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diff --git a/old/61386-0.txt b/old/61386-0.txt deleted file mode 100644 index d0ae2b2..0000000 --- a/old/61386-0.txt +++ /dev/null @@ -1,7904 +0,0 @@ -The Project Gutenberg EBook of Post-Biblical Hebrew Literature, by Various - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: Post-Biblical Hebrew Literature - An Anthology - -Author: Various - -Translator: B. Halper - -Release Date: February 12, 2020 [EBook #61386] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK POST-BIBLICAL HEBREW LITERATURE *** - - - - -Produced by Richard Tonsing, Suzanne Lybarger and the -Online Distributed Proofreading Team at http://www.pgdp.net - - - - - - - - - - POST-BIBLICAL HEBREW LITERATURE - AN ANTHOLOGY - - - ENGLISH TRANSLATION - - BY - - B. HALPER, M.A., Ph.D. - _Dropsie College, Philadelphia_ - -[Illustration] - - PHILADELPHIA - THE JEWISH PUBLICATION SOCIETY OF AMERICA - 1921 - - - - - COPYRIGHT, 1921, BY - THE JEWISH PUBLICATION SOCIETY OF AMERICA - ------------------------------------------------------------------------- - - - - - PREFACE - - -Although the Hebrew language ceased to be the vernacular of the majority -of the Jewish people during the last years of the second temple, it has, -throughout the various periods, with but few exceptions, persisted as -the medium for the noblest literary productions of the nation. -Irrespective of the language spoken by the people in the countries of -their adoption, the best thoughts of the Jewish writers found expression -in the holy tongue. The Gemara, which is preponderately in Aramaic, can -hardly be regarded as an exception, for it consists, in the main, of -records of oral discussions and arguments, which were naturally carried -on in the vernacular, and as such it is not to be classed among works of -literature in its narrower sense. On the other hand, it is very -significant that the Midrash and some of the midrashic elements in the -Talmud are mostly in Hebrew, and it is just these parts which may claim -to be regarded as literature. Then the prayers, many of which date from -the early centuries of the present era, and the piyyutim are practically -all in Hebrew. - -When the centre of Jewish literary activity was transferred to -Arabic-speaking countries, the Hebrew language still continued to be -employed by a good many of the writers. The treatises with a practical -purpose, intended for the edification of the people at large, were, it -is true, written in the vernacular, but the literary productions were -composed in Hebrew. Lexicographical, grammatical, and philosophical -books appealed to the general public, and had therefore to be expressed -in the language spoken by the people. But Hebrew was employed for the -literary compositions, poems, and piyyutim. Sa’adya, Ibn Gebirol, and -Judah ha-Levi wrote their philosophic works, which undoubtedly had a -didactic aim, in Arabic, but their poems and hymns are invariably in -Hebrew. Moreover, the popularity of books written in Arabic was -short-lived. For shortly afterwards the centre of Jewish learning was -shifted to other countries, and the vast Jewish-Arabic literature -inevitably became a sealed book. While the Hebrew translations of -Sa’adya’s _Faiths and Creeds,_ Bahya’s _Duties of the Heart_, Judah -ha-Levi’s _Khazarite,_ and Maimonides’ _Guide of the Perplexed_ have -been repeatedly printed, the Arabic originals of these books had been -moulding in the various libraries until scholars in comparatively recent -years unearthed them and published them for the use of the few -scientific investigators. A similar fate has befallen the grammatical -treatises of the brilliant grammarians of the tenth and eleventh -centuries. The works written in Arabic, in spite of their intrinsic -merit, have almost entirely been forgotten, having been superseded by -Hebrew manuals of an inferior character. In this case the Hebrew -translations did not save them from oblivion to which they have been -condemned for centuries. For the Hebrew writers of the subsequent -periods, who knew Arabic, borrowed from their predecessors, and -presented the material in a manner acceptable to their readers. - -The continuity of the Hebrew language as a literary medium is, -accordingly, unbroken, and to illustrate this fact by examples is one of -the aims of this _Anthology_. Incidentally a study of the numerous -extracts incorporated into this volume will establish the truth, which -has too often been ignored, that the Hebrew genius did not become -stagnant with the conclusion of the biblical Canon. It is true that the -literary quality of post-biblical works cannot approach the sublimity -and beauty of the Bible; but this verdict may justly be applied to other -literatures. During the last two thousand years no literature which -could rank with the canonical books of the Bible has been produced. - -Apart from the literary criterion, there is another aspect which -differentiates post-biblical Hebrew literature from the Bible: the -former is the product of men, who, with the exception of Ben Sira and -possibly the teachers of the Mishnah, did not speak Hebrew as their -mother-tongue. Their style, as a consequence, bears the marks of -artificiality, and in many cases lacks spontaneity. Hebrew was for them -a dead and foreign tongue, and this circumstance involved numerous -obstacles and disadvantages. Some of the medieval Hebrew poets had to -confine themselves to the vocabulary preserved in the Bible, and rarely -ventured to employ expressions occurring in the Talmud or to coin new -words which were needed for their poetic compositions. They were thus -denied that freedom of expression which is essential to the creative -genius, and were compelled to fit their work to the frame. It is due to -these considerations that some of the hymns appear like strings of -biblical verses or phrases, more or less skilfully put together. The -original and daring spirits among these writers, in order to express -their new ideas and sentiments, were driven to invest the biblical words -and phrases with new significations, and thereby developed a novel -style, which, though interesting in itself and doing credit to the -ingenuity of the authors, could not have been conducive to literary -creativeness. For while in quest of a biblical phrase which should serve -as a vehicle for his newly-conceived thought, the poet could not give -free rein to his fancy. And yet, despite all these disadvantages, we -have before us masterly compositions which cannot fail to arouse our -interest and admiration. On the other hand, the philosophers, -grammarians, lexicographers, historians, and geographers have freely -introduced new words and expressions, and have thereby enriched the -volume of the Hebrew vocabulary. These new coinages, which, to a great -extent, have been sanctioned by the usage of centuries, are of vital -interest to us at present owing to the widespread movement to revive the -Hebrew language. Instead of beginning with a _tabula rasa_, as is done -by some of the leaders of this movement, it would be more advisable, and -certainly more scientific, to explore our old treasures. There is ample -material in post-biblical Hebrew works for the reconstruction of the -language. - -This volume of translations is a companion to the Hebrew texts printed -in a separate book, and in the case of some extracts the reason for -their inclusion in this _Anthology_ may not be quite apparent. For, in -preparing the selections, I have been guided by two principles: the -literary merit of the extract and its pedagogic value. The latter -quality would be entirely lost in a translation. A passage whose -literary value is not very high, but which is pedagogically important, -would naturally be welcomed by the student desirous of familiarizing -himself with the style of post-biblical Hebrew. Such a passage, however, -may appear cumbersome in translation. At the same time it is hoped that -the reader will derive æsthetic pleasure from the beauty or quaintness, -as the case may be, of the great variety of passages. In order to give -an idea of the diversity and extensiveness of post-biblical Hebrew -literature, practically all branches have been incorporated into this -_Anthology_, and great care has been taken to select representative -authors. Mishnah, Talmud, Midrash, liturgy, poetry, philosophy, ethics, -history, geography, folk-lore, travel, philology, epistles, ethical -wills, and general compositions are represented in this volume. It is to -be regretted that two branches, which have been and are the most potent -factors in shaping Jewish intellectual life, could not be included. I -refer to Halakah and biblical exegesis, which had to be excluded for the -simple reason that the representative passages of these branches -scarcely possess literary value. At the same time I have excerpted -sections from Maimonides’ _Code_, Eleazar of Worms’ _Rokeah_, and -Abravanel’s commentary on the Pentateuch. These extracts, however, do -not represent Halakah or exegesis, though they happen to have been -incorporated into halakic and exegetical works. For a similar reason -Kabbalah is not represented here, although there is a mystical strain in -the extract from the _Rokeah_ and in Nahmanides’ epistle. While in point -of time Ben Sira belongs to the biblical period, it has been deemed -advisable to incorporate passages from his _Wisdom_, because it is -outside the Hebrew Canon. Moreover, in the Hebrew text of the extracts -selected for this _Anthology_ at least two Hebrew verbs, not occurring -in the Bible, have been rescued from oblivion. - -The texts are arranged chronologically as far as possible. The method of -arranging extracts according to subjects, which other writers may -prefer, presents numerous difficulties which are now obviated. Some -passages defy classification, while others can be placed in more than -one group. Moreover, the chronological arrangement has the advantage of -presenting a complete picture of the growth and development of the -various branches of Hebrew literature. Although some branches -synchronize, as, for instance, poetry and philosophy, few of them -persist throughout the various periods. In the majority of cases each -age has produced a mode of literary expression peculiar to itself. The -eleventh century may be regarded as the Golden Age of Hebrew poetry. A -few gifted poets have arisen during the twelfth and thirteenth -centuries, but we meet with no great talents until we reach the modern -renaissance, the beginnings of which are incorporated here. The -philosophic activity extended over a much longer period, but the best -works have been produced in a limited number of generations. - -The translations are obviously based upon the Hebrew volume of this -_Anthology_. A reader comparing my translation with other editions of -the extracts will therefore come across some discrepancies. A few -examples may suffice to illustrate this point. The printed editions of -the Mishnah have a word denoting “silver” which is here rendered by -“golden” (II, 2, l. 7). Of course, my edition has the correct word which -is found in the famous Munich manuscript. In the Pesikta extract there -is an additional sentence not found in any of the editions that have -hitherto appeared: _A messenger came and said unto me: “Thy husband died -in the city across the sea”_ (V, 1, l. 10). My reading, however, is -derived from the Parma manuscript. In Judah ha-Levi’s poem entitled -“Meditations in Mid-Ocean” (XVIII, 2, l. 6 from end) my translation -reads: _The waters and the sky are like brilliant and bright ornaments -on the night._ The word “ornaments” does not occur in any of the printed -editions, and, instead, they all read two words which signify “until the -sea,” which are entirely unsuitable for the context. My rendering is the -result of a slight emendation involving merely the joining of the two -words into one and a change in the vocalization. In the notes to the -Hebrew volume the reader will find ample justification for the rather -numerous variants. In order not to render this volume cumbersome, those -notes have been omitted here. - -Wherever possible, I have attempted to retain the flavor of the -original, and the translation is literal as far as the English idiom -would allow. In a number of cases, notably Judah ha-Levi’s letter -(XVIII, 3), a free rendering would, I fear, be meaningless. To my mind, -only a literal translation is capable of doing justice to a literature -of this kind. The King James’ Version of the Bible owes part of its -charm to its literalness. Those translators were fortunate in writing -during the formative period of the English language, before the various -idioms became fixed. But even in more recent times the superiority of -Burton’s _Arabian Nights_ must be partly ascribed to its quaint -literalness. This method has been wisely followed by Chenery and -Steingass in translating Al-Hariri’s _Assemblies_, though they lacked -Burton’s artistic skill. The average reader is probably not aware that -the literal translator imposes upon himself a much severer task than the -writer who merely gives a free rendering. The former, if he is a -conscientious worker, attempts to reproduce everything, while the latter -often allows himself to omit or vary difficult expression which task the -translator’s skill. The unchary reader finds the free translation smooth -and easy, and is liable to condemn the literal one, which is necessarily -rugged. - -Some of the extracts had been previously translated in a satisfactory -manner, notably Ben Sira, Kalir, Ibn Gebirol’s _Royal Crown_, Benjamin -of Tudela, Judah ha-Levi’s _Khazarite_ (by H. Hirschfeld), and -Maimonides’ _Guide of the Perplexed_ (by M. Friedländer). But in all -cases I found it necessary to subject the passages to a thorough -revision, partly because my aim was different from that of my -predecessors. This revision was especially necessary in the two -last-named extracts. Hirschfeld and Friedländer translated the Arabic -originals, while I wished to illustrate the style of the Hebrew -translators. This fact will also explain another difficulty which may -puzzle a reader of this volume: Extracts XXIII and XXVI are listed under -Judah b. Saul Ibn Tibbon and Samuel b. Judah Ibn Tibbon, and not under -Judah ha-Levi and Moses b. Maimon, respectively. In an anthology of -philosophy these sections would naturally be credited to their original -authors, but the Hebrew translations must be given under the Ibn -Tibbons. And obviously the arrangement of this volume ought to follow -that of the Hebrew texts. - -Doctor Cyrus Adler has kindly read the manuscript and proof-sheets of -this volume, and I am indebted to him for a number of valuable -suggestions, especially in connection with the style. My thanks are also -due to Professor Israel Davidson and Doctor Isaac Husik for going over -the proof-sheets of the poetic and philosophic sections, respectively. - - B. HALPER. - - DROPSIE COLLEGE, _February, 1920_. - - - - - CONTENTS - - - PAGE - - PREFACE 5 - - I. THE WISDOM OF BEN SIRA: - 1. Wisdom Is a Source of Happiness 19 - 2. The Usefulness of the Physician 20 - 3. In Praise of the High Priest Simeon the Son of - Johanan 21 - - II. THE MISHNAH: - 1. The Bringing of the First-Fruits to Jerusalem 24 - 2. The Libation of Water and the Water-Drawing Feast 26 - - III. ABOT DE-RABBI NATHAN: - Rabban Johanan the Son of Zaccai’s Pupils Offer - Consolations to Their Master on the Death of His Son 29 - - IV. THE BABYLONIAN TALMUD: - 1. The Martyrdom of Rabbi Akiba 32 - 2. A Controversy on the Merits of Charity 34 - 3. Maxims and Admonitions 35 - - V. THE MIDRASH: - 1. The Prophet Jeremiah Meets Mother Zion Mourning for - Her Exiled Children 38 - 2. The Death of Moses 39 - - VI. ELEAZAR BE-RABBI KALIR: - 1. A Complaint 45 - 2. The Patriarchs and Matriarchs Intercede on Behalf of - Their Exiled Children 46 - - VII. ELDAD HA-DANI: - Eldad Leaves His Native Place Beyond the Rivers of Cush 49 - - VIII. JOSIPPON: - Mattathias Charges His Sons Before His Death, and - Appoints Judah Who Is Called Maccabæus as Leader in - His Stead 55 - - IX. SA’ADYA GAON B. JOSEPH: - A Prayer Entitled _Magen U-Mehayyeh_ (Shield and - Quickener) 59 - - X. NATHAN HA-BABLI: - The Installation of an Exilarch 64 - - XI. JOSEPH B. ISAAC IBN ABITOR: - 1. Hymn Based on Psalm 120 69 - 2. Hymn Based on Psalm 121 70 - 3. Hymn Based on Psalm 122 72 - 4. Hymn Based on Psalm 123 73 - - XII. HAI B. SHERIRA GAON: - Maxims and Admonitions 75 - - XIII. SAMUEL HA-NAGID: - 1. On Leaving Cordova 77 - 2. On Having Been Saved in Mid-Ocean From a Tunny Fish 78 - - XIV. SOLOMON B. JUDAH IBN GEBIROL: - 1. On Leaving Saragossa 82 - 2. A Vow to Seek Wisdom 84 - 3. The Royal Crown 86 - - XV. BAHYA B. JOSEPH IBN PAKUDA: - Pious Reflections and Admonitions to the Soul 91 - - XVI. AHIMAAZ B. PALTIEL: - Shephatiah Before His Death on Rosh ha-Shanah Declares - that the Tyrant Basil Is Dead 96 - - XVII. MOSES B. JACOB IBN EZRA: - 1. Dirge on the Death of His Brother 100 - 2. Poem Addressed to One of His Noblest Friends 101 - 3. Poem in Honor of the Wedding of Solomon b. Matir 103 - - XVIII. JUDAH B. SAMUEL HA-LEVI: - 1. Ode to Zion 106 - 2. Meditations in Mid-Ocean 108 - 3. Letter Addressed to Nathan b. Samuel 110 - - XIX. ABRAHAM B. MEIR IBN EZRA: - 1. Plaintive Song 115 - 2. Penitential Prayer 116 - 3. The Epistle of Hai b. Mekiz 117 - - XX. ABRAHAM IBN DAUD: - The Four Captives 123 - - XXI. BENJAMIN OF TUDELA: - Description of Jerusalem and Its Surroundings 127 - - XXII. THE BOOK OF YASHAR: - Moses Having Taken a Besieged City Is Proclaimed King - of Cush 132 - - XXIII. JUDAH B. SAUL IBN TIBBON: - Why the Jewish Religion Does Not Especially Encourage - Asceticism 137 - - XXIV. MOSES B. MAIMON: - A Man Should Choose the Golden Mean 143 - - XXV. JOSEPH B. MEIR IBN ZABARA: - Jacob the Broker and the Necklace 148 - - XXVI. SAMUEL B. JUDAH IBN TIBBON: - On the Limitations of Man’s Intellect 152 - - XXVII. JUDAH B. SOLOMON AL-HARIZI: - Seven Young Men Discuss the Merits of the Various - Virtues 156 - - XXVIII. JUDAH B. SAMUEL HE-HASID OF REGENSBURG: - Certain Forms of Virtue Lead to Sin 162 - - XXIX. ELEAZAR B. JUDAH B. KALONYMOS OF WORMS: - Moral Admonitions and Precepts 167 - - XXX. MOSES B. NAHMAN: - Ethical Letter, Praising Humility, Addressed to His Son 171 - - XXXI. SOLOMON B. ABRAHAM IBN ADRET: - Epistle Prohibiting Anyone Under Twenty-Five Years of - Age to Study Philosophy 176 - - XXXII. JEDAIAH HA-BEDERSI: - The Nothingness of Man and His Pursuits 183 - - XXXIII. IMMANUEL B. SOLOMON OF ROME: - The Poet Visits Paradise 188 - - XXXIV. JUDAH B. ASHER: - Ethical and Moral Admonitions 194 - - XXXV. KALONYMOS B. KALONYMOS B. MEIR: - Admonitions to His Heart 198 - - XXXVI. LEVI B. GERSHON: - The Difficulties in Investigating the Problem Whether - the Universe Is Created or Eternal 202 - - XXXVII. PROFIAT DURAN: - The Definition of the Science of Language and Its - Branches 206 - - XXXVIII. SIMON B. ZEMAH DURAN: - On the Problem Why the Wicked Prosper and the Righteous - are in Distress 210 - - XXXIX. JOSEPH ALBO: - The Various Ranks of Prophecy 215 - - XL. ISAAC B. JUDAH ABRAVANEL: - The Advantages of a Republic Over a Monarchy 221 - - XLI. SOLOMON IBN VERGA: - A Jew Is Accused of Murdering a Christian, But His - Innocence Is Proved 225 - - XLII. ABRAHAM B. MORDECAI FERIZOL: - A Jew Who Claims to Belong to the Ten Tribes Visits - Italy 230 - - XLIII. JOSEPH B. JOSHUA B. MEIR HA-KOHEN: - The Crusaders Massacre the Jews at Meurs 235 - - XLIV. MENASSEH B. JOSEPH BEN ISRAEL: - The Soul Is Likened to the Moon 240 - - XLV. MOSES HAYYIM LUZZATTO: - Dialogue Between Understanding and Uprightness 243 - - XLVI. NAPHTALI HIRZ (HARTWIG) WESSELY: - Moses Prepares the People for the Divine Revelation 247 - - - - - I. THE WISDOM OF BEN SIRA - - [This apocryphal book, usually called “Ecclesiasticus,” was composed - about 180 B. C. E. by Jesus, the son of Simon, the son of Eleazar, - the son of Sira. The author was probably a scribe, and was - well-versed in the wisdom literature of his day. The Hebrew original - of this work was still known in the tenth century, but was - subsequently lost sight of. In 1896 a fragment from the Cairo - Genizah was given to Prof. S. Schechter, who immediately identified - it as the Hebrew original of this book. Other discoveries were - afterwards made, and now about two-thirds of the entire work have - been recovered.] - - - 1. Wisdom Is a Source of Happiness[1] - - Happy is the man that meditateth in wisdom, - And that hath respect unto understanding; - That setteth his heart upon her ways, - And considereth her paths; - Going out after her in search of her, - And spying all her entries; - That prieth through her window, - And hearkeneth at her doors; - That encampeth about her house, - And fixeth his pegs into her wall, - And he pitcheth his tent by her side, - And dwelleth in a goodly dwelling; - And he buildeth his nest on her bough, - And lodgeth among her branches; - And he sheltereth in her shade from the heat, - And dwelleth in her habitations. - - For he that feareth the Lord doeth this, - And he that taketh hold of the Law attaineth unto her. - And she will meet him as a mother, - And receive him as a wife of youth. - And she will feed him with the bread of understanding, - And give him water of knowledge to drink. - And he is stayed upon her, and shall not be moved; - And in her he trusteth, and shall not be confounded. - And she will exalt him above his neighbor, - And in the midst of the congregation will she open - his mouth. - He shall find joy and gladness, - And she will make him inherit an everlasting name. - Men of vanity shall not attain unto her, - And men of arrogance shall not see her. - Far from scorners is she, - And liars remember her not. - - - 2. The Usefulness of the Physician[2] - - Honor a physician according to thy need of him— - Him also hath God apportioned. - From God a physician getteth wisdom, - And from a king he receiveth gifts. - The skill of a physician lifteth up his head, - And he may stand before nobles. - God bringeth out medicines from the earth, - And let a prudent man not despise them. - Was not water made sweet by wood, - To make every man know His power? - And He gave men understanding, - That they might glory in His mighty works. - By means of them doth a physician assuage pain, - And likewise the apothecary maketh a confection: - That His work may not cease, - Nor health from the sons of men. - - My son, in sickness be not negligent; - Pray unto God, for He healeth. - Flee from iniquity, and from respect of persons, - And from all transgressions cleanse thy heart. - Offer a sweet savor as a memorial, - And prepare a fat offering according to thy substance, - And also to the physician give a place, - And he shall not be removed, for there is need of him likewise. - For there is a time when in his power is good success, - For he, too, maketh supplication to God, - That He should prosper to him the treatment, - And the healing, for the sake of his living. - He that sinneth against his Maker - Behaveth himself proudly before a physician. - - - 3. In Praise of the High Priest Simeon the Son of Johanan[3] - - Great among his brethren, and glory of his people, - Was Simeon the son of Johanan, the priest; - In whose generation the house was repaired, - And in whose days the temple was fortified; - In whose generation a cistern was digged, - A pit like the sea in its abundance; - In whose days a wall was built— - Turrets for protection in the temple of the King: - Who took thought for his people against the spoiler, - And fortified the city against the besieger. - How glorious was he when he looked forth from the Tent, - And when he went out from the sanctuary! - As the morning-star from amid thick clouds, - And as the full moon in the days of the solemn feast; - As the sun dawning upon the temple of the King, - And as a rainbow seen in the cloud. - As a bud in the branches in the days of the solemn feast, - And as the lily by the watercourses; - As the flower of Lebanon in the days of summer, - And as the fire of incense upon the meal-offering: - As a gold vessel.…[4] - That is set with precious stones; - As a green olive full of berries, - And as a wild olive-tree with branches full of sap. - When he put on robes of honor, - And clothed himself with robes of glory; - When he ascended the altar of majesty, - And made glorious the court of the sanctuary; - When he received the portions from the hand of his brethren, - While standing by the altar-fires: - Round him the garland of his sons, - Like cedar-plants in Lebanon. - And they compassed him about like willows of the brook— - All the sons of Aaron in their glory; - With the fire-offerings of the Lord in their hand, - Before all the congregation of Israel; - Until he had finished serving the altar, - And arranging the fires of the Most High. - Then sounded the sons of Aaron, the priests, - With trumpets of beaten work; - And they sounded, and made their mighty voice heard, - To bring to remembrance before the Most High. - All flesh hastened together, - And fell down on their faces to the ground; - Worshipping before the Most High, - Before the Holy One of Israel. - And the choir uttered its voice, - And over the multitude they made sweet melody. - And all the people of the land chanted, - In prayer before the Merciful; - Until he had finished serving the altar, - And had brought his customary offerings unto it. - Then he came down, and lifted up his hands - Over all the congregation of Israel; - And the blessing of the Lord was on his lips, - And in the name of the Lord he gloried. - And they bowed down again a second time, - The people, all of them, before Him. - - Now bless ye the Lord, the God of Israel, - Who doeth wondrously on earth; - Who bringeth up man from the womb, - And maketh him according to His will. - May He give you wisdom of heart, - And may He be with peace among you. - May He make His mercy stand fast with Simeon, - And may He confirm to him the covenant of Phinehas, - That shall not be cut off from him and from his seed, - As the days of heaven. - - - - - II. THE MISHNAH - - [A collection of Jewish jurisprudence, dealing with the various - aspects of Jewish life, and classified in the following six orders: - _Zera`im_ (“Seeds”), containing eleven tractates; _Mo`ed_ - (“Festivals”), containing twelve tractates; _Nashim_ (“Women”), - containing seven tractates; _Nezikin_ (“Damages”), containing ten - tractates; _Kodashim_ (“Holy Things”), containing eleven tractates; - _Teharot_ (“Purifications”), containing twelve tractates. The - Mishnah is written in terse and simple Hebrew, well adapted to the - various subjects, and has preserved a number of words, which, as may - be seen from the cognate languages, must have been in common use in - biblical times, though they do not occur in the Bible. It also - contains some loan-words from Aramaic, Greek, and Latin. It was - redacted by Rabbi Judah ha-Nasi about 200 C. E.] - - - 1. The Bringing of the First-Fruits to Jerusalem[5] - -In what manner were the first-fruits brought up? All the inhabitants of -the towns of a district assembled in the principal city of the district; -they spent the night in the market-place of the city, and entered no -house. Early in the morning the appointed officer would proclaim: -‘Arise, and let us go up to Zion, to the house of the Lord our God.’ - -They that lived in the vicinity would bring fresh figs and grapes; they -that came from afar would bring dry figs and raisins. The bull went -before them, its horns overlaid with gold, and a garland of olive-leaves -on its head. The flute played before them, until they drew near -Jerusalem. When they drew near Jerusalem, they sent messengers before -them, and adorned their first-fruits. The governors, deputies, and -treasurers came out to meet them; according to the rank of those that -entered did they come out. All the craftsmen of Jerusalem stood up -before them, and greeted them, saying: ‘Our brethren, ye men of such and -such a place, ye are welcome.’ - -The flute played before them, until they reached the temple mount. When -they reached the temple mount, each man (even king Agrippa) put his -basket upon his shoulders. Then they went in as far as the temple court. -When they reached the temple court, the Levites recited the song: ‘I -will extol Thee, O Lord, for Thou hast raised me up, and hast not -suffered mine enemies to rejoice over me.’[6] - -The pigeons which were fastened to the baskets were offered as -sacrifices, while those which they held in their hands were given to the -priests. - -While the basket was still on his shoulder, he recited from _I profess -this day unto the Lord thy God_,[7] till he finished the entire portion. -Rabbi Judah says: Only as far as _A wandering Aramean was my father_.[8] -When he reached the words _A wandering Aramean was my father_, he took -the basket down from his shoulder, held it by its rim (while the priest -put his hand under it, and waved it), and recited from _A wandering -Aramean was my father_, until he finished the entire portion. He then -placed his basket at the side of the altar, prostrated himself, and went -out. - -Formerly any one who was able to read would read by himself, while he -who could not read would repeat after the reader. But as many people -refrained from bringing the first-fruits on account of this, it was -instituted that both, those that are able to read and those that are not -able, should repeat after the reader. - -The wealthy would bring their first-fruits in baskets of silver or of -gold, while the poor would bring them in wicker baskets made of peeled -willow-twigs. The baskets and the first-fruits were given to the -priests. - - - 2. The Libation of Water and the Water-Drawing Feast[9] - -In what manner was the libation of water made? A golden pitcher of the -capacity of three logs was filled with water from the brook of Shiloah. -When they reached the Water Gate, they sounded a plain note, a tremolo, -and a plain note. The priest went up the ascent of the altar, and turned -to his left, where stood two golden basins. Rabbi Judah says: They were -of gypsum, but their appearance was darkish because of the wine. In each -was a hole like a narrow nostril, one of the basins having a big opening -and the other a small one, so that both should become empty at the same -time. The basin toward the west was for water, that toward the east for -wine. But if the water is poured into the basin for wine, or the wine -into the basin for water, it is lawful. Rabbi Judah says: The libation -was performed with one log during all the eight days. Unto him who -poured out the water they said: ‘Raise thy hands;’ because it once -happened that a priest poured the water over his feet, and all the -people pelted him to death with their citrons. - -As they did on week-days, so they did on the Sabbath, except that on the -eve of the Sabbath they would fill a golden pitcher, which had not been -consecrated, with water from the brook of Shiloah, and place it in the -chamber. If the water was spilt, or uncovered, they would fill the -pitcher with water from the laver; for wine or water, which was -uncovered, is not fit to be offered on the altar. - -He who did not see the rejoicing of the water-drawing never saw real -rejoicing in his life. - -At the expiration of the first day of Tabernacles they[10] descended to -the Women’s Court, where they made great preparations. Golden -candlesticks were there, upon whose tops were four golden basins. Four -ladders were placed near each candlestick, and four young priests held -pitchers of oil containing one hundred and twenty logs, which they -poured into basins. - -Of the worn-out breeches and girdles of the priest wicks were made, -wherewith to kindle the lamps. There was not a court in Jerusalem which -was not illuminated by the lights kindled at the water-drawing. - -Pious and distinguished men danced before them with torches in their -hands, and chanted before them hymns and praises. The Levites with -harps, lutes, cymbals, and trumpets, and musical instruments without -number stood upon the fifteen steps, that led from the Men’s Court to -the Women’s Court, corresponding to the fifteen Songs of Ascent of the -Book of Psalms. Upon these steps the Levites had stood with musical -instruments, and chanted hymns. Two priests with trumpets in their hands -stood at the Upper Gate, which led down from the Men’s Court to the -Women’s Court. When the cock crowed, they sounded a plain note, a -tremolo, and a plain note. When they reached the tenth step, they again -sounded a plain note, a tremolo, and a plain note. When they reached the -Court, they once more sounded a plain note, a tremolo, and a plain note. -They continued to blow the horn, until they reached the gate that led -out to the east. As soon as they reached the gate that led out to the -east, they turned their faces from east to west, and said: ‘Our fathers -who were in this place turned their backs toward the temple and their -faces toward the east, and prostrated themselves eastward to the sun; -but as for us, our eyes are turned to God.’ Rabbi Judah says: They -repeated it,[11] and said: ‘We are God’s and our eyes are turned to -God.’ - - - - - III. ABOT DE-RABBI NATHAN - - [A sort of Tosefta (addition) to _Pirke Abot_ (Saying of the - Fathers). It contains homiletic expositions, based upon the mishnic - text of that tractate, as well as a number of independent maxims and - narratives. It is divided into forty chapters (in some editions - there are forty-one), and is of tannaitic origin. Two recensions are - extant.] - - - Rabban Johanan the Son of Zaccai’s Pupils Offer Consolations to Their - Master on the Death of His Son[12] - -When the son of Rabban Johanan the son of Zaccai died, his pupils came -to console him. Rabbi Eliezer entered, sat down before him, and said -unto him: ‘O master, is it thy will that I should say something to -thee?’ He replied: ‘Speak.’ Rabbi Eliezer then said unto him: ‘Adam had -a son who died, and yet he accepted consolation for him. Whence do we -know that he accepted consolation for him? because it is written: “And -Adam knew his wife again.”[13] Accept thou consolation likewise.’ -Whereupon Rabban Johanan said unto him: ‘Is it not enough that I am -grieved, must thou also remind me of Adam’s grief?’ Rabbi Joshua then -entered, and said unto him: ‘Is it thy will that I should say something -to thee?’ He replied: ‘Speak.’ Rabbi Joshua then said unto him: ‘Job had -sons and daughters all of whom died in one day, and yet he accepted -consolation for them. Accept thou consolation likewise. Whence do we -know that Job accepted consolation? because it is written: “The Lord -gave, and the Lord hath taken away: blessed be the name of the -Lord.”’[14] Whereupon Rabban Johanan said unto him: ‘Is it not enough -that I am grieved, must thou also remind me of Job’s grief?’ Rabbi Jose -then entered, sat down before him, and said unto him: ‘O master, is it -thy will that I should say something to thee?’ He replied: ‘Speak.’ -Rabbi Jose then said unto him: ‘Aaron had two grown-up sons both of whom -died in one day, and yet he accepted consolation, as it is written: “And -Aaron held his peace”;[15] now silence implies consolation. Accept thou -consolation likewise.’ Whereupon Rabban Johanan said unto him: ‘Is it -not enough that I am grieved, must thou also remind me of Aaron’s -grief?’ Rabbi Simon then entered, and said unto him: ‘O master, is it -thy will that I should say something to thee?’ He replied: ‘Speak.’ -Rabbi Simon then said unto him: ‘King David had a son who died, and yet -he accepted consolation. Accept thou consolation likewise. Whence do we -know that David accepted consolation? because it is written: “And David -comforted Bath-sheba his wife, and went in unto her, and lay with her; -and she bore a son, and he called his name Solomon.”[16] Accept thou, O -master, consolation likewise.’ Whereupon Rabban Johanan said unto him: -‘Is it not enough that I am grieved, must thou also remind me of king -David’s grief?’ Rabbi Eleazar the son of Arak then entered. As soon as -Rabban Johanan saw him, he said unto his attendant: ‘Take his garments, -and walk after him into the bath-house,[17] for he is a great man, and I -cannot withstand him!’ Rabbi Eleazar entered, sat down before him, and -said unto him: ‘I shall give thee a parable to which this matter is -like: it is like to a man to whom the king committed a trust. Every day -that man would weep, and cry, saying: “When shall I be freed of this -trust in peace?” Such is thy case, O master: thou hadst a son who -studied the Torah, the Pentateuch, Prophets, and Writings, the Mishnah, -Halakot, and Haggadot, and departed from this world without sin. Thou -shouldst surely accept consolation for him, when thou hast restored thy -trust unimpaired.’ Whereupon Rabbi Johanan said unto him: ‘Eleazar my -son, thou hast comforted me in the manner men should comfort.’ - -When they went forth from his presence, Rabbi Eleazar said: ‘I shall go -to Dimsith which is a beautiful place with pleasant and delicious -waters.’ But the others said: ‘We shall go to Jamnia, where there are -many scholars who love the Torah.’ He who went to Dimsith which is a -beautiful place with pleasant and delicious waters, his fame as a -scholar waned; but they who went to Jamnia, where there are many -scholars who love the Torah, their fame as scholars became great. - - - - - IV. THE BABYLONIAN TALMUD - - [Lengthy discussions of the subjects treated of in the Mishnah. It - likewise contains numerous anecdotes and legends. While most of the - discussions relate to the legal and ritual topics, the Talmud may at - the same time be termed a store-house of almost all the sciences - cultivated in those days, as medicine, astronomy, and mathematics. - It is of extreme interest to the student of folk-lore. The noblest - minds of the Jewish race have up till comparatively recent times - been devoted to the study of the volumes of the Talmud, which has - contributed to the shaping of the Jewish character. The language is - for the most part Aramaic, but Hebrew passages occur now and again. - It was redacted about 500 C. E.] - - - 1. The Martyrdom of Rabbi Akiba[18] - -Once upon a time the wicked Roman government decreed that the Israelites -should not study the Torah. One day Pappos the son of Judah met Rabbi -Akiba, who publicly called assemblies together, and studied the Torah. -He said: ‘Akiba, fearest thou not the government?’ Rabbi Akiba replied: -‘I shall give thee a parable: A fox walked about by the riverside. -Perceiving fishes that were fleeing in companies from place to place, he -said unto them: “Why do ye flee?” They answered: “On account of the nets -that men bring against us.” He said unto them: “Do ye wish to go up to -the dry land, so that I and ye may live together in the same manner as -my forebears lived with your forebears?” They said unto him: “Art thou -he who is said to be the shrewdest of the animals? Thou art not shrewd, -but foolish. If we are terror-stricken in the place where we live, how -much greater our fear in the place where we are like to die!” This is -our case. If we are in such distress now that we study the Torah, -concerning which it is written: “For it is thy life and the length of -days;”[19] how much more shall we be in distress, if we cease to study -the Torah!’ - -It is related that before many days passed Rabbi Akiba was seized and -put into prison. Pappos likewise was seized and put next to Rabbi Akiba, -who said unto him: ‘O Pappos, why wast thou brought here?’ He replied: -‘Happy art thou, Akiba, that thou wast seized because of the words of -the Torah; woe unto Pappos who was seized because of vain things.’ - -Rabbi Akiba was led forth to be put to death at the time for reading the -Shema’. While they tore his flesh with iron combs, he took upon himself -the yoke of the kingdom of heaven. His pupils asked: ‘O master, thus -far?’ He replied: ‘All my life have I been distressed about this verse: -“With all thy soul”[20] (even if He takes away thy soul); I used to say: -When shall I have the opportunity to fulfil it? Shall I not fulfil it -now that the opportunity is come?’ He prolonged the word _One_, so that -his soul departed while he uttered the word _One_. A heavenly voice came -forth, and said: ‘Happy art thou, Rabbi Akiba, because thy soul departed -at the word _One_.’ The ministering angels said unto the Holy One, -blessed be He: ‘Is this the Torah, and this the reward thereof? _Is Thy -hand governed by men, O Lord?_’[21] He replied unto them: ‘_Their -portion is in eternal life._’[22] A heavenly voice came forth, and said: -‘Happy art thou, Rabbi Akiba; thou art ready for the life of the world -to come.’ - - - 2. A Controversy on the Merits of Charity[23] - -Turnus Rufus[24] asked Rabbi Akiba: ‘If your God loves the poor, why -does he not sustain them?’ He replied: ‘That we may be delivered from -the punishment of Gehenna.’ Turnus Rufus said: ‘That would condemn you -to Gehenna. I shall give thee a parable. A king of flesh and blood is -wroth against his servant, casts him into a dungeon, and decrees that -none shall give him food or drink. A man, however, comes, and gives him -food and drink. When the king hears of it, will he not be angry with -him? Ye are called servants, as it is written: “For unto Me the children -of Israel are servants.”’[25] Rabbi Akiba replied: ‘This is not so; let -me give thee a parable. A king of flesh and blood is wroth against his -son, casts him into a dungeon, and commands that none shall give him -food or drink. A man, however, comes and gives him food and drink. When -the king hears of it, will he not send him gifts? We are called -children, as it is written: “Ye are the children of the Lord your -God.”’[26] But Turnus Rufus said unto him: ‘Ye are called children, and -ye are likewise called servants: when ye do God’s will, ye are called -children; but when ye do not God’s will, ye are called servants. At -present, however, ye are not doing God’s will.’ Rabbi Akiba replied: -‘Nevertheless it is written: “Is it not to deal thy bread to the hungry, -and that thou bring the poor that are cast out to thy house?”[27] Now to -which time do the words _bring the poor that are cast out to thy house_ -apply? Certainly to the present time, and yet it is written: “Is it not -to deal thy bread to the hungry!”’ - - - 3. Maxims and Admonitions[28] - -Rabbi Eleazar ha-Kappar says: Keep away from complaining, lest thou -shouldst complain against others, and sin all the more. Love him who -reproves thee, that thou mayest add wisdom to thy wisdom; hate him who -praises thee, that thy wisdom may not be diminished. Love the synagogue, -that thou mayest take thy reward every day; love the house of study, -that thy children may be inspired to study the Torah. Love the poor, -that thy children may not come to that state. Love humility, that thou -mayest complete the years of thy life. Love acts of beneficence, that -thou mayest be delivered from the angel of untimely death. Be careful in -reading the Shema’ and prayers, that thou mayest be delivered from the -punishment of Gehenna. Let thy house be open wide, that thou mayest not -lack sustenance. Take heed that the doors of thy house should not be -locked when thou reclinest at the table to eat and to drink; for the -doors of thy house sometimes lead thee to poverty. Take care of the -honor of thy wife, that she may not be like a barren woman. Be joyful -when thou art afflicted with pain, for this delivers thee from the -punishment of Gehenna. Rejoice in thy table when the hungry derive -pleasure from it; for thereby thou wilt prolong thy days in this world -and in the world to come. Be joyful when thou hast given away aught from -thy house, that the anger of the angel of death may be averted from -thee, as it is written: ‘A gift in secret pacifieth anger; and a present -in the bosom strong wrath.’[29] If thou hast refrained thyself from -doing a good deed, the angel of death will meet thee; but if thou hast -caused thy feet to hurry for the sake of the poor and for the sake of -the commandments, the words _Blessed art thou when thou comest in, and -blessed art thou when thou goest out_[30] apply to thee. If thou keepest -thy mouth from slander, thou wilt be all thy days in peace. If thou hast -been impudent before one who is greater than thou, thou wilt in the end -become leprous. If thou hast refrained thyself from a good deed, and has -occupied thyself with a sinful deed, thy wife will in the end die of a -plague, as it is written: ‘Son of man, behold, I take away from thee the -desire of thine eyes with a plague.’[31] If thou hast run to honor a -sage, thou wilt have sons and daughters who are righteous before Heaven; -and if thou hast run to honor a poor man, thou wilt have sons who study -the Torah and fulfil the commandments in Israel. If thou seest that a -sage has died, turn not away from him until thou hast accompanied him to -the grave; so that when thou diest, thou shalt enter into peace and rest -in thy bed. If thou seest that thy friend is impoverished, and that his -hand has failed, send him not back empty, as it is written: ‘Whoso -keepeth the commandment shall know no evil thing.’[32] If thou hast lent -him aught in the hour of his need, the words _Then shalt thou call, and -the Lord will answer_[33] will apply to thee. If thou hast humbled -thyself, the Holy One, blessed be He, will lift thee up; but if thou -hast made thyself haughty before thy friend, the Holy One, blessed be -He, will humble thee. Pursue peace, and people shall tell of thy peace -as of the peace of Phinehas the son of Eleazar. And thus did Rabbi -Eleazar say: Love peace, and hate strife. Great is peace, for even if -the Israelites worship idols, but peace reigns in their midst, the -Shekinah, as it were, can do them no harm, as it is written: ‘Ephraim is -united, though he has idols, let him alone.’[34] But if strife is in -their midst, what is written concerning them? ‘Their heart is divided: -now shall they be destroyed.’[35] How does this apply? A house in which -there is strife will in the end be laid waste. The sages say: A -synagogue in which there is strife will in the end be demolished. If two -scholars dwelling in one city have two courts of justice, and there is -strife in their midst, they will die an untimely death. - -Abba Saul says: Strife between courts of justice brings about the -destruction of the world. - - - - - V. THE MIDRASH - - [The midrashic literature is divided into two main classes: halakic - and haggadic. The former deals with legal matters, while the latter, - which comprises the greater part of midrashic collections, is - exegetic and homiletic. Some of the books are arranged in accordance - with the order of the biblical passages upon which they are based, - while others are groups of homilies delivered on the important - Sabbaths and festivals. The language of this branch of literature is - mostly Hebrew, and is very fluent and sometimes poetic, but Aramaic - passages occur now and then, especially in the older collections. - These works were compiled and redacted at various times, from the - tannaitic period down to the twelfth century, and are mostly of - Palestinian origin.] - - - 1. The Prophet Jeremiah Meets Mother Zion Mourning for Her Exiled - Children[36] - -Jeremiah said: While going up to Jerusalem, I lifted up mine eyes, and -saw a woman sitting on the top of a mountain, clad in black garments, -her hair dishevelled; she was crying and asking who would comfort her, -and I was crying and asking who would comfort me. I drew nigh unto her, -and said: ‘If thou art a woman, speak to me; if thou art a ghost, depart -from me.’ She replied: ‘Dost thou not know me? I am she who had seven -children; their father went away to a city across the sea. A messenger -came and said unto me: “Thy husband died in the city across the sea.” -While I went about weeping for him, another messenger came, and said -unto me: “The house fell upon thy seven children, and killed them.” Now -I know not for whom I should weep and for whom I should dishevel my -hair.’ I said: ‘Thou art not better than my mother Zion, and yet she has -become pasture for the beasts of the field.’ She answered and said unto -me: ‘I am thy mother Zion, I am the mother of the seven, for thus it is -written: “She that hath borne seven languisheth.”’[37] Jeremiah then -said unto her: ‘Thy misfortune is like the misfortune of Job: Job’s sons -and daughters were taken away from him, and likewise thy sons and -daughters were taken away from thee; I[38] took away from Job his silver -and gold, and from thee, too, did I take away thy silver and gold; I -cast Job on the dunghill, and likewise thee did I make into a dunghill. -And just as I returned and comforted Job, so shall I return and comfort -thee; I doubled Job’s sons and daughters, and thy sons and daughters -shall I also double; I doubled Job’s silver and gold, and unto thee I -shall do likewise; I shook Job from the dunghill, and likewise -concerning thee it is written: “Shake thyself from the dust; arise, and -sit down, O Jerusalem.”[39] A mortal of flesh and blood built thee, a -mortal of flesh and blood laid thee waste; but in the future I shall -build thee, for thus it is written: “The Lord doth build up Jerusalem, -He gathereth together the dispersed of Israel.”’[40] - - - 2. The Death of Moses[41] - -The Holy One said to Gabriel: ‘O Gabriel, Go, and bring Me the soul of -Moses.’ But he replied: ‘Lord of the universe, how can I look upon the -death of him who is equal to the sixty myriads of Israel? How can I -cause anguish to such a man?’ God then said to Michael: ‘Go, and bring -Me the soul of Moses.’ He replied: ‘Lord of the universe, I was his -teacher, and he was my pupil; I cannot look upon his death.’ Whereupon -God said to Sammael the wicked: ‘Go, and bring Me the soul of Moses.’ He -immediately clothed himself with wrath, girded on his sword, wrapped -himself in cruelty, and went to meet Moses. When Sammael perceived that -Moses was sitting and writing the Ineffable Name, that the radiance of -his countenance was like the sun’s, and that he resembled an angel of -the Lord of hosts, he was afraid of him, and said: ‘It is certain that -the angels are not able to take the soul of Moses.’ - -Before Sammael appeared, Moses knew that Sammael was coming. As soon as -Sammael saw Moses, trembling and pain, as of a woman in travail, took -hold of him. Sammael could not open his mouth, until Moses said to him: -‘There is no peace, saith the Lord concerning the wicked![42] What art -thou doing here?’ He replied: ‘I came to take thy soul.’ ‘Who sent -thee?’ asked Moses. ‘He that created all creatures,’ answered Sammael. -‘Thou shalt not take my soul,’ said Moses. ‘The souls of all that enter -this world are delivered into my hands,’ said Sammael. ‘I am stronger -than all who enter this world,’ asserted Moses. ‘Wherein lies thy -strength?’ asked Sammael. ‘I am Amram’s son, who came forth circumcised -from my mother’s womb, so that there was no need to circumcise me. On -the very day of my birth I was able to talk; I walked about, and spoke -to my father and mother; I did not even drink milk. When I was three -months old, I prophesied and said that I was destined to receive the -Torah from the midst of flames of fire. While walking about in the -streets, I entered the king’s palace, and took off his crown from his -head. When eighty years old I did signs and wonders in Egypt, and -brought forth the sixty myriads of Israel in the sight of all the -Egyptians; I divided the sea into twelve parts, and made the waters of -Marah sweet. I ascended to heaven, where I walked about, and took part -in the controversy of the angels; I received the Torah of fire, dwelt -under the throne of fire, took shelter under a pillar of fire, and spoke -face to face with God. I conquered the dwellers of heaven, and revealed -their secrets to the sons of men. I received the Torah from the right -hand of God, blessed be He, and taught it to Israel. I waged war against -Sihon and Og, the two mightiest men of the Gentiles, who were so tall -that during the flood the waters reached not their ankles. I made the -sun and moon stand still in the height of the universe, and smote these -mighty men with the staff that was in my hand, and slew them. Who is -there among them that enter this world who can do all this? Get thee -hence, O wicked one; thou must not stand here; go, and flee from me. I -will not give thee my soul.’ - -Sammael forthwith returned, and brought word back to God. But the Holy -One said to Sammael: ‘Go, and bring the soul of Moses.’ He immediately -drew his sword from its sheath, and stood near Moses. Whereupon Moses -grew wroth, seized in his hand the staff, upon which was engraved the -Ineffable Name, and fell upon him with the Ineffable Name, and taking a -ray of splendor from between his eyes, he blinded Sammael’s eyes. Thus -far Moses prevailed. - -At the last moment a heavenly voice came forth, and said: ‘The hour of -thy death has come.’ Moses then said to the Holy One, blessed be He: ‘O -Lord of the universe, remember the day on which Thou didst reveal -Thyself unto me in the bush, and didst say unto me: “Come, and I will -send thee unto Pharaoh, that thou mayest bring forth My people the -children of Israel out of Egypt.”[43] Remember the time when I stood -upon mount Sinai for forty days and forty nights. I implore Thee, -deliver me not unto the hand of the angel of death.’ Whereupon a -heavenly voice came forth, and said unto him: ‘Fear not! I Myself shall -take charge of thee and of thy burial.’ - -At that moment Moses arose, and sanctified himself, as do the Seraphim. -The Holy One came down from the highest heaven of heavens to take the -soul of Moses, and with Him were three ministering angels, Michael, -Gabriel, and Zagzagel. Michael arranged Moses’ bed, and Gabriel spread a -garment of fine linen at his head; Zagzagel was at his feet. Michael -stood at one side, and Gabriel at the other. The Holy One then said to -Moses: ‘Moses, close thine eyelids, one upon the other; place thy hands -upon thy breast; place thy feet one upon the other.’ Moses did as he was -commanded. At that moment the Holy One summoned the soul from Moses’ -body, and said unto her: ‘My daughter, one hundred and twenty years have -I appointed for thee to be in Moses’ body; the time to depart has now -arrived. Come thou forth, tarry not.’ The soul said unto Him: ‘Lord of -the universe, I know that Thou art the God of all spirits, and that all -the souls, the souls of the living and of the dead, are delivered into -Thy hands, and that Thou didst create and fashion me, and put me into -Moses’ body for one hundred and twenty years. Now is there in the world -a body purer than that of Moses, upon which there never was any -pollution, nor worm and maggot? Therefore I love it, and desire not to -depart from it.’ But the Holy One said: ‘O soul, come forth, tarry not. -I shall bring thee up to the highest heaven of heavens, and cause thee -to dwell under My Throne of Glory near the Cherubim, Seraphim, and hosts -of other angels.’ The soul then said: ‘O Lord of the universe, when from -Thy Shekinah in heaven there came down two angels, Uzzah and Azzael, -they coveted the daughters of the earth, and corrupted their way upon -the earth, so that Thou didst suspend them between heaven and earth. But -the son of Amram has not come in unto his wife from the day Thou didst -reveal Thyself unto him in the bush, as it is written: “And Miriam and -Aaron spoke against Moses because of the Cushite woman whom he had -married, for he had married a Cushite woman.”[44] I implore Thee, let me -remain in Moses’ body.’ - -At that moment the Holy One kissed him, and took away his soul with a -kiss. God wept, and cried, as it were: ‘Who will rise up for Me against -the evil-doers? who will stand up for Me against the workers of -iniquity?’[45] The Holy Spirit said: ‘And there hath not arisen a -prophet since in Israel like unto Moses.’[46] The heavens wept, and -said: ‘And the upright among men is no more.’[47] When Joshua sought his -master and found him not, he wept, and said: ‘Help, O Lord, for the -godly man hath ceased; for faithfulness hath failed from the children of -men.’[48] The ministering angels said: ‘He executed the righteousness of -the Lord.’[49] Israel said: ‘And His ordinances with Israel.’[50] All of -them together said: ‘He entereth into peace, they rest in their beds, -each one that walketh in his uprightness.’[51] - -The memory of the righteous is blessed, and his soul shall be in the -life of the world to come. - - - - - VI. ELEAZAR BE-RABBI KALIR - - [Opinions differ as to the time and birthplace of this liturgic - poet. The latest researches, however, tend to prove that he - flourished in Palestine toward the end of the seventh century. He - was a very prolific poet, about two hundred of his poems being still - extant in the various Mahzorim. His muse is doleful, bewailing the - misfortunes of the Jewish people. His style, though chiefly biblical - in construction, teems with newly-coined words.] - - - 1. A Complaint[52] - -‘Why is the glory of kingdoms cast down and still without dominion?’ -‘Bel she set up as king, and walked after him, against the law of God. -Over her was then set the mistress of kingdoms,[53] until God’s rule -shines forth.’ - -She burned my dwelling-place, and crushed my saints, and yet her kingdom -was prolonged. She spreads on all sides, she bends her bow against me, -and extends her yoke. She terrified and crushed the tender people; and -yet she still holds sway. She laid bare and waste my temple’s -foundation; her guile is very deep. She lifted up her head, and took -crafty counsel; her hands are exalted. Her cunning burns in her, she -soars to the sky, and is girt with sovereignty. She rent my curtains, -and destroyed my tent; she harrowed and ploughed my land. She props -herself with dominion, is girt with sovereignty, and me she harasses. -She plans rebellion, and hastes to serve strange gods;—God’s kingdom she -profanes. She tortures the King’s sons, and says before the King: ‘Who -in heaven is king over me?’ - -She vaunts against the King’s throne: ‘There is no king save me, none -else besides me reigns.’ - -O highest King, reject Thou her from sovereignty;—restore Thy dominion -to Thyself. - - - 2. The Patriarchs and Matriarchs Intercede on Behalf of Their Exiled - Children[54] - -Jeremiah went about by the fathers’ graves, and said: ‘Beloved ones, how -can ye lie at rest, while your children are banished, pierced through -with the sword? Where is then your merit in a land laid waste?’ The -patriarchs all cried with bitter lamentations, because they were bereft -of their children; with an imploring voice they moaned to the Dweller of -the skies: ‘Where is Thy pledge: “But I will for their sakes remember -the covenant of their ancestors”?’[55] - -‘They changed My glory for vanity; they had no dread of Me, they feared -Me not; when I hid My face from them, they longed not, and waited not -for Me. How shall I then refrain Me when they say: “He is not our -God”?’[56] - -The father of the multitude[57] cried in their behalf, and implored the -Most High God: ‘In vain was I tried ten times for their sake, since I -now behold their destruction. Where is Thy promise: “Fear not, -Abram”?’[58] - -‘Ah, they have erred and gone astray from Me, and consecrated themselves -to strange gods; they counselled to hew out cisterns for them—but broken -cisterns are theirs. How shall I refrain Me, when they break the ten -commandments?’ - -And thus cried Isaac wofully unto the Dweller of the skies: ‘In vain was -I appointed to be slain, since my seed is crushed and ruined. Where is -Thy pledge: “But I will establish My covenant with Isaac”?’[59] - -‘They rebelled against the prophet Jeremiah, and defiled mount Moriah; I -am weary of hearing the complaint which rises to Me from the earth. And -how shall I refrain Me since Zechariah is slain?’ - -And then spoke he who was born for study,[60] like jackals shedding -tears: ‘My little ones whom I reared with care, why did they fly away so -soon? Why was I punished a thousandfold for my blood-guilt?’ - -Then spoke the faithful shepherd,[61] covered with ashes, wallowing in -dust: ‘The flocks that were entrusted to my care, why were they cut off -before their time? Where is Thy pledge: “They shall not be -widowed”?’[62] - -The wailing voice of Leah, tabering upon her breasts, was then heard; -her sister Rachel, too, bemoaned her sons; Zilpah struck her face; -Bilhah lamented, lifting up her hands. - -‘Return, O perfect ones, unto your rest; I will fulfil all your desires. -For your sakes was I sent to Babylon;—I will return your children’s -captivity.’ - - - - - VII. ELDAD HA-DANI. - - [A traveller who flourished in the ninth century. According to his - narrative, he was a native of East Africa. He seems to have - travelled in Spain and Babylon.] - - - Eldad Leaves His Native Place Beyond the Rivers of Cush[63] - -And in this manner did I go forth from beyond the rivers of Cush: I and -a Jew of the tribe of Asher boarded a small ship to trade with the -sailors. And it came to pass at midnight that the Lord caused a very -great and strong wind to blow, so that the ship was wrecked. And the -Lord ordained that I should seize hold upon a plank. And when my -companion saw this, he likewise seized hold upon that plank with me. And -we went up and down with it, until the sea cast us forth amidst a people -whose name is Romaranus. They are black Cushites of tall stature, -without clothes and without raiment; for they are like animals, and eat -men. - -When we came to their country, they seized hold upon us. Seeing that my -companion was corpulent, plump, and fat, they slew him and devoured him, -while he shouted: ‘Woe is me, that I should know this people, that the -Cushites should eat my flesh.’ But me they cast aside, for I had been -sick on the ship; and they put me in chains, till I should grow fat and -plump. They brought me delicious dishes of forbidden food; but I ate -nothing, and hid the food. When they asked me whether I ate, I replied: -‘Yes, I ate.’ - -I stayed with them a long time, till God, blessed be He, performed a -miracle for me, and there came upon them a big army from another place, -who took them captive, and plundered them, and slew some of them. And -these took me with them among the captives. Those wicked people were -fire-worshippers; every morning they would build a great fire, to which -they would bow and prostrate themselves. I dwelt with them four years, -until they brought me one day to the city of Azin. - -A Jewish merchant of the tribe of Issachar met me, and bought me for -thirty-two pieces of gold, and returned with me to his country. They -inhabit the mountains of the sea-coast, and are under the rule of Media -and Persia. And they fulfil this verse: ‘This book of the Law shall not -depart out of thy mouth.’[64] They have no yoke of the kingdom, but only -the yoke of the Law. They have among them captains of hosts, but they do -not contend with any man except about the Law. They live in prosperity -and ease; there is no adversary, nor evil occurrence. They occupy an -area of ten days’ journey by ten days’ journey, and have abundant cattle -and camels and asses and servants; but they do not rear horses. They -have no weapons, except a knife for killing animals. There is no -extortion, nor robbery among them; even if they find garments or money -on the road, they do not stretch forth their hands to take them. But -there live near them wicked people, fire-worshippers, who take their -mothers and sisters for wives. These, however, neither harm them, nor -benefit them. They have a judge; when I asked about him, they told me -that his name was Nahshon. The four modes of executing criminals are -practised by them. They speak in the holy tongue and in the Persian -tongue. - -The children of Zebulun inhabit the mountains of Paran, and are on the -border of Issachar. And they make tents of hairy skins which are brought -to them from Armenia. They reach as far as the river Euphrates, and -engage in commerce. The four modes of executing criminals are practised -by them in a fitting manner. - -The tribe of Reuben dwell opposite to them, behind mount Paran. They -live in peace, love, brotherhood, and friendship. They go together to -battle, and attack wayfarers; and they divide the booty among them. They -walk in the way of the kings of Media and Persia, and speak in the holy -tongue and in the Persian tongue. They possess the Bible, Mishnah, -Talmud, and Haggadah. Every Sabbath they expound the reasons for the -commandments in the holy tongue, and the explanations are given in the -Persian tongue. - -The tribe of Ephraim and the half-tribe of Manasseh dwell there, in the -mountains of Nejd, the city of Mecca, where is the idolatry of -Ishmaelites. These are of abhorred soul and cruel heart; they possess -horses, and attack wayfarers, and do not spare their enemies. They have -nothing but booty to live upon. They are great warriors; one of them -vanquishes a thousand. - -The tribe of Simeon and the other half-tribe of Manasseh dwell in the -land of the Chaldeans, six months’ journey from the temple. They are -more numerous than all the others, and collect tribute from twenty-five -kingdoms; some of the Ishmaelites pay them tribute. - -We in our country say that we have a tradition that ye, children of the -exile, are of the tribes of Judah and Benjamin, living under the rule of -the adherents of the idolatrous religion, in the unclean land, scattered -among the Romans, who destroyed the house of our God, and among the -Greeks and Ishmaelites. May their sword enter into their own heart, and -may their bows be broken! - -We also have a tradition, handed down from man to man, that we are the -children of Dan. At first we were in the land of Israel, dwelling in -tents. And there were not among all the tribes of Israel brave warriors -like us. When Jeroboam the son of Nebat, who caused Israel to sin, and -made two golden calves, rebelled, so that the kingdom of the house of -David was divided, the tribes assembled together, and said: ‘Arise, and -make war against Rehoboam and against Jerusalem.’ But the children of -Dan replied: ‘Why should we fight against our brethren and against the -son of our lord, David, king of Israel and Judah? Far be it, far be it -from us!’ At that time the elders of Israel said: ‘There are no mighty -men among all the tribes of Israel like the tribe of Dan.’ Whereupon -they said to the children of Dan: ‘Arise, and make battle against the -children of Judah.’ But they replied: ‘By the life of the head of Dan -our father, we shall not make war with our brethren, and we shall not -shed their blood.’ - -Whereupon the children of Dan took their swords and spears and bows, and -prepared themselves to depart from the land of Israel; for we saw that -it was not possible to remain there. They said: ‘Let us go now, and find -a resting-place; for if we wait till the end, they will destroy us.’ We -took counsel, and determined to go to Egypt to lay it waste, and to -destroy all its inhabitants. But our princes said to us: ‘Is it not -written: “Ye shall see them again no more for ever?”[65] How then can ye -prosper?’ Then they said: ‘Let us go against Amalek, or against Edom, or -against Ammon and Moab, to destroy them, that we may dwell in their -place.’ But our princes replied: ‘It is written in the Torah that the -Holy One restrained the Israelites from passing through their -border.’[66] - -Finally they took counsel to go to Egypt, but not by the way our fathers -had gone, nor to lay it waste, but in order to pass to the river Pishon, -to the land of Cush. - -And it came to pass, when we drew near to Egypt, that trembling seized -hold upon the Egyptians. And they sent word to us: ‘Are ye for war or -for peace?’ We replied: ‘For peace: we shall pass through your land to -the river Pishon, for there we shall find a resting-place.’ And it came -to pass, because they did not believe us, that all the Egyptians stood -on their watch until we had passed through their land and reached the -land of Cush, which we found to be a good and fertile land, having -fields, vineyards, gardens, and parks. The inhabitants of Cush did not -prevent the children of Dan from dwelling with them, for we took the -land by force. And it came to pass, because we wanted to slay all of -them, that they became tributaries, paying taxes to the Israelites. And -we dwelt with them many years, until we were fruitful, and multiplied -exceedingly. And we had great wealth. - - - - - VIII. JOSIPPON - - [A historical book written in biblical style. Although ascribed to - the famous historian Josephus, it is a production of the ninth - century at the earliest.] - - -Mattathias Charges His Sons Before His Death, and Appoints Judah Who Is - Called Maccabæus as Leader in His Stead[67] - -Now the days of Mattathias drew nigh that he should die; and he called -unto his five sons, and he encouraged them, and he strengthened them -with his words. And he said unto them: ‘My sons, I know that now many -wars will be waged among you, because we arose, and bestirred ourselves -to fight for our people and for our remnant that escaped, and for the -cities of our God. And now, my sons, be jealous for the sake of your God -and for the sake of his sanctuary; and fear not death, for if ye die in -the battle of the Lord, ye will receive your reward, and ye will be in -the land of the living with our fathers. Moreover, ye will also inherit -a portion and an inheritance in the lot of their inheritance; for all -our fathers were jealous for the Lord, and our God gave them grace and -honor. Know ye not that Phinehas our father, because he was jealous for -the God of Israel, when he slew Zimri with the Midianitish woman, -received a covenant of salt for ever? And his priesthood was unto him, -and unto his seed after him, an everlasting covenant; because he was -jealous for his God, and made atonement for the children of Israel. And -the Lord our God therefore raised him above all the sons of Aaron, our -first father, and He gave him His covenant of peace. Also unto all our -fathers who were jealous for our God did our God give their reward; and -they found favor in the sight of God. Now, my sons, be strong and of -good courage, fear not, and be not dismayed on account of these unclean -nations; for they trust in their strength that perisheth and in their -might that cometh to an end, but ye trust in the strength of the Lord -our God which perisheth not and in the power of His might which cometh -not to an end. For they trust in the multitude of their troops and in -their army, but ye trust in the Lord with whom are strength and power to -save by many or by few. And the power of the horse is a vain thing for -deliverance, for deliverance is the Lord’s. Assemble yourselves, my -sons, and be like one man and of one heart; and be jealous for the God -of Israel, as your pious fathers were; and the Lord, the God of your -strength, will put the dread of you and the fear of you upon your -enemies.’ - -And he called unto Simon his eldest son, and charged him, and said unto -him: ‘My son, I know that the Lord has put wisdom and understanding in -thy heart. And now give, in perfect good will, thy counsel unto thyself -and unto the holy people, and withhold not, I pray thee, thyself nor thy -counsel from this people. And thou shalt be a father to thy brethren, -and they will hearken unto thee in every matter; for the Lord our God -has put in thee counsel, and wisdom, and strength.’ - -And Mattathias said again: ‘Call to me Judah my son.’ And he was called -unto him; and he stood before him. And he said unto him: ‘My son Judah, -whose name is called Maccabee, because of thy strength, hearken to my -counsel, so that withersoever thou turnest, thou mayest have good -success, and mayest be prosperous. I know that thou art a man of war, -and that God has put in thee power and strength, so that thy heart is as -the heart of a lion, which melteth not and feareth not. And now honor -the Lord with thy strength which He has given thee, for everything is -from Him; and go, and fight His battles without slothfulness; and be not -slothful to go to every side, and to every corner, in the east, and in -the west, and in the north, and in the south, in the holy land, to take -vengeance from the nations who defile it. And be thou unto the holy -people captain of the host and war Messiah.’[68] - -And Judah answered his father, and said: ‘Behold, my lord my father, I -will do according to all which thou hast commanded me.’ - -And he commanded, and they brought unto him the vial of oil; and he -poured it upon his head, and he anointed him leader and war Messiah. And -all the people shouted with a great shout, and blew the trumpet, and -they said: ‘Long live the leader,’ and: ‘Long live the anointed.’ - -And it came to pass, when Mattathias the priest finished charging his -sons, that he expired and died, and was gathered unto his people. And -Judah his son, who was called Maccabee because of his strength, arose in -his stead from among his sons, to be leader and anointed. And his -brethren and all his father’s house and all the congregation of the -pious helped him. And he buried his father with great honor. And after -that Judah put on a coat of mail as a mighty man; and he girded his -armor upon his loins; and he went down to the uncircumcised, who were -encamped round the mountain, which they came to take. And he smote among -them eight thousand and two hundred of their mighty men. And he judged -Israel with his sword; and he purged out the violent from them, and he -destroyed them. And he trod down to the earth the strangers that were in -all the borders of Israel. And the wicked were discomfited through their -dread of him, and the wrong-doers were dismayed through their fear of -him. And it was that, when he shouted, his voice was as the voice of the -roaring of a lion on the day he roars to tear the prey. And all Israel -rejoiced in his deeds, and exulted in his work. And all the world was -terrified because of his fame. Then were kings, greater and mightier -than he, dismayed; and trembling seized hold upon the chiefs of the -earth and the kings thereof. And his name went forth among the nations -to the end of all the earth; and the tales of the wonders of his war and -the terrors of his mighty deeds reached to the end of the earth. And -when he was gathered unto his people, all the seed of Israel praised -him, and honored him. And they spoke, saying: ‘May the spirit of the -Lord cause him to rest, and may he dwell in the secret place of the Most -High, and abide under the shadow of the Almighty, under the tree of -life.’ - -And he went from city to city, and slew all the wicked of the people of -Judah, who were destroying the people of Israel. - - - - - IX. SA’ADYA GAON B. JOSEPH - - [This great Gaon was born at Fayyum, Egypt, in 892. He settled in - Babylon, and, though a foreigner, was appointed Gaon of Sura. His - many-sided activities and achievements are astounding in their - magnitude. He discharged his duties as Gaon with stupendous energy, - and found time to write numerous books on grammar, lexicography, - exegesis, philosophy, Halakah, and liturgy. He excelled in almost - all branches, as may be readily seen from his works that are still - extant. His greatest achievement was in the domain of biblical - philology. Most of his works were written in Arabic, but he was also - a master of Hebrew style. He carried on an effective campaign - against the Karaites and other sectarians. He died 942.] - - - A Prayer Entitled _Magen U-Mehayyeh_ (Shield and Quickener)[69] - -He remembers the lovingkindnesses of the fathers, and answers the -children in the time of their distress, because of His name which is -called upon them, and because of the merit of their fathers, as He has -done from the days of old, and wrought for them this work; as it is -written: ‘And the Lord was gracious unto them.…’[70] We therefore ask of -Thee, O Lord our God, these three things: to be gracious unto us, to -have mercy upon us, and to turn unto us. I beseech Thee, O Lord, be -gracious unto us by accepting our prayer; as it is written: ‘Behold, as -the eyes of servants, …’[71] - -I beseech Thee, O Lord, be gracious unto us by accepting our repentance, -and by pardoning us; as it is written: ‘Therefore thus saith the Lord -God: Now will I bring back the captivity of Jacob, and have compassion -upon the whole house of Israel; and I will be jealous for My holy -name.’[72] I beseech Thee, O Lord, turn unto us, and fulfil our request -for life; as it is written: ‘And I will have respect unto you, and make -you fruitful.…’[73] For Thy covenant stands fast forever, and Thy -faithfulness is as the days of heaven, and Thy righteousness shall be -forever, and Thy salvation unto all generations. O King that art a -Savior and a Shield: Blessed art thou, O Lord, Shield of Abraham. - -Thou art on high for ever, O Lord, mighty from eternity to eternity; -from everlasting to everlasting Thou art God. Thy lovingkindness is in -the heavens, and Thy faithfulness reaches unto the skies. Thou makest -Thy might known to the sons of men, and Thy excellence is over Israel. -From the uttermost part of the earth are Thy songs, and all the ends of -the earth are filled with Thy praise. Thou art the life of all eternal -life, and the life of all the living comes from before Thee. Thou -fashionest them all with the four kinds of life, which Thou establishest -in them to keep them alive.[74] At first with the spirit of light, for -the light of the spirit completes their soul. The foundations of the -world which Thou hast stretched forth may be searched out, but Thy -praise shall not depart; for the mountains may depart, but Thy kingdom -shall not vanish; the hills may be removed, but Thy mercies shall not -fail. Man is too brutish to know Thy creatures; man is put to shame, and -fathoms not the mystery of Thy beings. The wise are too foolish to speak -of Thy might, and as for them who enumerate Thy works, their tongue -stammers. The singers find no strength, and as for the minstrels after -them, there is no speech in their lips. Even the holy Living Creatures -cannot declare all Thy glory, and even the ministering angels cannot -tell all Thy praises. Above all songs and hymns art Thou glorified with -Thy praises, lauded with Thy hymns, exalted for Thy favors, sanctified -in Thy congregations, sung among Thy hosts, glorified for Thy miracles, -crowned for Thy might, declared powerful in Thy books, extolled for Thy -victories, proclaimed King for Thy dominion, beloved for Thy teachings, -honored for Thy attributes, respected for Thy unity, set on high for Thy -purity, prayers are offered to Thee for Thy strength, Thy melodies are -chanted to Thee; Thou art met in Thy meeting-places, declared majestic -for Thy splendor, sought for Thy words, magnified for Thy might, blessed -for Thy blessings, declared strong because of all the things Thou didst -create in Thy universe: Because of the sun when it rises and when it -sets; because of the moon when it stands in the midst of the heaven; -because of the stars when they shoot their arrows on the earth, and when -they grow dark and withdraw their shining; because of the heavens which -are sometimes bright, while at other times they become gloomy and clothe -themselves with darkness; because of the lightnings when they dart -forth; because of the arrows when they go abroad; because of the -whirlwind when it blows; because of the storm when it rages; because of -the clouds when they pour out water, and the skies when they give forth -a sound; because of the rain when it comes down in abundance; because of -the flood of mighty waters that sweeps over the earth; because of the -earth when it puts forth grass; because of the fruit-tree when it brings -forth its fruit; because of life when it is fashioned, brought to the -birth and produced; because of the strength of the young men and the -splendor of the old men; because of the day when it gives us light; -because of the night when it grows dark for us; because of the months -when they are renewed; because of the years when they are changed; -because of the kingdoms of the earth to which Thou givest dominion (Thou -shalt also cause them to pass away, and raise others in their stead); -because of Thy people Israel whom Thou didst chastise in judgment (Thou -shalt also bring them back, and restore their pristine glory to them). -Above all hymns and praises shall Thy name be sanctified, O God, that -art mighty and strong; purified and blessed; exalted and great; Thou art -a distinguished Judge, Thou art declared majestic, and all meditate in -Thee; Thou are eternal and faithful; Thou art pure and sustainest all; -Thou art pious and wise, good and pure; Thou art the only One and art -upright, powerful and perfect; clothing and capturing; O exalted King, -that art strong and trusted, enduring and forgiving, mighty and most -high, redeeming and delivering, watchful and righteous, holy and -jealous, lofty and compassionate, Lord and Keeper, perfect and mighty. -He is mentioned on the earth, and it quakes; on the lightnings, and they -run; on the burning coals, and they are extinguished; on the pestilence, -and it rages; on the mountains, and they are rent; on the child, and it -goes forth; on the tempests, and they subside; on the woman with child, -and she brings forth; on the diseased, and he is healed; on the sea, and -it was divided; on the chain, and it is loosened; on the lion, and he -turns back; on the water, and it stands still; on the river, and it -turns back; on Satan, and he is stupefied; on the world, and it exists; -on the afflicted, and he is cured; on the rock, and it brings forth -water; on the eloquent, and he becomes silent; on the thunder, and it -ceases; on the adamant, and it breaks in pieces; on the depth, and it -overflows. All this is because of the glory of Thy name. For as Thy name -so is Thy praise, and in Thy name do Thy people exult, and for Thy -name’s sake dost Thou defer Thine anger, and givest glory to Thy name. -For whosoever knows Thy name stands in awe of Thy name; and he who keeps -it mentions it with fear, with purity, and with holiness. For according -to Thy glory didst Thou hide it from the multitude of the sons of men, -and it is transmitted only to him who is meek and of lowly spirit; who -fears God, does not get angry, and does not insist upon his ways. Yet in -every generation didst Thou make plain part of the mystery thereof. - - - - - X. NATHAN HA-BABLI - - [A scholar who flourished in Babylon in the tenth century. His - descriptions of the Babylonian academies are obviously those of an - eye-witness.] - - - The Installation of an Exilarch[75] - -When the community agreed to appoint an exilarch, the two heads of the -academies, with their pupils, the heads of the community, and the elders -assembled in the house of a prominent man in Babylon, one of the great -men of the generation, as, for instance, Netira, or a similar man. That -man in whose house the meeting took place was honored thereby, and it -was regarded as a mark of distinction; his esteem was enhanced, when the -great men and the elders assembled in his house. - -On Thursday they assembled in the synagogue, blessed the exilarch, and -placed their hands on him. They blew the horn, that all the people, -small and great, might hear. When the people heard the proclamation, -every member of the community sent him a present, according to his power -and means. All the heads of the community and the wealthy members sent -him magnificent clothes and beautiful ornaments, vessels of silver and -vessels of gold, each man according to his ability. The exilarch -prepared a banquet on Thursday and on Friday, giving all kinds of food, -and all kinds of drinks, and all kinds of dainties, as, for instance, -different kinds of sweetmeats. - -When he arose on Sabbath morning to go to the synagogue, many of the -prominent men of the community met him to go with him to the synagogue. -At the synagogue a wooden pulpit had been prepared for him on the -previous day, the length of which was seven cubits, and the breadth of -which was three cubits. They spread over it magnificent coverings of -silk, blue, purple, and scarlet, so that it was entirely covered, and -nothing was seen of it. Under the pulpit there entered distinguished -youths, with melodious and harmonious voices, who were well-versed in -the prayers and all that appertains thereto. The exilarch was concealed -in a certain place together with the heads of the academies, and the -youths stood under the pulpit. No man sat there. The precentor of the -synagogue would begin the prayer _Blessed be He who spoke_, and the -youths, after every sentence of that prayer, would respond: ‘Blessed be -He.’ When he chanted the Psalm of the Sabbath day,[76] they responded -after him: ‘It is good to give thanks unto the Lord.’ All the people -together read the ‘verses of song,’[77] until they finished them. The -precentor then arose, and began the prayer _The breath of all living_, -and the youths responded after him: ‘Shall bless Thy name’; he chanted a -phrase, and they responded after him, until they reached the ‘Kedushah,’ -which was said by the congregation with a low voice, and by the youths -with a loud voice. Then the youths remained silent, and the precentor -alone completed the prayer up to _He redeemed Israel_. All the people -then stood up to say the Eighteen Benedictions. When the precentor, -repeating these Benedictions, reached the ‘Kedushah,’ the youths -responded after him with a loud voice: ‘The Holy God.’ When he had -completed the prayer, all the congregation sat down. When all the people -were seated, the exilarch came out from the place where he was -concealed. Seeing him come out, all the people stood up, until he sat -down on the pulpit, which had been made for him. Then the head of the -academy of Sura came out after him, and after exchanging courtesies with -the exilarch, sat down on the pulpit. Then the head of the academy of -Pumbeditha came out, and he, too, made a bow, and sat down at his left. - -During all this time the people stood upon their feet, until these three -were properly seated: the exilarch sat in the middle, the head of the -academy of Sura at his right, and the head of the academy of Pumbeditha -at his left, empty places being left between the heads of the academies -and the exilarch. Upon his place, over his head, above the pulpit, they -spread a magnificent covering, fastened with cords of fine linen and -purple. Then the precentor put his head under the exilarch’s canopy in -front of the pulpit, and with blessings that had been prepared for him -on the preceding days he blessed him with a low voice, so that they -should be heard only by those who sat round the pulpit, and by the -youths who were under it. When he blessed him, the youths responded -after him with a loud voice: ‘Amen!’ All the people were silent until he -had finished his blessings. - -Then the exilarch would begin to expound matters appertaining to the -biblical portion of that day, or would give permission to the head of -the academy of Sura to deliver the exposition, and the head of the -academy of Sura would give permission to the head of the academy of -Pumbeditha. They would thus show deference to one another, until the -head of the academy of Sura began to expound. The interpreter stood near -him, and repeated his words to the people. He expounded with awe, -closing his eyes, and wrapping himself up with his tallith, so that his -forehead was covered. While he was expounding, there was not in the -congregation one that opened his mouth, or chirped, or uttered a sound. -If he became aware that any one spoke, he would open his eyes, and fear -and terror would fall upon the congregation. When he finished his -exposition, he would begin with a question, saying: ‘Verily, thou -needest to learn.’ And an old man who was wise, understanding, and -experienced would stand up, and make a response on the subject, and sit -down. Then the precentor stood up, and recited the Kaddish. When he -reached the words _during your life and in your days_, he would say: -‘During the life of our prince the exilarch, and during your life, and -during the life of all the house of Israel.’ - -When he had finished the Kaddish, he would bless the exilarch, and then -the heads of the academies. Having finished the blessing, he would stand -up and say: ‘Such and such a sum was contributed by such and such a city -and its villages;’ and he mentioned all the cities which sent -contributions for the academy, and blessed them. Afterwards he blessed -the men who busied themselves in order that the contributions should -reach the academies. Then he would take out the Book of the Law, and -call up a priest, and a Levite after him. While all the people were -standing, the precentor of the synagogue would bring down the Book of -the Law to the exilarch, who took it in his hands, stood up, and read in -it. The heads of the academies stood up with him, and the head of the -academy of Sura translated it to him. Then he would give back the Book -of the Law to the precentor, who returned it to the ark. When the -precentor reached the ark, he sat down in his place, and then all the -men sat down in their places. After the exilarch the instructors read in -the Book of the Law, and they were followed by the pupils of the heads -of the academies; but the heads of the academies themselves did not read -on that day, because someone else preceded them. When the Maftir read -the last portion, a prominent and wealthy man stood near him, and -translated it. This was a mark of distinction and honor for that man. -When he finished reading, the precentor again blessed the exilarch by -the Book of the Law, and all the readers who were experienced and -well-versed in the prayers stood round the ark, and said: ‘Amen!’ -Afterwards he blessed the two heads of the academies, and returned the -Book of the Law to its place. They then prayed the additional prayer, -and left the synagogue. - - - - - XI. JOSEPH B. ISAAC IBN ABITOR - - [Flourished in Spain during the tenth century. Owing to some - quarrels, he left his native country, and went to Damascus. He was - an eminent talmudic scholar and liturgic poet, and is said to have - translated the entire Talmud into Arabic. Only a small number of his - poems have been preserved, but they tend to show that he was a - skilful poet with intense religious fervor. Some of them are of - ingenious and complicated structure.] - - - 1. Hymn Based on Psalm 120[78] - -O God, be gracious unto me on the day I hasten to praise Thee; forgive -my sins, and judge me not according to my deeds; when with a Song of -Ascents I cry to Thee, make clear to me: ‘_In my distress I called unto -the Lord, and He answered me._’ - -For Thee, O God, my soul has ever pined; through the abundance of my -sins I have no respite; wipe off, I pray Thee, all my sins, the known -and the unknown,—_O Lord, deliver my soul from lying lips, from a -deceitful tongue._ - -I said unto deceitful Uz[79]: ‘Shalt thou for ever walk upright in thy -wantonness? Gehenna is prepared for thee as thy apportioned lot.—_What -shall be given unto thee, and what shall be done more unto thee, thou -deceitful tongue?_’ - -My presumptuous sins are marked before Thee; they are bound up in -bundles, engraved, and sealed. Prepare a feast for them that are benign -to the guileless people;—_sharp arrows of the mighty, with coals of -broom_! - -Majestic Lord, before Thee are my sorrows; among the multitude of thorns -I am well-nigh destroyed. But a short while I lived in magnificent -dwellings; _woe is me, that I sojourn with Meshech, that I dwell beside -the tents of Kedar_. - -All my oppressors smite me with horror; in the presence of my enemies I -feel deeply ashamed; all the backsliders hate me with an everlasting -hate; _my soul hath full long had her dwelling with him that hateth -peace_. - -O Most High, console Thy people that is disconsolate; to her that is -unpitied turn Thou, and be merciful. My adversaries say: ‘No comfort -shalt thou ever see.’—_I am all peace; but when I speak, they are for -war._ - -Whenever it is time for praise, I cry to Thee, my God; as I set forth my -prayers, show Thy kindness unto me. To praise Thee, O Praised One, I -kept awake at night—accept Thou then my prayer with the Song of Ascents. - - - 2. Hymn Based on Psalm 121 - -When I come, O Creator, to proclaim Thy unity, turn unto me! Forgive my -sins, and heed not my wicked thoughts; with this my Song of Ascents I -cry unto Thee, O my Crown. _I will lift up mine eyes unto the mountains: -from whence shall my help come?_ - -Woe to the daughter who derides the ancients of the earth; but when I -hear her mockery, I boldly answer thus: ‘My Redeemer lives for ever; He -dwells in the lofty skies—_my help cometh from the Lord, who made heaven -and earth_.’ - -The persecutor smites the multitudes who extol Thee (behold, they have -no other hope but in Thy words alone); presumptuously he mocks the words -of Thy Psalms: _He will not suffer thy foot to be moved: He that keepeth -thee will not slumber._ - -When the wanton ones take counsel together, they plan to destroy -the remnant of Ariel; but Israel says: Trust ye in God our -Redeemer;—_behold, He that keepeth Israel doth neither slumber nor -sleep_. - -May now the trust of Thy believers be made strong and firm, according to -the psalmist’s words who sings Thy songs of joy: When terror seizes -thee, the Lord shall be thy refuge; _the Lord is thy keeper; the Lord is -thy shade upon thy right hand_. - -My trust I put in Thee, O Dweller in the skies above; I stay myself upon -the psalmist’s words who sings jubilantly: In thy Creator put thy trust, -always rely on Him; _the sun shall not smite thee by day, nor the moon -by night_. - -The multitude of Thy saints come before Thee; they loudly sing Thy -praises in Thy holy sanctuaries; the remnant of them that seek Thee say -to one another: ‘_The Lord shall keep thee from all evil; He shall keep -thy soul._’ - -All Thy beloved ones together raise their voice, and say: ‘With perfect -heart sing ye unto the Living God; He who understands all secrets will -hear your cry; _The Lord shall guard thy going out and thy coming in, -from this time forth and for ever_.’ - - - 3. Hymn Based on Psalm 122 - -When I draw nigh to extol Thee amidst a poor and needy people, -strengthen Thou my remnant scattered in all regions. With this my Song -of Ascents I cry to Thee, O King: _I rejoiced when they said unto me: -‘Let us go unto the house of the Lord_.’ - -For my perversity I have been given twofold punishment; announce Thou -consolations to the barefoot people.[80] The people, whose feet Thou -makest strong, shall proclaim Thy greatness;—_our feet are standing -within thy gates, O Jerusalem_! - -Establish Thou the pillars of Thy desolate temple; the measurements -thereof make wondrous fair, and wide, and long. This miracle shall -strike with confusion him who destroyed the desirable things thereof: -_Jerusalem that was built as a city that is compact together_. - -The righteous song regard with favor; may it be Thy will to gladden with -the redeemer’s coming them that trust in Thee. Thy banished children -shall go up to erect Ariel, _whither the tribes went up, even the tribes -of the Lord, as a testimony unto Israel_. - -Destroy them that strive with me, and increase their tribulations; -enslave the tyrant;—_for there were set thrones for judgment, the -thrones of the house of David_. - -Bring good tidings to them that sanctify Thee and sing Thy words—they -that are led by a fiery wall near Thee; I shall rejoice near Thy shield, -and hear Thy pleasing words: ‘_Pray for the peace of Jerusalem; may they -prosper that love thee._’ - -O city of the Lord, rejoice, and increase thy lays; burst forth with -song, exult, make thy melodies great; I shall fill thy utterances with -joy and exultation; _peace be within thy walls, and prosperity within -thy palaces_. - -They that wait for Thy utterance shall lift up their voice together; -they that sanctify Thy unity shall sing new melodies; they that are -satisfied with bliss from Thee shall proclaim peace; _for my brethren -and companions’ sakes I will now say_: ‘_Peace be within thee._’ - -Increase the glory of the stronghold in Thy border; mayest Thou hear -from Thy habitation the praises which we utter; may the wisdom of Thy -anointed be spoken in Thy temple: _for the sake of the house of the Lord -our God I will seek thy good_. - - - 4. Hymn Based on Psalm 123 - -When I seek Thee amongst them that proclaim Thy unity twice, that hope -for the day of Thy wonders to be redeemed from their two exiles, I pour -out my heart like water in the Song of Ascents; _unto Thee I lift mine -eyes, O Thou that art enthroned in the heavens_. - -O Give ear unto Thy people’s groans and hear their supplications, when -they draw near to Thee to set forth their hymns of praise, and when, -humbly kneeling, they lift their eyes to Thee: _behold, as the eyes of -servants unto the hand of their master_. - -Deliver from destruction them that seek Thy face; hasten Thy salvation -in due time to them that pray for it; look on the afflicted people’s -woes, when it renders thanks to Thee: _as the eyes of a maiden unto the -hand of her mistress_. - -Remember Thy lovingkindness, O God, our Shield; O pity us, have mercy, -and forgive our sins; O Thou that art pure, we ever seek Thee, answer -us;—_so our eyes look unto the Lord our God, until He be gracious unto -us_. - -Despise not the woes of the remnant of the plundered ones, for the tents -of Uz and Buz devoured and destroyed them; Jeush hastes to trample on -us, and Buz[81] speeds to spoil; _be gracious unto us, O Lord, be -gracious unto us; for we are full sated with contempt_. - -Tribulations have beset us, and have humbled our heads; we have been -left groaning, entangled in our snares. Through the abundance of our -guilt, with filth and bitterness _our soul is full sated_. - -The company of the needy ones, that have escaped and still remain, hope -for Thy righteous acts, O Highest of all high. They that are filled with -tribulations set forth their meditations;—_with the scorning of those -that are at ease and with the contempt of the proud oppressors_. - - - - - XII. HAI B. SHERIRA GAON - - [The last Gaon of the academy at Pumbeditha. He was an eminent - authority on the Talmud, and numerous responsa written by him are - still extant. He was the author of commentaries on talmudic - treatises and of a dictionary of difficult words occurring in the - Bible, Targum, and Talmud. He also acquired fame as a poet, and was - one of the first to employ the Arabic metre in Hebrew poetry. He - died 1038.] - - - Maxims and Admonitions[82] - -Let thy tongue be imprisoned in thy mouth, and in company be thou like -one that is mute. - -Loose not a lion that is bound by thy chain, for if thou settest him -free, he will devour thee. - -Cast not thy gaze upon thy neighbor’s wife, and thine own helpmate keep -inside the house; it is glory for women and grace for men that women -should not look upon strange men. - -Make no partnership, though thou needest aid; transact no business with -thy kith and kin. - -Dwell not too long by the river; turn to the mountain on account of the -rain. - -Sow goodness, that thou mayest reap pleasantness, and thy reward from -God shall be complete. - -Be perfect and upright with God, and seek not that which is too high. - -Keep away from imbeciles, from deaf and dumb, and from women; have no -quarrels with them. - -If thou hast not acquired wisdom and understanding, sit near the judges -of the people when they preside. - -Be not ashamed to learn and to seek knowledge; be a tail to the wise, so -that thou mayest become a head. - -It is wisdom to tread in the ways of faith; to fear God and to depart -from evil is understanding. - -Be near the judges of the community, and buy thy things in the proper -manner of transaction. For thy possessions choose good witnesses,—they -will relieve thee from strife. - -It is better for thee to visit mourners than to go to the house of -feasting and rejoicing. - -Reveal not to an enemy that which is in thy heart; uproot his enmity, if -thou hatest him not. - -Inquire about the sick, and visit them with a cure; speak comfortingly -unto embittered men. - -Depart from quarrel, and flee from strife, and stand not upon the verge -of a pit and an abyss. - -Honor thy parents, and also thy kinsmen and all that seek their peace. - -If thou drawest nigh unto the shadow of a king, know that thou standest -near a lion. Then other men shall be exceedingly afraid of thee, but thy -fear shall also be great and awful. - -Thou shouldst not hold the horns of a fierce bull, and do not seize the -bridle of a lion. - -Grieve not if unto thee a daughter is born; trust in God, exult and -rejoice in thy lot. At times a daughter is better than a son; she is -good and pure to her parents. Take delight in whatsoever comes from God, -and say: ‘This also is for the best!’ - -It is better that thy daughter should go down to the grave as a maiden -than that she should beseech a man. - -Buy thee a dwelling among the upright; depart from the habitation of the -covetous and envious. - - - - - XIII. SAMUEL HA-NAGID - - [Born at Cordova 993, and died at Granada 1055. He was famous as a - poet, Halakist, and philologist, and was the author of a treatise on - the methodology of the Talmud. Some medieval Jewish critics - considered him the greatest Hebrew poet. This view, however, cannot - be maintained, as he was certainly surpassed by Ibn Gebirol and - Judah ha-Levi. He was for some time vizier at the court of King - Habus. His poems, perhaps more than those of any other poet of that - epoch, resemble the Arabic poems very closely.] - - - 1. On Leaving Cordova[83] - -The soul is deprived of that which it desires, and that which it asks is -withheld from it. Although the body is plump, and fed, and fat, the -glorious soul is not yet satisfied. A humble man walks on the earth, and -yet his thoughts reach unto the skies. Of what avail is it to man to -have his body’s pleasures, while his soul is distressed? Some friends -there are who harm and profit not; they have big bodies, but their minds -are small. They think that to increase my riches I depart from my -dwelling-place and roam about—though the locks of my head are -dishevelled and mine eye is painted with night’s stibium. My friends -know not the secrets of my heart; indeed my friends spoke not knowingly. -Their soul knows nought, nor does it understand; it is like the soul of -a cloven-footed beast. - -Shall he refrain himself, whose soul is like a moon, and, like the moon, -strives to soar high? And shall he rest until he girds his loins with -her wings, as one girds on a cloth, and till his deeds are heard -throughout the world, and like the ocean is his fame increased? - -I swear by God and by His worshippers (assuredly, my like shall keep his -oath) that I will ascend the rocks on foot, and go down to the deepest -pit; The borders of the desert will I join, and cross the ocean in a -boat with sails; I shall roam about until I soar and rise to a height -that forever shall be known. With terrors shall I then inspire my foes, -but my friends shall find salvation in me. The ears of freemen shall I -bore through[84] as slaves’, and mine ear, too, shall be bored through -by my friends. - -I have a soul that sustains my friends, but from my adversaries it is -withheld. In it there is for thee a garden filled with friendship, -planted by the brook of love; it is that friendship which is kept from -early youth, like a signet fixed in a ring; it is engraved like the -green gravings in a window cut out in the door of a palace. - -May God be with thee as thou lovest, and may thy soul, which He loves, -be redeemed from the hand of foes. May the God of deliverance send thee -salvation, till there be no sun and moon! - - - 2. On Having Been Saved in Mid-Ocean from a Tunny Fish[85] - -Shall he that falls and stumbles rise again, and he that roams and -wanders find repose? Shall I be raised yet once more, although my feet -stumbled, and my ankle slipped? - -In my soul are all the things that offer help and consolation to the -stricken souls; but confusion reigns in the souls of them that came to -gloat over me in the day of my discomfiture. They think that troublous -times never change, a waste land shall not be inhabited. Yet God does -raise them that He humbled and brought low; and He has mysteries, His -way is hid. - -O hear this word, and know that not in vain does God keep me alive upon -the earth; and then shalt thou receive the evil days with cheerful -heart, closed mouth, and bridled thought. Let thine ear be deaf to -dissenters, and thine eye closed from seeing backsliders, who are like -Hofni in Shiloh,[86] or like Zimri with the Midianite woman,[87] or -Onan[88] with his brother’s wife. - -O hear this word, exalt God in thy house, and on thy way, whilst thou -sittest or standest. - - * * * * * - -Her head is as a row boat in size, with a countenance raised very high; -she has eyes like fountains, a nostril like a furnace, and temples like -a wall. Her mouth is deep and wide like a cave; when thirsty, she pours -a stream into it. Her lips resemble two inflated skin-bottles, and -between them is a hole like that of a torn garment. White is her body, -green her back; her neck is like a tower, her belly is like a heap. Her -fins are like a keen-edged sword; her scales look like a red buckler. To -them that watch, her structure is like a rock projecting in mid-ocean. - -When she came swimming round about the boat, no one uttered aught, nor -breathed a word. Then she drew nigh unto the sides of the boat, and -stood on her tail which was as a cedar or a vine. - -The hearts of all men melted like wax, like water, or a stream that is -swept away. Through grief I stilled me like a lamb that becomes mute on -the day of slaughter. Then I thought of my God, while others at my side -thought of gods like Ashima.[89] I said: ‘It is true, in such or such a -way transgressions ensnare the guilty soul; though Jonah through piety -was vomited from the sea on land, but what am I? My God, stay Thy wrath, -for this calamity awakened me (for I had been slumbering). But if I -deserve this punishment, may it be an atonement for my great guilt.’ - -She then sank into the water, like the host which God had cast and -thrown into the sea, and came beneath to overthrow the boat; (all hearts -stood still, and every breath was gone). But God rebuked her, so that -she returned in a moment to her abode in the depth of the sea. Thus to -small worms He brought salvation, upon a beam daubed all around with -pitch. The dead restored He from the grave, and with His high and lofty -hand He saved the drowning. - -All men who know the ocean marvelled, and said: ‘Wherefore, and how did -these escape? for hitherto no boat has yet been saved from this accursed -monster of the deep.’ - -I answered them: ‘Thus God’s redemption is majestic and complete to them -that know the glory of His splendor; He works salvation for them that -know Him, and takes vengeance upon them that provoke Him. His are the -sea, the beasts, and the waters of the great deep—all of them He hung on -nought. What is this beast against the Lord, who made her reign supreme, -and gave her strength and might?’ - -To God I will render the thanks of them that are redeemed—it shall be -set and put in my mouth. I declare that, unlike created things, my Rock -has no beginning and no end; I declare that the dead shall be quickened, -when the end of the mysterious heptad[90] comes; that Moses and the -Torah which is in our hands are true—it is marked with perfection; that -the words of our sages are straight and upright, their Talmud and their -Mishnah are pleasant; that there is a goodly reward for the pure in the -next world, a recompense for them that die for the sake of the -traditional law. God has dominion over land and sea, over heaven, the -Great Bear, and Pleiades. His fear is put upon my countenance, and His -Torah is perfect in my heart. - - - - - XIV. SOLOMON B. JUDAH IBN GEBIROL - - [Deep thinker and lyric poet. One of the most original and noblest - minds of medieval Jewry. He was born at Malaga about 1021, and died - at Valencia about 1058. In his philosophic works and in his poems - which are still extant one discerns a spirit that strives to soar - high and to attain to the loftiest state of mental development. In - his soul mystic and rational elements are wonderfully blended. He - had great influence upon subsequent writers.] - - - 1. On Leaving Saragossa[91] - -My throat became dried from crying, my tongue cleaved unto my palate; my -heart flutters because of my great anguish and pain. Great is my sorrow, -that it no longer allows mine eyes to slumber. - -To whom shall I speak and complain? to whom shall I declare my grief? -Would there were one to comfort and to pity me, who would hold my right -hand! I would pour out my heart to him, and would relate some of my -woes. Perchance by uttering my grief the tempest of my heart may subside -a little. - -O thou who inquirest about my peace, draw nigh, and hearken! My roaming -is as the sea’s. If thy heart were as adamant, it would melt from my -affliction. How canst thou think I am alive, while thou knowest my -languishment? Alas! I dwell in the midst of a people that thinks my -right hand is my left. I am interred, but not in a desert—my coffin is -within my house. I am motherless and fatherless, distressed and lonely, -young and poor. Alone, without a brother, I have no other friend but my -thoughts. I mix my flowing tears with blood, and then my wine is mixed -with tears. I thirst for a friend, but I shall be consumed ere my thirst -is slaked. The heavens and their host prevent me from attaining my -desire. I am counted like a stranger or sojourner, my dwelling is -amongst ostriches; among the crooked and the fools, who think that they -are very wise: the one gives to drink the venom of asps, the other, -flattering, smooths the head; but he lays an ambush in his heart, though -he says to thee: ‘I pray thee, my lord.’ They are a people whose fathers -I would disdain to set with the dogs of my flock. Their faces never -blush with shame, unless they are dyed with scarlet. Like giants are -they in their sight, in my sight they are like locusts. When I take up -my parable, they chide me, as they would chide a Greek: ‘Speak a tongue -that we understand, for this speech is of an Ashkelonite.’ - -I shall now crush them as mire, for my tongue is like a sharp spear. If -their ear is deaf to me, of what avail can be my bell? Unworthy are -their necks to be adorned with the gold of my crescents. - -Oh that the fools would open their mouth to receive the spring-rain of -my clouds! My perfume would I drop on them, my saffron and my cinnamon. -Woe unto knowledge, woe to me! In the midst of such a people do I dwell! -They count the knowledge of God as witchcraft and as sorcery. - -I therefore lament and wail, I lie all night in sackcloth. I am bowed -down as a bulrush, and fast on the second and fifth days of every week. -What shall I hope for, while I live? in what then shall I put my faith? -Mine eye roams about in this world, but it beholds not what I desire. Oh -death is precious in my sight, because I disdain this earth. If my heart -turns to her ways, may my tongue cleave to my palate! My soul rejects -her glory, for her honor is disgrace in mine eyes. I never shall rejoice -in her, my pride shall not exult in her, even if the constellations -would call to me: ‘Turn in, and sit with us, O lord.’ For this earth has -become to me as a yoke upon my neck. What else is left me in this world, -except to endure my blindness? - -My soul complains aloud, for it found not as yet my abode. I am weary of -my life, and loathe that my flesh should lord over me. For its rejoicing -is my grief; and when it sorrows, I rejoice. I seek to know, and I shall -find true knowledge when my flesh and vigor are gone. For after grief -comes relief, after leanness comes my nourishment. - -All my life I shall search and seek the commands of Solomon my ancestor. -Perchance He who lays bare deep things will reveal wisdom to mine eye; -for this alone is my portion from all my labor and wealth. - - - 2. A Vow to Seek Wisdom[92] - -A soul whose raging tempests wildly rise, whither shall she send her -meditations? She rages, and is like a flame of fire, whose smoke -constantly ascends. This time her meditations are like a wheel that -turns around on the earth and the multitudes thereof, or like the seas -wherein the earth’s foundations were fastened: ‘How canst thou be so -strong and filled with courage, that thou disdainest a place upon the -stars? From the path of wisdom turn thou away thy heart; the world shall -then smooth thy path for thee.’ - -Oh comfort ye my soul for that, my friends, and likewise for her sorrows -comfort her; she thirsts for a man of prudence, but finds not a man to -slake her thirst. Seek ye amongst the men of fame, perchance there may -be one to grant her desires. If this world sins against me, my heart -will regard it disdainfully. If it cannot see my light with its eye, let -the world then be contented with its blindness. But afterwards, if it -appeases me, I shall turn round, and forgive its sins. The earthly -sphere would then be good; the hand of Time would place no yoke upon the -wise. - -Oh too much wrong didst thou commit; long have the gourds been as cedars -of the earth. Despise the vile ones of the people, for stones are less -burdensome to me than they. Cut off the tail of them that say to me: -‘Where is then wisdom and her votaries?’ Oh that the world would judge -them aright! oh that it would give food unto her sons! They would then -rest, not toil, and would attain their goal, without knowing worldly -joys. Some took the sun’s daughters, and begot folly, but they were not -its sons-in-law.[93] - -Why do ye chide me for my understanding, O ye thorns and briers of the -earth? If wisdom is of light esteem to you, vile and despised are ye in -her sight. Though she is closed, and reaches not your heart, lo, I shall -open her chests. How shall I now abandon wisdom, since God’s spirit made -a covenant between us? or how shall she forsake me, since she is like a -mother to me and I am the child of her old age? or like an ornament -which adorns the soul, or like a necklace on her neck. How can ye say to -me: ‘Take off thy ornaments, and remove the precious chain from her -neck’? In her my heart rejoices, and is glad, because her rivers of -delights are pure. Throughout my life I shall make my soul ascend until -her abode is beyond the clouds. For she adjured me not to rest, until I -find the knowledge of her Master. - - - 3. The Royal Crown[94] - -This my prayer may avail a man to learn righteousness and purity; -therein I declared wonders of the living God, briefly, not at length. I -placed this hymn above all my hymns; wherefore I named it ‘Royal Crown.’ - -Wonderful are Thy works, and that my soul knows right well! Thine, O -Lord, is the greatness, and the power, and the glory, and the eminence, -and the majesty. Thine, O Lord, is the kingdom, and Thou art the One -exalted as head above all; and Thine are riches and glory. Unto Thee do -the creatures from above and beneath testify that they shall perish, but -Thou shalt endure. Thine is that power whose mystery our minds fail to -fathom, for Thou art too mighty for us. Thine is the hiding-place of -might, the mystery and the foundation. Thine is the name which is -concealed from the men of wisdom, and the power which sustains the -universe on nothing, and the ability to bring every hidden thing to -light. Thine is the lovingkindness which is great toward Thy creatures, -and the bliss which is stored up for them that fear Thee. Thine are the -mysteries which no intellect nor mind can contain, and the life over -which decay has no dominion, and the throne which is exalted above all -the highest, and the habitation which is concealed in the height of the -hiding-place. Thine is the existence from the shadow of whose light -every being was created, of which we say: ‘Under its shadow we live.’ -Thine are the two worlds between which Thou didst set a boundary: the -first for deeds and the second for recompense. Thine is the recompense -which Thou didst store up and hide for the righteous, for when Thou -didst see that it was good, Thou didst conceal it. - -Thou art one, the first of every number, and the foundation of every -structure. Thou art one, and at the mystery of Thy oneness the wise are -perplexed, for they know not what it is. Thou art one, and Thy oneness -can neither increase nor decrease; it can neither be diminished, nor can -aught be added to it. Thou art one, but not such a one as can be -possessed or numbered; for neither increase nor change, neither -qualification nor attribute can be conceived of Thee. Thou art one, but -my imagination fails to set a limit and a bound about Thee; I have -therefore said: ‘I will take heed to my ways, that I sin not with my -tongue.’ Thou art one, too high and too exalted to be brought low and to -fall, for how can the One fall? - -Thou art existent, but the hearing of the ear and the sight of the eye -cannot perceive Thee; nor can the How? the Wherefore? or the Whence? be -applied to Thee. Thou art existent, but by Thyself, and there is none -other with Thee. Thou art existent, and hadst been before time was, and -didst abide without space. Thou art existent, but Thy mystery is hidden, -who can reach it? exceeding deep, who can find it out? - -Thou art living, but not from any fixed time, nor from any known period. -Thou art living, but not through a soul and breath, for Thou art the -soul of the soul. Thou art living, but not as the life of man who is -like to vanity, and whose end is moth and vermin. Thou art living, and -he who reaches Thy mystery shall find everlasting delight: he shall eat, -and live for ever. - -Thou art great, and compared with Thy greatness all greatness is -humbled, and every excellence is faulty. Thou art too great for any -thought, and too sublime for any composition. Thou art greater than all -greatness, and exalted above all blessing and praise. - -Thou art mighty, and among Thy creatures and beings there is none that -can do according to Thy works and according to Thy mighty acts. Thou art -mighty, and Thine is the absolute power which changes not and alters -not. Thou art mighty, and because of the abundance of Thy might Thou -dost pardon even in the time of Thy indignant wrath, and dost defer -Thine angel to sinners. Thou art mighty, yet Thy tender mercies are over -all Thy creatures: these are Thy mighty deeds that were of old. - -Thou art light, and the eyes of every pure soul shall behold Thee; but -the clouds of iniquity shall hide Thee from its eyes. Thou art the light -which is hidden in this world, but shall be revealed in the high and -beautiful world; on the mount of the Lord shall it be seen. - -Thou art most high, and the eye of the intellect yearns and longs for -Thee; but it can only see the utmost thereof, and cannot see the whole. - -Thou art the God of gods, and all Thy creatures are Thy witnesses, and -for the glory of this name every creature is obliged to worship Thee. -Thou art God, and all the beings are Thy servants and Thy worshippers; -yet Thy glory is not diminished because of them that worship aught -beside Thee; for the intention of them all is to attain unto Thee, but -they are as the blind: they set their faces toward the way of the King; -but they wander out of the way: one sinks into the pit of destruction, -and another falls into the abyss; they all think that they have reached -their goal, but they labored in vain. But Thy servants are as the -clear-sighted who walk in the straight path: they turn not from the way -to the right hand or to the left until they come to the court of the -King’s house. Thou art God, supporting the beings with Thy divinity, and -sustaining the creatures with Thy unity. Thou art God, and there is no -distinction between Thy divinity, and Thy unity, and Thy eternity, and -Thy existence; for it is all one mystery: although the names of each one -are different, they all go unto one place. - -Thou art wise, and wisdom, which is the fountain of life, emanates from -Thee; compared with Thy wisdom, every man is brutish and without -knowledge. Thou art wise, prior to all first beings, and even wisdom was -Thy nursling. Thou art wise, but Thou didst not learn from another, nor -didst Thou acquire wisdom from any one beside Thee. Thou art wise, and -from Thy wisdom didst Thou set apart the predestined will, as a workman -and an artist, to draw forth the emanation of existence from -non-existence (as the light, issuing from the eye, emanates and draws -from the fountain of light without a bucket), and it made all things -without instruments. It hewed and engraved, cleansed and purified; it -called unto non-existence, and it was cleft in twain; unto existence, -and it was established; unto the universe, and it was stretched out. It -meted out heaven with the span; its hand joined the pavilion of the -spheres, and fastened the curtains over the creatures with the loops of -potentiality. Its power reaches as far as the edge of the curtain, the -outermost creation, which is the extreme end of the coupling. - - - - - XV. BAHYA B. JOSEPH IBN PAKUDA - - [Philosopher, talmudic scholar, and liturgic poet. Difference of - opinion exists as to the time when he flourished. It is usually - accepted that he lived in the eleventh century. But arguments, - though by no means conclusive, have been brought forth to prove that - he lived a century later. To him is due the credit of having been - the author of the first Jewish system of ethics. His ethical work - _Hobot ha-Lebabot_ (Duties of the Heart), which was written in - Arabic, has always been a great favorite in its Hebrew translation.] - - - Pious Reflections and Admonitions to the Soul[95] - -Bless the Lord, O my soul; and all that is within me, bless His holy -name. - -O my soul, march on with strength, and bless thy Creator. Prepare a -supplication for Him, and pour out thy meditation before Him. Awake from -thy sleep, and consider thy place, whence thou camest, and whither thou -goest. - -O my soul, awake from thy slumber, and utter a song to thy Creator; sing -praises unto His name, declare His wonders, and fear Him wherever thou -dwellest. - -O my soul, be not as the horse, or as the mule, which have no -understanding; nor shouldst thou be as a drunkard that is fast asleep, -or as a man that is stupefied; for out of the fountain of understanding -wast thou formed, and from the spring of wisdom wast thou taken; from a -holy place wast thou brought forth, and from the city of the mighty, -from heaven, wast thou taken out by God. - -O my soul, put on garments of prudence, and gird on a girdle of -understanding, and free thyself from the vanities of thy body, in which -thou dwellest. Let not thy heart beguile thee with the sweetness of its -desires, and let it not allure thee with the visions of its pleasures -which melt away like water that runs apace. Remember that the beginning -of these pleasures is without help or profit, and their end is shame and -also reproach. - -O my soul, run to and fro through the streets of thy understanding, and -go about in the chambers of thy wisdom, and come unto the structure of -the building of thy imagery, whose foundation is in dust; is it not a -despised body and a carcass trodden under foot? It is formed out of a -troubled fountain and a corrupted spring, built of a fetid drop; it is -burned with fire, it is cut down. It is an unformed substance resembling -a worm, it is nought but terror. It is kept in a foul womb, closed up in -an impure belly; it is born with pangs and sorrows to see trouble and -vanities. All day long it covets pleasures, and departs from instruction -and from commandments; it comes in the dark, and goes away in the dark; -it is a poor, needy, and destitute wayfarer. It has no knowledge without -thee, and no understanding beside thee. While alive, it is dust; and -when it dies, it is ashes. As long as it lives, worms surround it, and -when its end comes, vermin and clods of dust cover it. It cannot discern -between its right hand and its left hand; its lot is hidden in the -ground. Go thou, therefore, and reign over it, for sovereignty is meet -unto the children of wisdom, and the foolish is a servant to the wise of -heart. Walk not in the stubbornness of thy wicked heart, be not ensnared -by its counsels, and despise the gain of its frauds; trust not in -oppression, and become not vain in robbery; for oppression makes a wise -man foolish, and a bribe destroys the heart. - -O my soul, set thy heart toward the highway, even the way by which thou -didst go; for all was made of dust, and indeed unto dust shall all -return. Every thing that was created and fashioned has an end and a goal -to return unto the ground, whence it was taken. Life and death are -brothers that dwell together; they are joined to one another; they cling -together, so that they cannot be sundered. They are joined together by -the two extremes of a frail bridge over which all created beings travel: -life is the entrance, and death is the exit thereof. Life builds, and -death demolishes; life sows, and death reaps; life plants, and death -uproots; life joins together, and death separates; life links together, -and death scatters. Know, I pray thee, and see that also unto thee shall -the cup pass over, and thou shalt soon go out from the lodging-place -which is on the way, when time and chance befall thee, and thou -returnest to thine everlasting home. On that day shalt thou delight in -thy work, and take thy reward in return for thy labor wherein thou hast -toiled in this world, whether it be good or bad. Therefore hearken, I -pray thee, and consider, and incline thine ear; forget thy people and -thy father’s house. Arise, and sing unto thy King all thy day and all -thy night; lift up thy hands toward Him, and bow down unto Him with thy -face to the ground; let thine eyelids gush out with waters, and kneel -thou upon thy knees; the King may perchance desire thy beauty, and lift -up His countenance unto thee, and give thee peace. He will be gracious -unto thee in the days of thy affliction in this world, and also after -thou hast returned to thy rest. For as long as thou didst live He dealt -bountifully with thee. - -O my soul, prepare provision in abundance, prepare not little, while -thou art yet alive, and while thy hand has yet strength, because the -journey is too great for thee. And say not: ‘I shall prepare provision -to-morrow’; for the day has declined, and thou knowest not what the next -day may bring forth. Know likewise that yesterday shall never come back, -and that whatever thou hast done therein is weighed, numbered, and -counted. Nor shouldst thou say: ‘I shall do it to-morrow’; for the day -of death is hidden from all the living. Hasten to do thy task every day, -for death may at any time send forth its arrow and lightning. Delay not -to do thy daily task, for as a bird wanders from its nest, so does a man -wander from his place. Think not with thyself that after thou hast gone -forth from the prison of thy body thou wilt turn to correction from thy -perpetual backsliding; for it will not be possible for thee then to do -good or evil; it will not avail thee then to turn away from backsliding -or to repent of wickedness, guilt, and transgression. For that world has -been established to render accounts—the book of the hidden and concealed -deeds which every man commits is sealed—and it has been prepared to -grant a good reward to them that fear the Lord and think upon His name, -and to execute the vengeance of the covenant upon them that forget God, -who say unto God: ‘Depart from us, for we desire not the knowledge of -Thy ways. What is the Almighty, that we should serve Him? and what -profit should we have, if we pray unto Him?’[96] - -O my soul, if thou art wise, thou art wise for thyself; and if thou -scoffest, thy error remains with thee. Hear instruction, and be wise, -and refuse it not. Lay continually to thy heart the words of Koheleth -the son of David: ‘The end of the matter, all having been heard: fear -God, and keep His commandments; for this is the whole man. For God will -bring every work into judgment concerning every hidden thing, whether it -be good or whether it be evil.’[97] Forget not that He seals up the hand -of every man, that all men whom He has made may know it.[98] Remember -likewise that there is no darkness and no thick darkness wherein the -workers of iniquity may hide themselves.[99] Seek the Lord thy Maker -with all thy might and strength. Seek righteousness, seek meekness; it -may be that thou wilt be hidden in the day of God’s anger, and in the -day of His fierce wrath, and that thou wilt shine as the brightness of -the firmament and as the sun when it goes forth in its might. The sun of -righteousness with healing in its wings shall shine upon thee. Now -arise, go and make supplication unto thy Lord, and take up a melody unto -thy God. Praise thou God, for it is good to sing praises to our God; for -it is pleasant, and praise is comely. - - - - - XVI. AHIMAAZ B. PALTIEL - - [Liturgic poet and author of a family chronicle. He was born at - Capua, Italy, 1017, and died at Oria about 1060. His Chronicles - (_Sefer Yuhasin_) is an important source for the history of the - early Jewish settlement in Italy.] - - - Shephatiah Before His Death on Rosh ha-Shanah Declares that the Tyrant - Basil Is Dead[100] - -And Rabbi Shephatiah was old and well stricken with age; and God blessed -him with all pleasant qualities. The Dweller of the high heavens gave -him the Torah as a possession, and made him great with riches and -immense wealth. He endowed him with a son who was worthy and perfect; -the father and the son were faultless. With them was Rabbi Hananel who -was great and perfect; they were all steadfast in the fear of God. They -were brothers and friends, and were pleasant in their friendship. They -continually occupied themselves with the Torah and with the commandments -and lovingly fulfilled God’s statutes. They exalted their King with -strength and with glory, and magnified their Maker with honor and -majesty, and made for their Creator a wreath, and a crown, and a diadem -of fine gold. They ascribed strength and power to their Maker, and came -in the evening and in the morning to the assembly of prayers. All the -days that they were upon earth they bewailed with grief the exile and -the destruction, and lamented with bitterness and desolation over the -persecution. They cried and made supplications to Him who turns wise men -backward,[101] by whose knowledge the depths were broken up, and who -established and founded the rivers and seas, that He should make foolish -the knowledge of the enemy, and that He should lay his kingdom waste. -They asked understanding from Him who is full of mercy, that the decree -of persecution should be brought to nought and be abolished. Because of -their cry which they cried to the Highest of all high, the decree did -not pass across from the other side of the seas, and His servants who -were perfect in His laws He delivered from filth, and dirt, and foul -waters: from being made to kneel to the deaf and mute, and from -worshipping the blind and sightless, and from bowing down to idols and -images. He thundered with the voice of thunders upon their enemies, and -was filled with indignation against their persecutors; He delivered His -beloved ones from the hand of them that rise up against them; and spared -their soul from the coals of broom; that they may occupy themselves with -the Torah, and meditate therein, and that they may smell the savor of -the spices and perfumes which are hidden and sealed up in the treasuries -and store-houses, which are closed up in the Eden of the venerable and -ancient fathers. Then Rabbi Shephatiah, the teacher among the wise, -yielded up his soul completely to the Judge of the widows and the Father -of orphans. He tasted the cup of his ancestors, which the father of the -serpents caused all mortals to drink.[102] - -On New Year’s day, Rabbi Shephatiah, being the worthiest man in a worthy -congregation, had to blow the horn, for the sake of the glory of God and -His people. That day he was feeble, bent down by illness; but all the -congregation whispered to him persuasively: ‘Our master that art clothed -with light, radiance of our splendor, light of our eyes, blow thou the -horn for us; all the days that our God will keep thee among us no other -man shall blow the horn in our midst.’ And they burdened him with the -blowing of the horn. He stood up, and blew the horn; but he was without -strength and power, and the blowing of the horn did not come out in a -fitting manner. Whereupon the righteous man cried out aloud unto them, -and justified God’s judgment against himself: ‘My children, may this be -a good omen unto you; for on account of my transgressions fortune has -changed against me.’ He left the synagogue of his congregation, went to -his house, and lay down upon his bed. And all the congregation came -after him to his bed-chamber. He then turned his face toward them, and -thus said he unto them: ‘I am going to my eternal rest, to my lot with -the ancient fathers; and I make known unto you, my dear sons, my three -beloved sons, that Basil[103] the oppressor and apostate is dead. He -passes before me now, bound with chains of fire, and is handed over to -the destroying angels. And He whose name is the Lord of hosts sent for -me to go to meet Basil, and to contend against him in judgment, because -of all the evil which he had done unto His people, in order to cut off -his name and the name of his seed, his root, his offspring, and his -plant.’ (And they wrote down the day and the hour. Some days later a -report came that Basil who had done evil died; in accordance with the -words of the righteous man did the letter arrive. For thus the emperors -of Constantinople were wont to do according to their custom; when a king -died, they would send an explicit letter to Bari,[104] and write down -the day and the time, which brought the terrible tidings of the king’s -death.) ‘Blessed be He who alone does wondrous things, who destroyed him -from this world, and cut him off from the world to come. Blessed be His -name, and blessed be the name of His glory. Now I am to be gathered unto -my people, and I shall go to my place. And ye, my children, the children -of my trials, all the congregation of my multitudes, may God be with -you. He kills, and makes alive; He is named I AM THAT I AM, when He -brings to life the righteous of Benjamin and the lion’s whelp.’[105] - - - - - XVII. MOSES B. JACOB IBN EZRA - - [Poet, philosopher, and philologist. He wrote gracefully in Arabic - and Hebrew. He was born about 1070 at Granada, and died in the first - half of the twelfth century. His best works are still in manuscript, - but even his published books show him to have been a man of great - talent. His poetry was chiefly praised for the beauty and polish of - its diction. Judah ha-Levi addressed several panegyrics to him.] - - - 1. Dirge on the Death of His Brother[106] - -Oh mourn, my soul, and with a mourning cloak be clad, and put ropes upon -thy sackcloth; be gathered to go to the right and left, awake to wail -and to strip off thy train. Sell thy joy forever; it shall never be -redeemed, nor shall it have a jubilee. Write a bill of divorce to -rejoicing, take wailing instruments instead of harps. No longer shalt -thou dread the wrath of time, nor fear the burning anger of the world; -for what more can it do to thee? It has harmed thee grievously, and -brought thee dire distress! Now that my brother is fallen, time is -powerless to do me good, or to wound me. It smote, and did not spare; it -broke all thy strength and glory, as a vessel made of clay. It hurled -down thy height with wrath; how canst thou say that thy lot is cast in -pleasantness? - -Since my brother is gone my world is no more wide; it is a prison, and -the earth is like shackles. He that upheld the glory of all things, how -is it that his back is now burdened with dust? Because he is gone the -sun is the companion of jackals, the moon is the brother of mourning -since his death. - -Now shall all understand that heaven’s host will fade and shrivel as a -withering bud (all this shall vanish as a clod of earth, and yet the -memory of his glory never shall grow old). When my brother went to the -grave, I knew that all creation is but vanity. - - - 2. Poem Addressed to One of His Noblest Friends[107] - -A prisoner,[108] whose heart is made to boil like a pot by a burning -flame, and whose eyes are laden with a cloud of tears! He thought to -relieve his illness with his tears, but when he shed them, lo, it was -rain making things to grow: a smoking furnace which, without a hand, -sprinkles soot upon the brightness of his face and forehead. From his -scalding tears the mountains crumble, just as when he roars the raging -seas are calmed. In Edom’s field he wanders without pasture (regarded by -none), like lost sheep which a lion thrust aside. - -For him the daughters of the Great Bear moan, for him Orion makes -baldness like an eagle. The hand of time went forth against him for -evil, until with wrath it banished him out of the West. - -How long shall he traverse the surface of the earth? how long shall he -not loose his girdle and his belt? His brothers stood at a distance to -gloat over him in his distress, and all his friends broke their -covenant. With willful hand they shed his blood, and how could they have -thought to cover it on a rock? But when God saw his strength was spent, -He appointed thy right hand, O my lord, to shelter and to cover him. In -his misty night thou didst shine as a star, and he beheld the light of -companionship in the gloom of exile. His feet had slipped, but when he -saw thy dwelling-place, they stood up firmly as in strongholds and on -rocks. He came to the midst of the garden, and through thy sweet words -his soul was made secure on fields of ease. Thou art honey to the -palate, sunlight to the eye of him that looks, and myrrh unto the -nostril of him that smells. Thou art the foundation of kindness, glory’s -pillar, and art the plank and bar of the abode of truth. Ere thou hadst -knowledge to cry: ‘My father’, and ‘My mother’, thy Maker caused thee to -delight in the fear of God. Thou hast prudent counsels, wherewith thou -annoyest thine enemies and gladdenest the souls of thy friends. With the -breath of thy mouth thou makest the foolish wise, and with thy pen’s -fluid washest off the blood of time’s ignorance. Thou art like a cedar -that grew high in wisdom’s garden, so that the other shoots set forth -their meditations unto thee. They are like an airy dream, like flying -chaff, but thou renewest thy strength, and buddest by the glorious -waters. Thy hand built for thee dominion with hewn stones, while other -rulers plastered it with vanity. Thou art generous like thy fathers, and -how pleasant it is to eat the second growth with grace, when the first -is gone! Thou turnest thy right hand’s rivers as a honey stream, and -makest them flow into the mouths of them that ask. Thou softenest thy -generous heart toward the needy, but hardenest it like flint[109] -against thy wealth. Thy soul urges thee to make the indigent rich, so -that thou causest the name of poor to be forgotten. The sorrow-stricken -man cheers up, on seeing thee: his wish is granted, when he calls thee -by thy name. - -Fain would I speak more of thee, but tempestuous is the sea of exile—who -shall make its waves subside? I long to see the image of thy features in -my dream, if only my pain allowed me to sleep! Thou art a garden of -delights, but closed are its openings, that I should not smell the myrrh -thereof. Time is thy slave, and yet it sends against me, day by day, the -indignation and wrath of men. Hadst thou rebuked it, thou wouldest have -pacified its wrath and its fierce anger, and it would have ceased to vex -me. - -My words have reached thee; command thou thy bounty that it should judge -between me and between thy slave.[110] Here is the song, it is perfumed -oil; take it, I pray, O man that art to be anointed with it now! A -necklace! a word of glory on thy golden checker work, a speech on thy -variegated chain. - - - 3. Poem in Honor of the Wedding of Solomon b. Matir[111] - -Is it a scent of myrrh, which pervades the air; or a breeze, which -shakes the myrtles? A cloud, or a great mass of spicery? Lightning, or -the sparkling of wine cups? Is it the clouds that pour out perfumes, or -do the drops come from the myrtle tops? Is it the mouthless mountains -that burst forth with joy, or doves and birds on boughs? The clothing of -the earth is inwrought with gold, its coats are made of variegated silk. -Its paths are straight to him that treads on them, and mountain-ridges -have become like plains. The houses jubilantly shout, and the stone from -the wall and the wooden beams respond. The erstwhile gloomy faces are -now clad with joy, and men of grief are merry and exult. The lips of -stammerers now plainly speak, to build the house of mirth that was -destroyed. Indeed the mysterious wonders now appear, that have been -hidden in the heart of time. The tent of glory has now been coupled, -hooks have been placed into the loops of praises. The days have brought -together bone to bone, and separated bodies are now joined together. -Upon the mounts of myrrh have joys been set high, they are assembled on -the hills of frankincense. - -On morning’s wings a voice proclaims unto the world (not on swift -runners, nor on horses): ‘Solomon has lovingly betrothed a noble maid,’ -as though the moon and sun had been betrothed. - -Upon the path of prudence are his steps, his feet walk and tread upon -instruction. From early youth his thoughts were on the skies, his -meditations were borne onto the constellations. He excels all men of his -own age, as sons of men excel all beasts and worms. His deeds are far -more precious than theirs, as rubies are more precious than clay. They -run to reach the dust of his feet—how can a sparrow pursue the hawks? - -Oh answer: how can Orion meet Pleiades on earth, while none inquires, -nor takes notice? Is this not so? Are not their radiant wings spread -upon their charming countenances? How did they steal the light of the -stars? Were men ever seen robbing and despoiling heaven’s lights? - -O all his friends, make haste to drink to-day the wine of friendship in -the bowls of joy. Be ready to increase your merriment, and open ye the -store-houses of ease. The goblets are like frozen water, and the burning -coals have been dissolved in their midst. Drink now as he appointed in -his house; drink ye at your desire, without being forced. - -O youth, rejoice in the lovely hind, and sing ye both in ecstasies of -joy. Delight thou in a figure graceful as a palm-tree and lithe as the -myrtle-twigs. Fear not the sound of her neck’s ornaments, at twilight, -nor the rustling of her veils. And be not terrified by dove-like eyes, -drunk with the wine of passion’s violence. Take courage, when embraced -by arms bedecked with bracelets and with bangles of pure gold. Nor -shouldst thou shun the snake-like locks that fall on a face bathed in -maiden modesty; indeed, they come to thee in peace, though they conceal -and hide the splendor of her face.[112] - -And know that time is the slave of thy desire, assembled are its sons to -do thy wish: they hasten to bring near what thou seekest, but drive away -the sorrows of thy heart. - -This song is from a friend whose heart rejoices in thee, whose thoughts -fly and hasten to thee; it is a glorious robe which shall never grow -old, till the foundations of the world are demolished. Indeed the water -of his friendship is as pure as snow and is not fouled by feet; if in my -heart it is concealed from thee, it is to be sought in the gardens of -thy mind. For rubies are for men of intellect, while for the vain are -fatlings of lambs; the brave men crave for words of eloquence, but fools -hunger after fattened geese. - -O noble scion, live at ease with the daughter of nobles, sheltered under -the shadow of the Almighty! - - - - - XVIII JUDAH B. SAMUEL HA-LEVI - - [Lucid thinker and melodious singer. Born at Toledo in the last - quarter of the eleventh century, and died in the Orient in the - middle of the twelfth. His philosophic work, written in Arabic, has - always been a household word in Jewish homes in its Hebrew - translation under the title _ha-Kozari_. His poems are the outburst - of a deeply religious soul, and often describe his fervent love for - Zion. Though under the influence of Arabic literature, his poems are - more Jewish than those of the other great poets of that brilliant - epoch.] - - - 1. Ode to Zion[113] - -O Zion, wilt thou not inquire about the peace of thy captives, they that -seek thy peace and are the remnant of thy flocks? From west and east, -from north and south, greetings from them that are far and near take -thou on all sides. Greetings also from a slave of yearning, who sheds -his tears like Hermon’s dew, and longs that they fall on thy mounts. - -I am like a jackal to bewail thy woe; but when I dream of thy -restoration, I am a harp for thy songs. My heart moans for Bethel, and -Peniel, and for Mahanaim, and all the meeting-places of thy pure ones. -There God’s Presence dwells near thee, and thy Creator opened thy gates -toward the gates of heaven. The glory of the Lord alone was thy light; -the sun, the moon, and stars illumined thee not. - -I yearn that my soul be poured forth in the place where God’s spirit was -poured out on thy chosen ones. Thou art a royal house, thou art the -throne of God, how then can bondmen sit upon the thrones of thy princes? - -Would that I were roaming about in the places where God appeared unto -thy seers and messengers! Who would make me wings, that I may fly away? -I would cause my broken heart to move amidst thy mounts of Bether! On -thy ground fain would I lie prostrate; I would take pleasure in thy -stones, and would love thy dust! Then standing by the sepulchres of my -fathers, I would gaze with rapture on thy choicest graves in Hebron. I -would pass through thy forest and Carmel, and stand in Gilead, and gaze -with rapture on mount Abarim;—mount Abarim and mount Hor, where are thy -two great luminaries, thy teachers who gave thee light. - -Thine air is life for the souls, like myrrh are the grains of thy dust, -and thy streams are like the honeycomb. It would be pleasant for me to -walk naked and barefoot among thy desolate ruins, where once thy temples -stood; where thy ark was hidden, and where thy Cherubim dwelled in thy -innermost shrines. - -I will pluck and cast away the beauty of my locks, and curse fate which -denied thy Nazirites in an unclean land. How can it be pleasant unto me -to eat and drink, when I see that the curs drag thy young lions? or how -can the light of the day be sweet to my sight, when I see the flesh of -thine eagles in the mouth of ravens? - -O cup of sorrow, gently! desist for a while! for my reins and soul are -already filled with thy bitterness. When I remember Oholah, I drink thy -poison; and when I remember Oholibah, I drain thy dregs. - -O Zion, perfect of beauty, thou hast of yore combined love and grace, -and the souls of thy companions are bound up with thee; they that -rejoice in thy bliss, are grieved at thy desolation, and bewail thy -misfortunes. From the pit of captivity they pant toward thee, and -prostrate themselves, each from his place, toward thy gates; the flocks -of thy multitude, that are exiled and scattered over mountain and hill, -yet do not forget thy folds; that cling to thy skirts, and strive to go -up and seize the boughs of thy palm-trees. - -Can Shinar and Pathros in their greatness be likened to thee? can they -compare their vanity to thy Truthfulness and Light?[114] Unto whom can -they compare thy anointed and thy seers, unto whom thy Levites and thy -singers? The crown of all vain kingdoms shall change and pass away, but -thy strength is for ever, thy crowns are for all generations. - -Thy God desired thee for His dwelling, and happy is the man whom He -chooses and draws near to dwell in thy courts. Happy is he who waits, -and will yet live to see the rising of thy light, when upon him shall -thy dawns break forth, to behold the bliss of thy chosen ones, and to -exult in thy joy, when the pristine glory of thy youth is restored to -thee. - - - 2. Meditations in Mid-Ocean[115] - -Wilt thou at fifty still pursue childhood’s folly, while thy days are -ready to fly away? Wilt thou flee from the service of God, but eagerly -serve men? wilt thou seek the multitude, but forsake the presence of the -One who is sought in all affairs? Wilt thou neglect to make provision -for thy journey, and sell thy portion for a pottage of lentils? - -Unto thee thy soul has not yet said: ‘Enough!’ but her lust bears new -fruit each month; turn aside from her advice, and seek God’s counsel; -keep away from the five senses. Reconcile thyself to thy Creator in the -remainder of thy days which hurry and hasten. Seek not His good will -with a double heart, and go not toward enchantments. Be strong as a -leopard to do His will, swift as an antelope, and mighty as lions. - -Let thy heart not fail in mid-ocean, when thou seest the mountains -totter and move to and fro. Worn out are the hands of sailors, and -skilful workers keep silence; they walk forward cheerfully, but they -turn back, and are ashamed. The ocean is thy only refuge, there is no -way to escape, the snares are all around. - -The sails flutter and wave, the planks tremble and shake. The wind -sports with the waters, like them that cast about the sheaves for -threshing; for a while it flattens them like threshing-floors, and then -it heaps them up like stacks. When the waves grow mighty, they are like -lions; but when they subside, they seem like serpents; billow follows -billow, fiercely chasing, like adders that will not be charmed. - -The mighty vessel is well-nigh overthrown by a mighty breaker, and the -mast and the riggings are loosened. The chambers of the ark are in -confusion: no one knows which are the lower, the middle, or the upper -ones. They that pull the riggings are in anguish, men and women are -sorely grieved; troubled is the spirit of their captains—the bodies are -weary of the souls. The strength of masts is of no avail, and the -counsel of greybeards no longer pleases. Masts of cedar are counted like -stubble, cypress-trees are turned into reeds. Weights of sand are like -straw on the surface of the ocean, iron and stone are like chaff. - -Then each man prays to his holiness, but thou turnest to the holy of the -holies. Thou rememberest the wonders of the Red Sea and the Jordan, -which are engraved on every heart. Thou then praisest Him who stills the -roaring of the ocean, when its waters cast up mire. Thou mentionest to -Him the iniquity of unclean hearts, but He remembers for thee the merit -of the holy fathers. He renews His miracles, when thou renewest before -Him the song of the dancing of the Mahlites and Mushites.[116] He -restores the breath of life unto the bodies, and the dry bones live -again. In a moment the billows are stilled, and seem like flocks -scattered upon the face of the earth. - -The night is (when the sun descends on the degrees, and out comes the -heavenly host with its captain) like a Cushite woman whose clothing is -inwrought with gold, wrapt up in a diamond-spangled cloak of blue. The -stars are perplexed in mid-ocean, like strangers driven out from their -dwelling-places; they reflect their light, in their likeness and their -image, in the midst of the sea, like flames and fires. The waters and -the sky are like brilliant and bright ornaments on the night. - -The sea is like the heaven in appearance, they are thus two encompassing -seas; and between them is my heart a third sea, when the billows of my -new hymns arise. - - - 3. Letter Addressed to Nathan b. Samuel[117] - -To the store-house of understanding and stronghold of faith, the crown -of the scholars and chief of the speakers, the pride of the Torah and -the bowl of the candlestick, our master and teacher Rabbi Nathan the -scholar, son of the glory of the greatness of the holiness of our master -and teacher Rabbi Samuel the scholar, of blessed memory, from one who -bows himself down before him and longs to behold his countenance, Judah -the Levite, son of Rabbi Samuel (may his soul be in paradise!). - -Stones of the crown lifted on high, glorying in the crown of our -generation, deriving their genealogy from the Foundation Stone, and -mocking every other precious stone! Thou art the crown that is set upon -the stone of salvation; all thy border is of desirable stones: the chief -stone is above thee, graceful stones are at thy right and at thy left, -and thou hast rays coming forth from thy hand. I shall divide the seas, -and stir up the shades, for I shall arouse myself to sing, when Nathan -the prophet comes to me. The meditations of my heart are in commotion, -and my thoughts impel me to write. Thou didst humble me, yet didst thou -delight me, for thou didst lead me with honor, though with heaviness, -and put upon me the crown and the testimony. Thou didst robe me with thy -raiment, attire me with thy mitres, and strengthen me with thy power. -But who can don thy crowns, and who can put on thy wreaths? Gates of -justice are thy gates, lofty mountains are thy mountains, and twilights -of desire are thy dawns. When thou devisest a law, thou causest the -advice of others to fail; when thou counsellest, thou breakest every -rod; every mouth becomes dumb, even the eloquent feels ashamed, and they -who compose songs have mouths, but speak not: their fountains are -stopped up, and they themselves are still as a stone in the presence of -a fountain whose waters fail not. Thy heavens do not become black, and -thy rains are not withheld. Thy store-houses are filled, and thy spices -send forth their fragrance. The manna descends upon him that hearkens to -thy words. Wonderful are thy words, and thy compositions are -awe-inspiring; they fly to the west and to the south, and speak from on -high. Shall Egypt detain such a man, while Jerusalem, as well as the -land of Merathaim,[118] longs for thee? Thou art a bundle of myrrh held -in the hands and sought betwixt the breasts; thy fame tells concerning -thee and likewise about thy thoughts. The mixtures of thy perfumes -proclaim before thee: ‘Bow the knee’; and thy books reveal thy secrets. -Thy name gave[119] forth thy taste and thy pleasant dainties; the -wonderful sage, the exalted crown; yea, thy name is greater than all; -our master and teacher, Nathan the scholar, the crown of scholars, the -son of the glory of our master and teacher Samuel the scholar, the -righteous, of blessed memory. From one who is a portion of thy lights -and a tributary of thy rivers, Judah the Levite, thy disciple, the -gleaning of thy harvest, and the fallen fruit of thy vintage; who sends -his heart ahead of his writings; who is fearful and faint-hearted to -consider his affairs. Shall I prosper when I come forth with my -ploughshare and coulter to meet the Cherethite and Pelethite, a mighty -nation that arranges battle-lines like Benaiah and Ethan? Who am I, what -is my life, and what is my desire and wish? Worthless dust, crushed and -ill; fearful on account of my iniquity and the sins of my youth and old -age. Yet I ventured to stand upon thy thresholds with my supplications, -though I am but a wayfarer that turns aside to tarry for a night, a -Levite who sojourns there. Wherewith shall I draw nigh, and how shall I -vie with the ruler and potentate? I summoned counsels from afar, took up -my weapons, came in, and went out; but I found nothing better than -silence. I was humiliated, and put to shame, and despaired of an answer; -I lost heart to come out to meet thee; I groped for the wall in the -dark, and felt my way like the blind, and sought hiding-places, until I -met taskmasters, who were urgent, persistent, and pressing; they came -from the wonderful sage, the lord, the exalted nobleman, our master and -teacher Halfon the Levite, who speaks in thy name, and endeavors to take -hold of thee, O my lord and my pride, may he be exalted and lifted up, -and may he be very high. He stands between us to join our hearts with -the exchange of our writings and the purity of our love. He importuned -me, pressed me, urged me, aroused me, and brought me out hastily from -the dungeon of slothfulness. He coaxed me, without restraining himself, -saying: ‘Come now, I will prove thee; finish thy work, and give the best -thereof which is full of understanding; perform at thy old age the deeds -of youth. Know before whom thou art about to render the account, near -whom thou writest, and near whom thou signest.’ Thy enchanters hurried, -and thy magicians did great things, until they annulled my vows, and -made my bonds void. Then my bands dropped off, my youth was renewed, my -songs thronged tumultuously, my lyres were sounded, and forgotten were -my fears and the years of the life of my sojournings. I remembered not -that the day declined toward evening, that the eternal lodging-place was -near by, while there was yet abundant work. I mingled with the throng, -aroused myself with youth, eagerly sought the dawn of life, and -dissembled hoariness, as one dissembles a stolen thing, though my -leanness testified against me. Then I took some of thy words, and with -wrestlings did I wrestle with the lion, and prevailed; I rescued a piece -of an ear, and made merry with myself, for I was likened to the scribes -of the king and to them that have ability to stand in the king’s palace. -My lord, in thy kindness pardon thy servant, and be not too exacting -with me, and weigh not my words; judge me in the scale of merit, and -bring me not into the judgment of thy wisdom. Behold, here is the fruit -of my intellect, the choicest of my musing, and the best of my -meditations, according to the ability of my hand and tongue, until I -come unto my lord to watch at thy doors, to gather thy pearls, and to -sing thy praises. Lo, these are but the outskirts of thy paths, and a -little of the splendor of thy moons. He that makes peace in His high -places shall increase thy peace, shall make thy friends perfect, shall -fight against thine enemies, and establish thy plans, that thou mayest -spend thy days in prosperity. I conclude with peace. Amen. - - - - - XIX. ABRAHAM B. MEIR IBN EZRA - - [Poet, philologist, and astronomer. He was born in Spain about 1092, - and died in 1167. He acquired great fame as grammarian and biblical - exegete, as poet, and as astronomer. The greater bulk of his poems - are liturgic; but he also has a number of fine secular poems. His - commentaries are based on sound principles of exegesis, and his - poems are replete with deep feeling.] - - - 1. Plaintive Song[120] - -Where is thy might, O right hand of the Lord?—I heard of thee by the -hearing of the ear;—but now I have despaired of lifting up my head, as -though I had never known of thee. - -The fire of jealousy burns within me for the queen that now languishes -in bonds; she is the derision and scorn of all creatures, bound to a -life-long widowhood. My foes are prosperous and at rest, but I am an -exile, and wander to and fro. - -The hand of the polluter rules over me, and he taunts me: ‘I am holier -than thou; how canst thou hope, while generations have passed, and thou -art still in my bondage?’ - -Enough have I been sitting in the dark, pondering with grief on my -misfortune; how can I hope to find a cure for me, while my God dwells -not in my midst? I weep for my soul, and how shall I give respite to my -heart? - -Ask, O city of Ariel, ask if I have ever forgotten thee; tears flow like -rivers from mine eyes, for I left thee without glory. - -In visions of appointed seers I meet not the end of my captivity; and I -seek among all the prophets, but I know not the mystery of my -redemption. My trespasses have caused me grief; yet I heard a voice -which gladdened me. Each prophet said to my inheritance: ‘How can I -abandon thee? Because of the affection of the days of youth I bear for -thee an everlasting love.’ - - - 2. Penitential Prayer[121] - -I prostrate myself with my face to the ground, since nothing lower -exists; I humbly cast myself down before the Most High, who is the -highest of all high. - -O, wherewith shall I meet His countenance? if with my spirit, comes it -not from Him? if with my choicest flesh? He gave it life, and man has -nought that is nobler than his soul! There is no end and no beginning to -His greatness—how can my tongue extol Him? Much farther is He than the -heavens of the heavens, yet near to my flesh and bone. - -Behold, I come to Thee, my God, because there is none besides Thee that -can benefit. Have not all the hosts of heaven and of earth like me been -created by Thy hand? How shall I then seek help from them? Is not the -help of all created things in vain? A slave can flee to none for refuge, -but unto his master who acquired him. - -Why should I expect to know aught, knowing that Thou hast created me for -my good? Thy lovingkindnesses are more than can be told, but my sins -exceed the sand. How shall I lift up mine eye unto Thee, since mine eye -also has grievously transgressed? What more shall my lips utter in -response, since also they have dealt very wickedly? The wantonness of my -heart did unto me that which my adversary could not do. Hot wrath has -overtaken me because of that; woe unto me, for I rebelled! My evil -inclination led me astray, for I desired not to provoke Thee. My evils -harmed only me, but Thou alone wilt show me lovingkindness. Make known -to me a way to profit me, for Thou didst teach me all that I know. I -caused the prayers of my heart to be heard by mine ears; mayest Thou -hear them in heaven! - - - 3. The Epistle of Hai b. Mekiz[122] - -Hear, O wise men, my words, and ye that have knowledge, give ear unto -me; consider, O noble men and greybeards, and hearken, ye that are -ignorant and young; for my mouth shall utter truth, and the opening of -my lips shall be right things. I have left my house, forsaken my -inheritance, and abandoned my place, the land of my birth, and my -people, because my mother’s sons were incensed against me, and made me -keeper of a vineyard which is not mine own. I therefore betook myself to -travel and to seek repose, so that my spirit and soul may find rest and -have respite, and my life may be in solitude. With me were companions -who hearkened unto my words. And behold, there was an old man walking in -the field, praising and rendering thanks to God. His likeness was as the -likeness of kings, and his majesty was as the majesty of angels. Time -changed him not, nor did the years alter him. His eyes were as the eyes -of doves, and his temples as a piece of a pomegranate. His stature was -not bent, nor did his strength fail. His eye was not dim, nor his -natural force abated. His oils were as fragrant as the odor of spikenard -plants. His mouth was most sweet, yea, he was altogether lovely. I said -unto him: ‘May peace be multiplied unto thee, and mayst thou never go -astray! Whose son art thou? what is thy name? what is thine occupation? -and which is thy place?’ - -And he answered me with words set with precious stones and with speeches -arranged as the Thummim and Urim. And he said unto me: ‘May God make thy -name good, and may thy peace be as a river. May He continually be thy -confidence, and keep thy foot from being taken! My name is Hai b. Mekiz, -and the holy city is my place, and my occupation is that in which thou -seest me engaged without being wearied: I run to and fro in every city -and province, in every nook and corner. My father led me in the way of -wisdom, and taught me knowledge and discretion. I was with him a -nursling in Baal-hamon[123]; in his shadow I sat down with great delight -and did not move, for his fruit was sweet to my taste.’ - -And it came to pass, when we talked, and the speeches were extended -(they were all plain to him that understands, and right to him that -finds knowledge), that he said unto me: ‘The show of thy countenance -tells, and thy face testifies that thine ears are open to hear -instructions, and that thy soul is prepared to acquire wisdom and -understanding. Now this work which I examine and investigate never -fails, nor deceives, for it is like balances to truth, and like eyes to -the seer; he who neglects it shall grope at noonday. But these friends -who have dominion over thee are not friends, but banish thee; they are -not comrades, but do evil unto thee; they are not lovers, but enemies; -they spread and hide snares and nets, and imprison and afflict the -valiant and the mighty. Happy is he who is delivered from them, but the -sinner shall be caught by them; he who is ensnared in their net shall -not be saved, and he who is caught in their snare shall not escape. O my -son, depart from their tents, and turn not unto them, nor hearken unto -their words, because their feet run to evil. The one who walks before -thee[124] multiplies falsehood, and casts truth away. The other at thy -right hand[125] humbles and afflicts thee; he is angry and wroth at all -times, and is indignant and vexatious every day; his swords strike them -that are near him, and his sparks consume all around him; his anger -burns as a fire, and his wrath rages as a flame; he is erring and -foolish in everything, and swerves and deviates from truth; he is like a -lion that longs to tear, and like a young lion that lurks in secret -places to snatch. The one at thy left hand[126] causes thee to stumble, -and consumes thee; he ever waits and hopes, and continually covets and -desires; even if thou shouldst bray him in a mortar, his foolishness -will not depart from him, and even if thou shouldst smite him with a -hammer, his folly will not cease; he loves all food, and cannot have -enough of gifts. Now he who is in their midst does not understand, and -has no wisdom; he speaks falsehood, and utters vanity; he perverts -justice, and corrupts truth; perverseness is in his heart, and he -devises iniquity upon his bed; his eye is not satisfied with seeing, nor -his ear filled with hearing. Yet thou followest them closely, and thy -heart loves and desires them; but thou knowest not that he who walks in -their paths will not be delivered from their destructions. Can a man -take fire in his bosom, and his clothes not be burned? or can one walk -upon hot coals, and his feet not be scorched? so is he that is made to -yield by the flattering of their mouth, and he that is allured by the -sweetness of their words. My son, walk thou not in the way with them, -refrain thy foot from their path; for they have cast down many wounded, -and laid low mighty and valiant men. Their way and their paths are the -ways to Sheol, and the tracks to death are their tracks and highways. -Rule thou over them, and control them; humble the foolish among them -with the aid of the lustful, and the lustful with the aid of the -foolish. Judge them in righteousness, and pervert not justice. As for -him among them who speaks vanity and falsehood, thou shalt not consent -unto him, nor hearken unto him; even when he speaks fair, believe him -not, for seven abominations are in his heart. Do this now, my son, and -deliver thyself, before the day breathes and the shadow flees away: Heed -my words, and forget them not, nor shouldst thou ever forsake them; keep -them continually in thy bosom, and write them upon the tablet of thy -heart; let them be for thyself alone, and not for strangers beside thee. -For they shall be chaplets of grace unto thy head, and chains about thy -neck, so that thy days may be spent in prosperity, and thy years in -pleasantness.’ - -And it came to pass, when I heard from him these words, which are more -precious than rubies (and I knew that he who departs from his -instructions and changes his sayings, or causes aught of his words to -fall, wrongs and destroys his soul, and harms and kills his spirit, -while he who takes fast hold of them, and lets them not go, shall live -for ever, and shall not be destroyed; for they are life unto those that -find them, and health to all their flesh), that I said: ‘Draw me, I -shall run after thee. I shall rejoice and exult in thee; and shall be -more glad and joyous with thy love than with spiced wine and sweet -juice.’ - -And he said unto me: ‘Thou art not able to run at my side, nor to fly -with me, for thy wings are broken, and thou hast no pinions.’ - -Then I said: ‘Oh that I had wings like a dove! then would I fly away, -and be at rest! I pray thee, my lord, look not unto my presumptuousness, -for unto thee have I revealed my cause, and upon thee have I cast my -burden. In thee is my hope and expectation; cure thou my sickness, and -bind up my wound.’ - -So he led me through a short way to a spacious land, which is divided -into three parts that are deep and distant. The beginning of one is in -the water, and its end is in heaven. As for the remaining two, which are -the chief parts, one ends in the east, and the other begins in the west. -They give each other light, and clothe each other with splendor. These -parts form the chief divisions of the land. None is able to walk in -these lofty places, except a man filled with the spirit of God. At the -end of this land there is a murmuring spring, which makes its voice -heard at a distance. Its streams are rivers, and its waters are mighty -waters; they heal every wound and disease, and produce healing and -medicine. When we approached and stood near it, he stripped me of my -coat, which he cast away, and brought me down naked into the midst of -the spring, and he said unto me: ‘Drink waters out of its fountain, and -running waters out of its well; for through it shall thy wounds be bound -up, and thy pinions shall be healed; and thou shalt have wings to soar -in the heavens.’ - -Then I drank of the waters of life, which quicken the souls; and my -agonies and plagues and sore and steadfast sicknesses departed from me. -The waters were unto me like balsam to heal my wound and my pinion. I -drank as much as was sufficient for me, and was cured of my sickness. - - - - - XX. ABRAHAM IBN DAUD - - [Spanish philosopher, historian, and astronomer. He was born at - Toledo about 1110, and died as a martyr in 1180. His best known - books are his philosophic work, written in Arabic and entitled - _al-‘Akidah al-Rafi’ah_ (The Sublime Faith), which has only been - preserved in a Hebrew translation, and his _Book of Tradition_, - which was written in 1161.] - - - The Four Captives[127] - -After Hezekiah, who was head of the academy and exilarch, the academies -and the Geonim ceased to exist. But prior to that it was brought about -by the Holy One, blessed be He, that the income of the academies which -used to come to them from the land of Spain, the land of Maghrib, -Africa, Egypt, and Palestine, should be discontinued. The incident was -brought about in the following manner: There came forth from the city of -Cordova a captain appointed over a fleet, whose name was Ibn Damahin, -and who was sent by the Ishmaelitish king of Spain, whose name was ‘Abd -al-Rahman. This commander of mighty ships went forth to conquer the -ships of Edom and the towns that were close to the sea-shore. They -reached as far as the coast of Palestine, turned around to the Greek -Archipelago and the islands thereof, and met a boat which carried four -great sages travelling from the city of Bari to a city called Safsatin. -These sages were travelling to collect money for the academy. Ibn -Damahin captured the boat, and took the sages captive. One of these -sages was Rabbi Hushiel, father of Rabbenu Hananel; the second was Rabbi -Moses, father of Rabbi Enoch (he was taken captive together with his -wife and Rabbi Enoch his son; Rabbi Enoch was then a young lad); the -third was Rabbi Shemariah the son of Rabbi Elhanan; as for the fourth, -his name is unknown to me. When the captain wanted to force the wife of -Rabbi Moses and to humble her, because she was exceedingly beautiful and -well favored, she cried out to Rabbi Moses her husband in the holy -tongue, and asked him whether they that were drowned in the sea would be -quickened at the time of the resurrection of the dead, or not. He -replied unto her: ‘The Lord said: “I will bring again from Bashan, I -will bring them again from the depths of the sea.”’[128] When she heard -him say that they would be quickened, she threw herself into the sea, so -that she sank and died. - -These sages did not say anything about themselves or their wisdom. The -captain sold Rabbi Shemariah in Alexandria of Egypt; the latter went up -to Cairo, where he became head of a school; Rabbi Hushiel was sold on -the coast of Africa, whence he went up to the city of Kairuwan, which in -those days was the mightiest of all Ishmaelitish cities in the land of -Maghrib. There Rabbi Hushiel became head of a school, and there he begot -Rabbi Hananel his son. Then the captain went to Cordova, where he sold -Rabbi Moses and Rabbi Enoch his son. They were redeemed by the men of -Cordova, who were not aware of the great learning of the captives. - -There was in Cordova a synagogue that was called the Synagogue of the -House of Study, and there was a judge named Rabbi Nathan, who was -exceedingly pious. The people of Spain, however, were not well-versed in -the words of our teachers of blessed memory. Nevertheless, with the -little knowledge that they possessed, they arranged discussions, -interpretations, and arguments. Once Rabbi Nathan the judge interpreted -the law that an ablution is required for each sprinkling, which occurs -in the tractate Yoma, and they were not able to explain it. Whereupon -Rabbi Moses, who sat in a corner like a beadle, stood up before Rabbi -Nathan, and said to him: ‘My master, there would be too many ablutions.’ -When he and his pupils heard his words, they marvelled one with the -other, and asked him to explain the law to them; whereupon he explained -the law in the right manner. They then asked him to explain all their -difficulties, and they set forth their questions, which he answered with -the abundance of his wisdom. There were litigants outside the House of -Study who were not permitted to enter until the pupils had finished -their lesson. On that day Rabbi Nathan the judge came out, and the -litigants went after him. But he said to them: ‘I am no longer judge; -but this man, who is clad in sackcloth and is a stranger, is my teacher -and master, and I am his pupil from to-day and henceforth. Now appoint -ye him judge in the congregation of Cordova.’ And they did so. The -congregation gave him a good allowance, and presented him with costly -garments and a carriage. - -The captain then wanted to cancel his sale, but the king would not -permit him, for he rejoiced with great joy when he heard that the Jews -of his kingdom no longer needed the men of Babylon. - -When the report thereof was heard in all the land of Spain and the land -Maghrib, all the pupils came to study under Rabbi Moses, and all the -questions that formerly had been addressed to the academies were -directed to him. - -This took place in the days of Sherira Gaon, approximately about the -year four thousand seven hundred and fifty. - -Rabbi Moses allied himself by marriage with the children of Palyaj, that -family being the most prominent of all the families of the Cordova -community; and he took from among them a wife for Rabbi Enoch his son, -and a daughter of Rabbi Enoch was married to one of the children of -Palyaj. This name is, therefore, still found among the children of -Palyaj until this day. - -Rabbi Moses had numerous pupils, one of whom was Rabbi Joseph the son of -Rabbi Isaac Ibn Satnas, known as Ibn Abitor, who explained the entire -Talmud in Arabic to the Ishmaelitish king whose name was al-Hakim. - - - - - XXI. BENJAMIN OF TUDELA - - [A famous traveller of the twelfth century. He seems to have been a - merchant in Spain. He travelled for about thirteen years - (1160–1173). He very vividly and graphically described everything he - saw, and his book contains interesting details about the various - Jewish communities of the twelfth century.] - - - Description of Jerusalem and Its Surroundings[129] - -From there it is three parasangs to Jerusalem, which is a small city, -fortified by three walls. There are many people in it, and the -Ishmaelites call them Jacobites, Arameans, Greeks, Georgians, Franks, -and peoples of all other tongues. There is a dyeing-house there, which -the Jews rent annually from the king on condition that nobody beside the -Jews should be engaged in dyeing in Jerusalem. There are about two -hundred Jews dwelling under the tower of David, in one corner of the -city. The first structure of the foundation of the wall of the tower of -David, to the extent of ten cubits, is part of the ancient structure -which our ancestors set up, but the remaining portion was built by the -Ishmaelites. There is no structure in the whole city stronger than the -tower of David. - -The city contains also two buildings, one being a hospital, from which -four hundred knights issue forth, and where all the sick that come -thither are lodged and receive all their needs in life and in death. The -second building is called the Temple of Solomon; it is the palace which -was built by Solomon king of Israel, peace be upon him. Knights are -quartered there, three hundred of whom issue forth every day for -military exercises, besides the knights that come from the land of the -Franks and from the land of Edom, having taken a vow upon themselves to -serve there a year or two until their vow is fulfilled. In that city is -the great place of worship called the Sepulchre; there is the -burial-place of that man,[130] to which all the misguided repair. - -There are four gates in Jerusalem: the gate of Abram, the gate of David, -the gate of Zion, and the gate of Goshafat, which is the gate of -Jehoshaphat, in front of the sanctuary which stood there in ancient -times. There is also the _Templum Domini_, which is on the site of the -temple, upon which ‘Omar the son of al-Khattab’ erected a very large and -magnificent cupola. The Gentiles are not allowed to introduce there any -image or effigy; they only come there to pray. In front of that place is -the Western Wall which is one of the walls of the holy of holies. This -is called the Gate of Mercy, and thither all the Jews repair to pray in -front of the wall of the temple court. - -There, in Jerusalem, attached to the house which belonged to Solomon, -are horse-stalls which he built; it is a very strong structure, built of -immense stones; the like of this building was not seen in all the world. -There is still to be seen to-day the pool where the priests used to -slaughter their sacrifices, and the people coming thither from Judah -used to inscribe their names upon the wall. A man going out through the -gate of Jehoshaphat would arrive at the valley of Jehoshaphat, which is -the wilderness of the nations. There is the pillar of Absalom’s -Monument, and the grave of king Uzziah. There is likewise a great -fountain, and the waters of Shiloah flowing into the brook of Kidron. -Over the spring there is a large structure, dating back from the days of -our ancestors. Little water is found there, and most of the people of -Jerusalem drink rainwater, for they have cisterns in their houses. - -From the valley of Jehoshaphat one ascends the mount of Olives, as only -this valley intervenes between Jerusalem and the mount of Olives. From -the mount of Olives one can see the Sea of Sodom (it is two parasangs -from the Sea of Sodom to the Pillar of Salt into which Lot’s wife -turned; the sheep lick it, but it afterwards regains its original -shape), and the whole land of the plain and the valley of Shittim as far -as mount Nebo. - -In front of Jerusalem is mount Zion; but there is no building on mount -Zion, except a place of worship belonging to the uncircumcised. - -About three miles before Jerusalem are the sepulchres of the Israelites, -for they used to bury their dead in caves in those days. Each sepulchre -bears a date; but the children of Edom demolish the sepulchres, and of -the stones thereof they build their houses. These sepulchres reach as -far as the border of Benjamin at Zelzah. - -Around Jerusalem there are great mountains, and on mount Zion are the -sepulchres of the house of David, and the sepulchres of the kings who -arose after him. The place, however, is no longer known, on account of -the following incident. Fifteen years ago part of the place of worship, -which is on mount Zion, fell in, and the patriarch said to his overseer: -‘Take the stones from the old walls, and restore the place of worship -with them.’ The latter did so, and hired workmen; twenty men, at fixed -wages, were pulling out the stones from the foundation of the wall of -Zion. Among these men were two very intimate friends. One day one of -them made a banquet for his friend. After the meal they returned to -their work, and their overseer said to them: ‘Wherefore have ye come -late to-day?’ They answered and said: ‘Wherefore dost thou chide us? -When our fellow-workmen go to their meal, we will do our work.’ When -meal-time came, and the other workmen went to their meal, these two -continued to pull out stones. They raised a certain stone, and found the -mouth of a cave beneath it. Thereupon one said to his friend: ‘Let us go -in and see whether there is any money in there.’ Having passed through -the entrance of the cave, they reached a large hall supported by pillars -of marble overlaid with silver and gold. In front was a table of gold -and a sceptre and crown. This was the sepulchre of king David. At the -left thereof was the sepulchre of king Solomon in like fashion, and so -were the sepulchres of the kings of Judah that were buried there. Closed -coffers were also there, and no man knows what they contain. When these -two men wanted to enter the hall, a stormy wind came forth from the -entrance of the cave, and smote them, so that they fell like dead to the -ground. They lay there until evening, when another wind came forth, -crying out as if with a man’s voice: ‘Arise and go forth from this -place!’ The men went out from there in haste and terror, and came to the -patriarch, and related these things to him. The patriarch then sent for -Rabbi Abraham al-Constantini, the pious ascetic, who was one of the -mourners for Jerusalem, and he related all these things to him according -to the narrative of the two men who had come out from there. And Rabbi -Abraham answered, and said to him: ‘These are the sepulchres of the -house of David, that is, of the kings of Judah; and to-morrow I and thou -and these men shall go in and see what is there.’ On the following day -they sent for the two men and found them lying in their beds. Filled -with terror, the men said: ‘We will not enter there, for God desires not -to show it to any man.’ The patriarch then commanded them to close up -that place and to keep it concealed from men unto this day. The -afore-mentioned Rabbi Abraham related these things to me. - - - - - XXII. THE BOOK OF YASHAR - - [A collection of legends concerning biblical heroes. It is also - known under the titles of _Toledot Adam_ and _Dibre ha-Yamin - ha-Arok_. It had been assumed that this was the Book of Jashar - mentioned in Joshua 10.13, and elsewhere. But this assumption was - long ago given up by all scholars. In all likelihood this book - originated in southern Italy during the twelfth century. The style - is a good imitation of the narrative books of the Bible.] - - - Moses Having Taken a Besieged City Is Proclaimed King of Cush[131] - -So Moses reigned on that day over all the children of Cush instead of -Kikanus king of Cush. In the fifty-fifth year of the reign of Pharaoh -king of Egypt, that is, in the hundred and fifty-seventh year after the -children of Israel went down into Egypt, did Moses reign over Cush. -Twenty-seven years old was Moses when he began to reign over Cush, and -forty years did he reign. And the Lord made Moses find grace and favor -in the sight of the children of Cush, and the children of Cush loved him -exceedingly. And Moses was good with the Lord and with men. - -And it came to pass on the seventh day of his reign that all the -children of Cush gathered together. And they all met together, and came -before Moses, and bowed down to him to the ground. And all the children -of Cush together spoke to the king, saying: ‘Give us counsel, that we -may see what is to be done to this city. For it is to-day nine years -that we are besieging this city, and we have not seen our children and -our wives.’ - -And the king answered them, saying: ‘If ye will hearken to my voice in -all that I shall command you, then the Lord will deliver the city into -our hands, and we shall take it. For if we fight against them as in the -first battle which we fought before king Kikanus died, many of us shall -fall down slain, as before. Now, behold, here is counsel for you in this -matter: if ye will hearken to my voice, the city will be delivered into -our hands.’ - -And all the armies answered the king, saying: ‘All that which our lord -commands us will thy servants do.’ - -So Moses said unto them: ‘Pass through, and proclaim in the whole camp, -unto all the people, saying: Thus says the king: Go into the forest, and -bring of the young of the stork, each man a young one in his hand. And -whosoever will transgress the command of the king, and will not bring -his young one, shall be put to death, and the king shall take away all -his belongings. And it shall come to pass that, when ye bring them, they -shall be in your keeping, and ye shall rear them until they grow up, and -ye shall teach them to swoop, in the manner of the young of the hawk.’ - -And the children of Cush hearkened to the words of Moses, and they -arose, and caused it to be proclaimed throughout the camp, saying: ‘Unto -you, all the children of Cush, is the king’s command: Go ye all together -into the forest, and take for you of the young of the stork, each man -his young one in his hand, and ye shall bring them with you. Now -whosoever shall rebel against the command of the king, shall be put to -death, and the king shall take away all his belongings.’ - -So the people did according to his command; and they went to the forest, -and climbed up the fir-trees, and they took, each man his young one in -his hand, all the young of the stork, and they brought them with them in -the evening. And they reared them according to the command of the king, -and they taught them to swoop like the young of the hawk; according to -all that the king commanded them, so did all the children of Cush. - -And it came to pass that, when the young of the stork grew up, the king -commanded to let them hunger for three days. And all the people did so. - -And it came to pass on the third day that the king said unto them: -‘Strengthen yourselves and be men of valor; and put on every man his -armor, and gird on every man his sword upon him, and ride every man his -horse, and take every man his young of the stork in his hand. And we -shall rise up, and fight against the city from the place where the -serpents are.’ And all the people did according to the command of the -king, and every man took his young of the stork in his hand, and they -went forth. - -And it came to pass, when they reached the place of the serpents, that -the king said unto them: ‘Send forth every man his young stork upon the -serpents.’ So every man sent forth his young stork, according to the -command of the king. And the young storks swooped upon the serpents, and -devoured them all, and destroyed them out of that place. And when the -people and the king saw that all the serpents were destroyed out of that -place, all the people shouted with a great shout. And they drew nigh, -and fought against the city, and they seized upon it and took it; and -they entered the city. And there died on that day of the people of the -city one thousand and a hundred men, all the inhabitants of the city. -But of the people who were besieging not one died. Then all the children -of Cush went every man to his house, and to his wife, and to his -children, and to all that he possessed. - -Now when Balaam the soothsayer saw that the city was taken, he opened -the gate, and he and his two sons and eight brothers fled; and they -returned to Egypt, to Pharaoh king of Egypt. They are the sorcerers and -magicians mentioned in the Book of the Law, who stood against Moses when -the Lord brought all the plagues upon Egypt. - -So Moses took the city by his wisdom, and the children of Cush set him -on the throne of the kingdom, instead of Kikanus king of Cush. And they -set the royal crown on his head, and gave him queen Adonijah the -Cushite, the wife of Kikanus, to wife. But Moses feared the Lord, the -God of his fathers, and he went not in unto her, nor did he turn his -eyes to her. For Moses remembered how Abraham had made Eliezer his -servant swear, saying: ‘Take not a wife for my son Isaac of the -daughters of Canaan’[132]; and also that which Isaac had done, when -Jacob fled from before his brother, how he commanded him, saying: ‘Take -not a wife of the daughters of Canaan, nor shalt thou make marriages -with any of the children of Ham; for the Lord our God gave Ham the son -of Noah and all his seed as servants unto the children of Shem and unto -the children of Japheth, and unto their seed after them for ever.’[133] -Therefore Moses turned not his heart nor his eyes to the wife of Kikanus -all the days that he reigned over Cush. - -And Moses feared the Lord, the God of his fathers, all his days. And -Moses walked before the Lord in truth, with all his heart, and with all -his soul; Moses departed not from the good way all the days of his life; -he turned not to the right hand nor to the left from the way in which -Abraham, Isaac, and Jacob had walked. And Moses strengthened himself in -the kingdom of the children of Cush, and he guided the children of Cush -in justice by his wisdom. And Moses prospered in his kingdom. - - - - - XXIII. JUDAH B. SAUL IBN TIBBON - - [A famous translator of Arabic books into Hebrew. He was born at - Granada in 1120, and died towards the end of the twelfth century. He - did a great deal for the development of the Hebrew language, having - practically created or at least systematized the philosophic terms. - It is due to his efforts and to those of his fellow-workers, the - best of whom were his descendants, that the philosophic literature - of the Jews has reached the readers for whom it was intended. He - translated the works of Sa’adya, Ibn Janah, Ibn Gebirol, and Judah - ha-Levi.] - - - Why the Jewish Religion Does Not Especially Encourage Asceticism[134] - -Said the Khazarite: Thou hast explained, O Rabbi, and drawn a -comparison; indeed thou wast skilful in thy explanation and comparison. -But we should expect to see more hermits and ascetics among you than -among other nations. - -Said the Rabbi: I regret very much that thou hast forgotten the -principles which I previously expounded to thee and the truth of which -thou didst admit. Did we not agree that it is impossible for any man to -draw near to God except by means of deeds commanded by God? Dost thou -think that this drawing near to God is only to be meek and humble, and -the like? - -Said the Khazarite: It is so in truth, and so do I think; I also read in -your books as follows: ‘What doth the Lord thy God require of thee, but -to fear the Lord thy God?’[135] and another verse says: ‘What doth the -Lord require of thee, but to do justly, and to love mercy?’[136] and -many other passages. - -Said the Rabbi: These and similar things are the rational laws, which -are the preambles and bases of the divine Law, preceding it in character -and time, and without which the administration of any human society is -impossible. Even a band of robbers must adopt a standard of justice -among them, otherwise their confederacy would not last. When the -disobedience of the children of Israel had come to such a pass that they -disregarded the rational and social laws (without which no society can -exist, just as no individual can exist without the natural functions -like eating, drinking, movement, rest, sleeping, and waking), but -nevertheless held fast to ceremonial worship, like sacrifices and other -divine laws that were prescribed to them, He was satisfied with even -less. He said: ‘Would that ye observed those laws which even the meanest -community observes, as the adoption of justice, the right path, and the -acknowledgment of the Creator’s bounty!’ For the divine laws are not -complete until the social and rational laws become perfected, and the -rational laws include the adoption of justice and the acknowledgment of -the Creator’s bounty. Now how can he, who does not cling to these laws, -adhere to sacrifices, Sabbath, circumcision, and other ceremonies, which -reason neither necessitates, nor rejects? But these are the very laws -which were especially given to the children of Israel in addition to the -rational ones, and it is through them that they received the advantage -of the divine influence, though they knew not why these laws were -necessary, just as they knew not how the glory of God descended upon -them, or the fire of God upon their sacrifices; or how they heard the -speech of God; or how all the other things occurred to them. Reason -would not accept these matters, if not for the irrefutable testimony of -by-standers and eye-witnesses. In a similar manner it was said unto -them: ‘What doth the Lord require of thee?’[137], and ‘Add your -burnt-offerings unto your sacrifices’[138], and other verses of a -similar nature. Is it possible that an Israelite, confining himself to -the doing of justice and the loving of kindness, while forsaking -circumcision, Sabbath, and the laws of Passover and other laws, would -prosper? - -Said the Khazarite: Not in accordance with that which thou hast said -before; but in the opinion of the philosophers he would be a pious man, -even if he does not care by which religion he draws near to God, whether -by becoming a Jew or a Christian, or by a religion which he devises for -himself. Now we have returned to analogy, reasoning, and dialectics. -Accordingly, every man would endeavor to establish that law to which his -reason would lead him, and this would be absurd. - -Said the Rabbi: The divine Law does not impose asceticism upon us. It -rather desires that we should keep to the golden mean, and allot to -every mental and physical faculty its just share, without giving too -much to one faculty and too little to another. One who inclines toward -the faculty of lust, decreases his thinking faculty; and, on the -contrary, he who inclines toward continence decreases some other -faculty. Prolonged fasting is no act of piety for a man whose appetites -are weak, whose faculties are feeble, and whose body is emaciated; he -rather should pamper his body. Nor is the decreasing of wealth an act of -piety, if it happens to have been gained in a lawful way, without -trouble, and the acquisition thereof does not disturb him from occupying -himself with knowledge and good deeds, especially for one who has -dependants and children, and whose desire is to spend money for the sake -of God; he rather should amass wealth. As a general rule, our Torah is -divided into fear, love, and joy, by each of which one may draw near to -God. Thy contrition on fast-days is not nearer to God than thy rejoicing -on Sabbaths and festivals, provided thy rejoicing is with devout -intention and perfect heart. Just as supplications require concentration -of mind and devout intention, so also the rejoicing in His commandment -and His Torah requires concentration of mind and devout intention; thou -shouldst rejoice in the commandment itself, because thou lovest Him who -enjoined it, and shouldst thereby acknowledge the bounty He bestowed -upon thee. For thou art, as it were, enjoying His hospitality, being -invited to His table and bounty, and shouldst thank Him for it inwardly -and outwardly. Now if this rejoicing leads thee to singing and dancing, -thou thereby worshippest God and cleavest unto the divine influence. -These matters were not left by the Torah free to the discretion of man, -but all were strictly regulated, since it is beyond the power of human -beings to apportion to each faculty of the soul and the body its right -measure, or to decide what amount of rest and movement is good for it, -or to determine the quantity that the ground should produce, so that it -may rest in the years of release and jubilee, and that tithes may be -given thereof, and so forth. God commanded to rest on the Sabbath, to -rest during the festivals, and that the earth should rest; all this as a -remembrance of the going forth from Egypt, and as a memorial of the work -of creation. These two things resemble one another, both having been -accomplished by the will of God, not by accident or natural development; -as He, who is blessed, says: ‘For ask now of the days past, which were -before thee.’[139] ‘Did ever a people hear the voice of God.’[140] ‘Or -hath God assayed.’[141] The observance of the Sabbath in itself has thus -become an acknowledgment of the Godhead; nay, as it were, it is an -acknowledgment of the creative utterance. For he who accepts the -ordinance of the Sabbath, because the work of creation was finished on -it, acknowledges the creation itself without doubt; and he who -acknowledges the creation, acknowledges the Creator, the Maker, who is -blessed. He, however, who does not accept it falls into the heresies of -the world’s eternity, and his belief in the world’s Creator is not pure. -Accordingly, the observance of the Sabbath brings one nearer to the -Creator than do asceticism and monastic retirement. See how the divine -influence, which had cleaved to Abraham and then to His chosen -multitude, and to the Holy Land, kept on leading them from degree to -degree, and guarded their posterity, so that none was detached. It put -them in the best place, made them fruitful, and multiplied them in a -miraculous manner, until it removed them, and planted them in a land -worthy of a chosen people. He is therefore called the God of Abraham and -the God of Isaac, just as He is called Dweller above the Cherubim, -Dweller in Zion, and Dweller in Jerusalem, these places being likened to -heaven, as it is written: ‘O Thou that dwellest in the heaven’,[142] for -His light shines in these places, as it shines in heaven, though only -through mediums worthy of receiving that light which He sheds upon them. -This is called His _love_, which was established for us, in which we are -obliged to believe, and for which we have to thank Him in the prayer -_With everlasting love dost Thou love us_; so that we should bear in -mind that it originated with Him, not with us. To give an instance, we -say concerning the creation of a living being that it did not create -itself, but God formed and fashioned it, when He selected the matter fit -for that form. In the same manner it was He, who is blessed, who -initiated our delivery from Egypt, that we should be His own people, and -He should be our King, as He repeatedly says: ‘I am the Lord your God, -who brought you out of the land of Egypt, to be your God.’[143] He also -says: ‘Israel, in whom I will be glorified.’[144] - - - - - XXIV. MOSES B. MAIMON - - [This great philosopher and Halakist, who is usually called - Maimonides, was born at Cordova in 1135, and died at Cairo in 1204. - He was endowed with a very clear and systematic mind, and exercised - the greatest influence as philosopher and authority on the Talmud - and Jewish jurisprudence. He was a very prolific writer, but his - most important works are his _Guide of the Perplexed_, which was - written in Arabic, his _Code_, written in Hebrew and known as the - _Yad ha-Hazakah_ (Mighty Hand), or _Mishneh Torah_ (Repetition of - the Law), and his Arabic commentary on the Mishnah. He was a - physician by profession, and wrote several essays on medicine and - astronomy.] - - - A Man Should Choose the Golden Mean[145] - -Men have various dispositions, which are different from, and -diametrically opposed to, one another. There is one man who is -irascible, and is continually angry; while there is another who is of a -calm disposition and does not get angry at all; and even if he gets -angry, his wrath is mild, and this only happens once in several years. -There is one man who is exceedingly haughty, while there is another who -is exceedingly meek. There is one man who is voluptuous, whose soul can -never be satisfied with indulging in pleasures; while there is another -whose heart is so pure, that he desires not even the bare necessities -which the body requires. There is one man who is exceedingly avaricious, -whose soul cannot be satisfied with all the riches of the world, as it -is written: ‘He that loveth silver shall not be satisfied with -silver;’[146] while there is another who is so unambitious, that he is -content with a small thing which is hardly sufficient for him, and does -not strive to obtain all that he needs. There is one man who emaciates -himself by starvation, and saves all his money, and is very grieved when -he has to spend a Perutah for his food; while there is another who -wilfully squanders all his possessions. And in the same manner are all -other dispositions, as for instance, one man is hilarious, while another -is melancholy; one is niggardly, while another is generous; one is -cruel, while another is merciful; one is faint-hearted, while another is -courageous, and so forth. - -Between two contrary dispositions which are at the two extremes there -are intermediate dispositions which are likewise different from one -another. There are some dispositions which are inherent in a man from -his very birth, in accordance with the nature of his body; while there -are others to which a man’s nature is so predisposed, that they are -readily adopted by him sooner than any other; and there are still others -which are not inherent in a man from his very birth, but are acquired by -him through imitating other men, or are adopted by him of his own accord -because of an idea that occurred to him, or because, having heard that -this disposition was good for him and worthy of being cultivated, he -regulated his conduct accordingly, until it has become fixed in his -heart. - -The two diametrically opposed extremes of all dispositions are not the -good way, and it behooves no man to walk therein, nor to adopt them. If -a man finds that his nature inclines toward one of them, or is -predisposed to adopt it, or that he has already acquired it, and -regulated his conduct accordingly, he should return to that which is -good, and walk in the way of the good ones, which is the right way. - -The right way is the intermediate quality of every disposition of man, -and that is the disposition which is equidistant from both extremes, -being neither nearer to the one nor to the other. The ancient sages have -therefore commanded that a man should always put, arrange, and direct -his dispositions in the middle course, so that he may be sound in his -body. In what manner? He should not be irascible, easily provoked to -anger, nor as a dead man that is insensible, but should take the middle -course: he should only get angry on account of an important matter, when -it behooves to show anger in order that a similar offence should not be -again committed. Similarly, a man should only desire those things which -are necessary and indispensable for his body, as it is written: ‘The -righteous eateth to the satisfying of his desire.’[147] In like manner, -he should not exert himself in his business more than to obtain the -necessities of life, as it is written: ‘A little is good for the -righteous.’[148] He should not be too niggardly, nor squander his money, -but should give charity according to his means, and in a fitting manner -lend to him who is in need. He should not be hilarious and mirthful, nor -gloomy and melancholy, but always happy and contented and of cheerful -countenance. In the same manner should all his dispositions be. This way -is the way of the wise; every man whose dispositions are intermediate, -that is to say, in the middle course, is called wise. - -A man who is very strict with himself, and removes himself from the -middle course slightly toward one side or another, is called pious. In -what manner? He who removes himself from haughtiness toward the other -extreme, and is very humble, is called pious; and this is the quality of -piety. If, however, he moves only as far as the middle, and is modest, -he is called wise; and this is the quality of wisdom. In the same manner -are all other dispositions. The pious men of ancient times used to turn -their dispositions from the middle course toward the extremes; some -dispositions were made to incline toward the one extreme, while others -toward the other extreme; this is beyond the line required by the law. -We, however, are commanded to walk in middle courses, which are the good -and upright ways, as it is written: ‘And thou shalt walk in His -ways.’[149] In interpreting this commandment, the sages say: ‘As He is -called gracious, so shalt thou be gracious; as He is called merciful, so -shalt thou be merciful; as He is called holy, so shalt thou be -holy.’[150] And for this reason did the prophets call God by all these -attributes: slow to anger, abundant in lovingkindness, righteous, -upright, perfect, mighty, strong, and so forth, in order to let us know -that these are good and upright ways, according to which a man is -obliged to regulate his conduct, so that he may be like unto Him, as far -as lies in his power. - -In what manner should a man accustom himself to these dispositions, so -that they should become part of his nature? He should do once, and -twice, and three times the deeds which he is to do according to the -intermediate dispositions, and should always keep on repeating them -until they have become so easy for him that he can do them without the -slightest effort; the dispositions will then become fixed in his soul. -Because the Creator is called by these names, they are according to the -middle course wherein we are obliged to walk, and this way is called the -way of God; it is the one which Abraham taught his children, as it is -written: ‘For I have known him, to the end that he may command.…’[151] -And he who walks in this way brings welfare and blessing to himself, as -it is written: ‘To the end that the Lord may bring upon Abraham that -which He hath spoken of Him.’[152] - - - - - XXV. JOSEPH B. MEIR IBN ZABARA - - [Poet and physician. He was born in the city of Barcelona about the - middle of the twelfth century. As a writer he is best known by his - _Sefer Sha’ashu’im_ (Book of Delight) which is a store-house of - folk-lore and science. In this book, which is written in rhymed - prose, Ibn Zabara shows himself abreast of the sciences of his day. - His style is fluent and pleasant. He is also the author of liturgic - and secular poems.] - - - Jacob the Broker and the Necklace[153] - -There was a Jew in Cordova whose name was Jacob the broker. That man was -good and faithful, readily obedient to the command of the judge. One day -a necklace of choicest stones and pearls was committed to his care that -he should sell it for five hundred pieces of gold. And it came to pass -that, while he was carrying the necklace in his hand, a lord, one of the -king’s nobles, met him, and said to him: ‘Jacob, what kind of a necklace -is this?’ He replied: ‘My lord, it was handed over to me that I should -sell it.’ - -‘For how much wouldst thou sell it?’ - -He replied: ‘For five hundred pieces of gold.’ - -The nobleman said to him: ‘Wilt thou give it to me for four hundred?’ - -He replied: ‘I cannot, for its owner warned me not to take for it less -than five hundred pieces of gold.’ - -Whereupon the nobleman said: ‘Take it to my house, and if it is good in -the sight of the mistress of the house, I will buy it.’ - -So he walked with him until he reached the gate of his house. The -nobleman then said: ‘Stand here, until I have brought out unto thee the -money or the necklace.’ He entered the house, and closed the door behind -him. The Jew waited until evening, but nobody came forth from the door -of the nobleman’s house. - -And it came to pass at the going down of the sun that Jacob went to his -house full of grief, so that death would have been pleasant unto his -soul; care settled in his heart, and wounded it. He came home, and -passed the night lying on the ground. He ate no bread, neither he nor -his wife and children, and put not off his garments. He closed not his -eyes and eyelids, and turned about as clay under the seal. He rose early -in the morning to go to the house of the lord, and behold, he was coming -forth from his house. When Jacob saw him, he ran to meet him, and said -unto him: ‘My lord, dost thou desire to buy the necklace, or wilt thou -return it unto me that I may sell it to another man?’ But he said: -‘Which necklace? Hast thou seen one of the children of Anak?’[154] And -Jacob said unto him: ‘The pearl necklace which thou tookest yesterday -from my hand.’ Whereupon the nobleman said unto him: ‘Madman, lunatic, -as my soul liveth, and as the king’s soul liveth, were it not that I -regard my honor, I would have lifted up thy head from off thee, and -would have covered thee with the blood of thy liver.’ - -And it came to pass, when Jacob saw his anger and the roughness of his -words, that terrors of death fell upon him. He turned back, and fled -from before him, for he saw that he sharpened his eyes upon him. He went -to the house of the judge his master. The judge looked at him, and -behold, grief bit him with its teeth, so that it changed his likeness -and the appearance of his countenance. And the judge said unto him: -‘What ails thee that thou art so changed? Art thou afflicted in aught?’ -He replied unto him: ‘My lord, I am in great distress; but I cannot tell -my trouble unto thee, lest thou shouldst declare me a liar, and make my -speech nothing worth.’ And the judge said unto him: ‘Tell it to me, for -in my sight thou art trustworthy in all thy words, and righteous in -whatsoever thou sayest.’ Whereupon he related to him all that had -happened to him about the necklace, so that his soul chose strangling. -The judge then said unto him: ‘Put away vexation from thy heart, and -remove grief from thee; be not in pain, and cry not in thy pangs, for I -shall restore the necklace unto thee.’ - -And it came to pass in the morning that the judge sent for the nobles, -elders, sages, and wise men of the city to come to the court; for it was -his custom to send sometimes for the wise men, and to discuss points of -law with them. And they all came to his house to hear the words of his -understanding and his wisdom. Now before they came, he said unto his -servant: ‘When that nobleman comes, take his shoe,[155] and go to his -house, and say unto his wife: “My lord thy husband sent me to thee that -thou shouldst give him the necklace which he bought yesterday or the day -before yesterday; for he desires to show its goodness and beauty; -behold, he gave me his shoe for a testimony and for a sign.”’ When the -woman saw her husband’s shoe, she gave him the necklace. The servant -brought it to his master, and hid it in his bosom until the men went out -from the house of judgment. And it came to pass, when they went out, -that his master said unto him: ‘Hast thou brought the necklace?’ And he -replied: ‘I have brought it;’ and he took it out from his bosom, and -gave it to him. Then he sent and called Jacob the broker, and said unto -him: ‘Be still, and groan not, for I have restored the necklace unto -thee, and have taken out from the house of the nobleman the thing he -gained by oppression.’ When the Jew saw it, he kissed his hands and -blessed him. He carried it to his house, joyful and glad of heart. - - - - - XXVI. SAMUEL B. JUDAH IBN TIBBON - - [Physician and translator. He was born at Lunel about 1150, and died - at Marseilles 1230. He continued the work of his father, and earned - for himself the gratitude of Hebrew readers by translating - Maimonides’ _Guide of the Perplexed_ into Hebrew. He also compiled a - glossary of the philosophic terms that occur in that book. He was an - enthusiastic follower of Maimonides.] - - - On the Limitations of Man’s Intellect[156] - -Know that there are objects of perception which are within the capacity -and nature of the human intellect to grasp. There are in existence other -things and objects which are not in its nature to perceive in any shape -or form; indeed the gates of perception are closed against it. There are -in existence still other things of which the intellect may grasp one -part, while remaining ignorant of the other. Because the intellect has -the power of grasping, it does not necessarily follow that it can grasp -everything, just as there are objects of perception which the senses can -perceive only at a certain distance, and no other. The same is the case -with all other corporeal faculties. Thus, for instance, although a man -is able to carry two kikkars, he is not able to carry ten. That -individuals of the same species surpass one another in these sensations -and other corporeal faculties is clearly manifest to every man; but -there is a limit to individual superiority, which does not extend to -every distance and degree. The same is the case with the perceptions of -the human intellect. The individuals of the human species greatly -surpass one another in this respect. This, too, is clearly manifest to -the men of wisdom. For while one man can discover a certain thing by -himself through his own speculations, another man is never able to -understand it; even if he is taught by means of all possible expressions -and examples, and during a long period, his intellect can in no way -grasp it, the power of his mind being insufficient to understand it. -This distinction is likewise not unlimited. Indeed, the human intellect -undoubtedly has a boundary where it must stop. There are certain things -which are manifestly inaccessible to the understanding of man, so that -his soul does not even long to know them, being aware of the -impossibility of such knowledge, as there is no opening through which he -may enter to attain to it. For instance, we are ignorant as to the -number of the stars of heaven, whether it is even or odd; nor do we know -the number of the species of animals, minerals, plants, and similar -things. There are, however, other things to comprehend which man -entertains a strong desire, and mental efforts to seek and investigate -the truth thereof are made by every thinking sect of men at all times. -It is with regard to these things that opinions differ, and thinkers -disagree, and confusions constantly arise, because the intellect is bent -on comprehending them, that is to say, on account of the longing -entertained for them: every one thinks that he has discovered a way by -which he may know the truth of the thing, whereas it is not within the -power of the human intellect to produce demonstrative proof on the -matter. (For every proposition, the truth of which can be ascertained by -proof, is not subject to dispute, contradiction, or rejection; none but -the ignorant would join in a controversy which is known as the -‘controversy capable of demonstrative proof.’ Thus one finds that men -disputed concerning the spherical form of the earth, or the circular -revolution of the sphere, and the like. Such matters do not belong to -this treatise). Now as to the subjects in which this confusion prevails, -it is exceedingly frequent in metaphysical speculations, less so in -matters relating to physics, and is entirely absent from the exact -sciences. Alexander Aphrodisius says that there are three causes which -bring about disputes on various subjects: firstly, love of authority and -conquest which prevents a man from attaining to the exact truth; -secondly, the subtlety, depth, and difficulty of the subject which is to -be comprehended; thirdly, the ignorance of the investigator and the -insufficiency of the power of his intellect to comprehend that which may -be comprehended. That is what Alexander states. In our times there is a -fourth cause which Alexander did not mention, because it did not exist -at that time, namely, habit and training. For men naturally love and are -attracted by that to which they have been accustomed. We thus see that -villagers, although they seldom wash their heads and their bodies, and, -missing all pleasures, lead a life of privation, nevertheless dislike -the cities, and do not enjoy their pleasures; they prefer bad things to -which they are accustomed to good things to which they are not -accustomed. They derive no satisfaction from dwelling in palaces, from -being clad in silk, and from indulging in baths, ointments, and -perfumes. The same happens to a man with reference to his opinions to -which he has been accustomed, and in which he has been brought up: he -cherishes them, defends them, and shuns the opposite views. It is -likewise through this cause that a man is prevented from attaining to -truth, and clings to the things to which he has been accustomed. Such, -for instance, is the case with the vulgar notions concerning God’s -corporeality, and many other metaphysical questions, as we shall -explain. This is due to long familiarity with scriptural verses, which, -as a fixed dogma, were respected and believed in, and the literal sense -of which implies corporeality of God and imageries in which there is no -truth; these passages, however, were written as parables and allegories, -for reasons which I shall mention below. - -Do not think that that which we have said of the insufficiency of the -power of the human intellect and of the limit where it must stop is an -assertion made only in accordance with the Torah; in truth it is a -matter which the philosophers have likewise asserted, and which they -have comprehended in a true manner, without inclining to any doctrine or -opinion. It is an established fact that can only be doubted by one who -is ignorant of things that have been proved. - - - - - XXVII. JUDAH B. SOLOMON AL-HARIZI - - [Celebrated poet of the twelfth and thirteenth centuries. Born in - Spain, he travelled to the Holy Land and Babylon. He possessed a - very vivid imagination and descriptive pen, and in his master-piece - _Tahkemoni_ he embodied the result of his experience during his - travels. In that book, which is modelled after the _Makamat_ of the - famous Arabic poet al-Hariri, he shows himself a keen critic of men - and things. He displayed marvellous skill in translating al-Hariri’s - book under the title _Mahberot Ithiel_. His style is fluent and - melodious. He also translated Maimonides’ _Guide of the Perplexed_ - into Hebrew, but in this work was less successful than Ibn Tibbon.] - - - Seven Young Men Discuss the Merits of the Various Virtues[157] - -Heman the Ezrahite[158] saith: I was in the land of Pethor, the city of -Balaam the son of Beor; and while I was walking by the riverside, under -the shadows of plants and thickets of flowers, I perceived seven -pleasant youths of the choicest society. They sat upon the bank of the -river, making their hearts merry with words of rhetoric. One of them -called out, and said: ‘Which is the best quality that is more beloved -than all other qualities and is the worthiest in the sight of God and -man?’ - -One of them said: I know that all qualities are praiseworthy, but there -is none as sublime as humility; for it conceals all faults, and reveals -all that is beautiful; it causes to forgive transgressions, and makes -its possessor associate with the modest; it increases his lovers and -friends, and causes him to inherit a precious and pleasant name. And he -took up his parable, and said: Amongst man’s good traits there is none -like meekness: it is graceful and sublime to all the wise; it stirs up -love in hearts of enemies, and covers a man’s sins and transgressions. - -His companion said unto him: From the right path hast thou gone astray, -and hast fed the wind. Humility or impudence is esteemed as nought when -compared with promptitude; for with it a man conquers souls, and finds -favor and good understanding in the sight of God and men, and inherits -much honor and greatness in this world and in the next; with it he -amasses increasing riches and houses full of all good things. And he -took up his parable, and said: It is true that promptitude has no equal, -and happy is he who walks in its way; all precious qualities are but -handmaids, and promptness is like a queen to them. - -His third companion said: Thou has spoken foolishly, for there is no -quality as good and precious as courage and bravery; for with it a man -subdues all his enemies, and does good to his friends; he joins himself -unto the great, and will cry, yea, he will shout, he will prove himself -mighty against his enemies. He will ascend the throne of excellence, so -that they will proclaim before him: ‘Cast up the highway!’ And he took -up his parable, and said: In truth there is no precious trait in man -like courage blended with strength; indeed with it a man subdues his -foes, and brings them down with sorrow to the grave. - -The fourth one said: Thou hast wandered out of the way, and hast been -made to serve folly with rigor; for among all the qualities there is no -quality as worthy as faithfulness; for with it a man lifts up his head, -his soul becomes precious, and he is honored in the sight of all flesh -and blood, and finds favor and good understanding in the sight of God -and man. And he took up his parable, and said: Know there is no quality -as worthy in God’s sight as faithfulness; if prophecy assumed a mortal -garb, it would appear like faithfulness in form. - -The fifth one said: There is no steadfastness in thy mouth, and thy -speech is without understanding; for the most sublime quality is wisdom: -it lifts up those of its adherents that are low, and raises its banners -upon their heads; and wisdom preserves the life of him that has it; if -not for wisdom, man would not excel an animal. And he took up his -parable and said: In this our world there is no trait so sublime and -glorious to man’s head as wisdom; with it a man ascends the royal -throne, and with it the weary ones will find strength. - -The sixth one said: A vain vision hast thou seen, and falsely hast thou -testified; for there is no quality as good to any flesh as culture; for -it is for his culture that a man is honored by those that know him, and -loved by those that hear him; they cover all his transgressions; his -memorial is pleasant to all mouths, and his praise is like a tower built -for an armory; such a man is a delight to the heart, and his praises -endure for ever and ever. And he took up his parable, and said: There is -no quality in man like culture; it is majesty and grace unto all flesh; -for if a man possesses all charms, but has no culture, know that he -lacks honor. - -The seventh one said: Thou trustest in vanity, and, following the east -wind, feedest on wind; for among all the qualities there is none as -worthy as a good heart; for through it a man is beloved of all -creatures, and is placed at the head of all guests; he is honored in the -sight of those that hear him and see him, all that look upon him love -him, and even his enemies praise him; men laud him, and the angels of -heaven remember him for good. And he took up his parable, and said: In -truth there is no quality like a good heart; with it a man will flourish -like a watered garden; through it he will be beloved of his Maker, and -will find favor and good repute in His sight. - -When the old man heard their words, he said unto them: Ye are all -perplexed, and walk in darkness; the right thing is hidden from you, and -ye know not to choose the truth; for among all the qualities there is no -quality as good as generosity; for all other qualities bow down at its -feet, and it excels them all; through it all sins are forgiven, and -hatred is removed from the heart; with it a man attains desirable things -that are far away, even if they are in heaven; through it he is counted -among the pious, for with it he does righteous and kind deeds; with it -he acquires a good name, and his memorial is like precious oil. But he -who lacks generosity, his righteousness is counted as guilt, his -kindnesses as errors, and his favors as sins. All his companions despise -him, those who know him hate him, his friends remember him for evil, and -they that dwell in his house and his maids count him for a stranger. The -bounteous man, however, lifts up his countenance, for generosity covers -all his sins, and blots out his transgressions; his adversaries love -him, and his enemies praise him; they that are jealous of him laud him, -and they who would curse him bless him. For by his generosity he -conquers their hearts, and attracts their love; through it haughtiness -becomes beautiful, and faults turn into merits; through it the fool is -counted as wise, and the despised one soars up to the heavens. Thus I -have seen wicked men who commit evil deeds, but if they have a generous -heart, it conceals all their wickedness and guilt; their bad qualities -become good, and love covers all transgressions. I have likewise seen -men of faithfulness, prudence, and understanding, possessing all worthy -qualities; but if generosity is not among them, fear of God becomes a -sin, and humility haughtiness, promptitude impudence, prudence folly, -merit a fault, and understanding lack of knowledge. For all other good -qualities bow down at the feet of generosity, and concerning it it is -written: ‘Many daughters have done valiantly, but thou excellest them -all.’[159] And he took up his parable, and said: It is true there are -precious traits in this world, but highest of all is generosity; for -other traits, though they be praiseworthy, stole their excellence from -generosity. - -The narrator said: When I heard his discourse and the pleasantness of -his instruction, I desired to investigate whether his wisdom is in -accordance with his rhetoric, and I said unto him: ‘By the life of Him -who endowed thee with eloquent speech and a spirit of counsel and might, -make known to me the branch of thy planting and the habitation where -thou liest down.’ - -And he answered, and said: I am Heber who compose a pleasant song, and -flash forth flames of fire from my tongue. I strengthen hearts with -witty sayings which are set with stones of eloquence and metaphors; I -cover my friends with a cloak of praise, but clothe my foes with -garments of dread. - -When I heard his songs and his powerful words, I knew that he was our -teacher and master Heber the Kenite our scholar. I stayed for a while -with him to enjoy his fragrance and to satiate myself with the sweetness -of his speech. Afterwards I greeted him with peace, and each man of us -turned to his tent. - - - - - XXVIII. JUDAH B. SAMUEL HE-HASID OF REGENSBURG - - [Ethical writer and mystic of the twelfth and thirteenth centuries. - He died about 1217. Legend credits him with the performance of - miracles. He founded a talmudic school, and among his pupils were - Eleazar of Worms, author of the _Rokeah_, and Isaac of Vienna, - author of the _Or Zarua‘_. He is said to have had social intercourse - with the bishop of Salzburg and the duke of Regensburg. His - principal work is the _Sefer Hasidim_ (Book of the Pious). He is - also the author of some liturgic poems.] - - - Certain Forms of Virtue Lead to Sin[160] - -There is a kind of humility which inherits Gehenna, and causes the heirs -of the humble to inherit a burning fire in Gehenna. In what manner is -it? If a man sees that his children, relatives, or pupils are of bad -behavior, and it lies within his power to correct them, by reprimanding -or by beating them, but he says to himself: ‘I shall rather be agreeable -to them and not reprimand or beat them,’ he causes them to inherit -Gehenna. For they will corrupt their way, and will even do mischief to -their father and their mother, so that they will despise them, and curse -the day wherein they were born. It is in connection with such a case -that it is written: ‘He that spareth the rod hateth his son.’[161] It is -also said that he who smites his grown-up son transgresses the -injunction: ‘Put not a stumbling-block before the blind.’[162] But a son -that is accustomed to reproofs of instruction, and is beaten while -small, will not resent if his father beats him when he is grown up. It -is also written: ‘Unless I had believed to see the goodness of the -Lord;’[163] there are some dots on the word _Unless_,[164] for David -said: ‘Peradventure I caused my sons to sin, and am not able to make -amends by repenting’; for it is written: ‘And his father had not grieved -him all his life in saying: “Why hast thou done so?”’[165] - -There is another kind of humility which likewise brings a man down to -Gehenna. For instance, a man sits in a court of justice, and knows that -the judges are in error; or a private man knows that the court is in -error, but says: ‘How shall I go and put them to shame?’ or a man knows -that the judges are not well-versed in law, while he is well-versed, and -when they say to him: ‘Sit with us that we may not go astray’, he -replies: ‘I shall not take a seat, for ye are well-versed.’ It is -obvious that if they go astray, the sin is to be attached to him. -Another instance is, when a man hears that the congregation speak -falsely, and he says: ‘Who am I that I should speak before them?’ -Behold, it is written: ‘And in thy majesty prosper, ride on, in behalf -of truth and humility of righteousness’[166]; from this we infer that -there is a kind of humility which is not righteousness, as the above and -similar cases show. It is also said: ‘An untutored priest should not say -the benedictions in the presence of scholars.’ - -There is a kind of charity which is pernicious. In what manner is it? -One who gives alms to adulterers or to a glutton or a drunkard. For it -is written: ‘She shall not fall into harlotry,’[167] and thou mayest -read: ‘She shall not cause to fall into harlotry;’ ‘Thou shalt not -commit adultery,’[168] and thou mayest read: ‘Thou shalt not cause to -commit adultery.’ ‘Thou shalt not murder,’[169] and it may be read: -‘Thou shalt not cause to murder.’ He who supplies weapons of destruction -to murderers is regarded as if he himself had committed murder. For it -is written: ‘He hath also prepared for him the weapons of death.’[170] -He who gives food to robbers is like their accomplice. Similarly, he who -gives alms to adulterers is regarded as though he had aided them and -brought them together, for they take the money that is given to them, -and offer it as a hire to harlots. It is also said that a man should -give no alms at all rather than give it publicly.[171] In a similar -sense it is also said that if a man who cannot pay his debts gives alms, -it is obvious that his charity is robbery. - -There is a kind of piety which is bad. For instance, a man whose hands -are unclean sees a holy book fall into the fire, and says: ‘It is better -that it should be burned,’ and does not touch the book. Another instance -has also been cited: a man sees a woman drown in the river, and says: -‘It is better that she should drown than that I should touch her.’[172] - -There is also false piety. For instance: a man brings out a Scroll of -the Law into the public thoroughfare on the Sabbath on account of a -fire; or when a man says: ‘How shall I save a man’s life and profane the -Sabbath?’ Another instance is: a question about declaring a thing -forbidden or lawful is referred to a man who knows that he is -well-versed in the Law, though there are others like him in the city, -and he says: ‘Address the question to others;’ behold, his meekness may -lead to sin: peradventure if he had given his decision, he would have -forbidden that which others had declared lawful. - -There is sometimes a righteous judge that perishes in his righteousness. -For instance: he sees two litigants, one being a swindler, and the other -a simpleton; the swindler knows how to plead, but the simpleton, who -does not know how to plead, is right; concerning him it is written: -‘Open thy mouth for the dumb.’[173] Likewise, if he knows that the -verdict is unjust, one of the litigants having hired false witnesses, he -should not say: ‘Let the sin be attached to the witnesses.’ - -A favor sometimes turns out to be harmful, and is regarded as an evil -for its author and his offspring. In what manner is it? For instance: a -man causes that sinners and they that lead others astray should dwell in -the city. Now since it is bad for the people of the city, it is evident -that he and his offspring will stumble over them, and they will do -mischief to his offspring. It is in connection with such a case that it -is written: ‘And he did that which is not good among his people.’[174] -(Another explanation: _And he did that which is not good among his -people_ refers to him who disgraces his family; he is punished, because -he sinned by inflicting shame and injury upon his people). Another -instance: he who does a good deed in order to be honored and to praise -himself thereby. - - - - - XXIX. ELEAZAR B. JUDAH B. KALONYMOS OF WORMS - - [Talmudist and mystic. He was born at Mayence about 1170, and died - at Worms 1238. His teacher Judah he-Hasid initiated him in the - mysteries of Kabbalah. His private life was cruelly tragic. In 1196, - while he was engaged in writing a commentary on Genesis, the - crusaders entered his house, and slew his wife and children. In - spite of that, his writings are filled with spiritual joy, and he - seems to soar above the calamities of the flesh. As a Halakist he - was clear-sighted and logical, yet he was swayed by hallucinations, - and saw angels and demons. He wrote numerous works on ethical, - halakic, and mystical subjects. But the best known of his books is - the _Sefer ha-Rokeah_ (Book of the Perfumer). That book is so - called, the author tells us, because the numerical value of the word - רקח is identical with that of Eleazar.] - - - Moral Admonitions and Precepts[175] - -O man that art born of a woman, consider the benefit and kindness thy -Creator has bestowed upon thee since thou wast a wet, fetid, and white -drop. See that thou art not ungrateful to Him. Thy father and mother -forsook thee, but He took thee up, formed thee, and guarded thee, until -thou camest forth from the womb. In the time of thy rejoicing know Him; -thou shalt cause the fear of Him to come to thy mind, and all thy limbs -shall tremble. Serve ye the Lord with joy, and rejoice with trembling: -in the place of rejoicing, there shall be trembling; for by the sadness -of the countenance the heart becomes glad. Think that the Creator is -near thee: I have set the Lord always before me.[176] When thou prayest, -stand with awe, and think before whom thou art standing, to whom thou -art speaking. If there is care in thy heart, dispel it during thy -prayer; for while standing before the Great King thou shouldst not think -of thy care, but of thy fear of Him and of thy love of Him. For many -there are who sin against their souls: they sit in the synagogue like -mourners, their mouth being closed, and they sing not to the Lord of -hosts; they will be condemned to a fire not kindled by man. - -Therefore, for all these reasons, acknowledge Him in all thy ways. -Remove not the fear of the Lord from thy heart. If thy sustenance is -scanty, reflect: ‘I ought to be satisfied with the breath which He -placed in my nostrils, and with the breath of my mouth. He has given me -poverty for my own good, to purify me in the crucible of affliction!’ If -thy face grows pale on account of thy fulfilling the commandments, -consider thy blood which was lost as the blood that is sprinkled upon -the altar. If thou art afflicted with pain, accept it with love and with -joy. Be wise in thy fear of Him, for He is thy Master, and thou art His -servant owned by Him. Render thanks unto Him for every measure. If He -has given thee riches and possessions, let thy heart not be lifted up -above thy poor brother, for thou knowest not what a day may bring forth; -ye both came forth naked from the womb, and when thou departest from -this world, thou like him shalt lie down in the dust, in the place of -worm and maggots which shall go out and come in through thy mouth. Even -during thy lifetime thou mayest be like him in need of the help of thy -fellow-creatures. If thou art punished through thy children, it should -be regarded in thy sight as though thou hast killed them with thy sins. -Murmur not against His measures, for the uproar of the tumultuous[177] -is in them that occasion His judgment. Know that the Holy One is in thy -midst; therefore conduct thyself with holiness, with saintliness, and -with purity. When thou makest mention of the honored and awe-inspiring -Name, let all thy limbs tremble. Set thy mind with devotion upon thy -Creator, when thou standest in prayer. Before a word comes forth from -thy mouth think of the interpretation of its meaning. If a worldly -thought comes to thee in the middle of the prayer, keep silent until -thou hast set thy mind upon the fear of the Creator. Be careful in -uttering every word to move thy lips and to be conscious of the sound, -in order that thou shouldst not commit an error; just as when counting -money, thou settest thy mind and attention on the number. When thou -standest up in prayer, say: ‘I am not worthy of giving a crown to the -King of glory and to mention His great name!’ Clothe thyself with -terror, as Abraham said: ‘Behold now, I have taken upon me to speak unto -the Lord, who am but dust and ashes.’[178] Say to thyself: ‘Do not the -sons of heaven fear and dread Him? for it is very tempestuous round -about Him; how much more I, who am formed of clay, and have not the -understanding of a man! I am despised in my life and despicable in my -death. I shall rend the caul of my heart, and enter His gates with fear -and humility.’ For wherever we find His greatness there we also find His -humility: I dwell in the high and holy place, with him also that is of a -contrite and humble spirit.[179] Therefore while thy spirit is yet in -its sheath, think of the fear of thy Creator. Commit thy works unto the -Lord, and thy purposes shall be established. The fear of the Lord is a -fountain of life, that one may depart from the snares of death. Keep -away from hastiness and perversion, from haughtiness and slothfulness. -Cling firmly to humility and peace; be not envious of them that work -unrighteousness, but of the fear of the Lord continually. And the -stability of thy times shall be a hoard of salvation, wisdom, and -knowledge, and the fear of the Lord which is His treasure. ‘Can any hide -himself in secret places that I shall not see him?’ saith the Lord.[180] -Are these not the eyes of the Lord which everywhere run to and fro? Know -that beauty, strength, glory, jealousy, wisdom, riches, poverty, and the -prevalence of the evil inclination are transitory. Know likewise that -the observance of the commandments and the fear of the Lord extinguish -the fire of the evil inclination, and that the Torah is a remedy to -remove the evil thought. - - - - - XXX. MOSES B. NAHMAN - - [Talmudist, mystic, and biblical exegete. He is usually called - Nahmanides, and in Spanish Bonastruc de Portas. He was born at - Gerona about 1195, and died in Palestine about 1270. Subsequent - writers regarded him as a great authority on the Talmud and Halakah, - and his reputation was perhaps second only to that of Maimonides. - His biblical commentaries, too, have been very popular. He was - compelled to have a public disputation with a convert to - Christianity named Pablo Christiano, in 1263, at the court of - Barcelona. He was a physician by profession.] - - - Ethical Letter, Praising Humility, Addressed to His Son[181] - -Hear, my son, the instruction of thy father, and forsake not the law of -thy mother. My son, my beloved, accustom thyself always to speak gently -to every man, at all times and seasons; thereby thou shalt avoid anger -which is a very bad and blameworthy disposition, for it leads to sin, as -our teachers of blessed memory said: ‘If one gets angry, it is regarded -as if he worshipped idols.’[182] And all punishments of Gehenna have -power over him, as it is written: ‘Remove anger from thy heart, and put -away evil from thy flesh.’[183] By the world _evil_ Gehenna is meant, as -it is written: ‘Even the wicked for the day of evil.’[184] When thou -avoidest anger, thou wilt bring to thy mind the quality of humility, and -cleave unto it, for it is the best of all virtues, as it is written: -‘The reward of humility is the fear of the Lord.’[185] The Mishnah -likewise says: ‘Be exceedingly humble of spirit.’[186] Even our teacher -Moses, peace be upon him, was praised by this quality, as it is written: -‘And the man Moses was very meek.’[187] It is also through the merit of -this virtue that the Torah was given at his hand, and that he was called -the teacher of all prophets. He who attains unto this quality is beloved -of Heaven, as it is written: ‘With him also that is of a contrite and -humble spirit.’[188] When thou clingest to the quality of humility, the -quality of the fear of God will come to thy mind; for thou wilt -continually lay to thy heart whence thou camest, and whither thou art -going (thou art worm and maggot in thy life and in thy death), and -before whom thou art destined to render account and reckoning (before -the supreme King of kings, the Holy One, blessed be He, whose glory -fills the earth). It is also written: ‘Do not I fill heaven and earth? -saith the Lord.’[189] It is also written: ‘Behold, heaven and the heaven -of heavens cannot contain Thee; how much less the hearts of the children -of men!’[190] When thou wilt consider all this, thou wilt fear thy -Creator, and guard thyself against sin. By clinging to these qualities -thou wilt be in a state of perfection and sublimity, and wilt -continually be happy with thy lot; this latter, too, is one of the good -qualities, as the Mishnah says: ‘Who is rich? he who rejoices in his -lot.’[191] If thy conduct is according to the quality of humility and -thou art ashamed before every man, and thou fearest thy Creator, who -gives thee life, so that thou sinnest not, the spirit of the Shekinah -and the splendor of its glory will dwell upon thee, and thou wilt -deserve the life of this world and of the world to come. - -My son and my beloved, know assuredly that one who exalts himself above -his fellow-men rebels against the kingdom of heaven, for he makes use of -God’s garment, as it is written: ‘The Lord reigneth, He is clothed with -pride.’[192] And God, who is blessed, says concerning the haughty man: -‘I and he cannot dwell together in this world.’ Accordingly, he who is -haughty will be uprooted from the world. - -Consider with thy understanding: Of what should a man be proud? of his -wealth and honor? they surely belong to God, and He, who is blessed, -bestows them upon man, as it is written: ‘Both riches and honour come to -Thee, and Thou rulest over all.’[193] It is also written: ‘The Lord -maketh poor, and maketh rich.’[194] Of his wisdom? Let him remember the -explicit words of Scripture: ‘He removeth the speech of men of trust, -and taketh away the sense of the elders.’[195] It is thus evident that -all comes from Him, blessed be He; in His anger He brings low the -haughty, and in His favor He lifts up the lowly. Therefore, my son, make -thyself humble, and remove thyself from haughtiness, so that the Lord -may raise thee high. - -Now, my son, I shall set forth for thee how thou shouldst conduct -thyself according to the quality of humility, to follow it continually. -Let all thy words be spoken with gentleness, with respect, with good -manners, and with love; thy countenance should be pleasant, and thy head -bowed down. Thine eyes should look downwards, and thy heart upwards. Do -not gaze too fixedly upon a man, when thou addressest him. Let every man -be greater than thou in thy sight. If he is rich, thou shalt honor him, -as did our saintly teacher who used to honor the rich. If he is poor and -thou art rich, thou shalt have mercy and compassion on him, and honor -the Lord with thy substance. If thou art wiser than he, thou shouldst -consider that thou art guilty, and he is innocent; for he sins -unwittingly, while thou sinnest wilfully, as the Rabbis of blessed -memory said: ‘The errors of the sages are regarded as wilful sins.’[196] -In all thy thoughts, words, and deeds, at all times and seasons, regard -thyself as though thou stood before the supreme King of kings, the Holy -One, blessed be He, and as if His Shekinah were upon thee; for His glory -fills the whole earth. Thy words should be spoken with terror and fear, -with trembling and awe, as a servant standing before his master. Take -heed to study the Law continually, day and night, for thereby thou shalt -be able to fulfil the commandments thereof; it is thy life and the -length of thy days. When thou hast finished the reading of a book, thou -shouldst retain that which thou hast learned, in order to fulfil that -which is written in it, as far as thou art able to fulfil. Thou shouldst -continually search thy deeds, every day, morning and evening, in order -to depart from evil and to do good. Thus all thy days will be in perfect -repentance. - -During the prayer of the Eighteen Benedictions thou shouldst remove all -the affairs of this world from thy heart; think of no other matter -except of fixing thy mind on the prayer with perfect devotion. Prepare -and purify thy heart and mind before God, blessed be He; thereby thy -prayer will be pure, clean, untainted, full of devotion, and acceptable -before the Holy One, blessed be His name, as it is written: ‘Thou wilt -direct their heart, Thou wilt cause Thine ear to attend.’[197] Death and -life are in the power of the tongue, and he that keeps his mouth and -tongue, keeps his soul from troubles. Therefore in every matter think of -thy words before thou givest utterance to them, all the days of thy -life, so that thou mayest not sin; thereby thy thoughts, words, and -deeds will be upright and good. - -My son, read this epistle once a week with thy friend, and walk -continually after God, blessed be He, in order that thou mayest prosper -in all thy ways and be worthy of the world to come which is stored up -for the righteous. Whenever thou readest it, thou wilt get an answer -from Heaven to all petitions which thou mayest ask from this time forth -and for evermore. - - - - - XXXI. SOLOMON B. ABRAHAM IBN ADRET - - [Celebrated authority on Halakah and zealous defender of traditional - Judaism. He was born at Barcelona in 1235, and died in 1310. He was - exceedingly active as Rabbi and author. His numerous responsa have - been recognized as an important source for the internal history of - the Jews in the thirteenth century.] - - - Epistle Prohibiting Anyone Under Twenty-Five Years of Age to Study - Philosophy[198] - -What avails it to refrain oneself, and who can refrain himself from -speaking? Who shall comfort us in the grief of our heart, even though -Ithiel and Ucal[199] stood before us? Shall Calcol, and Darda, and -Heman[199] be able to heal the proud waters and the afflicted of the -time? Unto whom of the holy ones shall we turn, and who is the faithful -of the generation to bring the balsam from Gilead for the tottering foot -and for the wound of long continuance? It is in the place of judgment -and in the place of righteousness that we have seen many cracks, but -there is none to repair the breaches. O land, land, land, where the men -of renown were born, in whose midst was the Law of God, and upon whose -heart was the breastplate of judgment; there thrones for judgment had -been set, attended by the holy seed, the judge and the litigant. And -even up till this day all the congregation, with the exception of a few -men, are holy; they are the elect of the congregation, and because of -their excellence are chiefs over all the people. But their children who -arise after them have created a waster to destroy; and as a band of -prophets, with harp and lute, they go about the city, and pursue vanity. -When they spoke their fearful words, they thought that they were exalted -in Israel; and at the head of every street they said concerning false -gods: ‘These are thy gods, O Israel.’ It is now some time since our -attention has been drawn by people from the land of Provence, the chosen -remnant, who were jealous for the faith of Moses and the Jews, to the -fact that there are men there who falsify the Law, and that he is -regarded wise who sits down to demolish the walls and who destroys the -words of the Law. They hew out for themselves cisterns, broken cisterns, -and they impute unto the words of the Law and the words of the sages -things which are not right. Concerning the two Laws they expound in the -synagogues and in the houses of study words by which none can live. To -provoke the eyes of the Glory of all Israel they break down all the -fences of the Law; and even against our holy fathers they put forth -their tongue, a thing which the worshippers of idols have not done. For -they say that Abraham and Sarah represent matter and form, and that the -twelve tribes of Israel are the twelve constellations. Has a nation ever -heard such an evil thing since the world was divided into territories? -Or has such a thing ever been heard, that men should reduce everything -to chaos? The blasphemers of God further say that the holy vessels which -were sanctified, the Urim and the Thummin, are the instrument known as -astrolabe, which men make for themselves. Have such false children ever -been found before? They in truth bite the people more dangerously than -do the fiery serpents. Without any benefit and without any cause they -commit the sin of slander, and say that the four who fought against the -five[200] are the four elements and the five senses. May the souls of -these men be wholly consumed as offerings! A man who does such things -reduces the entire Bible to useless allegories; indeed they trifle with, -and pervert all the commandments in order to make the yoke of their -burden lighter unto themselves. Their reports terrify us, and all who -arrive here tell us new things. Truth has stumbled in the street, for -some of them say that all that is written from the section of _Bereshit_ -as far as the giving of the Law is nothing more than an allegory. May -such men become a proverb and a by-word, and may they have no stay and -no staff. Indeed they show that they have no faith in the plain meaning -of the commandments; they inscribe on their hearts and on the walls of -their altars that they have no portion in the God of Israel, nor in the -Torah which their fathers had received on Sinai. They are more estranged -than the Gentiles; for the latter fulfil some of the commandments in the -proper form, while they (may they have no remnant in the land!) strongly -desire to uproot all. The chief reason of all this is because they are -infatuated with alien sciences, Zidonian and Moabitish, and pay homage -to the Greek books. They mingle with strangers, and bear them children. -The children that are consecrated unto heaven from their birth and from -their mothers’ womb are drawn away from the breasts, and are taught the -books and the language of the Chaldeans, instead of rising early to -study the Jewish faith in the house of their teachers. Now a boy born -upon the knees of natural science, who sees Aristotle’s sevenfold proofs -concerning it, really believes in it, and denies the Chief Cause; if we -refute him, he becomes all the more impious. They only read the Law, but -their heart is not right inwardly, and they pervert it in seven ways. -For thus says one of their sages, who is esteemed as the chief of the -heads of their sects: ‘It is good that the study of the Law should be -combined with secular sciences; it is a good thing, but without the -wisdom of the Greeks a man is called _a wild ass used to the -wilderness_. They that study the Law, what manner of wisdom is in them? -for they themselves are but as beasts.’ They are therefore ashamed when -they speak and lecture; they speak with their mouths, and point with the -fingers that it is impossible to change nature, and they thereby declare -to all that they do not believe in the creation of the universe, nor in -any of the miracles that are recorded in the Torah. Lo, these are but -the outskirts of their ways; were we to relate the rest of their words -and deeds as they actually are, the ink would not suffice. We have thus -explained enough here. They have nearly caused God’s people to forget -His name; they went forth from His land, so that His place (God -forfend!) no longer knows them. They that make a covenant with God, and -surname themselves by the name of Israel, shall not their heart grow hot -at that? Can those heretics put fire into our bosoms, and their flame -not consume our reins? Shall the lovers of the Law respect the person of -their brother or kinsman? Has the divine word completely gone away? Has -instruction failed? Shall it be said unto my children, as these men -actually say in our presence: ‘Let the Law return to Sinai’? - -Now when we saw that the fire was kindled, we feared lest the fire -should break out, and catch in thorns, namely, a man whose soul is -empty, who will be smitten through ignorance. God forbid that the earth -should become empty, and void, and waste! When we saw that the -generation had become corrupted and ready to treat religion lightly, we -made a fence, and strengthened the wall round our perfect Torah. Had we -not made a strong hedge round the vineyard of the Lord of hosts, we -would have shared in the blame for their deeds. We have therefore -interdicted in a perfect manner of interdiction, as ye see recorded with -writing of truth in the book of the covenant which we made with our -God,[201] any one to teach or to learn these sciences, until the student -and the teacher are twenty-five years old, and until they have become -full of the delicacies of the Law, so that they will not remove it from -being queen; for he who espouses it in his youth will not turn away from -it even when he grows old. And indeed we shall not have done our duty, -until we have pursued them, and brought them low, and removed the -abominations from between their teeth; the books which they composed -should be burned in the public place in their presence. It is about -three years now since we have endeavored to carry out our wish in -accordance with our aim; we have made many supplications, asking, -requesting, and praying, to restore the crown of the Torah to its -pristine glory, in its place. All this did we, so that the sword should -not be against the dove which is foolish and without understanding, and -that we should not afterwards be reviled by the mouth of the reviler. -Our words, however, did not enter into their ears; they made their -words, which are directed against us, harsher still, because of their -ability to write and to speak. Nevertheless we did not cease to write to -them. But many strict communities of those provinces inscribed their -name to God, and decided to ban and excommunicate them, and they acted -wisely after us, as ye see from the copies of their letters. - -Now, ye chiefs of righteousness, is the thing good in your sight? For -the thing which they do is not good, and the report which the people of -the Lord caused to transpire is not good. Far be it from us, lest the -nation should be divided into two, and God forbid that the name of -Heaven should be profaned through them. For it is really the duty of -every Israelite to tell them that. We have trustworthy evidence in that -which the Israelites did, when the children of Gad and the children of -Reuben built an altar on the other side of the Jordan.[202] Did they not -hasten to assemble for war on account of the suspicion of the intention? -How much more have we to do it, since these men destroy the cluster[203] -in the sight of all! Far be it from us that, by hiding our face from the -evil report, we should be included in the prophet’s accusation: ‘There -they stood; no battle was to overtake them in Gibeah.’[204] - -Ye mountains of Israel, may ye bear your fruit for ever! ye people of -the God of Abraham, set your eyes upon the palace,[203] lest their folly -should destroy the fence of the Law. Let us be one band, for we are all -the children of one man. With many covenants we and our fathers received -truthful Laws, written and oral, at the hands of the master of the -prophets. How can we deal falsely against our soul and entice our heart -to seek the deceptions of Greek philosophy? They whose eyes go in front -of them, how can they walk with their faces backward and ally themselves -with Arabic philosophy? Arise, ye princes, anoint the shield, and the -Lord shall defend you and your houses; for the Master of your work is -faithful to pay the reward of your labor. - - - - - XXXII. JEDAIAH HA-BEDERSI - - [Poet, philosopher, and physician. He was born in Béziers about - 1270, and died about 1340. As a boy he was very precocious, and - composed a prayer of a thousand words, each word beginning with the - letter מ. Being an eloquent writer, he earned for himself the - title _ha-Meliz_ (the Rhetorician). He was the author of several - treatises in prose and poetry, but his fame rests upon the _Behinat - ‘Olam_ (Examination of the World).] - - - The Nothingness of Man and His Pursuits[205] - -The world is a tempestuous sea of immense depth and breadth, and time is -a frail bridge constructed over it, the beginning of which is fastened -with the cords of chaos that preceded existence, while the end thereof -is to behold eternal bliss, and to be enlightened with the light of the -King’s countenance. The width of the bridge is a cubit of a man, and it -lacks borders. And thou, son of man, against thy will art thou living, -and art continually travelling over it, since the day thou hast become a -man. When thou considerest that the path is narrow and that there is no -way to turn either to the right or to the left, shalt thou glory in -position and fame? When thou seest that destruction and death are unto -thee a wall on thy right and on thy left, shall thy heart endure, or -shall thy hands be strong? Even if thou pridest thyself with the -desirable acquisitions and the abundance of possessions which thou hast -amassed and discovered with thine arm, hast sought with thy bow, and -hast gone down to possess with thy net, what wilt thou do against the -tempest of the sea and the roaring thereof, when it rages, overflows, -and passes through, so that even thy dwelling-place is about to be -broken? Glory thou over this immense sea in whose midst thou art; rule -over the horsemen and chariots thereof; go out now, I pray thee, to -fight against it. For even while thou reelest to and fro and staggerest -with the wine of thy rebellious arrogance which deceived thee, and with -the juice of the pomegranates of thy haughtiness which misled thee, thou -wilt soon incline slightly toward one side or another, and wilt perish -in the terrible depths, and none will seek thy blood from them; thou -wilt go from abyss to abyss, perplexed in the depths of the sea, and -none shall say: ‘Restore.’ - -Shall I trust in falsehood, shall I rely upon the staff of the bruised -reed, to consider a lodging-place of wayfarers like this as a strong -fortress and a king’s sanctuary, the wing of a flea as a point of -diamond, a spider’s web as coral and crystal? When thou seest that the -days are pleasant, that time frisks and dances, that the moment goes on -to give thee repose, and that the hour frolics and rejoices before thee -in the world, thou wilt despise the latter days in thy heart. But it is -in falsehood that thou trustest: thou seest the shadow of a gourd as -though it were a high and lofty mountain. Is it for these things that -thou hast cast the soul behind thy back, and hast turned thy way toward -the pleasures of the flesh which cause grief? Whenever thou seest that -thy soul loves her God, being mindful of her end, and preparing -provisions for her journey with the labor of her hands, thou enragest -her; whenever she goes up to the house of the Lord, thou provokest her. -Shalt thou forsake eternal glory and everlasting delight for the -vanities of imaginary pleasures? And it shall come to pass, when thy -heart will ask thee to-morrow, when the vicissitudes of time will leap -upon thee: ‘Who has begotten me these?’ that thou shalt answer: ‘The -stubbornness of thy heart and its evil counsel.’ If a servant spoils the -work apportioned to him, will the spirit of the ruler not despise him? -If a man walks about with his master without acknowledging him, will he -not hate him? - -Wilt thou pride thyself, O mighty man, when thou grazest in the green -pastures after the youths in the presence of the sun, when thy stones -are set in fair colors in midday, with the multitudes of thy companions? -They say to themselves: ‘Eat and drink’, but they have no heart. They -only possess bodies and imaginary height of stature: vainglorious and -corporeal things which have no spirit. Knowest thou not that there is a -record of thy deeds, and that above thee there is an eye that sees and -an ear that hears thine arrogance and raging? And now on whom trustest -thou to break down the fences which the mightiest of the shepherds have -founded? Is there no God above thee to know thy going out and thy coming -in? Are no graves beneath thee wherein to take vengeance on God’s -enemies? How is it then that thou didst not lay it to thy heart that -these vicissitudes which befall thee are the messengers of Providence? -They turn not aside when they go to reward or to punish the individuals -of mankind or the sects thereof. It is out of the mouth of the Most High -that the decree comes to lay the noble low and to set the ignoble on -high. When the base man goes up on the ladder of success, it has been -brought about by the Lord; and when the man of God goes down from his -high place, it is the King who has said: ‘Go down.’ - -How is it that thou didst not open thine eyes upon these things? Have -presumptuous thoughts and idle meditations deluded thee, and prevailed -over thee? In the day the lustful reins have given thee counsel, and yet -in the night seasons they have chastised thee with whips. With the venom -of asps, mixed with the poison of serpents, did they make the clods of -indolence sweet unto thy palate. With wanton words did they corrupt, -make abominable, and mar for thee every good portion; salvation did they -spoil with the flattery of words that are softer than oil. What meanest -thou, O sleeper? How did they deceive thee by making thee forever the -possessor of the riches of such lands, while thou art merely a sojourner -for an appointed time in the innermost part of thy house? Cursed be -they, for they have driven thee out that thou shouldst not cleave unto -the inheritance of the holy ones, from whose rock thou wast hewn, and -that thou shouldst not mingle in the assembly of the holy beings that -gave thee life (but the lions’ dens became thy dwelling-place). If, -because of the hoards of gold and the treasure of provinces which thou -didst amass, thou hast added haughtiness to thy pride, and hast humbled -the generous spirit before it, see then how thou art beaten with the rod -of folly and the plagues of blindness. Hast thou, because of the -treasures of darkness which thou didst bind up, despised the soul that -is bound in the bundle of life? Hast thou, for the sake of pieces of -silver, crushed and suppressed a truthful longing and a glorious desire? -Verily the glory of wealth lasts not. In a little while an evil spirit -of the Lord shall come forth to scatter thy possessions, and the fifty -thousand pieces of gold, for the sake of acquiring which thou has sold -thy soul, shall be as though they had not been. Time will turn round in -a little moment, and take away grace and glory from thy head. A fire -shall come down from heaven, and consume thee and thy fifty. - -Why shall I covet the earth which is like Admah and pleasure which is -like Zeboim?[206] Her wrath is stored up in her company; her conspiracy -is tightly fastened to her covenant; her sweetness and honeycomb are -like chaff before the whirlwind; her end and conclusion are eternal -disgrace and everlasting shame. Moreover, how can my flesh be delighted -when it is announced to me that I shall live long, since there is no -escape from the destruction of death? What avails the age of strength, -since at the end thereof come wrath and the grave? What pleasure is -there in eighty years, since by their side is the shadow of death? What -cheerfulness is there in ninety years, since there is no salvation in -their border? Shall ants that languish and perish, and creeping things -that melt away like water, exalt themselves to reign? Even if they -endure for a day or for two days, will they never be devoured with the -sword? How can the fields of Sodom and the sheaves of Gomorrah prosper? - - - - - XXXIII. IMMANUEL B. SOLOMON OF ROME - - [Italian scholar and satirical poet. He was born at Rome about 1270, - and died at Fermo in the first half of the fourteenth century. He - excelled as poet, and his style is vivid and fluent. His best known - work is _Mahberot ‘Immanuel_, which is modelled after al-Harizi’s - _Tahkemoni_. He boasts, however, that he surpassed his model, and in - some respects this is not without justification.] - - - The Poet Visits Paradise[207] - -While we walked to and fro through the streets of Eden, and looked upon -the gallery of the men of wisdom, I perceived men full of splendor and -majesty, compared to whose beauty the sun and moon are dark; a place was -given them in the world of angels. Not recognizing any one of them, I -asked the man who talked with me, that I might know concerning them. And -he said unto me: These are the pious of the Gentiles, who prevailed with -their wisdom and intellect, and ascended the degrees of the ladder of -wisdom in accordance with their ability. They were not as their fathers, -a stubborn and rebellious generation; but they investigated with their -intellect as to who is the Maker, and who the Creator that fashioned -them with His lovingkindness, took them out from nothingness to -existence, and brought them to this world; and as to what is the purpose -for which He created them. When they asked their fathers, and considered -their answers, they knew that they were worthless; they despised their -creed, and set their mind to investigate the creed of other nations. -Having investigated all the creeds, and having found that the hands of -each of them are steadfast in strengthening its own foundations and in -disparaging other creeds, they did not say: ‘Let us remain in our creed, -for it has been handed down to us by our fathers,’ but out of all creeds -they chose those doctrines which are true, and concerning which the wise -men did not differ; these doctrines they accepted, and to them they -clung. But to those opinions which all nations disparage they turned -their back, not their face. As regards God, they arrogantly call Him by -a name at which our heart trembles and shudders, for every nation calls -Him by a special name. We, however, say: ‘Let His name be what it may, -we believe in the truly First Existence, that produced life; that was, -is, and will be; that created the universe, when His wisdom so decided; -that is hidden from us through the intensity of His revelation; that -faints not, and is not weary, and of whose understanding there is no -searching; that has mercy upon His creatures, and feeds them, as a -shepherd tends his flock; who will call us unto Him, when our end draws -nigh, and whose glory will gather us together.’ - -When we ascended the steps of Eden, we saw wonderful things, for there -were set lofty and exalted thrones that appeared to my sight exceedingly -marvellous, so that the eye could not be satisfied with seeing. Among -them was one throne, the radiance of which filled the world with -splendor; it was like the work of bright sapphire, and like the very -heaven for clearness. Its footstool had long edges, and the bright metal -thereof flashed continually; I longed to sit upon it, and I said: ‘I -pray thee, my lord, for whom is this honored and pleasant throne, and -for whom is the footstool of image work?’ And he said unto me: ‘As thou -livest, this throne is prepared for the mightiest of the shepherds, and -for him shall it be; that is Judah, the lion’s whelp, who prevailed -above his brethren. The footstool with its flowers and buds is for the -lawgiver that departeth not from his presence. And thou shalt sit near -him, and shalt be close unto him.’ And it came to pass, when I heard -these words, that I remembered the rank of Daniel[208] my brother, who -had led me in the right way, and directed my path, and who had been near -me when I fled. He is the plate of the holy crown upon my forehead, the -life of my flesh and the breath of my spirit. I thought of the full -account of his greatness, of his generosity and excellence, of his -prudence and understanding, of his humility and righteousness, and of -his renown which fills the ends of the earth. I then said unto the man -who held my right hand: ‘I pray thee, my lord, show me the place of -Daniel and his habitation; what manner of house do ye build for him, and -what place is his rest?’ And he said unto me: ‘Know of a certainty that -his rank is very high, and that the ends of the earth are full of his -renown; even thy rank is too low to reach him. For he bore the sin of -many, and made intercession for the transgressors. But because the -Highest Wisdom knew that without thee he would find no rest and no -repose, it placed thy booth near his booth, though thy worth is less -than his; for the Highest Wisdom knew that he will have delight in thy -company: he would be Moses, and thou wouldst be Joshua unto him; in -order that all may declare, as it is said: ‘Your souls are united, they -cling together, and cannot be sundered. Will two walk together, except -they have agreed?’ - -There is nothing to marvel at that I was joyful, for I knew that my lot -fell in pleasant places, being aware that I shall have redemption on -account of him. And I said unto the man: ‘As thou livest, show me the -splendor of his throne, where he rests. For I know that its height -mounts up to the heavens, and its head reaches unto the clouds.’ And the -man said unto me: ‘Come with me, and I shall show thee his joy and the -glory of his resting-place.’ So I went after him, led and supported by -him, until he brought me to the tent of Oholiab the son of Ahisamach, -where were also Bezalel the son of Uri the son of Hur of the tribe of -Judah, and all the princes of the congregation. Angels kept on bringing -material for the work, and were making pleasant and beautiful canopies -that shone like the brightness of the firmament, whose covering was of -every precious stone, and whose structure was of sapphire, and tables, -lamps, thrones, and crowns for the pure souls. We saw there a big ivory -throne overlaid with gold, which gave life to him that finds it, and -health to all his flesh. Crown stones glittered upon it, and garments of -blue and purple and scarlet were spread over it; they sparkled like -burnished brass, the glory of all lands. Upon the top of the throne was -a crown, the weight of which was a kikkar of gold, and a precious stone -that cannot be obtained for fine gold, nor can silver be weighed for the -price thereof. A voice was saying: ‘Proclaim that the merchandise -thereof shall be for them that dwell before the Lord.’ And the man that -talked with me said: ‘Hast thou seen the crown and the lofty throne -whereupon thy brother Daniel rises as a lion, and lifts himself up as a -lioness? This is his resting-place for ever, and here shall he dwell, -because he hearkened to the word of the Lord, and there is no sage or -thinker like him in all the earth.’ Thereupon I rendered praise and -thanks unto my Lord, because He brought him to the rest and to the -inheritance; and I said: ‘Blessed be the Lord who is one, and who has no -second, because He has not forsaken His lovingkindness and His truth -toward my master.’ - -When we ascended to the higher steps of Eden, we saw a thing whereat we -marvelled; for there we saw men who during their life were ravenous -beasts, bad to God and bad to men; they died as wicked men the death of -them that are slain; their blood was poured out as water, and their -flesh as dung. When I saw them shine like the brightness of the -firmament, their height mounting up to the heavens, and their head -reaching unto the clouds, I said in my heart: ‘Behold, the Lord has -forgiven the sin of many, and makes intercession for the transgressors.’ -I then inquired of the man that talked with me, that I might know the -reason why these men deserved this lofty rank. And he said unto me: -‘These men sinned, dealt perversely, and transgressed; for their sin -they perished before their time, and were filled with bitterness; they -were delivered into the hands of cruel people, and fell wounded, having -been pierced through, into the lions’ dens and upon the mountains of the -leopards; they were left together unto the fowl of heaven and unto the -ravenous birds of the mountains. When they approached the bitterness of -death, they recalled the wickedness they had done, and accepted the -bitterness of death with love, knowing that it came to them as a just -retribution. Death was more pleasant unto them than life, because they -considered that they deserved a greater calamity, and that through these -sufferings they were redeemed from a severer punishment than death. When -at the point of dying they showed their joy and delight with their mouth -and heart; and because they had received part of their punishment in the -corrupt world, wrath was averted from their souls. Their death having -been cruel and bitter, it was accounted as a crown of glory and a diadem -of beauty upon the head of their souls. It is, therefore, because of -their death that they deserved this glorious rank.’ - - - - - XXXIV. JUDAH B. ASHER - - [German Talmudist. He was born in Germany in 1270, and died in 1349 - at Toledo where he was rabbi. He was a son of the great talmudic - authority Asher b. Jehiel, known as the _Rosh_, and brother of - Jacob, author of the famous code entitled _Turim_.] - - - Ethical and Moral Admonitions[209] - -Take heed that ye belong not to the following four sects which will not -see the Presence of God: - -THE SECT OF LIARS. Let no false and deceitful matter be found in you, -but truth and faithfulness shall be the girdle of your loins. There was -a man in our family, named Rabbi Eliakum, who was in the house of the -governor, and was entrusted with everything. The governor boasted to his -own people that this Eliakum never uttered any falsehood, whether he -derived any benefit, or not. It is narrated that there was once a wicked -man who committed all kinds of sins. One day he asked a wise man to -teach him the way of repentance in an easy manner, and the latter said -to him: ‘Refrain from telling lies.’ He went forth joyful and glad of -heart, thinking that the wise man permitted him to walk in the -stubbornness of his heart as heretofore. When he determined to steal, as -had been his custom, he reflected: ‘What am I to do in case somebody -asks me: “Whither art thou going?” If I tell the truth: “To steal,” I -shall be arrested; if I tell a lie, I shall transgress the command of -the wise man.’ In the same manner he reflected on all other sins, and -repented with a perfect repentance. - -THE SECT OF SCOFFERS. Be ye not scoffers, lest your bands be made -strong,[210] and lest a fire consume your spirit. Guard yourselves -against mockery and derision, for it is forbidden that a man should fill -his mouth with laughter in this world. Be not merry on account of money, -for this is likewise the way of robbers. - -THE SECT OF FLATTERERS. Take heed that ye flatter not any man, and -respect no person in judgment. - -THE SECT OF THOSE THAT TALK SCANDAL. Be very much on your guard against -this thing, for it leads to many sins; most men stumble over it. Our -teachers of blessed memory said in tractate Baba Batra: ‘Most men are -prone to robbery, few of them to incest, and all of them to -slander.’[211] The last part is explained as referring to something -which resembles slander. Our teachers of blessed memory also said: ‘Let -no man talk of his friend’s merits, if he may thereby be led to blame -him.’[212] To all such cases refers the saying: ‘I have not found for -the body anything better than silence.’[213] A man should always think -before speaking: if there is any profit in his speech, he should speak, -otherwise he should be silent; how much more should he abstain from -speaking, if there is harm in his speech! - -Guard yourselves against pride, for every one that is proud is the -abomination of the Lord. Pride is God’s garment, and he who makes use of -the crown shall perish. A wise man has said: ‘How can a man be proud, -having passed twice through the womb?’ Cling to humility, for it is the -best of all qualities, and it is for this virtue that Moses our teacher, -peace be upon him, was praised, as it is written: ‘And the man Moses was -very meek.’[214] And our teachers of blessed memory said: ‘Be exceeding -humble of spirit.’[215] Our teachers of blessed memory also said: ‘That -which wisdom made a crown for its head did humility make a sandal for -its heel.’[216] - -Take care to honor every man, that ye may thereby be honored, as it is -written: ‘For them that honor Me I will honor.’[217] Some people asked a -wise man: ‘How is it that we always see thee honor every man?’ He -replied: ‘I have not seen a man in whom I do not discover an advantage -over me for which I should honor him. If he is old, I say: “This man -performed more good deeds than I.” If he is rich, I say: “This man gave -more alms than I.” If he is young, I say: “I committed more sins than -he.” If he is poor, I say: “This man suffered pain.” If he is wiser than -I, I honor him for his wisdom. If he is not wiser than I, I say: “His -punishment is lighter than mine.”’ Hear this, and know it for -yourselves. - -Be also careful to love and respect him who reproves you. We thus read -in the tractate ‘Arakin, in the chapter _There Are Estimations_: Rabbi -Johanan says: ‘I call heaven and earth to testify against me that Akiba -was beaten several times on account of me, because I used to complain -against him to Rabban Gamaliel; and yet he loved me all the more for -that, in order to fulfil that which is written: “Reprove a wise man, and -he will love thee.”[218] A wise man has said: ‘Love him who reproves -thee, and hate him who lauds thee; for he who reproves thee benefits -thee, while he who lauds thee harms thee.’ - -Consider also that man is a sojourner on earth, his days are counted and -he knows not their number; nor does he know when he will be summoned -before the King of kings to render account and reckoning of all that he -has done. He should therefore perform all the good deeds he can; and let -no commandment be too small in his sight, for there is no limit to its -reward. In the world to come, when the Lord, who is blessed, pays the -righteous their reward, the righteous man will ask: ‘Why do I get such a -reward?’ and it will be said unto him: ‘Because thou performedst such -and such a good deed on such and such a day.’ Whereupon he will sigh, -saying: ‘For such a small thing I get such a great reward! Woe to the -days that I wasted, in which I did not occupy myself with good deeds.’ -The wise man should therefore take heed not to waste an hour of his -life, but should occupy himself with good deeds, and continually -meditate in the fear of the Lord and in His service. - - - - - XXXV. KALONYMOS B. KALONYMOS B. MEIR - - [Satirical writer and philosopher. He was born at Arles in 1286, and - died in the first half of the fourteenth century. He lived for some - time in Rome, and acquired fame as an original writer and - translator. His best known works are _Eben Bohan_ (Stone of - Investigation) and _Masseket Purim_. The former, written in rhymed - prose, and modelled to some extent after Jedaiah ha-Bedersi’s - _Behinat ‘Olam_, is a sharp criticism of the author himself and of - his contemporaries, while the latter is an extremely clever parody - of the Talmud. He also translated scientific books into Hebrew.] - - - Admonitions To His Heart[219] - -O my heart, draw nigh, I pray thee; keep silence, and hearken; consider -my meditation; know and discern the coming out of my words; give ear to -my sayings. Shalt thou never observe the covenant? shalt thou be like an -adamant harder than flint? and shalt thou not take the flint of the -testimony to cut off thy foreskin and to remove thy reproach?[220] If in -the days of delight and in the time of good will thy ways are unstable, -what will happen when the end is come upon thee? The days of evil shall -rise against thee to destroy thee; thou shalt be driven forth from the -midst of men; in solitude shalt thou dwell, deserted and forsaken. What -will become of thy dreams? Thou wilt be grieved for the former days that -were better, and wilt groan at thy latter end. - -O my heart, consider, hearken unto this. Knowest thou not that youth -lasts not forever, and that the end of man is to die? A brother cannot -redeem, none has power, and the riches of the gold of Sheba and the -heights of the mountains profit not. Even if I ascend up into the -heaven, and make my bed in Sheol, I shall never be able to redeem my -life from destruction. Behold, a day is coming, a day of vengeance and a -year of recompense, in which He will fill me with bitterness. There is -no escape, for the snares of death will overtake me within the straits. -As for Him who tries the hearts, His eyelids will on that day try the -open and secret deeds of the children of men. - -O my heart, turn round, and seek thy God within thee. It is enough for -thee to reveal thyself as one of the vain fellows. Turn behind thee, for -there is still hope now. Thou shalt again dwell in tents as in the days -of the solemn feast, settled in a pleasant place. Fear God, and keep His -commandments which are enjoined upon thee. If thou seekest Him, God will -be gracious unto thee; it is from Him that thy fruit is found, the fruit -which He gives according to thy deeds. Perform good deeds while thy mind -is at ease, thy body fresh, and thy constitution, not lacking the right -proportion, abides under the shadow of good health. It is within thy -power to lift up the curtain, so that the cloud may be consumed. Look -upon thy weapons wherewith thou doest thy work, thy quiver and thy bow; -the strength and the blood of the body are thy rod and thy staff; in -them lies the stability of thy fortune; thou shalt find them when thou -seekest them; none among them is perverse or crooked. - -O my heart, be strong and of good courage while the freshness of youth -yet lasts: the tree of knowledge is yet in its greenness, its leaves are -not scattered, and the twin-leaf is not divided; before old age strips -me of the coat of youth, and sets me naked and bare: before ‘the one -that departeth and cometh not back’[221] will be taken away from me; -while the cord that fell unto me in pleasantness is not yet loosed, and -before the golden bowl is broken; before the pure pieces of gold are -changed, and before the wheel which turns about in the world by the -command of the Almighty on high is broken. Then shall follow days of -terror, during which the half-dead and feeble will not die for a month -or for some years. But it shall happen one day that we shall awake and -see that we were like unto them that dream. - -O my heart, if not now, when shall I seek rest for me? Shall I do it in -the days of hoary hair, when the strength fails? The branch of all -mortals shall wither; even the tender and delicate shall be dried up and -wither when they grow old; their skin shall shrivel. Will God create a -new thing in me, that I may have youth after I have grown old? Behold, I -was formed out of clay; nature fashioned me small in my dimensions; I -have the face of a man, not the face of an eagle that renews its youth -at the time of old age. Moreover, I am of contrite spirit; to my -disadvantage, I was different from the young men my companions. In my -youth, without old age and without mature years, I almost grew old and -became grey. My strength was enfeebled as that of a woman. My senses -grew weak, my thoughts became deranged, and yet I was not advanced in -years. My face was wrinkled before my time, and my skin was dried up, so -that it became like furrows. My head which, while in its freshness, was -as the most fine gold, and upon which brown hair was grown, has white -branches now, because hoariness, snowing in its midst, is scattered over -it. In the prime of my life, while still in its full strength, my hair -was plucked and torn out, and was moved out of its place. Shall my -stature, which was like a palm-tree, and my back, which was straighter -than a hedge, now be bowed down as a rush, so that none can raise it? My -locks, which were curly and intertwined, fall out and are scattered. The -tresses of my head, which were desirable as gold, and the hair thereof -which was like purple, has become scanty, and through its departure has -left breaches. What shall I do when God arises to seek my iniquity; for -behold, my sins shall surely be found. - - - - - XXXVI. LEVI B. GERSHON - - [Philosopher, biblical commentator, mathematician, and physician. He - is commonly called Gersonides, and is also known as Leon of Bagnols. - He was born at Bagnols in 1288, and died in 1344. He was exceedingly - versatile, and displayed keen originality in all branches. His best - known works are his commentaries and his philosophic book _Milhamot - ha-Shem_ (Battles of the Lord).] - - - The Difficulties in Investigating the Problem Whether the Universe Is - Created or Eternal[222] - -It behooves us first of all to point out the great difficulty of this -investigation, as this will lead us to some extent to make the -investigation into this problem more complete. For by being aware of the -difficulty of a problem, we are guided to the way which leads us to the -attainment of the truth thereof. - -The fact that the philosophers who have hitherto investigated it greatly -differ from one another in their opinions concerning it points to its -difficulty; for this proves that arguments may be derived from the -nature of existing things, wherewith each of the conflicting views can -be either established or refuted. And it is very difficult to -investigate a problem with such a peculiarity. - -What undoubtedly points to the great difficulty inherent in this enquiry -is the fact that we have to investigate whether all existing things were -created by God, who is blessed, after a period of non-existence, or were -never created at all. Now it is manifest that if we desire to fathom one -of the attributes of an object, by the way of speculative investigation, -whether that object possesses that attribute or not, it is first of all -necessary that we should know the essence of the object and its -attributes. For it is only through them that we may attain to that which -we seek to know. It is thus evident that one who desires to investigate -this problem thoroughly must first of all know the essence and -attributes of the thing under examination as far as it is possible for -man to perceive. This would necessitate that a man desirous of -thoroughly investigating this subject should know the nature and the -attributes of all existing things, so that he may be able to explain -whether there is among them a thing or an attribute which would lead us -to the conclusion that the universe was not created; or whether there is -among them a thing or an attribute which would lead us to the conclusion -that the universe was created; or whether there is not among them a -thing or an attribute from which it could be concluded either that the -universe was created, or that it was not created. The matter being so, a -man, to whom the knowledge of one of the existing things or of the -attributes thereof, so far as a human being can possibly know, is -inaccessible, is unable to make as thorough an investigation of this -problem as is humanly possible. Now it is evident that to obtain as -thorough a knowledge of all existing things and of their attributes as -is humanly possible is extremely difficult. - -What makes this investigation more difficult is the fact that the -investigator must necessarily have some knowledge of the First Cause as -far as it is possible. For this enquiry leads him to investigate whether -God, who is blessed, could possibly have existed at first without this -world, which He afterwards brought into existence and created, or it is -necessary that the world should have always existed with Him. It is, -however, evident from the preceding argument itself that it is necessary -for a man, desirous of making this investigation as perfect as possible, -to know of the essence of God, who is blessed, all that can be attained, -so that he may be able to decide accurately whether God, who is blessed, -can possibly be active at one time, and cease to be active at another -time, or whether this is impossible. This greatly adds to the difficulty -of this investigation, since our knowledge of the essence of the First -Cause is necessarily slight, as has become manifest from the preceding. - -Another point which makes this investigation still more difficult is the -circumstance that it is hard to know from which essences or attributes -of existing things it is possible for us to attain to the truth of this -problem. For it is necessary that a man, desirous of making this -investigation perfect, should know this at the very outset, otherwise he -can only attain to the truth thereof by accident. - -The statement of the philosopher,[223] as recorded by the author of the -_Guide_, points to the difficulty of this investigation. It is as -follows: ‘As for the things concerning which we have no argument, and -which are too high for us, our statement about them is, according to -this, as difficult as our statement whether the world is eternal or -not.’[224] This shows that this question was considered extremely -difficult by the philosopher, so that he was perplexed and doubtful -about it, despite the numerous arguments he mentioned to prove that the -universe is eternal. The reason for that is undoubtedly because the -philosopher assumed that there were numerous arguments likewise to prove -that the universe was created, and that his own arguments did not in any -way establish the truth in this matter; and this is the very truth, as -will be explained further on. Now if this question was considered -difficult by the philosopher, despite his high rank of wisdom, how much -more difficult would it be to other men who are lower than he on the -ladder of knowledge? - -And indeed we find that the opinions of the ancients concerning this -investigation are diametrically opposed to one another. Some maintain -that the universe was created and destroyed an endless number of times. -Others hold that it was created only once; these are divided into two -opinions: some of them think that the universe was created out of -something, as, for instance, Plato and the later philosophers who follow -his doctrine; while others think that the universe was created out of -absolute non-existence, as for instance the early Mutakallimites, like -Yahya the grammarian, according to what Ibn Rushd recorded of him in his -commentary on the _Metaphysics_. In this theory they were followed by -the Mutakallimites. This view was also adopted by the great philosopher, -the author of the _Guide_, and by many of the sages of our religion. But -there are still others who maintain that the universe is eternal. This -is the theory of the philosopher and his followers. It is evident that -the cause of their disagreement concerning these doctrines is the -variety of objects from which they derived their proofs with regards to -the nature of existing things, or because they were compelled by the -Torah, or because of these two causes combined. - - - - - XXXVII. PROFIAT DURAN - - [Philosopher and grammarian. He is called Maestre Profiat and Efodi, - but his Hebrew name was Isaac b. Moses ha-Levi. He was born in the - second half of the fourteenth century, and lived for some time in - Perpignan. During the persecutions in 1391 he was an ostensible - convert to Christianity. He afterwards wrote an epistle entitled _Al - Tehi ka-Aboteka_ (Be not like thy Fathers) in which he attacked - Christianity in such a manner that the superficial reader may take - it as a eulogy on that religion. His best work is his - philosophic-critical Hebrew grammar entitled _Ma’aseh Efod_. It is - so called because the letters אפד are the initials of דוראן - פריפוט אני.] - - - The Definition of the Science of Language and Its Branches[225] - -The science of language is a science comprising grammar, rhetoric, and -poetry. It is therefore fitting that its definition should be given in a -manner that harmonizes with these three branches, and afterwards each of -them should be differentiated by its specific characteristic. I say that -the science of language is a science which teaches the general methods -that may be employed in a language, in a manner fitting the -conventionalities of that language. By saying: ‘In a manner fitting’ I -wish to convey that the expression must agree with that which is -conceived by the mind, according to the linguistic axioms. I call the -study of language a science, because the term ‘science’ is indeed more -comprehensive than the philosophers think. For they have defined science -as an acquisition which the mind attains by true beginnings and causes; -by ‘true beginnings’ they mean the beginnings which are known either -through the nature of the intellect, as the first principles, or through -sense perception, or through experience. According to this, the study of -language is no science at all, for its beginnings are conventional, and -are not evolved through any of the ways that I have mentioned. In our -opinion, however, the term ‘science’ is more comprehensive, for we call -science anything that is known through investigation, analogy, or proof, -no matter whether the principles and beginnings upon which it is based -are essentially true, or arbitrary and conventional. The teacher[226] -has already called such sciences ‘conventional sciences.’ Accordingly, -the study of language is a science, and the definition of science -rightly applies to it; for by it are known, through investigation and -proof, the results derived from principles and beginnings which have -been laid down in it. The wise man R. Jonah said in the description of -grammar that it signifies investigation and searching. This is merely an -interpretation of the term, which does not give us the definition of -grammar itself. - -Now when a speech is merely in conformity with the principles and rules -of the language, without having sweetness, beauty, polish, and -embellishment, in the simple and complex forms, and is not free from -superfluity or excessive brevity compared with the meaning intended to -be conveyed, such a discourse is said to be merely grammatical; the man -who essentially and constantly speaks in that manner is said to be a -grammarian; and the power by which he speaks in that manner is called -grammar. When the speech also has sweetness, beauty, polish, and -embellishment, in the simple and complex forms, it is said to be -rhetorical (it is derived from the expression: ‘How sweet are Thy words -unto my palate!’[227] which signifies: how sweet and pleasant are -they!); the author of such a speech is called a rhetorician, provided -that this manner of speech is essential and constant with him; and the -capacity which he has for such a speech is called rhetoric. If in -addition to all these characteristics, the speech is also metrical, it -is called a poem; its author is called a poet, provided this is -essential and constant with him; and the capacity which he possesses for -that is called poetry. By the word ‘metre’ I mean to say that the -portions of the discourse are equal in the number of their vowels (thou -already knowest about that). This is called a poem, because by means of -the metre it is possible to sing it aloud. The term ‘poem’ has also been -applied to anything that is to be understood allegorically, as, for -instance, the Song of Songs, and others. The rhetorical discourses and -poems of the Jews have a special characteristic which I have not seen or -heard in the discourses and poems of other nations. The Jewish -rhetoricians and poets add sweetness, beauty, and polish to their -sentences by giving their rhetorical discourses and poems the form of -the scriptural verses and of the sayings of the wise and by their -endeavoring that that form should agree with the meaning of their -discourses, either according to the plain meaning of the Bible, or -according to some figurative application which they put into the -discourse. It is the highest degree of elegance and beauty in rhetoric -and rhetoricians when they make their discourses to be in harmony with, -and add to them sweetness from, the divine speech. This is due to the -circumstance that the Hebrew tongue is now deficient, as was explained, -and therefore the rhetoricians, when they wish to render their -discourses sweet and elegant, find it necessary to embellish and -beautify them with the rhetorical expressions that exist. Accordingly, -their loss is cancelled by their gain, and their deficiency turned to -advantage. I have likewise noticed that the Jewish rhetoricians possess -another peculiarity not shared by the rhetoricians of other nations: the -knowledge of grammar comes to them naturally, and their discourses are -always in conformity with the principles and rules of the science of -language, though they do not study the books that were composed on this -science; yet it is only casually, and very rarely, that they commit -mistakes or errors according to the principles of the language. One is -not to condemn or to blame them for that, for even in the works of -nature casual mistakes are sometimes found. This power of theirs with -which they were endowed by nature caused them to neglect and disregard -the study of the books devoted to the science of language, which are -accounted by them as things of nought and confusion. - - - - - XXXVIII. SIMON B. ZEMAH DURAN - - [Rabbinical authority and philosopher. He was born at the island of - Majorca in 1361, and died in 1444. He lived for some time in - Algiers. His literary activity was devoted to philosophy, Bible, and - Talmud, and his best known work is _Magen Abot_ (Shield of the - Fathers), which is a theological-philosophical treatise.] - - - On the Problem Why the Wicked Prosper and the Righteous Are in - Distress[228] - -Indeed the difficulty about the wicked man who is prosperous seems to be -no difficulty at all. For God, who is blessed, is good, and bestows good -upon all. He does not withhold good from the wicked, just as He does not -withhold from the lions their claws wherewith they tear their prey, for -they are needed for the acquisition of their food. In all this the -philosopher and the theologian concur; there is no difference between -them. The only difference between them is that the philosopher cannot -believe that divine Providence should attach itself to an individual, to -save him from evils for his righteousness, or to withhold bliss from him -for his wickedness; while the theologian believes that Providence -attaches itself to an individual just as it attaches itself to the -entire species which is permanent. For an individual man’s intellect is -as permanent as the species, and hence Providence attaches itself to -him, just as it attaches itself to the species. There is a very subtle -speculation in this. For it is known that the species exist only in the -intellect, and that nothing but individuals actually exist. Aristotle, -however, in his _Metaphysics_ has explained that the matter is quite the -reverse, that the individuals create the species in their intellects, -through repetition.[229] Now since the species have no actual existence, -and Providence can only attach itself to that which has actual -existence, what is the cause of their permanence according to the -philosopher? For he is of the opinion that Providence attaches itself -only to that which has permanence, and the species is the only thing -that has permanence; but the species has no existence, and Providence -cannot attach itself to that which has no existence. He therefore says -that Providence is confined to the spheres, stars, and separate -intelligences, and that the species are preserved through the influence -that emanates from them to this mental existence. But as to individuals, -all their affairs are abandoned to chance, there being no difference -between individuals of the human race and the individuals of animals. -The theologian, however, believes that divine Providence attaches itself -to individuals on account of their intellect, although it has not the -same permanence as the separate intelligences and as the intellect of -the spheres. All that is found in this lower world was created for the -use of man. Accordingly, from Providence that is attached to each -individual man there emanates a Providence to the species of the -animals, so that through their preservation the existence of man should -be preserved. Upon this matter the philosophers are agreed; when they -have investigated the functions of the limbs and the functions of the -animals, vegetables, and minerals, they have found them all to be for -the benefit of man, either for his food, raiment, sustenance, and -dwelling-place, or for curing his diseases. For even in harmful things -there may be found a cure and some benefit for man. If a pious man has -sometimes been cured with the excrement of a devouring lion, or with the -skin of a venomous snake, then that injurious thing was created for the -benefit of man. Similarly, if one planted a vineyard, and made wine -which a pious man has drunk when stung by a viper and has been cured -thereby, then that wine was created for the benefit of that pious man. -In a similar manner our saintly teacher[230] said, when he was cured of -an illness by apple-cider seventy years old that was in the possession -of a Gentile: ‘Blessed be He who handed over His world to custodians.’ -It is likewise for this reason that our sages of blessed memory said: -‘The Holy One, blessed be He, has only four cubits of the law in His -world.’[231] They likewise said: ‘The entire world was created to attend -to man.’[232] Ben Zoma said: ‘Blessed be He who created all these to -serve me.’[233] Concerning all this I have already written in a -preceding chapter. Now it is impossible that all this is by mere chance, -and is, therefore, due to divine Providence, as I shall, with the help -of God, explain at full length, when treating of the soul. - -A strong argument is urged by the theologian against the philosopher in -this connection. Since man’s intellect is as permanent as the angels, -divine Providence ought to attach itself to the intellect, as it -attaches itself to the angels. Moreover, this fact made itself manifest -to the senses, as Scripture relates of the punishment of the wicked, -that some times hyperphysical and supernatural calamities befall them, -having been forewarned by a man renowned as a prophet; at the same time -the righteous are delivered from these calamities, and prosper against -the laws of nature. This cannot be attributed to chance and accident, -for it occurred very frequently, and the warning had been given by a man -sent by God, who is blessed, whose message could not be doubted. With -all these arguments the theologian establishes his belief that God, who -is blessed, supervises every individual of the human race, giving a -goodly reward to the righteous, and bringing calamities upon the wicked. - -To this the philosopher replies and says that, had the affairs of the -world been arranged in this manner, the contention of the theologians -would have been justified. But we also see that supernatural calamities -befall many righteous men, and, on the other hand, many of the wicked -who deserve evil prosper in a manner contrary to natural reason. Had -things been arranged by God, who is blessed, as the theologian -maintains, the righteous man should have been delivered from the -misfortunes which had befallen him, and prosperity should have been -withheld from the wicked. - -The theologian says with regard to the misfortunes that have come upon -the righteous that it is a fallacious contention. The fallacy is due to -one of two considerations: either on account of the subject, or on -account of the object. As to the subject, it is possible that this man -who, according to all appearances, is righteous, is not good at all; for -He who understands his secrets knows that he is bad; men are deceived -about him, and decide that he is good, but He who understands his -thoughts knows him to be bad. Or he may have committed a crime for which -he deserves this calamity. As to the object, it is possible that these -occurrences which appear to be bad are not bad at all, but are for the -good of the sufferer. - -In this manner the theologian evades the philosopher’s objection with -reference to the righteous upon whom misfortunes have come, and this -ramifies into many details. As to the prosperity of the wicked, the -theologian likewise says that there is a fallacy due to one of two -considerations: either on account of the subject, or on account of the -object. As to the subject, it is possible that this wicked man, although -his deeds committed openly show him to be undoubtedly bad, must have -performed a good deed for which he deserves this prosperity as a -recompense. As to the object, it is possible that this prosperity is for -his own harm. This, too, is a general argument having many ramifications -with which the theologian evades the objection with reference to the -wicked who is prosperous. - - - - - XXXIX. JOSEPH ALBO - - [Spanish theologian and philosopher. He was born about 1380, and - died about 1444. His philosophic treatise entitled _‘Ikkarim_ - (Principles) is one of the great favorites of Hebrew readers. He has - a clear style, and makes himself readily understood. It is no doubt - due to this characteristic that he supplanted his master Hisdai - Crescas, author of _Or ha-Shem_ (Light of the Lord).] - - - The Various Ranks of Prophecy[234] - -Although all the words of the prophets are doubtless true, nevertheless -the degree of the exactitude of a prophet’s words corresponds to his -rank and degree in prophecy. There are many prophets who, because of the -weakness of their perception, do not perceive things with sufficient -clarity. For that which happens to the perceptions of the senses happens -also to the perceptions of the prophets: a man whose senses are healthy -and strong perceives objects in their exact form, while one whose senses -are feeble does not perceive them in their exact form, and perceives -only their species, or their genus, without being able to distinguish -the species. Thus a man with a strong sense of sight recognizes a color, -which he perceives, as it actually is (as, for instance, red or green); -he likewise recognizes the degree of redness or greenness. But one whose -sense of sight is weak recognizes only the genus, that is to say, that -it is a color, and no more; and even if he recognizes the species, that -is to say, that it is red or green, he does not know what degree of -redness or greenness it is. The same is the case with the sense of -hearing and with the other senses. This very thing happens to the -prophets as regards their perception. One whose perception is strong -perceives the thing as it actually is without a metaphor; his words are -explicit, not obscure, and are therefore to be understood as true -according to their plain meaning. But the words of a prophet of a lower -degree are obscure, couched in riddles and parables, and are not -explicit; they are therefore not true according to their plain meaning, -but only according to the idea implied in them; for according to the -literal sense, something else, different from that which is conveyed by -the words, is to be understood. Thou thus findest that Ezekiel, his -prophecies being postexilic, spoke in parables and riddles which were -not true according to their plain meaning, so that he complained of this -to God, who is blessed, and said: ‘They say of me: “Is he not a maker of -parables?”’[235] Zechariah, likewise, having flourished toward the end -of the prophetic period, all his prophecies were in visions which were -not true according to their plain meaning, but only according to that -which was implied in them. When he says that he saw horses, women, and a -golden candlestick with two olive-trees by it, there is no truth in the -matter of the candlestick and olive-trees itself, but only in the idea -implied in them. But all the prophecies of Jeremiah, who lived before -the destruction of the temple, are very clearly explained. God, who is -blessed, has already explained this difference between the prophecy of -Moses and that of another prophet. Concerning the prophecy of Moses He -said: ‘I speak with him mouth to mouth, even manifestly, and not in dark -speeches.’[236] From this it is to be inferred that the other prophets -beside Moses speak in riddles which are not explicit, and in visions -which are not real. It is therefore necessary that these visions should -be explained in such a manner that they harmonize with Moses’ words. -Similarly, the words of a prophet of a lower rank should always be -explained in such a manner that they harmonize with the words of a -prophet of a higher rank and do not dissent from him. It is in -accordance with this explanation that we find that Isaiah says: ‘And I -saw the Lord sitting upon a throne, high and lifted up,’[237] while -Moses says: ‘For man shall not see Me and live.’[238] Had we not known -the rank of either of these prophets, we might have thought Isaiah’s -words were accurate, and would have said that because of his high rank -he perceived of God that which can possibly be perceived of Him, and he -therefore said: ‘And I saw the Lord;’ but Moses, who did not reach -Isaiah’s rank, and perceived but little of God, said: ‘For man shall not -see Me and live,’ because his perception was weak, and his prophetic -rank low. Knowing, however, that Moses was master of all prophets (as it -is written: ‘And the Lord spoke unto Moses face to face, as a man -speaketh unto his friend,’[239] and it is likewise written: ‘If there be -a prophet among you, I the Lord do make Myself known unto him in a -vision, I do speak with him in a dream; My servant Moses is not so.… -With him do I speak mouth to mouth, even manifestly, and not in dark -speeches’[240]), we are assured that Moses’ words are undoubtedly true -according to their plain meaning. On the other hand, the words of -Isaiah, who was lower than he in rank, are not accurate; it is because -of his low rank that he said: ‘And I saw the Lord;’ for he believed that -he saw God, while it was not so in reality: it was through the influence -of the imaginative faculty. Moses, however, because the imaginative -faculty had no influence whatsoever on his prophecy (for his prophecy -was the outcome of the rational faculty that was in him, detached from -the other corporeal faculties), said: ‘For man shall not see Me and -live;’ and this is true. But Isaiah, because in his prophecy he also -made use of the imaginative faculty, which our teachers of blessed -memory call ‘the speculum which is not lucid,’[241] was led to err and -to believe, through the imaginative faculty, that he had seen God. He -himself made it manifest that this perception of his was erroneous, -through the imaginative faculty, and explained that the cause thereof -was that his body was not purified as the body of Moses our teacher; and -that is the meaning of what he said: ‘Because I am a man of unclean -lips.’[242] Nor were his qualities adequate; and that is the meaning of -what he said: ‘And I dwell in the midst of a people of unclean -lips.’[243] For through dwelling among people of bad traits, the -qualities of the good man become corrupt. He therefore complained, and -said: ‘Woe is me! for I am undone,’[244] as if he would say: ‘I was -influenced by the imaginative faculty, and my prophecy is not through a -lucid speculum like the prophecy of Moses who heard the voice speaking -to him, without seeing any form before his eyes. But I, because my -prophecy is through a speculum which is not lucid, that is by means of -the imaginative faculty, I am not able to comprehend the speech without -seeing the form that is speaking. This was caused by my being a man of -unclean lips, and by my dwelling in the midst of a people of unclean -lips. I therefore complain, and say: Woe is me! for I am undone. For my -eyes have seen the King, the Lord of hosts, and I know that this is the -result of the imaginative faculty; since there is no doubt that it is -impossible for one who prophesies through the lucid speculum to -attribute any form or likeness to Him, who is blessed, even in a -prophetic vision.’ This is the meaning of what our sages of blessed -memory said: ‘Manasseh slew Isaiah. Whereupon Raba says: He tried him -and slew him. He said unto him: Thy master Moses said: For man shall not -see Me and live, but thou didst say: And I saw the Lord.’[245] They have -also remarked that he could have refuted this argument, but he did not -reply, because he knew that Manasseh would not accept his answer. The -answer that he could have given is that even concerning those that lived -in the time of Moses it is written: ‘And they saw the God of -Israel;’[246] here, too, because their perception was not through the -lucid speculum. From all this it is manifest that it is not possible for -a prophet of a lower rank to dissent from the words of one who is of a -higher rank; but his words must be explained in such a manner that they -are not at variance with the words of the greater prophet. Now, since it -is explicitly stated in the Torah that Moses’ prophecy is of a rank -higher than that of all other prophets, it is not possible for us to -hearken to any prophet who dissents from him, and annuls his words. But -the question whether it is possible for a prophet to explain the words -of Moses, and to say that, although they were written without a -qualification, there is a condition or time connected with them, even if -it was not explicitly stated, will be treated of in the following, with -the help of God. - - - - - XL. ISAAC B. JUDAH ABRAVANEL - - [Statesman, philosopher, and biblical exegete. He was born at Lisbon - in 1437, and died at Venice in 1508. He was treasurer at the court - of King Alfonso V of Portugal. When the Jews were expelled from - Spain, he left that country and went to Naples. He was a prolific - writer, and in all his works he displayed clear-sightedness and a - thorough mastery of the subjects under discussion, though he lacked - striking originality. His most popular work is his commentary on the - Bible.] - - - The Advantages of a Republic over a Monarchy[247] - -Behold, it behooves us to know whether a monarch is a necessity, -inherently needed for the people, or it is possible to exist without -him. The philosophers adopt the former opinion, and think that the -service rendered by the king to the people in the political organization -is the same as the relation of the heart to the body in animals -possessing a heart, and as the relation of the First Cause to the entire -universe. Now if the investigators think that a kingdom must be based on -three things (firstly, unity and absence of partnership; secondly, -continuity and absence of change; thirdly, absolute power), then their -conclusion as to the need and necessity of a monarch is indeed -fallacious. For it is not impracticable that a people should have many -leaders, united, agreeing, and concurring in one counsel, who should -decide administrative and judicial matters. This militates against the -first principle. Then, why should not their administration be for one -year, or for three years, like the years of a hireling, or less than -that? When the turn of other judges and officers comes, they will arise -in their stead, and investigate whether the first ones have not failed -in their trust, and he whom they condemn shall make good the wrong he -committed. This militates against the second principle. Then again, why -should not their power be limited and regulated according to the laws -and statutes? A common-sense principle tells us that when one man -disagrees with the majority, the law is according to the majority. It is -more likely that one man should trespass, through his folly, or strong -temptations or anger (as it is written: ‘the wrath of a king is as -messengers of death’[248]), than that many men taking counsel should -transgress. For if one of them turns aside from the right path, the -others will protest against him. Moreover, since their administration is -temporary, and they must render account after a short while, the fear of -man will be upon them. But what need is there of producing abstract -arguments, since experience is more forceful than logic? Behold and see -the countries where the administration is in the hands of kings, and you -will observe their abominations and corruptions, every one of them does -that which is right in his own eyes; for the earth is filled with -wickedness through them. On the other hand, we see this day many -countries where the administration is in the hands of judges; temporary -rulers are elected there, and over them is a chief against whom there is -no rising up; they choose that which is right by definite regulations; -they rule over the people, and decide concerning matters appertaining to -war; none can withstand them, whether it be for the rod or for the -land.[249] Dost thou not know? hast thou not heard that there was a -great country that had dominion over all the world? She devoured the -whole earth, trod it down, and broke it in pieces, when her -administration was in the hands of the numerous consuls, who were -faithful, numerous, and held temporary offices. But after an emperor was -made to rule over it, it became tributary. Even to-day Venice rules as a -mistress, great among nations, a princess among the states, and the -state of Florence is the glory of all lands. There are likewise other -states, great and small, which have no king, and are governed by leaders -elected for a fixed time. Now in the elected governments in which there -is nothing crooked or perverse, no man lifts his hand or his foot to -commit any matter of trespass. They conquer countries with wisdom, -understanding, and knowledge. All this proves that the existence of a -monarch is not necessary; nay, it is harmful, and is a great danger. In -a similar manner the author of the _Guide_[250] warned against the great -dangers incurred in travelling on the seas and in serving kings, on -account of the similarity that exists between the two in the possibility -of danger, both being alike, the stormy wind on the ocean and the spirit -of the ruler. It is surprising that the adherents of that erroneous -opinion have compared the unity of a king elected by the authority and -will of men to the unity of the First Cause, who is blessed, the -necessarily eternal. Indeed the wise men have written concerning the -body of an animal that there are three vital members which control it. -Even according to the opinion of the chief of the philosophers that the -heart is the only vital member, this merely refers to the production of -the spirit; but he does not deny the control of the body by the other -faculties, by the psychical, which are from the brain, and the physical -which are from the liver. To conclude, things of nature are inevitably -arrayed in this manner, but those which result from the action of the -will belong to the category of the contingent. The one cannot be -compared to the other. - -No objection can be raised from the saying: ‘For the transgression of a -land many are the princes thereof;’[251] for that verse speaks of the -princes, not of the leaders and the judges. How can we ignore -self-evident facts? For if the leaders are good, it is better that they -should be many and not one; if they are bad, one left free to his lusts -is more dangerous than many. - -I therefore think that kings were at first set up to rule not by the -people’s elections, but by force: the one that was stronger prevailed; -as it is written: ‘Let us go up against Judah, and vex it, and set up a -king in the midst of it.’[252] Even these were only appointed as a -matter of trust, to serve the people; but they made themselves masters, -as if God, who is blessed, gave them the earth and the fulness thereof, -and they leave it as an inheritance to their children after them and to -their children’s children for ever, as if it were a plot of land which -one acquires for money. This cursed plague has spread so much that -sometimes a man arises, and rules alone, and governs according to his -imagination. This, however, is not alike in all kingdoms; for in some of -them the king does not have so much power in the administration. But the -better of the two is the one that does not yet exist. - - - - - XLI. SOLOMON IBN VERGA - - [Spanish historian and physician who flourished during the fifteenth - and sixteenth centuries. He was compelled to flee to Turkey, where - he wrote his _Shebet Yehudah_ (Rod of Judah), which gives an account - of the Jewish persecutions in various countries. This book is - valuable for Jewish folk-lore, though not always trustworthy as a - historical source.] - - - A Jew Is Accused of Murdering a Christian, But His Innocence Is - Proved[253] - -In the time of the righteous king Alfonso the Elder, some men came -before the judges of the country, and related that they had seen a -Christian enter the house of a Jew on the eve of Passover, and -subsequently heard him exclaim, saying: ‘Save me, O Christians!’ The -judges then sent some men, who went to search in the house of the Jew; -but they did not find anything. Whereupon the judges said: ‘A similar -accusation was made last year, but the falsehood thereof became -apparent. Now, ye accusers, why do ye walk after vanity, and why do ye -harass these poor people, although there is no violence in their hands?’ -The people arose with an uproarious sound, and said: ‘Shall not the -judge of all the land do right? We shall go to the king, for he will -bring our judgment to light.’ - -When they came before the king, and related the whole affair to him, the -king said: ‘Bring that Jew before me.’ The Jew was immediately brought -before him, and when questioned by the king, he replied: ‘Far be it from -me! for no Christian entered my house for some time.’ The king then said -to the accusers: ‘Ye deserve death. When ye heard the Christian exclaim, -saying: “Save me!”, and ye recognized his voice, why did ye not break -the doors of the Jew’s house, and enter there to save the oppressed from -the hand of the oppressor?’ They replied that they were afraid of the -judges, lest they should fine them for breaking another man’s door. -Whereupon the Jew remarked: ‘But how is it that ten days ago, when a -slave ran away, and entered my house, where he locked himself up, ye -broke my doors, which have not been repaired yet?’ So they withdrew in -silence, without answering a word. Whereupon the king said to the lords: -‘Have you seen the Jew the Christian-killer? He is very old and -decrepit, has not the strength to kill a fly. It is all on account of -the wickedness of the hearts of these men who deserve to be punished.’ -He then turned his face to them, and said: ‘Ye are falsifiers and liars. -Take heed unto yourselves that ye come not again with such a thing -before me.’ - -On the second day they assembled, and came again to the king, saying -that there were many witnesses and strong evidence. Whereupon the king -said: ‘Since it is so, it is necessary to make an investigation.’ He -commanded that the king’s scribe should come. The latter came, and wrote -down the name of the Jew and the sign of his house. He also inquired of -that Christian’s acquaintances, who claimed to have known him, what his -name was. They said it was Pedro Guzman. He asked about his wife, and -they said that she was Beatrice the attendant of the bishop and that she -lived in such and such a street. The king then asked: ‘What is the -description of the Christian?’, and they replied: ‘A young man of short -stature, ruddy, with parted beard, and blind of one eye.’ The king sent -for the woman, and asked her concerning her husband. She said: ‘He went -to the house of a Jew to collect money which the Jew owed him, but has -not yet returned to my house.’ After that the king asked for the -testimony of the young men, and they said: ‘That Christian, whose -descriptions were such and such, was our acquaintance. We met him at the -door of the Jew, and he told us that he was waiting for the Jew on -account of a debt which the Jew owed him. While we were still talking, -the Jew came, and the Christian entered the house with him. A little -while later we heard the Christian’s voice, crying: “Save me.” Whereupon -we entered the Jew’s house through the window, and searched all over, -but did not find the Christian. We, however, found a large quantity of -blood upon the ground.’ The king then said: ‘According to this evidence -he deserves to be tortured.’ So they beat the Jew, until he confessed -that he had killed the Christian and thrown him into the river at night. -Whereupon he was condemned to be burned. - -During the reading of the sentence the archbishop came before the king. -Having listened to the reading of the sentence, the bishop asked: ‘Is -this Pedro de Guzman the husband of Beatrice, or another man?’ They -replied: ‘The husband of Beatrice.’ The bishop then said: ‘I observe -astonishing things here. The sentence says that the Jew killed him on -the first of January, but I met him alive last night in a village near -the city; he will return to-day or to-morrow.’ Whereupon the king said: -‘In this case, either the Jew was mad, or has just lost his senses, for -he has confessed to a crime which he did not commit.’ But the bishop -said: ‘No trust, nor reliance is to be placed in torture or in the acts -of the lords.’ The Jew said: ‘Our lord the king! I am not mad, nor have -I ever been mad; but they made me lose my senses through torture; for -mercy has perished from the Christians, and they executed on me such -judgments as are not executed on those who rebel against the king’s -crown. Seeing that after inflicting many kinds of torture, they kept on -devising new ones, I preferred one death to several deaths.’ - -The king then sent two of his servants to bring the Christian, and he -also sent a Jew with them, in order that they should not bribe him and -hide him. When the Christian came before the king, the king stood up on -his feet, and said: ‘Praised be He who sheds light upon obscure things! -Praised be He to whom belongeth justice and judgment! Why did He charge -fools like us to sit upon the throne of justice, while we are like the -beasts of the field that know not at what they stumble? Moreover, I -heard that in ancient times it had been the custom of the Greeks to weep -when an infant was born, and to rejoice and laugh when an old man died. -Their reason was because it is fitting to weep for the new-born babe, -since he is come to the valley of weeping; but when he dies, it is -fitting to rejoice, since he has gone to a place of rejoicing and rest. -Now the Jews ought to weep when they are born and when they die, as well -as during the days that intervene; for it is not enough that they suffer -evils inherent in exile, but their enemies seek occasions against them -to overthrow them. I grieve very much for them, not because they are -Jews, but because they are poor and lowly. We have no other kingdom, but -that which the King of the universe gave us; and He said by His prophet: -“But on this man will I look, even on him that is poor and of a contrite -spirit.”[254] Now thou, O bishop, deservest my favor, for thou hast kept -me back from shedding innocent blood. The Lord sent thee, in order that -perverted justice should not go forth from our hand.’ - -Whereupon the bishop said: ‘There is yet another favor which the King, -the Lord of the universe, has shown thee. For thou hast seen with thine -own eyes that no trust nor reliance is to be placed in that which a man -says while being beaten or tortured; for this poor Jew said that he had -killed that Christian who is here standing alive before our lord. -Praised be He who gives light to upright and righteous rulers like thee. -May He make His face shine upon thee for ever. Amen.’ - - - - - XLII. ABRAHAM B. MORDECAI FERIZOL - - [Scholar and geographer. He was born at Avignon in 1451, and died in - the first half of the sixteenth century. Early in life he settled in - Italy, and is said to have been cantor in a Ferrara synagogue. He is - the first geographical writer in Hebrew. Although he wrote a number - of other treatises, he is best known by his _Iggeret Orehot ‘Olam_ - (Treatise on the Paths of the World), which is a cosmographic and - geographic work.] - - - A Jew Who Claims to Belong to the Ten Tribes Visits Italy[255] - -For the sake of the usefulness of this treatise, which I, Abraham -Ferizol, have composed in order to make plain the paths of the world -unto them that know not, I chose to write this chapter, the pivot of -which turns upon the ways of the Jew of the ten tribes (who may possibly -have been of the tribe of Judah), whose name is David the son of -Solomon, a captain of the host of Israel. He came here, and we saw him -in this our province, the province of Italy. I shall relate how he came -from the wilderness of Habor, according to his words. In this narrative -the readers will find repose for their souls, and those who are weary of -desire shall rest here. For in the narrative set forth in my words I -shall not deviate from what I know from the mouth of trustworthy people, -and from what I saw in the writing of truthful men. And God knows the -truth, because He alone is the truth; though I am one of those who put -little faith in vanities. - -This is the narrative: In the year 283 of the sixth millennium we heard -tidings from the Land of Glory in a Hebrew letter which came by the way -of the boats from Venice, declaring that a Jew of the ten tribes had -arrived there and announced new things in the midst of the land. There -is no need of these narratives, since he crossed the sea in the year -284, arrived in Venice, and went up to Rome, where he was declared as -truthful by those who knew the manner and conduct of his life. As was -understood from the words which he spoke, this Jew belongs to the sect -of the two tribes. For he said that he was one of those who dwell in -tents in the deserts, like the sons of the Rechabites, and that his -dwelling-place is in the wilderness of Habor which is in Asia Major, and -that lower down, on the other side, are the rest of the ten tribes. They -live close to the deserts which are traversed on the way to Mecca and -Jedda, which are by the Red Sea. They all have kings and princes and -vast populations like the sand which is on the sea-shore. There is the -origin of spices, pepper, and simple medicines, and other good products -which are found in their hands, as I shall describe in its proper place. -Between these two sects of Jews there is indeed a strong and mighty -nation of Ishmaelites who have many kings, and do harm to the sect of -these Jews, by not allowing them to go across and join their -fellow-Jews. For many years they spread forth, and attempted to come -near to each other, but did not succeed. But when the arrival of the -strong and mighty boats of the Christians became known in these regions -many years ago, and they perceived, heard of, and saw the instruments of -war which are in the hands of the Christians (the hollowed metals for -throwing stones by the force of fire, wherewith one can destroy all -habitations and fortifications), the Jews who live in the wilderness of -Habor chose to send this Jew, according to his words, to the great king -of all the Christians. In order that his words may be believed, he had -in his hands credentials which were verified and established by the king -of Portugal who travels by means of a boat across the ocean to these -Hoddian, that is Indian, regions, and knows of the existence of a Jewish -kingdom there. He wrote to the pope, may his glory be exalted, that this -Jew, mentioned above, was faithful, and that his words were trustworthy. -At all events, it matters not whether his words are trustworthy or not, -it is sufficient for us to-day in this our exile, and in our provinces, -that it has been verified by kings and princes and made known in public -and in the streets of Rome that the very numerous tribes of Israel still -exist, and that they have many kings. As for this Jew who came here, it -matters not who he is. - -Since it is true that the Jews and their kings still exist, it is -possible to say that this Jew came by the following route in the -following manner: From the wilderness of Habor he went by the caravan -pass, for this is customary, and thus was it written and heard from his -mouth concerning himself. He then crossed the Pole of Arabia Felix, and -came to the Red Sea, whence he came down to Egypt. Afterwards he went up -to the Land of Glory, where he waited for the boats coming from Venice, -that he might cross over to Italy. He then went to Rome, where he stayed -about eight months until there came the reply of the king of Portugal -concerning the truthfulness of his words and his affair. - -The narrators and prominent Jews who spoke with him declare that this -Jew really did ask the pope, the king of the Gentiles, for assistance, -that instruments of war (metals for throwing stones) and skilful workers -should be given to him, so that he might take them along with him to -Arabia Felix to destroy their above-mentioned enemies. He would give to -the pope and his office certain concessions for the benefit of the pope, -may his glory be exalted, and a way to rule over some of the places -where there are collectors of wealth, and spices, and simple medicines. -The object of this is that these Jews may be united and gathered -together to go across and take possession of the Land of Glory and -subdue it, for it is an everlasting inheritance unto Israel. All this -have my eyes seen in truthful letters, and my ears heard from prominent -and truthful people. But the Lord God is the absolute truth, He lies -not, and speaks no falsehood; they that take refuge in Him shall not be -put to shame. Truth springs forth of its own accord, and makes its way. - -And this day, in the month Marheshvan, in the year 285, we have heard -that Pope Clement, the king of the Gentiles, spoke to him, and agreed to -dismiss him and send him away by way of Portugal with honor and with a -big boat full of instruments of war and of Jewish and Christian skilful -workers. He also arranged with the king of Portugal to supply the Jew’s -needs, and commanded every Christian nation, wherever he passes through, -to honor him, assist him, and fulfil his desire with regard to the -requirements mentioned above. All this shall stand as it is. - -Now I merely propose to describe the route by which, in my opinion, he -may go more safely than by any other route, if the narrators are right. -He should be taken to Portugal, and thence he should go down to the -ocean, going round the coast of Fez, and proceed by sea all the way to -the right of the Fortunate Isles which are now called Spain. He should -then continue on dry land by way of Cape Verde, and go round Africa on -dry land to the left, going eastward as far as the big Promontory, which -is called Cape of Good Hope. He should then cross the Gulf of the -Berbers to the outlet of the straits of the Red Sea, and go down on dry -land to the outlet of the wilderness of Habor, wherever it may be, and -go to his place, as I shall explain all the new outlets later on. - -According to hearsay, these are the descriptions and manners of this -Jew: He is of short stature, lean-fleshed, and courageous; he prays -frequently, is dark-complexioned, and afflicts himself with fasting. -According to the words of the writers, he could fast for six consecutive -days and nights. - -His principal language is the holy tongue, which he speaks almost -unintelligibly, like a stammerer. Sometimes prominent men and cardinals -of Rome came to visit him in his house, but he thrust them aside, and -would not receive them. He rode on a mule in Rome to see the curiosities -of the country, and, while on his mule, entered the great temple of St. -Peter, even as far as the great altar, refusing to dismount his mule. -There were with him about ten Jews running before him, and more than two -hundred Christians. - -May the Lord speak good concerning Israel. - - - - - XLIII. JOSEPH B. JOSHUA B. MEIR HA-KOHEN - - [Historian and physician. He was born at Avignon in 1496, and died - at Genoa in 1575. His best known works are _Dibre ha-Yamin le-Malke - Zarefat we-‘Utman_, which is a sort of history of the world, and - _‘Emek ha-Baka_, which deals with the Jewish persecutions in various - countries and centuries. The latter book was begun in 1558, and - concluded in 1563. He subsequently brought it up to 1575.] - - - The Crusaders Massacre the Jews at Meurs[256] - -And it came to pass in the fourth month on the seventh day, that the -enemies, the men of the army, arose against the poor and humble -population of Meurs, and besieged the city round about. When the -inhabitants of that town lifted up their eyes, they saw a people as the -sand of the sea, which cannot be numbered for multitude. These people -asked that the Jews should be handed over to them to do unto them -according to their desire, as they had done in all the towns through -which they had passed up till that day. The governor of the town went -out to them, and said to the captains of the army: ‘What profit is it if -we slay our brethren, these Jews, who dwell in our midst in security, -and conceal their blood? Therefore remain ye outside, and I shall speak -in their ears, and whatever answer they will give me, I shall tell you. -These men will perhaps consent to change their religion and to be like -us. We shall then be innocent of bloodshed.’ - -As these words found favor in the eyes of the besiegers, the governor -returned to the town, and called the Jews together, and proclaimed these -words in the ears of the people, saying: ‘Ye know what I have done unto -you from my youth up till this day, how I have saved you from the hand -of the oppressor and tyrant, as I vowed to you, so that no dog moved his -tongue against any one of you, and not even a shoelace was taken from -you. Ye are my witnesses, up till this day. But now your eyes see that -the children are come to the birth, and there is no strength to bring -forth. A day of trouble and distress, a day of devastation and -desolation, a day of wrath and punishment is this day, and I am not able -to withstand the tyranny of these firebrands that smoke with kindled -anger, lest they should come and smite me, the mother with the children. -Now choose ye for yourselves: either ye consent to be like us, or ye -will be handed over to them, and they will do unto you as they did in -all the countries through which they passed. Choose ye for yourselves, -that I may be free from sin.’ And all like one man answered, saying: ‘It -is better that we should die in the fear of the Lord than that we should -do this thing, and sin against God. Now, our lord, we are in thy hand, -do with us as it seems good in thine eyes; for evil is determined -against us: on account of us is this great tempest upon you.’ - -When the governor perceived that he could not prevail upon them, he -acted cunningly, and sent several of the Jews out of the town -accompanied by his servants. Then he commanded that the latter should -return to the town, with their swords stained with the blood of the -beasts of field. And they showed their swords to the Jews saying: ‘See -ye what has been done unto your brethren; in this manner will it be done -unto you, if ye do not consent to-day to be like us.’ But the Jews all -answered like one man, and said: ‘We have no portion in your religion, -and no inheritance in your god; do unto us as it seems good in your -eyes. For the Lord our God is one God; unto Him shall we cleave, Him -shall we serve, and by His name shall we swear all the days. We shall -not turn aside to the right or to the left from the commandments which -Moses the servant of the Lord commanded us.’ - -Then the governor commanded, and they brought back the Jews whom he had -sent outside, and they put them in prison, separately, so that they -should not lay hands on one another, as some Jews did in other towns. - -There were two women in that town, the name of the one was Gentila, and -the name of the other Rebecca. And one of them who was with child bowed -herself and brought forth a son, for her pains came upon her. There was -nobody with them but a young girl of very beautiful appearance. When she -saw that the enemies rose up against them, they took the child, and -wrapped him up in clothes, for their mercies grew warm for him, and they -threw him down to the ground from the tower in which they were -imprisoned. When the enemies saw what they had done, they arose on the -following morning, and seized hold upon them, and led them against their -will to the high place, and did unto them according to their desire, and -there was none to say: ‘Halt!’ Some were slain with the edge of the -sword, others bowed to the idol, after being tortured, on that terrible -day, and they turned away from the Lord. - -There was a Jew among them, whose name was Shemariah; and the bishop’s -treasurer said to him: ‘Shemariah, Shemariah, fear not; abide with me, -and I shall save thee from their hand.’ So the man was content to dwell -with him, and gave him the money that was found with him. The bishop’s -treasurer then led away him, his wife, and his three sons, and made them -dwell in the forest until the ninth day of Ab, which is the fifth month. -Then this base fellow forced him to send to his sons in Spires that they -should give him silver pieces or gold pieces. When they sent him some of -the money that was found with them, this base fellow took it away, and -immediately delivered Shemariah and his family to the hand of the enemy. -The inhabitants of the village rejoiced to see him, for they had known -him, and consented that he should not change his religion until the -following day. So on that day they ate no unclean thing, for they said -craftily: ‘Let us do to-day according to our custom, but to-morrow about -this time we shall become one people.’ Whereupon they retired to their -room, for they were dejected and fatigued. They closed the door, and -spent that night there. And it came to pass in the morning watch that -his sleep fled from his eyes, and the man arose before a man could -recognize his fellow, and took the knife and slew his children and his -wife. He also attempted to cut his throat, but did not succeed, for -giddiness took hold of him; he swooned, but did not die. - -As soon as the morning was light, the enemies arose against him, and -when they saw what he had done, they were exceedingly astounded at him, -and said unto him: ‘Why hast thou committed such a wicked thing? Thy -blood is upon thine own head, and we are free; evil is determined upon -thee. Now thy sin will thereby be atoned for, by thy becoming like us; -by thy being turned into another man, thy life may be saved. Otherwise -we shall deal worse with thee than with them, and thou shalt be buried -alive with them.’ But he said unto them: ‘Far be it from me to do such a -thing. Do with me as it seems good in your eyes; but I shall not rebel -against the Lord.’ Then they made a grave, whither he walked by himself, -and wherein he was buried. His wife was placed at his right, and his -children at his left. They threw earth over them, and said unto him -every time: ‘Turn to our religion, that thou mayest live and not die.’ -But he did not hearken unto their voice, and they removed the earth from -him three times to see whether he would not be persuaded; but he would -not listen to them. So they covered him with earth. His voice was heard -all day; but they mocked him. - -Wilt Thou refrain Thyself for these things, O Lord? - - - - - XLIV. MENASSEH B. JOSEPH BEN ISRAEL - - [Scholar, theologian, and historian. He was born at Rochelle about - 1604, and died at Middelburg in 1657. He wrote in Latin, Spanish, - and Hebrew. It was due to his efforts that the English government, - presided over by Cromwell, recognized that there was nothing in the - English law against the readmission of the Jews to England. He was - also a celebrated printer.] - - - The Soul Is Likened to the Moon[257] - -It is known to him who is acquainted with the science of astronomy that -the moon receives its light from the splendor of the sun. Now since the -moon is in the lowest sphere, while the sun is in the fourth sphere -beneath the earth, the light of the moon diminishes on its lower side -the nearer it draws to the sun; for the sun’s light strikes it from -above. When it reaches a position opposite to the sun from below, its -upper half is light, while the other half facing the earth is entirely -dark. All the time that the moon gradually moves away from the sun -toward the east, as it does during the first half of the month, the -light of the moon increases toward us, while it decreases on the half -facing above; it is then in its fulness. Thou also knowest that the -astronomers are agreed that on the day when it reaches the point -directly opposite to the sun, and on the days preceding and following -the true conjunction, that is to say, at the beginning of the month, the -moon is covered up, and does not appear to give light on any side. They -have likewise asserted concerning it that its light does not become -fixed, until seven days have passed since its birth; it is then that a -benediction may be pronounced upon it, according to the law. They have -also said that the moon completes its revolution in twenty-nine days, -twelve hours, and seven-hundred and ninety-three fractions, which is -approximately thirty days. - -After these prefatory remarks I will say that the soul is likened to the -moon, and that the sun is God, who is blessed, as it is written: ‘The -Lord God is a sun and a shield.’[258] Now just as the moon, when it -approaches the sun, its light becomes stronger above; even so the divine -soul, when it draws nearer to God, who is blessed, and forsakes -pleasures and worldly affairs, its light becomes fuller, and it attains -bliss; for the way of life is upward to the wise. But when it removes -itself from God, who is blessed, and clings to the affairs of the body, -making God’s service subordinate, it becomes dark on the upper part, and -only sheds its light from its lower part upon bodily and worldly things. -This is the cause of its perdition with regards to spiritual matters -which occasion and bring about its welfare. It is on account of this -circumstance that our teachers of blessed memory tell us that the -preservation and light of the soul depend on its being turned towards -God’s countenance, and that its perdition and death are caused by its -removing itself from Him; as it is written: ‘Lo, they that go far from -Thee shall perish.’[259] They have taken this parable from the moon. It -is for this reason that they have insisted that there should be three -days for weeping, seven days for mourning, and that thirty days should -elapse before one is allowed to put on clean linen or to trim the hair. -This is in accordance with the three phases of the moon which we have -mentioned. And a hint is sufficient for the understanding. - -I will say further that God has appointed these fixed times, in order to -requite His mourners with comforts. For it is hereby shown to them that -the Holy One, blessed be He, is gracious and merciful; if His left hand -thrusts them away, His right hand draws them nigh; for He doth not -afflict willingly, nor grieve the children of men. It therefore behooves -every living being to trust in God, for though He wounded, He will heal; -because he sees that the moon, though it is dead while being directly -opposite the sun, revives when it moves away from it, and though it is -cut down, it renews its strength and returns to the days of its youth. -Even so it behooves the mourner to accept consolation, and not to weep -too much for his dead, for though He cause grief, yet will He have -compassion according to the multitude of His mercies. - - - - - XLV. MOSES HAYYIM LUZZATTO - - [Italian poet and mystic. He was born at Padua in 1707, and died at - Acre in 1747. He was very versatile, and wrote some poetic - compositions as well as ethical and mystical treatises. As a poet he - chiefly distinguished himself in the allegorical drama which was the - fashion of the day. He had a vivid imagination, and his style is - vigorous and charming. He also wrote on the methodology of the - Talmud. His most popular book is the ethical treatise _Mesillat - Yesharim_ (Path of the Upright).] - - - Dialogue Between Understanding and Uprightness[260] - -_Understanding_: O Uprightness, beloved of my soul, let thy heart take -courage; like a girdle gird on strength! For when assistance seems very -far away, relief comes suddenly to us. When in the blazing heat, in -summer drought, the sky is covered with thick darkness of the clouds, -whose thunder’s roaring makes the earth beneath to quake; when lightning -flashes like an arrow; when the wind rends the mounts, as though they -were earthen pitchers; when at the sound of the abundance of rain, all -ears grow deaf; then the beasts of the forest all together take refuge, -and all the young doves flee unto the clefts of rocks. But in a moment, -with the radiance of its light, the sun shines forth, and breaks -through, and dispels all clouds and darkness, so that the storm is then -as though it had not been. Thus likewise He, who rules the world with -might, causes relief from trouble to spring forth within a moment unto -the contrite. - -_Uprightness_: O Understanding, O joy of my heart, thy comforting has -surely enlarged my heart. For now it seems as though from the words of -thy mouth I behold an opening for my hope. But be so kind, if thou hast -good tidings, withhold it not from me. - -_Understanding_: Would that I had good tidings! I would not hide it. -Howbeit, I hope to bring it to thee, though not now. For the worker of -righteousness shall not forever fail, nor shall the hope of the perfect -perish forever. Though Arrogance now rises high, reaches to the clouds, -and rides prosperously on the high places of the earth; he is strong and -firmly rooted, waxes mighty in his strength; he abstains not from all -his lusts, and sees no trouble, neither does he know affliction’s cords; -but he will be brought down unto the nether-world, and there shall his -pride of heart be humbled; instead of haughtiness he will clothe himself -with disgrace like a garment; instead of glory, he shall take shame for -ever. But thou, the fruit of thy faithfulness shalt thou find in due -time; the end of all the troubles of thy soul shalt thou behold, and be -for ever satisfied. And when relief comes, thou wilt be thankful for thy -affliction; for sorrows which are past and gone are even as great joys -esteemed on the day of bliss; for the recollection of them increases our -gladness. - -_Uprightness_: Fain would I (if I could muster strength) endure bravely -my bitter lot, according to my wish, O Understanding; but it is hard for -me, whenever mine eyes see the two stones of stumbling, Deceit and -Folly, who take counsel together to be as pricks to me and cause me -grief of soul. For noisily Folly shouts on the street; she treads on all -the highest places of the town with impudent countenance; she knows no -fear, and knows no shame; she breaks all covenants, annuls all laws; -there is no faithfulness in her; falsehood is her right hand; her -merchandise is violence, perjury, and treachery. She is a sister to all -evil and a mother to all sin; but all the sons of prudence she oppresses -unto death; she sits and speaks against them, and slanders them amidst -bowls of wine; her inner thoughts are for evil against them; if she were -able, she would devour them as a fish, or would bite them like an ass, -and break their bones. And likewise is Deceit; for with the flattering -of his mouth he hunts for souls as for a bird, and he feeds the dolt and -fool with poison and death covered with honey; he bites when he kisses, -and when his hands pretend to cure he bruises; he does according to all -his desire, and yet succeeds. - -_Understanding_: Indeed, it is but the illusion of our eyes, for they -are eyes of flesh, and, therefore, they confound truth with falsehood. -They change darkness into light, and light into darkness. Now, if in -matters that they can perceive, they err at every occasion and chance, -how greatly must they err in matters hidden and concealed from them! -Look at the end of an oar put in the water: Lo, it appears to thee -twisted and crooked, although thou knowest in thy heart that in reality -it is straight. Sheshai and Talmai[261] appear like ants, when reflected -in a concave mirror; but in a convex mirror the effect is reversed. -Consider now our spirit, which is like the sea ceaselessly agitated by -the conflicts with the wind: its billows surge wildly, and are tossed -about from place to place; even so our spirit is never free from grief. -And as our sorrows change the moods of our spirit, so are our senses -changed from time to time: We only see what we desire; our ears only -hear what we long for, or that which our imagination conceives. If we -would have seen this world with clear eyes but once, then could we have -beheld these our enemies together so afflicted, stricken, and -distressed, that we would have said: ‘Enough! we have had our fill of -vengeance!’ Lo, as thine eyes see them all filled with bliss, and -satisfied with ease, so truly are their feet entangled in the net, where -they are held since long, and whence they will not escape; their steps -take hold on the depth of the nether-world; as soon as their feet slip, -they will have no power to rise there again. Now take thou courage, gird -on strength! I shall go now and look about; if there is aught I hear, I -shall return, and tell thee; for the present rest thou still, and direct -the meditations of thy heart and all thy thoughts according to thy -wisdom. Lo, there is no bravery like the bravery of a man who conquers -his strong passions and rules over his spirit; only the heart that keeps -vexation far away rests and reposes. - - - - - XLVI. NAPHTALI HIRZ (HARTWIG) WESSELY - - [Educationalist and poet. He was born at Hamburg in 1725, and died - in 1805. Although he lacked poetic imagination, his purely biblical - style gained for him a great reputation, and he exerted unusual - influence on his contemporaries and on subsequent writers. In a - certain sense he may be regarded as the father of the modern Hebrew - renaissance. He was also the author of a commentary on some books of - the Bible, and was an enthusiastic follower of Moses Mendelssohn. - His master-piece is the epic poem entitled _Shire Tif’eret_ (Songs - of Glory), describing the exodus.] - - - Moses Prepares the People for the Divine Revelation[262] - -Filled with divine rejoicing and words of pleasantness, Moses came down -from the mountain unto the people that waited for him. He declared to -them the words of their God and said: ‘I heard from God’s mouth more -bliss than ever I hoped for; He will create for you that which has never -been since His hands fashioned the earth, O house of Jacob, hark and -stand aghast! The voice of the living God from heaven shall ye hear -speaking unto you. The laws which ye are to keep shall ye learn now from -God’s mouth, not from an interpreter. Howbeit, that ye may know that He -raised me for His prophet, ye shall behold me bring word between you and -God. And seeing that I am esteemed by Him a faithful prophet, ye shall -believe me, too, when I enjoin you in His name, that I heard all the -commandments from the mouth of God.’ - -Moses’ words were sweeter unto the congregation than melodious strains -upon a pleasant harp and psaltery. With joyful voice responded they: ‘It -is more than we have hoped! Ears that were wont to hear the oppressor’s -voice, the voice of fear, shall now hear the utterances of the Living -God! No people, since there was a nation until now, has ever heard such -words! Great is this glory. Now, if God performs all these wonders for -the sake of man’s soul, so that it may be saved, shall we not turn away -from evil, and depart from sin, so that we may deliver our souls from -seeing the pit? Our lot is happy if we shall hear these laws from God’s -mouth; if He speaks, who would be rebellious and would not fear Him? O -master, not because there is no faithfulness in us, did we ask thee to -let us hear the voice of God. Far be this thought from us! for thou art -faithful unto us; we shall obey the law of thy mouth, as though we heard -it from God. But thou hast aroused in us the love of God; when thou hast -said that God desired to speak with us, our soul has fainted and longed -to hear His voice. For we love our Lord and His holy words dearly, so -that we may declare to our children that shall be born that from the -mouth of our God we heard the laws. We shall tell them, too, of thy -greatness and the splendor of thy majesty, how thou stoodest between God -and between us, so that all generations shall believe in thee like us. -Having been told by their fathers, by six hundred thousand men, that -thou art truth and that thy words are truth, they shall not hearken unto -prophets that teach lies, and unto strangers.’ - -These words of the people, too, gladdened Moses’ heart; he went up the -mountain to bring back word to Him who sent him, and told Him all the -words spoken by the people; and he said: ‘Thy people would exult to hear -the majesty of Thy voice; their soul faints and longs to see Thy glory -and Thy might. I pray Thee, honor and cheer them with the light of Thy -countenance; and I, Thy servant, shall make them hear Thy holy words, as -Thou commandest, so that they shall also believe in me.’ - -To these words of the man of faithful spirit God replied: ‘I shall do -according to thy words: I grant the wishes of the meek. Their ear shall -hear a mighty voice like which no ear has heard, so that they may know -that the voice of God is wonderful. Yea, a benign and graceful spirit -shall I pour upon them, so that they may be strengthened, if their heart -fails through fear. In order that My fear should be before them all -their days, that they should dread My majesty, and tremble through their -fear, this very mountain shall be clothed with terror and with dread; he -who sees it shall fear, his heart shall melt, his hands shall drop; so -that My people see that, though I am a God of plenteous mercy, a -pestilence goes before Me, a fiery bolt is at My feet, and a fire not -kindled by man devours him that condemns My words; so that they may fear -Me always, and never sin. But thou alone shalt know no fear, for great -is thy strength. Thou shalt walk securely between firebrands and flames -of fire, for I set on thee a splendor which no other mortal has. And -therefore if thou seest that mighty men bow themselves, speak -comfortably unto them, and say to them: “Fear not;” I show them but the -lot of the presumptuous and the portion of the wicked; but I love them -that love Me; the perfect shall inherit good: I shall support their lot, -and I alone am their portion; they that honor Me have peace, securely -dwells he who obeys Me. Great shall be that day, there never has been -one like it! They should therefore prepare their hearts, My chosen ones -shall be sanctified. Go to the people, and prepare their hearts with thy -words; teach them to-day My fear, and sanctify them to-morrow; they -shall wash their garments, and bathe their flesh; and they shall be -ready on the third day in the morning. For on the third day (that is the -very day on which I chose to give to them the Law of truth and righteous -ordinances) shall God come down from His throne in heaven upon this -mount, yea, on this mount Sinai in holiness. A glorious appearance which -no eye has yet beheld shall be upon its top, which I shall show to the -people. Although I am a God that hide Myself, no mortal eye sees Me, the -splendor is the sign that I dwell there and that there is the hiding of -My power. And as before the arrival of the day on which I speak to them, -all the people shall for two days sanctify themselves, so likewise shall -the mountain, before I shine forth from it, be prepared and sanctified -for two days: allow not the feet of man or beast to come on it; set -bounds about the mountain, the boundary being all around, so that people -do not cross the bounds which thou hast set. And say to them: “Take heed -that ye ascend not the mount; nor shall ye touch it: he that touches it -shall surely die.” And even they that pursue the transgressor shall not -tread on the mount; from afar shall he be stoned, or arrows shall be -shot at him. All who go up the mountain, whether man or beast, shall -die; this mount with all that is around it shall henceforth be holy -ground to you, for with My glory will I adorn it. But when My glory is -taken off from it, I will give a sign: the trumpet’s voice shall I cause -to be heard from the top of the mount. Not like the voice of the trumpet -which they will hear when I arrive—a terrifying voice, that all wicked -hearts may be humbled and fear God their Creator and observe His law—but -when My glory ascends, departing from the earth, the trumpet shall be -blown in honor and might to My name; and when the trumpet sounds long, -they also shall come up to the mount.’ - ------ - -Footnote 1: - - Chapters 14.20–15.8. - -Footnote 2: - - Chapter 38, 1–15. - -Footnote 3: - - Chapter 50, 1–24. - -Footnote 4: - - There are some illegible letters in the original. - -Footnote 5: - - Tractate Bikkurim 3. 2–8. - -Footnote 6: - - Psalm 30. 2. - -Footnote 7: - - Deuteronomy 26. 3. - -Footnote 8: - - _Ibid._ 26. 5. - -Footnote 9: - - Tractate Sukkah 4. 9–5. 4. - -Footnote 10: - - That is, the priests and Levites. - -Footnote 11: - - That is, perhaps, they repeated God’s name. - -Footnote 12: - - Chapter 14, Schechter’s edition, p. 58. - -Footnote 13: - - Genesis 4. 25. - -Footnote 14: - - Job 1. 21. - -Footnote 15: - - Leviticus 10. 3. - -Footnote 16: - - 2 Samuel 12. 24. - -Footnote 17: - - This is an expression, of frequent occurrence in Aramaic, denoting: - _pay him homage_. Comp. ‘Erubin’ 27b. - -Footnote 18: - - Tractate Berakot 61b. - -Footnote 19: - - Deuteronomy 30. 20. - -Footnote 20: - - _Ibid._ 6. 5. - -Footnote 21: - - Psalm 17. 14. A haggadic interpretation is given here. Rashi offers a - different explanation. It is also possible, by changing the - vocalization, to translate: _These are slain for Thy hand._ - -Footnote 22: - - _Ibid._ - -Footnote 23: - - Tractate Baba Batra 10a. - -Footnote 24: - - A Roman commander in Judea under Hadrian. Turnus stands either for - Tyrannus or T. Annius. - -Footnote 25: - - Leviticus 25. 55. - -Footnote 26: - - Deuteronomy 14. 1. - -Footnote 27: - - Isaiah 58. 7. - -Footnote 28: - - Tractate Derek Erez Zuta, chapter 9, Tawrogi’s edition pp. 45, _seq._ - -Footnote 29: - - Proverbs 21. 14. - -Footnote 30: - - Deuteronomy 28. 6. - -Footnote 31: - - Ezekiel 24. 16. - -Footnote 32: - - Ecclesiastes 8. 5. - -Footnote 33: - - Isaiah 58. 9. - -Footnote 34: - - Hosea 4. 17. A haggadic interpretation is here given. - -Footnote 35: - - _Ibid._ 10. 2. - -Footnote 36: - - Pesikta Rabbati, Friedmann’s edition, p. 131b. - -Footnote 37: - - Jeremiah 15. 9. - -Footnote 38: - - Here and in the following sentences the prophet speaks for God. - -Footnote 39: - - Isaiah 52. 2. - -Footnote 40: - - Psalm 147. 2. - -Footnote 41: - - This narrative is part of a Midrash especially devoted to this - subject, entitled _Midrash Petirat Mosheh_, which was added at the end - of Debarim Rabbah. - -Footnote 42: - - Isaiah 48. 22. - -Footnote 43: - - Exodus 3. 10. - -Footnote 44: - - Numbers 12. 1. - -Footnote 45: - - Psalm 94. 16. - -Footnote 46: - - Deuteronomy 34. 10. - -Footnote 47: - - Micah 7. 2. - -Footnote 48: - - Psalm 12. 2. - -Footnote 49: - - Deuteronomy 33. 21. - -Footnote 50: - - _Ibid._ - -Footnote 51: - - Isaiah 57. 2. - -Footnote 52: - - This poem, which is found in the Ashkenazic ritual for New Year, - consists of fifteen stanzas, and is an acrostic bearing the author’s - name. Each stanza has three short rhyming lines. The poet asks why the - Jewish kingdom is cast down (stanza 1). A brief answer is given by the - Holy Spirit (stanzas 2 and 3). The remaining stanzas are uttered by - the Jewish nation complaining of the evil done to her by her enemies - who as yet have not been punished for their wickedness. - -Footnote 53: - - That is, Rome. - -Footnote 54: - - This poem is found in the Ashkenazic ritual for the Ninth of Ab. It - consists of eleven stanzas of five rhyming lines, except the last - which has four lines. The stanzas are in alphabetic order, two letters - being disposed of in each stanza. - -Footnote 55: - - Leviticus 26. 45. - -Footnote 56: - - Jeremiah 5. 12. - -Footnote 57: - - That is, Abraham. - -Footnote 58: - - Genesis 15. 1. - -Footnote 59: - - _Ibid._ 17. 21. - -Footnote 60: - - That is, Jacob. - -Footnote 61: - - That is, Moses. - -Footnote 62: - - Jeremiah 51. 5. - -Footnote 63: - - Epstein’s edition, pp. 23, _seq._ - -Footnote 64: - - Joshua 1. 8. - -Footnote 65: - - Exodus 14. 13. - -Footnote 66: - - Comp. Deuteronomy 2. 4, 9, 19. - -Footnote 67: - - Part of Book IV, chapter 20. - -Footnote 68: - - In Yoma 72b and Horayot 12a this term refers to the priest who is - anointed to encourage the army. Comp. Deuteronomy 20. 2–4. - -Footnote 69: - - From a manuscript in the library of the Dropsie College. - -Footnote 70: - - 2 Kings 13. 23. - -Footnote 71: - - Psalm 123. 2. - -Footnote 72: - - Ezekiel 39. 25. - -Footnote 73: - - Leviticus 26. 9. - -Footnote 74: - - This is the end of a leaf in the manuscript of the original, and there - is a likelihood that some leaves are missing here, so that the - following sentences are not a continuation of this part. - -Footnote 75: - - Neubauer, _Mediæval Jewish Chronicles_, vol. II., pp. 83, _seq._ - -Footnote 76: - - That is, Psalm 91. - -Footnote 77: - - That is, Psalms 145–150. - -Footnote 78: - - The following four poems are from a manuscript in the library of the - Dropsie College, and are probably the first of a series of fifteen - based on the fifteen Songs of Ascents (Psalms 120–134). The first - stanza of each poem bears the author’s name in acrostic, while the - remaining stanzas are in alphabetic order, three letters being - disposed of in each stanza. The fourth line is a verse, or part - thereof, from the Psalm upon which the poem is based. - -Footnote 79: - - That is, Edon. (Comp. Genesis 22. 21), hence Rome. - -Footnote 80: - - That is, Israel mourning for the temple. - -Footnote 81: - - All these are tribes of Gentiles. Comp. Genesis 22. 21; 36. 18. - -Footnote 82: - - Philipp’s edition, lines 109–136. For reasons, which do not appear to - be cogent, Hai’s authorship of these maxims has been doubted. - -Footnote 83: - - Harkavy’s edition No. 15; Brody’s edition No. 36. It is an excellent - specimen of the Fakhr (self-glorification) poems of the Arabs. - -Footnote 84: - - Comp. Exodus 21. 6. - -Footnote 85: - - Harkavy’s edition, No. 23; Brody’s edition, No. 39. Some lines are - missing in the place indicated by the asterisks. Then follows a - graphic description of the tunny fish. - -Footnote 86: - - Comp. 1 Samuel 2. 22, 34. - -Footnote 87: - - Numbers 25. 6, 14. - -Footnote 88: - - Genesis 38. 9, 10. - -Footnote 89: - - Comp. 2 Kings 17. 30. - -Footnote 90: - - Comp. Daniel 9. 24–27. - -Footnote 91: - - Dukes’ edition, No. 1. The poet complains of his uncongenial - surroundings. He is misunderstood by his neighbors, because he strives - to attain to knowledge. - -Footnote 92: - - Dukes’ edition, No. 7. The poet declares that, in spite of all - obstacles and discouragement, he will seek wisdom and strive to make - himself as perfect as possible. - -Footnote 93: - - This seems to be an allusion to those who adopted false doctrines. - -Footnote 94: - - This is the first part of that beautiful composition in rhymed prose. - It has been incorporated in the Sephardic ritual for the eve of the - Day of Atonement. The biblical verses are introduced with wonderfully - artistic skill. - -Footnote 95: - - This beautiful prose poem has been frequently printed in some Hebrew - prayer-books. - -Footnote 96: - - Comp. Job 21. 14, 15. - -Footnote 97: - - Ecclesiastes 12. 13, 14. - -Footnote 98: - - Comp. Job 37. 7. - -Footnote 99: - - Comp. Job 34. 22. - -Footnote 100: - - Neubauer, _Mediæval Jewish Chronicles_, vol. II., p. 123, _seq._ - -Footnote 101: - - Comp. Isaiah 44. 25. - -Footnote 102: - - Comp. Genesis 3. - -Footnote 103: - - Basil I, known as the Macedonian (died 886). - -Footnote 104: - - Town in Italy. - -Footnote 105: - - That is, Judah; comp. Genesis 49. 9. - -Footnote 106: - - Brody, in _Steinschneider’s Festschrift_ (1896), p. 43 (Hebrew part). - -Footnote 107: - - _Ibid._, p. 44. - -Footnote 108: - - The poet describes his own plight. - -Footnote 109: - - That is, _thou spendest money freely_. - -Footnote 110: - - That is, Time. - -Footnote 111: - - Brody and Albrecht, _Sha’ar ha-Shir_, No. 59. - -Footnote 112: - - Four lines have been omitted in this translation. - -Footnote 113: - - Harkavy’s edition, vol. I., p. 10; Brody’s edition, vol. II., p. 155. - -Footnote 114: - - That is, Thummim and Urim. - -Footnote 115: - - Harkavy, vol. I., p. 28; Brody, vol. II., p. 160. - -Footnote 116: - - Levitic families; comp. Exodus 6. 19. - -Footnote 117: - - Harkavy, vol. I., p. 158; Brody, vol. I., p. 214. It is written in - rhymed prose, and is an excellent specimen of the rhetorical and - florid style in which the Arabs and their Jewish imitators delighted. - -Footnote 118: - - That is, Babylon. - -Footnote 119: - - In the original this word represents also Nathan. - -Footnote 120: - - Egers’ edition, p. 50. This poem is complicated in its structure. It - consists of seven stanzas, and the initial letters of stanzas 1, 2, 4, - and 6 are the author’s name אברם. - -Footnote 121: - - Egers, p. 147. It consists of twenty lines without rhymes. The double - acrostic reads אברהם מעזרה. - -Footnote 122: - - Egers, p. 139; Rosin, I, p. 168. This is the first part of this - composition which is in rhymed prose. The author meets Hai b. Mekiz - (the Living, Son of the Wakeful), who urges him to leave his - companions and to seek wisdom. - -Footnote 123: - - That is, the multitude, crowd. - -Footnote 124: - - That is, Imagination. - -Footnote 125: - - That is, Emotions, Passions, and Moods. - -Footnote 126: - - That is, Lust and Appetite. - -Footnote 127: - - Neubauer, _Mediæval Jewish Chronicles_, vol. I., pp. 67, _seq._ - -Footnote 128: - - Psalm 68. 23. - -Footnote 129: - - Asher, _The Itinerary of Rabbi Benjamin of Tudela_, pp. 34, _seq._; M. - Adler’s edition, pp. כ״ג, _seq._ - -Footnote 130: - - That is, Christ. - -Footnote 131: - - _Sefer ha-Yashar_ on Exodus, Venice edition, pp. 135a, _seq._ - -Footnote 132: - - Comp. Genesis 24. 3. The verse is not quoted verbatim. - -Footnote 133: - - Comp. _ibid._ 28. 1. The verse is amplified. See also _ibid._ 9. 26, - 27. - -Footnote 134: - - Judah ha-Levi’s _Book of the Khazarite_, part II, 45–50. Hirschfeld’s - edition, pp. 107, _seq._ - -Footnote 135: - - Deuteronomy 10. 12. - -Footnote 136: - - Micah 6. 8. - -Footnote 137: - - _Ibid._ - -Footnote 138: - - Jeremiah 7. 21. - -Footnote 139: - - Deuteronomy 4. 32. - -Footnote 140: - - _Ibid._ 4. 33. - -Footnote 141: - - _Ibid._ 4. 34. - -Footnote 142: - - Psalm 123. 1. - -Footnote 143: - - See Leviticus 22. 33; the verse is modified. - -Footnote 144: - - Isaiah 49. 3. - -Footnote 145: - - _Code, Hilkot De’ot_, chapter 1. - -Footnote 146: - - Ecclesiastes 5. 9. - -Footnote 147: - - Proverbs 13. 25. - -Footnote 148: - - Psalm 37. 16. - -Footnote 149: - - Deuteronomy 28. 9. - -Footnote 150: - - Shabbat 133b; Sotah 14a. - -Footnote 151: - - Genesis 18. 19. - -Footnote 152: - - _Ibid._ - -Footnote 153: - - _Sefer Sha’ashu’im_, Davidson’s edition, pp. 49, _seq._ - -Footnote 154: - - There is a pun in the original: _Anak_ is a necklace as well as a name - of a tribe of giants. - -Footnote 155: - - It is an Oriental custom to take off the shoes. - -Footnote 156: - - Maimonides’ _Guide of the Perplexed_, vol. I., chapter 31. - -Footnote 157: - - The nineteenth Makamah, or chapter of the _Tahkemoni_. - -Footnote 158: - - This name of the biblical sage (comp. 1 Kings 5. 11) has been adopted - for the name of the “narrator” (Al-Harizi himself?) who records the - exploits and wonderful utterances of the “hero,” Heber the Kenite. - -Footnote 159: - - Proverbs 31. 29. - -Footnote 160: - - _Sefer Hasidim_, Judah Wistinetzki’s edition, §§ 19024–19030. - -Footnote 161: - - Proverbs 13. 24. - -Footnote 162: - - Leviticus 19. 14. - -Footnote 163: - - Psalms 27. 13. - -Footnote 164: - - The Rabbis usually give a homiletic reason for the dots that are - placed over a word in the masoretic text of the Bible. See Berakot 4a. - -Footnote 165: - - 1 Kings 1. 6. - -Footnote 166: - - Psalm 45. 5. - -Footnote 167: - - Leviticus 19. 29. - -Footnote 168: - - Exodus 20. 14. - -Footnote 169: - - _Ibid._ 20. 13. - -Footnote 170: - - Psalm 7. 14. - -Footnote 171: - - Comp. Hagigah 5a. - -Footnote 172: - - Sotah 21b. - -Footnote 173: - - Proverbs 31. 8. - -Footnote 174: - - Ezekiel 18. 18. - -Footnote 175: - - Part of the Introduction to the _Sefer ha-Rokeah_. - -Footnote 176: - - Psalm 16. 8. - -Footnote 177: - - Comp. Isaiah 9. 4. - -Footnote 178: - - Genesis 18. 27. - -Footnote 179: - - Comp. Megillah 31a. Isaiah 57. 15. - -Footnote 180: - - Jeremiah 23. 24. - -Footnote 181: - - _Iggeret ha-Ramban._ - -Footnote 182: - - _Midrash Le-‘Olam_, chapter 15 (Jellinek’s _Bet ha-Midrash_, III., p. - 117). - -Footnote 183: - - Ecclesiastes 11. 10. - -Footnote 184: - - Proverbs 16. 4. - -Footnote 185: - - _Ibid._ 22. 4. - -Footnote 186: - - Pirke Abot 4. 4. - -Footnote 187: - - Numbers 12. 3. - -Footnote 188: - - Isaiah 57. 15. - -Footnote 189: - - Jeremiah 23. 24. - -Footnote 190: - - 1 Kings 8. 27 and Proverbs 15. 11. - -Footnote 191: - - Pirke Abot 4. 1. - -Footnote 192: - - Psalm 93. 1. - -Footnote 193: - - 1 Chronicle 29. 12. - -Footnote 194: - - 1 Samuel 2. 7. - -Footnote 195: - - Job 12. 20. - -Footnote 196: - - Baba Mezi’a 33b. - -Footnote 197: - - Psalm 10. 17. - -Footnote 198: - - This epistle, which is in rhymed prose, is the second of a series of - three letters written on this subject. In vehement language the author - denounces those who make light of the words of the Law, and prefer - philosophy to the word of God. The three epistles were written with - the consent of the Jewish community at Barcelona. - -Footnote 199: - - Names of wise men mentioned in the Bible; comp. Proverbs 30. 1; 1 - Kings 5. 11. - -Footnote 200: - - The allusion is to Genesis 14. 1–15. - -Footnote 201: - - The allusion is to the first epistle. - -Footnote 202: - - The reference is to Joshua 22. 10–34. - -Footnote 203: - - That is, traditional Judaism. - -Footnote 204: - - Hosea 10. 9. - -Footnote 205: - - _Behinat ‘Olam_, chapters 8 and 9. Soncino edition (1484). - -Footnote 206: - - Comp. Deuteronomy 29. 22. - -Footnote 207: - - This is part of the twenty-eighth composition of the _Mahberot - ‘Immanuel_, and is entitled _ha-Tofet we-ha-‘Eden_ (Hell and - Paradise). It is written in a manner similar to that of Dante’s - _Divine Comedy_. - -Footnote 208: - - This is supposed to be Dante his friend. - -Footnote 209: - - Part of the ethical will of Judah b. Asher. Schechter’s edition, pp. - 11, _seq._ - -Footnote 210: - - Comp. Isaiah 28. 22. - -Footnote 211: - - Baba Batra 165a. - -Footnote 212: - - ‘Arakin 16a. - -Footnote 213: - - Pirke Abot 1. 17. - -Footnote 214: - - Numbers 12. 3. - -Footnote 215: - - Pirke Abot 4. 4. - -Footnote 216: - - Yerushalmi Shabbat 3c, in commenting on Psalm 111. 10 and Proverbs 22. - 4. - -Footnote 217: - - 1 Samuel 2. 30. - -Footnote 218: - - ‘Arakin 16b. - -Footnote 219: - - Part of _Eben Bohan_, Venice edition, p. 59d. - -Footnote 220: - - Comp. Exodus 4. 25 and Isaiah 8. 16. - -Footnote 221: - - That is, Youth. Comp. Shabbat 152a. - -Footnote 222: - - _Milhamot ha-Shem_, part VI, chapters 1 and 2. - -Footnote 223: - - That is, Aristotle. - -Footnote 224: - - _Guide of the Perplexed_, book II, chapter 15. The quotation is - inaccurate. - -Footnote 225: - - _Ma’aseh Efod_, chapter 8, pp. 42, _seq._ - -Footnote 226: - - That is, Maimonides. - -Footnote 227: - - Psalm 119. 103. - -Footnote 228: - - _Magen Abot_, part 3, chapter 2, p. 33. - -Footnote 229: - - That is, through repetition of perception. - -Footnote 230: - - That is, Rabbi Judah ha-Nasi. See ‘Abodah Zarah 40b. - -Footnote 231: - - Berakot 8a. - -Footnote 232: - - _Ibid._ 6b; Shabbat 30b. - -Footnote 233: - - Berakot 58a. - -Footnote 234: - - _‘Ikkarim_, part 3, chapter 17. - -Footnote 235: - - Ezekiel 21. 5. - -Footnote 236: - - Numbers 12. 8. - -Footnote 237: - - Isaiah 6. 1. - -Footnote 238: - - Exodus 33. 20. - -Footnote 239: - - Exodus 33. 11. - -Footnote 240: - - Numbers 12. 6–8. - -Footnote 241: - - Yebamodt 49b. - -Footnote 242: - - Isaiah 6. 5. - -Footnote 243: - - _Ibid._ - -Footnote 244: - - _Ibid._ In the Hebrew the word for _undone_ is similar to the one for - _imaginative_. - -Footnote 245: - - Yebamot 49b. - -Footnote 246: - - Exodus 24. 10. - -Footnote 247: - - Commentary on Deuteronomy 17. 15. - -Footnote 248: - - Proverbs 16. 14. - -Footnote 249: - - Comp. Job 37. 13. - -Footnote 250: - - That is, Maimonides. - -Footnote 251: - - Proverbs 28. 2. - -Footnote 252: - - Isaiah 7. 6 (shortened). - -Footnote 253: - - _Shebet Yehudah_, 29, Wiener’s edition, pp. 48, _seq._ - -Footnote 254: - - Isaiah 66. 2. - -Footnote 255: - - _Iggeret Orehot ‘Olam_, chapter 14, Hyde’s edition, pp. 90, _seq._ - -Footnote 256: - - _‘Emek ha-Baka_ (the Vale of Weeping), Letteris’ edition, pp. 20, - _seq._ - -Footnote 257: - - _Nishmat Hayyim_ (Soul of Life), part 2, chapter 30. - -Footnote 258: - - Psalm 84. 12. - -Footnote 259: - - _Ibid._ 73. 27. - -Footnote 260: - - _La-Yesharim Tehillah_ (Praise to the Upright), Act II, Scene I. An - allegorical drama written mostly in blank verse. As a rule the lines - are of ten syllables, but now and then there are lines of six - syllables. Each line ends with a word whose accent is on the penult. - -Footnote 261: - - Names of giants; comp. Numbers 13. 22. - -Footnote 262: - - _Shire Tif’eret_, part of canto XVII. - - - The Lord Baltimore Press - - BALTIMORE, MD., U. S. A. - ------------------------------------------------------------------------- - - - - - TRANSCRIBER’S NOTES - - - 1. Silently corrected typographical errors and variations in spelling. - 2. Anachronistic, non-standard, and uncertain spellings retained as - printed. - 3. Footnotes have been re-indexed using numbers and collected together - at the end of the last chapter. - 4. 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