striking

And having cleansed the temple they made another altar, and striking stones they took fire out of them, and offered a sacrifice after two years, and set forth incense, and lights, and shewbread.

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy, the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.

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

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

For many times has one in striking done

And those whom thou sawest emerge from the left side of the picture — the meaning is: There shall be many from the heathen who set their hopes upon him; and as for those whom thou sawest from thy seed on the right side, some insulting and striking, others worshipping him — many of them shall be offended at him.

As to a good shepherd, let the lay person honour him, love him, reverence him as his lord, as his master, as the high priest of God, as a teacher of piety. For he that hears him, hears Christ; and he that rejects him, rejects Christ; and he who does not receive Christ, does not receive His God and Father: for, says He, He that hears you, hears me; and he that rejects you, rejects me; and he that rejects me, rejects Him that sent me. In like manner, let the bishop love the laity as his children, fostering and cherishing them with affectionate diligence; as eggs, in order to the hatching of young ones; or as young ones, taking them in his arms, to the rearing them into birds: admonishing all men; reproving all who stand in need of reproof; reproving, that is, but not striking; beating them down to make them ashamed, but not overthrowing them; warning them in order to their conversion: chiding them in order to their reformation and better course of life; watching the strong, that is, keeping him firm in the faith who is already strong; feeding the people peaceably; strengthening the weak, that is, confirming with exhortation that which is tempted; healing that which is sick, that is, curing by instruction that which is weak in the faith through doubtfulness of mind; binding up that which is broken, that is, binding up by comfortable admonitions that which is gone astray, or wounded, bruised, or broken by their sins, and put out of the way; leasing it of its offenses, and giving hope: by this means restore it in strength to the Church, bringing it back into the flock. Bring again that which is driven away, that is, do not permit that which is in its sins, and is cast out by way of punishment, to continue excluded; but receiving it, and bringing it back, restore it to the flock, that is, to the people of the undefiled Church. Seek for that which is lost, that is, do not suffer that which desponds of its salvation, by reason of the multitude of its offenses, utterly to perish. Search for that which is grown sleepy, drowsy, and sluggish, and that which is unmindful of its own life, through the depth of its sleep, and which is at a great distance from its own flock, so as to be in danger of falling among the wolves, and being devoured by them. Bring it back by admonition, exhort it to be watchful; and insinuate hope, not permitting it to say that which was said by some: Our impieties are upon us, and we pine away in them; how shall we then live? As far as possible, therefore, let the bishop make the offense his own, and say to the sinner, Do thou but return, and I will undertake to suffer death for you, as our Lord suffered death for me, and for all men. For the good shepherd lays down his life for the sheep; but he that is an hireling, and not the shepherd, whose own the sheep are not, sees the wolf coming, that is, the devil, and he leaves the sheep, and flees, and the wolf seizes upon them. We must know, therefore, that God is very merciful to those who have offended, and has promised repentance with an oath. But he who has offended, and is unacquainted with this promise of God concerning repentance, and does not understand His long-suffering and forbearance, and besides is ignorant of the Holy Scriptures, which proclaim repentance, inasmuch as he has never learned them from you, perishes through his folly. But — like a compassionate shepherd, and a diligent feeder of the flock — search out, and keep an account of your flock. Seek that which is wanting; as the Lord God our gracious Father has sent His own Son, the good Shepherd and Saviour, our Master Jesus, and has commanded Him to leave the ninety-nine upon the mountains, and to go in search after that which was lost, and when He had found it, to take it upon His shoulders, and to carry it into the flock, rejoicing that He had found that which was lost. In like manner, be obedient, O bishop, and seek that which was lost, guide that which has wandered out of the right way, bring back that which is gone astray: for you have authority to bring them back, and to deliver those that are broken-hearted by remission. For by you does our Saviour say to him who is discouraged under the sense of his sins, Your sins are forgiven you: your faith has saved you; go in peace. But this peace and haven of tranquillity is the Church of Christ, into which do you, when you have loosed them from their sins, restore them, as being now sound and unblameable, of good hope, diligent, laborious in good works. As a skilful and compassionate physician, heal all such as have wandered in the ways of sin; for they that are whole have no need of a physician, but they that are sick. For the Son of man came to save and to seek that which was lost. Since you are therefore a physician of the Lord's Church, provide remedies suitable to every patient's case. Cure them, heal them by all means possible; restore them sound to the Church. Feed the flock, not with insolence and contempt, as lording it over them, but as a gentle shepherd, gathering the lambs into your bosom, and gently leading those which are with young.

And when he had done breaking the images, he placed the hatchet in the hand of the great god which was there before them, and he went out; and Terah his father came home, for he had heard at the door the sound of the striking of the hatchet; so Terah came into the house to know what this was about.

And the sons of Jacob returned against the men of Gaash who were with them from without the city, and they smote them terribly, as striking against gourds, and they could not stand against the sons of Jacob, for fright and terror had seized them at the shriek of Judah.

“But,” continues Celsus, “what great deeds did Jesus perform as being a God? Did he put his enemies to shame, or bring to a ridiculous conclusion what was designed against him?” Now to this question, although we are able to show the striking and miraculous character of the events which befell Him, yet from what other source can we furnish an answer than from the Gospel narratives, which state that “there was an earthquake, and that the rocks were split asunder, and the tombs opened, and the veil of the temple rent in twain from top to bottom, and that darkness prevailed in the day-time, the sun failing to give light?” But if Celsus believe the Gospel accounts when he thinks that he can find in them matter of charge against the Christians, and refuse to believe them when they establish the divinity of Jesus, our answer to him is: “Sir, either disbelieve all the Gospel narratives, and then no longer imagine that you can found charges upon them; or, in yielding your belief to their statements, look in admiration on the Logos of God, who became incarnate, and who desired to confer benefits upon the whole human race. And this feature evinces the nobility of the work of Jesus, that, down to the present time, those whom God wills are healed by His name. And with regard to the eclipse in the time of Tiberius Cæsar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place, Phlegon too, I think, has written in the thirteenth or fourteenth book of his Chronicles.”

Now, if these arguments hold good, why should we not defend, in the same way, the existence of heresies in Christianity? And respecting these, Paul appears to me to speak in a very striking manner when he says, “For there must be heresies among you, that they who are approved may be made manifest among you.” For as that man is “approved” in medicine who, on account of his experience in various [medical] heresies, and his honest examination of the majority of them, has selected the preferable system,—and as the great proficient in philosophy is he who, after acquainting himself experimentally with the various views, has given in his adhesion to the best,—so I would say that the wisest Christian was he who had carefully studied the heresies both of Judaism and Christianity. Whereas he who finds fault with Christianity because of its heresies would find fault also with the teaching of Socrates, from whose school have issued many others of discordant views. Nay, the opinions of Plato might be chargeable with error, on account of Aristotle’s having separated from his school, and founded a new one,—on which subject we have remarked in the preceding book. But it appears to me that Celsus has become acquainted with certain heresies which do not possess even the name of Jesus in common with us. Perhaps he had heard of the sects called Ophites and Cainites, or some others of a similar nature, which had departed in all points from the teaching of Jesus. And yet surely this furnishes no ground for a charge against the Christian doctrine.

If I must now explain how the just man “slays his enemies,” and prevails everywhere, it is to be observed that, when he says, “Every morning will I destroy the wicked of the land, that I may cut off all workers of iniquity from the city of Jehovah,” by “the land” he means the flesh whose lusts are at enmity with God; and by “the city of Jehovah” he designates his own soul, in which was the temple of God, containing the true idea and conception of God, which makes it to be admired by all who look upon it. As soon, then, as the rays of the Sun of righteousness shine into his soul, feeling strengthened and invigorated by their influence, he sets himself to destroy all the lusts of the flesh, which are called “the wicked of the land,” and drives out of that city of the Lord which is in his soul all thoughts which work iniquity, and all suggestions which are opposed to the truth. And in this way also the just give up to destruction all their enemies, which are their vices, so that they do not spare even the children, that is, the early beginnings and promptings of evil. In this sense also we understand the language of the 137th Psalm: “O daughter of Babylon, who art to be destroyed; happy shall he be that rewardeth thee as thou hast served us: happy shall he be that taketh and dasheth thy little ones against the stones.” For “the little ones” of Babylon (which signifies confusion) are those troublesome sinful thoughts which arise in the soul; and he who subdues them by striking, as it were, their heads against the firm and solid strength of reason and truth, is the man who “dasheth the little ones against the stones;” and he is therefore truly blessed. God may therefore have commanded men to destroy all their vices utterly, even at their birth, without having enjoined anything contrary to the teaching of Christ; and He may Himself have destroyed before the eyes of those who were “Jews inwardly” all the offspring of evil as His enemies. And, in like manner, those who disobey the law and word of God may well be compared to His enemies led astray by sin; and they may well be said to suffer the same fate as they deserve who have proved traitors to the truth of God.

Come ye at once without any hideousness or deformity before us, come ye without monstrous appearance, in a gracious form or figure. Come ye, for we exorcise ye with the utmost vehemence by the name of IAH and ON, which Adam spake and heard; by the name EL, which Noah heard, and saved himself with all his family from the Deluge; by the name IOD, which Noah [*Abraham] heard, and knew God the Almighty One; by the name AGLA which Jacob heard, and saw the Ladder which touched Heaven, and the angels who ascended and descended upon it, whence he called that place the House of God and the Gate of Heaven; and by the name ELOHIM, and in the name ELOHIM, which Moses named, invoked, and heard in Horeb the Mount of God, and he was found worthy to hear him speak from the Burning Bush; and by the name AIN SOPH, which Aaron heard, and was at once made eloquent, wise, and learned; and by the name TZABAOTH, which Moses named and invoked, and all the ponds and rivers were covered with blood throughout the land of Egypt; and by the name IOD, which Moses named and invoked, and striking upon the dust of the earth it became gnats infesting men, cattle, and beasts of burden of Egypt; and by the name, and in the name PRIMATON, which Moses named and invoked, and there fell a great and severe hail throughout all the land of Egypt, destroying the vines, the trees, and the woods which were in that country; and by the name IAPHAR, which Moses heard and invoked, and immediately a great pestilence began to appear through all the land of Egypt, striking and slaying the asses, the oxen, and the sheep of the Egyptians, so that they all died; and by the name ABADDON which Moses invoked and sprinkled the dust towards heaven, and immediately there fell so great rain upon the men, cattle, and flocks, that they all died throughout the land of Egypt; and by the name ELION which Moses invoked, and there fell so great hail as had never been seen from the beginning of the world unto that time, so that all men, and herds, and everything that was in the fields perished and died throughout all the land of Egypt. And by the name ADONAI, which Moses having invoked, there came so great a quantity of locusts which appeared in the land of Egypt, that they devoured and swallowed up all that the hail had spared; and by the name of PATHEON, which having invoked, there arose so thick, so awful, and so terrible darkness throughout the land of Egypt, during the space of three days and three nights, that almost all who were left alive died; and by the name YESOD, and in the name YESOD, which Moses invoked, and at midnight all the first-born, both of men and of animals, died; and by the name of YESHIMON, which Moses named and invoked, and the Red Sea divided itself and separated in two; and by the name HESION, which Moses invoked, and all the army of Pharaoh was drowned in the waters; and by the name ANABONA, which Moses having heard upon Mount Sinai, he was found worthy to receive and obtain the tables of stone written with the finger of God the creator; and by the name ERYGION, which Joshua having invoked when he fought against the Moabites, he defeated them and gained the victory; and by the name HOA, and in the name HOA, which David invoked, and he was delivered from the hand of Goliath; and by the name YOD, which Solomon having named and invoked, he was found worthy to ask for and obtain in sleep the ineffable wisdom of God; and by the name YIAI, which Solomon having named and invoked, he was found worthy to have power over all the demons, potencies, powers, and virtues of the air.

Come ye at once without any hideousness or deformity before us, come ye without monstrous appearance, in a gracious form or figure. Come ye, for we exorcise ye with the utmost vehemence by the name of IAH and ON, which Adam spake and heard; by the name EL, which Noah heard, and saved himself with all his family from the Deluge; by the name IOD, which Noah [*Abraham] heard, and knew God the Almighty One; by the name AGLA which Jacob heard, and saw the Ladder which touched Heaven, and the angels who ascended and descended upon it, whence he called that place the House of God and the Gate of Heaven; and by the name ELOHIM, and in the name ELOHIM, which Moses named, invoked, and heard in Horeb the Mount of God, and he was found worthy to hear him speak from the Burning Bush; and by the name AIN SOPH, which Aaron heard, and was at once made eloquent, wise, and learned; and by the name TZABAOTH, which Moses named and invoked, and all the ponds and rivers were covered with blood throughout the land of Egypt; and by the name IOD, which Moses named and invoked, and striking upon the dust of the earth it became gnats infesting men, cattle, and beasts of burden of Egypt; and by the name, and in the name PRIMATON, which Moses named and invoked, and there fell a great and severe hail throughout all the land of Egypt, destroying the vines, the trees, and the woods which were in that country; and by the name IAPHAR, which Moses heard and invoked, and immediately a great pestilence began to appear through all the land of Egypt, striking and slaying the asses, the oxen, and the sheep of the Egyptians, so that they all died; and by the name ABADDON which Moses invoked and sprinkled the dust towards heaven, and immediately there fell so great rain upon the men, cattle, and flocks, that they all died throughout the land of Egypt; and by the name ELION which Moses invoked, and there fell so great hail as had never been seen from the beginning of the world unto that time, so that all men, and herds, and everything that was in the fields perished and died throughout all the land of Egypt. And by the name ADONAI, which Moses having invoked, there came so great a quantity of locusts which appeared in the land of Egypt, that they devoured and swallowed up all that the hail had spared; and by the name of PATHEON, which having invoked, there arose so thick, so awful, and so terrible darkness throughout the land of Egypt, during the space of three days and three nights, that almost all who were left alive died; and by the name YESOD, and in the name YESOD, which Moses invoked, and at midnight all the first-born, both of men and of animals, died; and by the name of YESHIMON, which Moses named and invoked, and the Red Sea divided itself and separated in two; and by the name HESION, which Moses invoked, and all the army of Pharaoh was drowned in the waters; and by the name ANABONA, which Moses having heard upon Mount Sinai, he was found worthy to receive and obtain the tables of stone written with the finger of God the creator; and by the name ERYGION, which Joshua having invoked when he fought against the Moabites, he defeated them and gained the victory; and by the name HOA, and in the name HOA, which David invoked, and he was delivered from the hand of Goliath; and by the name YOD, which Solomon having named and invoked, he was found worthy to ask for and obtain in sleep the ineffable wisdom of God; and by the name YIAI, which Solomon having named and invoked, he was found worthy to have power over all the demons, potencies, powers, and virtues of the air.

CONCERNING THE HOLY PENTACLES OR MEDALS The medals or pentacles, which we make for the purpose of striking terror into the spirits and reducing them to obedience, have besides this wonderful and excellent virtue. If thou invokest the spirits by virtue of these pentacles, they will obey thee without repugnance, and having considered them they will be struck with astonishment, and will fear them, and thou shalt see them so surprised by fear and terror, that none of them will be sufficiently bold to wish to oppose thy will. They are also of great virtue and efficacy against all perils of earth, of air, of water, and of fire, against poison which hath been drunk, against all kinds of infirmities and necessities, against binding, sortilege, and sorcery, against all terror and fear, and wheresoever thou shalt find thyself, if armed with them, thou shalt be in safety all the days of thy life. Through them do we acquire grace and good-will from man and woman, fire is extinguished, water is stayed, and all creatures fear at the sight of the names which are therein, and obey through that fear. These pentacles are usually made of the metal the most suitable to the nature of the planet; and then there is no occasion to observe the rule of particular colours. They should be engraved with the instrument of art in the days and hours proper to the planet.

Figure 11.-- The first pentacle of Saturn.-- This pentacle is of great value and utility for striking terror into the spirits. Wherefore, upon its being shown to them they submit, and kneeling upon the earth before it, they obey.

Figure 27:— The third pentacle of Mars.-- It is of great value for exciting war, wrath, discord, and hostility; also for resisting enemies, and striking terror into rebellious spirits; the names of God the all powerful are therein expressly marked.

Beleth. —The Thirteenth Spirit is called Beleth (or Bileth, or Bilet). He is a mighty King and terrible. He rideth on a pale horse with trumpets and other kinds of musical instruments playing before him. He is very furious at his first appearance, that is, while the Exorcist layeth his courage; for to do this he must hold a Hazel Wand in his hand, striking it out towards the South and East Quarters, make a triangle, △, without the Circle, and then command him into it by the Bonds and Charges of Spirits as hereafter followeth. And if he doth not enter into the triangle, △, at your threats, rehearse the Bonds and Charms before him, and then he will yield Obedience and come into it, and do what he is commanded by the Exorcist. Yet he must receive him courteously because he is a Great King, and do homage unto him, as the Kings and Princes do that attend upon him. And thou must have always a Silver Ring on the middle finger of the left hand held against thy face, as they do yet before Amaymon. This Great King Beleth causeth all the love that may be, both of Men and of Women, until the Master Exorcist hath had his desire fulfilled. He is of the Order of Powers, and he governeth 85 Legions of Spirits. His Noble Seal is this, which is to be worn before thee at working.

And God said unto Noah, “ Make for thyself an ark for the saving of the children of thy house, and build it [in the plain] below [this mountain], in the encampment of the children of Cain, and ye shall cut down the timber for the same [from the trees that are on] this mountain. And thus shall be the dimensions thereof. Its length shall be three hundred cubits according to thy cubit, its breadth shall be fifty cubits, and its height thirty cubits; and above it shall be finished off one cubit. And make three storeys in it: the lowermost shall be for wild animals and cattle, the middle one shall be for the birds and feathered fowl, and the topmost shall be for thee and the children of thy house. And make in it cisterns for water and cupboards for food. And make to thyself a striking board of eshkar‘a wood which will not rot, three cubits long and a cubit and a half in breadth; and there shall be a hammer of the same kind of wood, and with it thou shalt strike [the board] three times in the day. Once in the morning that the workmen may be gathered together for the work of the ark, and once at midday that they may eat food, and once at sunset so that they may cease from their labour. And when thou strikest the board, and men hear the sound of the blows, and say unto thee, ‘ What is this that thou doest?’, thou shalt say unto © them, ‘ God is going to make a flood of waters.’.”’ And Noah did as God commanded him. And there were born unto him three sons within the space of a hundred years, Shem, Ham, and Japhet, and they took unto them wives of the daughters of Methuselah.

Similarly, if olives of [regular] picking became mixed with olives [left over] for striking-off [by the poor], or grapes of [regular] picking, with grapes [left over] for gleaning [by the poor]: If he has a supply from another place, he can take out [terumah and tithes] in accordance with the precise amount. But if does not, he takes out one terumah and terumat maaser for all of the grapes. And as for the rest, [he takes out] tithe and the second tithe in accordance with the precise amount.

The primary labors are forty less one: sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, bleaching, hackling, dyeing, spinning, weaving, the making of two loops, weaving two threads, dividing two threads, tying and untying, sewing two stitches, tearing in order to sew two stitches, capturing a deer, slaughtering, or flaying, or salting it, curing its hide, scraping it [of its hair], cutting it up, writing two letters, erasing in order to write two letters [over the erasure], building, tearing down, extinguishing, kindling, striking with a hammer, [and] carrying out from one domain to another, These are the forty primary labors less one.

If one has any kind of brother, [that brother] requires his brother’s wife to have yibbum, and he is his brother in every respect, except for a brother born from a female slave or a non-Jewish woman. If one has any kind of son, [that son] exempts his father’s wife from yibbum, and he is liable for striking or cursing [his father], and he is his son in every respect, except for the son of a female slave or a non-Jewish woman.

The following are strangled: One who strikes his father or mother; One who kidnaps a Jew; An elder who rebels against the ruling of the court; A false prophet; One who prophesies in the name of an idol; One who commits adultery; Witnesses who testified falsely [to the adultery of] a priest’s daughter, and the one who has had sexual relations with her. The one who strikes his father or his mother is liable only if he wounds them. In this respect, cursing is more stringent than striking, for one who curses [his/her parents] after death is liable, while one who strikes them after death is not. One who kidnaps a Jew is not liable unless he brings him onto his own property. Rabbi Judah said: “Until he brings him onto his own property and puts him to service, as it says, “If a man is found to have kidnapped a fellow Israelite, enslaving him or selling him” (Deut. 24:7). If he kidnaps his own son. Rabbi Ishmael the son of Rabbi Yohanan ben Beroka declares him liable, but the Sages exempt [him]. If he kidnapped one who was half a slave and half free, Rabbi Judah declares him liable, but the Sages exempt [him].

MISHNAH: As one does it on a weekday one does it on the Sabbath, only that one collected them on Sabbath Eve and keeps them in golden vats so they should not wilt. Rebbi Joḥanan ben Beroqa says, they brought palm branches and struck them on top of the altar; the day was called “day of striking palm branches.” Immediately the children untie their lulavim and eat their etrogim.

Learning [to be] a carpenter's apprentice is a livelihood that he is teaching him! [Actually] he is teaching him another trade [that is not his livelihood—so striking and killing him inadvertently will result in exile).

Rava says:... [This case of non-exile for a son] is when he just hits [wounds] his father inadvertently. Since, you may have thought that if he would have killed him intentionally, he would be executed, then let him also be so in a case of inadvertent striking, this comes to teach us [that no, in fact, exile is specifically in cases of inadvertent killing and not striking/wounding].

Rava says:... [This case of non-exile for a son] is when he just hits [wounds] his father inadvertently. Since, you may have thought that if he would have killed him intentionally, he would be executed, then let him also be so in a case of inadvertent striking, this comes to teach us [that no, in fact, exile is specifically in cases of inadvertent killing and not striking/wounding].

that does not [even] have the value of a perutah. As Rabbi Ami said Rabbi Yohanan said: One who strikes and makes a wound that is not worth a perutah is lashed. And we do not make an analogy from striking to cursing.