The difference between a feast and a festival. Every cheerful day, so to speak, on which it is commanded as on a holy day to do certain exceptional things beyond the other days, is called a feast; but not every one is a festival, but according to the name, when the Hebrews from all places are gathered together to the same place, so that according to this, a festival is a feast, but a feast is not necessarily a festival; for example, sabbaths and new moons are feasts; but the unleavened bread and the days of the weeks and the tabernacles are not only feasts, but also festivals, when it is commanded for every male to appear before the Lord your God in the place which he shall choose. You shall not move your neighbor’s landmarks. In many places, every man is called neighbor. By the same. For one must not take advantage of neighbors, nor disturb the boundaries of the fathers, as they have been well established. For this will be the cause of all confusion, with those who share a border being wronged, and those who set the boundaries being despised. But some say neighbor is every man. If an unjust witness should rise up against a man. These things the law says to the weak Israelites; but the Lord who legislated these things says to his own disciples: “You have heard that it was said, An eye for an eye,” and the rest. “But I say to you, do not resist the evil one.” By the same. These things apply to the perceptible and worldly, but for the things we have sinned, God needs nothing. For He Himself is the overseer and judge of all things. 12.813 Who is the man that is fearful. The one who is devoted to earthly things and builds a house, and plants vineyards, being overcome by the flesh-loving pleasures, will certainly be cowardly and weak. But if any man have a disobedient son. He does not simply wish them to be put to death for provoking their parents; but when both parents agree against the child. For if the father gets angry, and rushes to kill the son, the mother restrains him; and if she is provoked, the father does not allow it; and it will be rare for the parents to agree against their own child, God commands that when both agree against the child, then he is to be stoned, not by his parents, but by the others. You shall not sow your vineyard with diverse seeds. Lest the earth become weaker, so as to yield neither the seed in full, nor the fruit of the vine, but each for itself. You shall not plow with a calf and a donkey together. You shall not yoke the proud and industrious part of the soul with the pleasure-loving and passionate part. By the same. But Isaiah writes again: “Blessed are they that sow upon all waters.” What water is it, upon which one must sow the good seed? This would be the baptism of salvation, the bath of regeneration. Sow upon the mystery of the bath, and you will become blessed. There the ox and the donkey tread, the ox the clean Israelite, and the donkey unclean by race, the one from the nations; so that both animals may be a symbol of the word preached to the nations. Therefore the ox and the donkey, he says, tread this water where we wish to sow. But if a virgin girl is betrothed to a man. He calls her who is already betrothed a wife; thus it was also said of Joseph and the Theotokos. And even forever. Since these are also from fornication from the daughters of Lot; not only until the tenth generation are they unacceptable to the congregation of Israel, but also forever. Thus he wishes their enmity to be eternal; according to the meaning and true cause of the divine Scripture, since they hired Balaam to curse the Hebrews, but also their own wives and daughters, as many as were beautiful in appearance and fair in form, they set before the race, so as to give them for fornication to the Israelites, and through this to bring about a most grievous fornication for the Hebrews; and this was to fall away from God, and to be initiated to Baal-peor; which also happened. You shall not take a mill nor the upper millstone as a pledge. Because a single stone, he says, is unable to grind the wheat; for a mill is constructed as a male-female pair. Since therefore the Jews also have one testament; and likewise also every heresy, thinking to have this new one alone, they do not grind true in the mill

διαφορὰν ἑορτῆς καὶ πανηγύρεως. Πᾶσα μὲν οὖν, ἵν' οὕτως εἴπω, ἱλαρὰ ἡμέρα, ἐν ᾗ προστέτακται ὡς ἐν ἁγίᾳ τάδε τινὰ παρὰ τὰς λοιπὰς ποιεῖν ἐξαίρετα, ἑορτὴ καλεῖται· οὐ πᾶσα δέ ἐστι πανήγυρις, ἀλλὰ κατὰ τὸ ὄνομα, ὅτε ἐπὶ τὸ αὐτὸ συναθροίζονται οἱ πανταχόθεν Ἑβραῖοι, ὥστε κατὰ τοῦτο τὴν μὲν πανήγυριν εἶναι ἑορτὴν, οὐκέτι δὲ πάντως τὴν ἑορτὴν πανήγυριν· οἷον σάβ βατα καὶ νεομηνίαι, ἑορταί εἰσιν· ἄζυμα δὲ καὶ αἱ ἡμέραι τῶν ἑβδομάδων καὶ σκηνοπηγίαι οὐ μόνον αἱ ἑορταὶ, ἀλλὰ καὶ πανηγύρεις, ὅτε προστέτακται πᾶν ἀρσενικὸν φαίνεσθαι ἐνώπιον Κυρίου τοῦ Θεοῦ σου εἰς τὸν τόπον ὃν ἂν ἐκλέξηται. Οὐ μετακινήσεις ὅρια τοῦ πλησίον σου. Πλη σίον πολλαχοῦ πᾶς ἄνθρωπος εἴρηται. Τοῦ αὐτοῦ. Οὔτε γὰρ δεῖ τοὺς πέλας πλεονεκτεῖν, οὐδὲ τοὺς τῶν πατέρων ὅρους ὡς καλῶς παγέντας παρακελεύειν. Τοῦτο γὰρ αἴτιον πάσης συγχύσεως ἔσται, τῶν μὲν ὁμορούντων ὡς ἀδικουμένων, περι φρονουμένων δὲ τῶν ὁρισάντων. Πλησίον δέ τινες πάντα ἄνθρωπον λέγουσιν. Ἐὰν δὲ καταστῇ μάρτυς ἄδικος κατὰ ἀνθρώ που. Ταῦτα μὲν ὁ νόμος πρὸς ἀσθενεῖς τοὺς Ἰσραη λίτας· ὁ δὲ Κύριος ὁ ταῦτα νομοθετήσας τοῖς ἑαυτοῦ μαθηταῖς φησιν· «Ἠκούσατε ὅτι ἐῤῥήθη, Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ,» καὶ τὰ ἑξῆς. «Ἐγὼ δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ.» Τοῦ αὐτοῦ. Ταῦτα μὲν ἐπὶ αἰσθητοῦ καὶ τῶν κατὰ κόσμον, ἐπὶ δὲ τῶν ἡμαρτημένων ἡμῖν, οὐδενὸς δεῖται Θεός. Αὐτὸς γὰρ ἐπόπτης ἁπάντων καὶ κρι τής. 12.813 Τίς ὁ ἄνθρωπος ὁ φοβούμενος. Ὁ τοῖς γηΐνοις ἐγκείμενος καὶ οἰκίαν οἰκοδομῶν, καὶ φυτεύων ἀμπε λῶνας, ταῖς φιλοσαρκίαις ἡδονῶν ἡττώμενος, ἔσται πάντως δειλός τε καὶ ἄναλκις. Ἐὰν δέ τινι υἱὸς ἀπειθὴς ᾖ. Οὐχ ἁπλῶς βούλε ται ἀναιρεῖσθαι αὐτοὺς παραπικραίνοντας τοὺς γο νεῖς· ἀλλ' ὅταν ἀμφότεροι συμφωνήσωσιν οἱ γονεῖς κατὰ τοῦ παιδός. Ἐπειδὴ γὰρ ἄν τε ὁ πατὴρ ὀργι σθῇ, καὶ ἀνελεῖν ὁρμήσῃ τὸν υἱὸν, ἡ μήτηρ ἐπέχει· ἄν τε αὐτὴ παροξυνθῇ, ὁ πατὴρ οὐκ ἐᾷ· καὶ σπάνιον ἔσται συμφωνῆσαι τοὺς γονεῖς κατὰ τοῦ ἰδίου αὐτῶν τέκνου, προστάττει ὁ Θεὸς, ὅταν ἀμφότεροι συμφω νήσωσι κατὰ τοῦ παιδὸς, τότε καταλεύειν αὐτὸν, οὐ τοὺς γεννήσαντας, ἀλλὰ τοὺς λοιπούς. Οὐ κατασπερεῖς τὸν ἀμπελῶνά σου διάφορον. Ἵνα μὴ ἀτονωτέρα γένηται ἡ γῆ, ὡς μήτε τὸ σπέρ μα πλῆρες ἀποδιδόναι, μήτε τῆς ἀμπέλου τὸν καρ πὸν, ἀλλὰ καθ' ἑαυτοῦ ἕκαστον. Οὐκ ἀροτριάσεις ἐν μόσχῳ καὶ ὄνῳ ἐπὶ τὸ αὐτό. Τὸ γαῦρον τῆς ψυχῆς καὶ φιλόπονον τῷ φιλη δόνῳ καὶ παθητικῷ μὴ συζεύξῃς. Τοῦ αὐτοῦ. Ἡσαΐας δὲ πάλιν γράφει· «Μακά ριοι οἱ σπείροντες ἐπὶ πᾶν ὕδωρ.» Ποῖον ὕδωρ, ἐφ' ᾧ δεῖ σπείρειν τὸ καλὸν σπέρμα; Εἴη δὲ τοῦτο βά πτισμα τῆς σωτηρίας, τὸ λουτρὸν τῆς παλιγγενεσίας. Σπεῖρε ἐπὶ τὸ μυστήριον τοῦ λουτροῦ, καὶ γίνῃ μακά ριος. Ἐκεῖ βοῦς καὶ ὄνος πατεῖ, βοῦς ὁ καθαρὸς ὁ Ἰσραηλίτης, καὶ ὄνος ἀκάθαρτος ἐκ γένους ὁ ἀπὸ τῶν ἐθνῶν· ἵνα σύμβολον ᾖ ἀμφότερα τὰ ζῶα τοῦ λό γου τοῦ τοῖς ἔθνεσι κεκηρυγμένου. Πατεῖ οὖν βοῦς καὶ ὄνος, φησὶ, τοῦτο τὸ ὕδωρ ὅπου σπείρειν θέλο μεν. Ἐὰν δὲ γένηται παῖς παρθένος μεμνηστευ μένη ἀνδρί. Τὴν ἤδη μεμνηστευμένην γυναῖκα κα λεῖ· οὕτω καὶ ἐπὶ τοῦ Ἰωσὴφ καὶ τῆς θεοτόκου ἐλέχθη. Καὶ ἕως εἰς τὸν αἰῶνα. Ἐπειδὴ καὶ οὗτοι ἐκ πορ νείας εἰσὶν ἀπὸ τῶν θυγατέρων τοῦ Λώτ· οὐ μόνον δὲ ἕως γενεᾶς δεκάτης ἄδεκτοι τῇ συναγωγῇ τοῦ Ἰσραήλ εἰσιν, ἀλλὰ καὶ εἰς τὸν αἰῶνα. Οὕτω βούλεται αὐτοῖς τὴν ἔχθραν ἀΐδιον εἶναι· κατὰ μὲν τὸ νόημα καὶ τὴν ἀληθῆ αἰτίαν τῆς θείας Γραφῆς, ἐπειδὴ τὸν Βαλαὰμ ἐμισθώσαντο, ἐφ' ᾧτε καταράσασθαι τοῖς Ἑβραίοις, ἀλλὰ καὶ τὰς αὐτῶν γυναῖκας καὶ τὰς θυγατέρας, ὅσαι ἦσαν ὡραῖαι τῇ ὄψει καὶ καλαὶ τῷ εἴδει, προέστησαν τοῦ γένους, ὥστε αὐτὰς δοῦναι πρὸς πορνείαν τοῖς Ἰσραηλίταις, καὶ πορνείαν διὰ τοῦτο χαλεπωτάτην προξενῆσαι τοῖς Ἑβραίοις· αὕτη δὲ ἦν τὸ ἀποστῆναι μὲν τοῦ Θεοῦ, τελεσθῆναι δὲ τῷ Βεελφεγώρ· ὅπερ καὶ γέγονεν. Οὐκ ἐνεχυράσεις μύλον οὐδὲ ἐπιμύλιον. Ὅτι μονόλιθον, φησὶν, ἀδύνατον συντρίψαι τὸν σῖτον· δίδυμον γὰρ ἀῤῥενόθηλυ κατασκευάζεται μύλος. Ἐπεὶ οὖν καὶ Ἰουδαῖοι μίαν διαθήκην ἔχουσιν· ὁμοίως δὲ καὶ πᾶσα αἵρεσις δοκοῦσα ταύτην τὴν καινὴν μόνην ἔχειν, οὐκ ἀλήθουσι ἐν τῷ μυλῶνι