traditions

And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

[Papias, who is now mentioned by us, affirms that he received the sayings of the apostles from those who accompanied them, and he moreover asserts that he heard in person Aristion and the presbyter John. Accordingly he mentions them frequently by name, and in his writings gives their traditions. Our notice of these circumstances may not be without its use. It may also be worth while to add to the statements of Papias already given, other passages of his in which he relates some miraculous deeds, stating that he acquired the knowledge of them from tradition. The residence of the Apostle Philip with his daughters in Hierapolis has been mentioned above. We must now point out how Papias, who lived at the same time, relates that he had received a wonderful narrative from the daughters of Philip. For he relates that a dead man was raised to life in his day. He also mentions another miracle relating to Justus, surnamed Barsabas, how he swallowed a deadly poison, and received no harm, on account of the grace of the Lord. The same person, moreover, has set down other things as coming to him from unwritten tradition, among these some strange parables and instructions of the Saviour, and some other things of a more fabulous nature. Amongst these he says that there will be a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth. He moreover hands down, in his own writing, other narratives given by the previously mentioned Aristion of the Lord's sayings, and the traditions of the presbyter John. For information on these points, we can merely refer our readers to the books themselves; but now, to the extracts already made, we shall add, as being a matter of primary importance, a tradition regarding Mark who wrote the Gospel, which he [Papias] has given in the following words]: And the presbyter said this. Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord's sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took special care, not to omit anything he had heard, and not to put anything fictitious into the statements. [This is what is related by Papias regarding Mark; but with regard to Matthew he has made the following statements]: Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could. [The same person uses proofs from the First Epistle of John, and from the Epistle of Peter in like manner. And he also gives another story of a woman who was accused of many sins before the Lord, which is to be found in the Gospel according to the Hebrews.]

[Papias, who is now mentioned by us, affirms that he received the sayings of the apostles from those who accompanied them, and he moreover asserts that he heard in person Aristion and the presbyter John. Accordingly he mentions them frequently by name, and in his writings gives their traditions. Our notice of these circumstances may not be without its use. It may also be worth while to add to the statements of Papias already given, other passages of his in which he relates some miraculous deeds, stating that he acquired the knowledge of them from tradition. The residence of the Apostle Philip with his daughters in Hierapolis has been mentioned above. We must now point out how Papias, who lived at the same time, relates that he had received a wonderful narrative from the daughters of Philip. For he relates that a dead man was raised to life in his day. He also mentions another miracle relating to Justus, surnamed Barsabas, how he swallowed a deadly poison, and received no harm, on account of the grace of the Lord. The same person, moreover, has set down other things as coming to him from unwritten tradition, among these some strange parables and instructions of the Saviour, and some other things of a more fabulous nature. Amongst these he says that there will be a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth. He moreover hands down, in his own writing, other narratives given by the previously mentioned Aristion of the Lord's sayings, and the traditions of the presbyter John. For information on these points, we can merely refer our readers to the books themselves; but now, to the extracts already made, we shall add, as being a matter of primary importance, a tradition regarding Mark who wrote the Gospel, which he [Papias] has given in the following words]: And the presbyter said this. Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord's sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took special care, not to omit anything he had heard, and not to put anything fictitious into the statements. [This is what is related by Papias regarding Mark; but with regard to Matthew he has made the following statements]: Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could. [The same person uses proofs from the First Epistle of John, and from the Epistle of Peter in like manner. And he also gives another story of a woman who was accused of many sins before the Lord, which is to be found in the Gospel according to the Hebrews.]

Matthias in the Traditions, advising us: Wonder thou at the things that are before thee: making this the first step to further knowledge.

In the Traditions Matthias the apostle said that on every occasion, if the neighbour of a chosen one sin, the chosen one hath sinned: for had he behaved himself as the word enjoins, the neighbour also would have been ashamed of his way of life, so as not to sin.

The high priest says to Philip: Do you then think to turn us away from the traditions of our fathers, and the God of the desert, and Moses; and do you imagine that you will make us followers of Jesus the Nazarene? Then Philip says to him: Behold, I shall pray to my God to come and manifest Himself before you and the five hundred, and before all here; for perhaps you will change your mind, and believe. But if even to the end you remain in unbelief, there is coming upon you an extraordinary thing, which shall be spoken of to generations of generations — that also you shall go down alive, down into Hades, before the face of all seeing you, because you yet abide in unbelief, because also you seek to turn away this multitude from the true life. And Philip prayed, saying: O holy Father of the holy Son Jesus Christ, who hast granted to me to believe in Him, send Your beloved Son Jesus Christ to reprove the unbelieving high priest, that Your name may be glorified in Christ the Beloved.

At the time when Paul was sojourning in Rome and confirming many in the faith, it came also to pass that one by name Candida, the wife of Quartus that was over the prisons, heard Paul and paid heed to his words and believed. And when she had instructed her husband also and he believed, Quartus suffered Paul to go whither he would away from the city: to whom Paul said: If it be the will of God, he will reveal it unto me. And after Paul had fasted three days and asked of the Lord that which should be profitable for him, he saw a vision, even the Lord saying unto him: Arise, Paul, and become a physician in thy body (i.e. by going thither in person) to them that are in Spain. He therefore, having related to the brethren what God had commanded, nothing doubting, prepared himself to set forth from the city. But when Paul was about to depart, there was great weeping throughout all the brotherhood, because they thought that they should see Paul no more, so that they even rent their clothes. For they had in mind also how that Paul had oftentimes contended with the doctors of the Jews and confuted them, saying: Christ, upon whom your fathers laid hands, abolished their sabbaths and fasts and holy-days and circumcision, and the doctrines of men and the rest of the traditions he did abolish. But the brethren lamented (and adjured) Paul by the coming of our Lord Jesus Christ, that he should not be absent above a year, saying: We know thy love for thy brethren; forget not us when thou art come thither, neither begin to forsake us, as little children without a mother. And when they besought him long with tears, there came a sound from heaven, and a great voice saying: Paul the servant of God is chosen to minister all the days of his life: by the hands of Nero the ungodly and wicked man shall he be perfected before your eyes. And a very great fear fell upon the brethren because of the voice which came from heaven: and they were confirmed yet more in the faith.

And deliver this epistle and the traditions of the law to your sons after you, as also your fathers delivered (them) to you.

So she made Hyrcanus high priest, because he was the elder, but much more because he cared not to meddle with politics, and permitted the Pharisees to do every thing; to whom also she ordered the multitude to be obedient. She also restored again those practices which the Pharisees had introduced, according to the traditions of their forefathers, and which her father-in-law, Hyrcanus, had abrogated. So she had indeed the name of the regent, but the Pharisees had the authority; for it was they who restored such as had been banished, and set such as were prisoners at liberty, and, to say all at once, they differed in nothing from lords. However, the queen also took care of the affairs of the kingdom, and got together a great body of mercenary soldiers, and increased her own army to such a degree, that she became terrible to the neighboring tyrants, and took hostages of them: and the country was entirely at peace, excepting the Pharisees; for they disturbed the queen, and desired that she would kill those who persuaded Alexander to slay the eight hundred men; after which they cut the throat of one of them, Diogenes; and after him they did the same to several, one after another, till the men that were the most potent came into the palace, and Aristobulus with them, for he seemed to be displeased at what was done; and it appeared openly, that if he had an opportunity, he would not permit his mother to go on so. These put the queen in mind what great dangers they had gone through, and great things they had done, whereby they had demonstrated the firmness of their fidelity to their master, insomuch that they had received the greatest marks of favor from him; and they begged of her, that she would not utterly blast their hopes, as it now happened, that when they had escaped the hazards that arose from their [open] enemies, they were to be cut off at home by their [private] enemies, like brute beasts, without any help whatsoever. They said also, that if their adversaries would be satisfied with those that had been slain already, they would take what had been done patiently, on account of their natural love to their governors; but if they must expect the same for the future also, they implored of her a dismission from her service; for they could not bear to think of attempting any method for their deliverance without her, but would rather die willingly before the palace gate, in case she would not forgive them. And that it was a great shame, both for themselves and for the queen, that when they were neglected by her, they should come under the lash of her husband's enemies; for that Aretas, the Arabian king, and the monarchs, would give any reward, if they could get such men as foreign auxiliaries, to whom their very names, before their voices be heard, may perhaps be terrible; but if they could not obtain this their second request, and if she had determined to prefer the Pharisees before them, they still insisted that she would place them every one in her fortresses; for if some fatal demon hath a constant spite against Alexander's house, they would be willing to bear their part, and to live in a private station there.

And now, in the first place, I cannot but greatly wonder at those men, who suppose that we must attend to none but Grecians, when we are inquiring about the most ancient facts, and must inform ourselves of their truth from them only, while we must not believe ourselves nor other men; for I am convinced that the very reverse is the truth of the case. I mean this,--if we will not be led by vain opinions, but will make inquiry after truth from facts themselves; for they will find that almost all which concerns the Greeks happened not long ago; nay, one may say, is of yesterday only. I speak of the building of their cities, the inventions of their arts, and the description of their laws; and as for their care about the writing down of their histories, it is very near the last thing they set about. However, they acknowledge themselves so far, that they were the Egyptians, the Chaldeans, and the Phoenicians (for I will not now reckon ourselves among them) that have preserved the memorials of the most ancient and most lasting traditions of mankind; for almost all these nations inhabit such countries as are least subject to destruction from the world about them; and these also have taken especial care to have nothing omitted of what was [remarkably] done among them; but their history was esteemed sacred, and put into public tables, as written by men of the greatest wisdom they had among them. But as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; yet is nobody able to demonstrate that they have any writing preserved from that time, neither in their temples, nor in any other public monuments. This appears, because the time when those lived who went to the Trojan war, so many years afterward, is in great doubt, and great inquiry is made, whether the Greeks used their letters at that time; and the most prevailing opinion, and that nearest the truth, is, that their present way of using those letters was unknown at that time. However, there is not any writing which the Greeks agree to be genuine among them ancienter than Homer's Poems, who must plainly he confessed later than the siege of Troy; nay, the report goes, that even he did not leave his poems in writing, but that their memory was preserved in songs, and they were put together afterward, and that this is the reason of such a number of variations as are found in them. As for those who set themselves about writing their histories, I mean such as Cadmus of Miletus, and Acusilaus of Argos, and any others that may be mentioned as succeeding Acusilaus, they lived but a little while before the Persian expedition into Greece. But then for those that first introduced philosophy, and the consideration of things celestial and divine among them, such as Pherceydes the Syrian, and Pythagoras, and Thales, all with one consent agree, that they learned what they knew of the Egyptians and Chaldeans, and wrote but little And these are the things which are supposed to be the oldest of all among the Greeks; and they have much ado to believe that the writings ascribed to those men are genuine.

For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another, [as the Greeks have,] but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; but as to the time from the death of Moses till the reign of Artaxerxes king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; and how firmly we have given credit to these books of our own nation is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it is become natural to all Jews immediately, and from their very birth, to esteem these books to contain Divine doctrines, and to persist in them, and, if occasion be willingly to die for them. For it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theatres, that they may not be obliged to say one word against our laws and the records that contain them; whereas there are none at all among the Greeks who would undergo the least harm on that account, no, nor in case all the writings that are among them were to be destroyed; for they take them to be such discourses as are framed agreeably to the inclinations of those that write them; and they have justly the same opinion of the ancient writers, since they see some of the present generation bold enough to write about such affairs, wherein they were not present, nor had concern enough to inform themselves about them from those that knew them; examples of which may be had in this late war of ours, where some persons have written histories, and published them, without having been in the places concerned, or having been near them when the actions were done; but these men put a few things together by hearsay, and insolently abuse the world, and call these writings by the name of Histories.

And, indeed, hence hath arisen that accusation which some make against us, that we have not produced men that have been the inventors of new operations, or of new ways of speaking; for others think it a fine thing to persevere in nothing that has been delivered down from their forefathers, and these testify it to be an instance of the sharpest wisdom when these men venture to transgress those traditions; whereas we, on the contrary, suppose it to be our only wisdom and virtue to admit no actions nor supposals that are contrary to our original laws; which procedure of ours is a just and sure sign that our law is admirably constituted; for such laws as are not thus well made are convicted upon trial to want amendment.

And if we come to the legislation of Moses, many of the laws manifest the irrationality, and others the impossibility, of their literal observance. The irrationality [in this], that the people are forbidden to eat vultures, although no one even in the direst famines was [ever] driven by want to have recourse to this bird; and that children eight days old, which are uncircumcised, are ordered to be exterminated from among their people, it being necessary, if the law were to be carried out at all literally with regard to these, that their fathers, or those with whom they are brought up, should be commanded to be put to death. Now the Scripture says: “Every male that is uncircumcised, who shall not be circumcised on the eighth day, shall be cut off from among his people.” And if you wish to see impossibilities contained in the legislation, let us observe that the goat-stag is one of those animals that cannot exist, and yet Moses commands us to offer it as being a clean beast; whereas a griffin, which is not recorded ever to have been subdued by man, the lawgiver forbids to be eaten. Nay, he who carefully considers [the famous injunction relating to] the Sabbath, “Ye shall sit each one in your dwellings; let no one go out from his place on the seventh day,” will deem it impossible to be literally observed: for no living being is able to sit throughout a whole day, and remain without moving from a sitting position. And therefore those who belong to the circumcision, and all who desire that no meaning should be exhibited, save the literal one, do not investigate at all such subjects as those of the goat-stag and griffin and vulture, but indulge in foolish talk on certain points, multiplying words and adducing tasteless traditions; as, for example, with regard to the Sabbath, saying that two thousand cubits is each one’s limit. Others, again, among whom is Dositheus the Samaritan, condemning such an interpretation, think that in the position in which a man is found on the Sabbath-day, he is to remain until evening. Moreover, the not carrying of a burden on the Sabbath-day is an impossibility; and therefore the Jewish teachers have fallen into countless absurdities, saying that a shoe of such a kind was a burden, but not one of another kind; and that a sandal which had nails was a burden, but not one that was without them; and in like manner what was borne on one shoulder [was a load], but not that which was carried on both.

And I knew another Hebrew, who told about these elders such traditions as the following: that they pretended to the Jews in captivity, who were hoping by the coming of Christ to be freed from the yoke of their enemies, that they could explain clearly the things concerning Christ, ... and that they so deceived the wives of their countrymen. Wherefore it is that the prophet Daniel calls the one “waxen old in wicked days,” and says to the other, “Thus have ye dealt with the children of Israel; but the daughters of Juda would not abide your wickedness.”

I must express my surprise that Celsus should class the Odrysians, and Samothracians, and Eleusinians, and Hyperboreans among the most ancient and learned nations, and should not deem the Jews worthy of a place among such, either for their learning or their antiquity, although there are many treatises in circulation among the Egyptians, and Phœnicians, and Greeks, which testify to their existence as an ancient people, but which I have considered it unnecessary to quote. For any one who chooses may read what Flavius Josephus has recorded in his two books, On the Antiquity of the Jews, where he brings together a great collection of writers, who bear witness to the antiquity of the Jewish people; and there exists the Discourse to the Greeks of Tatian the younger, in which with very great learning he enumerates those historians who have treated of the antiquity of the Jewish nation and of Moses. It seems, then, to be not from a love of truth, but from a spirit of hatred, that Celsus makes these statements, his object being to asperse the origin of Christianity, which is connected with Judaism. Nay, he styles the Galactophagi of Homer, and the Druids of the Gauls, and the Getæ, most learned and ancient tribes, on account of the resemblance between their traditions and those of the Jews, although I know not whether any of their histories survive; but the Hebrews alone, as far as in him lies, he deprives of the honour both of antiquity and learning. And again, when making a list of ancient and learned men who have conferred benefits upon their contemporaries [by their deeds], and upon posterity by their writings, he excluded Moses from the number; while of Linus, to whom Celsus assigns a foremost place in his list, there exist neither laws nor discourses which produced a change for the better among any tribes; whereas a whole nation, dispersed throughout the entire world, obey the laws of Moses. Consider, then, whether it is not from open malevolence that he has expelled Moses from his catalogue of learned men, while asserting that Linus, and Musæus, and Orpheus, and Pherecydes, and the Persian Zoroaster, and Pythagoras, discussed these topics, and that their opinions were deposited in books, and have thus been preserved down to the present time. And it is intentionally also that he has omitted to take notice of the myth, embellished chiefly by Orpheus, in which the gods are described as affected by human weaknesses and passions.

Strife and prejudice are powerful instruments in leading men to disregard even those things which are abundantly clear; so that they who have somehow become familiar with certain opinions, which have deeply imbued their minds, and stamped them with a certain character, will not give them up. For a man will abandon his habits in respect to other things, although it may be difficult for him to tear himself from them, more easily than he will surrender his opinions. Nay, even the former are not easily put aside by those who have become accustomed to them; and so neither houses, nor cities, nor villages, nor intimate acquaintances, are willingly forsaken when we are prejudiced in their favour. This, therefore, was a reason why many of the Jews at that time disregarded the clear testimony of the prophecies, and miracles which Jesus wrought, and of the sufferings which He is related to have endured. And that human nature is thus affected, will be manifest to those who observe that those who have once been prejudiced in favour of the most contemptible and paltry traditions of their ancestors and fellow-citizens, with difficulty lay them aside. For example, no one could easily persuade an Egyptian to despise what he had learned from his fathers, so as no longer to consider this or that irrational animal as a god, or not to guard against eating, even under the penalty of death, of the flesh of such an animal. Now, if in carrying our examination of this subject to a considerable length, we have enumerated the points respecting Bethlehem, and the prophecy regarding it, we consider that we were obliged to do this, by way of defence against those who would assert that if the prophecies current among the Jews regarding Jesus were so clear as we represent them, why did they not at His coming give in their adhesion to His doctrine, and betake themselves to the better life pointed out by Him? Let no one, however, bring such a reproach against believers, since he may see that reasons of no light weight are assigned by those who have learned to state them, for their faith in Jesus.

The first book of our answer to the treatise of Celsus, entitled A True Discourse, which concluded with the representation of the Jew addressing Jesus, having now extended to a sufficient length, we intend the present part as a reply to the charges brought by him against those who have been converted from Judaism to Christianity. And we call attention, in the first place, to this special question, viz. why Celsus, when he had once resolved upon the introduction of individuals upon the stage of his book, did not represent the Jew as addressing the converts from heathenism rather than those from Judaism, seeing that his discourse, if directed to us, would have appeared more likely to produce an impression. But probably this claimant to universal knowledge does not know what is appropriate in the matter of such representations; and therefore let us proceed to consider what he has to say to the converts from Judaism. He asserts that “they have forsaken the law of their fathers, in consequence of their minds being led captive by Jesus; that they have been most ridiculously deceived, and that they have become deserters to another name and to another mode of life.” Here he has not observed that the Jewish converts have not deserted the law of their fathers, inasmuch as they live according to its prescriptions, receiving their very name from the poverty of the law, according to the literal acceptation of the word; for Ebion signifies “poor” among the Jews, and those Jews who have received Jesus as Christ are called by the name of Ebionites. Nay, Peter himself seems to have observed for a considerable time the Jewish observances enjoined by the law of Moses, not having yet learned from Jesus to ascend from the law that is regulated according to the letter, to that which is interpreted according to the spirit,—a fact which we learn from the Acts of the Apostles. For on the day after the angel of God appeared to Cornelius, suggesting to him “to send to Joppa, to Simon surnamed Peter,” Peter “went up into the upper room to pray about the sixth hour. And he became very hungry, and would have eaten: but while they made ready he fell into a trance, and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth; wherein were all manner of four-footed beasts, and creeping things of the earth, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call thou not common.” Now observe how, by this instance, Peter is represented as still observing the Jewish customs respecting clean and unclean animals. And from the narrative that follows, it is manifest that he, as being yet a Jew, and living according to their traditions, and despising those who were beyond the pale of Judaism, stood in need of a vision to lead him to communicate to Cornelius (who was not an Israelite according to the flesh), and to those who were with him, the word of faith. Moreover, in the Epistle to the Galatians, Paul states that Peter, still from fear of the Jews, ceased upon the arrival of James to eat with the Gentiles, and “separated himself from them, fearing them that were of the circumcision;” and the rest of the Jews, and Barnabas also, followed the same course. And certainly it was quite consistent that those should not abstain from the observance of Jewish usages who were sent to minister to the circumcision, when they who “seemed to be pillars” gave the right hand of fellowship to Paul and Barnabas, in order that, while devoting themselves to the circumcision, the latter might preach to the Gentiles. And why do I mention that they who preached to the circumcision withdrew and separated themselves from the heathen, when even Paul himself “became as a Jew to the Jews, that he might gain the Jews?” Wherefore also in the Acts of the Apostles it is related that he even brought an offering to the altar, that he might satisfy the Jews that he was no apostate from their law. Now, if Celsus had been acquainted with all these circumstances, he would not have represented the Jew holding such language as this to the converts from Judaism: “What induced you, my fellow-citizens, to abandon the law of your fathers, and to allow your minds to be led captive by him with whom we have just conversed, and thus be most ridiculously deluded, so as to become deserters from us to another name, and to the practices of another life?”

But since it is a Jew who makes these assertions in the treatise of Celsus, we would say to him: Pray, friend, why do you believe the works which are recorded in your writings as having been performed by God through the instrumentality of Moses to be really divine, and endeavour to refute those who slanderously assert that they were wrought by sorcery, like those of the Egyptian magicians; while, in imitation of your Egyptian opponents, you charge those which were done by Jesus, and which, you admit, were actually performed, with not being divine? For if the final result, and the founding of an entire nation by the miracles of Moses, manifestly demonstrate that it was God who brought these things to pass in the time of Moses the Hebrew lawgiver, why should not such rather be shown to be the case with Jesus, who accomplished far greater works than those of Moses? For the former took those of his own nation, the descendants of Abraham, who had observed the rite of circumcision transmitted by tradition, and who were careful observers of the Abrahamic usages, and led them out of Egypt, enacting for them those laws which you believe to be divine; whereas the latter ventured upon a greater undertaking, and superinduced upon the pre-existing constitution, and upon ancestral customs and modes of life agreeable to the existing laws, a constitution in conformity with the gospel. And as it was necessary, in order that Moses should find credit not only among the elders, but the common people, that there should be performed those miracles which he is recorded to have performed, why should not Jesus also, in order that He may be believed on by those of the people who had learned to ask for signs and wonders, require to work such miracles as, on account of their greater grandeur and divinity (in comparison with those of Moses), were able to convert men from Jewish fables, and from the human traditions which prevailed among them, and make them admit that He who taught and did such things was greater than the prophets? For how was not He greater than the prophets, who was proclaimed by them to be the Christ, and the Saviour of the human race?

He gives it as his opinion, that “the controversy between Jews and Christians is a most foolish one,” and asserts that “the discussions which we have with each other regarding Christ differ in no respect from what is called in the proverb ‘a fight about the shadow of an ass;’” and thinks that “there is nothing of importance in the investigations of the Jews and Christians: for both believe that it was predicted by the Divine Spirit that one was to come as a Saviour to the human race, but do not yet agree on the point whether the person predicted has actually come or not.” For we Christians, indeed, have believed in Jesus, as He who came according to the predictions of the prophets. But the majority of the Jews are so far from believing in Him, that those of them who lived at the time of His coming conspired against Him; and those of the present day, approving of what the Jews of former times dared to do against Him, speak evil of Him, asserting that it was by means of sorcery that he passed himself off for Him who was predicted by the prophets as the One who was to come, and who was called, agreeably to the traditions of the Jews, the Christ.

But again, that it is not the fear of external enemies which strengthens our union, is plain from the fact that this cause, by God’s will, has already, for a considerable time, ceased to exist. And it is probable that the secure existence, so far as regards the world, enjoyed by believers at present, will come to an end, since those who calumniate Christianity in every way are again attributing the present frequency of rebellion to the multitude of believers, and to their not being persecuted by the authorities as in old times. For we have learned from the gospel neither to relax our efforts in days of peace, and to give ourselves up to repose, nor, when the world makes war upon us, to become cowards, and apostatize from the love of the God of all things which is in Jesus Christ. And we clearly manifest the illustrious nature of our origin, and do not (as Celsus imagines) conceal it, when we impress upon the minds of our first converts a contempt for idols, and images of all kinds, and, besides this, raise their thoughts from the worship of created things instead of God, and elevate them to the universal Creator; clearly showing Him to be the subject of prophecy, both from the predictions regarding Him—of which there are many—and from those traditions which have been carefully investigated by such as are able intelligently to understand the Gospels, and the declarations of the apostles.

The argument of Celsus appears to point by these illustrations to this conclusion: that it is “an obligation incumbent on all men to live according to their country’s customs, in which case they will escape censure; whereas the Christians, who have abandoned their native usages, and who are not one nation like the Jews, are to be blamed for giving their adherence to the teaching of Jesus.” Let him then tell us whether it is a becoming thing for philosophers, and those who have been taught not to yield to superstition, to abandon their country’s customs, so as to eat of those articles of food which are prohibited in their respective cities? or whether this proceeding of theirs is opposed to what is becoming? For if, on account of their philosophy, and the instructions which they have received against superstition, they should eat, in disregard of their native laws, what was interdicted by their fathers, why should the Christians (since the gospel requires them not to busy themselves about statues and images, or even about any of the created works of God, but to ascend on high, and present the soul to the Creator), when acting in a similar manner to the philosophers, be censured for so doing? But if, for the sake of defending the theses which he has proposed to himself, Celsus, or those who think with him, should say, that even one who had studied philosophy would keep his country’s laws, then philosophers in Egypt, for example, would act most ridiculously in avoiding the eating of onions, in order to observe their country’s laws, or certain parts of the body, as the head and shoulders, in order not to transgress the traditions of their fathers. And I do not speak of those Egyptians who shudder with fear at the discharge of wind from the body, because if any one of these were to become a philosopher, and still observe the laws of his country, he would be a ridiculous philosopher, acting very unphilosophically. In the same way, then, he who has been led by the gospel to worship the God of all things, and, from regard to his country’s laws, lingers here below among images and statues of men, and does not desire to ascend to the Creator, will resemble those who have indeed learned philosophy, but who are afraid of things which ought to inspire no terrors, and who regard it as an act of impiety to eat of those things which have been enumerated.

We shall now proceed to the next statement of Celsus, and examine it with care: “If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature?” Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, “It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;” and again, “Destroy not him with thy meat, for whom Christ died;” and again, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”

We shall now proceed to the next statement of Celsus, and examine it with care: “If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature?” Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, “It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;” and again, “Destroy not him with thy meat, for whom Christ died;” and again, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”

For that which is offered to idols is sacrificed to demons, and a man of God must not join the table of demons. As to things strangled, we are forbidden by Scripture to partake of them, because the blood is still in them; and blood, especially the odour arising from blood, is said to be the food of demons. Perhaps, then, if we were to eat of strangled animals, we might have such spirits feeding along with us. And the reason which forbids the use of strangled animals for food is also applicable to the use of blood. And it may not be amiss, as bearing on this point, to recall a beautiful saying in the writings of Sextus, which is known to most Christians: “The eating of animals,” says he, “is a matter of indifference; but to abstain from them is more agreeable to reason.” It is not, therefore, simply on account of some traditions of our fathers that we refrain from eating victims offered to those called gods or heroes or demons, but for other reasons, some of which I have here mentioned. It is not to be supposed, however, that we are to abstain from the flesh of animals in the same way as we are bound to abstain from all vice and wickedness: we are indeed to abstain not only from the flesh of animals, but from all other kinds of food, if we cannot partake of them without incurring evil, and the consequences of evil. For we are to avoid eating for gluttony, or for the mere gratification of the appetite, without regard to the health and sustenance of the body. We do not believe that souls pass from one body to another, and that they may descend so low as to enter the bodies of the brutes. If we abstain at times from eating the flesh of animals, it is evidently, therefore, not for the same reason as Pythagoras; for it is the reasonable soul alone that we honour, and we commit its bodily organs with due honours to the grave. For it is not right that the dwelling-place of the rational soul should be cast aside anywhere without honour, like the carcases of brute beasts; and so much the more when we believe that the respect paid to the body redounds to the honour of the person who received from God a soul which has nobly employed the organs of the body in which it resided. In regard to the question, “How are the dead raised up, and with what body do they come?” we have already answered it briefly, as our purpose required.

Rebbi Yoḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; Zeïra did not greet Rabba since they observe (Job 29:8) “Boys see me and hide themselves.” As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismaël but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Yoḥanan. May one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said: Rebbi Jacob bar Idi, you know how to pacify.

Rebbi Yoḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; Zeïra did not greet Rabba since they observe (Job 29:8) “Boys see me and hide themselves.” As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismaël but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Yoḥanan. May one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said: Rebbi Jacob bar Idi, you know how to pacify.

Rebbi Yoḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; Zeïra did not greet Rabba since they observe (Job 29:8) “Boys see me and hide themselves.” As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismaël but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Yoḥanan. May one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said: Rebbi Jacob bar Idi, you know how to pacify.

But Rebbi Yoḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, (Ps. 61:5) “may I dwell in Your tent forever!” Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Yoḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What good does that do to him? Levi, the son of the Nazir said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? (Cant. 7:10) “Dripping from the lips of the sleeping ones.” Like that bunch of grapes which drips by itself. Rebbi Ḥanina bar Pappai and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

“Rebbi Eliezer says, in ‘thanksgiving’ ”. Rebbi Yoḥanan in the name of Rebbi: One is inclined toward Rebbi Eliezer’s opinion on a holiday that falls immediately after the Sabbath. The old Rebbi Isaac in the name of Rebbi: Practice follows Rebbi Eliezer on a holiday that falls after the Sabbath. Rebbi Isaac bar Naḥman in the name of Rebbi Ḥanina ben Gamliel: Practice follows Rebbi Eliezer at all times. Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Eliezer at all times. Rebbi Jacob bar Aḥa, not because because there are two traditions, but because Rebbi Isaac bar Naḥman and Rebbi Eleazar both say in the name of Rebbi Ḥanina ben Gamliel: Practice follows Rebbi Eliezer at all times.

Rebbi Jonathan and Rebbi Yannai were sitting together. There came a man and kissed Rebbi Jonathan’s foot. Rebbi Yannai said to him: What kindness did he pay you back for from former days? He said to him: He once came and complained to me about his son that he should support him and I told him, go, assemble a congregation and humiliate him. He said to him, why did you not force him? He said to him, does one force him? He said to him, you still have questions about that? Rebbi Jonathan changed his opinion and fixed it as a tradition in his own name. The result is: Rebbi Jacob bar Aḥa, Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, one forces the son to feed his father. Rebbi Yose bar Abun said, if only all traditions were so clear to me as this one: One forces the son to feed his father.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥmani: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written (Ex. 34:27): “By the mouth of these words I concluded a covenant with you and Israel;” it follows that the oral traditions are preferred.

Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah said, one does not build a new water canal during the intermediate days of holidays or during the Sabbatical year.” Rebbi Zeїra said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression. They wanted to say, the one who says there “because of the bad impression” says here “because of the bad impression”; the one who says “because he would prepare its banks to be sown”, what can he say here? The only answer would be “maybe there will be no more manure and it will turn out that he fertilizes that place.” What would be the difference between them? If he dug to build a water canal for a building. They wanted to say, the one who says there “because of the bad impression” will say in this case “because of the bad impression,” but the one who says there "because he would prepare its banks to be sown,” here its banks will not be prepared to be sown. Everybody agrees that if he built there with lime, pebbles, stones, or cement it would be permitted.

Rebbi Zeïra in the name of Rebbi Eleazar said, our Mishnah if they stick in the food. All [statements] by Rebbi Zeïra about heaves and purity are traditions in the name of Rebbi Eleazar.

This means that biting is biblical. Rebbi Immi said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan said, biting is biblical. Rebbi Simeon ben Laqish said, biting is not biblical. Rebbi Ḥiyya bar Abba switches the traditions. They asked before Rebbi Yose, what did you hear about Rebbi Joḥanan? He said, I did not hear anything but let us explain the words of the rabbis from their own words, as we have stated there: “If somebody collects loaves in order to separate [ḥallah] and they bit, the House of Shammai say it is a connection for a ṭevul yom but the House of Hillel say it is not a connection.” Rebbi Simeon ben Laqish said, since we stated it is no connection, that means that nobody can become guilty under the heading “impure person eating pure [food]”. Rebbi Joḥanan said to him, that is different for a ṭevul yom because for him is written both pure and impure; pure for profane food during daytime hours and for heave after dark. That identifies Rebbi Joḥanan as the one who said that what is not a connection for the ṭevul yom is biblical. Therefore, he says biting is biblical. And Rebbi Simeon ben Laqish is he who says it is not biblical since he says biting is not biblical. But did we not state: “Otherwise, he brings four quarters and makes it bite?” Rebbi Hoshaia said, explain that it was part of the dough which was bitten.

Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders. It is written, many a man professes good will, but where will you find one you can trust? That is Rebbi Zeˋira, as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders. It is written, many a man professes good will, but where will you find one you can trust? That is Rebbi Zeˋira, as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders. It is written, many a man professes good will, but where will you find one you can trust? That is Rebbi Zeˋira, as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

Rebbi Zeˋira said to Rebbi Yose, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

Rebbi Zeˋira said to Rebbi Yose, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

Rebbi Yose ben Rebbi Abun has contradictory traditions. Did not Rebbi Jacob bar Aḥa say in the name of Rebbi Ḥanina that any three [hand-breadths] near a partition are like the partition? Explain it if it is outside of three hand-breadths but it is not four wide.

Why did Rebbi Joḥanan insist to require that traditions should be reported in his name? For also David begged for divine mercy in this respect, as it says, may I dwell in Your tent forever, I shall seek shelter under the cover of Your wings, Selah. Could David think of living forever? Rather, David said before the Holy One, praise to Him: Master of the World, may I have the merit that my words will be mentioned in synagogues and houses of study. What good does that do to him? Simeon, the son of the Nazir said in the name of Rebbi Isaac If a Sage’s pronouncement in matters of practice is mentioned in this world, the latter’s lips whisper with him in the grave for it is said, dripping from the lips of the sleeping ones. Like that softened bunch of grapes, if a person puts his finger on it immediately it drips, so also the lips of the just drip, for if one mentions their pronouncements in matters of practice the latter’s lips whisper in the grave. What good does that do to them? The son of the Nazir says, like one who drinks spiced wine; Rebbi Isaac said, like one who drinks old wine, even though he cannot taste it.

Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him, for it is said, only in image a man wanders. It is written many a man professes good will, this is the rest of mankind; but where will you find one you can trust, that is Rebbi Ze`ira. As Rebbi Ze`ira said, should we take the traditions of Rav Sheshet into account since he is blind? Rebbi Ze`ira said to Rebbi Assi, does the Rabbi know Bar Petaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Ze`ira said to Rebbi Assi, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rebbi Ada bar Ahavah quoted them in his name.

Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him, for it is said, only in image a man wanders. It is written many a man professes good will, this is the rest of mankind; but where will you find one you can trust, that is Rebbi Ze`ira. As Rebbi Ze`ira said, should we take the traditions of Rav Sheshet into account since he is blind? Rebbi Ze`ira said to Rebbi Assi, does the Rabbi know Bar Petaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Ze`ira said to Rebbi Assi, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rebbi Ada bar Ahavah quoted them in his name.

Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him, for it is said, only in image a man wanders. It is written many a man professes good will, this is the rest of mankind; but where will you find one you can trust, that is Rebbi Ze`ira. As Rebbi Ze`ira said, should we take the traditions of Rav Sheshet into account since he is blind? Rebbi Ze`ira said to Rebbi Assi, does the Rabbi know Bar Petaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Ze`ira said to Rebbi Assi, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rebbi Ada bar Ahavah quoted them in his name.

Naḥman the son of Rebbi Samuel bar Naḥman: Joy and enjoyment, this implies that eulogies are forbidden. And festive dinner, this implies that fasting is forbidden. And holiday, this implies that work is forbidden. Rebbi Ḥelbo said, many times I sat before Rebbi Samuel bar Naḥman but did not hear these things from him. He said to him, did you hear all the traditions which my father had? The action of Rebbi disagrees, for Rebbi acted demonstratively on two days in the year. He took a bath on the Seventeenth of Tammuz and planted saplings on Purim. Rebbi Ḥabiba in the names of the Rabbis of there: Any place where it is written holiday it is not written theyaccepted, and any place where it is written they accepted it is not written holiday. And here it is written holiday and it is written they accepted? Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Family and family, these are the hamlets. City and city, these are the fortified places. Town and town, these are the small towns.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred. Rebbi Joḥanan and Rebbi Yudan bar Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said: On them, and on them; words, the words all, like all;; Bible, Mishnah, Talmud, and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred. Rebbi Joḥanan and Rebbi Yudan ben Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said: On them, and on them; all, like all; words, the words; Bible, Mishnah, Talmud, practices and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

Rebbi Joḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things this Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; the younger one does not greet the older since they observe Boys see me and hide themselves, and old people rose and stood. As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismael but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Joḥanan. May one pass by the water statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said to him: Rebbi Jacob bar Idi, you know how to pacify. But Rebbi Joḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, may I dwell in Your tent forever! Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Joḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What profit does he have from this? The son of Tira said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? Dripping from the lips ofthe sleeping ones. Like that bunch of grapes which drips by itself. Rebbi Ḥinena bar Pappus and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

Rebbi Joḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things this Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; the younger one does not greet the older since they observe Boys see me and hide themselves, and old people rose and stood. As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismael but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Joḥanan. May one pass by the water statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said to him: Rebbi Jacob bar Idi, you know how to pacify. But Rebbi Joḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, may I dwell in Your tent forever! Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Joḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What profit does he have from this? The son of Tira said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? Dripping from the lips ofthe sleeping ones. Like that bunch of grapes which drips by itself. Rebbi Ḥinena bar Pappus and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

Rebbi Joḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things this Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; the younger one does not greet the older since they observe Boys see me and hide themselves, and old people rose and stood. As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismael but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Joḥanan. May one pass by the water statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said to him: Rebbi Jacob bar Idi, you know how to pacify. But Rebbi Joḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, may I dwell in Your tent forever! Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Joḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What profit does he have from this? The son of Tira said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? Dripping from the lips ofthe sleeping ones. Like that bunch of grapes which drips by itself. Rebbi Ḥinena bar Pappus and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

Rebbi Joḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things this Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; the younger one does not greet the older since they observe Boys see me and hide themselves, and old people rose and stood. As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismael but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Joḥanan. May one pass by the water statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said to him: Rebbi Jacob bar Idi, you know how to pacify. But Rebbi Joḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, may I dwell in Your tent forever! Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Joḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What profit does he have from this? The son of Tira said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? Dripping from the lips ofthe sleeping ones. Like that bunch of grapes which drips by itself. Rebbi Ḥinena bar Pappus and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

Text of the parallel Qiddušin 4:1: Rebbi Jacob bar Aḥa presented traditions: Rebbi Ḥanina and Rebbi Joshua ben Levi, one declares permissible and the other admits. He who declares permissible admits. But he who admits does not declare admissible. Rebbi Yose ben Rebbi Abun in the name of Rebbi Naḥman bar Jacob: Babylonia, as far as family pedigree is concerned, extends up to the zrvq canal. Rebbi Yose ben Rebbi Abun said, Rav and Samuel, one said up to the zrvq canal, the other said up to the Wani canal. Rav Jehudah said, between the rivers is like Nahardea as far as family pedigree is concerned. Rebbi Ḥanina ben Beroqa in the name of Rav Jehudah: The people of Mesene are questionable only because of doubts of desecrated women. The Cohanim amongst them did not care about divorcees. There, they called Mesene dead, Media sick, Elam and gbby dying. The maritime district is the purple-blue of Babylonia. Šny’, gbby’, and ṣrry are purple-blue of the maritime district.

HALAKHAH: “If the daughter married, the husband has to sustain her,” etc. What is the status of the ketubah stipulations if he wrote them in the document? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he wrote them for emphasis; Rebbi Simeon ben Laqish said, he wrote them to collect from encumbered property. Rebbi Jeremiah switched the traditions. Rebbi Yudan said, a Mishnah supports him who said, he wrote them for emphasis, since we stated there: “One does not foreclose from mortgaged property to indemnify for produce or investment, or sustenance of widow and daughters, in order not to impede the economy.” Are [the first categories] not based on a document? Here also based on the document. Rebbi Ḥanania said, “since her status is that of a creditor”! Is that not based on a document? Here also based on the document.

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, even while he is suffering an attack of seizures, one writes the bill of divorce and delivers it to his wife. Rebbi Simeon ben Laqish said, when he regains his sanity. The argument of Rebbi Simeon ben Laqish seems to be inverted, since they disagreed: If he became deaf-mute, or insane, or became an apostate, or the Court ruled that fat may be eaten, Rebbi Joḥanan said, his sacrifice of purification is pushed aside, Rebbi Simeon ben Laqish said, his sacrifice of purification is not pushed aside. Rebbi Yose ben Rebbi Abun said, Rebbi (Joḥanan) [Aḥa] switches traditions, to avoid that a word of Rebbi Joḥanan contradict his own word. For Rebbi Samuel bar Abba said in the name of Rebbi Joḥanan: One sprinkles the blood of a purification sacrifice or a reparation sacrifice for a person terminally ill. The rabbis of Caesarea said, Rebbi Ḥiyya and Rebbi Yasa, one follows the one, the other follows the other.

There, we have stated: “If they started, one does not interrupt.” What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina: When he opened his belt. Rav said, when he took off his shoe. Rebbi Joshua ben Levi used to hear the lesson of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered and left the public bath. He said, so it was: Rebbi Eleazar bar Yose said, he had taken off [his clothes]. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us, “if they started, one does not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Mount Sinai. What is the reason? “ You shall make them known to you sons and grandsons,” etc., “the day when you stood before the Eternal, your God, at Horeb.” Like the day when you stood before the Eternal, your God, at Horeb. Rebbi Ḥizqiah bar Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? “Only in image a man wanders.” “Many a man professes good will, but where will you find one you can trust?” That is Rebbi Ze‘ira, as Rebbi Ze‘ira said, we do take the traditions of Rav Sheshet into account since he is blind. And Rebbi Ze‘ira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah, that you quote in his name? He said to him, Rav Ada bar Aḥawa said it in his name.

Rebbi Yannai and Rebbi Jonathan were sitting together. There came a man and kissed Rebbi Jonathan’s foot. Rebbi Yannai said to him: What kindness did he pay you back for from former days? He said to him: He once came and complained to me about his son that he should support him and I told him, go, assemble a congregation and humiliate him. He said to him, why did you not force him? He said to him, does one force him? He said to him, you still have questions about that? One said, Rebbi Jonathan changed his opinion and fixed it as a tradition in his own name. The result is: Rebbi Jacob bar Aḥa, Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, one forces the son to feed his father. Rebbi Yose bar Abun said, if only all my traditions were so clear to me as this one: One forces the son to feed his father.

Rebbi Jacob bar Aḥa presented traditions: Of Rebbi Ḥanina and Rebbi Joshua ben Levi, one declares permissible and the other admits. He who declares permissible admits. But he who admits does not declare admissible. Rebbi Yose ben Rebbi Abun in the name of Rebbi Naḥman: Babylonia, as far as family pedigree is concerned, extends up to the yzq canal. Rebbi Yose ben Rebbi Abun said, of Rav and Samuel, one said up to the yzq canal, the other said up to the Wani canal. Rav Jehudah said, between the rivers is like Nahardea as far as family pedigree is concerned. Rebbi Ḥanina ben Beroqa in the name of Rav Jehudah: The people of Moesia are questionable only because of doubts of desecrated women. The Cohanim amongst them did not care about divorcees. There they said, Moesia is dead, Media sick, Elam and gbby dying. The maritime district is the purple-blue of Babylonia. Šny’,gbby’,and ṣrry are purple-blue of the maritime district.

“And similarly, if a cow gored an ox,” etc. Rebbi Abun bar Cahana asked before Rebbi Immi: Because it is in doubt; therefore if it were certain, each one would give half? Would I say that a foot of a person is the entire person? Each one would give half? He said to him, the Mishnah deals with a notorious animal. “Its foot is sold to you,” he sold half. “Its second foot is sold to you,” he sold half of the [remaining] half. Rebbi Simeon ben Laqish said, all these traditions are Levi’s.

If somebody had selected his purification sacrifice when he became a deaf-mute, or insane, or an apostate, or the Court rules that fat may be eaten, Rebbi Joḥanan said, his sacrifice of purification is pushed aside, Rebbi Simeon ben Laqish said, his sacrifice of purification is not pushed aside. Rebbi Yose ben Rebbi Abun said, Rebbi Aḥa switches traditions, to avoid that a word of Rebbi Joḥanan contradict his own word. For Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: One sprinkles the blood of a purification sacrifice or a reparation sacrifice for a person [terminally ill]. The Rebbi of Caesarea said, Rebbi Ḥiyya and [Rebbi] Immi, [one] switches and one says like [this] Tanna.

Therefor [the minimum measures] are clearly from the Torah. Do you then imagine that measures were actually written in the Torah? Rather, they are traditions and the verse is merely a support.

It is said of Rabbi Yochanan ben Zakkai that he was not ignorant of anything: Scripture, Mishna, Talmud, Halacha, Aggadah, Biblical grammar, scribal traditions, deductive logic, linguistic connections, astronomical calculations, gematriot, incantations for angels, incantations for demons, incantations to palm trees, proverbs of washwomen, proverbs of foxes, a “Great thing,” and a “Small thing.”

The Master has said: ‘The homeborn’ excludes women. That is to say "homeborn" implies both men and women? But has it not been taught: "The homeborn" includes the homeborn women that they must afflict themselves [on Yom Kippur], which shows that [only] "homeborn" implies men [only]? Rabbah answered: They are traditions but the Rabbis applied a Scriptural verse to them.