planting

Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.

To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.

But as for such as were building houses, or had betrothed wives, or were planting vineyards, or were fearful, those he commanded that they should return, every man to his own house, according to the law.

And the Lord alone was glorified in His planting and in His husbandry: by His care and by the blessing of His lips,

By the beautiful planting of His right hand: and by the discovery of His planting, and by the thought of His mind. Hallelujah.

By the beautiful planting of His right hand: and by the discovery of His planting, and by the thought of His mind. Hallelujah.

Their planting is rooted for ever; They shall not be plucked up all the days of heaven: For the portion and the inheritance of God is Israel.

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.

Then said Phinees: My father, when he was a-dying, commanded me saying: Thus shalt thou say unto the children of Israel when they are gathered together unto the assembly: The Lord appeared unto me the third day before this in a dream in the night, and said unto me: Behold, thou hast seen, and thy father before thee, how greatly I have laboured for my people; and it shall be after thy death that this people shall arise and corrupt their ways, departing from my commandments, and I shall be exceeding wroth with them. Yet will I remember the time which was before the ages, even in the time when there was not a man, and therein was no iniquity, when I said that the world should be, and they that should come should praise me therein, and I will plant a great vineyard, and out of it will I choose a plant, and order it and call it by my name and it shall be mine for ever. But when I have done all that I have spoken, nevertheless my planting, which is called after me, will not know me, the planter thereof, but will corrupt his fruit, and will not yield me his fruit. These are the things which my father commanded me to speak unto this people.

And when Israel was brought very low, all the children of Israel gathered together with one accord unto the mount of Juda and said: We did call ourselves blessed more than all people, and now, lo, we are brought so low, more than all nations, that we cannot dwell in our land, and our enemies bear rule over us. And now who hath done all this unto us? Is it not our iniquities, because we have forsaken the Lord God of our fathers, and have walked in those things which could not profit us? Now therefore come let us fast seven days, both men and women, and from the least (sic) even to the sucking child. Who knoweth whether God will be reconciled unto his inheritance, that he destroy not the planting of his vineyard?

Now [whereas] Elchana had two wives, the name of the one was Anna and the name of the other Phenenna. And because Phenenna had sons, and Anna had none, Phenenna reproached her, saying: What profiteth it thee that Elchana thine husband loveth thee? but thou art a dry tree. I know moreover that he will love me, because he delighteth to see my sons standing about him like the planting of an oliveyard.

Concerning the ordinance of the gift which is of the Apostles, according to the orthodox statement (lit. word). We have written concerning graces so far as God our Lord has granted to us of his own counsel. Formerly he gave grace (lit it) to man, while bringing near to him that which had gone astray in type; and now (he gave) the beloved Son who is in all the holy ones. Having come to the source of the proper tradition in the churches, we have attained that (men) should learn well what has been (received) until now; they handed them on and kept them as our ordinances: yet, though they knew that they were quite firm concerning that which had been found for them, now unawares they slipped away. And those indeed who knew not, (to them) the Holy Spirit is giving the perfection of grace. For them who believe rightly as they know, how seemly it is that they should hand on and keep those things which are established in the Church. Concerning the ordinance of baptism. Those who shall be baptised shall do thus (lit. thus it is). They shall come into the baptistery, and they shall give their names. And then first they shall examine their lives as to whether they are fit for baptism, and if they read the Scriptures, and also if they have learnt the psalm. And likewise there shall be sponsors for him who shall be baptised, and thus he who is sponsor shall know that he shall give account at the day of judgment for it And they shall cause therefore the prayer to follow after the examination, saying thus: [The prayer concerning those who gave their names] Lover of man and merciful author of blessing, merciful and whose habit is goodness, and the fountain of all blessing, thou who madest that which was not into that which was, with each one which was made thou gavest size and place: thou art able — remove it and take it away. Now, Lord, take away and remove this thy servant from wickedness into goodness. Grant that he may inherit the blessed sonship which is in the heavens, that he may then no longer be one born of flesh, but may abide truly in thine obedience: through thy only Son our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might now, etc. The prayer for those who gave their names. And again we beseech God the almighty, the Father of the Lord and our Saviour Jesus Christ, for those who gave their names, that he may open the ear of their heart and enlighten the eyes of their mind, and give to them the light of knowledge, he who has authority over mercy, the Lord our God And the deacon shall say: Pray ye for those who gave their names. And the bishop shall say: God the almighty, thou who calledst thy servants, who gave their names, from darkness into light, and from ignorance into the knowledge of the truth: blot out all the vestige of error from their thought; place thy law and thy commandment within their heart: and give to them knowledge which is seemly, impart to them, both men and women, the washing of regeneration for the forgiveness of sin; make them the temple of the Holy Spirit, through our Lord Christ, through whom to thee with him and with the Holy Spirit (be) glory and might now, etc. The prayer of consecration for those who bring the bread and water or oil to be blessed in the holy forty (days), after the examination of those who are to be baptised. God, my Lord Jesus Christ, lover of man, who alone hast made oblation. And thou knowest and to them indeed who are able thou speakest the greatness of the honour of the Father and of thy creation. Thou, the Mediator, the Chief Priest for every soul, and the healing for those who are suffering. Thou whose name is sanctified by the holy ones, may the power which enlightens thy name lighten upon the oil and water and bread, and make them to become safety and healing and purification for those who offered in faith, for thy name is restoration to us, and redemption, revelation, and sanctification. And to thee be glory and to thy holy Father now, etc. And he who comes to baptism shall learn the commandment as he receives (baptism): how seemly it is that he live carefully, as he to whom will be imparted the holy atonement of grace by eating. At early morning the bread and water shall be blessed, and he shall be anointed with the oil, until (the time) when shall be imparted that holy grace of baptism. When therefore he will come to baptism, he who will baptise him shall take him, and having turned him then to the west, with his right hand or both his hands outstretched, and his face opposite towards the east without fear — and if he was a full-grown man he shall speak: but for the children who cannot speak, and if it was a weak person, the believing father and believing mother shall speak, or relatives likewise (being) believing men and believing women. And he shall anathematise, being naked, in the water without fear, saying thus: [The first prayer for baptism, over the water] God, my Lord almighty, who madest heaven and earth and sea and all that is in them, who madest man in thine own form and likeness, who mingledst and unitedst the immortal with the mortal, who madest living man a combination of the two, and gavest to that which was made body a soul also, which thou causest to dwell within: iS stir this water and fill it up with thy Holy Spirit, that it may become water and Spirit for regeneration to those who are to be baptised: work a holy work and make them to become sons and daughters of thy holy name: wash them with water, and instruct them by the Holy Spirit, through the coming of our Lord Christ thy Son, through whom to thee with him be glory and might now and always and with the Holy Spirit for ever and ever. Amen. The prayer of the consecration of the water. Eternal iS God, who knowest what is secret, we pray and beseech thee, send thy Holy Spirit and his power upon this water and change it and sanctify it and bless it and set it against. all that opposes, cause it to be against all divination and potions, both those which are drunk, and those which are sprinkled, or (used) in any other way; cause it to be for healing and for life to him who shall receive of it in faith, and in the glory of thy only beloved Son, for to thee is glory and might with the Holy Spirit now, etc. The prayer for the holy waters of the Yurdanos, which are mingled with sweet scent. As the priest stands towards the east with the proper vestment, and while the clergy stand in their several orders of sequence, he shall say, having first finished the ordinary form of prayer: God, my Lord almighty, thou madest heaven and earth and sea and all that is in them; and thou madest man in thy form and in thy likeness; and thou placedst him in the garden, that he might live an immortal life; but he, having fallen into error by Satan, the enemy of our kind, became the cause of death upon us all: yet thy goodness did not therefore desert us, but thou sentest thine only Son our Lord Jesus Christ into the world, and not to judge the world, but to save the world by him. He therefore having come, changed our birth into the new (birth) which is by this water and Spirit of regeneration. And for this cause I call upon thee, my Lord, maker of all, who mingledst and unitedst mortal with immortal, having made living man a combination of the two, giving movement to the created body, and soul which thou causedst to dwell (in it): stir this water and fill it up with that which is of the Holy Spirit, that it may become water and also Spirit of regeneration to those who shall be baptised in it Cause, my Lord, that they may become little sons and daughters of the holy name; and purify them and wash them with water and instruct them with the Holy Spirit, through the coming of our Lord Christ with the Holy Spirit May it be to all who shall be baptised in it a washing of regeneration for cleansing from all sin. And prepare those whom the Holy Spirit chose, to come upon them; that (clothed) with incorruptible vesture they may rise at the resurrection of the dead; and may every evil spirit be removed from them, having been expelled according to thy holy infallible promise of our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might and greatness from before the age now and always and to generation of infinite generation, and to age of age. Amen. And then the priest shall go down into die water of the Yurdanos, taking hold o( the head of him who shall be baptised, and saying to him: I baptise thee in die name of the Father and the Son and die Holy Spirit, and at each of the names of the Holy Trinity, he who is baptised also saying Amen. And then having come up from the water, they who promise for him shall receive him, and he who was baptised shall find then a clean linen doth, that with it the water may be wiped off, and that he may be kept with great care. And if he who shall be baptised is weak, he shall stand up naked in the early morning as soon as one can see, and thus he who baptises shall pour water upon his head, saying: I baptise thee in the name of the Father and the Son and the Holy Spirit, and at each name of the Holy Trinity he pours forth once, and not afterwards as to alL' And after they have clothed him with the baptismal (robe), the Chief Priest shall make prayer for the men, and if not, the priest before the unction with the chrism of him who was thus sanctified. The prayer of the holy oil of chrism with which the catechumens (lit. new ones) are anointed, and for full Christians who are sick. God, my Lord almighty, the Father of our Lord and our Saviour Jesus Christ, stretch out thy hand invisible upon the fruit of this olive with which thou anointedst the Priests and Prophets; and thou hast given power to it with thine own hand, that for those who shall be anointed therewith, it may be for healing and safety and benefit in all diseases and sicknesses, and for extermination of every Satanic adversary; make an unction by thine own grace, really for them to whom it is given, the Holy Spirit, through the name and through the power of our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might now, etc. And breathe on his face thrice. The prayer of the holy oil for anointing him who is to be baptised. God, my Lord almighty, God of hosts [lit. powers), we call upon thy great name and powerful in all things and the Holy Spirit and thy universal name. We pray thee and we beseech thee to send upon this oil spirit and power, and cause it to become a breastplate of the faith against all work of Satan, and make (it) for the perfection of all piety and knowledge, through, etc. The prayer of the holy oil for unction with the chrism of those who are baptised. Thus in giving thanks shall the bishop speak and say: The Lord (be) with you all. And the people who stand by shall say: With thy spirit. And the bishop shall say: Lift up your hearts. And they who stand by shall say: (We have them) with the Lord our God. And the bishop shall say: Let us give thanks to the Lord. And those shall say: Right and just, it is meet And then the Chief Priest, to whom alone it belongs to consecrate the chrism, having taken it, standing rightly, shall offer up the prayer and shall complete the invocation of the coming of the Holy Spirit, and say thus: Right it is and just. We praise thee and glorify thee and confess thee and worship thee and give thanks to thee for all the mercy which thou hast done for us and all thy benefit: when the world was gone astray thou savedst (it), having sent thine only Son, our Lord Jesus Christ, not to judge the world, but to save the world, and gather together our dispersion, that we may assemble, and confess thee the one true God who sentest our Lord Jesus Christ; through whom we offer this chrism which thou hast given to us for healing and for using in other necessities, that thou wilt be willing and wilt send the Holy Spirit upon it, through our Lord Jesus Christ; and that it may become an unction of holiness and seal of the Holy Spirit upon every person of those who receive the washing of regeneration and forgiveness, as far as thou hast given to them: and may it be to them redemption and sure grace and a holy seal of unction and communion of their nature with the Holy Spirit; and cause that they may be named (his) temple, through the name of our Lord and our Saviour Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might from before the age and unto the age, now, etc. The prayer of the holy oil, the oil with which he who is baptised is to be anointed on the place of anointing. My Lord, almighty, who wast to the Prophets God, and to the Apostles God, the Father of our Lord and our Saviour Jesus Christ, who from the beginning by the Prophets preachedst the coming of our Lord Christ, who sentest Yuhanes,the Prophet before his coming, give power to this holy oil and bless it for baptism, may it sanctify thy servants and handmaids and prepare them (lit. him) for thee, while they (lit. he) call upon thee; and cause it to destroy all poison and expel every evil and unclean spirit, and may all unclean lust remove away by this unction, through the name of thy only Son; and may it be sanctified by thine own grace, and be to all who are baptised oil of healing and safety and power for planting the good olive tree and for (bearing) fruit toward thee and to Christ, through the Holy Spirit, by the faith in the name of our Lord and our Saviour Jesus Christ, through whom to thee with him and with, etc. as And breathe into the oil thrice. And with it he shall anoint him who is baptised on his breast and on his shoulders and all his body, saying: The oil of holy unction against every adversary, operate for grafting into thine own good olive tree, the Church, and work blessing. And he shall answer and say: Amen. And if it is a man (this is done) by him who ministers. or by the priest who is there; or (if) a woman, by a female believer who is perpetually virgin. Further (the prayer) for the laying hand upon the catechumens. God the almighty, the Father of the Lord and our Saviour Jesus Christ, to thee have humbled their heads thy servants the catechumens, and to thee they have subdued the hardness of heart and flesh, look down from thy worthy dwelling-place, bless them, male and female, and may thine ear hearken to them and hear their prayer. Give them to know the power of the word with which they are instructed as a sure utterance; and in due time impart to them, male and female, the washing of regeneration for the forgiveness of sin; make them the temple of the Holy Spirit through Christ: for to thee is glory and power and might, now, etc Concerning the oil of chrism for those who are baptised. The bishop shall speak thus in giving thanks after the several bishops and presbyters and deacons are ready. The Chief Priest being present shall celebrate, saying: The Lord (be) with you alL They who stand by shall say: With thy spirit And the bishop shall say: Lift up your hearts. They who are present shall say: We have (them) with the Lord our God. And the bishop shall say: Let us give thanks to the Lord. And they who are present shall say: Right and just, it is meet And then the Chief Priest, to whom alone it belongs to consecrate the chrism, having taken it, and standing in front carefully, shall offer up the prayer and say the invocation of the coming of the Holy Spirit, [the bishop] thus saying: Right it is and just We praise thee and glorify thee and confess thee and give thanks to thee in all that thou hast done to us — blessings and all thy benefit: for thou savedst the lost world, thou sentest thy Son Jesus Christ our Lord, not to judge the world, but to save the world by him, and he gathered together our dispersion; and we know that thou alone art the true Lord who sentest Jesus Christ our Lord, through whom we offer to thee this chrism, which thou hast given us for healing and using in other necessities, that thou wouldst be willing to send thy Holy Spirit upon it, through our Lord and our Saviour Jesus Christ, and may it become an unction of holiness and seal of the Holy Spirit for those who shall receive of it, and the washing of regeneration to them to whom was given redemption and sure grace; may it seal them with the seal of unction and washing of their nature; cause that they may be named the temple of the Holy Spirit, through the name of our Lord and our Saviour Jesus Christ, through whom, etc. And breathe thrice into his face, and then anoint him with the holy chrism on his forehead and breast, saying to each: I give to thee the holy unction and the seal of grace of the Holy Spirit. And he who is sealed shall say: Amen. If it is a presbyter who baptises, let him take the chrism from the bishop, and anoint them after they have put on the baptismal (robe); and then he proceeds to pray, and having finished the prayer of the holy oil, they cause three little children to come near to him, and their elders likewise, and having turned them towards the west, first they shall anathematise Satan, saying thus: I anathematise thee, Satan, and all thy wicked angels and all thy work and all thy errors and all thy orders. And then turning himself again towards the east and stretching out his hands, he confesses God, saying: I believe in one God, the Father above all, almighty, and in the only Son, our Lord Jesus Christ, and in the Holy Spirit, and in the resurrection of the body, and in the holy assembly, the one Catholic Church. And then he shall say thrice: Amen. And he shall say thus stretching out his hands and humbling his head in fear, saying as he hears from him who baptises him thus, this. faith in the Trinity: I believe in thee, the Father of our Lord Jesus Christ, and in thine only Son Jesus Christ our Lord and our Saviour, and in the Holy Spirit, and in the resurrection of the body, and the holy, one. Catholic, Apostolic Church. And they shall ask him thrice, saying: Dost thou believe ? And thrice he shall say: I believe, I believe, I believe. And if it was a man fully grown he shall speak: and concerning children who have no word or a dumb person or sick, the believing father and believing mother, or relatives knowing (them), being likewise believers, shall speak instead of that child or instead of him who has no word or instead of the sick, saying each of their names. And after the confession of faith he says thus: (The prayer) of the laying on of hand. My Lord almighty, the Father of our Lord and our Saviour Jesus Christ, to whom thy servants and handmaids have humbled themselves; and to thee they have subdued the hardness of heart and flesh, look down from the heaven thy sanctuary, stretch out thine invisible hand upon them. Lord of heaven and earth, who through thine only Son hast made known knowledge of thee in the earth, and hast prepared for them with a heavenly calling. Confirm these persons, that they may obtain thy power, and confirm their faith, that nothing shall ever separate them (from it), but let them be united in thine only Word, through whom to thee (be) glory and might with the Holy Spirit now, etc. And breathe thrice. And thus shall they be anointed with the holy oil on the place of unction, anoint his heart and his breast and on his back and on all his body, saying thus: May the unction of holy oil operate against every adversary and for the planting firmly of the faith in the good olive tree, the Catholic Church, and do good. And he who is anointed shall say: Amen. The prayer after the unction. Father of thine only Son Jesus Christ, the root which is not cut off, redeemer of the sold, cause not to remain any trace of the old state in those who are converted to thy faith; who are obeying thee. Cause that they may be in purity of soul, children of regeneration, those who share in thy grace; and impress upon them the living character, through thine only Son, through whom, etc And then the priest shall take him and go down into the Yurdanos and baptise him, and as he baptises him he shall look toward the east, (being) in the proper vestment And the clergy also standing in their orders, The presbyter shall first baptise the children, and further, the Chief Priest being down in the Yurdanos shall baptise, laying his hand upon him whom he baptises and saying thus: I baptise thee, N or M, in the name of the Father and the Son and the Holy Spirit. And he who is baptised shall say: Amen. And then after he has baptised he shall go forth to the Table as if for the Eucharist: and after they have prepared it (sc. the Table) for each, the bishops, presbyters, and deacons being present, the Chief Priest shall sanctify with the chrism, saying thus: The prayer of blessing and of laying hand on those who have been baptised, before the anointing with the chrism which has been sanctified, the bishop or the presbyter who baptised saying thus: Eternal God, almighty. Father of the Lord and our Saviour Jesus Christ, who hast regenerated us thy servants and thy handmaids by water and the Holy Spirit in the washing of regeneration which thou grantedst to them for the forgiveness of sin, send now upon them the Holy Spirit, the Comforter, that therefore he may impart to them an entering into thy heavenly kingdom, according to thy holy infallible promise, through our Lord and our Saviour Jesus Christ, through whom with him and with the Holy Spirit be glory and honour and might now, etc. And breathe thrice, and then anoint them with the holy chrism on the forehead and on his breast, saying to each one: The holy unction and the seal of the grace of the Holy Spirit. And he who is sealed shall say: Amen. And if it is a presbyter who baptises, let him take the chrism from the bishop and anoint them, after they have been clothed with the baptismal (robe). And then (comes) the order (lit. sequence) of the Presfora. The (prayer of) unction of oil which the Chief Priest consecrates for those who receive the washing, and for sick believers. God, my Lord, almighty, the Father of our Lord and our Saviour Jesus Christ, stretch out thine invisible hand upon the fruit of this olive with which thou anointedst the Priests and the Prophets; and thou hast given power with thy hand that it may become to those who shall be anointed with it for healing and benefit, and for every disease nd every sickness. Destroy every adversary, and make (it) the unction of thy grace for remission of sin to those to whom has been given the Holy Spirit, through the name and through the power of our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might from before the age now, etc. And breathe therefore thrice. Before the Presfora and after the departure of the catechumens there shall be prayer of three kinds, for peace one, for the congregation one, and for the Patriarch (papas) one. And then the deacon shall say with a loud voice: Those who are not admitted to communion depart And none of the catechumens shall stand here within. And further, the subdeacon shall open the doors; and further he shall say; Those who are not admitted to communion depart. And then further, the deacon shall say to the people: Kiss one another with a kiss of holiness. And then when they have severally given the salutation, the chief deacon shall say: Shut the doors, O subdeacons. This indeed as it was said at the prayer of the congregation. And if the bishop administers the baptism, or one ordained, he shall not say: There is not here a catechumen who is not one of the congregation, nor is there any adversary here. On the day alone on which they receive baptism, after the Presfora he shall offer the cup and the milk and honey with the bread and the cup of wine: and they shall bless (them) together, and those alone who receive for the first (time) shall receive of it And then the bishop shall say the thanksgiving of the milk: We give thanks to thee, God, almighty, the Father of our spirit, who hast begotten us again by water and the Spirit through Christ Jesus our Lord,: whom thou gavest. He instituted the holy washing (of baptism) for the forgiveness of sin to our race. Because we are thy flock which is in secret, born of the word, and we are nourished with the milk of nourishment of thy grace in the bosom of our holy mother by the voice of the consolations of the Holy Spirit And thou, O Lord, always hast given to us food and nourishment of thy sons, milking out the milk of life. According to the form and command of creation we offer to thee this milk and honey which flows from the holy Church, our mother, who caused us to grow by her breasts, which were sanctified by thee. O Lord, bless it with blessing and sanctify it with sanctifying, that it may become to them who partake of it incorruptible communion, nourishment and washing; let it be for instruction in thy fear and in soberness, and for measure of stature, because thine all honourable name has been glorified for ever and ever. Amen. And thou shalt give of his Body, and say: This is the Body of Christ. And he who receives shall say: Amen. And thou shalt give the cup, and say: This is the Blood of Christ And he who receives shall say: Amen and Amen. And afterwards thou shalt pray thus, having laid thy hand upon their head, and say: I bless thee, O Lord, because thou hast imparted to thy servants and thy handmaids the washing of regeneration for the forgiveness of sin, (and) that which is the grace of the Holy Spirit, the Body and Blood of Christ. We pray thee and we beseech thee, surround thy servants and thy handmaids with the power of thine Angels, and be to them protection by thy divinity, cause them to obtain the heavenly mystery, through our Lord Jesus Christ, through whom, etc. The ordinance of Baptism is finished.

Concerning the ordinance of the gift which is of the Apostles, according to the orthodox statement (lit. word). We have written concerning graces so far as God our Lord has granted to us of his own counsel. Formerly he gave grace (lit it) to man, while bringing near to him that which had gone astray in type; and now (he gave) the beloved Son who is in all the holy ones. Having come to the source of the proper tradition in the churches, we have attained that (men) should learn well what has been (received) until now; they handed them on and kept them as our ordinances: yet, though they knew that they were quite firm concerning that which had been found for them, now unawares they slipped away. And those indeed who knew not, (to them) the Holy Spirit is giving the perfection of grace. For them who believe rightly as they know, how seemly it is that they should hand on and keep those things which are established in the Church. Concerning the ordinance of baptism. Those who shall be baptised shall do thus (lit. thus it is). They shall come into the baptistery, and they shall give their names. And then first they shall examine their lives as to whether they are fit for baptism, and if they read the Scriptures, and also if they have learnt the psalm. And likewise there shall be sponsors for him who shall be baptised, and thus he who is sponsor shall know that he shall give account at the day of judgment for it And they shall cause therefore the prayer to follow after the examination, saying thus: [The prayer concerning those who gave their names] Lover of man and merciful author of blessing, merciful and whose habit is goodness, and the fountain of all blessing, thou who madest that which was not into that which was, with each one which was made thou gavest size and place: thou art able — remove it and take it away. Now, Lord, take away and remove this thy servant from wickedness into goodness. Grant that he may inherit the blessed sonship which is in the heavens, that he may then no longer be one born of flesh, but may abide truly in thine obedience: through thy only Son our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might now, etc. The prayer for those who gave their names. And again we beseech God the almighty, the Father of the Lord and our Saviour Jesus Christ, for those who gave their names, that he may open the ear of their heart and enlighten the eyes of their mind, and give to them the light of knowledge, he who has authority over mercy, the Lord our God And the deacon shall say: Pray ye for those who gave their names. And the bishop shall say: God the almighty, thou who calledst thy servants, who gave their names, from darkness into light, and from ignorance into the knowledge of the truth: blot out all the vestige of error from their thought; place thy law and thy commandment within their heart: and give to them knowledge which is seemly, impart to them, both men and women, the washing of regeneration for the forgiveness of sin; make them the temple of the Holy Spirit, through our Lord Christ, through whom to thee with him and with the Holy Spirit (be) glory and might now, etc. The prayer of consecration for those who bring the bread and water or oil to be blessed in the holy forty (days), after the examination of those who are to be baptised. God, my Lord Jesus Christ, lover of man, who alone hast made oblation. And thou knowest and to them indeed who are able thou speakest the greatness of the honour of the Father and of thy creation. Thou, the Mediator, the Chief Priest for every soul, and the healing for those who are suffering. Thou whose name is sanctified by the holy ones, may the power which enlightens thy name lighten upon the oil and water and bread, and make them to become safety and healing and purification for those who offered in faith, for thy name is restoration to us, and redemption, revelation, and sanctification. And to thee be glory and to thy holy Father now, etc. And he who comes to baptism shall learn the commandment as he receives (baptism): how seemly it is that he live carefully, as he to whom will be imparted the holy atonement of grace by eating. At early morning the bread and water shall be blessed, and he shall be anointed with the oil, until (the time) when shall be imparted that holy grace of baptism. When therefore he will come to baptism, he who will baptise him shall take him, and having turned him then to the west, with his right hand or both his hands outstretched, and his face opposite towards the east without fear — and if he was a full-grown man he shall speak: but for the children who cannot speak, and if it was a weak person, the believing father and believing mother shall speak, or relatives likewise (being) believing men and believing women. And he shall anathematise, being naked, in the water without fear, saying thus: [The first prayer for baptism, over the water] God, my Lord almighty, who madest heaven and earth and sea and all that is in them, who madest man in thine own form and likeness, who mingledst and unitedst the immortal with the mortal, who madest living man a combination of the two, and gavest to that which was made body a soul also, which thou causest to dwell within: iS stir this water and fill it up with thy Holy Spirit, that it may become water and Spirit for regeneration to those who are to be baptised: work a holy work and make them to become sons and daughters of thy holy name: wash them with water, and instruct them by the Holy Spirit, through the coming of our Lord Christ thy Son, through whom to thee with him be glory and might now and always and with the Holy Spirit for ever and ever. Amen. The prayer of the consecration of the water. Eternal iS God, who knowest what is secret, we pray and beseech thee, send thy Holy Spirit and his power upon this water and change it and sanctify it and bless it and set it against. all that opposes, cause it to be against all divination and potions, both those which are drunk, and those which are sprinkled, or (used) in any other way; cause it to be for healing and for life to him who shall receive of it in faith, and in the glory of thy only beloved Son, for to thee is glory and might with the Holy Spirit now, etc. The prayer for the holy waters of the Yurdanos, which are mingled with sweet scent. As the priest stands towards the east with the proper vestment, and while the clergy stand in their several orders of sequence, he shall say, having first finished the ordinary form of prayer: God, my Lord almighty, thou madest heaven and earth and sea and all that is in them; and thou madest man in thy form and in thy likeness; and thou placedst him in the garden, that he might live an immortal life; but he, having fallen into error by Satan, the enemy of our kind, became the cause of death upon us all: yet thy goodness did not therefore desert us, but thou sentest thine only Son our Lord Jesus Christ into the world, and not to judge the world, but to save the world by him. He therefore having come, changed our birth into the new (birth) which is by this water and Spirit of regeneration. And for this cause I call upon thee, my Lord, maker of all, who mingledst and unitedst mortal with immortal, having made living man a combination of the two, giving movement to the created body, and soul which thou causedst to dwell (in it): stir this water and fill it up with that which is of the Holy Spirit, that it may become water and also Spirit of regeneration to those who shall be baptised in it Cause, my Lord, that they may become little sons and daughters of the holy name; and purify them and wash them with water and instruct them with the Holy Spirit, through the coming of our Lord Christ with the Holy Spirit May it be to all who shall be baptised in it a washing of regeneration for cleansing from all sin. And prepare those whom the Holy Spirit chose, to come upon them; that (clothed) with incorruptible vesture they may rise at the resurrection of the dead; and may every evil spirit be removed from them, having been expelled according to thy holy infallible promise of our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might and greatness from before the age now and always and to generation of infinite generation, and to age of age. Amen. And then the priest shall go down into die water of the Yurdanos, taking hold o( the head of him who shall be baptised, and saying to him: I baptise thee in die name of the Father and the Son and die Holy Spirit, and at each of the names of the Holy Trinity, he who is baptised also saying Amen. And then having come up from the water, they who promise for him shall receive him, and he who was baptised shall find then a clean linen doth, that with it the water may be wiped off, and that he may be kept with great care. And if he who shall be baptised is weak, he shall stand up naked in the early morning as soon as one can see, and thus he who baptises shall pour water upon his head, saying: I baptise thee in the name of the Father and the Son and the Holy Spirit, and at each name of the Holy Trinity he pours forth once, and not afterwards as to alL' And after they have clothed him with the baptismal (robe), the Chief Priest shall make prayer for the men, and if not, the priest before the unction with the chrism of him who was thus sanctified. The prayer of the holy oil of chrism with which the catechumens (lit. new ones) are anointed, and for full Christians who are sick. God, my Lord almighty, the Father of our Lord and our Saviour Jesus Christ, stretch out thy hand invisible upon the fruit of this olive with which thou anointedst the Priests and Prophets; and thou hast given power to it with thine own hand, that for those who shall be anointed therewith, it may be for healing and safety and benefit in all diseases and sicknesses, and for extermination of every Satanic adversary; make an unction by thine own grace, really for them to whom it is given, the Holy Spirit, through the name and through the power of our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might now, etc. And breathe on his face thrice. The prayer of the holy oil for anointing him who is to be baptised. God, my Lord almighty, God of hosts [lit. powers), we call upon thy great name and powerful in all things and the Holy Spirit and thy universal name. We pray thee and we beseech thee to send upon this oil spirit and power, and cause it to become a breastplate of the faith against all work of Satan, and make (it) for the perfection of all piety and knowledge, through, etc. The prayer of the holy oil for unction with the chrism of those who are baptised. Thus in giving thanks shall the bishop speak and say: The Lord (be) with you all. And the people who stand by shall say: With thy spirit. And the bishop shall say: Lift up your hearts. And they who stand by shall say: (We have them) with the Lord our God. And the bishop shall say: Let us give thanks to the Lord. And those shall say: Right and just, it is meet And then the Chief Priest, to whom alone it belongs to consecrate the chrism, having taken it, standing rightly, shall offer up the prayer and shall complete the invocation of the coming of the Holy Spirit, and say thus: Right it is and just. We praise thee and glorify thee and confess thee and worship thee and give thanks to thee for all the mercy which thou hast done for us and all thy benefit: when the world was gone astray thou savedst (it), having sent thine only Son, our Lord Jesus Christ, not to judge the world, but to save the world, and gather together our dispersion, that we may assemble, and confess thee the one true God who sentest our Lord Jesus Christ; through whom we offer this chrism which thou hast given to us for healing and for using in other necessities, that thou wilt be willing and wilt send the Holy Spirit upon it, through our Lord Jesus Christ; and that it may become an unction of holiness and seal of the Holy Spirit upon every person of those who receive the washing of regeneration and forgiveness, as far as thou hast given to them: and may it be to them redemption and sure grace and a holy seal of unction and communion of their nature with the Holy Spirit; and cause that they may be named (his) temple, through the name of our Lord and our Saviour Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might from before the age and unto the age, now, etc. The prayer of the holy oil, the oil with which he who is baptised is to be anointed on the place of anointing. My Lord, almighty, who wast to the Prophets God, and to the Apostles God, the Father of our Lord and our Saviour Jesus Christ, who from the beginning by the Prophets preachedst the coming of our Lord Christ, who sentest Yuhanes,the Prophet before his coming, give power to this holy oil and bless it for baptism, may it sanctify thy servants and handmaids and prepare them (lit. him) for thee, while they (lit. he) call upon thee; and cause it to destroy all poison and expel every evil and unclean spirit, and may all unclean lust remove away by this unction, through the name of thy only Son; and may it be sanctified by thine own grace, and be to all who are baptised oil of healing and safety and power for planting the good olive tree and for (bearing) fruit toward thee and to Christ, through the Holy Spirit, by the faith in the name of our Lord and our Saviour Jesus Christ, through whom to thee with him and with, etc. as And breathe into the oil thrice. And with it he shall anoint him who is baptised on his breast and on his shoulders and all his body, saying: The oil of holy unction against every adversary, operate for grafting into thine own good olive tree, the Church, and work blessing. And he shall answer and say: Amen. And if it is a man (this is done) by him who ministers. or by the priest who is there; or (if) a woman, by a female believer who is perpetually virgin. Further (the prayer) for the laying hand upon the catechumens. God the almighty, the Father of the Lord and our Saviour Jesus Christ, to thee have humbled their heads thy servants the catechumens, and to thee they have subdued the hardness of heart and flesh, look down from thy worthy dwelling-place, bless them, male and female, and may thine ear hearken to them and hear their prayer. Give them to know the power of the word with which they are instructed as a sure utterance; and in due time impart to them, male and female, the washing of regeneration for the forgiveness of sin; make them the temple of the Holy Spirit through Christ: for to thee is glory and power and might, now, etc Concerning the oil of chrism for those who are baptised. The bishop shall speak thus in giving thanks after the several bishops and presbyters and deacons are ready. The Chief Priest being present shall celebrate, saying: The Lord (be) with you alL They who stand by shall say: With thy spirit And the bishop shall say: Lift up your hearts. They who are present shall say: We have (them) with the Lord our God. And the bishop shall say: Let us give thanks to the Lord. And they who are present shall say: Right and just, it is meet And then the Chief Priest, to whom alone it belongs to consecrate the chrism, having taken it, and standing in front carefully, shall offer up the prayer and say the invocation of the coming of the Holy Spirit, [the bishop] thus saying: Right it is and just We praise thee and glorify thee and confess thee and give thanks to thee in all that thou hast done to us — blessings and all thy benefit: for thou savedst the lost world, thou sentest thy Son Jesus Christ our Lord, not to judge the world, but to save the world by him, and he gathered together our dispersion; and we know that thou alone art the true Lord who sentest Jesus Christ our Lord, through whom we offer to thee this chrism, which thou hast given us for healing and using in other necessities, that thou wouldst be willing to send thy Holy Spirit upon it, through our Lord and our Saviour Jesus Christ, and may it become an unction of holiness and seal of the Holy Spirit for those who shall receive of it, and the washing of regeneration to them to whom was given redemption and sure grace; may it seal them with the seal of unction and washing of their nature; cause that they may be named the temple of the Holy Spirit, through the name of our Lord and our Saviour Jesus Christ, through whom, etc. And breathe thrice into his face, and then anoint him with the holy chrism on his forehead and breast, saying to each: I give to thee the holy unction and the seal of grace of the Holy Spirit. And he who is sealed shall say: Amen. If it is a presbyter who baptises, let him take the chrism from the bishop, and anoint them after they have put on the baptismal (robe); and then he proceeds to pray, and having finished the prayer of the holy oil, they cause three little children to come near to him, and their elders likewise, and having turned them towards the west, first they shall anathematise Satan, saying thus: I anathematise thee, Satan, and all thy wicked angels and all thy work and all thy errors and all thy orders. And then turning himself again towards the east and stretching out his hands, he confesses God, saying: I believe in one God, the Father above all, almighty, and in the only Son, our Lord Jesus Christ, and in the Holy Spirit, and in the resurrection of the body, and in the holy assembly, the one Catholic Church. And then he shall say thrice: Amen. And he shall say thus stretching out his hands and humbling his head in fear, saying as he hears from him who baptises him thus, this. faith in the Trinity: I believe in thee, the Father of our Lord Jesus Christ, and in thine only Son Jesus Christ our Lord and our Saviour, and in the Holy Spirit, and in the resurrection of the body, and the holy, one. Catholic, Apostolic Church. And they shall ask him thrice, saying: Dost thou believe ? And thrice he shall say: I believe, I believe, I believe. And if it was a man fully grown he shall speak: and concerning children who have no word or a dumb person or sick, the believing father and believing mother, or relatives knowing (them), being likewise believers, shall speak instead of that child or instead of him who has no word or instead of the sick, saying each of their names. And after the confession of faith he says thus: (The prayer) of the laying on of hand. My Lord almighty, the Father of our Lord and our Saviour Jesus Christ, to whom thy servants and handmaids have humbled themselves; and to thee they have subdued the hardness of heart and flesh, look down from the heaven thy sanctuary, stretch out thine invisible hand upon them. Lord of heaven and earth, who through thine only Son hast made known knowledge of thee in the earth, and hast prepared for them with a heavenly calling. Confirm these persons, that they may obtain thy power, and confirm their faith, that nothing shall ever separate them (from it), but let them be united in thine only Word, through whom to thee (be) glory and might with the Holy Spirit now, etc. And breathe thrice. And thus shall they be anointed with the holy oil on the place of unction, anoint his heart and his breast and on his back and on all his body, saying thus: May the unction of holy oil operate against every adversary and for the planting firmly of the faith in the good olive tree, the Catholic Church, and do good. And he who is anointed shall say: Amen. The prayer after the unction. Father of thine only Son Jesus Christ, the root which is not cut off, redeemer of the sold, cause not to remain any trace of the old state in those who are converted to thy faith; who are obeying thee. Cause that they may be in purity of soul, children of regeneration, those who share in thy grace; and impress upon them the living character, through thine only Son, through whom, etc And then the priest shall take him and go down into the Yurdanos and baptise him, and as he baptises him he shall look toward the east, (being) in the proper vestment And the clergy also standing in their orders, The presbyter shall first baptise the children, and further, the Chief Priest being down in the Yurdanos shall baptise, laying his hand upon him whom he baptises and saying thus: I baptise thee, N or M, in the name of the Father and the Son and the Holy Spirit. And he who is baptised shall say: Amen. And then after he has baptised he shall go forth to the Table as if for the Eucharist: and after they have prepared it (sc. the Table) for each, the bishops, presbyters, and deacons being present, the Chief Priest shall sanctify with the chrism, saying thus: The prayer of blessing and of laying hand on those who have been baptised, before the anointing with the chrism which has been sanctified, the bishop or the presbyter who baptised saying thus: Eternal God, almighty. Father of the Lord and our Saviour Jesus Christ, who hast regenerated us thy servants and thy handmaids by water and the Holy Spirit in the washing of regeneration which thou grantedst to them for the forgiveness of sin, send now upon them the Holy Spirit, the Comforter, that therefore he may impart to them an entering into thy heavenly kingdom, according to thy holy infallible promise, through our Lord and our Saviour Jesus Christ, through whom with him and with the Holy Spirit be glory and honour and might now, etc. And breathe thrice, and then anoint them with the holy chrism on the forehead and on his breast, saying to each one: The holy unction and the seal of the grace of the Holy Spirit. And he who is sealed shall say: Amen. And if it is a presbyter who baptises, let him take the chrism from the bishop and anoint them, after they have been clothed with the baptismal (robe). And then (comes) the order (lit. sequence) of the Presfora. The (prayer of) unction of oil which the Chief Priest consecrates for those who receive the washing, and for sick believers. God, my Lord, almighty, the Father of our Lord and our Saviour Jesus Christ, stretch out thine invisible hand upon the fruit of this olive with which thou anointedst the Priests and the Prophets; and thou hast given power with thy hand that it may become to those who shall be anointed with it for healing and benefit, and for every disease nd every sickness. Destroy every adversary, and make (it) the unction of thy grace for remission of sin to those to whom has been given the Holy Spirit, through the name and through the power of our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might from before the age now, etc. And breathe therefore thrice. Before the Presfora and after the departure of the catechumens there shall be prayer of three kinds, for peace one, for the congregation one, and for the Patriarch (papas) one. And then the deacon shall say with a loud voice: Those who are not admitted to communion depart And none of the catechumens shall stand here within. And further, the subdeacon shall open the doors; and further he shall say; Those who are not admitted to communion depart. And then further, the deacon shall say to the people: Kiss one another with a kiss of holiness. And then when they have severally given the salutation, the chief deacon shall say: Shut the doors, O subdeacons. This indeed as it was said at the prayer of the congregation. And if the bishop administers the baptism, or one ordained, he shall not say: There is not here a catechumen who is not one of the congregation, nor is there any adversary here. On the day alone on which they receive baptism, after the Presfora he shall offer the cup and the milk and honey with the bread and the cup of wine: and they shall bless (them) together, and those alone who receive for the first (time) shall receive of it And then the bishop shall say the thanksgiving of the milk: We give thanks to thee, God, almighty, the Father of our spirit, who hast begotten us again by water and the Spirit through Christ Jesus our Lord,: whom thou gavest. He instituted the holy washing (of baptism) for the forgiveness of sin to our race. Because we are thy flock which is in secret, born of the word, and we are nourished with the milk of nourishment of thy grace in the bosom of our holy mother by the voice of the consolations of the Holy Spirit And thou, O Lord, always hast given to us food and nourishment of thy sons, milking out the milk of life. According to the form and command of creation we offer to thee this milk and honey which flows from the holy Church, our mother, who caused us to grow by her breasts, which were sanctified by thee. O Lord, bless it with blessing and sanctify it with sanctifying, that it may become to them who partake of it incorruptible communion, nourishment and washing; let it be for instruction in thy fear and in soberness, and for measure of stature, because thine all honourable name has been glorified for ever and ever. Amen. And thou shalt give of his Body, and say: This is the Body of Christ. And he who receives shall say: Amen. And thou shalt give the cup, and say: This is the Blood of Christ And he who receives shall say: Amen and Amen. And afterwards thou shalt pray thus, having laid thy hand upon their head, and say: I bless thee, O Lord, because thou hast imparted to thy servants and thy handmaids the washing of regeneration for the forgiveness of sin, (and) that which is the grace of the Holy Spirit, the Body and Blood of Christ. We pray thee and we beseech thee, surround thy servants and thy handmaids with the power of thine Angels, and be to them protection by thy divinity, cause them to obtain the heavenly mystery, through our Lord Jesus Christ, through whom, etc. The ordinance of Baptism is finished.

And truly Moses gave them all these precepts, being such as were observed during his own lifetime; but though he lived now in the wilderness, yet did he make provision how they might observe the same laws when they should have taken the land of Canaan. He gave them rest to the land from ploughing and planting every seventh year, as he had prescribed to them to rest from working every seventh day; and ordered, that then what grew of its own accord out of the earth should in common belong to all that pleased to use it, making no distinction in that respect between their own countrymen and foreigners: and he ordained, that they should do the same after seven times seven years, which in all are fifty years; and that fiftieth year is called by the Hebrews The Jubilee, wherein debtors are freed from their debts, and slaves are set at liberty; which slaves became such, though they were of the same stock, by transgressing some of those laws the punishment of which was not capital, but they were punished by this method of slavery. This year also restores the land to its former possessors in the manner following:—When the Jubilee is come, which name denotes liberty, he that sold the land, and he that bought it, meet together, and make an estimate, on one hand, of the fruits gathered; and, on the other hand, of the expenses laid out upon it. If the fruits gathered come to more than the expenses laid out, he that sold it takes the land again; but if the expenses prove more than the fruits, the present possessor receives of the former owner the difference that was wanting, and leaves the land to him; and if the fruits received, and the expenses laid out, prove equal to one another, the present possessor relinquishes it to the former owners. Moses would have the same law obtain as to those houses also which were sold in villages; but he made a different law for such as were sold in a city; for if he that sold it tendered the purchaser his money again within a year, he was forced to restore it; but in case a whole year had intervened, the purchaser was to enjoy what he had bought. This was the constitution of the laws which Moses learned of God when the camp lay under Mount Sinai, and this he delivered in writing to the Hebrews.

I will now relate what hath been written concerning us in the Chaldean histories, which records have a great agreement with our books in oilier things also. Berosus shall be witness to what I say: he was by birth a Chaldean, well known by the learned, on account of his publication of the Chaldean books of astronomy and philosophy among the Greeks. This Berosus, therefore, following the most ancient records of that nation, gives us a history of the deluge of waters that then happened, and of the destruction of mankind thereby, and agrees with Moses's narration thereof. He also gives us an account of that ark wherein Noah, the origin of our race, was preserved, when it was brought to the highest part of the Armenian mountains; after which he gives us a catalogue of the posterity of Noah, and adds the years of their chronology, and at length comes down to Nabolassar, who was king of Babylon, and of the Chaldeans. And when he was relating the acts of this king, he describes to us how he sent his son Nabuchodonosor against Egypt, and against our land, with a great army, upon his being informed that they had revolted from him; and how, by that means, he subdued them all, and set our temple that was at Jerusalem on fire; nay, and removed our people entirely out of their own country, and transferred them to Babylon; when it so happened that our city was desolate during the interval of seventy years, until the days of Cyrus king of Persia. He then says, "That this Babylonian king conquered Egypt, and Syria, and Phoenicia, and Arabia, and exceeded in his exploits all that had reigned before him in Babylon and Chaldea." A little after which Berosus subjoins what follows in his History of Ancient Times. I will set down Berosus's own accounts, which are these: "When Nabolassar, father of Nabuchodonosor, heard that the governor whom he had set over Egypt, and over the parts of Celesyria and Phoenicia, had revolted from him, he was not able to bear it any longer; but committing certain parts of his army to his son Nabuchodonosor, who was then but young, he sent him against the rebel: Nabuchodonosor joined battle with him, and conquered him, and reduced the country under his dominion again. Now it so fell out that his father Nabolassar fell into a distemper at this time, and died in the city of Babylon, after he had reigned twenty-nine years. But as he understood, in a little time, that his father Nabolassar was dead, he set the affairs of Egypt and the other countries in order, and committed the captives he had taken from the Jews, and Phoenicians, and Syrians, and of the nations belonging to Egypt, to some of his friends, that they might conduct that part of the forces that had on heavy armor, with the rest of his baggage, to Babylonia; while he went in haste, having but a few with him, over the desert to Babylon; whither, when he was come, he found the public affairs had been managed by the Chaldeans, and that the principal person among them had preserved the kingdom for him. Accordingly, he now entirely obtained all his father's dominions. He then came, and ordered the captives to be placed as colonies in the most proper places of Babylonia; but for himself, he adorned the temple of Belus, and the other temples, after an elegant manner, out of the spoils he had taken in this war. He also rebuilt the old city, and added another to it on the outside, and so far restored Babylon, that none who should besiege it afterwards might have it in their power to divert the river, so as to facilitate an entrance into it; and this he did by building three walls about the inner city, and three about the outer. Some of these walls he built of burnt brick and bitumen, and some of brick only. So when he had thus fortified the city with walls, after an excellent manner, and had adorned the gates magnificently, he added a new palace to that which his father had dwelt in, and this close by it also, and that more eminent in its height, and in its great splendor. It would perhaps require too long a narration, if any one were to describe it. However, as prodigiously large and as magnificent as it was, it was finished in fifteen days. Now in this palace he erected very high walks, supported by stone pillars, and by planting what was called a pensile paradise, and replenishing it with all sorts of trees, he rendered the prospect an exact resemblance of a mountainous country. This he did to please his queen, because she had been brought up in Media, and was fond of a mountainous situation."

Having, in the three preceding books, fully stated what occurred to us by way of answer to the treatise of Celsus, we now, reverend Ambrosius, with prayer to God through Christ, offer this fourth book as a reply to what follows. And we pray that words may be given us, as it is written in the book of Jeremiah that the Lord said to the prophet: “Behold, I have put my words in thy mouth as fire. See, I have set thee this day over the nations, and over the kingdoms, to root out and to pull down, and to destroy, and to throw down, and to build and to plant.” For we need words now which will root out of every wounded soul the reproaches uttered against the truth by this treatise of Celsus, or which proceed from opinions like his. And we need also thoughts which will pull down all edifices based on false opinions, and especially the edifice raised by Celsus in his work, which resembles the building of those who said, “Come, let us build us a city, and a tower whose top shall reach to heaven.” Yea, we even require a wisdom which will throw down all high things that rise against the knowledge of God, and especially that height of arrogance which Celsus displays against us. And in the next place, as we must not stop with rooting out and pulling down the hindrances which have just been mentioned, but must, in room of what has been rooted out, plant the plants of “God’s husbandry;” and in place of what has been pulled down, rear up the building of God, and the temple of His glory,—we must for that reason pray also to the Lord, who bestowed the gifts named in the book of Jeremiah, that He may grant even to us words adapted both for building up the [temple] of Christ, and for planting the spiritual law, and the prophetic words referring to the same. And above all is it necessary to show, as against the assertions of Celsus which follow those he has already made, that the prophecies regarding Christ are true predictions. For, arraying himself at the same time against both parties—against the Jews on the one hand, who deny that the advent of Christ has taken place, but who expect it as future, and against Christians on the other, who acknowledge that Jesus is the Christ spoken of in prophecy—he makes the following statement:—

When it is said, Gen. ii. 8: “And Tetragrammaton Elohim planted,” &c., the name is given in full, where the discourse is concerning the planting of the garden; and whensoever Tetragrammaton Elohim occurreth the full name is expressed.

In the teaching of the school of Rav Yeyeva the Elder thus is the tradition. Wherefore are VD, Vau Daleth, comprehended in IVD, Yod? Assuredly the planting of the garden is properly called V, Vau; and there is another garden which is D, Daleth, and by that Vau is Daleth watered, which is the symbol of the quaternary.

When Alexander was king and had subdued countries and cities, and had arrived in the East, he saw on the confines of the East those men who are of the children of Japhet. They were more wicked and unclean than all (other) dwellers in the world; filthy peoples of hideous appearance, who ate mice and the creeping things of the earth and snakes and scorpions. They never buried the bodies of their dead, and they ate as dainties the children which women aborted and the after-birth. People ignorant of God, and unacquainted with the power of reason, but who lived in this world without understanding like ravening beasts. When Alexander saw their wickedness, he called God to his aid, and he gathered together and brought them and their wives and children, and made them go in, and shut them up within the confines of the North. This is the gate of the world on the north, and there is no other entrance or exit from the confines of the world from the east to the north. And Alexander prayed to God with tears, and God heard his prayer and commanded those two lofty mountains which are called ‘ the children of the north,’ and they drew nigh to one another until there remained between them about twelve cubits. Then he built in front of them a strong building, and he made for it a door of brass, and anointed it within and without with oil of Thesnahtis x, so that if they should bring iron (implements) near it to force it open, they would be unable to move it; and if they wished to melt it with fire, it would quench it; and it feared neither the operations of devils nor of sorcerers, and was not to be overcome (by them). Now there were twenty-two kingdoms imprisoned within the northern gate, and their names are these: Gog, Magog, Nawal, Eshkenaz, Denaphar, Paktaye, Weldtaye, Humnaye, Parzaye, Daklaye, Thaubelaye, Darmetaye, Kawkebaye, Dog-men (Cynocephali), Emderatha, Garmidb', Cannibals, Therkaye, Alanaye, Pisilon, Denkaye, Saltraye. At the end of the world and at the final consummation, when men are eating and drinking and marrying wives, and women are given to husbands; when they are planting vineyards and building buildings, and there is neither wicked man nor adversary, on account of the assured tranquillity and certain peace; suddenly the gates of the north shall be opened and the hosts of the nations that are imprisoned there shall go forth. The whole earth shall tremble before them, and men shall flee and take refuge in the mountains and in caves and in burial places and in clefts of the earth; and they shall die of hunger, and there will be none to bury them, by reason of the multitude of afflictions which they will make men suffer. They will eat the flesh of men and drink the blood of animals; they will devour the creeping things of the earth, and hunt for serpents and scorpions and reptiles that shoot out venom, and eat them. They will eat dead dogs and cats, and the abortions of women with the after-birth; they will give mothers the bodies of their children to cook, and they will eat them before them without shame, They will destroy the earth, and there will be none able to stand before them. After one week of that sore affliction, they will all be destroyed in the plain of Joppa, for thither will all those (people) be gathered together, with their wives and their sons and their daughters; and by the command of God one of the hosts of the angels will descend and will destroy them in one moment.

Planting two rows of cucumbers, two rows of gourds, and two rows of Egyptian beans is permitted. [But planting] one row of cucumbers, one row of gourds and one row of egyptian beans is prohibited. [Planting] one row of cucumbers, one row of gourds, one row of Egyptian beans and [again] one row of cucumbers: Rabbi Eliezer permits, But the sages forbid.

Planting two rows of cucumbers, two rows of gourds, and two rows of Egyptian beans is permitted. [But planting] one row of cucumbers, one row of gourds and one row of egyptian beans is prohibited. [Planting] one row of cucumbers, one row of gourds, one row of Egyptian beans and [again] one row of cucumbers: Rabbi Eliezer permits, But the sages forbid.

Planting two rows of cucumbers, two rows of gourds, and two rows of Egyptian beans is permitted. [But planting] one row of cucumbers, one row of gourds and one row of egyptian beans is prohibited. [Planting] one row of cucumbers, one row of gourds, one row of Egyptian beans and [again] one row of cucumbers: Rabbi Eliezer permits, But the sages forbid.

If one stores something for planting, for a sample, or for medicine, and [then] carries it out on Shabbat, he is liable no matter the size. But all others are not liable except for its standard measure. If he carries it back again, he is liable only for its standard measure.

There are four new years: The first of Nisan is the new year for kings and for festivals. The first of Elul is the new year for the tithe of beasts. Rabbi Elazar and Rabbi Shimon say: the first of Tishri. The first of Tishri is the new year for years, for shmitta and jubilee years, for planting and for [tithe of] vegetables. The first of Shevat is the new year for trees, according to the words of Bet Shammai. Bet Hillel says: on the fifteenth of that month.

If these passed and there was [still] no answer then they restrict engaging in business, and in building, planting, betrothal and marriage, and in greeting one another, as if they were people undesirable to God. The individuals go back to fasting anew until the end of Nisan. If Nisan passes and then rain falls this is a sign of a curse, as it is written, “It is the season of the wheat harvest. [I will pray to the Lord and He will send thunder and rain; then you will take thought and realize what a wicked thing you did in the sight of the Lord when you asked for a king” (I Samuel 12:17).

[A landowner] may lend his tenants wheat to be repaid in wheat, if it is for planting but not if it is for food. For Rabban Gamaliel used to lend his tenants wheat to be repaid in wheat when it was for planting. And if he lent it when the price was high and it afterward fell, or when it was low and it afterward rose, he used to take wheat back at the lower rate, not because such was the rule but because he wanted to be strict upon himself.

[A landowner] may lend his tenants wheat to be repaid in wheat, if it is for planting but not if it is for food. For Rabban Gamaliel used to lend his tenants wheat to be repaid in wheat when it was for planting. And if he lent it when the price was high and it afterward fell, or when it was low and it afterward rose, he used to take wheat back at the lower rate, not because such was the rule but because he wanted to be strict upon himself.

If one sold his field [of possession] at the time when the Jubilee was in force, he may not redeem it for two years, as it says: “According to the number of the years of the crops he shall sell to you” (Leviticus 25:15). If there was a year of blight or mildew, or a seventh year, it is not included in the count. If he only broke the ground [without planting] or left it fallow [for a year], that year is included in the count. Rabbi Elazar says: if he sold it to him before Rosh Hashanah year, and it was still full of fruit, he enjoys three crops in two years.

HALAKHAH: It was stated: Rebbi says, the House of Shammai said this only in the Sabbatical year, but in all other years of the sabbatical cycle, the House of Shammai say that it is subject to a fifth and subject to removal. According to that Tanna, they learned the rules of the vineyard of the fourth year only from the Second Tithe; since you say that there is no Second Tithe in the Sabbatical year, so there is no fourth year after planting in the Sabbatical year. But then should there be no holiness in it? Its holiness comes from the verse (Lev. 19:24): “Holy for praises,” it has the status of those holy fruits over which praises are said. And should it be permitted to the fresh mourner? It is stated: This implies that it is forbidden to the fresh mourner. And should it be subject to removal? Since Rebbi Simeon frees it from removal. And should it be redeemed while still connected to the ground?

Rabban Simeon ben Gamliel stated: Both in the Sabbatical year and in the rest of the years of the sabbatical cycle, the House of Shammai say, there is no fifth and no removal. According to that Tanna, they did not at all learn the rules of the fourth year after planting from the Second Tithe. But then should there be no holiness in it? Its holiness comes from the verse (Lev. 19:24): “Holy for praises;” it has the status of those holy fruits over which praises are said. And should it be permitted to the fresh mourner? It is stated: This implies that it is forbidden to the fresh mourner. And should it be subject to removal? Since Rebbi Simeon frees it from removal. And should it be redeemed while still connected to the ground?

Rebbi Ayvu bar Naggari stated before Rebbi La following Rebbi Ismael (Lev. 27:31): “If a man redeems part of his tithes, he should add its fifth to it.” That excludes the fourth year after planting; one is not obligated by it for a fifth. Then he turned around and stated: There are two terms of redemption, one for the Second Tithe and one for the fourth year after planting.

Rebbi Ayvu bar Naggari stated before Rebbi La following Rebbi Ismael (Lev. 27:31): “If a man redeems part of his tithes, he should add its fifth to it.” That excludes the fourth year after planting; one is not obligated by it for a fifth. Then he turned around and stated: There are two terms of redemption, one for the Second Tithe and one for the fourth year after planting.

There we have stated: Rebbi Jehudah says, there is no vineyard in the fourth year for the Gentile, but the Sages say there is. Rebbi Eleazar said, so says the Mishnah: There is never a vineyard in the fourth year for the Gentile. Rebbi Bibi said before Rebbi Zeïra in the name of Rebbi Eleazar: According to the opinion of Rebbi, the statement of Rebbi Jehudah turns out to be like the statement of the House of Shammai. Since the House of Shammai said that they learned the rules of the vineyard of the fourth year only from the Second Tithe; since you say that there is no Second Tithe in the Sabbatical year, so there is no fourth year after planting in the Sabbatical year. Similarly, Rebbi Jehudah said that they learned the rules of the vineyard of the fourth year only from the Second Tithe; since you say that there is no Second Tithe in Syria, so there is no fourth year after planting in Syria. He said to him, look what he said! He said only, it is not subject to a fifth and is not subject to removal, hence, it is subject to all other rules; Rebbi Jehudah says, there is no vineyard in the fourth year for the Gentile in Syria.

There we have stated: Rebbi Jehudah says, there is no vineyard in the fourth year for the Gentile, but the Sages say there is. Rebbi Eleazar said, so says the Mishnah: There is never a vineyard in the fourth year for the Gentile. Rebbi Bibi said before Rebbi Zeïra in the name of Rebbi Eleazar: According to the opinion of Rebbi, the statement of Rebbi Jehudah turns out to be like the statement of the House of Shammai. Since the House of Shammai said that they learned the rules of the vineyard of the fourth year only from the Second Tithe; since you say that there is no Second Tithe in the Sabbatical year, so there is no fourth year after planting in the Sabbatical year. Similarly, Rebbi Jehudah said that they learned the rules of the vineyard of the fourth year only from the Second Tithe; since you say that there is no Second Tithe in Syria, so there is no fourth year after planting in Syria. He said to him, look what he said! He said only, it is not subject to a fifth and is not subject to removal, hence, it is subject to all other rules; Rebbi Jehudah says, there is no vineyard in the fourth year for the Gentile in Syria.

Samuel bar Abba asked: Since the House of Shammai said that they learned the rules of the vineyard of the fourth year only from the Second Tithe; since you say that there is no Second Tithe in the Sabbatical year, there is no fourth year after planting in the Sabbatical year. Similarly, in the third and sixth years of the sabbatical cycle, since there is no Second Tithe, there should not be any fourth year after planting. Rebbi Yose said, even though there is no Second Tithe in the third and sixth years, there is the tithe for the poor. In the Sabbatical year, there are no tithes at all.

Samuel bar Abba asked: Since the House of Shammai said that they learned the rules of the vineyard of the fourth year only from the Second Tithe; since you say that there is no Second Tithe in the Sabbatical year, there is no fourth year after planting in the Sabbatical year. Similarly, in the third and sixth years of the sabbatical cycle, since there is no Second Tithe, there should not be any fourth year after planting. Rebbi Yose said, even though there is no Second Tithe in the third and sixth years, there is the tithe for the poor. In the Sabbatical year, there are no tithes at all.

Ḥeipha asked: Since Rebbi Jehudah said that they learned the rules of the vineyard of the fourth year only from the Second Tithe; since you say that there is no Second Tithe in Syria, there is no fourth year after planting in Syria. Similarly, they learned the rules of the heave of the thanksgiving sacrifice only from the heave of the tithe; since you say that there was no heave of the tithe in the desert, will it follow that there was no heave of the thanksgiving sacrifice in the desert? Rebbi Yose said, they learned from it only in regard of quantities.

Rebbi Yose ben Rebbi Jehudah stated: Rebbi Eleazar ben Rebbi Simeon said, Israel did become obligated for the fourth year after planting only after 14 years, seven during which they conquered and seven during which they divided up the land. Rav Ḥisda said, it turns out that the argument of Rebbi Yose ben Rebbi Jehudah is identical with that of his father Rebbi Jehudah. Just as Rebbi Jehudah said that they learned the rules of the vineyard of the fourth year only from the Second Tithe, since you say that the Second Tithe started only after 14 years, similarly there was no fourth year after planting until after 14 years. Rebbi Yose said, he follows his son’s argument; Syria was inferred from “after 14 years;” “after 14 years” was not inferred from Syria.

Rebbi Yose ben Rebbi Jehudah stated: Rebbi Eleazar ben Rebbi Simeon said, Israel did become obligated for the fourth year after planting only after 14 years, seven during which they conquered and seven during which they divided up the land. Rav Ḥisda said, it turns out that the argument of Rebbi Yose ben Rebbi Jehudah is identical with that of his father Rebbi Jehudah. Just as Rebbi Jehudah said that they learned the rules of the vineyard of the fourth year only from the Second Tithe, since you say that the Second Tithe started only after 14 years, similarly there was no fourth year after planting until after 14 years. Rebbi Yose said, he follows his son’s argument; Syria was inferred from “after 14 years;” “after 14 years” was not inferred from Syria.

Does this not contradict Rebbi Joḥanan, since Rebbi Joḥanan said, if he passed it over and forgot it, it is forgotten. There is a difference, for a trellis is usually checked. And it does not even contradict Rebbi Hoshaia, for Rebbi Hoshaia said, when I was mashing olives with the great Rebbi Ḥiyya, he told me that any olive you can reach when stretching out your hand is not forgotten. There is a difference, since any single free-standing vine is a separate planting.

“A Cohen who sold a field to an Israel on condition that the tithes be his for four or five years can oppose the buyer’s planting it as a vineyard, sowing woad, or turning it into a field of reeds. Mine forever, he cannot oppose the buyer’s planting it as a vineyard, sowing woad, or turning it into a field of reeds.” There came a case before Rebbi Aḥa bar Ulla and he obligated him to turn over to him one tenth of the reeds.

“A Cohen who sold a field to an Israel on condition that the tithes be his for four or five years can oppose the buyer’s planting it as a vineyard, sowing woad, or turning it into a field of reeds. Mine forever, he cannot oppose the buyer’s planting it as a vineyard, sowing woad, or turning it into a field of reeds.” There came a case before Rebbi Aḥa bar Ulla and he obligated him to turn over to him one tenth of the reeds.

Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac asked: Does the border wall save vegetables from melons? If the border wall does not save different kinds of grains that are saved by 10.5 cubits, does this not apply a fortiori to melons that are saved only by twelve cubits? Does planting melon save on top of the border wall? If different kinds of grains that are saved by 10.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved by eight cubits? Rebbi Judan, the father of Rebbi Mattaniah, said, is that a reasoning a fortiori? It must be as follows: If different kinds of grains that are saved by 12.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved only by twelve cubits?

So far if [the planting] is covering [the entire area]. What about producing single stalks? Just as you say of a vineyard that there is no difference between covering or producing [single stalks], so here also there is no difference between continuous planting or producing single stalks.

So far if [the planting] is covering [the entire area]. What about producing single stalks? Just as you say of a vineyard that there is no difference between covering or producing [single stalks], so here also there is no difference between continuous planting or producing single stalks.

Cahana said, they made it like the start of its planting. The House of Shammai say, 24 at the start of planting, 24 at its destruction. Rebbi Joḥanan said, the House of Shammai are more restrictive in its destruction than at the start of its planting. At the start of its planting 16, at its destruction 24. In every case, the House of Shammai add one third: The circumference of a vineyard, according to the House of Shammai 18, according to the House of Hillel 12. But did we not state: “The circumference of a vineyard, the House of Shammai say 16 cubits, the House of Hillel say 12 cubits.” Some want to say, deduct from this four cubits for tending, there remain 12 cubits according to the House of Shammai and 8 following the House of Hillel.

Cahana said, they made it like the start of its planting. The House of Shammai say, 24 at the start of planting, 24 at its destruction. Rebbi Joḥanan said, the House of Shammai are more restrictive in its destruction than at the start of its planting. At the start of its planting 16, at its destruction 24. In every case, the House of Shammai add one third: The circumference of a vineyard, according to the House of Shammai 18, according to the House of Hillel 12. But did we not state: “The circumference of a vineyard, the House of Shammai say 16 cubits, the House of Hillel say 12 cubits.” Some want to say, deduct from this four cubits for tending, there remain 12 cubits according to the House of Shammai and 8 following the House of Hillel.

Cahana said, they made it like the start of its planting. The House of Shammai say, 24 at the start of planting, 24 at its destruction. Rebbi Joḥanan said, the House of Shammai are more restrictive in its destruction than at the start of its planting. At the start of its planting 16, at its destruction 24. In every case, the House of Shammai add one third: The circumference of a vineyard, according to the House of Shammai 18, according to the House of Hillel 12. But did we not state: “The circumference of a vineyard, the House of Shammai say 16 cubits, the House of Hillel say 12 cubits.” Some want to say, deduct from this four cubits for tending, there remain 12 cubits according to the House of Shammai and 8 following the House of Hillel.

Cahana said, they made it like the start of its planting. The House of Shammai say, 24 at the start of planting, 24 at its destruction. Rebbi Joḥanan said, the House of Shammai are more restrictive in its destruction than at the start of its planting. At the start of its planting 16, at its destruction 24. In every case, the House of Shammai add one third: The circumference of a vineyard, according to the House of Shammai 18, according to the House of Hillel 12. But did we not state: “The circumference of a vineyard, the House of Shammai say 16 cubits, the House of Hillel say 12 cubits.” Some want to say, deduct from this four cubits for tending, there remain 12 cubits according to the House of Shammai and 8 following the House of Hillel.

MISHNAH: If somebody plants one row of five vines, the House of Shammai say that this is a vineyard. But the House of Hillel say, [a planting] is not a vineyard unless it has two rows. Therefore, if somebody sows within four cubits of a vineyard, the House of Shammai say that he sanctifies one row, but the House of Hillel say, two rows.

Rebbi Zeïra, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeïra said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeïra only on one count. Did not Rebbi Zeïra say the pruner is like the planter, did he say the planter is like the pruner? All was included in the notion of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? There is no difference, both according to Cahana and according to Rebbi Zeïra he is guilty on two counts.

It was stated: “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan (Lev. 19:24): “And in the year.” How do you understand this? Rebbi Zeïra said (Lev. 19:23): “Three years they shall be uncircumcised for you, and in the [fourth] year.”

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “A woman should not fill a pot with ˋassisiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, what my teacher Rebbi Yose said is correct: “He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. If he was planting on the Sabbath he must tear it out whether it was unintentional or intentional; in the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out. Why? Because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is not counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; if it is because of counting, there is counting. It follows him who says because of suspicion, but for him who says because of counting they fined the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ˋassisiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, what my teacher Rebbi Yose said is correct: “He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. If he was planting on the Sabbath he must tear it out whether it was unintentional or intentional; in the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out. Why? Because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is not counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; if it is because of counting, there is counting. It follows him who says because of suspicion, but for him who says because of counting they fined the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ˋassisiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, what my teacher Rebbi Yose said is correct: “He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. If he was planting on the Sabbath he must tear it out whether it was unintentional or intentional; in the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out. Why? Because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is not counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; if it is because of counting, there is counting. It follows him who says because of suspicion, but for him who says because of counting they fined the unintentional because of the intentional.

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“Bast to make a hanger for a small or large sieve.” This you are saying about the inner part. But for the outer parts to make two loops for a small or large sieve. It was stated: “Palm fiber to make a handle for an Egyptian basket.” This you are saying for soft ones, but for hard ones to make a border. If one took out a willow container he is liable. Palm leaves two. Vine shoots, for planting two, as animal feed a goat’s mouthful, as wood according to the measure of wood. One who brings out two hairs from a horse’s tail or a cow’s tail is liable because one uses them to make snares. Bristles from pig, there are Tannaim who state, two, and there are Tannaim who state, one. He who says two, of soft ones, but he who says one, of hard ones. Kernels, for planting, two, as animal feed a pig’s mouthful. What is its mouthful? One. Others say, the number five. If one took out calamint, hyssop, or thyme, if as human food, in the volume of a dried fig, if an animal feed a goat’s mouthful, as wood according to the measure of wood, if for sprinkling according to the measure of sprinkling.

“Bast to make a hanger for a small or large sieve.” This you are saying about the inner part. But for the outer parts to make two loops for a small or large sieve. It was stated: “Palm fiber to make a handle for an Egyptian basket.” This you are saying for soft ones, but for hard ones to make a border. If one took out a willow container he is liable. Palm leaves two. Vine shoots, for planting two, as animal feed a goat’s mouthful, as wood according to the measure of wood. One who brings out two hairs from a horse’s tail or a cow’s tail is liable because one uses them to make snares. Bristles from pig, there are Tannaim who state, two, and there are Tannaim who state, one. He who says two, of soft ones, but he who says one, of hard ones. Kernels, for planting, two, as animal feed a pig’s mouthful. What is its mouthful? One. Others say, the number five. If one took out calamint, hyssop, or thyme, if as human food, in the volume of a dried fig, if an animal feed a goat’s mouthful, as wood according to the measure of wood, if for sprinkling according to the measure of sprinkling.

Does this not contradict Rebbi Joḥanan, since Rebbi Joḥanan said, if he passed over it and forgot it, it is forgotten. There is a difference, for a trellis is usually checked. And it does not even contradict Rebbi Hoshaia, for Rebbi Hoshaia said, when I was mashing olives with the great Rebbi Ḥiyya, he told me that any olive you can reach when stretching out your hand is not forgotten. There is a difference, since every single freestanding vine is a separate planting.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

MISHNAH: On the first of Tishre is New Year for years, and remission of debts, and Jubilee periods, and for planting, and vegetables On the first of Shevaṭ is New Year for trees following the House of Shammai; the House of Hillel say, on the fifteenth of it.

How for saplings? It was stated: “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits of this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan: And in year [the fourth]. How do you understand this? Rebbi Ze`ira said, three years they shall be uncircumcised, and in year. Rebbi Abba bar Mamal said before Rebbi Ze`ira: It is understandable if he planted it 30 days before the New Year. But if it was not planted 30 days before the New Year? Come and see: Is not a full year being counted for him, and you say so? He said to him: If it is so, even if he planted 30 days before the New Year, should it not be forbidden until 30 days before the New Year? What about it? Rebbi Mana said, since it stands in the middle of its year, it has to finish its year.

MISHNAH: If these passed without rainfall one decreases commercial activity, building, planting, preliminary and definitive marriage, and greetings between people, as persons reprimanded by the Omnipresent. Particular people continue to fast up to the end of Nisan. If it rained after the end of Nisan it is a sign of curse as it is said, is today not harvest of wheat?

I could think that somebody who redeems a vineyard outside the Land would return, the verse says: “And he did not redeem it”. In case one is commanded to redeem it; this excludes where there is no commandment to redeem. It was stated: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin. Where do we hold? If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin. But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew. But we hold if he grafted a black fig tree on a white one.

HALAKHAH: “If somebody invests in his wife’s properties,” etc. Rebbi Abba in the name of Rav Ḥiyya bar Ashi: Even if he ate only one basket of dates. Assi said, that is, if the investment is greater than the increase in value. But if the increase in value is greater than the investment, one gives him the increase in value. A baraita disagrees with Assi: “In all cases one evaluates it as for a sharecropper.” The baraita disagrees about planting; what Assi said was about a building. The baraita disagrees about planting, is that what Rebbi Abba said in the name of Rav Ḥiyya bar Ashi: Even if he ate only one basket of dates. He said to him, in one case if he ate, in the other if he did not eat.

HALAKHAH: “If somebody invests in his wife’s properties,” etc. Rebbi Abba in the name of Rav Ḥiyya bar Ashi: Even if he ate only one basket of dates. Assi said, that is, if the investment is greater than the increase in value. But if the increase in value is greater than the investment, one gives him the increase in value. A baraita disagrees with Assi: “In all cases one evaluates it as for a sharecropper.” The baraita disagrees about planting; what Assi said was about a building. The baraita disagrees about planting, is that what Rebbi Abba said in the name of Rav Ḥiyya bar Ashi: Even if he ate only one basket of dates. He said to him, in one case if he ate, in the other if he did not eat.

“One who robbed a beam and built it into a large building. The House of Shammai say, he has to tear down the entire building and return it. But the House of Hillel say, he has to pay its worth to support the penitents. If he went into another person’s ruined building and rebuilt it without permission, one estimates for him and his hand is disadvantaged. If he rebuilt it with permission, one estimates for him and his hand is advantaged. If he wanted to take his wood and stones, one does not listen to him.” Rebbi Jacob bar Aḥa in the name of Rebbi Joshua ben Levi: Because of the settlement in the Land of Israel. Rav Naḥman bar Isaac asked: If somebody temporarily entered another person’s ruin to put down his bundle, when he wanted to take it up again does one not listen to him? When he heard what Rebbi Jacob bar Aḥa had said, because of the settlement in the Land of Israel, he said: That is a statement. But if he built at a place unfit for building, or planted trees at a place unfit for planting, Rav said one estimates for him but one tricks him to permit entry both in summer and in winter. One said to him: Was that not already stated: “One estimates for him and his hand is disadvantaged?”

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Ze`ura said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Ze`ura only on one count. Did not Rebbi Ze`ura say the pruner is like the planter, did perhaps he say the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Ze`ura he is guilty on two counts

And like planted nails. Why does he not say, “like fixed nails and planted trees”? They chose and selected the iron and improved the planting of iron rods. Another explanation, and like planted nails. Just as this nail, once it has been fixed, if you then remove it from its place, its place remains visible; so everybody against whom the rabbis stretched out their hand, even if afterwards they took him back, in the end he will take what is coming to him from their hands. Another explanation, and like planted nails; it is written watches. Since there are 24 watches, there should be 24 nails. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥinena said seven, corresponding to your days are your steps. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put eleven on one [shoe] and thirteen on the other, for the number of watches. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Abba bar Zavda asked before Rebbi Zeˋira: may one put all of them on one boot? He told him, it is permitted. May one put all of them on one sandal? He told him, it is permitted. It was stated: One does not scrape old boots or sandals but one may anoint them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. They asked Rebbi, who told them, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. Rebbi Ḥiyya bar Ashi said, we used to sit before Rav and were anointing and rinsing, but not scraping. It was stated: A person should wear new boots and sandals only if he walked in them during daytime. How far should he walk? The people from the house of Bar Qappara said, from the House of Study of Bar Qappara to the House of Study of Rebbi Hoshaia. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store. It was stated: Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it. Another explanation, and like planted nails. If words about Torah are spelled out clearly by their authors, they are sweet to their listeners like well-ordered saplings. But if they come out confused, they are as bitter for their listeners as nails.

It is quite right according to him who teaches "the planting of the fourth year"; but according to him who teaches "the vineyard of the fourth year" what is there to say? For it has been reported : R. Hiyya and R. Simeon b. Rabbi [differ] ; one teaches "The vineyard of the fourth year," the other teaches "The planting of the fourth year."

It is quite right according to him who teaches "the planting of the fourth year"; but according to him who teaches "the vineyard of the fourth year" what is there to say? For it has been reported : R. Hiyya and R. Simeon b. Rabbi [differ] ; one teaches "The vineyard of the fourth year," the other teaches "The planting of the fourth year."

who teaches "the planting of the fourth year" it is quite right [that a benediction is required] for everything that is planted; but whence [does he derive the necessity for a benediction] for things not planted, like meat, eggs, fish? It is, however, a generally held opinion that a man is forbidden to enjoy anything of this world without a benediction.

R. Jeremiah b. Eleazar said : When Babylon was cursed, her neighbours were cursed ; but when Samaria was cursed, her neighbours were blessed. When Babylon was cursed, her neighbours were cursed ; for it is written, "I will also make it a possession for the bittern, and pools of water" (ibid.). When Samaria was cursed, her neighbours were blessed ; for it is written, "Therefore I will make Samaria a heap in the field, a place for the planting of vineyards" (Micah i. 6).

7. If all these fast days are passed and the community has not been answered, all business transactions, building, planting, betrothals, marriages, and greetings should be limited, as behooves persons excommunicated in the sight of God. Distinguished individuals begin again to fast till the end of Nisan. If there is rainfall after the end of Nisan, it is the sign of a curse, as it is said (I Samuel, 12.17): "Is it not wheat harvest today?" etc.

If all these fast days are passed and the community has not been answered, all business transactions, building, planting . . . should be limited. It was taught: By building is meant such as is undertaken for pleasure and, likewise, by planting is meant such as is intended for pleasure. What is a building for pleasure? A structure that one erects for the wedding of his son. What are plantings for pleasure? Bowers, as they are built by kings.

If all these fast days are passed and the community has not been answered, all business transactions, building, planting . . . should be limited. It was taught: By building is meant such as is undertaken for pleasure and, likewise, by planting is meant such as is intended for pleasure. What is a building for pleasure? A structure that one erects for the wedding of his son. What are plantings for pleasure? Bowers, as they are built by kings.

Said R. Johanan: All his life long this righteous man (Ḥoni) was troubled about this verse (Psalms, 126. 1): "When the Lord brought back those that returned to Zion, we were like unto them that dream." Did anybody ever sleep seventy years (without interruption)? One day while walking on the road he noticed a man planting a carob-tree. Said Ḥoni to the man: "You know that it takes seventy years before a carob-tree bears fruit; are you so sure that you will live seventy years and eat therefrom?" "I found this world provided with carob-trees," the man replied, "as my ancestors planted them for me, so I plant them for my progeny." Thereupon Ḥoni sat down to eat and was overcome by sleep. As he slept, a grotto was formed around him, so that he was screened off from the human eye, and thus he slept for seventy years. When he awoke, he saw a man gathering carobs from the carob-tree and eating them. "Do you know who planted this carob-tree?" Ḥoni asked. "My grandfather," the man replied. "I must have slept seventy years!" Ḥoni exclaimed. (He saw the many herds that had descended from his she ass.) He then went to his house and inquired whether the son of Ḥoni the Circle-drawer was still alive. He was told that the son was no longer among the living, but that his grandson was still alive. "I am Ḥoni," he said, but the people did not believe him. He betook himself to the Bet ha-Midrash where he heard the scholars say, "Our studies are as clear to us today as they used to be in the times of Ḥoni the Circle-drawer, for when he came to the Bet ha-Midrash he used to explain to the scholars all their difficulties." He then said to them: "I am Ḥoni," but they would not believe him nor would they show him the respect due him. [This grieved him very much], and he therefore prayed to God (that he should die), and he died. Said Raba, hence comes the popular proverb, "either a companion or death!"

Is that so? Did not Rav see a man planting flax on Purim, and curse him, so that the flax did not grow? There he [the man] was doing it on the day which he ought to have kept.

Or if you want I can say that they did in fact make a practice of this, and Rabbi planted a festive sapling, as we have learned If these days pass and they are still not answered, they lessen their business, building and planting, betrothing and marrying.

And a Tanna taught about this: “Building” here means festive building; “planting” means festive planting. What is festive building? This is one who builds a wedding residence for his son [on the occasion of his marriage]. What is a festive planting? This is one who plants an abarnaki such as is used by kings.

And a Tanna taught about this: “Building” here means festive building; “planting” means festive planting. What is festive building? This is one who builds a wedding residence for his son [on the occasion of his marriage]. What is a festive planting? This is one who plants an abarnaki such as is used by kings.

And a Tanna taught about this: “Building” here means festive building; “planting” means festive planting. What is festive building? This is one who builds a wedding residence for his son [on the occasion of his marriage]. What is a festive planting? This is one who plants an abarnaki such as is used by kings.

And he also opened his mouth and expounded the passage, "The words of the wise are as goads, and as nails planted are the words of the masters of assemblies, which are given from one shepherd" (Eccles. xii. 11). Wherefore are the words of the Law likened to goads? It is to tell thee, that as a goad is what keeps the heifer in her furrows, so as to produce sustenance for the world, so the words of the Law keep the learners of them from the ways of death for the ways of life. If you say, that as a goad is what moves, so the words of the Law will move; no, for the teaching says "nails." If you say, that as a nail is a thing which diminishes and does not add, so the words of the Law diminish and do not add; no, for the teaching says "planted." As planting is a thing which is fruitful and multiplies, so too the words of the Law are fruitful and multiply. "Masters of assemblies." These are the disciples of wise men, who sit by companies and study in the Law, some declaring unclean and others declaring clean, some binding and others loosing, some disqualifying and others pronouncing ceremonially pure. Perhaps a man may say, How under those circumstances am I to learn the Law? The teaching says, All of them "are given from one shepherd." One God gave them, one pastor uttered them from the mouth of the Lord of all that is made, blessed be He, for it is written, "and God spake all these words" (Ex. xx. 1). Also do thou make thine ear as the upper millstone, and procure for thyself an understanding heart to hear the words of those who declare unclean and the words of those who declare clean, the words of those who bind and the words of those who loose, the words of those who disqualify and the words of those who pronounce ceremonially pure. On the same occasion he said to them, It is not an orphan generation in the midst of which El'azar ben Azariah lives. And why did they not tell him without hesitation? It was on account of the matter that occurred. For there is a Baraitha, A matter occurred with regard to R. Jose, son of a Damascene woman, viz., that he went to visit R. El'azar in Lod. He said to him, What was there new in the College to day?

What is the reason of Rebbi Akiva? That it was taught in a baraisa. (Leviticus 19,19) "Your fields you shall not plant with Kilayim" only teaches us the planting [kilayim is forbidden]. From where do we derive maintaining [kilayim is also forbidden]? "Kilayim in your field don't".

Ullah asked Rav Nachman, Let him also incur malkus for planting on a Yom Tov [festival]. Rav Nachman answered him, The tanna teaches some and leaves outs some.