preserves

To sum up all in one word—what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world. The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it, though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in no-wise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves that very body; and Christians are confined in the world as in a prison, and yet they are the preservers of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number. God has assigned them this illustrious position, which it were unlawful for them to forsake.

And the apostle exhorted the brethren to remain undismayed, and that they should rejoice, and accompany him with great meekness, singing and praising God, because they were deemed worthy to have the relics of the apostle. Having therefore come to the place, the executioners, like most evil wild beasts, pinned down to the ground Matthew's hands and feet with long nails; and having done everything as they had been bid, applied the fire. And they indeed laboured closely, kindling it all round; but all the fire was changed into dew, so that the brethren, rejoicing, cried out: The only God is the Christians', who assists Matthew, in whom also we have believed: the only God is the Christians', who preserves His own apostle in the fire. And by the voice the city was shaken. And some of the executioners, having gone forth, said to the king: We indeed, O king, by every contrivance of vengeance, have kindled the fire; but the sorcerer by a certain name puts it out, calling upon Christ, and invoking his cross; and the Christians surrounding him play with the fire, and walking in it with naked feet, laugh at us, and we have fled ashamed.

For he has marked out every time and place that we may continually remember the God who rules and preserves us.

To whom all things submit, and he preserves

When Antipater had made this speech, Cæsar appointed Hyrcauus to be high priest, and gave Antipater what principality he himself should choose, leaving the determination to himself; so he made him procurator of Judea. He also gave Hyrcanus leave to raise up the walls of his own city, upon his asking that favor of him, for they had been demolished by Pompey. And this grant he sent to the consuls to Rome, to be engraven in the capitol. The decree of the senate was this that follows: "Lucius Valerius, the son of Lucius the praetor, referred this to the senate, upon the Ides of December, in the temple of Concord. There were present at the writing of this decree Lucius Coponius, the son of Lucius of the Colline tribe, and Papirius of the Quirine tribe, concerning the affairs which Alexander, the son of Jason, and Numenius, the son of Antiochus, and Alexander, the son of Dositheus, ambassadors of the Jews, good and worthy men, proposed, who came to renew that league of goodwill and friendship with the Romans which was in being before. They also brought a shield of gold, as a mark of confederacy, valued at fifty thousand pieces of gold; and desired that letters might be given them, directed both to the free cities and to the kings, that their country and their havens might be at peace, and that no one among them might receive any injury. It therefore pleased [the senate] to make a league of friendship and good-will with them, and to bestow on them whatsoever they stood in need of, and to accept of the shield which was brought by them. This was done in the ninth year of Hyrcanus the high priest and ethnarch, in the month Panemus." Hyrcanus also received honors from the people of Athens, as having been useful to them on many occasions. And when they wrote to him, they sent him this decree, as it here follows "Under the prutaneia and priesthood of Dionysius, the son of Esculapius, on the fifth day of the latter part of the month Panemus, this decree of the Athenians was given to their commanders, when Agathocles was archon, and Eucles, the son of Menander of Alimusia, was the scribe. In the month Munychion, on the eleventh day of the prutaneia, a council of the presidents was held in the theater. Dorotheus the high priest, and the fellow presidents with him, put it to the vote of the people. Dionysius, the son of Dionysius, gave the sentence. Since Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, continues to bear good-will to our people in general, and to every one of our citizens in particular, and treats them with all sorts of kindness; and when any of the Athenians come to him, either as ambassadors, or on any occasion of their own, he receives them in an obliging manner, and sees that they are conducted back in safety, of which we have had several former testimonies; it is now also decreed, at the report of Theodosius, the son of Theodorus, and upon his putting the people in mind of the virtue of this man, and that his purpose is to do us all the good that is in his power, to honor him with a crown of gold, the usual reward according to the law, and to erect his statue in brass in the temple of Demus and of the Graces; and that this present of a crown shall be proclaimed publicly in the theater, in the Dionysian shows, while the new tragedies are acting; and in the Panathenean, and Eleusinian, and Gymnical shows also; and that the commanders shall take care, while he continues in his friendship, and preserves his good-will to us, to return all possible honor and favor to the man for his affection and generosity; that by this treatment it may appear how our people receive the good kindly, and repay them a suitable reward; and he may be induced to proceed in his affection towards us, by the honors we have already paid him. That ambassadors be also chosen out of all the Athenians, who shall carry this decree to him, and desire him to accept of the honors we do him, and to endeavor always to be doing some good to our city." And this shall suffice us to have spoken as to the honors that were paid by the Romans and the people of Athens to Hyrcanus.

The country also that lies over against this lake hath the same name of Gennesareth; its nature is wonderful as well as its beauty; its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temper of the air is so well mixed, that it agrees very well with those several sorts, particularly walnuts, which require the coldest air, flourish there in vast plenty; there are palm trees also, which grow best in hot air; fig trees also and olives grow near them, which yet require an air that is more temperate. One may call this place the ambition of nature, where it forces those plants that are naturally enemies to one another to agree together; it is a happy contention of the seasons, as if every one of them laid claim to this country; for it not only nourishes different sorts of autumnal fruit beyond men's expectation, but preserves them a great while; it supplies men with the principal fruits, with grapes and figs continually, during ten months of the year and the rest of the fruits as they become ripe together through the whole year; for besides the good temperature of the air, it is also watered from a most fertile fountain. The people of the country call it Capharnaum. Some have thought it to be a vein of the Nile, because it produces the Coracin fish as well as that lake does which is near to Alexandria. The length of this country extends itself along the banks of this lake that bears the same name for thirty furlongs, and is in breadth twenty, And this is the nature of that place.

As, then, there is no doubt that at the day of judgment the good will be separated from the bad, and the just from the unjust, and all by the sentence of God will be distributed according to their deserts throughout those places of which they are worthy, so I am of opinion some such state of things was formerly the case, as, God willing, we shall show in what follows. For God must be believed to do and order all things and at all times according to His judgment. For the words which the apostle uses when he says, “In a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour and some to dishonour;” and those which he adds, saying, “If a man purge himself, he will be a vessel unto honour, sanctified and meet for the Master’s use, unto every good work,” undoubtedly point out this, that he who shall purge himself when he is in this life, will be prepared for every good work in that which is to come; while he who does not purge himself will be, according to the amount of his impurity, a vessel unto dishonour, i.e. unworthy. It is therefore possible to understand that there have been also formerly rational vessels, whether purged or not, i.e. which either purged themselves or did not do so, and that consequently every vessel, according to the measure of its purity or impurity, received a place, or region, or condition by birth, or an office to discharge, in this world. All of which, down to the humblest, God providing for and distinguishing by the power of His wisdom, arranges all things by His controlling judgment, according to a most impartial retribution, so far as each one ought to be assisted or cared for in conformity with his deserts. In which certainly every principle of equity is shown, while the inequality of circumstances preserves the justice of a retribution according to merit. But the grounds of the merits in each individual case are only recognised truly and clearly by God Himself, along with His only-begotten Word, and His Wisdom, and the Holy Spirit.

The following is the view of Celsus and the Epicureans: “Moses having,” he says, “learned the doctrine which is to be found existing among wise nations and eloquent men, obtained the reputation of divinity.” Now, in answer to this we have to say, that it may be allowed him that Moses did indeed hear a somewhat ancient doctrine, and transmitted the same to the Hebrews; that if the doctrine which he heard was false, and neither pious nor venerable, and if notwithstanding, he received it and handed it down to those under his authority, he is liable to censure; but if, as you assert, he gave his adherence to opinions that were wise and true, and educated his people by means of them, what, pray, has he done deserving of condemnation? Would, indeed, that not only Epicurus, but Aristotle, whose sentiments regarding providence are not so impious [as those of the former], and the Stoics, who assert that God is a body, had heard such a doctrine! Then the world would not have been filled with opinions which either disallow or enfeeble the action of providence, or introduce a corrupt corporeal principle, according to which the god of the Stoics is a body, with respect to whom they are not afraid to say that he is capable of change, and may be altered and transformed in all his parts, and, generally, that he is capable of corruption, if there be any one to corrupt him, but that he has the good fortune to escape corruption, because there is none to corrupt. Whereas the doctrine of the Jews and Christians, which preserves the immutability and unalterableness of the divine nature, is stigmatized as impious, because it does not partake of the profanity of those whose notions of God are marked by impiety, but because it says in the supplication addressed to the Divinity, “Thou art the same,” it being, moreover, an article of faith that God has said, “I change not.”

I think, then, that it has been pretty well established not only that our Saviour was to be born of a virgin, but also that there were prophets among the Jews who uttered not merely general predictions about the future,—as e.g. regarding Christ and the kingdoms of the world, and the events that were to happen to Israel, and those nations which were to believe on the Saviour, and many other things concerning Him,—but also prophecies respecting particular events; as, for instance, how the asses of Kish, which were lost, were to be discovered, and regarding the sickness which had fallen upon the son of the king of Israel, and any other recorded circumstance of a similar kind. But as a further answer to the Greeks, who do not believe in the birth of Jesus from a virgin, we have to say that the Creator has shown, by the generation of several kinds of animals, that what He has done in the instance of one animal, He could do, if it pleased Him, in that of others, and also of man himself. For it is ascertained that there is a certain female animal which has no intercourse with the male (as writers on animals say is the case with vultures), and that this animal, without sexual intercourse, preserves the succession of race. What incredibility, therefore, is there in supposing that, if God wished to send a divine teacher to the human race, He caused Him to be born in some manner different from the common? Nay, according to the Greeks themselves, all men were not born of a man and woman. For if the world has been created, as many even of the Greeks are pleased to admit, then the first men must have been produced not from sexual intercourse, but from the earth, in which spermatic elements existed; which, however, I consider more incredible than that Jesus was born like other men, so far as regards the half of his birth. And there is no absurdity in employing Grecian histories to answer Greeks, with the view of showing that we are not the only persons who have recourse to miraculous narratives of this kind. For some have thought fit, not in regard to ancient and heroic narratives, but in regard to events of very recent occurrence, to relate as a possible thing that Plato was the son of Amphictione, Ariston being prevented from having marital intercourse with his wife until she had given birth to him with whom she was pregnant by Apollo. And yet these are veritable fables, which have led to the invention of such stories concerning a man whom they regarded as possessing greater wisdom and power than the multitude, and as having received the beginning of his corporeal substance from better and diviner elements than others, because they thought that this was appropriate to persons who were too great to be human beings. And since Celsus has introduced the Jew disputing with Jesus, and tearing in pieces, as he imagines, the fiction of His birth from a virgin, comparing the Greek fables about Danae, and Melanippe, and Auge, and Antiope, our answer is, that such language becomes a buffoon, and not one who is writing in a serious tone.

And now, after these arguments, and others of a similar kind, how can Celsus escape appearing in a ridiculous light, when he imagines that there never has been in the past, nor will be in the future, a greater or less number of evils? For although the nature of all things is one and the same, it does not at all follow that the production of evils is a constant quantity. For although the nature of a certain individual is one and the same, yet his mind, and his reason, and his actions, are not always alike: there being a time when he had not yet attained to reason; and another, when, with the possession of reason, he had become stained with wickedness, and when this increased to a greater or less degree; and again, a time when he devoted himself to virtue, and made greater or less progress therein, attaining sometimes the very summit of perfection, through longer or shorter periods of contemplation. In like manner, we may make the same assertion in a higher degree of the nature of the universe, that although it is one and the same in kind, yet neither do exactly the same things, nor yet things that are similar, occur in it; for we neither have invariably productive nor unproductive seasons, nor yet periods of continuous rain or of drought. And so in the same way, with regard to virtuous souls, there are neither appointed periods of fertility nor of barrenness; and the same is the case with the greater or less spread of evil. And those who desire to investigate all things to the best of their ability, must keep in view this estimate of evils, that their amount is not always the same, owing to the working of a Providence which either preserves earthly things, or purges them by means of floods and conflagrations; and effects this, perhaps, not merely with reference to things on earth, but also to the whole universe of things which stands in need of purification, when the wickedness that is in it has become great.

Celsus has made a statement regarding evils of the following nature, viz., that “although a thing may seem to you to be evil, it is by no means certain that it is so; for you do not know what is of advantage to yourself, or to another, or to the whole world.” Now this assertion is made with a certain degree of caution; and it hints that the nature of evil is not wholly wicked, because that which may be considered so in individual cases, may contain something which is of advantage to the whole community. However, lest any one should mistake my words, and find a pretence of wrongdoing, as if his wickedness were profitable to the world, or at least might be so, we have to say, that although God, who preserves the free-will of each individual, may make use of the evil of the wicked for the administration of the world, so disposing them as to conduce to the benefit of the whole; yet, notwithstanding, such an individual is deserving of censure, and as such has been appointed for a use, which is a subject of loathing to each separate individual, although of advantage to the whole community. It is as if one were to say that in the case of a city, a man who had committed certain crimes, and on account of these had been condemned to serve in public works that were useful to the community, did something that was of advantage to the entire city, while he himself was engaged in an abominable task, in which no one possessed of moderate understanding would wish to be engaged. Paul also, the apostle of Jesus, teaches us that even the very wicked will contribute to the good of the whole, while in themselves they will be amongst the vile, but that the most virtuous men, too, will be of the greatest advantage to the world, and will therefore on that account occupy the noblest position. His words are: “But in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself, he shall be a vessel unto honour, sanctified and meet for the Master’s use, prepared unto every good work.” These remarks I have thought it necessary to make in reply to the assertion, that “although a thing may seem to you to be evil, it is by no means certain that it is so, for you do not know what is of advantage either to yourself or to another,” in order that no one may take occasion from what has been said on the subject to commit sin, on the pretext that he will thus be useful to the world.

All classes and conditions of men will rise from the dead in the state of the perfect form of Christ, about thirty-three years of age, even as our Redeemer rose from the grave. We shall rise with all our limbs perfect, and with the same constitutions, without addition or diminution. Some say that the hair and nails and prepuce will rise, and some say they will not; as if they were superfluous for the completion of the nature of man. Some say concerning the resurrection that a likeness only will rise, without parts and without the ■composition of the limbs of man; a mere similitude of hands and feet and hardness of bones. Others say that the whole man will be cast into one crystalline substance, and that all his parts will be mingled together; and they do not grant him an ordered arrangement of composition. Others say that the vessels which are inside the belly, such as the bowels, liver, etc., will not rise; but they err and stray from the truth, and do not understand that if one of the parts of the body perish, it is not perfect. For Paul shewed plainly and laid down an example of the resurrection in the grain of wheat: just as that grows up entire with its glory, without any portion of it having perished, even so we; for the whole man shall rise with all his limbs and parts, and ordered in his composition as now, only having acquired purification from the humours. And this is not surprising, that if an earthen vessel acquires firmness and lightness when it goes into the fiery furnace, without any change taking place in its shape or form, but is lightened of its heaviness and density, whilst it preserves its shape uninjured; so also should the Holy Spirit burn us in the furnace of the resurrection and drive, forth from us all the foul material of the present (life), and clothe us with incorruptibility. ‘ It is sown an animal body; it rises a spiritual We shall neither see nor hear with all our bodily members, although some men have thought that the whole man will be sight and hearing; but we shall carry out action with these same usual limbs, if it happen to be necessary; although we shall not there need speech and conversation with one another, because each other’s secrets will be revealed to us.

The following are permitted to be eaten [by an israelite]:milk which a non-Jew milked with a Jew watching him; honey, grape-clusters even though these secrete moisture the law which renders food susceptible to defilement by a liquid does not apply to them preserves into which they are not accustomed to put wine or vinegar, pickled herring which has not been minced, brine containing fish, a leaf of asafoetida, and rolled olive-cakes. Rabbi Yose says: those olives having pits ready to drop out are prohibited. Locusts which come out of [a shopkeeper’s] basket are prohibited, but if from storage they are permitted. The same rule applies to terumah.

About roses, three things were stated: Their leaves are subject to the Sabbatical and so are their proceeds; they are subject to removal and so are their proceeds. Their spine is subject to the Sabbatical and so are its proceeds; it is not subject to removal, neither are its proceeds. Its root is not subject to the Sabbatical nor are its proceeds; it is not subject to removal, neither are its proceeds. Rebbi Jeremiah asked before Rebbi Abbahu: May one make preserves from roses? He said to him, do they have any other use? Rebbi Ḥiyya stated that it is human food.

MISHNAH: He who preserves three kinds in one barrel, Rebbi Eliezer says one eats because of the first kind, but Rebbi Joshua says, even because of the last. Rabban Gamliel says, anything whose kind has disappeared from the fields must be removed from the house. Rebbi Simeon says, all vegetables are one kind for removal; one eats purslain until there are no more sindiot in the Bet Neṭofa valley.

MISHNAH: Profane olives preserved with heave olives, if they were broken profanes with broken heaves, broken profanes with whole heaves, or preserves in heave fluid, are forbidden. But whole profanes with broken heaves are permitted.

The rabbis of Caesarea said, of those which they decided there were seven of those where they had a majority. The others are the following: A person being on the road when it gets dark gives his wallet to a Non-Jew. Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux because of inducement to sin. All movables transmit impurity by the thickness of the yoke. How one harvests grapes on a broken field. One who puts vessels under the pipe. For six doubts one burns heave. Rebbi Yose ben Rebbi Abun said, also the growth of heave. The following they decided: the first ten and the remainder from what Rebbi Simeon ben Yoḥai stated: On that day they decided about their bread, and their cheeses, and their wine, and their vinegar, and their fish brine, and their muries, and their preserves, and their parboiled food, and their corned food, and on split grain, and on ground food, and on peeled barley, on their speech, and on their testimony, and on their gifts, on their sons, and on their daughters, and on their firstlings.

Rebbi Ḥiyya in the name of Rebbi Joḥanan, if one compressed fish, if for their body he is not liable, but to produce fish sauce he is liable. Rav said, if one compressed pickles, if for their body it is permitted, for their fluid it is forbidden. Preserves both for their body or their fluid is forbidden. Samuel said, both for pickles and for preserves, both for their body or their fluid it is forbidden. Rebbi Ḥizqiah said, the statement of Rav disagrees with Rebbi Joḥanan. Rebbi Mana asked him, why? Because one said forbidden and permitted but the other said liable and not liable.

Rebbi Ḥiyya in the name of Rebbi Joḥanan, if one compressed fish, if for their body he is not liable, but to produce fish sauce he is liable. Rav said, if one compressed pickles, if for their body it is permitted, for their fluid it is forbidden. Preserves both for their body or their fluid is forbidden. Samuel said, both for pickles and for preserves, both for their body or their fluid it is forbidden. Rebbi Ḥizqiah said, the statement of Rav disagrees with Rebbi Joḥanan. Rebbi Mana asked him, why? Because one said forbidden and permitted but the other said liable and not liable.

He who burns potter’s clay, softens glass, melts pitch, melts מוסרין. Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: One who melts down lead is liable because of cooking. One who roasts, or who fries, who preserves by cooking, or by smoking, all these because of cooking. If somebody cooked in the hot springs of Tiberias, what? Ḥizqiah said, it is forbidden; Rebbi Joḥanan said, it is permitted. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Ḥizqiah; for Ḥizqiah it was a problem: what if the Passover sacrifice was cooked in the hot springs of Tiberias? Two Amoraim, one said, it is forbidden; the other said, it is permitted. He who said, it is forbidden, do not eat from it raw, nor cooked in water. But he who said, it is permitted, but only roasted in fire, its head with its feet and its innards.

MISHNAH: They said another principle. Anything which can be preserved and one preserves its kind if he took it out on the Sabbath he is obligated for a purification sacrifice because of it, but for anything which cannot be preserved and one does not preserve its kind, if he took it out on the Sabbath only the one who preserves is obligated.

MISHNAH: They said another principle. Anything which can be preserved and one preserves its kind if he took it out on the Sabbath he is obligated for a purification sacrifice because of it, but for anything which cannot be preserved and one does not preserve its kind, if he took it out on the Sabbath only the one who preserves is obligated.

“A vineyard bird either live or dead in any amount since one keeps it as medicine.” Rebbi Aḥa said, for a woman with rough skin rubs in with it and she is healed. There, they said, a person who wants to renounce sexual activity eats half of it and keeps half of it. The left hand part is forbidden, the right hand part is permitted. If anything was lost or missing he has no recourse ever. What should he do? Rebbi Yose ben Rebbi Abun said, he preserves it in a honey flask.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

MISHNAH: A hinge, and a pipe, and a beam, and a lock, and a key which were broken one fixes on the holiday on condition that he not plan his work for the holiday. Any preserves of which one can eat on the holiday one makes.

“Any preserves of which one can eat on the holiday one makes.” Therefore not preserves of which one cannot eat on the holiday. Rebbi Abba said, this you are saying if they would not spoil. But things apt to spoil are permitted. It was stated: One may not go out and collect greenery which is not usually eaten on the holiday and sell it on the market. Rav Hoshaia said, if you would say so you would permit professional work on the holiday. But did not Rebbi Abba say, this you are saying if they would not spoil; but things apt to spoil are permitted? The baraita if he collected it on the holiday; what Rebbi Abba said if he collected it on the eve of the holiday.

“Any preserves of which one can eat on the holiday one makes.” Therefore not preserves of which one cannot eat on the holiday. Rebbi Abba said, this you are saying if they would not spoil. But things apt to spoil are permitted. It was stated: One may not go out and collect greenery which is not usually eaten on the holiday and sell it on the market. Rav Hoshaia said, if you would say so you would permit professional work on the holiday. But did not Rebbi Abba say, this you are saying if they would not spoil; but things apt to spoil are permitted? The baraita if he collected it on the holiday; what Rebbi Abba said if he collected it on the eve of the holiday.

HALAKHAH: “He who sells a village,” etc. It was stated: “He who sells a village. Rabban Simeon ben Gamliel says, he who sells a village sold the steward but did not sell the administrator. But if he said to him, ‘it and all it contains’? Even if he said to him, ‘it and all it contains’. In neither case did he sell ŝirah and its dependencies, and hard rocks hewn from it, and preserves of wild animals, birds, and fish.” Ŝirah means outlying houses, dependencies are hamlets. Its part in ocean or river, there are Tannaїm who state, it is sold, and there are Tannaїm who state, it is not sold. Rav Ḥisda said, he who says, it is sold, as long as it is within its domain; he who says, it is not sold, if it is not within its domain.

MISHNAH: How does one instill fear in witnesses in criminal cases? One brings them in and instills fear in them. Maybe you would testify by a guess, or by a rumor, or from the mouth of a witness, or you heard it from a trustworthy source, or maybe you do not know that we shall examine you by cross-examination and interrogation. You should know that criminal trials are not like civil trials. In civil trials a person pays money and is forgiven. In criminal trials, his blood and the blood of all his descendants hang in the balance, to the end of all generations. So we find when Cain slew his brother, it is said: The sounds of your brother’s bloods cry to me from the earth. It does not say your brother’s blood but your brother’s bloods, his blood and that of his descendants. Another explanation: Your brother’s bloods, the blood was splashed on trees and stones. Therefore man was created single in the world to teach that for anybody who destroys a single life it is counted as if he destroyed an entire world, and for anybody who preserves a single life it is counted as if he preserved an entire world. And because of peace among men, that nobody could say to another, my father was greater than your father. And that sectarians could not say, there are a plurality of powers in Heaven. And to proclaim the greatness of the King over kings of kings, the Holy One, praise to Him. For a man coins many coins with one die; they are one like the other. But the King over kings of kings, the Holy One, praise to Him, stamps every man with the stamp of the first man, but no one is like any other. Therefore, everybody is required to say, the world was created for me. Maybe you will say, why should we go to all this trouble? There already is written: If he is a witness, or saw, or knew, etc. Maybe you will say, why should we be guilty of this man’s blood? There already is written: In destruction of evildoers is clamor.

MISHNAH: The following matters of Gentiles are forbidden but their prohibition is not of usufruct: Milk which the Gentile milked when no Jew was seeing him, bread, their oil, and anything preserved by cooking. Rebbi and his court permitted oil. Preserves in which usually wine is used, and vinegar, and pieces of triton, and fish sauce not containing a whole fish, and hallec, and a lump of asa foetida, and salqonarit salt; these are forbidden but their prohibition is not of usufruct:

MISHNAH: The following are permitted to eat: Milk which a Gentile milked while a Jew saw him, and honey, and broken grapes (even though they drip they do not prepare for impurity.) Preserves in which usually wine or vinegar is not used, and uncut triton, and fish sauce containing a whole fish, and a leaf of asa foetida, and rolled olives; Rebbi Yose says, the pitted ones are forbidden. Locusts from the basket are forbidden, from storage permitted; similarly for heave.