselves, into our presence bound with chains of fire, because those effects which proceed and issue from our science and operation, are ardent with a fire which shall consume and burn ye eternally, for by these the whole Universe trembleth, the earth is moved, the stones thereof rush together, all creatures obey, and the rebellious spirits are tormented by the power of the sovereign creator.

By the virtue of all those aforesaid, we command ye that ye remain not in any place wherein ye are, but to come hither promptly without delay to do that which we shall enjoin ye. But if ye be still contumacious, we, by the authority of a sovereign and potent God, deprive ye of all quality, condition, degree, and place which ye now enjoy, and precipitate ye into and relegate ye unto the Kingdom of Fire and of sulphur, to be there eternally tormented. Come ye then from all parts of the earth, wheresoever ye may be, and behold the symbols and names of that triumphant sovereign whom all creatures obey, otherwise we shall bind ye and conduct ye in spite of yourselves, into our presence bound with chains of fire, because those effects which proceed and issue from our science and operation, are ardent with a fire which shall consume and burn ye eternally, for by these the whole Universe trembleth, the earth is moved, the stones thereof rush together, all creatures obey, and the rebellious spirits are tormented by the power of the sovereign creator.

But if (which is almost impossible) they be even yet self-opinionated and disobedient, and unwilling to obey; in this case their names should be written on virgin paper, which he should soil and fill with mud, dust, or clay. Then he shall kindle a fire with dry rue, upon which he shall put powdered assafoetida, and other things of evil odour; after which let him put the aforesaid names, written on parchment or virgin paper, upon the fire, saying:— THE CONJURATION OF THE FIRE. I conjure thee, O creature of fire, by him who removeth the Earth, and maketh it tremble, that thou burn and torment these spirits, so that they may feel it intensely, and that they may be burned eternally by thee. This being said, thou shalt cast the aforesaid paper into the fire, saying:— THE CURSE.

Be ye accursed, damned, and eternally reproved; and be ye tormented with perpetual pain, so that ye may find no repose by night nor by day, nor for a single moment or time, if ye obey not immediately the command of him who maketh the Universe to tremble; by these names, and in virtue of these names, the which being named and invoked all creatures obey and tremble with fear and terror, these names which can turn aside lightning and thunder; and which will utterly make you to perish, destroy, and banish you. These names then are Aleph, Beth, Gimel, Daleth, He, Vau, Zayin, Cheth, Teth, Yod, Kaph, Lamed, Mem, Nun, Samekh, Ayin, Pe, Tzaddi, Qoph, Resh, Shin, Tau.

By these secret names, therefore, and by these signs which are full of mysteries, we curse ye, and in virtue of the power of the three principles, Aleph, Mem, Shin, we deprive ye of all office and dignity which ye may have enjoyed up till now; and by their virtue and power we relegate you unto a lake of sulphur and of flame, and unto the deepest depths of the abyss, that ye may burn therein eternally for ever.

O God, who hast created all things, and hast given unto us discernment to understand the good and the evil; through thy holy name, [ADONAY, and through your sacred name which the seven choirs of angels assisting before your face, ever proclaim with incessant voices,] and through these holy names:— IOD, IAH, VAU, PALOS, TAFOR, SPAZOR, ZUCOR, AMATOR, CREATOR, do thou, O Lord, grant that this experiment may become true and veritable in my hands through thy holy seal, O ADONAI, whose reign and empire remaineth eternally and unto the ages of the ages. Amen.

"'15. And may their sin be altogether before the Light eternally, and may they let them not look beyond [the chaos] and take their names out of all regions;

"Say unto those who abandon the doctrines of truth of the First Mystery: Woe unto you, for your chastisement is sad compared with [that of] all men. For ye will abide in the great cold and ice and hail in the midst of the dragon and of the outer darkness, and ye will never from this hour on be cast [up] into the world, but ye shall be frozen up [?] in that region and at the dissolution of the universe ye will perish and become non-existent eternally.

"Amēn, I say unto you: The soul of that man cannot be cast back into the world from this moment onwards; but his habitation is in the midst of the jaws of the dragon of the outer darkness, the region of howling and grinding of teeth. And at the dissolution of the world his soul will be frozen up [?] and perish in the violent cold and exceedingly violent fire and will be non-existent eternally.

Rebbi Jonah in the name of Rebbi Tanḥum ben Rebbi Ḥiyya, He who sees a disquieting dream must say: “May it be Your pleasure, o Eternal, my God and God of my fathers, that all my dreams that I dreamed, in this night or in any other night, whether I dreamed or others dreamed about me, if they are good they should be fulfilled for me in enjoyment and joy, blessing and life. If they are something else then, just as You turned bitter water to sweet waters, the waters of Jericho to sweet ones through Elisha, and the curse of the son of Beör to a blessing, so may You turn all bad dreams, including what others dreamed about me, to good, blessing, healing, life, joy and enjoyment, and peace. (Ps. 30:12–13) ‘You turned my wailing into a dance, you opened my sackcloth and girded me with joy. So that the liver may sing to You and never be silent; o Eternal, my God, I shall eternally thank You! (Deut. 23:6) The Eternal, your God, refused to listen to Bileam, the Eternal, your God, turned curse into blessing since the Eternal, your God, loves you. (Jer. 31:12) Then the maiden will rejoice in dance, young and old men together; I shall turn their mourning to enjoyment and I shall console them and give them joy out of their hurt.’ ”

“From here did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness to meekness, meekness to fear of sin, fear of sin to the Holy Spirit, the Holy Spirit to piety, piety to the Resurrection of the Dead, the Resurrection of the Dead through Elijah, may his remembrance be a blessing.”“Promptitude to cleanliness,” he finishes, and he atones.“Cleanliness to purity,” the Cohen shall atone for her, then she will be pure.“Purity to holiness,” he shall purify it and sanctify it.“Holiness to meekness,” for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity and holiness I dwell, and the suppressed and of meek spirit.“Meekness to fear of sin,” the consequence of meekness is fear of the Eternal. Rebbi Isaac bar Eleazar said, what wisdom proclaimed as a crown to its head, meekness made a heel for its sandal, for it is written, the head of wisdom is the fear of the Eternal, but it is written, the heel of meekness is fear of the Eternal.“Fear of sin to the Holy Spirit,” as it is written, then you will understand and knowledge of God you will find.“The Holy Spirit to piety,” as it is written, then You spoke in a vision to Your pious.“Piety to the Resurrection of the Dead,” as it is written, I shall give My Spirit into you and you will live.“The Resurrection of the Dead through Elijah, may his remembrance be a blessing,” as it is written, behold I am sending to you Elijah the prophet, before the coming of the great and awesome day of the Eternal, that he turn the fathers’ hearts to the sons and the sons’ hearts to their fathers.It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who eats his profane food in purity, speaks in the holy language, and recites the Shemaˋ mornings and evenings is assured to participate in the life of the World to Come.

[“And so did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness brings to meekness, meekness brings to fear of sin, fear of sin brings to piety, piety brings to the Holy Spirit, the Holy Spirit to the Resurrection of the Dead, the Resurrection of the Dead brings to Elijah, may his remembrance be a blessing.” “Promptitude brings to cleanliness,” as it is written, he finishes, and he atones. “Cleanliness brings to purity,” as it is written, the Cohen shall atone for her, then she will be pure. “Purity brings to holiness,” as it is written, he shall purify it and sanctify it. “Holiness brings to meekness,” as it is written, for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity … and the oppressed and of meek spirit.“Meekness brings to fear of sin,” as it is written, the consequence of meekness is fear of the Eternal. “Fear of sin brings to piety,” as it is written, the Eternal’s piety is eternally on those who fear Him. “Piety brings to the Holy Spirit,” as it is written, then You spoke in a vision to Your pious ones. “The Holy Spirit brings to the Resurrection of the Dead,” as it is written, I shall give My Spirit into you and you will live. “The Resurrection of the Dead brings to Elijah, may his remembrance be a blessing,” as it is written, then you will understand the fear of the Eternal, and the knowledge of God you will find. It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who speaks the holy language, eats its produce in purity, and recites the Shema` mornings and evenings is assured of his place in the World to Come.]

[“And so did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness brings to meekness, meekness brings to fear of sin, fear of sin brings to piety, piety brings to the Holy Spirit, the Holy Spirit to the Resurrection of the Dead, the Resurrection of the Dead brings to Elijah, may his remembrance be a blessing.” “Promptitude brings to cleanliness,” as it is written, he finishes, and he atones. “Cleanliness brings to purity,” as it is written, the Cohen shall atone for her, then she will be pure. “Purity brings to holiness,” as it is written, he shall purify it and sanctify it. “Holiness brings to meekness,” as it is written, for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity … and the oppressed and of meek spirit.“Meekness brings to fear of sin,” as it is written, the consequence of meekness is fear of the Eternal. “Fear of sin brings to piety,” as it is written, the Eternal’s piety is eternally on those who fear Him. “Piety brings to the Holy Spirit,” as it is written, then You spoke in a vision to Your pious ones. “The Holy Spirit brings to the Resurrection of the Dead,” as it is written, I shall give My Spirit into you and you will live. “The Resurrection of the Dead brings to Elijah, may his remembrance be a blessing,” as it is written, then you will understand the fear of the Eternal, and the knowledge of God you will find. It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who speaks the holy language, eats its produce in purity, and recites the Shema` mornings and evenings is assured of his place in the World to Come.]

Rebbi Ḥananiah the colleague of the rabbis asked, does the Holy One, praise to Him, not see what is going to be? He did not hear what Rebbi Simon said in the name of Rebbi Joshua ben Levi: The Holy One, praise to Him, only judges a person according to his present state. What is the reason: Do not fear, for God heard the lad’s voice as he is there. Rebbi Levi said, it is written, rakes will not stand before Him. Why? You hated all evil-doers. Rebbi Issachar from Kefar-Mendi preached: For He knows lying people, he saw wickedness, would He not understand? <He will watch over you, bring peace into your virtuous home.> Rebbi Joshua ben Levi said, it is not written, “if you were pure and straight”, but if you are pure and straight. Rebbi Ḥiyya bar Abba said, the strong of loins and the bellwether; the king, there is no standing with him. Usually every one tried to win over the other’s strength, but the Holy One, praise to Him, is not so but the King, there is no standing with him, He does not insist on His standing. [For] not eternally He will fight, He will not fight to be victorious.

“They said to him, if that is so, one should always mention it.” The argument of Rebbi Eliezer seems inverted; the argument of Rebbi Joshua seems inverted. As they disagree: Rebbi Eliezer says, unless Israel repent they never will be redeemed, as it is said, by repentance and satisfaction you will be helped. Rebbi Joshua said to him, if Israel would stay and never repent, would they never be redeemed? Rebbi Eliezer said to him, the Holy One, praise to Him, causes a hard king like Haman to rule over them and immediately they repent and are redeemed. What is the reason? It is an evil time for Jacob and from it he will be helped. Rebbi Joshua said to him, but is it not written, gratis you were sold and not by money you will be redeemed? How does Rebbi Eliezer deal with this? Repentance, as you are saying, a bundle of money he took in his hand, etc. Rebbi Joshua said to him, but is it not written, in its time I shall quickly do it. How does Rebbi Eliezer deal with this? Repentance, as you are saying, but now, Israel, what does the Eternal, your God, ask from you but to fear etc. Rebbi Aḥa in the name of Rebbi Joshua ben Levi: If you merit it, I shall quickly do it; if not, in its time. When Rebbi Joshua said to him, he lifted his right and his left arms to heaven and swore by the Eternally Living that in term, terms and a half, when he finished to smash the hand of the holy people, all this will finish, Rebbi Eliezer withdrew.

MISHNAH: Two brothers are married to two sisters. If one of them died and then the wife of the other died, she is eternally forbidden to him since she was forbidden one moment.

MISHNAH: Ammonites and Moabites are eternally forbidden but their females are immediately permitted. Egyptians and Edomites are forbidden only for three generations, both males and females. Rebbi Simeon said, is it not an argument de minore ad majus? If He permitted the females immediately in a case where the males are eternally forbidden, should we not permit the females in a case where He forbade the males only for three generations? They said to him: If it is practice, we shall accept this; if it is a logical argument, there is a counter-argument. He said to them, in fact, I am declaring practice. Bastards and Gibeonites are eternally forbidden, both males and females.

MISHNAH: Ammonites and Moabites are eternally forbidden but their females are immediately permitted. Egyptians and Edomites are forbidden only for three generations, both males and females. Rebbi Simeon said, is it not an argument de minore ad majus? If He permitted the females immediately in a case where the males are eternally forbidden, should we not permit the females in a case where He forbade the males only for three generations? They said to him: If it is practice, we shall accept this; if it is a logical argument, there is a counter-argument. He said to them, in fact, I am declaring practice. Bastards and Gibeonites are eternally forbidden, both males and females.

MISHNAH: Ammonites and Moabites are eternally forbidden but their females are immediately permitted. Egyptians and Edomites are forbidden only for three generations, both males and females. Rebbi Simeon said, is it not an argument de minore ad majus? If He permitted the females immediately in a case where the males are eternally forbidden, should we not permit the females in a case where He forbade the males only for three generations? They said to him: If it is practice, we shall accept this; if it is a logical argument, there is a counter-argument. He said to them, in fact, I am declaring practice. Bastards and Gibeonites are eternally forbidden, both males and females.

It was stated: šĕbutâ, šĕquqâ; Rebbi Ḥiyya stated: šĕbuqa, šĕqu‘â, šĕqurâ. “A vow”, when he made a vow by Moy, by the oath which Moses vowed, “and Moses accepted the curse.” Rebbi Jonah asked, why do we not say, by the oath which Saul vowed, “Saul menaced the people with a curse”? By my right hand, that is a vow, by my left hand, that is a vow. Rebbi Mattaniah said, for it is written: “He lifted his right hand and his left hand to the Heavens and swore by the Eternally Living.”

HALAKHAH: “A qônām that I shall not enjoy from the descendants of Noah; he is permitted Jews and forbidden Gentiles. That I shall not enjoy from the descendants of Abraham; he is forbidden Jews and permitted Gentiles,” etc. Is Ismael not part of Abraham’s seed? “ For in Isaac will be called your seed.” And is not Esaw part of Isaac’s seed? Rebbi Yudan bar Shalom said, “in Isaac,” in part of Isaac. Rebbi Huna said, “ב” are two, the son who will be inheriting two worlds, this world and the world to come. Rebbi Gershom in the name of Rebbi Aḥa, “ a star did step out from Jacob,” from whom did a star step out and will appear in the future? From Jacob! Rebbi Aḥa in the name of Rebbi Ḥuna: In the future world, evil Esaw will put on his prayer shawl and sit with the Just in Paradise, but the Holy One, Praise to Him, draws him away. Why? “ If you climb as high as an eagle or if you would make your nest between stars, from there I would take you down, says the Lord.” But “stars” are only the Just. As you say, “those who justify the many are like stars, eternally.”

MISHNAH: Gentiles cannot take a vow as nazir. Women and slaves can take a vow as nazir. A man’s power is restricted for his wives more than for his slaves since he can force his slave but he cannot force his wife. His power is restricted for his slaves more than for his wives since he can dissolve his wife’s vows but not his slave’s vows. If he dissolved his wife’s, they are eternally dissolved. If he dissolved his slave’s, once the slave gains his freedom he has to fulfill his nezirut. If [the slave] is not in the presence of his master, Rebbi Meïr says, he cannot drink, but Rebbi Yose says, he may drink.