1

Animals, as long as they live in the forests and do not enter into a struggle with people, are quite docile and meek. But as soon as the hunters catch them, they bring them into the city, and locking them in a cage, they stir them up to fight with men, and they, attacking (people), will taste meat and drink human blood; then they can no longer so easily abandon this delicacy, but with great greed they rush to such a prey. The same thing happened to us. And we, as soon as we entered into the struggle, and, assailing their shameless objections, overthrew their schemes and every exaltation that was levied upon the mind of God, and captivated their speculations to the obedience of Christ (2 Cor. X, 5), they were even more willing to fight them. But what should I do? You see that my voice has weakened and cannot endure the same long conversation, and it seems to me that the same thing has happened to me now as to the soldier who, having cut down several enemies, and with great fury attacked the enemy detachment and defeated many enemies, broke his sword, and with sorrow returns to his own. Our grief is even heavier. A soldier who breaks a sword may snatch another from one of those standing, and take advantage of the (military) heat to show great courage; but when the voice was asleep, it is impossible to take the voice from another. What then? Shall we return too? But the power of your love does not allow it. I am ashamed of our father's presence, and I am ashamed of your zeal. Therefore, fully entrusting myself to his prayers and your love, I will try to take up that which is beyond my strength. And let none of you reproach our word for being untimely, because today, when the martyrs have summoned us, we, leaving the legend of their exploits, come out against the Jews: and for them (the martyrs) this word is more pleasant. Our praise will not make them any more glorious. In fact, what need is there for our words for those whose deeds are higher than mortal nature, and whose rewards are higher than power and conception (human)? They despised the present life, trampled on torture and torment, despised death, soared to heaven, freed themselves from the agitation of worldly cares, reached a quiet harbor, carrying with them not gold and silver and precious clothes, but unstolen treasures - patience, courage and love. They now flow into communion with Paul, winged, even before (receiving) crowns, by the expectation of crowns, and finally avoiding the uncertainty of the future. What need do they have of our words? And that's why they like the real object. From our praises, as I said above, nothing will come to their glory; and they will take great pleasure in our battles against the Jews, and they will gladly listen especially to the words spoken in defense of the glory of God. The martyrs especially dislike the Jews, because they loved Him very much, Whom they crucified. They said, "His blood be on us and on our children" (Matt. XXVII, 25); but these also shed their blood for Him Whom they had killed. So they will be happy to listen to these words.

2

Thus we have sufficiently proved that if the present slavery of the Jews were to end, the prophets would have foretold it and were not silent; (we have proved this) by showing that all the captivities - Egyptian, Babylonian, and that which took place under Antiochus Epiphanes - befell the Jews according to prediction. We have proved by the divine Scriptures that for each of these captivities both a place and a time are foretold, and no prophet has appointed a time (continuation) for the present. That it will come, that it will desolate everything, that it will change the social order (of the Jews), and that it will take so long after the return from Babylon that Daniel foretold; but that it will have an end, and that these calamities will ever cease, this neither this nor any other prophet has revealed: on the contrary, Daniel also predicted that this slavery would weigh upon them until the end of the age. Time itself confirms our words: so much of it has passed since then, and to this day there is no trace or beginning of a change beneficial to them, although they have repeatedly attempted to restore the church. Yes, they made attempts once, and twice, and three times, under Hadrian, Constantine, and Julian, but each time they were stopped, first by the soldiers, and then by the fire that came out of the foundations and stopped their untimely attempt. And I would like to ask them at last: Tell me, why is this, after living so long in Egypt, that you have again received your fatherland; then, having been led away to Babylon, they also returned to Jerusalem; Again, having suffered so many calamities under Antiochus, they again returned to their former position, and again received, with the same dignity, the sacrifices, and the altar, and the holy of holies, and all the rest? And now none of this has happened; nay, a hundred years have already passed, twice, thrice, four times as much, and even much more: for from that time (from Antiochus) to ours five hundred years have already passed; but we do not see that anywhere there is even a hint of such a change, on the contrary, their affairs are upset in the end, and even in their dreams they do not imagine such hope as before. If they point out their sins and say, "Thus we have sinned against God and offended Him," for this we do not receive our native land; If these people, who heard without shame the constant rebukes of the prophets, and did not confess when they strongly reproached them for murder, if they now confess and confess their sins, then I will ask each of them: Is it because of your sins, Jew, that you have been living so long away from Jerusalem? What is new and unusual here? Do you now only live in sins, and formerly lived righteously and virtuously? Have you not from time immemorial and from the beginning dwelt in innumerable iniquities? Did not the prophet Ezekiel rebuke you of innumerable (evil deeds) when he introduced the two harlots, Ola and Oliva, and said that you had committed fornication in Egypt, and had been foolish with foreigners, and had served strange gods. XXIII)? What then? When the sea was divided, the stones were torn asunder, and so many miracles were performed in the wilderness, did you not worship the calf then? Did you not often attempt to kill Moses, either by throwing stones at him, or by banishing him, or by inflicting innumerable insults upon him? Did they not often pronounce blasphemy against God? Did they not serve Beelphegor? Did you not sacrifice your sons and daughters to demons? Have you not committed all kinds of impiety and sins? Did not the prophet say to you in the presence of God, "Four years of indignation of that generation, and reh: they ever err in their hearts" (Ps. XCIV, 10)

You had no need of arms, nor of an army, nor of a battle: you only sounded, and the walls crumbled of their own accord. You had new and unusual food, so that the prophet exclaims, "The bread of heaven is given unto them, the bread of angels is the poison of man: the bread of the angels hath sent unto them unto their filling" (Ps. LXXVII, 25). Why, tell me, did you then, although you lived wickedly, served idols, killed children, stoned prophets, committed innumerable crimes, yet enjoyed such favor, such protection of God; And now, although you do not serve idols, do not kill children, do not stone prophets, yet you all live in bondage? Was there one God then, and now another? Did not one and the same (God) arrange the affairs of that time and do the things of today? Why, tell me, when your sins were greater, then was your honor great with God, and when now you are less iniquity, He has completely turned away from you and given you over to constant dishonor? For if now He turns away from you for sins, how much more should He have abhorred then; but if He then condescended to you, although you lived wickedly, how much more should He condescend now, when you do not commit such crimes. Why did He not show mercy? If you are ashamed to say the reason, I will say it plainly, or rather not I, but the real truth itself: because you killed Christ; for raising their hands against the Lord; for shedding precious blood; This is why there is no relief for you, there is no forgiveness, no apology. Then you insulted the servants, Moses, and Isaiah, and Jeremiah; Then, although wickedness was committed, the main evil had not yet been done. But now you have eclipsed all the former (iniquities), and after the wickedness against Christ there is no greater iniquity left for you. That is why you are now punished more. Otherwise, if this is not the reason for your present humiliation, why did God tolerate you when you killed children, and now, when you do nothing of the kind, turns away? It is clear that by killing Christ, you have committed a greater and more grievous crime than infanticide and any other iniquity.

3

Tell me, then, will you dare to call Him a deceiver and a lawless one? On the contrary, will you not flee and hide, instead of contradicting such a clear truth of events? If Jesus had been, as you say, a deceiver and a lawless man, then you should still be famous for having killed Him. If Phinehas, having killed one someone, completely stopped the wrath (of God) against the (Judaic) people: "Stop," it is said, "Phinehas, and propitiate, and cease to slaughter" (Ps. CV, 31); if by the defeat of one wicked man he delivered from the wrath of God so many people guilty of wickedness; how much more would it have happened to you, if the one you crucified had been a lawless man. Wherefore Phinehas, having slain the wicked, was justified and honored by the priesthood; and you, having crucified, as you say, some deceiver and adversary of God, not only did you not deserve praise and honor, but were subjected to greater calamities than when you slaughtered your own sons? Is it not obvious to the most foolish that you suffer such a punishment for having done wrongfully to the Saviour and Master of the universe? Now you abstain from the criminal shedding (of children) and keep the Sabbath, and then you violated this day as well. And God promised through Jeremiah to spare your city if you would cease to carry heavy loads on the Sabbath (Jer. XVII, 21); but now you do so, do not carry burdens on the Sabbath, and yet He is not reconciled to you, because this sin of yours (against Christ) is greater than all sins. This means that you point out your present sins in vain (as the cause of your present misfortunes). No, it is not because of your other works, but precisely because of your (greatest) iniquity that you endure such calamities, so that if it were not for it, God would not have turned away from you for so long, even though you had committed an innumerable multitude of sins. This is evident both from what has been said and from what I am now about to say. What is it? We have heard God often say through the prophets to your fathers, that you were worthy of innumerable tribulations, "but I," he says, "do (mercy) for My name's sake, that it may not be dishonored among the Gentiles." And again, I do not for your sake, O house of Israel, but for my name's sake (Ezek. XXXVI, 22, 32). This means: you deserved an even more grievous punishment and torment, but lest anyone say that God, out of weakness and lack of strength to save, delivered the Jews into the hands of enemies, I intercede and help you. Therefore, if Christ, whom you crucified, had been a lawless man, then even though you had committed an innumerable number of sins, even more grievous than the former, God would surely have saved you, so that His name would not be dishonored, so that He (Christ) would not be considered great, and it would not be said that you suffered it for Him. For if (God), for the sake of His glory, seems to despise your sins; how much more would He do so now, approve of this murder and blot out the multitude of your sins. But when He shows complete disgust for you, then, obviously, by His anger and complete abandonment of you, He admonishes even the most stubborn that the one you killed was not a lawless man, but the Lawgiver himself and the author of innumerable blessings. Wherefore ye who have done ungodly to Him are in oppression and dishonour, but we who worship Him, who were formerly more dishonourable than all of you, are now, by the grace of God, more glorious and honourable than all of you. "But how, you say, is it seen that God has turned away from us?" Is it still necessary to prove this in words, tell me? When the very deeds are crying out and sounding louder than the trumpet, by the destruction of the city, the desolation of the temple, and everything else that has happened to you, do you still need verbal proof? But these disasters, you will say, were brought upon us by people, and not by God. On the contrary, it was God who did it. But if you attribute your misfortunes to men, then consider that men, however much they may attempt to do so, would not be able to carry out their business if it were not pleasing to God. When the barbarian attacked (Judea), leading all Persia after him, he hoped to capture everyone by this raid, and shut everyone up in the city, as in nets and snares; then, since God was more merciful to you, (the enemy) fled from you even without war, without battle, without fight, leaving behind one hundred and eighty-five thousand slain soldiers, and considering it fortunate that at least he himself was saved. And many other wars were often decided by God in the same way. Therefore even now, if He had not forsaken you altogether, the people would not have been able to destroy your city and desolate the temple, the desolation would not have continued to this day, and so many of your attempts (to rebuild it) would not have been unsuccessful.

4

But besides this, I will try to prove to you in another way that the Roman kings did all this to you, not by their own power, but because God was angry with you and forsook you. If this were a human matter, then your misfortunes should be limited only to captivity, and your humiliation would not extend further. Let it be according to you that the people have destroyed the walls, destroyed the city, and overthrew the altar: but have the people also ceased (the row) of the prophets? Have they taken away (from you) the grace of the Spirit? Have they also destroyed your other holy things, such as the voice of the purgatory, the power of anointing, and the appearing (Exod. XXVIII, 30) on the stones (vestments) of the priest? The beginnings of the Jewish system were not all earthly, but most and the most important of them were from above, from heaven. For example, God allowed sacrifices to be offered; the altar, of course, was on the ground, and the wood, and the knife, and the priest; but the fire that was to descend into that sanctuary and consume the sacrifices had a beginning from above. For it was not man who brought fire into the temple, but the flame descended from above and performed the service at the sacrifice. Likewise, if there was a need to know something, a voice came from within the cherubim from the purgatory, and foretold the future. Again, on the stones that were on the breast of the high priest, there was a certain radiance, or so-called appearance, and through it the future was revealed. In addition, when it was necessary to anoint someone, the grace of the Spirit was sent down and descended on the oil: the prophets performed these actions, and often a cloud and smoke covered the sanctuary. Wherefore, in order that the Jews might not obstinate, and ascribe their enslavement to men, God suffered not only the city to fall, and the temple to be destroyed, but also that which had its beginning in heaven, such as fire, and voice, and the shining of stones, and so forth. Wherefore, when the Jew saith unto thee, Men have risen up against us, men have done evil, say unto him, that men would not have risen up; if God had not allowed it. Let men break down your wall: but has man forbidden fire to descend from above? Did man forbid the voice that was constantly heard from the purgatory? Did the revelation on the stones, and the holy anointing, and all the rest, be destroyed by man? Did not God destroy this? Everyone understands. Why did He destroy? Is it not evident that because of anger and utter disgust for you? - No, you will say, but since we do not have a capital, we do not have this either. Why don't you have a capital? Is it not because God has forsaken you? However, in order to completely stop the shameless lips of the Jews, let us prove from the Scriptures themselves that the reason for the cessation of the prophecy was not the destruction of the temple, but the wrath of God, and that they now provoke Him to anger Christ by enmity much more than when they worshipped the calf. When Moses prophesied, there was neither temple nor altar, and yet, though they did innumerable wicked works, the prophetic anointing was not taken away from them; on the contrary, there were then this great and valiant man, as well as other seventy prophets besides him. Yes, not only then (they had prophets), but also afterwards, when the temple and the entire order of divine services were given. And when (the temple) was burned, and all the Jews were led away to Babylon, and then Ezekiel and Daniel, though they did not see the holy of holies, did not stand before the altar, but were in the land of the foreigners, among lawless and unclean people, yet they were filled with the Spirit, foretold the future, even spoke of more numerous and wondrous things than the former (prophets), and saw a divine vision, as far as they could see him. Why, tell me, do you have no prophets now? Is it not evident that God has turned away from you? Why then did He turn away from you? It is also evident that for the Crucified One and for the wicked deed (done to Him). From what can this be seen, you say? Of the things that ye formerly lived, though ye lived wickedly, yet had all things; but now, after the cross, although you seem to live better, you nevertheless endure a greater punishment and have nothing of the former kind.

5

But in order that you may know the cause of the present calamities from the prophets themselves, who clearly and thoroughly proclaimed them, listen to what Isaiah says, as he foretells both about the future blessings of Christ, and about your ingratitude. By His wound we are healed, He says, foretelling the salvation of all by the Cross. Then, explaining who we are, he added: "All are like sheep who have gone astray, a man has gone astray in his way." And in explaining the sufferings of the Cross, He says: "As a sheep is led to the slaughter, and as a lamb is silent before his shearer, so he does not open his mouth: in His humility His judgment shall be taken" (Isa. LIII, 5-8). And where can we see it fulfilled? In the lawless trial of Pilate. For after there had been so many witnesses against Jesus, He, says (the Gospel), answered them nothing: and when the governor said to him, "Have you not heard, they bear witness to you" (Matt. XXVII, 13), He did not answer, but stood silent. This is what the prophet said long before: "As a sheep is led to the slaughter, and as a lamb is silent before his shearer." Then, showing what iniquity was then committed in the judgment seat, he says: In His humility His judgment will be taken. For then no one pronounced righteous judgment on Him, but received false testimony against Him. The reason was that He did not want to defend Himself: for if He had willed, He would have shaken and shaken everything. If already, while on the cross, He tore apart the stones, darkened the world, turned away the sun's rays, made night out of the day over all the earth; then, of course, he could have done the same in the judgment seat. But He did not want this in order to show His meekness and humility. Therefore the prophet says: In His humility His judgment shall be taken. Then, showing that He was not one of the common people, the prophet added: "Who shall tell His generation?" For of whom does the prophet say this, that His life shall be earthed from the earth? That is why Paul also says: our life is hidden with Christ in God. When Christ appears, our life, then ye also shall appear with Him in glory (Col. III, 3, 4). But since I have proposed to say and prove that it is for Him that the Jews suffer real calamities, it is time to quote the words of Isaiah. Where does he talk about this? Having spoken of the judgment seat, of the murder, of His taking upon Himself (our sins), having said that His life shall be grounded from the earth, the prophet added: "And I will give the wicked instead of burying Him, and the rich instead of His death" (Isa. LIII, 9). He did not simply say, "The Jews," but the wicked. For who can be more cunning than those who, after so many blessings, have killed their Benefactor? If this had not happened, if you had not disgraced yourselves now, and had not lost all that was fatherly; If your temple had not fallen into ruins, and your fate had not been deplorable beyond all description, you might not have believed yet, Jew; But if deeds cry out and the prophecy has come true, why do you persist in vain and in vain? For where is your shrine now? Where is the high priest? Where are the garments, and the word of judgment (Ex. XXVII, 15), and apparition (v. 30)? Do not speak to me about (your present) patriarchs, innkeepers, merchants, full of all kinds of iniquity. What kind of priest is there, tell me, when there is no ancient anointing, nor all the other holy things? What priest, tell me, when there is no sacrifice, no altar, no worship? If you wish, I will tell you the laws concerning the priesthood, according to which in ancient times (high priests) were ordained, so that you may know that the present patriarchs, whom you call are not priests, but only wear the guise of priests, and play as it were on the stage, or even cannot endure even the masks, so far are they, not only from the truth, but even from its likeness. Remember, then, how Aaron was then ordained a priest, how many sacrifices Moses made for him, how many animals he slaughtered, how he washed him, how he anointed the edge of his ear, his right hand, and his right foot, and then commanded him to remain inside (the tabernacle) for the appointed number of days. But it is better to listen to the very words of the Scriptures. This, it is said, is the anointing of Aaron, and the anointing of his sons (Lev. VII, 35). And the Lord spake unto Moses, saying, Understand Aaron, and his sons, and their garments, and the anointing oil, and the calf which is for sin, and the ram, and the assembly, thou shalt gather before the door of the Tabernacle of Witness. And Moses spake unto the assembly, This is the word which the Lord hath commanded. And then bring them - let us put them in abbreviation - I will be clothed with water, and girded with a girdle, clothed with a robe under the garment, lift up the upper garment, girded and clenched, and put the word, and on the word manifestation and truth, and it will fade on his head, and on the golden daughter; And thou shalt take some of the oil, and sprinkle it on the altar, and consecrate it, and the vessels, and the basin, and it stands, and I consecrate, and the pour-outs thereof upon Aaron's head. And he did the same with his sons, and brought the calf. And when he had slain him, then, after the laying on of the hands of Aaron and his sons, he took it out of the roof, and laid it on the horns of the altar, and cleansed the altar, and shed the blood on the altar stand, and sanctified it, while you prayed therein. And when he had burned some parts of the calf, some inside, some outside the tabernacle, he brought another ram, and offered it for a burnt offering. And he brought another ram, the perfecting ram, and when the hands of Aaron and his sons had been laid on him, he slew him, and having taken of his blood, he put it on the tip of Aaron's right hand, and on the edge of his right hand, and on the edge of his right foot, and on the edge of his right foot. and he did the same with his sons. Then, taking some parts of the sacrifice, he put it in the hands of Aaron and his sons, and so he offered it (to God). And again he took the blood and the oil, and sprinkled it on Aaron, and on his garments, and on his sons, and on the garments of his sons. And he sanctified them, and commanded that the flesh should be boiled in the court of the tabernacle, and that it should be eaten there. And out of the door of the tabernacle of the witness ye shall not depart, he said, seven days, until the day is finished, the day of your accomplishment. In the seven days ye shall make your hands (Lev. VIII, 1 et seq.). So, when (Scripture)

For if a priest could not be ordained in any other way than in this way, it is evident that they have no priesthood when there are no such rites. You see, I have rightly said that they have deviated far not only from the truth, but also from its very likeness.

6

However, not only from this, but also from other things, one can also learn how honorable was the dignity of the priesthood. Thus when certain wicked and wicked men rose up against Aaron, endeavouring to deprive him of his rulership, and disputing his honor, the meek Moses, desiring to admonish them by his very deed, that he had not raised Aaron to his dignity because he was his brother, kinsman, and his own man, but because he had given him the priesthood, in obedience to the decree of God, he commanded that a rod should be brought to each tribe, and also to Aaron. When they were brought, he took all the rods, put them in the tabernacle, and having placed them there, he commanded them to wait for God's decision through these rods. And so, when all the rods remained in the same form, Aaron alone suddenly vegetated, covered himself with leaves and fruits, so that they might know that the Lord of nature had again ordained (Aaron), using leaves instead of letters. For he who said in the beginning, Let the earth bring forth the former grass, and stirred up its power to bear fruit, He caused this tree also to vegetate, dry and barren, without soil or root. And the rod was already a rebuke and a testimony both to the malice of those people and to the judgment of God, not uttering a voice, but by its very appearance more powerful than a trumpet, admonishing everyone not to attempt such deeds in the future. And not only in this way, but in another way, God ordained Aaron. When many, indignant, wanted Aaron's honor (the authorities, somehow seek and desire many), - Moses again commanded them to bring censers, put incense in them, and wait for a decision from above. And when they burned incense, the earth opened up, swallowed up all their partners, and the fire of heaven burned those who took the censer. And so that this would not be forgotten in the course of time and the descendants would know about the wondrous decision of God, Moses commanded that those censers should be hung near the altar, so that just as the rod would speak with its appearance without a voice, so these daughters would speak, instruct and advise all the descendants not to imitate their ancestors in madness, so as not to suffer the same punishment as them. Do you see how priests were ordained in ancient times? And now among the Jews all the children's toys, all the laughter, and shame, and tavern, all are filled with incalculable iniquity. Tell me, then, will you follow them, who are always trying to do and say only things contrary to the laws of God? Do you run to their synagogues? And are you not afraid that lightning will fall from the sky and burn your head? Do you not know that even if someone does not rob, but only finds himself in a den of robbers, he is subject to the same punishment as them? And what can we say about robbers? Of course, you all know and remember that when certain scoundrels and deceivers overthrew (the tsar's)