ona
THE MAIN PRINCIPLES
OF THE
CREED AND ETHICS
OF
THE JEWS,
EXHIBITED IN
SELECTIONS FROM THE YAD HACHAZAKAH
OF
MAIMONIDES,
WITH
A LITERAL ENGLISH TRANSLATION,
COPIOUS ILLUSTRATIONS FROM THE TALMUD, &c.,
^Explanatory Notes,
AN ALPHABETICAL GLOSSARY
OP SUCH PARTICLES AND TECHNICAL TERMS AS OCCUR IN THE SELECTIONS,
AND
A COLLECTION OF THE ABBREVIATIONS
COMMONLY USRD IN RABBINICAL WRITINGS.
BY HERMANN HEDWIG BERNARD,
TEACHER OF LANGUAGES AT CAMBRIDGE. (7
CAMBRIDGE:
PRINTED BY J. SMITH, PRINTER TO THE UNIVERSITY:
AND SOLD BY
MESSRS DEIGHTON, CAMBRIDGE; MESSRS SIMPKIN & MARSHALL STATIONERS' COURT, AND
MESSRS RIVINGTON, WATERLOO PLACE, AND ST. PAUL'S CHURCH-YARD, LONDON;
MR. PARKER, OXFORD; AND MESSRS BROOKE & SONS, LINCOLN.
M.DCCC.XXXII.
TO
THE REV. WILLIAM FRENCH, D.D.
MASTER OF JESUS COLLEGE, CAMBRIDGE, AND PREBENDARY OF ELY,
AND TO
THE REV. GEORGE SKINNER, M.A.
FELLOW AND TUTOR OF JESUS COLLEGE, CAMBRIDGE,
THE FOLLOWING TRANSLATION
IS INSCRIBED,
WITH EVERY SENTIMENT OF RESPECTFUL REGARD AND SINCERE GRATITUDE,
BY THEIR OBLIGED AND VERY HUMBLE SERVANT,
THE TRANSLATOR.
TO THE
REV. WILLIAM FRENCH, D.D.
MASTER OF JESUS COLLEGE, CAMBRIDGE, AND PREBENDARY OF ELY.
REVEREND SIK,
INDEPENDENTLY of the great debt of gra titude which I owe to yourself and to your learned friend, the Rev. George Skinner, for the unvarying kindness and encouragement, which ever since my arrival in Cambridge, it has been my good fortune to experience in an equal degree from both of you, I am under peculiar obligations to you, Reverend Sir, for your extreme condescension in undertaking to examine the manuscript of this work, previous to its going to the press, not merely for the kind pur pose of pruning it of its most striking foreign idioms, but also with the view of comparing it with the original, and of pointing out to me the passages where the translation might be made more literal than I, as a foreigner, first thought that the genius of your language would admit of. Love of truth, no less than gratitude, prompts me further to acknowledge, that your own translation of the first two Chapters of the Yad Hachaxakah, executed by way of amuse-
ment during your last year's residence at Ely, widely opened my eyes to the possibility of rendering the translation far more literal than, on my first attempt, I had succeeded in making it, and induced me to remodel the work, not with the ambitious hope of imitating your English style (which I at once per ceived to be altogether beyond my reach), but with the intention of imparting to my translation that character of a literal one, which it had not before I was favoured with a view of yours.
Had you proceeded in your translation, and taken up the subject in good earnest, as I more than once took the liberty of suggesting both to yourself and to your learned friend the Rev. Mr. Skinner, and as at one time you both of you seemed not altogether indisposed to do, Maimonides would undoubtedly have appeared before the English public to much greater advantage than he does now. Other literary pursuits, however, have not allowed you to engage in this task ; and it has been the lot of the sublime and immortal author of the Yad Hacha- xakah to be introduced to your countrymen by the feeble and trembling hand of a foreigner, altogether unable to invest him with that stateliness and grandeur, which so eminently distinguish him in his own Oriental garb.
Though prompted either by zeal for the spread of Oriental literature, or a feeling of bene volence towards a stranger and a foreigner, or both, you were so condescending as to lend your hand to this work, as far as regards the correcting of the
manuscript, you still did not omit to intimate to me, in a manner equally kind and candid, that notwithstanding all you might do for me, by way of pruning and polishing my manuscript, the language as well as the train of reasoning .of the foreigner would still be but too perceptible both in the Translation and in the Notes. After such an intimation on your part, the weight and truth of which I feel but too well, it is certainly with no small degree of timidity that I offer the following pages to the notice of your countrymen, possessed of a literature so copious and extensive, and distinguished for so refined a taste; and my only hope is, that, as a stranger in this country, I may perhaps be so fortunate as to experience collectively from them, the same kindness and in dulgence which I have experienced individually from you.
With every feeling of respect and gratitude, I have the honour to be,
Reverend Sir, Your obliged and very humble servant,
HERMANN HEDWIG BERNARD.
CAMBRIDGE,
May 25, 1832.
€ O N T K N T S.
Pa*-
PREFACE and a Sketch of the Life of Maimo-
nides i to xii
Collection of the Abbreviations commonly used
in Rabbinical Writings . . , xxi — xxxiii
HEBREW TEXT 1 — 70
ENGLISH TRANSLATION.
On the Deity and the Angels . . 71 — 93
On the Orbs, Planets, and the Four
Elements 94 — 110
On Prophecy, the Qualifications of Prophets, the, various Degrees of Prophets, the Su periority of Moses, as a Prophet, and of his Prophecy, the Immutability of the Mosaic Law, and the Criterion of a true Prophet . Ill — 148
On Ethics 149 — 200
On the Origin of Idolatry, and the Conver sion of Abraham 201 — 209
On Confession, Repentance, Sin, and the Causes which prevent men from becoming Penitents 210 — 261
On Free-wjMj Pj^destmatioiif God's harden ing the heart of Pharaoh, and His pre venting sinners from becoming Penitents if in cases of very aggravated sins ....... 262 — 283
*
C O N T K N T S .
Paga
On the Importance, Superiority and atoning
Power of Repentance 284 to 292
On the Life hereafter, Rewards and Punish ments of this World, and of the World that is to come ; and the Privileges to be enjoyed by Israel in the days of the Messiah 293 — 31 3
On the Love of God, and the true way of
serving Him 314 — 321
GLOSSARY . 322 — 358
PREFACE.
THE following Selections will, it is humbly hoped, go far to supply the Biblical student with the means, at present scarcely within his reach, of acquiring an accurate knowledge of Rabbinical Hebrew. They are chiefly intended, however, to make the English reader acquainted, at a comparatively trifling expense of time and labour, with the sentiments of Maimonides re specting some of the most interesting and important questions in Theology, (such, for ex ample, as regard the Deity, the Angels, Pro phecy, Sin, Repentance, Free-will, Predestination, §c.), which are discussed by him in his justly celebrated work the Yad Hachazakah* ; a work,
* nptnn T The mighty Hand. This name, which denotes the grandeur and importance of the work, and also alludes to the fourteen Books, or head divisions, of which it is com posed, (the numerical amount of the word T being 14.), is
the
II PREFACE,
recognized by the Jews, even at the present day, as an admirable exposition of their law and of the main principles of their creed.
As the translator is not aware that he has ever been anticipated in his object by any other English work of the same tendency, he hopes that this first attempt will meet with that in dulgence, which is rarely denied to a work of a new character, and which he craves, in the present instance, with the greater earnestness, since he here ventures to address the English public in a language which is not his own. Should the acknowledged deficiencies of this work give rise to the wish, on the part of the English reader, of seeing the subject taken up and improved by one of the learned men of his own country, he may rest assured that the translator most cordially joins in this wish. Until however this wish shall be realised, the following pages, notwithstanding the imperfect state in which they make their appearance, may still be of use to those who wish to make themselves acquainted with the language of the
the name by which this work is commonly called, though the title originally given to it by the Author was PDIfi H3iyD The double law, or The two-fold law ; the work comprising the whole of the HE) ^JQltf illin verbal or oral law, by which the lAintt/ i~nvn written law, is defined and deter mined.
PREFACE. Ill
Rabbins, and not without interest to those who wish to know how some of the most im portant questions in Theology were treated by one of the most celebrated amongst them, in the twelfth century.
The translator moreover trusts that English critics will be too generous to think of putting to the test of severe criticism the English of a foreigner, who came to this country but a very few years ago, at a period of life not the most favorable for acquiring a new language, and destitute even of the slight est acquaintance with the English tongue. Any remarks which they may condescend to make, tending either to set him right respecting any particular passages in which he may not have hit upon the precise meaning of his Author, or to point out to him any additional means by which these Selections may be made to answer more completely the purpose for which they are intended, will be received with sincere thanks, acknowledged in the most unequivocal manner, and, if found just, duly noticed in any future edition.
The rule by which the translator was guided in the choice of his Selections, having been to insert those chapters only of the first Book of the Yad HachazaJcaJi, which relate to Theology
IV PREFACE.
and Ethics, he at first thought of passing over the third and fourth Chapters of the Precepts relating to the foundations of the Law, which, treating chiefly of Physics, seemed to be foreign to the purpose for which this work was in tended ; though, as a matter of curiosity, per haps not altogether destitute of interest. He changed his mind, however, with respect to the fourth Chapter, in consequence of the defini tion of the word ttfSU soul, introduced therein; and, after having admitted this Chapter, he could not, with any propriety, omit the other, with which it is intimately connected.
The plan, adopted and pursued by the trans lator, through the whole of this work, has been the following :
1. To be as literal in the translation as the idioms of the two languages would admit; and where the idiom of the Hebrew could not be retained in the English text without the risk of rendering the passage unintelligible to the reader, to give the literal translation of the Hebrew words in a note, or parenthesis, or in the Glossary.
%. To furnish the reader with Extracts and Translations from the Talmud and the Medra- fihim, illustrative of the sentiments, traditions, and sayings of the ancient Rabbins, quoted by
PREFACE. V
Maimonides, which, though well known to the learned men among the Jews, might have been mistaken, by those who are unacquainted with the sources from which they are drawn, for visionary fancies proceeding from that Author himself.
3. To introduce explanatory notes, or pa renthetical observations, whenever the conciseness or ambiguity of the original was thought to render them necessary.
• 4. To give, for the most part, the quotations from the Scriptures, in the words of the autho rized English Version, but uniformly to call the attention of the reader to those passages of Scripture, which seem to have been under stood and interpreted by Maimonides, or by other Rabbins, in a different manner.
These rules form the basis of the plan upon which this work has been executed. Other less important improvements which have been made upon the original text, such as the supplying of the references to the quotations from the Scriptures, and the completing of those passages of Scripture, which, in the text, are given in fragments only, may be of some ser vice to the reader.
With regard to the Hebrew Text, as given in the following Selections, several copies of the
VI P HE FACE.
original work have been very carefully consulted and compared, and from these, that particular reading, in every case, has heen adopted, which seemed to be most correct, as well as that di vision into paragraphs, which was deemed to he most judicious.
In the Glossary, particular attention has been paid to the explanations of adverbs, pre positions, and other particles, which, in the writings of the Rabbins, often vary slightly in their meaning, and sometimes stand for whole sentences. The quotations from the text, by which the illustrations given of these particles in the Glossary are accompanied, will, it is presumed, greatly contribute to make the student familiar with all the various functions which they perform. As soon as he shall be able to construe the Hebrew text of these Selections, with accuracy and fluency, the language of the Mishnah will present to him but few diffi culties; and when he shall have made such progress as to read with ease the passages from the Talmud, contained in the notes, the step which he will have made towards acquiring a knowledge of the talmudical language, will be a very important one indeed. In fact he may then venture upon almost any Rabbinical work.
PREFACE. Vll
The Collection of Abbreviations, by which the Hebrew text is headed, (and which is not confined to the Selections from the Yad Ha- chazakah only, but extends to almost all the other writings of the Rabbins), he will find of considerable service.
As a short biographical account of the Au thor of the Yad Hachamkah, may perhaps be not altogether unacceptable to the reader, who is about to engage in the study of his work, the translator, being without any authentic informa tion from Hebrew sources, begs to conclude this Preface with the following sketch, borrowed from the General Biographical Dictionary.
MOSES MAIMONIDES, or Moses the son of Maimon, a celebrated Rabbi, called by the Jews "The eagle of the Doctors," was born of an illustrious family at Cordova in Spain, 1131. He is commonly named Moses Egyptius, because he retired early, as it is supposed, into Egypt, where he spent his whole life in quality of physician to the Soldan. As soon as he arrived there he opened a School, which was presently filled with pupils from all parts, especially from Alexandria and Damascus, who did such credit to their master by the progress they made under him, that they spread his name throughout the world. Maimonides was, indeed, according to all accounts of him, a most uncommon and extraordinary man, skilled in all languages, the Hebrew and Arabic were the first he acquired, and what he understood in the most perfect manner; but perceiving that the knowledge of these would distinguish him only among his own people, the Jews, he applied himself also to the Chaldee, Turkish, &c. £c. of all of which he became a master in a very few years-
A SKETCH OF THE
It is probable also, that he was not ignorant of the Greek, since in his writings he often quotes Aristotle,, Plato, Galen, Themistius, and others; unless we can suppose him to have quoted those authors from Hebrew and Arabic versions, for which, however, as far as we can find, there is no sufficient reason.
He was famous for arts as well as language. In all branches of philosophy, particularly mathematics, he was extremely well skilled, and his experience in the art of healing was so very great, that, as we have already inti mated, he was called to be physician in ordinary to the king. There is a letter of his extant, to Rabbi Samuel Aben Tybbon, in which he has described the nature of this office, and related also what vast incumbrances and labours the practice of physic brought upon him. Of this we shall give a short extract, because nothing can convey a clearer or a juster idea of the man, and of the esteem and veneration in which he was held in Egypt. Tybbon had consulted him by a letter upon some difficult points, and had told him in the conclusion of it, that as soon as he could find leisure he would wait upon him in person, that they might canvass them more fully in the freedom of conversation. Maimonides replied, that he should be extremely glad to see him, and that nothing could give him higher pleasure, than the thoughts of conversing with him; but yet that he must frankly confess to him that he durst not encourage him to undertake so long a voyage, or to think of visiting him with any such views. " I am," says he, " so perpetually engaged, that it will be impos sible for you to reap any advantage from me; or even to obtain a single hour's private conversation with me in any part of the four-and-twenty. I live in Egypt, the king in Alkaira; which places lie two sabbath-days journey asunder, my common attendance upon the king is once every morning; but when his Majesty, his concubines, or any of the royal family, are the least indisposed, I am not suffered to stir a foot from them; so that my whole time, you see, is almost spent at court. In short, I go to Alkaira every morning early, and, if all be well there,
LIFE OF MAIMONIDES. IX
return home about noon, where, however, I no sooner arrive, than I find my house surrounded with many dif ferent sorts of people, Jews and Gentiles, rich men and poor, magistrates and mechanics, friends as well as ene mies, who have been all waiting impatiently for me. As I am generally half famished upon my return from AU kaira, I prevail with this multitude, as well as I can, to suffer me to regale myself with a bit of dinner; and as soon as I have done, attend this crowd of patients, with whom, what with examining into their particular mala dies, and what with prescribing for them, I am often detained till it is night, and am always so fatigued at last, that I can scarcely speak or even keep myself awake. And this is my constant way of life, &c."
But however eminent Maimonides was as a physician, he was not less so as a divine. The Jews have this saying of him, *A Mose ad Mosen non surrexit sicut Moses; by which they would insinuate, that of all their nation none ever so nearly approached to the wisdom and learning of their great founder and lawgiver, as Moses, the son of Maimon. " He was," says Isaac Casaubon, " a man of great parts and sound learning, of whom, I think, we may truly say, as Pliny said of old of Diodorus Siculus, that he was the first of his tribe who ceased to be a trifler." He was so far from paying an undue regard to absurd fables and traditions, as his nation had always been accustomed to do, that he dissuaded others from it in the most express terms. " Take heed," says he, " and do not waste your time in attempting to draw sense or meaning out of that which has no meaning in it; I my self have spent a great deal of time in commenting upon, and explaining the Gemara, from which I have reaped nothing but my labour for my pains."
The works of Maimonides are very numerous. Some of them were written in Arabic originally, but are now extant in Hebrew translations only. The most considerable
op
X A SKETCH OF THE
are his Yad*, which is likewise called Mis/me Torah, his More Nevochim, and his Perushim, or Commentaries upon the Mishnah. His Commentaries upon the Mishnah he be gan at the age of three-and-twenty, and finished in Egypt, when he was about thirty. They were translated from the Arabic by Rabbi Samuel Aben Tybbon. His Yad was published about twelve years after, written in Hebrew., in a very plain and easy style. This has always been esteemed a great and useful work, being a complete code., or pandect of Jewish law, digested into a clear and regular form,, and illustrated throughout with an intelligible commentary of his own. " Those," says Collier, cc that desire to learn the doctrine and the canon law contained in the Talmud, may read Maimonides's compendium of it. in good Hebrew, in his book entitled Yad; wherein they will find a great part of the fables and impertinences in the Talmud entirely discarded." But of all his productions, the More Nevochim has been thought the most important, and valued the most, not only by others, but also by himself. This was written by him in Arabic, when he was about fifty years old, and afterwards translated into Hebrew, under his own inspection, by Rabbi Samuel Aben Tybbon. The design of it was to explain the mean ing of several difficult and obscure words, phrases, meta phors, parables, allegories, &c. in Scripture; which, when interpreted literally, seemed to have no meaning at all, or at least a very absurd and irrational one. Hence the work, as Buxtorf says, took its title of More Nevochim, that is, Doctor perplexorum ; as being written for the use and be nefit of those who were in doubt whether they should interpret such passages according to the letter, or rather figuratively and metaphorically. It was asserted by many at that time, but very rashly, that the Mosaic rites and statutes had no foundation in reason, but were the effects of mere will, and ordained by God upon a principle purely arbitrary. Against these Maimonides argues, shews
* That is, Yad Hachazakah : sometimes called Yad, for the sake of conciseness,
LIFE OF MAIMONIDES. XI
the dispensation in general to be instituted with a wisdom worthy of its divine Author, and explains the causes and reasons of each particular branch of it. This procedure, however, gave offence to many of the Jews; those espe cially who had long been attached to the fables of the Talmud. They could not conceive that the revelations of God were to be explained upon the principles of reason; but thought that every institution must cease to be divine, the moment it was discovered to have any thing in it rational. Hence, when the More Nevochim was translated into Hebrew, and dispersed among the Jews of every country, great outcries were raised, and great disturbances occasioned about it. They reputed the author to be a heretic of the worst kind, one who had contaminated the religion of the Bible, or rather the religion of the Tal mud, with the vile allay of human reason; and would gladly have burnt both him and his book. In the mean time, the wiser part of both Jews and Christians have always considered the work in a very different light, as formed upon a most excellent and noble plan, and calcu lated in the best manner to procure the reverence due to the Bible, by shewing the dispensation it sets forth to be perfectly conformable to all our notions of the greatest wisdom, justice and goodness; for, as the learned Spencer, who has pursued the same plan, and executed it happily, observes very truly, "" nothing contributes more to make men atheists, and unbelievers of the Bible, than their con sidering the rites and ceremonies of the law as the effects only of caprice and arbitrary humour in the Deity; yet thus they will always be apt to consider them while they remain ignorant of the causes and reasons of their insti tution."
Besides these three works of Maimonides, a great many pieces are said to have been written by him upon the ology, philosophy, logic, medicine, &c. and in various lan guages, as Arabic, Chaldee, and Greek. It may easily indeed be conceived, that a man of his uncommon abilities might be qualified to write upon almost every subject, as there was hardly any thing to be found in the republic of
Xll LIFE OF MAIMONIDES.
letters, which he had not read. He had turned over not only all the Hebrew, but all the Arabian, Turkish, Greek, Egyptian and Talmudic writers, as appears by the use he made of them in his works. He tells us in more places than one, that he had perused with great attention all the ancient authors upon the rise and progress of idolatry, with a view of explaining the reasons of those rites and ordi nances in the law, which were instituted to abolish it : and, in the preface to his Commentary upon the Mishnah, he expressly says, that there was no book written in any language, upon the subject of philosophy, which he had not read entirely through.
This wonderful Rabbi died in Egypt, in 1204, when he was seventy years of age, and was buried with his nation in the land of Upper Galilee. The Jews and Egyptians bewailed his death for three whole days, and called the year in which he died Lamentum lamentabile, as the highest honour they could confer upon his name*
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College. WORDSWORTH, REV. CHRISTOPHER, D.D. Master of Trinity
College.
Whewell, Rev. William, Fellow and Tutor of Trinity College. Weller, Rev. J. Fellow and Tutor of Emmanuel College,
2 Copies.
Waterfield, Rev. R. Fellow and Tutor of Emmanuel College, Warrington, Captain, Cambridge. Wall, W. Esq. Jesus College. Warburton, E. Esq. Trinity College. Wirgman, A. Esq. St. Peter's College. Willis, Rev. R. Fellow of Caius College. Wilson, W. Esq. St. Peter's College.
Yates, W. H. M.D. London.
Yate, Charles, Esq. Fellow of St. John's College,
COLLECTION
OF THE
ABBREVIATIONS*
COMMONLY USED IN RABBINICAL WRITINGS.
ARRANGED IN ALPHABETICAL ORDER.
C stands > I for }
one.
it is impossible. p Dtf ^^ unless.
pi JV1 IN the chief of the court of justice, the chief justice.
there are some who say, some say.
though it be so, for all this.
the [other] nations of the world, the other nations beside Israel.
/YON
* Besides the Abbreviations contained in this Collection, almost every word may be, and very frequently is, abbreviated in the writings of the Rabbins, by omitting the last letter, and putting an accent on the letter immediately preceding; thus for instance 'nK stands for inx one; '*n for n-n he or it was ; 'max for omax Abraham, &c. This is still more commonly the case with the letter D in the plural masculine, and the letter n in the plural feminine; thus, for instance, they write '"im for Ds"in things, matters : '•mo'1 for miiD" elements, &c.
ABBREVIATIONS.
) our sases> may their memol<y
D3m) ^ blessed! said. "p inN after this, afterwards.
or
DtttH nS"V DN if God please, please God.
]D D^ if so.
]12H S«T ]D P» Amen, [and] may this be the
pleasure [of God].
pP1? "iDtf he said to him.
Dl"6 11DK they said to them.
]3 K^ DJ< if not so.
U ^V ^^ although.
^S ^ C)« although.
for all this.
though it be so, for all this. even, though, although. there is not necessity, there is no occasion.
there is no necessity to say>
we need not say. Rabbi said.
our Rabbins^ may their me" mory be blessed! said-
D^ if thou wert to say. DN if thou [couldest] find it [pos sible] to say.
°ne that has no lim^t? an in"
finite being. a court of justice. DH11 HD1 when are these words said? when does this hold good?
ABBREVIATIONS. XX111
n"-Q {Stf0nrdS| •••^nnDn -imi in the sentence (passage)
beginning . . .
"
Kin "im blessed be He !
)"VQ the house of sanctuary.
W2 the house of the congrega tion, the synagogue.
n"l Jin ^1 one who is in debt, a debtor.
IT Dy pttf^l in the language of a foreign people, i e. in a foreign lan guage.
lDMTG!yi on account of our many sins.
animated creatures.
in spite of himself, compul- sarily.
by the mouth, orally, ver bally, by heart.
&1T21 in the explanation; also: explicitly, expressly.
a
p DJ also.
)1V P the garden of Eden, Para dise.
•""HO an inference drawn from analogy.
T Kl in» 111 another thing.
inN TTT another way. p K^ OKI for if [it be] not so. for the Scripture says. the book of the Chronicles.
nil the words of all, all unani mously say, all agree.
XXIV ABBREVIATIONS.
&""f \StfH?S\ ^0 "PI by way of parable.
D"l DH31D nil the words of the scribes.
jl"l mifi nil the words of the law.
)H a matter or case of law.
n
DOT God.
K^DK mn I should have said.
n we read thus, we adopt this
reading.
'OVT how does it appear? what do you think ?
lyn this is that which is written.
X"VT nMK nD^l I^H this is [the reason] why men
say.
JHJI Kin it is the same case. "JJ1 I^VT it is all the same.
God, blessed be He !
these words [would hold good]; when would it be so ?
here also.
that was mentioned above. p"n ID^p ^H he says so.
"pn Kin ini «mpn the HolyOne, blessed be He!
God, m.ay He be blessed !
"ID1J1 literally: and completing the sentence, stands for: et cce- tera.
and there are some who say.
ABBREVIATIONS. XXV
yv) {st™?*\ 1D£> m and there is also to say, and
we may also say.
'^1 W13D ttW and there are some who ex
plain |~it in this manner].
'•Ol 1*701 et csetera.
'b') NDTI O1 and if thou shouldest say.
"2fl j^y "fn2fl and it wants consideration, the
matter is left undecided.
T
V'f rO-aS UnDf blessed be his memory !
DTHDt blessed be their memory !
ill ^s ^s I"8 language, he says these words.
13t the memory of the just is blessed!
n
OH literally: spare and [give us] peace ! answers to the He brew Jl7 vH far be it from, may Heaven prevent !
\nn out of the country, abroad, not in Palestine.
"TS1D J11VIO a mistake of the writer.
DV the day of atonement. DV a festival day. Jehovah.
the good imagination, that sense in man which prompts him to do that which is good.
XXVI ABBREVIATIONS.
the bad imagination; the propensity to evil im planted in man.
HIS imDttP may his Rock and his Re deemer preserve him !
TP may it be the pleasure [of God], may it please God !
N"^ may it be Thy pleasure [O God]!
may He be blessed ! "pUT may His Name be blessed!
D
DN ^ but.
?!D every one.
a the high priest.
as our Rabbins, of blessed memory, said.
Dl'rD mbtDI 0^132 stars and planets.
fD n? ^D all this.
TO3D the congregation of Israel.
3 7D so much, so much as this,
]D so it is written.
D as it is said.
p so it appears to me.
"O3D as was mentioned above.
3 how much more, so much the more.
p so Jonathan interpreted, so is the version of Jona than,
ABBREVIATIONS. XXV11
«7 '
another language, another way of explaining.
the German language. PD"0 &b we do not read [this]. "?ntf bib to every one.
according to him who says, to me it appears, therefore it is said, according to my humble opinion.
in the time that is to come, i. e. in the life hereafter.
in the present time, for the pre sent.
therefore.
"S1? Pp ZO^S*? according to the reckoning [from
the creation of the world] in a less or contracted form, (i. e. where the thousands are drop- ped).
2£ / ^"IX tf/ there is no necessity, no occasion.
P / "Hp tib do not read [this].
t
there is no difficulty [in this] ; no objection can be raised from this.
for the sake of Heaven, thou shalt not do, i. e. a nega tive commandment.
a saying of our Rabbins of D3TOn blessed memory.
DTI "Wl T^D a king [made of] flesh and blood.
XXV111
ABBREVIATIONS.
{Stf0nrds}
1TO7
n"D
D"nD
"OH
MUD DpD
."WO
[what means] that which is written?
he who says. DltttD therefore. "JN7D the angel of death. JT723 the virtue of justice.
whence are these words [derived] ?
what is the reason ? good deeds.
notwithstanding this, ne vertheless.
Moses, our Rabbi, peace be with him !
I/ID the giving of the law.
the duplicate of the law, Deuteronomy.
/
Y'D
another reading. it appears to me. 117)3 his rest is in Eden.
D DnSD
other books.
does it arise in thy mind ? canst thou think this ?
Ill ^"ID the end of the matter, the result of the matter.
pSD one doubt involved in another doubt, altogether doubtful. P1DS ^D the end of a verse,
ABBREVIATIONS. XXIX
n"D T'fofl nnin 12D the book of the law.
''SID the ends of words, the last letters of words.
in another respect, in an other way.
D vvN miiy the worship of idols, idolatry.
Ovvtf >c"Qiy the worshippers of idols, idolaters.
PTD21 HDD JT!tf by against one how many and how many ! i. e. how much the more !
"j~n by by way of. D"iy ^D "pi by by way of parable.
peace be with him ! a vulgar man. the world that is to come.
fry nrn tfyy this world.
fy PD? PTTQV the worship of strange
[Gods], idolatry.
*"y ^T by by the hands of, by the me
dium of, by means of.
P by therefore. HO "TV as far as here.
those who worship stars and planets, idolaters.
the worship of stars and planets, idolatry.
IV as far as here are his words [quoted].
XXX ABBREVIATIONS.
in every mode,, in every re spect, by all means. See above.
on condition that, for the sake of.
according to the form (de clension) of.
those who adhere to the worship of idols, idolaters.
f"yy nil miiy ^lliy those who adhere to the
worship of strange QGods], idolaters.
2"y ''S ^V according to.
ttfp liy again it is difficult for me []to understand], again it appears unaccountable tome.
Dtt ^y see there.
^ %
another explanation. one time, once. another time. HS N ,13 mouth to mouth. face to face.
the commentary of Rabbi Solomon Yarchi.
it is necessary to say, we must say.
it must be, it ought to be. it wants consideration.
ABBREVIATIONS.
XXXI
„ 1 P
stands for
tf'p
p-n
Trap in
oanar
the slight and the grave; i. e. an argument from the less to the more important subject, and vice versa. See page 261, Note 4.
pt seems] difficult (unac countable) to me.
it is easy to be understood, it is easily understood.
"J/ljn Np^D tfp how can this arise in thy mind? how canst thou think so?
the reading of the passage in Deut. vi, 4. beginning with the words /Nlti^ yDtt/ Hear, O Israel, &e. which every Israelite isbounddaily to repeat.
Rabbi.
O, Lord of the universe !
Rabbi David Kimchi.
the beginning of the year, the new year's day.
our Rabbins of blessed memory.
the beginning of the month, the first day of the month.
he means to say, it means to say.
I mean to say.
Rabbi Moses the son of Maimon, Maimonides.
ABBREVIATIONS.
Rabbi Solomon Yarchi. the beginning of words, initials, abbreviations.
for it is impossible.
p J>6 DNttf for if not so.
H2 ^y^ttf which [was delivered] by the mouth, orally; as for instance Sy"lttf mifi the oral or verbal law.
shedding of blood, blood shed.
N3D VDt^ understand by this, by this ye are given to understand.
for it is said.
H vtt^ the messenger or deputy of the congregation, the prayer reader. See p. ?6, Note 2.
n
l^n the version of Onkelos.
r6n^i njnin a long vowel.
D2J1 TD^n a disciple of a wise man, a learned man, a scholar. See page 178, Note 1.
)ri3V D1-3"ir» the version of Jonathan. it is expressly said. thanks be to God.
the law, the prophets, [and] the writings; the three parts of the Old Testament. See page 72, Note 2.
ABBREVIATIONS. XXX111
WO may his soul be bound in * the bundle of life! (an ex pression taken from I Sam. xxv, 29).
D"r\ D^31D jpri a correction pn the reading,
made] by the scribes.
p"fi nSOp n^n a short vowel.
our Rabbins have taught.
the verbal or oral law. See page 243, Note 5.
the study of the law.
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NUT)
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^my posn ^
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TTN
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8
DipD OT3'a P
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9
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10
W WKI WttfD Kl UnV WKttf JH3D OnD TIKI
^i 'T3fi Y~>Kn P '" ^N
onnn pv IIK^I ii^pi :6ttf "mi
ran ^»i wnn Ton amu^ jrp-in ID
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JHl V^P^ JH3D
r6i nn nnm rbw bp Kirn t^i^i on
mpn nw» P»»TI n^n^i onp
^D3 ID^S2? HDDD D^p
Kin ID^S^ o^Dn ID ^p nnm
11
n :rrnn p
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rrn
:"?n»
npm mnn
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DHI n»T 13^ mn
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^ SIIDI 1123 Kin an1? i sii D1*^ -in^1? USD wmzf am nnn^ amn te
impo nittm vnmo^ -wm «^ irapDi nn2?
IB*« iD2:n ^D ^i i2yn ID i^^i ana;
12
'm&b -iinr 'nnn ^IDI nn» lit? nroe I^K rrmD> VIIK •> :nWn pinn aniin ta N2? inspD nyttf tan DV tai Tftn nft
n^nit>D D^n p rnnpn nn^ D^IDDH o^n mpo pi ^on impD nnrr pi nn pnm impo iy»n pi iy»
nnn pi nn rwyx '••DH pi D^D ntc;v3i nr "wi p^ nt^pi
TIDNT ^D
"^t^ ^^ nnn IK nn
n?
pi t^K nno nnnm
ninn11 n^n
" i1?
mi^n mis IK mis x
ta nt
)D
pi
nnism
-airo
nnsi
^IJ^ ^U on1?
mis
noita
on1? PK& nivin
mis K\I DTK DIK n^p mini nvivn niisn i
13
ir mis now uw }? now i Dttrn iNon 'iro^m toinni nan avntf sa^ maan rr»n stfsa te1? i-msDn 'aan naw TOP iron TO imnoi ^JIQI T^D nnwi tew
uran tyaan misn ^ nm t^2a n-nsn nw »npn nun n^pyai tei jni DTK n^ »^ iniDttrn "inr6 nwn ttfaan n-ns r« ^ na^yo
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nnni DJ j^-in r^^ D^^^nn o^ann ns nnn D^TD -rite in^ DIK^J K^K r^v ]u nDi r : jnw nnano n^VD wy
v sP*»an WN-) ^ pama in^iD pazai oan mn 3"
piD law a"yN i^n^ inw PTO^D n^^n
DnnD )rrt ^3^ no te inw pyno
tn» te prop ^ ounS mw note PK
14
by nmin to IINII lyn^a rtypft nirn nyi ft to I'ocn •&* onm pinno DIN^ pn rr» :
mm n 'STOI DIM W?:n
CI^DID owinn toi nnwi toi ni"pn pr'i DipDn
nn^rro
bi n^m nanna ^ D^I^PT p nmarr > : nom pi no^toi nann K^D >to^ NVTO on i^ ni^D ^cni^ i^ n» nDNi^ IDD 0112 jnw vn a^ra o^Dam vn
onnn to wr6i jn^ HD jni irn
nn^i niyii on1?
mm ^IKI viin j^p 111 rarra
SII^D ]nv n^npn ]n nin n^vn n^ ni"pn pp ton ajjTtt
inn
n-nnn
mn
15
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18
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21
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26
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28
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29
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30
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39
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n nnni nitera firm rwyh IT ITT *?y Dr6 D'nnnttfDi psipnDi myun fyn nnnn wn nynoi ni^D mran w oyn te^ IT miiyi^ or6 DHDIK errant TODD itt^n ^i -pi ID wyi DI^ TID^ onn^
jmm "pi "pi way on^ -IDKI DHDV nn nt nn Ettfsi ID i^yr» ^i ID IT rn^^D nmiyi nn^n ]T>DI n Dpvr ^D
DI»VTI<» D^K D'OJDpm D^^m V"»^n DV ^D ornrjpD iD^nn^ o^i» ^ tonm p» ^n vv oni vrw n^DDnrn HD^I yiat;r6i rrajfo r-6
D^lDDH ^ m^ D^r p^ttr D^DID ]H1 ^T»D1 DiT^HD
nix ^n» jmoin 1^1 i^n nmsn ijnv N^I n^DD mmy DIK DW JTH n^nnoi i^n jm iv ^nDi -fan n^vn mn IT m ]n^ '^DJ^ po i mm nWm DT»I n^n^ ^nnm pp rrm N^I TDn jrra nrn ^^n mmtt
•'N* SD iniK no11 vbx mi v"TiD K^I -rote *6 rrn
H ^Dl 1DK1 ^IXI D^^tDH DV'DV Hliy PI
an^y iny Kim ofay p rirn JIDKH 711
ten Km Kim teten J^TOD Kim "IHK m^K Dttr tew
IDDD ^n m^K K^D^H tei
41
nr riiy^1? arf? rots; D^yns* pi ony"T& moan UNIC; "ry rrnran Sinn y-pi Torra; ITO r win n^ omi» Ton n iny^i Dn&o TIN *3i ^y miwi ni D^n on^^ riD^n -pi it |^t
jrmrf? ^nnm nnnntt;r6 ^^"i i D nmsn to -iitt^i ii^b ^»TI n^in
TO TK^ D^DID QTW bt* 1DD DVH to JH1
t^pi vnv^i nrr6y mjty p^ n : ^ fr»nnm pr6 N^I 02 ^ D^ tw D3mr6i o^yn to1? x-npi T^ID mm Tayb ^i 1^1 D^vn to1?
D :n^y ^ 'n TOI Die; mn inn ^y ib J^NW fex p^ipnD nyn rnt^ y inyi ^D inxi in^ to1? am mini D^N i^» i^ipn^tt; iy»Tim onso 11 mm ntn ^i-un np^yn Dito iymn pm^i THIDI ID^D prw» i^« tffon to iiwm ^K*I IH^DI rai n» msi aniix niso moiyVi Dtt;n
omby D>I^II ipy ^11 ni^nDi i^in -inn mm DiNttr "ry 'n fiN nyn> ir»rm; HDIK ofiy Tiiy^i arroyD TID^ mm iiy ^ D^iyDi niiN m& omi» ^n^ty ip^yn mn
42
rinyn myth apy» "01 nnnrn nt^v 1^2^ omn^1? rwo Nitfw p
oymm mfti ]-Y»r»Dn n^n^ ^ittr» 'rr toi m^tDi D^IDD ''inv ES&D JT»T HDI
43
DN nttfyn N^ pa ntyy pa rrnnaw mo ?D
:uiBa pa ina pa jno JTTN ty DIN -ay
bxn
mnm
nr
rmw6 a^n ^ n^^ IN : ann ^n^i nr
-wx
nqyoa nanon tei pi 2 by
nawn ^a ]ai :n in1?
nana *?ainn a*n
nni
npy irm n? nan1? inn nr nn n? p^ya ^D^ nya oaaipa in1?
rni^rn IDN^ nnai mpte ^inDi p nawn it^v^ "J no b rfnw a"j;»
no mttflD awi ntin^ "ry
vyttf T :mNn JTINDH rrnnD hrti jna ^N^t^ ^ n : ^N-I^ ^a maiy ^a nN v^y niinm nnionnn n^pn rmra^ rimy to ^y 12D pa £ ynrw pa m^a nay» pa IHD najw pa Nim r6n^Dn n^a nsanD tan i1? ynn
PN nawn nt^y vk DN taN nmorm nmonn in noi n^pn in HDI n^pn
44
ynttn rro w pi rva JWD DPPTV painty in •wan nniDnn p in nn rro pa PHP a"y» jrvfrpn on rro pa PN# nw moi n^vn N1? pa maa nai/s w1? pro o^p cnpon nu ]^^ ntn n to ^v msDD nn^nn nni^n
n:nn^n nn^n n^vi ^^ to DVI ni bwy xb v^*»n nv^ii onisan DV
/v^ t :DD^V 122'' nrn nn^iy an HSDD omaan DT» ^ iD^yi ton
ni
my n :
nnt^n nryvi )•! ^i ^n^D K^I niD ni nn DVI ^ IDM ^»n
nn^n n^yi ri no mn^Di ninna masn b riow vbv r^nn pio1*! p/in omaan ii^ iy nmoj maa "ii to :ov^2 tonicr
a"VN ot^n JIN ^nDn to^ nay^ n^i ottrn irawm IDIV wm omaan DV rim; iv miDJ ma^ ^ IHJDJID nTTDi p^n ]n^ pmo^i omaan DW nn^n pyn la^ DN 'ui nwas 'n
nrn
45
"in rra Nittf ni H-MM naiswi KNI IT ^
^I ervai inwyh TO nparo ia by Nattf nn TTO na p^zoo ni inm»i TDIV wm nqy in^n: pr -ny ^ ^"i^i ni JIN n^n HD« n nyni inwpr wi ^^ a^ ^^ D^I a
3"yj* nt^iy n\i^ no m^ b
Kin niwn ^yn ^ s^n rby\n
iniwnn JIDI inn^D DVI rrn^n n^yi
N^ -i£w iy
nv KW n^n in» D^yn DTP nan win
ntytc; Kin nn^nn KNI HDI ny nn» ^
iiy
"o'n vnat^a rnTin-6
nan nr nrr nry1? u^»a IM ^ nnnn rninon pi pt^n f^tw ijj ^ n^yiD n^aion PNIP iTa ions)2? in^i ann1' anyi HTIDI n^nj n^^n nrn oyn atwi nvr6 nawnn D-JTO n :an?
46
pmro iro «n nrprs rranjn D'ounmi 'on n •OK note w mttfDi u NErar "inn p
I/TIN ntyyi^ I^KH IJTIK ^w ma* nbui rrw -p-fa rmA fro nvn^i ^an^ i1? DDITO ^SD ]iv
i rrnnny a«6 bn^ niizn i :nn
nin
DVH ^nm -pi ID v>3;^3 HDDD tf^* I t : n^ xb 1^3 no3D IUK; nnnvi ^IN nin1?
K\I -0^3 mrjn vtfion ^1121 Kin
"6 KNI niitoi ano n^in ^sb nrr^v n : nwron ^02 v^2 wa nay» IDWI^ pit& n^n rntt^n D^ ns^ npysm TD ^rr rtipnm nnra n2> ^-? omsan nri JOT bD ins ^>a» TTO ^"11 : wsona 'n i«m mrna "IDK^ i^p: ]n D^ 1^1 ppjn^i nn^n
6 nn^oi n^nD vp
nvn nmnnr1?'! nni^n DTIP ovn TiyD ^nn^
DTip minn^ 3'Vw nnn^ a-np rrnyoi p^m inni nany omsan DV ^^2 rmnDi inn
p%ii n^ym nmDii ^DIDII nnmra rmnoi irfen V^D^I ins m^an infen nn» TTP na» ta» ^n^ ^D u un^ ••inn •» : nyai DVI an^v minn^ nnuy •'iTin iTy *nm 'wi
47
a"yN inN nmaipr nra infty mira -inn nr jrw ^» *jwa
iaan DT» »
IN IIDN in tawzf ^D pja mpD^? DIN nuv ^i» pi »sv»3i mn ^POT IN mn
i i^n Nint^ PDD to^pn N^ fraN i1?
iv in v^2^ iD*a^ TIX 'nni N^N nin mw ^ N^ID ft ^inzft mn PKI N^ mnro N1? I^DD jwpiDi n i^iai vyia DIN ^i ft -frm irrao nn N1? nwfton rraar ft N^ID in1? NII i^irr 111 »IM DNI NDinn Nin ^nn N^ nn
DIN1? 11DN J^ :ft blHD^ IV D^DVS) ^^N ft^SJN
rwpi msi^? rro »rr N^N D^2nt» N^ noN 1^1 ^rnD ^infcft N^in«i I^DD typiw njwn N^I Dip'' NS nun ft Nzoni ft 1^1 ft^Ni man ftiy trnian *?IN plan 01^1 ^NII^ yiy ^ nni inn pi rro miDtt; jniiv N^N p
D^aro N^I ftnD vhv inn nDi inn1? N^inn T :non DIN ^i mwj; NUD rft^nD I:DD M^N pnnft ^N^n omsi IDN^I nip
ft l»n ilM DNl ft VWJJ -|D1 -|3t» HT
:nnm n ^11 ^3m^ piznv ft inv nvr N1? vt^uft
y nvw vmyttf ^ pro r»my v rinrv iwarcr vn DN ranon pi wa nsno by rism yttn vwar vn DNI npTi IT nn in^m^v by mmo no^i1* ^D rnor pi :nv^n IT nn pine TD vnrar ^y pino TD pino ppraiw HTTZD pi -piy an to pi 'ui nai o n-»i^ DVTD npvt IDMIC; maw TD jnwDtD pinD DHTII^V vn D^ to
'n *m
m^tn po ^ WN nr 11 »^D3 iv *)D»3it; m^v HDD tm K\iit; Ntairn *IDWI^ nvar HDD I^^D WJTO pv ^ bx bv in^-ri ^^ ^i^ ^i nnn nntD
morn wt^y no?
nnni
DVI
orai n : naizn raw nva IWDT ny '•D o^rfr nnro pm
onna
man v
nDi
JIN 12^ nr nn npisn y wmnn ^^ nr
trrt
to
nst^n END
onro nawn rwy
49
?ETI iiron rnu ruwn
wpn O^TOI osrorcD DW my -ota ni
n3n nntwu mm tam D/W ta D'WI prn ^tann ro*n n^m o^miysA ito^in ^^ ^i ^yv» ^ nt^^ pm nyvr 13-n D^D
1^3 rto n^n ^3
vsm *# 3t rsn o^vn ^3 pi i^n nnn ^3^ 1^3 o^vn *?3 n^i ID^V ^^ yn3n nn ID^V ^^ yn3n nn nn^ mso ntc^j; nnnt^n r6wn nyi^n on^i A D-IJI nor ^D^ ^13 o^n n ^3 r»^ v^3n pisiy nr D^V TID^ p'-nn n^i ^3 UTO nr py ^zai n msoi piov^i MI» onayoii
nniasn w ijn -fa* D^ m^yi nWi cnp^ owm nni
y pine *
DNI tan ^y IJIIN pa-n ta p^iyo I^KI ^^ pyo
1132; jittfN-) Kin nn ij^nn pi ta in -)&*«tt Tn11! »'^i > : jaio iv pi in2? pVin niasn ta^
nr
50
rreno toi »Tn DN wan '33 iniN pr? D^VD p^sn mn Diyonn ta pi
jf>n jrft OT DrpNtDn '33 jnw pi v ^^ »^n n^ pkn nnb a it V"^^ V"i^ w^ Q^ Q^pns 0^3 •'Ton pi Kirr D^iyn Nim D^n tf )n i^xi y :»m D^ pftn nnb
nn^^ni
D*>nDn rrwu onsoni n^iyni ins ^IID i^nisni nunn onoiDni
mn p r^i1* D'wpin I^D ]n nt^on in bix ^n^D Day cr»» IDIWTI
13i 3 nisn ptwnn ni WKttr nDi^n pi n^ian o^yn pn pn wi v^ w»"fr ^ in ntybicr n^ : mn p ww Kin bx p^i to n^ii3 Dt^ pKt^ -iDi^n pomp'SN
own ^i i^ ^iiina y^Dt^ JHD
in rm^ttr ID :ponip^^ in i^ na^D in^ ^3 own 'n DVD niinn p^a; nown mini onsisn
D^ nn^ ni^n I^SN in^ pioa pi n-)ini 1213 nr nn s p:o nn^D icm3Dm n3 S IT
51
in** ^D 'n DVD nnvr ^nty S"VN ir mm rtei D^myn on DW v : mini "1212 btrw *b$ pmyn nVo minn W? pmyni nnN rrraj^ pniyn jmi rwy nnw nittfltf? iray pnniro nr nn p:o n^pn p n^n te^ b;nim ni
nr nn ^ Dn p IT -innn JIJD rfro rrnnn ^ r^Wr r : uy^rh HD ID^I nni piTi nnn
nn napn DTW DDV
TT :rf?iD mwr
rrn^r •OTTD i^man ^ JDrnrn onn» nyDrw i^ DID");
TI niTiv n^vrr D :»m o'njfr p^n ^ ^ p» nmon n^v^ P nfrp n^v^ mini 0^2 n^D ^npn inn ND : mm nno oni *&i r»3a
inrb D^niD TI ran "^iDrr onoion an 3^ TI w D^niD TI ran poo ID : »m D^ P^n vrb p» ]ni nprni 111^ mnn n? D^D^; D^ ^ vb® i^an ^DI ID^V IIID^ in^iDi ni^n I^DD mnaoi
52
nrriy aw :o :Kin D^ pbn ]rb pa* £ PK ]ni Ircnntf c^in n&N 3a"jwi I^KD rvfep jni inrn^i PD prnnn1? in HDI Kin D^ P^n mrf? Niipm mr6 D^ n^Dn ]rr '-pri?ri nDDm nin p^pi -nariDm a»ni y?nDm nnyiDn n^ mizm vnun p^n "6 r» I^D IHK ^tcr K'^ ro ivono i^ D^ !?i» rnwn in 1? »ay Kin D^n ^10 nr nn
pinn1? DI^ n^ttf nDKi^ Kin
ni nTiKsm n 1'! nni^ni nrni^ ]ni D^I 111^ *IDK
^ it^ nroi nmz;
PD 7i nnt^nn J^
nn"pn r» ]nD nn^ rrcnym
K :]n I^KI wan ^ru ^ i :msD nitt^?o Q^iin n» nvon nr py n^DD ]^D ny^ nnio i*nD ran r»K nnDD iy»i nyi k^^ iy-»ia irn n nn^
53
no 1^2^ D ro
1 JM^ttOl DTOD ^K
12:30 omaan DW N^nN noi^n m fen niwin on a^ym onii 'n
n p «man x :jn
p^nn i :p&nyp man ppy nait ww JHDV rrir po anna1? f? noiu inp^nD^ ^ o^D^n nn
: niwrn on m11
iarr6 ^ D"iu m .-nioi TD^D
nrw mrmnn n^ »3uwi n :
IDS nn^m inn
'n iro tih\ nn^n cnoo ro^n ^i 13? rrnni rrsin in^1* PI Q^n N'TI ^12 DV irm pi nn» n^p o ^ pi -|ttfnrv!w |n:
nrnar iv ^"i^1? inoin ]pn Sn^ D^n ^KI^D Snpi Sip ten Tpyr6 noin »rro an2? nnw ini^D i IT^ mnDinn n^ wit^^ nn one; wwzoni TIDV^ l^a1? inn ^2kv ^ ]nw mtnvn ann 'n ran jn^ ww mr6 m» pip niDv on^ : in 1^1 ^ binD^ UDD ^t^» w ^ ntn^tt; HD
p ^i ooin
ni3j jnv 1^^^ ^ in DV p^nn i :ma3 *nrn iS
ami : : INWDI inn T pnnD wrw
pi "mS nftyrft mnn^ TV nfty D'DWI D^V TUP biiNn T : TTIT ^D1? yrr*
DWViaDl DyiT pW DH
b^ nr iw yw H
ITS* ]H rn^nb imic; ^ipDn n : trr^ ^D HTO NTT HDDI it onn 'n IHDI wionDi m T pnnD wrw "nyi oftp onn ]n^ ^s^ IHD 11^ inptn ]^ ]rn^ KDH n? r^iy HDT» tfim »Din KSD^I m«n in mar nftv^ npsoD n^^er rmyDD ^i«n K : ]n
i nmoni
nar»"inDi on"np jra xft^ ITK ^v rvnyi ^riDDn ^ :im^ ••rtw N1? nm onon w T6y:i 01 HDIK ^imc; ata -pi PKP inyi ^v wrw biu |iy o^vn n^^nt^ jnr»
mnn »^ nDwi» mny
mn jftpi iisnon "r :DD ft y»jn Kbi nty TDiy nin r^tt; IN ran rnqya ^iD1? inDDm D^iiDn viyyo n PITI ram HIID HD "IDIN Nnttf ^S NDi
sft w n^v KD^ i^n N^N D^ ^ ^i ft
pv nittr yTi1* onn 'n
PIT NDt^ ]HD intrft DIN in^ 73^ jnD i^na^ en nfton jn ftNi IND iv rnyn nun 1^13 jm jni ? -unnDm nyn niiyno ^n HD^H
win li ttDttna im wyoD iz wirw mjn niibni inwi -1131 yn-» D^DD nyni bp TDn jni unA DIN te 7*120; fy «)» pi N»^I oniTi AN ta ^ «^» nm» jyaiD p» niwvr P^n i1? t^i nnt^n ^yi nt nn JHD
71*6 IDIOT nwrb rnn D^ roina ID^V rnar6 rm OKI ITI rionn pns wnfei raua rmra iiroitr win ITI nit^nn vt^n nY»n^ nyn 71*6 po jn HDte jni HID nvi1? 1200 in^D n^n oiwn in na i1? n»n ^t^ PD p»i n^yi TTT rrn mw ^ nt irattrom invii IDSVD win ^n4*^ '•D pwi v^n wimzf nn ^D nanyi IT r6ttr» ]s win piy ]V»DI ^2D onDiwar nr in by *i?u m^pnttr ^ww ^2 ••DVu mi ID IITT pw yitn iw pns wr6 in^m
JWI 1W Win nttfDD p^TX Wrf? ib *»1W1 D1W
iw ^3 iw now iw pm iw tao iw Din iw
ITU »Vi inas^ ^D ib pwi myin
56
Kin K^K DOTrn WD inK1? -IDK VTD-W Kin nrw TIT ir ^ -im K-nin PK -iDfa IUDITI my-in nr K^D2 Kin p^ irai j :)n nvn1? ^i IID
n ^a1?! ID^V n# TDSH njn ntejn 1^23^ n^v^ nn b
ntrn ^i ^n DI^ pi^n** HD r»-in»
Kin
nr "iiTi
run "iDwtt; m^om nmnn n^v »im ovn 03^ ]ni3 ODK n»n nrai o^nn rn^ Q"^^^ yew tai D^TI m ^DI a^ ]u D^ii^ pi rrcny Di»n on5? nr an1? mm JJT ^ HUD ni^ P^V ")t^ x^ DIKH ^i nsii mn ^n I^K i :ar6 *in 02; mn Vw IK >r^n IK p vi^ w owm p ill1? im^n ipiyi niKn iD3 a^v^n JD ntyyrf? IK m^n ID nvi1? IK lA mso mn *INVT D^D^ nun D^SDH DI^D
13 n^yji ^KI 13 nt^v o^^ian n Kim D:WI nnK 13^ in1? imK i^Dn im^n IK nr w in nr ^KII rfri3 nmnn ^ mn mpD
IK V^^H p V
n :
iniDD vttryD T>mi vorrtc; HD ^3 na^v DiKn mm iap mtyni K^» -in
57
yi Y"iN3i oozn rwy rnrr van
DttO TM lA P1DD IWjm
pwn own ntyz& Q^V rnini ofoyn mm INP 131 toyi HID
DIKH wr6 v^n HDD n v^rw PTODD nvr6
HE512 ^ ^ mrP ^V) ^ plDD VttflflQ tel 1T1
nwy DK W^D ini^ prr loiarw Kin i1? j^nD njn rroj; DNI ^ pi^o m ^ Qrro-ni nni non DJ DD^ n^r nn>n DDTD ^v ^ jrn inn^i *nm
nipn
rrrr» nrt^ yT mnw mp\ mrw no pnx mrr NTTW VT DK yr K1? (TK rrrro VTt^ nDKn DKI it n^Ki^ mwn^ VT inn by inn yr K^ nn onpy nD^i D^ ^D mmi mo V"»KD roii» pan^i yrt nnK -ps ^IK ni p^r» D^DI onirn i»TiD'1 rroSiD ^B; piai I^IKI 112 IDIK ^KK; nr I:DD yin Kinty nvn yiT» I^^K m"pnttf minn inyn IDIZT nfyrv Kin K^K D^I^ DJIVII cnt^ DIK inn ^v nr in xvrb rtny DIK ^ inyi J^KI Kinn nnDK KI^D^I ywrb DIKI ro DIKI ni TK 11 >rn DIK,I n IDIK ^i^nty Kin KIII ro 131 p» Kin prc ji^i OTT D^in K^I
nnt^yDi owim ^D ni"pn yr IKM ni"pn TKI DiKn TI DIK.I myyoi^ pao
nr
ON
mn r6np •OSD ^ -p nconn nnD rmra mra N^N nr bi by niKn n^ nn tattr ip^vn inn jn
i3vrinttr IDD
nrrr
oni riDi> i^LDm ttr»» i^roi in
)r»i3 prrc? ntn D^VI pn »/7ii a : ran onra niwnn niwi
pin
T» n:nn rfyw m»n •on 111 ;ni 1^331 nt
njn rwyh m^n ^v *in^ nir/pn^ JHD
in**
yrr» rnprn by
mso
nin
nn^n
59
rwyv bx owDn by NBinn PHD pjnan KPW i1? pm3D PNI naitwn IJDD pyam inyiDi Kin rrcflw wana ia*w mow na i^ntno ait pi 'Hi nrn oyrr a^ prcn inw n» ty *IEN na"pn» inai DWI D^nb^n ^a^tea o^a^o v
iv ipya mrr nnn nibv iv iwaaa ia^nn^ iv jn^ mm oaisna n*nm aina TD^ NSj^Dn ^rw naitwvr jno yrn nSnn ID^D »tDrn& ^ njns) a1? n» pn iro •fr noanra nan 10^3^ -cnwa n» na"pn pin ia^ mo ynaai^ iv WOD ntyjn rbw "IDIKI n^D T»a ^ rfnttt mn nD^i n nab
b^D nm r*w na"pn ^ I T»mpyn nw nuya oViNi 7ui nawnn na"pn ^Dtr iDtat^ afojn n^nna npjw lyona ma1' »b» aitt6 nawin p iv^^b a^nn^ ib vmy /Yiaiy ^b prro pi pi iaab nx VDKI inn m isn^ mm rwprr
y nawnn D»TD PD imniaviri prrf? nnNi mm n^D *o "IDX^^ ^ittr» pi DDnnn jvrt ^n^ n^ norfrDn n»np^ nab D^a^Dn jnwo V^D vwa^ nnrw ^ irrt» ^a n^nn» nab n^ niaon nnKi ^D^^ nait^n bxn nD K^ now n^Di t : nawnn jno nyao »Vi iin^a K^r6 pn^o bv ^ ^iw^ jnnfe rona
nj p^vai nawm ]nn jnao lamina 11 IDJQ;D -pi by vnyb 'n n^D orftana tr^a mm *mn in
60
nr pi ID^ "Tin*! "pTT yiN n:cm n^n i"n -jsan nraflfc Tm man -info •oiDon nina nm Twin mnn »^» rawtD ^JBZ& wion to ir "pi tyi no»n -pT rw ?i ID in -IDK^ nr IHDI n :i nr xui D^V i"n> 1*111 D^zon m^ p ^y mm
jnw pnnoi 'n ^TT D^IID nrf? DIN tei ir mD^ panVi •nzrfA TO jni
HD Kim mini nni NTI ID : inn bv ion ID^V K^D>
jn nitt^ n^n^Dn ^v ^u nn oni» i^n amyi nn vn^n "ID: rt» nrw niti mn DVH Dpi )iiD v^s: no^i *bx naitn win mmtzr mn K1? iiip^ TO*) ^ fr« non nr nrt »n cfriv ^ i:n^D NN *rnin nr ^SJD ^ DWII D^TS ]ni mm nrn oyn
111 jrcnn
D^l 1VTO
in^i ins^ ^D a^n^Dn pi ITI nittnn ar6 yir6 n^"i N1? I^ ijnr 6)1012; iymn N^N yiT ttr»N TO jw OTDN "iiDi an1? xb :nvrt rrnyn onr? ni-'pn yr
61
in»ap IDD £ roiro DIN to nrcrn -nyafa mana vsa nrnnrfa nawn "rfr nan nauwt fya Kini JTOP HD
aw ppw DIID
ITP nv toa iriDana ina er»iy rimyo NSK nait^n *p I^D ai«6 DIN Trap DM pi ovan )D ai^i b ttw niyi •naam PDOT raTiDi ^i^nn pi nwpn pi ton p pa ^sv^ai pa tew ]m»o o^p maijn Kin pi onD ttms& K>n nt^p nait^n !a DIK noT ^NI T :'
TD
nawm
prrno
1*7*0 ^niin ^ Kin nrw nann
am**
-ny
p
1PW
DipD la
fra
t^aai
ttrvai
nawn
to n :
inv
p TDI
nawn rwyh
mm
62
"TV nittn 'i:n Dnnn "?D -p^v wi11 ^ mm
mwn n^ra i : 'un -prf?** mm iitn Tr6tf mm
mm iv ^N*W HUE; ID mm DH3 ittr» iityn DN "mn mm 0*0
r : p2in ••i rawni mtnn D^ note s1? '•w^ nr n^n t^D^ o^pinin n^ TTI mp iDn^ nrrK ^in oi^rn rri^ini pnnDi ni n^toinrr pmo ni/7prw p^itLr »SID nn^ pi Dipoi m"n 112^3^ nun ri Tm pi Do^rr n^ npo ••n ^ ^i orr^ ID^ nn^ >/DV ^ nnb ^^ ni^ nny nrn tzr»»n n^ lira i T b"V nrnn rmm "I^D op^m p im^ mm DN Ninn DVI 131 ^iinti ")D^3 ini^i iit^;
mm n*o HIV ^n^ p binr inp» nwix mm nr HTT t^D^ niwnrr rtv^ n^vo HDD n :arnrD vn DDWiy iDMtt; ^i^ NI^K mmo jn ir»w pv^ a^n^ pi*? nsi ]H)x psTitoi r»isD mtnjn 'wi -ojo'n 021 D: ^ nsm DIDI D^I^D mnu D^pnn arw iDwty n^o^i PITID rrcnjn n^v^ ^w wip11 DID mm -iDWttf TD rtn in o no^ttr nnoitn nrai urb nwriDis; K^ nv ^
^i D^ITI mim JHTOD mm1? nvn^ pm nuiyn ^vi zo :
DITtt^Dl D^DDH JMW ISIH D
-JD IDW rv»n t^ow i^i ID rrcny WT ^DK ]r6 an1? nisr w pvn^ J^HQ^I i^v^i^ K^K ]r6 11^^ ^ mjw on^v^^ ontni on^ IDT
63
mi lUM K^ni > : rfrura ortyDi nano
HI Y»3 D*Va?rt IK DW*nn TWO TOt
wart Ha j»~6 pann OTW onn Tan1? IK mai rwr btei i^y nntiDi IID» tan nw no :I/V»DV ^^ ttr»» wri ^i iDWttr n^v nmn
Kin cfriyn ^
njn nov )^t^ niitom inov r»iD
ron»m ^ aa^ iv^b mini aits i^at^ n^v1? I1? a i : Kin n^vn Kin nn Kin n^tirnn renai IT nairoa vn^i nr naiT ITKI^ •>& tai im^i inia*1 K^K I^K n^r6 IDT^ K^K D^ ^n wwt' nDn Kin I^K man -IDK^^ nnini nainan rna inn nonaa IIKI nn abiva rinan no^ njno^n ^D K\in ^arr man p rrcrvattf t^aan nniKi^ iDita Kin D^IV^ rnan ID DJ K^K Kin D^iyn ^rt naiT ny» nn 0^2 .-PHI 5)i^ 11 TK Kin D^iyn j :nma3 Kin PKI ^Kin m^n ^a»tea qu Kta lata wpnvn nwaa tao nn K^I n^nt^ K^I n^a» K1? 11 TK rn^a 11 K^I nn ofoya in^ pns DIK ^31 msu^ onnn
64
nrn ofayi msuV pjnwDttt onnn p u in •p pi N^yo") pinttrt isjn nrpo rwi rrpc&n N^I nto** N^ 11 pa *^n ohyn DWNin moan not* DnwiZDjn piw D'pns K^N ^oicrn K^ nn -r jrworcn vro
nrn nr pi
pays vrb&
rinocn now wn nm ID ^»-irr ^v niant^ HD ^u
m IHDI nvrn
nm D^IV p^t^ no i-n"pn nnD^D ny» nr p>a mio^n ^33 to n : ny?n NNI^ i^s^n rni^ K^ ^iA
nnis^n rnjnn m^m HHD ^D KIUHD 'i pnsi rrc^y 121x^1^ mi^m n^n T :nt p3vi ^23 nsnp^n ^n minn myiwDD K^ man ptw JIID D.IDV nn\m IDK^ n^n ins ixipD e) nnrom I^DD rbytb 121^ p«i^ iDicfn inn n^nn DW13H ^ rk iwnitt; KMT niit itcnp aipDi 'n in ^D in r6 'n n^n 'n ^MI 'n bnw 'n D^OI 'n rvnsm unpn it nn^ ^o in r6 wip ^ni 'n n^vn oipo tei r6 pnpi ram *6i t^syr niDnt^ n^DD r6nj nopa ]^t^ n^p^n r ni na ^nn t^s^n niDn man ID^^ o^nn
65
too -pi owarr inw ppp ron inaNn nn pip nnram mto p^ toi npfyn nnam iraNi rw TDanm noipn nnrw pNttf rrtan NW «fr V?
NOT n :oh£ inn
inn ^DD DI t^Dn^Di )t^ n»n pw nDp*»i t cwaon A» roio^ IDD itoA o^nn nyi ^yai D^oarn ^a» non oni r»i on ^im ^in nn ^20 »!?» ntn D^yi ri»» on1? m«r\D ^a^n pw on qun ^nx i^n oni-rn
onnn i^^D3 ^u ttr p»iy pni inn nn mint^ rfcron nnDn a : ^n^rf? nrn D^VI T"n DW r» UN rfn «i^n miD N^N ntn rfnyi TV r6 TNI i»o -?v rbm naion nown i^ia ^a» ^D TTT xbx nrn ntn ofaya B)wn naioa wan npn TN iv r&ru naiian nm» N^N p irw nn^oai HE in ^DN^ Kin
^riD in n\n n&ai ' iaa •» : irn V"»Na mm aioa niN-i na p» Nan n^vn nai^^ owirin
nzagn n^a^i n^-pj VTI^ ]w nnia ty nj^r6 DINI owaan nna pwaanDi^ nmzDn baon na^ na"pn
pa pnsttf «)miy onii1? N^N roaiB ^aN ^NI^^ n*woDn ait^n^ )D?a
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niDi K^I jwyn TV r6 PK Kin Kin jrcra nniK
D^DDH
rr^on nr ^
nn nny ^SD w^ty ^3D K^ Kin rinyn nn K^K p *inn p« o^vn inw N:P
n^nn iniK^ ^SD KK Kin inn ^2^1 ^m 11 D^D^P w»^ nrn rinyn
DIK
nutam ni^D j-ia^ JJID^ jmaor ^n K\I mini airon DIOT Tn mo^ DK r6 -]b zvr* ]ytb IDK^ Kin mini muron pwn mrn» nijw ov^nn p i^Dpu^ ni n^iy KNin t^33n niin nmn "IDK^ rron Kin DK n^iD minn ten nrop nr ino onnn iniK toi ID DIJIK mp^ iyDtyn K^ DKI nonto ajn> ynw JWD nrn
67
to -iK£n ream rnqyo nn^ni rnten pan prn iw IVT n»K onrn ]rnK to ninin nrn a^yn mntD I^K lyo1* minn ni^D to o^iy ninron niyin WIN nnpn |n^v r^^V w»t» pin iy ]nD CIID on nmon jm» p** p ss' inyo D^pi3ti; noprr ^ID en mm ni"pn i : nnun to VIDH wn I ra nnan ^D n^iyn ^ nrn vv IT min if? in o^yn ^n2? ni nm n3iD3 rrnw nyi mini iDn^nm nnt Kin iJiD^n ini T/sn nnoDni mrai 1^22 nnzon nnwi ^3 nm^D urviN oyaion nnun ^D rnpnron mnron ta iA y^aw |ni twn^n lyi inn 5]DD ^111 DI^ yi^ IUD rrnnn nwyb jr6 TK eiupw onni iy^ to pioyi
mini "IDIK wr pi Kin mini isrnn pi 'ui iA n^nn np-nn nrn o^iyn
pays ]on ^ini pioy^i nyiD nnmn JTQID ^D ounyn p TD^ no»n ^D on^y KUDI Diyi^ orm iprn DPW nrn Kin o^yn ni^o jnw o^aion 71^^ nK miyi nmra nnit^ Kin Djntra j : 'ui pnrp nK miy K1? -MK nnn -ji mrr array ax% iDite ir i"n ^y nttpm niiiin ]niK ^D i^Kn rnmin DiS y>2ti;D -OTT Dnn^t^i nnoaa 'n nmni asnnrf? 0^122 vnnar iy DID nttpn Kin D^yn »rb urn^ HI ni DnK«iD3i THK
68
n »rb DWIDH nrn D^IJD 0*0110
nnn i1? PN 0010 D^VDI HDDH ns>
unity ONI ^iNitfi nDDm njrn pi&ni n&yo
nrf? nom n^n nrroi ^DKDI on^^i 'n to1^ "ry riDinn ^D ^^DDI i^n nttpn to riw w N^I ^3 ^ DD1? rrrr ^i inai nferm
nrn
^i nDDna ^ poynn
nr ^3Di i :
am»D imyiy na rrtyiDn rnD*1 orrDarn in1? iK¥Bvi j^inD msDii mini piov1? ]rf? p?T3D ohyn *rb IDW nD no^ra UTI
Nni noanm njnn nann nv nrir» K^I HDK^I mrr n
.Tm nc^n yn in DV.I bD TD^ ID^S^I IMI nic^D1? nnp iDwar IVDZ^ Q^vn ^D w:n a^n onnn ^^"11 mrr no "in rrm PD: o^n nnn^i mm Pinii posn rf? PKK; n:nn^n musm nrn o^ivn Nin n^on nis^ hix s%in a ^n^ "nrnn nDtent^ mn D^iyn pa
69
nunn ni:*o rrcny ^in DTK IK ra nniron noun to tapw na nntf nrrayn p ttniBNi *an otayn »r6 IK mini Hainan nttpn p ^ttNtp HD IHD niin
win nr ITT hy -rnyrntf nrn TTBI
vk\ trNua
p»n ^DV »6» m ITT jnyi rainier iv H»TD nnni poiy nan»o ^ n^iyn in ^SD ^ nosrn rrcny N1?^ raiion
rarwD K nv ^ ^m» rapn
mrr n» ninw IZMMP rm;D ->T ^v ra"pn ra TO m»in ran^ 'n n» m» IIH^K; p?ii nan»n KM T2P31 a : ran»o mson ta
Ton na mi^ ^021 'n nin^n niwp
pi ioipi ri ina^i pi Ton ra mitt? ranis* i1?! 'n nnn» rrnn n?o in** nnw
tt?E)D tan in1? taa 121^ IDD Ton ra r Ttt; tai "3» ran» n^in o ^o in io»
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trciiwnn D^D^n HDK "r :m
oa n-nn 10^ 'O'nn
ran***? V'n Kin D^IJD "OP ^ipKttf totta ^:n TOHND K*?K ii^yn xb D^iy DnKi^ HD bD mrr n^
vmsoi jyoan TIDK -nyi
D^SD D^^HH ^11^ VH ]31
by :nn n^ D^D^DH oniya vnn bx
iin N^
bijh HD mira poiyn to n :nnn»o ray pwy nr nn nuyria rty y^n K^ HD bipb K^I rwr6 K1? ni poiyn ni poiy nr nn ni m K^ I^SKI nmni DIK pioy* MtDpn riK potera 73^ nzDtt^ KI
D p» p»n '•oy bb^ inyr n:rw TV -13^ ^ifft rai jnw I^^IDI D^D toyo nr.n ]nS P^J "in i : ninKD niyi imyri irn^ttw "ry nroi iy DTK ^ 11^3 mt^p3 ni/7pn DinK PK^ irai DD yin D^y3^ HD ^3 iiryi ^K*i3 TDD TO ni"pn imK w» :i^3 fern Til1? tei IDKI DK mnKn rrnn n>nn ^ ^n inyn^ nyri
DiKn in^ i3>s^ TOTT TOIH DKI ayo
n^nrn niD3ni 103 jn^n^ pr6 DIKI ty^ n3
THE FIRST BOOK,
WHICH IS
THE BOOK OF KNOWLEDGE.
PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW.
CHAPTER I.
1 foundation of foundations, and the pillar of wisdom, is to know that there2 exists a first Being, and that He called all other beings into existence, and that all things existing, heaven,
mean m-no^n TiD*1 it is highiy Pr0.
bable that our author chose to open his important work with these four words, in consequence of the initials of the same forming the most holy name of HIPP (Jehovah).
2 Dttf ttPttf that there is, or that there exists. So the word Ottf must be read with a kametz beneath the letter ttf, the same as TIN pm Dttf ttW that there is one Lord, or DP )W 773 nN'OlJ that there is altogether no prophecy (Hebrew text, p. 50.); as it would be incorrect to read here Dttf with a Tzere, and apply it to God, for though the Rabbins certainly do make use of the word D^ (name) as a substitute for Je hovah, and with the purpose of avoiding the mentioning of this most holy name, yet when they do so they always pre fix the definite article H to it, thus : DtPi! THE name (im plying the sacred name of Jehovah).
earth, and whatever is between them, exist only through the truth1 of His existence; so that if we were to suppose that He did not exist, no other thing could exist ; but if we were to suppose that all other things existing, beside Himself, did not exist, He Himself would still exist, and would not be destroyed in consequence of their destruction ; since all things existing stand in need of Him, but He, blessed be He ! does not stand in need of them, not even of any one of them. His truth therefore is not like the truth of any one of them. Thus the prophet says : But the Lord is the TRUE God, (Jer. x. 10.), [meaning that] He alone is truth, and that there belongs to no other being a truth like His truth. This too is what the law2 says : There is none else, (Deut. iv. 39.), that is to say, there is not a being, beside Himself, who as to truth, is like Him.
II. This Being is the God of the Universe, the Lord of the whole earth ; and it is He who
through the truth, i. e. by the fact of His ex istence.
the law ; the Rabbins divide the whole of the Old Testament into three classes ; namely, into mi-H the law, DW13 the Prophets, and D'OlfO the writings. By mifl they understand exclusively the law of Moses or the Penta teuch ; the O^ITO comprehend in themselves the books of the Psalms, Job, the Proverbs, Daniel, Ezra, the Chronicles, and also the books commonly called by the Rabbins nfclD t^Dfl the tfive Rolls, \vhich are the Books of Ruth, Esther, the Song of Songs, Ecclesiastes and the Lamentations. All the other books of the Prophets are included in
73
conducts the orb3 with a power, to which there is no end or limit — with a power, of which there is no cessation ; for the orb revolves continually, and it is impossible that it should revolve without some one causing it to revolve ; and it is He, blessed be He ! who causes it to revolve, without a hand and without a body, (i. e. without bodily effort).
III. Now the knowledge of this matter is a positive4 commandment, for it is said : / am the Lord thy God, (Exod. xx. 2.) ; and every one who holds the opinion that there is another God besides this, transgresses a negative commandment, for it is said : Thou shalt have no other Gods be fore me, (Exod. xx. 3.) ; and also denies the ra dical principle, for this is the great radical prin ciple upon which every thing depends.
TV. This God is one — not two, nor more than two, but one — whose unity is not like the unity of any one of the individuals existing in the universe — not one as a kind [is one], for this in cludes many individuals ; nor one as a body [is one], for this is divisible into parts and portions ;
3 For the system of the Orbs, as displayed by our author, see Precepts relating to the foundations of the law, Chapter the third.
. 4 The Rabbins count in the Mosaic law 613 Command ments altogether, 248 of which they call Ht^V m^D or positive Commandments, and 365 \W$T\ tih JT)3flD or or W7, negative Commandments. Thus they say :
no'to "Ota rwzb b TIDM mD :r»"i/v
Six
74
but one, and such an One, that there is no other Unity like His, in the universe.
V. Were there many Deities they would needs be bodies and frames, since things, that can be numbered, which are equal in their essence, are distinguishable one from another only by the acci dental qualities which belong to bodies or frames ; now were the Creator a body or frame, He would have an end and a limit ; for it is impossible that there should be a body which has not an end ; and of every thing that has an end and a limit, the power too must have an end and a limit.
VI. But as to our God, blessed be His name ! since His power has no end, and never ceases (for behold ! the orb revolves continually) ; His power is not the power of a body ; and since He is not a body, none of the accidental qualities of bodies can belong to Him, so that He should be sepa rable and distinguishable from another. Therefore it is not possible that He should be other than One ; and the knowledge of this matter is a posi tive commandment, for it is said : The Lord our God is ONE Lord, (Deut. vi. 4).
VII. Behold ! it is plainly stated in the law and in the Prophets that the Holy One, blessed
" Six hundred and thirteen Commandments have been en joined (or told) to Moses on Sinai. Three hundred and sixty five negative Commandments, amounting to the number of days fin the year according to the revolution] of the sun, and two hundred and forty eight positive Commandments corre sponding with the [^number of the] limbs of man."
Bab. Talmud. Treatise Mackoth, Section 3.
75
be He! is not a body or frame; for it is said: That the Lord He is God in heaven above, and upon the earth beneath, (Deut. iv. 39.) ; but a body cannot be in two places [at the same time]. Again it is said : For ye saw no manner of simi litude, (Deut. iv. 15.) ; and it is also said: To whom then will ye liken me, or shall I be equal ? (Isai. xl. 25.), now if He were a body, He might be likened to other bodies.
VIII. But if so, what means this which is written in the law? And there was under His FEET, (Exod. xxiv. 10.) ; Written with the FIN GER of God, (Exod. xxxi. 18.); The HAND of the Lord, (Exod. ix. 3.) ; The EYES of the Lord, (Deut. xi. 12.) ; The EARS of the Lord, (Numb, xi. 18.); and other expressions like these. All these [are used] with reference to the intellectual capacity of the sons of men, who can comprehend only corporeal beings ; so that the law spoke in the language of the sons of men, and all these are expressions1 [merely], just as: If I whet my glit tering sword, (Deut. xxxii. 41.) ; [for] has He then a sword? or does He slay with a sword? [certainly not], this is only a figure ; and thus all are figures.
IX. As a proof of this [may serve the fact of] one prophet saying, that he saw the Holy One, blessed be He ! whose garment ivas as white as snow, (Dan. vii. 9.) ; whilst another saw Him with dyed garments, (Isai. Ixiii. 1). Moses our
literally: Epithets.
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Rabbi himself saw Him l upon the sea, like a war rior engaging in battle, and upon Sinai, like a reader2 of prayers wrapped [in a surplice] ; show-
DTT by V? HDN "pi own Nte pa rto ^on nDrfo EPK mm
" And so they (the sages) blessed be their memory ! say : On the sea He was seen like a man of war, for it is said : The Lord is a man of war, (Exod. xv. 3.) ; but on Sinai, He was revealed like an old man full of mercies."
This saying of the Rabbins we give here in the words as quoted in the Yad Joseph, in the Second Lecture on the Sec tion Jethro.
literally: like a Deputy of the Congre gation wrapt £in his surplice]. The person that reads prayers in the synagogue is called TQ1S H vttf the Messenger or De puty of the Congregation ; and whilst reading the prayers he wears a kind of surplice called JT AD, garment, dress or sur plice. In the Treatise Rosh Hashanah we meet with the fol lowing passage:
vbtbx prn'''m IDK NITI na •jra ttmpn ^av^^ ID^D no»^ -TOSH ^ n? r6an ITD
nn 1103 i^y retain iizw pr
nrf?
the Lord passed by before him and proclaimed, (Exod. xxxiv. 6). Rabbi Jochanaii said : If not for this written text it would have been impossible to say so ; this informs us that the Holy One, blessed be He ! has wrapped Himself like a prayer-reader, and has shown unto Moses the manner of pray ing, saying unto him : Whenever the Israelites happen to sin against Me, let them do before Me after this manner, and I will pardon them their sins."
Bab. Talm. Treatise Rosh Hashanah, Sect. 1.
Again in the Medrash Shemolh Rabah we read the follow
ing passage:
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ing that He had neither similitude nor form, but that all this was only in an apparition of Prophecy, and in a vision. But the truth of the matter the human intellect cannot comprehend,, nor attain unto, nor search out ; and this is what the Scrip ture says : Canst thou by searching find out God ? Canst thou find out the Almighty unto perfection ? (Job xi. 7).
X. What then was that which Moses our Rabbi sought to attain unto when he said : / be seech Thee, shew me Thy glory, (Exod. xxxiii. 18.)? He sought to know the truth of the existence of the Holy One, blessed be He ! to that degree that it might be known to his mind1 in the same way as he would know any person, whose countenance
Kin "JTO ttmpn bw vnnft paw rwri rrtyiy nvr6 ^ WK DTI *i&a -jte DTI p WN wn "jm ttmpm npuri "rcfei *ISID nonte EN* m,is noMp nDrte n&njD 0*1 min "TD^ in^ irnn inon wm D^n vj-» iron : HTID imD3 *& iron n^^ ^ ]n IDI^ Kin )3
" Come and behold how the manners of the Holy One, blessed be He ! are not like the manners of [ one made of] flesh and blood. A king [jnade] of flesh and blood cannot be a warrior, a clerk, and an instructor of children fat the same time] ; but the Holy One, blessed be He ! is not so ; yesterday on the sea £He was] like a warrior as it is said: The Lord is a man of war, (Exod. xv. 3.), and again it is said : He divideth the sea with His power, (Job xxvi. 12.), and to day, on QHis] delivering the law, He descended to teach the law to His children; and so it is said: Behold God exalteth by His power, who teacheth like Him ? (Job xxxvi. 22)."
literally : in his heart.
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he had seen, and whose form was engraven upon his memory — so that that man exists and is dis tinguished in his perception from other men — in the same way Moses our Rahbi sought to have the essence of the Holy One, blessed he He ! distin guished in his mind from the essences of other beings ; so that he might know the truth of His existence just as it [really] is. But the Holy One, blessed be He ! returned answer to him, that it was not in the power of the intellect of living man, composed of body and soul, perfectly1 to at tain unto the truth of this matter.
XI. Yet the Holy One, blessed be He ! made known unto him that which no man before him ever knew, and no man after him ever will know ; so that he arrived at so much of the truth of His existence as to have the Holy One, blessed be He ! distinguished in his perception from other beings, just as any one whose back he had seen, and whose form and dress he was acquainted with, would be distinguished in his perception from the forms of other men ; and it is to this that the scripture alludes, when it says : And thou shall see my back parts, but my face shall not be seen, (Exod. xxxiii. 23).
XII. And now since it has been demonstrated that He is not a body or a frame, it is clear that none of the accidental qualities, belonging to bodies, can belong to Him ; neither composition nor decomposition ; neither place nor measure; nei-
jtf literally : lo its clearness, (perspicuity).
79
ther ascent nor descent; neither right nor left; neither before nor behind; neither sitting nor standing ; neither does He exist in time, so that He should have a beginning or an end, or a [pre cise] number of years, nor is He liable to change, since in Him there is nothing, which can cause a change in Him.
XIII. Again, with Him there is neither death nor life, like the life of a living body ; neither folly nor wisdom, like the wisdom of a wise man ; neither sleep nor waking ; neither anger nor laughter ; neither joy nor sorrow ; neither silence nor speech, like the speech of the sons of men ; and thus the sages say: "Above2 there is neither sitting nor standing, neither neck nor fainting."
XIV. Now since the matter stands thus, all these and similar expressions, which are made use of in the law and in the words of the prophets, are altogether figurative and ornamental. Thus it is said : He that sitteth in the heavens shall laugh, (Ps. ii. 4.) ; They have provoked me to anger with their vanities, (Deut. xxxii. 21.); As the Lord
2 vh\ rmr* vb\ nroy *b rbyzh pan : ^ay nh epiy ^ rmnn
" I am taught that above there is neither standing nor sitting, neither jealousy nor contention; neither neck nor fainting*. Bab. Talm. Treatise Ckagigah, Section 2.
* Some of the Commentators instead of deriving ^y from t]*y to faint, derive it from spy to fly, flit, wave about or move, as in n-nirba ejnaa iBjn But they shall fly on the shoulders of the Philistines, (Isai. xi. 14). So that, according to these Commentators, osy N^I epiy Kb would be ren dered by: neither neck nor MOTION.
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rejoiced, (Dent, xxviii. 63.) ; and other expressions like these. With regard to all these, the sages say : " The law spoke according to the language of the sons of men." And thus it is said : Do they provoke me to anger ? (Jer. vii. 19).
XV. Behold! it is said : / am the Lord, I change not, (Mai. iii. 6.). If He were sometimes angry, and sometimes joyful, He would suffer change ; now these things are found only in bodies dark and low — in those who dwell in houses of clay, the foundation of which is in the dust ; but as to Him, blessed be He ! He is blessed and is exalted above all this.
PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW.
CHAPTER II.
regard to this glorious and awful God — we are commanded1 to love Him, and to fear Him, for it is said : and thou sliult LOVE the Lord tiiy God, (Deut. vi. 5.), and it is also said : Thou shalt FEAR the Lord thy God, (Deut. vi. 13). But what is the way to the love and the fear of Him ? — At the time when one considers His works and His wonderful and great creations, and perceives from them His wisdom, which is incom parable and unbounded, immediately he loves, praises, and glorifies, and longs with great eager ness to know, that great God, just as David said : My soul thirsteth for God, for the living God,, (Ps. xlii. 2).
II. Also when one thinks upon these very things, immediately he starts back, and is afraid, and feels terror, and is conscious that he is a crea ture, small, low, and dark, standing, with only a slight and scanty knowledge, before Him who is perfect in knowledge, as David said : When I con-
[it is] a commandment. L
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sider Thy heavens, the work of Thy fingers, (Ps, vm. 3.) ; What is man that Thou art mindful of him? (Ps. viii. 4).
III. Now, with reference to these things, I am about to explain some great principles [drawn} from the work of the Lord of the Universe, in order that they may be an opening to the intelli gent man to love God, agreeably to that which the sages say in regard to love : " that thereby thou mayest know Him, who spake [the word], and the Universe existed."
IV. All [the things] which the Holy One, blessed be He ! has created in His Universe, are divisible into three classes. Of these, there are creatures composed of matter1, and [possessing] quality2 ; and these are perpetually coming into existence, and perishing. Such are the bodies of men, of beasts, of plants, and of minerals. Also of these, there are creatures composed of matter, and [possessing] quality, yet they do not change from body to body, and from quality to quality like the
substance, mass or matter, as in Thine eyes did see my substance, (Ps. cxxxix. 16).
2 Hit* literally form, shape, is used by the Rabbinical philosophers as a metaphysical term denoting quality or pro- perty, in opposition to ~)Din the metaphysical term for matter. Yet our author very frequently uses the word HII^ in the acceptation of Intelligence, as he does in this very paragraph, when he says of the Angels, that they are not bodies, or frames, but TO It J"1VT"1£D Hm¥ INTELLIGENCES distin guished one from another.
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former ; but their quality is fixed in their matter for ever, so that they are not liahle to change like the others. Such are the orhs and the stars which are in them. Moreover their matter is not like the matter of other things, nor their quality like the quality of the rest. Again, of these, there are crea tures [possessing] quality (intelligence), but no matter at all. Such are the Angels, for the Angels are not bodies or frames, but qualities (in telligences3) distinguished one from another.
V. What then is that which the Prophets say : that they saw an angel of fire, and having wings ? All this is [said with reference to] pro phetic vision, and by way of allegory, with the purpose of expressing that he (the angel) is not a body, and is not heavy, as are heavy bodies, just as it is said : For the Lord thy God is a consuming
jire, (Deut. iv. 24.), although he is not a fire, but the expression is figurative. So also it is said: Who maketh His angels Spirits (WINDS*}, (Ps. civ. 4).
VI. By what then are these intelligences distinguished one from another, seeing that they
3 So the Commentator says, in the Peyrush Maddah,
im DOT
" These are the distinct Intelligences) and they are called Mtf 7D Angels, (literally Messengers) on account of their be ing the Messengers of God, &c."
4 PirTn winds, implying that they (the angels) are alert, and not impeded in their motion by heaviness or gravity*
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are not bodies ? It is because they are not equal in their essence, but every one of them is beneath the degree of his fellow, so that each exists through the power of the one [immediately] above him ; but all [of them] exist through the power and the goodness of the Holy One, blessed be He ! And this it is to which Solomon in his wisdom alludes, when he says : For He that is higher than the highest regardeth (Eccles. v. 8).
VII. When we say : Beneath the degree of his fellow, we do not mean the degree of place, as [would be said of] a man who sits higher than his fellow, but as it would be said of two wise men, of whom one is greater than the other in wisdom, that the former is above the degree of the latter ; or as it would be said, with respect to the cause, that it is above the effect.
VIII. There is a variety in the names of the angels depending upon their degrees ; and thence they are called Haiioth HaUodesli (the holy liv ing creatures), which are the highest of all ; Opha- nim (the wheels); Erellim1 (the ambassadors); Hashmallim? (those that are of great brightness) ;
1 Some derive *T)K from WIK lionlike, as in
JIN He slew two LIONLIKE men of Moab, Sam. xxiii. 20).
This word is to be met with only in Ezekiel, * fo&TT TV> rtotWin PJD (Ezek. i. 4. 27- and viii. 2). In the English version it is rendered by: As the colour of Amber, and Luther renders it by : rvie lichthelle (as bright light). But the Rabbins say, with regard to 7D&TT •'
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Seraphim (those that are of burning fire) ; Mala- chim (the messengers) ; Elohim (gods, or those that possess great power) ; Benay-Elohim (the sons of God) ; Cherubim? (those who have the appear ance of little children), and/*AfV» (men).
IX. All these ten names hy which the Apgek are called, are [given] in respect of their ten de-
vx run
rapn 'SJD >OT imnttf njraa nttoo o\ny iron rrMDD ra"pn ^SD tf^rp nmn pKty nyion rron
"What means ^DttfD? [It means] Creatures of jtre that talk. In the Mathnittah* they taught [us thus]: At times they are silent, and at times they talk, [i. e.] when the word proceeds out of the mouth of the Holy One, blessed be He! they are silent, but when the word proceeds not out of the mouth of the Holy One, blessed be He ! they talk."
Bab. Talm. Treatise Chegigah, Section 2.
So that according to the opinion of the Rabbins, the word would be composed, either of HTT (creature), tttt* (fire), and (to talk); or of JTOn (to be silent), and ^D (to
talk).
3 The word HHD a Cherub is supposed by the Rabbins to be derived from the Chaldean ^^l") a Child, so that the letter D is looked upon by them to be not belonging to the root, but used as a prefix denoting comparison and likeness, like a child. Thus they say :
imp ps? WIID iniN "a"! IDK nro
"What means ITO Cherub? Rabbi Abuhu said: [it means] ^iniD like a child, for thus in Babylon they call a child N^ll Eaviah." Bab. Talmud. Treatise Chegigah, Sec tion 2.
* The Mathnittah and Mishnah may be said to be the text of the Talmud which is discussed in the Gemarah, (the Complement of the Talmud),
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grees, and that degree, to which there is no degree superior but the degree of God, blessed be He ! is the degree of that Intelligence called Haiioth. On this account it is said in the Prophecy : " that they are [immediately] under1 the throne of glory." Also the tenth degree is the degree of that Intel ligence which is called Ishim (men), these being the Angels which spoke with the Prophets, and were seen by them in prophetic vision ; therefore are they called Ishim (men), because their degree is next to the degree of the knowledge of the sons of men.
X. Now all these Intelligences are alive, and can discern the Creator, and they know Him with an exceedingly great knowledge ; each Intelligence in proportion to its degree, not in proportion to its magnitude. However, even the first degree can not arrive at the truth of the Creator just as it is ; its knowledge being too contracted to arrive at and to know it ; but yet it attains unto and knows more than that which the Intelligence beneath it can attain unto and know. And thus also every de gree, even to the tenth, knows the Creator with a knowledge which the power of the sons of men, who are composed of matter and intelligence, cannot attain unto and know ; none however know the Creator as [perfectly as] He knows Himself.
1 And the likeness of the firmament upon the heads of the living creatures was as, fyc. And above the Armament that rvas over their heads was the likeness of a throne, <$r. (Ezek. i. 22. 26),
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XI. All things existing, beside the Creator, from the first [degree of] Intelligences to the smallest insect which may be found in the centre of the earth — all these exist by the power of His truth. And because He knows Himself, and can discern His own greatness and His glory and His truth — He knows every thing, and nothing is con cealed from Him.
XII. The Holy One, blessed be He! per ceives His own truth, and knows it just as it [really] is. And He does not know with a know ledge distinct2 from Himself, as we know ; because we and our knowledge are not one, but, as to the Creator, may He be blessed ! He, His knowledge, and His life are one, in3 every possible respect, and in every mode of Unity ; seeing that if He were living with a life, and knowing with a know ledge distinct from Himself, tnere would be many Deities, [viz.] He, His life, and His knowledge. But the matter stands not thus, but [on the con trary], He is one in every possible respect, and in every mode of Unity.
-XIII. Hence you4 may say : that He is the knower, the known, and knowledge itself, all5 at once.
2 12DD Yin literally, without Him.
3 H3D taoi T£ taD literally: from every side and from every turn.
4 IDltf nflK literally : thou sayest.
tan literally : all one.
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XIV. Now this matter the mouth has not the power of uttering, nor the ear of hearing, nor the human mind of perfectly comprehending ; and on this account it is said : n>T)2 '•n By the LIVES of Pharaoh, (Gen. xlii. 15.), -]tt>23 VJ By1 the LIVES of thy soul, (1 Sam. i. 26. and in many other places). It is not however said mm ^ By the LIVES of the Lord, hut mm '•n By* the LIFE of
1 SJ1 the lives of; the st. constr. of D^TT lives.
2 From our author's reasoning in this paragraph, it is evident that he looked upon the word ^H in mm TT to be a noun, and in regimen with the word m»T, so that according to him mm ''H is to be rendered by: By the life of Jehovah, the same as i"T>n2 ^H is rendered by : By the life of Pharaoh, and it is upon this supposition that he raised up his very in genious argument. But the Translator, with all deference to our sublime and immortal author, ventures to entertain strong- doubts as to whether the word ""H in mm '•H is not rather a verb than a noun, and whether it would not be more correct and in unison with the genius of the Hebrew language, as well as the first rudiments of its Grammar, to render mm *T\ by : As Jehovah liveth, the same as mm DIM "Otf TI is rendered by : As I live saith the Lord, (Numb. xiv. 28). To suppose "•H to be a noun, and the st. constr. of D^H life, is to suppose something that is quite contrary to the principles of Hebrew Grammar, for D^TT being a plural noun, and never to be met with in the singular number, it must needs take the form of *>n when in regimen with another noun, the same as D^D water, when in regimen with another noun, takes the form of ^ID, or D^Dt^ Heaven, "Otf. It would be vain to say that in this instance, namely, in mm ^H an anomaly was introduced by the Scripture on purpose to avoid the preserving of the plural sense in the word D^H when applied to God, since we
see that the Scripture had no hesitation in saying D^ttHp Dsi~6tf
(Josh.
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the Lord, (Judg. viii. 19. and in many other places) ; because the Creator and His life are not
Josh. xxiv. lp). D^tDSttf Dsrf?N (Ps. Iviii. 11.) all in the plural number. What must have led our author to suppose the word *»n in PPiT TT to be a noun and not a verb, is probably the m»T Tf which occurs in 1 Sam. xx. 3. when David says to Jonathan: ~|Itf23 ^JT) HUT *n and where the wish of making the two parts, namely HIIT Tf and "|ttf£)3 *»rT) per fectly agree, most likely induced him to look upon both TT and '•Jl as nouns, and consequently to translate them thus : By the life of Jehovah and by the life of thy soul. But must then these parts be made so perfectly to agree at the ex- pence of the first principles fof Grammar? May not here *n be a noun, and yet ift be a verb ? And may not HIPP TT "JttfM 'TTJ be rendered, in conformity with the rules of Grammar, by : As Jehovah liveth and by the life of thy soul ? Moreover to render jTiT ^H by : By the life of Jehovah, is, in the Translator's opinion, to deprive it of any meaning what ever. For what would By the life of Jehovah mean ? Indeed one man may say to another : By my life, or : by thy life, for the life of man being subject to destruction, and consequently to forfeiture, when men use such expressions by way of an oath, a plain meaning is attached to them, namely, that of: may I, or mayest thou, lose or forfeit our lives. But in this sense to apply any such expressions to God and say: By the life of Je hovah, what meaning can we attach to them ? None whatever. But, will some perhaps say, may not By the life of Jehovah have the same meaning with As Jehovah liveth? Perhaps it may ; but then, why not rather translate it so ? particularly if by translating it so we preserve the correctness of Grammar in the word ''PI. The expression "]tt?2D ^JT) HliT *»n is to be met with in several other passages of Scripture, but no where can Tl be proved to be a noun and not a verb. In the Authorized English version of the Bible, the word SH in n is indeed acknowledged to be a verb, but M then
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two, as are the lives of living bodies, or the lives of Angels.
XV. Therefore He does not perceive crea tures and know them, by means of the creatures, as we know them ; but He knows them, by means of Himself; so that, by dint of His knowing Him self, He knows every thing ; because everything1 is supported by its existing through Him.
XVI. That which we have said on this sub ject, in these two Chapters, is, as a drop of the ocean, in comparison with what ought to be ex plained under this head. Moreover, the explana tion of all the radical principles, [contained] in these two Chapters, is called the1 matter of the Chariot.
then the English Translators looked upon the word ^Hl also to be a verb, for whenever this expression occurs in the Scrip ture, they render it by : As the Lord liveth, and as thy soul liveth. So that the same wish, namely, that of making the two parts perfectly agree, which induced our Author to run into the one extreme, as was observed above, induced also the English Translators to run into the other extreme, and to take the word ^Hl in "J&S3 ^fT) to be a verb, although the word **n in rTJHS) ^H is acknowledged by themselves to be a noun, and the sentence translated accordingly : By the life of Pharaoh.
1 *b IJTini "7BD3 bSilV literally : for every thing leans itself in its existence on Him, i. e. is supported by its existing through Him.
2 niDID rwyB literally: The work of the Chariot. By this term the Rabbins understand the vision of Ezekiel, recorded in the first Chapter of the Book of this prophet; probably in consequence of the wheels, mentioned in the l6th and several
other
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XVII. The sages of old have directed, that3 no one shall lecture upon these subjects except to
other verses of that Chapter. The appearance of the WHEELS and their work was like unto the colour of a beryl, and they four had one likeness ; and their appearance and their work was as it were a WHEEL in the middle of a WHEEL, (ver. 16).
3 TOjHDi vh\ rrcfoa mnvi pttnn pa— PWD irr? p DK vh» Trra runoa rfn o»a
'ui inyiD pao
" Mishnah — Men must not lecture on matters of incest (or adultery) before three [persons], nor on matters of the Cre ation, (JTtyj»na nttfVD literally : the work of the Beginning) before two, nor on the Chariot before one, unless he be wise and intelligent by his own knowledge, &c."
Bab. Talm. Treatise Chigigah, Section 2.
To determine the passages of the first Chapter of Ezekiel, designated by the term PCDID iTttflflD, and consequently not to be discussed publickly, we have the following data.
pya N"iw iv "IB1)** *£*» naaiB rwy& pvr ly fomn iv "ON prw w Nina
KD^ DpnS ^^1 pnDD l
rrn D^ T5»m INSD rypia n^»
^ ^^ ^ )^ inyiD
" How far fi. e. to which verse of the Chapter) is fit called] the matter of the Chariot ? The Rabbi * says : even to [the words] And I saw as the colour of Hashmal, recorded last, (i. e. in the 27th verse of the Chapter, and not merely to the Hash mal mentioned in the 4th verse). Rabbi Isaac says: to [the word] Hashmal; as far as the word tf *"M and I saw, we may teach, but thence farther we may point out the passages (only). Some [Rabbins] there are who say thus : As far as the word N1N1 and I saw, we may point out the passages [to every learner], but thence farther, if he (the learner) be wise and intelligent by his own understanding, we may, and if not, [we may] not." — Bab. Talm. Treatise Chegigah, Section 2.
* Rabbi Judah Hannassih, author of the Mishnah, was commonly called the Rabbi.
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a single person, who also must be wise and intelli gent by his own knowledge ; and even then, we may only point1 out the passages to him, and in form him very little of the matter ; and he, being intelligent by his own knowledge, may become ac quainted with the end and depth of the matter.
XVIII. Now these things are exceedingly profound, and not every intellect is capable of sus taining them, wherefore Solomon in his wisdom says respecting them, by way of parable : 0^13 "Jttni^ The lambs \are\for thy clothing, (Prov.xxvii. 26). So the sages say as an explanation to this parable: D'UniD2 the things which are the MYSTERY
*b pOID literally : they deliver to him (furnish him with) the heads of Chapters.
2 The Rabbins, instead of reading it D^ttQ3 lambs, read it D^;Q3 the hidden or mysterious things, from the Chaldean EQ3 to hide, to conceal.
rwyn TIDJN **ri ~whx Tb pnv •at rr6 TOSS ra typ"O ^t^p *& TOK rr^> *ID HIDID n^VD "i"iDj» NJI ••DN n n^ n^^ pny» mn CIDV n 11^ pm11 U^D MTDJ-^DT ^ rrb nn ^nniDisi UDI HID^D
-ini
ini ^^n inb no» HID-ID n^v^) 10 i^m t^nD a^piriD ini^ ami ~]xuh nnn
NDHD 1^^ ini^ un I3itt^ nnn 131^13 irw nmi .awns ^» 0^13 npn
Tttni^ rinn VIT
" Rabbi Jochanan said unto Rabbi Eleazar : Come, I will teach thee the matter of the Chariot; but the other said unto him : I am not old enough yet, When he grew old, the soul
of
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of the Universe, let them be '^rcth as a garment to thee ; meaning, [let them be kept] to thyself alone, and do not discuss them before many people. Thus also he (Solomon) says respecting them : Let them be only thine own, and not strangers' with thee, (Prov. v. 17). Again with respect to them he says : Honey and milk [are'} under thy tongue, (Song of Songs, iv. 11.) ; which the sages of old explain in this manner : The things which are like honey and milk ought to be under thy tongue*.
of Rabbi Jochanan went to rest, (i. e. he died) ; then Rav Assi said unto him (Rabbi Eleazar) : Come, I will teach thee the matter of the Chariot ; but he said unto him : had I been worthy [of knowing this subject] I would have learned it of Rabbi Jochanan thy teacher. Rabbi Joseph was studying the matter of the Chariot, whilst the elders of Pumbeditha were reading the matter of the Beginning, (i. e. the matter of the Creation), so the latter said unto him : My lord, teach us the matter of the Chariot, but he said unto them : Did you teach us the matter of the Beginning (the matter of the Creation) ? So they taught him the same. After they had taught it him, they said unto him : My lord, teach us the matter of the Chariot, but he said unto them : With regard to these [subjects] we are taught thus : Honey and milk \_are~\ under thy tongue, (Song iv. 11.); [[meaning that] The things that are sweeter than honey and than milk ought to be under thy tongue, (i. e. thou must not utter them). Rabbi Abuhuh says [we may also derive it] from this [text], T&lZbh D^ID The lambs are for thy clothing; do not read it D^ttfl? lambs, but [read it] DW13 the secret things, (meaning) the things which are the Mystery of the Universe, let them be as a garment to thee.
Bab. Talmud Treatise Chegigah, Section 2.
3 That is : Thou must not utter them. See the preceding Note.
PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW.
CHAPTER III.
As to the Orbs, these are called D^Dttf Hea ven, yp-) ihe Expansion, 'rat the Habitation, and miiy the Desert (of the Ether}. Now these con sist of nine1 Orbs ; the orb that is nearest to us is the orb of the Moon ; the second [orb, immedi ately] above it, is the orb in which is the planet called 1D13 Mercury ; the third orb [immediately] above this, is the one, in which is iTTO Venus; the fourth orb, is that, in which is HOT the Sun ; the fifth is that, in which is DHND Mars ; the sixth orb is that9 in which is the planet pTJ Jupiter ; the seventh orb is that, in which is VQttf Saturn ; the eighth orb is that, in which are all the other stars that are seen in the firmament ; and the ninth orb is the orb which revolves daily from the East to the West, and which also encompasses and sur rounds the whole.
1 Since in paragraph 6. more than nine orbs are admitted,, it must be that the orbs enumerated here are mentioned by our Author as being the nine main orbs.
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II. The reason why you see all the stars as if they were all of them in the same orb, though some among them are one above the other, is be cause the orbs are pure and transparent, like crystal and sapphire ; therefore, the stars which are in the eighth orb are seen beneath the first orb.
III. Every one of the eight orbs, in which are the planets, contains2 many more orbs, one above the other, like the skins of onions : some of them are orbs which revolve from the West to the East, and some of them, [orbs] which revolve from the East to the West, as is the ninth orb, which revolves from the East to the West. Moreover none of them have any empty space between them.
IV. None of these orbs are either light or heavy ; neither have they a red colour, nor a black colour, nor any other colour. But that we see in them a colour like that of purple, is a mere optical3 illusion, arising from the height of the at mosphere* ; moreover they have neither flavour nor odour, these being accidents belonging to those bodies only which are beneath them.
V. All these orbs, which encompass the world, are circular, like globes, and the Earth is suspended in the midst [of them] ; but some of the planets
literally : [may be~\ divided.
3 Kin 111 )1jn rVN-lD? literally: this is only to the sight of the eye.
The
ar.
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have again smaller orbs, in which they are fixed, and which do not encompass the earth, each of them heing a smaller and not-encompassing orb, fixed in a greater and encompassing orb.
VI. The orbs, which encompass the world, are eighteen, and the orbs, which do not encompass [the same], are eight in number ; and it is by the course of the stars, by knowing the rate of their daily and hourly revolutions, by their declination from the South to the North, or from the North to the South, and by their height, or proximity to the earth, that the number of all these orbs, the form of their paths, and the direction of their revolutions may be known ; which is the Science of the calcu lation of the revolutions and of the Planets (As tronomy), and on which many books were composed by the sages of Greece.
VII. As to the ninth orb, which encompasses the whole, the sages of old have divided it into twelve parts, and to each part they have given a name, after the name of the figure perceived in it, [made up] by the stars which are directly beneath it, and these are the signs of the Zodiac; the names of which are rfe The Ram, "TO The Bull, D^/DlNn The Twins, jcno The Crab, m* The Lion, rfaru The Virgin, D^WD The Scales, npy The Scorpion, rwp The Archer, ^ The Kid, *r\ The Pall, D\n The Fishes.
VIII. However in the ninth orb itself there is neither division nor any of those figures, nor even any star; and it is only by joining together
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the stars which are in the eighth orb, that the large stars contained in the same will represent those figures or something like1 them.
IX. Now these twelve figures coincided2 with those parts only at the time of the flood, when these names were also given to them ; but at this time they are removed a little, for all the stars that are in the eighth orb revolve just the same as the sun and the moon [do], only they revolve slowly; so that the part [of a circle], through which the sun and the moon move in a day, any one of those stars moves through in about seventy years.
X. As to the planets which we see, there are some among them which are small planets, such that the earth is greater than any one of them ; and again there are among them some great pla nets, such that any one of them is greater than the earth by many times; now the earth is greater than the moon by about forty times, and the sun is again greater than the earth by about a hundred and seventy times ; and consequently the moon is about a six thousand and eight hundredth part of the sun ; moreover there is no one among the pla nets which is greater than the sun, nor is there any planet smaller than 1DD Mercury, which is in the second orb.
XI. All the planets and orbs are beings pos sessed of soul, mind and understanding. Moreover
1 ]HD inp literally : near them.
2 tfpfrnn I/YIN "[TO mirOD Vn literally: were arranged in the same may with those parts.
N
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they are alive, they exist, and know Him who spake [the word], and the Universe existed. All of them, in proportion to their magnitude and to their degree, praise and glorify their Creator, just as the Angels [do] ; and in the same way as they know the Holy One, blessed be He ! so do they also know themselves ; they also know the angels that are above them. Now the knowledge of the planets and of the orbs is less than the knowledge of the angels, yet it is greater than the knowledge of the sons of men.
XII. God has created, beneath the orb of the moon, a matter which is not like the matter of the orbs ; and He has also created four qualities [suit able] to this matter, which are not like the qualities of the orbs ; and every quality is fixed in a part of this matter.
XIII. The first quality is the quality of fire ; this was joined to a part of this matter, and so there resulted from both of them the body of fire. The second quality is the quality of air ; this was joined to a part of it, (viz. to a part of the matter) and so there resulted from both of them the body of air. The third quality is the quality of water, this was joined to a part of it, and so there re sulted from both of them the body of water ; and the fourth quality is the quality of earth ; this was joined to a part of it, and so there resulted from both of them the body of earth.
XIV. Consequently there are beneath the firmament four different bodies, one above the
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other, and every one [of them] encompasses the one which is within1 it, on all its sides, like awheel. The first body, which is nearest to the orb of the moon, is the body of fire ; beneath this is the body of air ; again, beneath this is the body of water ; and again beneath this is the body of earth ; how ever there is not between them any space void, and altogether without matter.
XV. Now these four bodies are not beings possessed of soul, [on the contrary] they have no understanding and no perception, but are like dead bodies ; yet every one of them has a propensity which it neither knows nor comprehends, nor has the power of altering ; and this is what David says : Praise the Lord from the earth, \ye\ dragons and all deeps. Fire and hail9 snow and vapours, (Ps. cxlviii. 7, 8.) ; the meaning of these words being this: Praise Him ye sons of men, from2 His power which ye perceive in the fire, and in the hail, and in the other things created, which are seen beneath the firmament ; for the power of these may at all times be perceived both by small and great.
1 13DD n^D literally : which is beneath it.
2 That is, make His power which ye perceive in the fire, hail, &c. the theme or subject of the praises, which you offer unto Him.
PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW.
CHAPTER IV.
THESE four bodies, namely, fire, air, water and earth, are the elements of all the things created beneath the firmament ; so that all things existing, whether they be man or beast, fowl, creeping thing, fish, plant, mineral, precious stones, pearls, or other stones, [namely such as are used] for buildings, mountains, or lumps of clay — have all of them their matter composed of these four elements.
II. And consequently all the bodies which are beneath the firmament, (these four elements excepted) are composed of matter, and [possessed of] quality; and their matter is [again] composed of these four elements ; but every one of these four elements is composed of nothing but [primitive] matter alone, and [moreover is possessed of] qua lity.
III. The nature1 of fire and of air is that they should move from beneath, [namely] from the2
1 "]"Y1 literally : the may or manner.
>2 \n&*n "T12ED literally : from the midst, or rather from the navel of the earth-
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centre of the earth upwards, towards the firmament; and the nature of water and of earth is, that they should move from heneath the firmament down wards as far as the centre ; for the centre of the firmament is that lowest [point], lower than which nothing can [be said to] be. But now that motion takes place, neither by their consciousness nor by their desire ; but only by the propensity given3 unto them, or by the nature imparted4 to them.
IV. Fire is by its nature hot and dry ; it also is the lightest of them all. Air is warm and moist. Water is cold and moist ; Earth is dry and cold, and is also the heaviest of all of them. Now water being lighter than earth, it is therefore found [to be] above the earth. Again, air being lighter than water ; it therefore floats on the surface of the water. But fire is [even] lighter than air.
V. And because these are the elements of all bodies beneath the firmament, every body, whether it be that of man, or cattle, beast, fowl, fish, plant, mineral or stone, will be found to have its matter composed of fire, air, water and earth. But all these four are mixed together, and on their being mixed together, every one of them becomes altered, [in such a manner] that the compound of all the four proves to have no similarity with any one of them when by itself ; so that in the mixture not even one single particle is fire by itself, water by itself, earth
3 ]H1 yipitttf literally : that wasjlxed in them.
4 ]H1 JDZMttf literally : that was founded in them.
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by itself, or air by itself; but all of them are altered, and become one body.
VI. Now in every body composed of these four [elements] will be found cold, warmth, mois ture and dryness all at once. Yet some of them are bodies in which the element of fire is the most predominant, as [for instance] those which possess animal life ; and therefore warmth will be per ceived in them most. Again, some of them are bodies in which the element of earth is the most predominant, as stones [for instance], and therefore in them dryness will be perceived most. Again, there are bodies in which the element of water is the most predominant, and therefore in them mois ture will be perceived most.
VII. Also in the same manner will one body be found to be warmer than another warm body ; and again, one body to be more dry than another dry body ; there will likewise be found bodies in which cold alone is perceptible, and again bodies in which moisture alone is perceptible, and also bodies in which cold and dryness are to be perceived [both] at once and in an equal degree, or cold and mois ture [both] at once and in an equal degree, or warmth and dryness [both] at once and in an equal degree, or warmth and moisture [both] at once and in an equal degree ; so that in proportion to the quantity of the element which is found among the ingredients of the mixture, will the effect of that element and its nature be perceived in the body which is com pounded.
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VIII. Now every thing that is composed of these four elements must again be ultimately de composed into them. There may be one thing which will be decomposed after some [few] days, and again another there may be which will be de composed after a great many years ; yet it is im possible for a thing that has been composed of them not to be again decomposed into them ; it is not even possible for gold or ruby not to become cor rupted and be reduced1 again to its elements ; but part of it must again become fire, part of it water, part of it air, and part of it earth.
IX. But since every thing, when destroyed, must be decomposed into these elements, why was it said unto man : and unto DUST slialt thou re turn, (Gen. iii. 19.) ? — It is because the greatest part of his structure consists of dust. Moreover every thing, which is destroyed, is not reduced to the four elements immediately after it is destroyed ; but, when destroyed, it [first] becomes another thing, and that other thing again becomes another ; but ultimately things must be reduced to their elements ; and consequently all things perform2 re volutions.
X. These four elements [themselves] change into each other constantly, daily, and hourly ; yet part of them [only], and not the whole bulk of them ;
1 "WITl literally : and come back, or return.
2 rWn )Hnn literally : turn in a circuit, i. e. ultimately return to that state, in which they were created.
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for instance, that part of the earth which is nearest to the water, changes, gets crumbled, and becomes water; likewise that part of the water which is nearest to the air changes, melts away, and be comes air ; and so it is with the air, [namely], that part of it which is nearest to the fire changes, labours, and becomes fire ; and also the fire, [namely] that part of it which is nearest to the air changes, labours, gets condensed, and becomes air ; again the air, [namely] that part of it which is nearest to the water changes, gets condensed and becomes water ; and [lastly] also the water, [namely] that part of it which is nearest to the earth changes, gets condensed, and becomes earth. But this change [takes place] by degrees, and in process1 of time.
XI. But it is not the whole of the element which is changed, so that the whole of the water should [ever] become air, or the whole of the air fire, for it is impossible that one of the four ele ments should be lost2; but part only of the fire becomes air, and part of the air becomes fire. And so it is with every one [of them] and its fellow [element], [namely that] a mutual change is found [to take place] between all four of them, and that they perform continual revolutions.
'•S&l literally: and in proportion to the length of time.
JTmDYl p TIN terttf literally: that one of the four elements be taken away.
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XII. Now this change arises from the revo lution of the orb, and it is by this revolution also that the four [elements] join each other, and that there result from them all other substances (bo dies), as men, living creatures, plants, stones, and minerals ; and it is God who imparts to every sub stance the quality which is suitable to it, by means of the angels of the tenth degree, namely, by those Intelligences which are called Iskim3 (men).
XIII. You can never see matter without quality, nor quality without matter, and it is only the understanding4 of man which abstractedly5 parts the existing body, and knows that it is com posed of matter, and [that it also possesses] qua lity. It (the understanding of man) also knows that there are bodies, the matter of which is com posed of four elements, and that again there are bodies, the matter of which is simple, and not com posed of any other matter. And as to those Intel ligences which have no matter at all — these cannot be perceived by the eye, but are known only by the penetration 6 of the mind, in the same manner as we know the Lord of All, though not by the sight of the eye.
XIV. The soul of all flesh is the quality there of, given to it by God ; moreover that more excel-
3 See page 84. 11 vni.
4 I1? literally: the heart of man. literally : in his mind.
literally: by the eye of the heart.
10G
lent knowledge, which is found in the soul of man, is the quality of man, who is perfect in his know ledge ; and it is with regard to this quality that it is said in the law : Let us make man in OUR IMAGE, AFTER OUR LIKENESS, (Gen. i. 26.), mean ing, that he (man) should be possessed of that qua lity which is able to know and to comprehend those Intelligences that have no matter, in the same .manner as the angels [do], and thus be similar to them ; so that this is not said with regard to that form which may be perceived by the eye, as for instance, the mouth, the nose, the cheek-bones, or the other features of the body, for this is expressed1 by 1N.H SHAPE ; nor does it refer to the life which is found in every creature possessing animal life, by which it eats, drinks, begets, feels and reflects ; but [it refers] to that knowledge only which consti tutes the quality of the soul, and it is of the QUA LITY OF THE SOUL that the Scripture speaks [when saying] IN OUR IMAGE, AFTER OUR LIKENESS. Now this quality is very often called &23 SOUL, and also nn SPIRIT ; men therefore ought to be very careful with regard to these expressions2, so as not to mistake them ; and they must learn [to know the true meaning of] every such expression from its context.
XV. This quality of the soul is not composed of the elements, so that it ever can be again decom posed into them; nor does it proceed from the
"IN.H literally : its name is SHAPE. literally : in their names.
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power of the breath [of life], so that it should stand in need of the breath [of life] in the same manner as the breath [of life] stands in need of the body ; but it proceeds from the Lord — from Heaven ; therefore when the matter, which is composed of the elements, becomes decomposed, and when the breath [of life] also perishes (for this can exist no otherwise than with the body, and stands in need of the body, in all its functions3), that quality is [nevertheless] not destroyed4, because it does not in its functions stand in need of the breath [of life], but continues to know and to comprehend those Intelligences that are distinct from all matter, and also to know the Creator of all things ; and it lasts for ever and ever. This is what Solomon said in his wisdom: Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it, (Eccles. xii. 7).
XVI. All the things, that we have said re specting this matter, are like a drop of a bucket5 ; these things being very profound, but yet not so profound as is the matter [treated upon] in the first and second Chapters. Now the explanation of these things, which are [treated upon] in the third and fourth* Chapters, is called rvttf>m TOJ7E6 the matter of the Beginning, (i. e. the matter of the
3 ITtt^yD ;O3. literally : in all its doings.
4 msn tih literally : is not cut off.
5 An expression made use of in Isaiah xl. 15.
6 Literally: the work of the Beginning. See page Note 3, and page 92. Note 2.
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Creation) ; and thus the sages of old have directed, that even these things must not be lectured upon before many people, and it is only to one person that these things may be made known and taught.
XVII. But then what difference is there be tween the subject [relating to] the ni3"»D nttfJJD1 matter of the Chariot, and the subject [relating to] the flHMOl PTCflttD matter of the Beginning ? [It is this, namely, that] on the subject relating to the matter of the Chariot, we must not lecture even to one person, unless he be wise and intelligent by his own understanding, and even then we are only to point out to him the passages ; whereas, in subjects relating to the matter of the Beginning, we may instruct one single person, though he could not understand it by his own knowledge ; moreover we may make known to him all that he is able to know of these matters. But why may we not teach it in public2 ? [It is] because every man has not a mind extensive enough perfectly3 to comprehend all the interpretations and explanations [requisite] for these matters.
XVIII. At the time when a man reflects on these things, and knows all the creatures, whether they be angels, orbs, or men, or the like [beings], and sees the wisdom of the Holy One, blessed be He ! in all the things formed and created, he
1 See page 90. IF xvi. and page 91. IT xvn.
2 0^1*6 literally : to a multitude.
V literally : to their clearness.
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increases in his love to God4, his soul thirsts, and his flesh longs to love God4, blessed be He ! Moreover he stands in awe, and is terrified on ac count of his lowness, his destitution and his insig nificance, when comparing himself to one of those sacred and great bodies, and so much more [when comparing himself] to one of those pure Intelli gences which are distinct from all matter, and composed of no matter whatever ; as then he finds himself to be a vessel full of shame and ignominy, destitute and needy.
XIX. Now the subject treated upon in these four Chapters, as comprehending these five5 com mandments, is that which was called by the sages of old D"ns The Garden ; so they said : Four 6 [men] have entered the Garden. Now although these
4 DlpZDH the place or space, is an epithet given by the Rab bins to God, as denoting His Omnipresence.
5 Namely the first five Commandments, enumerated in the Original Work at the head of the Book of Knowledge, and which are treated upon in the first four chapters. These are 1st,. To know that there is a God. 2dly, Not to imagine that there is another God beside the Lord. 3dly, To be aware of His Unity. 4thly, To love Him, 5thly, To stand in awe of Him.
p wy p p -hx
Four [[men] have entered into the Garden, they are these, Ben Azay, Ben Zomah, Aher, and Rabbi Akivah.
Bab. Talmud, Treatise Chegigah, Section 2,
* DTI 9 an Orchard, or beautiful Garden, whence the word Paradise may be derived.
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were great men in Israel, and also very wise men, still all of them had not the power of knowing and comprehending these matters unto perfection.
XX. But as for myself, I should say, that to take a walk in the Garden is becoming to him only, who has [first] filled his stomach with hread and with meat, (i. e. who has first nourished his mind with more solid food) ; now by bread and meat we understand the knowing of what is un lawful and what is lawful, and the like things respecting the other Commandments.
XXI. Now although these things were called by the sages little things, for behold ! the sages say: " A great thing is the matter of the Chariot, and little things are the discussions1 of Abajah and Ravah" still they deserve for all that to have the precedence given to them, inasmuch as they calm the mind of man before-hand, and as they are also the great good which the Holy One, blessed be He ! has bounteously diffused over the inhabitants of this world, to the end that they may inherit the life of the world that is to come ; moreover these every one may know, small and great, man and woman, he that has an extensive2 mind, and he that has a limited3 mind.
rvpyipT pp -QTI rono rwyn i: in
"A great thing is the matter of the Chariot, and little things are the discussions of Abajah and Ravah."
Bab. Talm. Treatise Suckah, Section 2.
2 im lb literally : a wide heart.
3 I/ literally : a short, or narrow heart-
PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW.
CHAPTER VII.
IT is [part] of the foundations of the law to know, that God may cause the sons of men to pro phesy. Now Prophecy can rest only on an emi nently wise man, who has the power of ruling his propensities, with whom no bad4 imagination has any prevalence whatever in this world, but who by his knowledge is always able to overcome his bad imagination; and who moreover is a man of a very extensive and well regulated mind.
II. The man who is replete with such virtues, and whose bodily constitution too is in a perfect state, on his entering into the GARDEN*, and on his
12P literally : the bad imagination, is a term used by the Rabbins to denote the propensity to evil implanted in man, and is also used by them as an epithet of Satan, whereas by lIDn "J2T they understand that sense in man which prompts him to do that which is good; yet "13P imagination, when used by itself, and without any adjective at all, must always be taken in a bad sense, and as equivalent to yiH 12P the bad imagination.
5 Profound meditation on abstract and metaphysical sub jects is figuratively termed by the Rabbins : Promenading in the Garden. See p. 109. IF xix.
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being carried away by those great and extensive1 matters, if he have a correct knowledge so as to un derstand and to comprehend [them] — if he continue to keep himself in holiness — if he depart from the general manner of the people who walk in the darkness2 of temporary things — if he continue to be solicitous about himself, and to train his mind so that it should not think at all of any of those perishable things, or of the vanities of time and its devices, but that it should have its thoughts con stantly turned on high, and fastened to the Throne* [of Glory], so as to [be able to] comprehend those holy and pure Intelligences, and to meditate on the wisdom of the Holy One, blessed be He ! [which wisdom is displayed] throughout, from the first Intelligence even to the centre of the earth — and if by these means he come to know His Excellency — then the Holy Spirit immediately dwells with him ; and at the time when the Spirit rests on him, his soul mixes with the de gree of those angels that are called Is/rim* (men), so that he is changed into another man. More over he himself perceives, from [the state of] his knowledge, that he is not as he was, but that he has become exalted above the degree of other wise
literally : the distant.
2 pin WnDl literally: in the darkness of time.
3 ND3H finfi ITTOp literally : bound under the THRONE. Throne stands here for TH^il ND3 The Throne of Glory.
4 D^N (I shim) the tenth and lowest degree of Angels. See page 84. IT vm.
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men ; just as it is said of Saul : And thou shall prophesy with them, and shalt be turned into an other man, (1 Sam. x\ 6).
III. The prophets hold various degrees. As in ivisdom one wise man may be greater than an other, so in prophecy one prophet may be greater than another prophet. All of them see, however, the apparition of prophecy in a dream only, in a vision of the night, or on some particular day, when deep sleep falls on them ; just as it is said : / [the Lord] will make myself known unto him IN A VI SION, and will speak unto him IN A DREAM, (Numb. xii. 6). Moreover the limbs of all of them, at the time when they are prophesying, shake, their bo dily power fails, their ideas become perplexed, and their mind, undisturbed [by any other impression], is left to conceive that which it sees, as it is said of Abraham : And, lo, an horror of great dark ness fell upon him, (Gen. xv. 12.), and as it is also said of Daniel: For my comeliness was turned in me into corruption, and I retained no strength, (Dan. x. 8).
IV. The things that are revealed5 to the pro phet in an apparition of prophecy, are revealed to him by way of allegory6 ; but then the inter pretation of the allegory is also at once7 impressed on his mind8 by the [same] apparition of prophecy,
literally : that they make known. literally : parable, proverb, orjigure.
7 TD1 literally : and immediately.
8 ll7l literally : in his heart.
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so that he knows what it means ; as was the lad der which Jacob our father saw, And angels as cending and descending on it, which was an alle gory of [the rising of] kingdoms and their [ulti mate] subjugation ; or the living creatures which Ezekiel saw ; or the seething pot\ and the rod of an almond tree* which Jeremiah saw ; or the roll [of a book]* which Ezekiel saw; or the ephah* which Zechariah saw ; and so it was with all the other prophets ; some of them there were, who, like these, related the allegory, and also [gave] the interpretation thereof; and others there were who told the interpretation only ; and sometimes they related the allegory only, without [giving] any in terpretation, as are parts of the speeches of Eze kiel and Zechariah ; yet all of them prophesied in allegories, and by way of enigmas.
V. The prophets in general were not able to prophesy at any time when they wished [to do so], but were obliged to prepare their minds, and to sit down joyfully, cheerfully and solitarily; seeing that prophecy dwells neither amidst melancholy5 nor
1 Jer. i. 13. 2 Jer. i. 11.
3 Ezek. ii. 9. 4 Zech. v. 6.
5 -p -ww row vfy nrnwp iDte -ran •p intfi rrvrtf -IDNP TD^D ir6 TOT rrw Tin& $b rrw mwrr PNIC; TTD^ row i^y nbp -priD *& pin^ lino vh\ mn^v T\r\n ^ nno^ in "pnD N^M D^tei nnii TIJID ^i Nini paon p» %-n ]^3D ^ inp nnyi now
miT T
" C7n^o Dflwid a Psalm." This informs us that the Shechina (the Majesty of God) dwelt with him (David) first,
and
116
amidst apathy, but amidst joyfulness; and there fore the sons of the prophets [used to have] before them a psaltery6 and a tabret, and a pipe, and a harp, and thus used to seek after prophecy; and, on this account, it is said: D^13fiD nom7 And they shall [want to] prophesy, (1 Sam. x. 5.); meaning that : they trained themselves in the man ner of prophecy, so that they might [in time] pro phesy, just as we say: ^l^D8 ^3 such and such
and then he sung the song, "A Psalm unto David." — This informs us, that he first sung the song, and then the Shechina dwelt with him ; for the Shechina dwells neither amidst apathy, nor amidst melancholy, laughter, levity, or idle prattling, but amidst joyfulness [arising from the fulfilling] of the Com mandments, for it is said : But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him, 2 Kings iii. 15.
Bab. Talmud, Treatise Psachim, Section 10.
It will easily be perceived that the circumstance of some of the Psalms being inscribed thus: ~)OD "TIT? Unto David a Psalm, and some thus: "T)"6 "11DTZD A Psalm unto David, gave rise to this reasoning of the Rabbins.
6 See 1 Sam. x. 5.
7. Here our Author's argument turns on D'WUnD being in the Hithpael, which very frequently expresses to feign, pretend or want to do some thing. As an instance we shall mention the 7th verse in the 13th Chapter of the Proverbs. n piTI WnnD to )W ~>&ynD W there is that maketh himself (i. e. pretends to be, or wants to make himself) rich, yet hath nothing ; there is that maketh himself, (pretends to be, or wants to make himself) poor, yet hath great riches. The same also D^QITID HOm ought in our Author's opinion to be rendered by: And they ^_shalT\ want to make prophets of themselves.
Also in the Hithpael. See the preceding note.
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a man MAKES HIMSELF GREAT, (pretends, or wants to be great). Those who sought to prophesy were called D'Wmn "01 l the sous of prophets, (young prophets, or candidates to be prophets), but al though they were thus preparing their minds, it still was possible that the Shechina (the Majesty of God) should dwell with them, and also possible that it should not dwell with them.
VI, All that which we have said [on this head] relates to the manner of prophecy of all the ancient and later prophets, except Moses our Rabbi, the master of all prophets. But what difference was there between the prophecy of Moses, and the prophecy of all the other prophets ? — All the [other] prophets [saw the prophecy] in a dream or in a vision ; but our Rabbi Moses saw it, whilst he was awake, and standing upright, for it is said : And when Moses ivas gone into the tabernacle of the congregation to speak with Him, then he heard the voice of one speaking unto him, (Numb, vii. 89).
VII. To all the [other] prophets [it was re vealed] through the medium of an angel, and there fore they saw that which they saw, in an allegory or enigma, but to Moses our Rabbi it was not through the medium of an angel, for it is said: With him will I speak MOUTH TO MOUTH, (Numb. xii. 8). And it is also said : And the Lord spake unto Moses FACE TO FACE, (Exod. xxxiii. 11).
1 12 Kings ii. .1. and also in several other places in Scrip ture.
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And again it is said: And the SIMILITUDE OF THE LORD SHALL HE BEHOLD, (Numb. xii. 8.) ; by which it was meant to express, that there was no allegory, but that he saw the thing quite per spicuously, not in an enigma, nor in any allegory ; and this is what the law bears witness concerning him [by saying] : EVEN APPARENTLY and NOT IN DARK SPEECHES, (Numb. xii. 8.), meaning, that he did not prophesy in dark speeches, but openly, because he saw the thing quite perspicuously.
VIII. All the other prophets were terrified, troubled and worn2 out [by the power of prophecy] ; but with Moses our Rabbi it was not so, and this is what the Scripture says : As a man speaketh unto his friend, (Exod. xxxiii. 11.) ; meaning, that as a man is not troubled by hearing the words of his fellow, so the mind of Moses our Rabbi had the power of conceiving the word of prophecy, whilst retaining all its faculties unimpaired3.
IX. All the [other] prophets could not pro phesy at any time that they wished [to do so] ; but with Moses our Rabbi it was not so ; but at any time when he wished for it, the Holy Spirit came4 upon him, and prophecy dwelt with him ; so that it was not necessary for him to prepare his mind, and to put himself in readiness; for, behold !
literally : And melting away.
3 rf?tf HDP ty 1»iy Kim literally: whilst standing per fectly on his stand.
? literally : was put on him.
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he always was prepared and ready for it, like the ministering1 angels. He therefore was able to prophesy at any time, as it is said : Stand still, and I will hear what the Lord will command con cerning you, (Numb. ix. 8). And this was assured to him by God, for it is said : Go say to them, Get you into your tents agai.i. But as for thee, stand thou here by me2, (Deut. v. 30, 31).
X. Behold ! by this you learn3 that with re gard to all the [other] prophets, these, when pro phecy departed from them, returned to their tents again, by which is meant, [that they returned again to] their bodily wants, like the rest of the people, and therefore did not keep away from their wives2 ; but as to Moses our Rabbi, he did not return to
1 By jmt^n ^DND the ministering or officiating angels, those angels are understood^that are in the immediate presence of the Almighty.
2 ran *?N ^ IBM TTQ tynpn ^20 IDIN rmrr> n^o now nn array fea TOE «)» TON bx -IBB pTin nrr Tiioy ns nnw
" Judah says : By the word of the Holy One, blessed be He ! it was said unto him (Moses) : come not at \_your~\ wives, (Exod. xix. 15.); now as Moses was comprehended among them (the Israelites), then, behold ! it was forbidden to all of them. But when He said : Get you into your tents again, then, behold ! He has allowed it to them ; Moses therefore said unto Him : Am I also to be among them ? (i. e. is it allowed to me as well as to them ?) But He said unto him, it is not so, but : Stand thou here by me." — Shemotk Rabbah.
literally : Behold ! thou hast learned.
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his former tent, and therefore he did keep away from women4, and from all similar [wants] for ever, so that his mind became bound unto the Rock of the Universe ; glory never departed from him ; the skin of his face shone, (Exod. xxxiv. 30.) ; and he became sanctified like the angels.
XL As to the prophet, it is possible that his prophecy might be merely for his own benefit, [namely] that it might enlarge his own mind, and extend his own knowledge; to the end that he might know of those sublime matters that which he did not know before ; but it is also possible that he might be sent to any nation of the nations of the earth, or to the inhabitants of any city or king dom, in order to set them right, and to make known unto them that which they ought to do, or to restrain them from the wicked deeds which they were practising5, and [in this case, namely], when he is sent [on such commissions], a sign or wonder is delivered to him, to the end that the people may know that God has really sent him.
XII. We do not, however, believe every one who performs a sign or wonder to be a prophet, unless he be a man whom we previously knew to have been worthy of prophecy, in consequence of his wisdom and his actions, whereby he was exalted above all his fellow creatures6, and also to have
4 n£Ml ]D literally: from the woman (or wife). See p. 118. Note 2.
6 DrVT^tt/ literally : that were in their hands. 6 1^*0 ^32 literally : children or men of his sort.
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trained himself in the way of prophecy, in holiness and sobriety1 ; but if then he come and perform a sign or wonder, saying [at the same time] that God has sent him, we2 are commanded to hearken unto him, for it is said : Unto him ye shall hearken, (Deut. xviii. 15).
XIII. But still it is possible that he should perform a sign or wonder, and yet not be a prophet ; and as to the sign — there may be something wrong in the matter3 ; but for all that we are commanded to hearken unto him, because he, having been a great and wise man, and worthy of prophecy, we ought to take him for what he was supposed l to be,
literally : and in separation, from ££H2 fo set apart. Thus with the Rabbins every strictly sober man who endeavours to part with the grosser pleasures of the world, is called ttfl"ia, and the training one's self to so strictly sober a life, is called jnttTHa . But to those who by way of hypocrisy showed themselves too punctilious in their abstemiousness, and who fell into the grossest self-conceit, the name of Pharisees, was given as a stigmatizing epithet.
literally : it is a Commandment.
3 132 D^lll V? W literally: there is something in it, or simply "pi D'HTT something in it, is a well known Rabbinical phrase which implies that there is something wrong in the matter, that the thing is suspicious or unaccountable.
4 Ifiprn ^V 1JTIN pTDyD— npin (probably from pTH strong., or to hold}, is generally used by the Rabbins to denote any strong hold, or reason for supposing some thing, (almost bordering on the certainty of an axiom), thus they say : Hptn inn fya ^ai na TyO DIN P* There is a great reason to suppose, or it is held for certain, that no man can behave in an
impudent
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for so we are commanded [to do], just as we are commanded to decide a legal case, by [the deposi tion of] two honest witnesses, although it is possi ble that they should have borne false witness ; since, however, with us they are [supposed to be] honest [men], we5 ought to support them in their honesty. And respecting such and the like matters it is said: The secret things belong unto the Lord our God: but those things which are revealed belong unto us, and to our children, (Deut. xxix. 29.) ; and again it is said : For man looketh on the outward appearance, but the Lord looketh on the heart, (1 Sam. xvi. 7).
impudent manner to his creditor. And so they say also : ^pltf JTnpTntt NIU we take the man for what he was supposed, or held to be ; so that IJlptH by l/Tltf j^Tp^D signifies : they
him for what he was supposed to be. 5 by Ifiltf VTDyB literally : they place them on.
PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW.
CHAPTER VIII.
WITH regard to Moses our Rabbi, the Is raelites did not believe him in consequence of the signs which he performed, (for he who believes in consequence of signs, must still have some suspi cion in his mind1 whether it might not have been possible that the sign should have been per formed by enchantment or witchcraft2); but, [on the contrary], all the signs which Moses performed in the wilderness were performed by him, as a [mere] matter of necessity, and not with the purpose of giving proof of [the truth of] his prophecy. When it was necessary to drown the Egyptians — he divided the sea, and plunged them into it. When we had need of food — he brought us down Manna. When they were thirsty — he divided the rock for their sake. When Korah
literally : in his heart. 2 And consequently, had the Israelites believed Moses in consequence of the signs which he performed, their belief could never have been firm, and unshaken by suspicion.
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and his company denied him — the earth swal lowed them up. And so it was with all the other signs.
II. Wherefore then did they believe him? [It was] in consequence of accompanying him to Mount Sinai; when our own eyes and not an other's beheld, and when our own ears and not another's heard, the fire, the thunderings and the lightnings ; whilst he approached the thick dark ness, and the voice spake unto him in our own hearing: Moses! Moses! go, and say unto them so and so; just as it is said: The Lord talked with you face to face, (Deut. v. 4). And again it is said : The Lord made not this covenant with our fathers*, (Deut. v. 3).
III. But how do we know that the accompa nying of him to Mount Sinai alone was the proof of his prophecy being true, and not liable to si\$- picion ? — It is because it is said : Lo, I come unto thee in a thick cloud, that the people may %&ar when I speak with thee, and BELIEVE THEE: FOR; EVER, (Exod. xix. 9). Consequently, before that event, they did not believe him with a faith which could last for ever, but with a faith which could still admit of doubt3.
IV. And therefore [we say], that those [very men], to whom he was sent, were the witnesses to
* but with us, even us, who are all of us here alive this day.
3 rnran&l -nmn rmrW t!W literally: after winch (here is £s(iU~\ meditation and reflection.
his prophecy that it was true ; so that he needed not to perform any other sign for them, for both they and he himself were witnesses in the matter, just as two witnesses who saw together any one thing, would mutually bear witness to each other, that they spoke the truth ; and neither of them would need to give a proof to the other; so with regard to Moses our Rabbi, after accom panying him to Mount Sinai, all the Israelites became his witnesses, and there was no need for him to perform any sign before them.
V. Now this is that which the Holy One, blessed be He ! spake unto him at the beginning of his prophecy, when He delivered unto him the signs to be performed in Egypt, saying: And they shall hearken to thy voice, (Exod. iii. 18). [For] Moses our Rabbi well knew, that he who believes in consequence of signs, still entertains in his mind some suspicion — that he still doubts and reflects — and therefore he declined to go, and said : Rut, behold ! they will not believe me, (Exod. iv. 1). Until the Holy One, blessed be He ! made known unto him that " these signs are only [to serve] until they have gone out from Egypt ; but that after they have gone out and stood on this mount, all suspicion, that they may have entertained against thee, will be removed ; for I give thee here a sign, by which they will know that I have truly sent thee from the very first, so that no suspicion shall remain in their minds1."
literally : in their hearts.
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And this is that which the Scripture says: And this shall be a token unto thee that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain, (Exod. iii.
VL Hence we2 say, that we would not helieve any prophet that should arise after Moses our Rabbi, in consequence of the sign alone, saying : " If he perform a sign, we will hearken unto him in every thing that he may say," — but [if we hearken unto him, it is] in consequence of the commandment, with which Moses charged us in the law, saying : " When he gives you a sign, ye shall hearken unto him ;" just as he commanded us to decide a [legal] matter by two witnesses, al though we may not know whether they have borne true or false witness, so are we also commanded to hearken unto this prophet, although we do not know whether the sign be true, or [the work of] witchcraft3 or enchantment.
VII. And therefore if a prophet were to arise and perform great signs or wonders, but sought to deny the prophecy of Moses our Rabbi, we should not hearken to him, but should know certainly4 that the signs were [performed] by en chantment or witchcraft ; seeing that the prophecy of Moses our Rabbi was not [established] by
2 "IDIN rWXlM literally : Hence thou sayest.
3 ZDN1?! syittDl literally : by witchcraft or enchantment.
literally : plainly, clearly.
126
signs, so that we could compare the signs of this man with the signs of the other; but we saw it with our own eyes, and heard it with our own ears, the same as he (Moses) himself heard it.
VIII. Behold ! what the matter resembles ; it is just like witnesses that were to hear witness before a man, respecting a thing which he saw with his own eyes, that it was not so as he saw it ; in which case he would surely not hearken unto them, but would know certainly that they were false witnesses. And therefore the law says, that if [even] the sign or the wonder come to pass, thou shalt [still] not hearken unto the words of that prophet ; for behold ! this [man] comes to thee with a sign or wonder, to deny that which thou sawest with thy own eyes; and since we only believe signs, in consequence of the command ment with which Moses has charged us, how then are we to receive the sign of him, who comes to deny the prophecy of Moses our Rabbi, which we both saw and heard?
PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW.
CHAPTER IX.
WITH regard to the law, it is clear and mani fest, that it is a commandment which is to last for ever and ever, and which does not admit of any alteration, diminution or addition ; for it is said : What thing soever I command you, observe to do
it; THOU SHALT NOT ADD THERETO, NOR DIMI NISH FROM IT, (Deut. xii. 32). Again it is said : But those things which are revealed belong unto us and to our children FOR EVER, that we may do all the words of this law, (Deut. xxix. 29). Be hold ! this informs us, that, with respect to all the words of the law, we are commanded to perform the same FOR EVER. Moreover it is said: An ordinance FOR EVER in your generations, (Numh. xv. 15.) ; and again it is said : It is not in heaven, (Deut. xxx. 12).
II. Behold ! this informs us that no prophet is allowed to introduce henceforth any innovation. Should therefore any man arise either from among the nations or from among Israel, and perform any sign or wonder, and declare that the Lord has sent him to add any commandment, or to diminish any commandment, or to explain any of the com-
128
mandments in such a way1 as we have not heard from Moses ; or if he were to say that the com mandments which have been commanded to the Israelites are not [to last] for ever, and from ge neration to generation2, hut that they were only temporary commandments : then, hehold ! that man is a false prophet, (for hehold ! he came to deny the prophecy of Moses), and so he is to be destroyed by strangulation3 in consequence of his
literally : an explanation, i. e. by such an explana tion as $c.
2 JTHTT "nnTl literally: and for the generations of genera tions.
3
miDwr nrvQ i wnn worr
pyn sbx rrya* nno mim
And it is written : Even that prophet shall die, (Deut. xviii. 20). Now whenever death is recorded in the law without Qthe mode] being specified, it is no other than that by stran gulation.
Bab. Talmud., Treatise Sanhedrin, Section 10.
The punishment of death, according to the doctrine of the Talmudists, is divided into two principal classes ; namely, into |H /VH ATTO death awarded by the court of justice, and fTTVD D^D£f ^TQ death by the hands of Heaven, viz. when God has reserved it to Himself to destroy the transgressor. The first was, according to the nature of the crime, inflicted in four different manners, viz.
1. By H^pD pelting or stoning; when the culprit, pi nioned and stripped of his clothes, with the two witnesses, ascended a scaffold twice as high as the height of a man, whence one of the witnesses pushed him down, so that he fell with his face to the ground ; if death ensued, there was no occa sion for stoning or pelting ; but if there still remained life in the culprit, then the other witness flung a very large stone at his chest; and if, after this, the culprit was still not quite dead,
the
129
having dealt proudly by thus speaking in the name of the Lord, things which He has not commanded
the people pelted him with stones till life was extinct, thus conforming to the command given in Deut. xvii. 7 : The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people.
2dly. By HS'Htt/ Burning ; when the culprit was placed in dung up to his middle, and the two witnesses, by pulling the two ends of a towel which was put around his neck, compelled him to open his mouth ; some melted tin, lead, or other metal, was then poured into it, so as to cause his bowels to be burnt by the same.
3dly. By 3*")H Slaying; which always implies rWlH ^l^Dl destroying with a scimitar or sivord, by which the cul prit was decapitated.
4thly. By p3H Strangulation ; when the culprit was also placed in dung up to his middle, and the two witnesses, by pulling the two ends of a towel which was put around his neck, put an end to his existence.
In the order in which these four different modes of ex ecution succeed each other here, they were supposed by the Rabbins to be each of them successively less severe than the preceding one ; so that, according to them, ilTpD Stoning, was the severest, and plTT Strangulation, the most lenient of all.
Blasphemers and idolaters, after they had been stoned to death in the manner already described, were suspended from a post a short time before sun-set, and then immediately taken down; conformably to the commandment: his body shall not remain all night upon the tree, (Deut. xxi. 23). Men only were hung, and not women; in consequence of its being written, with regard to those that are to be hung : And if a MAN have committed a sin worthy of death, (Deut. xxi. 22.), which, according to the Rabbins, excludes women.
With respect to the punishment of death to be awarded to & man
130
him ; for He, blessed be His name ! has [on the contrary] enjoined Moses, that this command ment should be unto us and to our children FOR EVER, and God is not a man that He should lie.
III. But if so, why then is it said in the law : / will raise them up a prophet from among their brethren LIKE UNTO TIIEE\ (Deut. xviii. 18.)? [By this it is] not [meant] that he (the prophet) is to come to establish any [new] law, but only to enjoin [the observation of] the [actual] law, and to warn the people that they should not tres pass against it ; just as the last of the prophets
man by heaven, this is again divided into D^ftttf ''Tl riTVD Death by the hands of Heaven, which refers to the body only, and fully atones for the sin ; and into J1""D Cutting off, which refers sometimes to the body only, (yet so that death does not fully atone for the crime, and consequently the soul is still to suffer after having parted with the body) ; sometimes to the soul only, (that is to say, that the soul is to be annihilated after the body has lived its natural time) ; and sometimes to both body and soul, so that both are at once destroyed by heaven, which is only the case with Blasphemers, in conse quence of its being said, with regard to them : rn!D.n miDil NTH tttSEn That soul shall utterly be cut off, (Numb. xv. 31.), where the repetition n~D.n Dl^n implies according to the opinion of some of the Rabbins, the destruction of both body and soul.
Some of the Rabbins hold the opinion that .THD cutting off, implies also the dying childless; and make the difference be tween D^ttf "H*1! nJVD and .THD to consist in this.
1 Which expression, like unto thee, if not for our Author's explanation, might seem to convey the idea of the possibility of another prophet's arising, whose authority should be in every respect equal to that of Moses.
131
said : Remember ye the law of Moses, my servant, (Mai. iv. 4). Moreover, if he (the prophet) were to charge us with any thing respecting private matters; as, for instance: go into that place, or do not go ; join battle to day, or do not join [hattle] ; build this wall, or do not build it ; we are [likewise] commanded to hearken unto him.
IV. And he who trespasses against his words (commands) deserves to be destroyed by Heaven2, for it is said ; And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I WILL REQUIRE IT OF HIM\ (Deut. xviii. 19). Moreover a pro phet who trespasses against his own words, or sup presses his prophecy4, also deserves to be destroyed
^Tl HJTD literally : death by the hands of Plea- ven. See p. 128, Note 3.
3 DW -H-a 10VD fcm» 'OIJN ITOI " And it is written / will require it of him, [[meaning] by the hands of Heaven."
Bab. Talmud, Treatise Sanhedrin, Section 10.
4 In the Bab. Talmud, Treatise Sanhedrin, Section 10. we find the following Mishnah :
by -imiom irwi^ ntf Earn bm DTK 'H'a inrro D^D^ vpi inn^D iD^y nn by iiy^ ^>a
ID^D vrnx
" He who is a false proj)het, he who prophesies that which he has not heard, and he who prophesies that which was not said unto him, are to be destroyed by the hands of men; but he who suppresses his prophecy, and he who is slack about the words of a prophet ; and also a prophet who
trans-
132
by Heaven ; and it is with regard to these three' [cases], that it is said : / will require it of him.
V. Also if a prophet, whom we know to he a prophet, were to tell us that we should trespass against any one of the commandments stated in the law, or even against several commandments, whether they be slight1 or important ones, for a certain time only ; we are commanded to hearken unto him.
transgresses his own words, are to be destroyed by the hands of Heaven, for it is said : / will require it of him"
Thus far the Mishnah; and the Gemara, on discussing this subject says?, that we have an instance of a prophet's sup pressing his prophecy in Jonah, the son of Amittai; another instance of one's being slack about the words of a prophet, we have in the man of the sons of the prophets, who said unta his neighbour in the word of the Lord : Smite me, I pray thee ; when the man refused to smite him, and was told by him : Because thou hast not obeyed the voice of the Lord, behold, as soon as thou art departed from me, a lion shall slay thee, (1 Kings xx. 35, 36). And again, they observe that an in stance of a prophet's transgressing his own words is recorded in I Kings xiii. in the man of God who prophesied against the altar of Jeroboam at Beth-el, when he refused the king's en tertainment, in consequence of his having been commanded by the word of God, saying : Eat no bread, nor drink water, nor turn again by the same way that thou earnest, but who still suffered himself to be seduced by the old prophet, to go back and eat and drink with him, and who in consequence of this, was slain by a lion.
U literall: whether liht- ones or
133
VI. For thus we are taught by the sages of old, by tradition2 : " In every thing that the pro phet bids thee trespass against the words of the law, as in the case of Elijah on mount Carmel3, (as recorded in 1 Kings xviii.), hearken unto him, except in matters of idolatry." But [observe], this must be for a certain time only, as [it was] with Elijah on mount Carmel, [namely] when he offered a burnt offering in a foreign country4, though Jerusalem alone was chosen for this [pur pose], and though he who offers a sacrifice in a foreign country deserves fi"O to be cut ojfb; but notwithstanding this, because he was a prophet, we were commanded to hearken unto him; for
D literally : by the mouth of word of report. 3 Elijah's trespass on that occasion consisted in this, that he offered a burnt offering in a foreign country, contrary to the commandment enjoined by Moses: Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest, (Deut. xii. 13), as will be perceived from our Author's reasoning in this paragraph. But as Elijah did this only tem porarily and for the purpose of giving the lie to the pro phets of Baal, the people were bound to obey him. Thus the Rabbins say, in the Bab. Talmud, Treatise Yebamoth, Section 10.
rra by -niy -ft -OK sb ^on te-on -iro
" Unto him ye shall hearken, (Deut. xviii. 15). Even if he (the prophet) bid thee transgress any of the commandments Qenjoined] in the law, as Elijah Qdid] on mount Carmel, yet so it be temporarily only, hearken unto him."
4 V^rO literally : without or abroad.
r- See page 128, the latter part of Note 3.
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respecting such instances it is also said : Unto him ye shall hearken, (Deut. xviii. 15). Now had one asked Elijah and said unto him : " How can we break that which is written in the law : that thou offer not thy burnt offerings in every place that iliou seest, (Deut. xii. 13.)?" he would have answered thus : God has commanded that he only who constantly1 offers sacrifices in foreign countries deserves to he cut off, and agreeably to this Moses too commanded [us] ; but as for my self, I shall offer a sacrifice in a foreign country this day only, [and this I do] by the command of the Lord, in order to give the lie to the pro phets of Baal.
VII. And in this manner if any one of the prophets order us to transgress [a command ment] temporarily, we are commanded to hearken unto him ; but if he say that the thing is to be broken for ever, he must be destroyed by strangu lation ; for the law says : Unto us and to our children FOR EVER, (Deut. xxix. 29).
VIII. And in like manner if he (the prophet) [propose to] break any of the things which we have learned by tradition ; or if he say, with respect to any point of the law, that the Lord has en joined him that the matter should be decided so and so, or that [in any rabbinical controversy] the point2 ought to be decided by the opinion
literally : always, for ever.
This is the Rabbinical term for any decision in controversial matters.
135
of such and such a person ; then hehokl ! that man is a false prophet, and must he strangled3, although he perform a sign ; for, hehold ! he came to give the lie to the law, which says : It is not in Heaven*,
s See page 128, Note 3.
4 The importance which the Rabbins attach to this pas sage of Scripture, viz. It is not in Heaven, is so great, that they go so far as to say, that it implies that God has Himself renounced the right of ever interfering in the discussions of any of the commandments enjoined in the law ; so that not only a prophet who should assume the right of deciding any rabbinical controversy on the alleged authority of inspiration would be disregarded, but even a voice from Heaven itself would be, and actually has been, disregarded in such instances. In the Bab. Talmud, Treatise Babbah Mezia/i, Section 4, a controversy is recorded to have taken place between Rabbi Eliezer and the other Rabbins; and after Rabbi Eliezer's opinion had been repeatedly rejected, it is stated as follows :
inn ipjn my nr inn VTIDI ro*?n DN nrf? ro* niND yi-u* rb nDNi HDK HND DN or6 *IDNI -irn innn p m»-i arming D^DH no* nrn inov D^DH DN "ID^I -JTH D^DH JiDKD rp*n ^^ID » ma i^rr IPPDV DK DH^J ID« v^n^ u^i am
HD Dn^ H^Sll HI n^ Ht
ispr ^ ro^n D^ onS n^^i nrn
p ni nrw¥» irrav o^Dtc/n p
D^DttTl K ^D ^^H D'TOl K
nro "iiDt^ ^ nil pn^t^D UN
NIPT inn ^t^ip TIV ^D rr6
i UITOS "iDNT i^n Kp rr^
« He
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(Dent. xxx. 12.); but in temporary matters we must hearken unto him in every thing.
" He (Rabbi Eliezer) said unto them : < If the matter is to be decided by my opinion, let this Carob-tree, (Siliqua Arbor} prove it ! ' so the Carob-tree moved [from its place] to a dist ance of an hundred cubits, and, according to some, even to a distance of four hundred cubits; but the others said unto him, ' Men must not bring proofs from a Carob-tree/ Then he said again, ' If the matter is to be decided by my opinion, let this stream of water prove it !' — so the stream of water changed its course, and flowed backwards ; but the others said unto him, ' Men must not bring proofs from a stream of water/ Then he said again, ' If the matter is to be decided by my opinion, let the walls of this lecture room prove it ! ' so the walls of the lecture room bent down and were about to fall, but Rabbi Joshuah rebuked them, saying unto them : ' When the dis ciples of the sages are contending with one another in law matters, of what consequence are you ? ' So the walls did not fall, out of respect to Rabbi Joshuah, yet neither did they stand up, out of respect to Rabbi Eliezer, and so they are still standing obliquely. Then he (Rabbi Eliezer) said again unto them, ' If the matter is to be decided by my opinion, let them prove it from Heaven !' — So an echo (a voice from Heaven) went forth and said : ' What will you have from Rabbi Eli ezer, according to whose opinion matters ought to be decided in all instances?' But Rabbi Joshuah rose on his legs, and said — ' IT is NOT IN HEAVEN I' — But this [text] It is not in Heaven, what does it mean? Rabbi Jeremiah said: [it means that] ' men must not care for a voice from Heaven, for it has already been written in the law on mount Sinai: *Hn& JTO"6 DM")* After a multitude \_ye oughf} to incline, (Exod.
* mtonb D-m nnx rntaa1? m by ruyn N^n rnjnb n-m ""inx rvnn xb Thou shalt not follow a multitude to [do] evil; neither shalt thou speak in a cause to decline after many to wrest [judgment], (Exod. xxiii. 2). The Rab bins altogether disregarding the accent, divide this text in such a manner, as to make a distinct sentence of the last three words mianb Dsm "inN, which they seem to have translated thus : After a multitude [ye ought] to incline,
implying
137
IX. But when is it so1 ? — [It is so] with regard to all other commandments ; as to matters of idolatry, however, we do not hearken unto him, not even temporarily. And were he even to per form2 great signs and wonders, yet if he say that the Lord commanded him that some idol should be worshipped, though for that day only, or for that- hour only — then behold! this man has spo ken to turn you away from the Lord, and with respect to such a one the Scripture commands
xxiii. 2).' Rabbi Nathan, on meeting Elijah, asked him: * What did the Holy One, blessed be He! do at that time?' (viz. at the time when the voice from Heaven was thus dis regarded and opposed by the above-stated argument) ; when he (Elijah) answered him: ' He laughed and said: My children have triumphed over Me! My children have tri umphed over Me !' "
DH11 HD1 literally: In what [respect] are these words said ?
2 -IDW DK ^i pnr "an IDK im yin b ynv mm nn by jpp-n yxDNi non ib TD^D
*
" Rabbi Abuhu said in the name of Rabbi Jochanan : In every respect if a prophet bid thee transgress the words of the law, hearken unto him ; except in matters relating to the worship of idols, in which case, though he were to cause the sun to stand still before thee in the midst of the firmament, thou must not hearken unto him." — Bab. Talmud, Treatise Sanhedrim, Section 10.
implying: that all doubts and scruples which may present themselves in cases of law, ought to be determined by a plurality of votes. Onkels too renders miflnb D-m -inx by : N3s~r obti' -N'OD ira after [tke opinions or voles o/"] mati7/t determine Hie law-case.
138
and says: And the sign or the wonder come to pass... Thou slialt not hearken unto the words of that prophet... IB ecause he hath spoken TO TURN
YOU AWAY FROM THE LoRD YOUR GoD9 (Deilt.
xiii. 2, 3, 5). For behold ! this man came to give the lie to the prophecy of Moses ; and therefore we know for a certainty that he is a false pro phet, and that that which he performed was [performed] hy enchantment and witchcraft; he [therefore] must be strangled1.
1 See page 128, note 3.
PRECEPTS RELATING TO THE FOUNDATIONS OF THE LAW.
CHAPTER X.
ANY prophet that may arise for us, (i. e. for our benefit) and say : that the Lord has sent him — need not perform any sign, like one of the signs of Moses our Rabbi, or like the signs of Elijah or Elisha, which consisted in a change in the course of nature2 ; but his sign ought [to consist in this, namely], that he foretell things which are to happen in the world, and that his words be veri fied ; for it is said : And if thou say in thine heart: How shall we know the word, fyc3. (Deut. xviii. 21).
II. Therefore if a man come, who is worthy of prophesying through the operation of the Lord,
literally: In which there is an alteration in the manner, (i. e. the usual course) of the Universe.
3 And if thou say in thine heart, How shall we know the word which the Lord hath not spoken ? — When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the pro phet hath spoken it presumptuously, fyc. (Deut. xviii. 21, 22). From which the inference is drawn,, that if the words spoken by a prophet in the name of the Lord, actually come to pass, he must be a true prophet.
140
and moreover if be come neither to add nor to diminish, but to serve the Lord by [fulfilling] the commandments of the law, they must not say unto him : divide the sea before us ; or : call a dead body into life before us, or [do any of] the like things, and then we will believe thee ; but they must say unto him : If thou be a prophet, foretell things that are to happen ; and so he tells them, and we wait to see, whether his words will come to pass, or whether they will not come to pass. And, should even the least thing [of what he foretold] fail1, it will be evident that he is a false prophet ; but if all his words come to pass, he must be looked upon by us2 to be a faith ful man. We must however examine him many times, and if all his words are found to be true, then behold ! that man is a true prophet, just as it is said of Samuel : And all Israel., from J}an even to Beer-sheba, knew that Samuel was esta blished to be a prophet of the Lord3, (1 Sam. iiL 20).
III. But do not the observers of times and the diviners also foretell that which is to happen ? —what difference then is there between the pro phet and them? — Now [the fact is, that as to] observers of times,, diviners, and such men, some of their words may be fulfilled, and some of them
1 te3 literally : fall.
2 U^Vl nVP literally : he shall he m our eyes.
? The verse preceding this is: And 8amncl grew, ana I he Lord wax with him, AXD DID LET NONE OF HIS W PALL TO THE GROUND.
141
may not be fulfilled, just as it is said: Let now the astrologers, the stargazers, the monthly prog- nosticators, stand up, and save thee FROM [these things'] THAT shall come upon thee, (Isai. xlvii. 13.) ; [here the prophet purposely introduces the word] "IDND FROM [SOME things*] THAT [shall come upon thee], and not [the words] ~WX bl ALL [things] THAT [shall come upon thee]. And indeed it is also possible that none of their wrords should be fulfilled at all, but that they should have been altogether mistaken, just as it is said: That frustrateth the tokens of the liars, and maketh diviners mad, (Isai. xliv. 25). But as to the prophet, all his words are fulfilled, for it is said : That there shall fall unto the earth nothing of the word of the Lord, (2 Kings x. 10). And
4 Our Author, by taking the letter D in the word to convey a partitive sense, like the D in THSD npfil and she took \_SOME] of the fruit thereof, (Gen. iii. 6,), understands the prophet to say: that though the astrologers, stargazers, &c. might at times have been able to foretell or prevent by their enchantments SOME few of the things which are to happen in this world, (for that they should be able to foretell or pre vent all and every thing that was to happen, was quite out of the question, this being altogether beyond their power) ; yet by the will of the Almighty, they were now in this instance to be stripped even of the limited and scanty knowledge which they once possessed, so that they should not be able to decipher one single letter of that which is written in the book of fate. The text in question would therefore, according to our Author's opinion, admit of the following version : Let now the astrologers, the slargazcrs, the monthly prognosticates, sfand up and save tltee even from PART of that which shall come upon thcc,
again it is said : The prophet, that hath a dream, let him tell a dream ; and he that hath My word, let him speak My word faithfully. What is the chaff to the wheat? saith the Lord, (Jer. xxiii. 28.) ; meaning, that the words of diviners and dreams, are like the chaff, in which there has been mixed a little wheat ; but their (the prophets') words are like wheat, in which there is no chaff at all.
IV. And with regard to this, the Scripture has assured us and said : that those things, which the observers of times, and the diviners foretell to other nations falsely \ the prophet will foretell to you, in the words of truth; so that you have no need of any observer of times, or diviner or the like men ; for it is said : There2 shall not be found among yon any one that maketh his son or his
literally: and lie.
2 In order to render our Author's argument more clear., we shall quote the six verses of Deut. xviii. to which he alludes, namely, from verse 10 to verse 15.
Ver. 10. There shall not be found among you any one that maketh his son or his daughter to pass through the Jire, or that useth divination, or an observer of times, or an enchanter, or a witch.
Ver. 11. Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.
Ver. 12. For all that do these things are an abomination unto the Lord : and because of these abominations the Lord thy God doth drive them out from before thce.
Ver. 13. Thou shalt be perfect with the Lord thy God.
Ver. 1 4. For these nations, which thou shalt possess, heark ened unto observers of times and unto diviners : but as for thec, f/ic Lori! thy God hath not suffered thce so In do.
143
daughter to pass through the fire, &p....For these nations, $c. ... (Deut. xviii. 10, 14). A prophet from the midst of thee of thy brethren, fyc.... (Deut. xviii. 15).
V. Behold ! you are then informed, that when a prophet arises for us, it is only to foretell us things which are to happen in the world, such as plenty, famine, war or peace, and the like things. Yea, he may foretell even the concerns of a private individual, just as Saul3, when he sus tained a loss, went to a prophet, that he (the prophet) might inform him of the place where it (the thing lost) was4; and it is only things like these that a prophet is to declare ; he is by no means to establish a [new] law, or to add or diminish any commandment.
VI. With regard to any fatal5 things which the prophet may foretell, as, for instance, if he were to foretell that such and such a person will die, or that in such and such a year there will be a famine or war, or the like things ; and if it happen that his words do not come to pass; this cannot be considered6 as disproving
V. 15. The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.
3 As is recorded in 1 Sam. ix.
4 IlDlpD literally : its place.
5 ni3>n2n ''"111 literally: things of vengeance, or re tribution. This expression is always used by the Rabbins, to express unfortunate or ominous events.
6 HO PN literally : there ix not in it.
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his prophecy, and we must not say : behold ! he has spoken, and yet it never came to pass ; for the Holy One, blessed be He ! is alow to anger, and of great kindness, and repenteth Him of the evil; moreover it is possible that they (the sin ners) have repented, and obtained pardon, as was the case with the people of Nineveh1 ; or [it may be] that He has given them a respite2, as was the case with Hezekiah3.
VII. But if he (the prophet) assure [peo ple] of any good, foretelling that it will be so and so ; and yet the good, which he foretold, do not come to pass, then it is evident4 that he is a false prophet; inasmuch as every thing good which God decrees, though it be on a certain condition*,
1 As recorded in Jonah, chap. iii.
2 Jl7.ro Itt literally : or that He has suspended.
3 Who though decreed to die, had still his life lengthened for 15 years more, in consequence of his penitence, as re corded in 2 Kings xx, and in Isaiah xxxviii.
4 yiTl literally : it is known.
5 TITTI Tin ta '•DV •»!•) mm prm nrn vh wn by -fra** m\vb NVT im wnpn •»£>£
DTDttM -ODD epn IDMttf
mi Dray *n
nurn ^n ui iy»in mnrn
" And Rabbi Jochanan said again in the name of Rabbi Jossi : Every word that went forth out of the mouth of the Holy One, blessed be He! for good, (i. e. which contained
some
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is not retracted by Him; so that we do not find that He ever retracted any good promise6, ex cept at the destruction of the first temple7, when He assured the righteous, that they should not be destroyed with the wicked ; and yet retracted8 His word.
some good promise), though even on a \^certaiii\ condition., He never retracted it? How do we know this? — We know it by what happened to Moses our Rabbi; for it is said: Let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they, (Dent. ix. 14). Now although Moses begged mercy respecting this thing, and although God can celled it (the decree), yet, for all this, He fulfilled it on his (Moses's) children, for it is said: The sons of Moses were Ger- shom and Eliezer. And the sons of Eliezer were Rehabiah the
chief, fyc But the sons of Rehabiah were VERY MANY, fyc.
(1 Chron. xxiii. 15, 17)-
Bab. Talmud, Treatise Berachoth, Section 1.
6 HUD 1111 literally : in a good thing.
7 ]1ltfN1 ]lini literally : at the first destruction, which stands for p&NI JT1 pllll at the destruction of the first house {temple).
8 ron -pii ttmpn '3D HUD mo nnrep xb rbyn pniT IDIW IMIDI m HIE yin n&rft ni irrn DTONH mmo by w rwim -vyn Tim ? ID^ 'ui ' rwyyn miyinn by bv |mo by u\vn) ~]b tonaA n n^in ^»te nni ia^ vb® i rf?in 'ONfo DHI ito^^ na m ^ v"n b& 13111 Kin im ttmpn ^ nn ma crpro
14G
VIII. Behold ! you are then informed, thai the prophet can only he tried hy the good which
s yvri r IDN lira Q^y ^ um vsb mDN DHD top' NS!? rfnrai ~nra p iron irvn ^ vj orf? vfa i^m 2Tcn i^nn ^TPDDI 'i:n nw^ mnn *npn \v *]DT» 21 •on mn mini riss iD^ttr m^ ^2
" Never did there come forth any benign ordinance from the mouth of the Holy One, blessed be He ! which He re tracted for the worse, except in this matter ; (namely, in the matter of lukewarmness displayed in warning sinners to de sist from evil^ to which this passage relates), for it is written : And the Lord said unto him, Go through the midst of the city, and set 1J1 a mark upon the foreheads of the men that sigh and that cry for the abominations that be done, fyc. (Ezek. ix. 4). The Holy One, blessed be He! said [namely] unto Gabriel: Go and mark on the forehead of the righteous a V"fi (i. e. the letter Tau] with ink, in order that the destroying angels may have no dominion over them ; but on the forehead of the wicked, [mark] a *Y»"n with blood, in order that the de stroying angels may have dominion over them. Then the quality of justice said unto the Holy One, blessed be He ! O Lord of the Universe! What difference is there between these and the others ? — Then He said : These are thoroughly righteous, and the others are thoroughly wicked. Then it (justice) said unto Him : ' O Lord of the Universe ! it has been in their power to admonish them (the wicked), and yet they did not admonish.' Then He said : ' It is revealed and known to Me, that though even they had admonished them, the others would not have cared for them/ Then
justice
* Some of the Rabbins say, that the letter n of ink, which was to be put as a mark, on the forehead of the righteous, was intended to represent the initial of rvnn thou shalt live; and that the letter n of blood, on the forehead of the wicked, to represent the initial of mon thou shalt die.
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he foretells1 ; and this is that which Jeremiah said in his answer to Hanaiiiah the son of Azur, when Jeremiah was prophesying evil, and Hana- niah good. Then he said to Hananiah : If MY words be not fulfilled2, this will be no proof that I am a false prophet; but if THY words be not fulfilled, it will be known that thou art a false prophet ; thus it is said : Nevertheless hear thou now this word, tyc ____ The prophet which prophesieth OF PEACE, when the word of the pro phet shall come to pass, then shall the prophet be known that the Lord hath truly sent him, (Jer. xxviii. 7, 9).
IX. With regard to a prophet, to whom another prophet has borne witness that he is a prophet — behold ! he must be held to be a pro phet; so that this new3 prophet need not [un-
justice said again unto Him : ' O Lord of the Universe ! though this be revealed to Thee, was it then also revealed to them?' — And in consequence of this it is written: Slay utterly old and young, both maids and little children, and women, 8$c ---- and begin at my sanctuary ; and then it is writ ten : Then they began at the ancient men, which were before the house, (Ezek. ix. 6). Rabbi Joseph taught thus: Do not read it WpDD At my SANCTUARY, but ^ttHpDD At my SAINTS; namely, at the men that have fulfilled the law from Aleph to Tau*.~—Bab. Talm. Treatise Sabbath, Section 5.
literally: that in things good alone. nil Hpy Xh DK literally : if my words will not stand. literally : this second one.
From Aleph to Tau, is a phrase commonly used in the Rabbinical lan guage to denote/row beginning to end.
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clergo] any examination; for, behold! Moses our Rabbi bore witness to Joslmah, and then all Israel believed him (Joshuah), [even] before he performed any sign. And so it is to be with respect to [future] generations1, [namely, that as to] a prophet, whose prophecy shall have bc- becomc known, and whose words shall have been repeatedly2 believed, or to whom another prophet shall have borne witness, and who moreover lias been walking in the ways of prophecy — it will be unlawful to make reflections on him, or to sus pect his prophecy that it may not perhaps be true. Moreover it is unlawful to tempt him more than necessary1' ; so that we must not be continually tempting him ; for it is said : Ye, shall not tempt the I^ord your God, as ye tempted Him in Mastiah, (Dcut. vi. 16.); [namely] when they said: Is the Lord among us or not? (Exod. xvii. 7). l$ut after it has become known that this man is a prophet, they ought to be lieve, and to know that the Lord is among them, and ought not to suspect him, nor make any reflections on him ; as it is said : Yet \they\ SHALL KNOW that there hath been a prophet among them9 (Ezck. ii. 5).
literally: to generations.
yS literally : time after time. literally : more than is enough.
PRECEPTS RELATING TO [THE GOVERNMENT OF] THE TEMPER4.
CHAPTER I.
THERE are a variety of dispositions4 in every one of the sons of men, of which one [dispo sition] may be different from, nay even alto gether opposed5 to, another. One man there will be, who is passionate, and in [a state of] per petual irritation ; and another man, whose mind is composed, and who is never irritated at all ; or if he happen to be irritated, the irritation
literally : minds, is often used by the Rabbins to denote Temper or Disposition. Thus they say :
iiD£>n N:T rw rroi oiy rro ntyp nDsm i-oitf N2r» rrcrfr nttfpi DIJD^ rrtyp yon rvrcn^ ™pi Diy:£ rro TDH rwrb m:i
" There are four modifications in the tempers (or disposi tions of man). He, who is easily irritated, but also easily re conciled, has his disadvantage neutralized by his advantage. He, who is not easily irritated, but also not easily reconciled, has his advantage neutralized by his disadvantage. He who is not easily iritated, and, moreover, is easily reconciled, is a pious man. He, who is easily irritated, and, moreover, is not easily reconciled, is a wicked man." — Perkc Avoth, Section 5.
i~ODD ilpimi literally : and very distant from it.
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will be very slight, and at [intervals ofj several years. One man there will be, who is of a mind exceedingly lofty; and another of a mind ex ceedingly humble. Again there will be one, who is given up to [carnal] desires; whose soul is never surfeited with its voluptuous pursuits ; and another, wrho is of a mind' so exceedingly pure, that he does not covet even those few things which the body stands in need of.
II. Again there will be one of a grasping mind2, whose soul is not satisfied with all the mammon in the world, just as it is said: He that loveth silver shall not be satisfied with sil ver, (Eccles. v. 10.) ; and another, who limits his mind ; who is contented even with so little as is not sufficient for him, and who is not eager" to obtain all that is necessary for him. Again there will be one, who tortures himself with hun ger and with thirst ; who accumulates [wealth] with a grasping hand4, and who does not
literally ; a pure heart. ~ Him t^23 literally : a wide soul, i. e. an unlimited mind,
taken in a bad sense, as ]YTD iTU*1 ttf23 in"") (Prov. xxviii, C25.), and which is rendered by: He that in of a PROUD HEART. stirrcth up strife.
3 ^TTV &7l literally : and will not pursue or hunt for.
4 T by V^P literally : who gathers in his hand (or by his hand); an expression made use of in Prov. xiii. 11. in a good sense ; but here our Author evidently uses the same expression in a bad sense, and therefore it is rendered here accordingly.
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spend5 even a Prutah6 of his own, without great pangs [of mind] ; and another, who knowingly wastes all his mammon with his own hands. And thus it is with all other dispositions; as for instance, [those of] the jocose man, and the melancholy man ; the miser and the liberal man ; the cruel man and the charitahle man; the faint-hearted man and the bold-hearted man ; and the like [dispositions].
III. But between each disposition and the disposition opposed to it7, [namely], that at the other extreme, there are intermediate disposi tions, which are also in opposition to each other. Now, with regard to dispositions in general, some of them are dispositions, which [belong] to a man from his birth8, as being the consequences of his bodily9 constitution ; and some of them are dispositions, which some persons are by their nature more apt and more ready to acquire10 than any other dispositions ; and again some disposi tions there are, which do not belong to a man from his birth, but which he acquires11 from other men, or towards which he himself inclines, in conse-
5 7D1N l^W literally : and does not eat or consume.
(i HDIIE) a very small coin.
7 literally : which is distant from it.
8 1.TVH3. rpnriD literally : from the beginning of his cre ation.
9 12U yi& literally: the nature of his body.
10 b^pb literally : to receive.
11 ID1? literally: learned.
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quence of some notion, sprung up in his own mind, or in consequence of his having heard that such a disposition would be good for him, and that it was right to cultivate the same1; and so, by dint of practising it, it became fixed in his mind.
IV. The two opposite extremes in these different dispositions, are not the right way ; nor does it become a man to proceed in the same, nor to discipline himself to the same ; if there fore he finds that he is inclined towards one of them by his nature, or that he is disposed to become inclined towards one of them, or that he has already acquired any one of them and prac tised the same, he ought to turn back for the better, and to proceed in the way of the good, which is the right way.
V. Now the right way is that middle state, which is found in all the dispositions of man, namely, that disposition which is equally remote from the two extremes, so that it is not nearer to the one [extreme] than it is to the other. The sages of old have therefore directed, that a man should always estimate, (i. e. that he should be aware of the power or force of) his dispo sitions, and that he should calculate and direct the same, [so as to keep] the intermediate way, to the end that he may preserve a perfect har mony, [even] in his bodily constitution2.
nil literally : and that it was right to walk or proceed in it.
2 12O1 D^ttf iTrW HD literally: in order that he -may be perfect in his body.
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VI. For instance, he ought to he neither a passionate and irritahle man, nor yet like a dead man who has no feeling at all ; hut [he should keep] between [these two extremes] ; so as never to he irritated, except by some se rious matter3, such as ought to be resented, in order that the same thing may not be done a second time. He ought likewise to wish for such things only as the body stands in need of, and without which it is not possible to subsist, just as it is said: The righteous eateth to the satisfying of his soul, (Prov. xiii. 25.). Again, he ought not to toil too much in his business, unless [it be] to obtain those things which are necessary for his temporary life, just as it is said : 4 A. little that a righteous man hath is better, (Ps. xxxvii. 16). Neither ought he to shut his hand, nor to waste all his mammon ; but he ought to give alms in proportion to the means he pos sesses5, and also to lend to him, who stands in need, as becomes [a generous man]. Moreover he ought to be neither a jocose or gay man, nor a sullen or melancholy man ; but should always manifest a pleasing cheerfulness and a friendly countenance6 : and so it ought to be with regard
3 /TO "ITT ?V literally : by a great thing or matter.
4 A little that a righteous man hath is better than the riches of many wicked.
5 IT fiDD ^SSD literally : in proportion to the sufficiency of his hand.
6 *)N 11D or D*OS "I1D answers to the Hebrew D^2 face or countenance; thus the Chaldean translation of
to all his other dispositions; this way being the way of the wise.
VII. The man whose dispositions are alto gether modified and intermediate, is called D2H a wise man; but he who is still more careful about himself, and who [occasionally and season ably] declines somewhat from intermediate dis positions towards the one side or towards the other, is called TDH a pious man.
VIII. For instance, if one were to recede from haughtiness of mind1 so far as [to reach] the opposite2 extreme, and [consequently] become an exceedingly humble-minded man, he would then be called a pious man, this being the virtue of PIETY ; but if he were to recede [from it] as far as the middle [point] only, and be come a meek man, he would be called a wise man, this being the virtue of WISDOM; and so it would be with all other dispositions.
IX. Now the pious men of old used [oc casionally] to bend their dispositions from the intermediate way, towards the two extremes; one
]^h *02 J"ltf and Jacob beheld the countenance of Laban, (Gen. xxxi. 2.) is p2? *»£)** ")1D JT lp>P tftm . And thus the Rabbins also directed D'OS *QD1 Dltfil ^ fiN ^UpD ^Hl mS*1 And receive all men with a fair countenance, i. e. with a cheerful or friendly countenance. — Perke Avoth, Section I .
niT3D literally : from haughtiness of heart.
literally : even to the last end, or extreme*
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disposition they would bend towards the lowest extreme, and again another disposition they would urge on towards the highest extreme, [as the case might require] ; now this is [said to be] : more even than [what] the line of justice [would re quire}.
X. With regard however to ourselves, we are commanded to walk in the intermediate ways, which are the ways of the good and of the righteous ; for it is said : And [thou shalf] walk in His ways, (Deut. xxviii. 9). Thus they (the sages) have taught [us], by way of explaining this commandment: "3As He is called gracious,
3 A similar explanation is also given by the Rabbins of the text in Deut. xiii. 4, Ye shall walk after the Lord your God ; when they say in the Bab. Talm. Treatise Sotah, Sect. \ .
mm nnK ITOI ^D won 11 KDn nyDtf -in** 1?rb znvb b "WSK *oi wp bx mi r6a» rc» rn^K mm "O IDK:J -02 in nD Kin 71-11 tcmpn ^ WHD -in» i^n -iiV ni^ni int^^i DIK^ DNI^K mm «^jn i^rai -)pi Kin im ttmpn o^nv t^i^n nnK CIK ipi nnK CIK KHDD ^KI mm I^K KI^I I^DI iniK nijTi iTiDi tyriD nip Kin 7111 «mpn
'1^1 DTID "lip nnK =)K ^1
" Again said Rabbi Hamah the son of Haninah ; What is that which is written : Ye shall walk after the Lord your God ? Is it then possible for a man to walk after the Shechinah, (the Majesty of God) ? and has it not already been said: For the Lord thy God is a consuming jire, even a jealous God, (Deut. iv. 24.) ? — fit means this] : Walk in the manners (virtues) of the Holy One, blessed be He ! As He clothed the naked ; — for it is written : Unto Adam also and to his wife did the Lord God
make
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so be thou also gracious ; as He is called mer~ ciful, so be thou also merciful ; as He is called holy, so be thou also holy."
XI. And after this manner did the prophets call God by all these epithets; [as for instance], long-suffering ; abundant in goodness, just and right, perfect, mighty and strong, and the like ; for the purpose of informing [us], that these ways are good and right, and that a man is bound to regulate himself [so as to keep] the same, and thus resemble Him as far as is in his power.
XII. But how must a man accustom him self to these dispositions, so that they may be come fixed in him? — He must do [for the first time], and again for the second time, and again for the third time, the actions which he per forms under the influence of those intermediate dispositions; and so he must continually repeat the same until the practice become quite easy,
make coats of skins, and clothed them, (Gen. iii. 21.); so do thou also clothe the naked. The Holy One, blessed be He ! visited the sick; for it is written : And the Lord appeared* unto him in the plains of Mamre, (Gen. xviii. 1.) ; so do thou also visit the
sick,
* According to the Rabbins this appearing of God unto Abraham, was for the purpose of visiting him in his sickness, after his circumcision ; thus Rabbi Solomon Yarchi says in his comment :
•mb'tt1? 'u>^u' DV wan -mi Non -m IDN nbinn DN npnb— V"?N NTT
in bKun Kin "pin impn xm rrn
And [the Lord] appeared unto him — To visit the sick ; Rabbi Hamah the son of Haninah says : It was the third day after his circumcision, and so the Holy One, blessed be He ! came and asked [after] him.
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and of no trouble to him; and then these dis positions will become fixed in his mind.
XIII. Now because these epithets1, by which the Creator is called, imply that intermediate way in which we are bound to walk, this way was called the way of the Lord2, and was also the one that Abraham, our father, pointed out to his children; for it is said: zFor I know him that he will command, &p. (Gen. xviii. 19.) ; and he who walks in this way brings prosperity4 and blessings upon himself; for it is said: That the Lord may bring upon Abraham that which He hath spoken of him, (Gen. xviii. 19).
sick. The Holy One, blessed be He ! buried the dead; for it is written : And He buried him in a valley, (Deut. xxxiv. 6.) ; so do thou also bury the dead, &c."
1 p "WT pi *npD •feNil mDtttnttf ''Efr) literally: and because these names by which the Creator was called are. . .
8 mm "]TT the way of the Lord, (Gen. xviii. 19).
3 For I know him that he will command his children and his household after him, and they shall keep THE WAY OF THE LORD, to do justice and judgment ; that the Lord may bring upon Abra ham that which He hath spoken of him, (Gen. xviii. 19).
4 HUD literally : good.
PRECEPTS RELATING TO [THE GOVERNMENT OF] THE TEMPER.
CHAPTER II.
To those whose hodies are infirm, [things which are] bitter, will [sometimes] taste sweet, and [things which are] sweet, bitter; some patients there are also, who desire and wish for things1 which are not fit to be eaten, as for instance, dust or coals ; and who moreover dis like good food, as for instance, bread or meat; all [this is] in proportion to the power2 of the disease.
II. So also will men, whose souls are infirm, contract a desire and liking for wicked dispo sitions, whilst they hate the good way, and are loath to walk in the same, as being exceedingly burdensome to them, in proportion to their un- healthiness [of soul]. And thus Isaiah says with regard to such men: Woe unto them that call evil good and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! (Isai. v. 20).
literally : for food. 2 ITH literally: the greatness.
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And with regard to them it is also said: Who leave the paths of uprightness, to walk in the ways of darkness, (Prov. ii. 13).
III. Now what remedy is there for those, that have infirm souls? — They must apply3 to the wise, who are the physicians of souls, and these will cure their infirmities by the dispo sitions which they will teach (recommend) them, until they shall have brought them back to the good way. But as for those that are aware of their wicked dispositions, and yet do not apply to the wise to cure them, Solomon says with regard to them : Fools despise wisdom and in struction, (Prov. i. 7).
IV. But what is their cure? — The pas sionate man they direct4 to train himself [in such a manner] that even if he were to be beaten or abused5, he should not in the least mind6 it, and that he should proceed in this way for a long time, until passion be uprooted from his heart. Again if a man happen to be of a haughty mind, [they direct him] to train himself [in such a manner, as to be able] to [endure] the greatest contempt; to sit [when in company] lower than all [other persons] ; to put on old
literally : they shall go. literally: they tell. 5 77lpl literally ; or cursed.
b literally : he shall not in the least feel [iQ,
ItiO
cast clothes, such as expose those who wear them to contempt; or [to do] other things like these, until his haughtiness of mind be uprooted from within him, and he come back to the interme diate way, which is the good way; but when once he is come back to the intermediate way, he ought to proceed in the same all his days.
V. And after this manner he ought to proceed with regard to all other dispositions; [namely], if he happen to be too distant [from the intermediate way, and leaning] towards the one extreme, he ought to remove to the other extreme, and to train himself to it for a length of time, until by these means he comes back to the good way, which is the intermediate point1 between the different dispositions.
VI. Yet there are [some] dispositions, in regard to which it would not be lawful for a man to bring himself to their intermediate point [only], but where he ought actually to remove from one extreme to the other. Now this is [the case with] haughtiness of mind\ for it is by no means the good way for a man to be meek only, but he ought really to be of a hum ble mind, and an exceedingly low spirit; and therefore it is said, with regard to Moses our Rabbi, [that he was] very meek-, and not
1 JTTD literally : measure, virtue, or manner-.
2 Now the man Moses was VERY MEEK, above all the men which were upon the face of the earth, (Numb. xii. 3).
161
merely [that he was] meek. Our sages have therefore strictly enjoined [us] : 3JSe of a hum ble mind. Again they say : that he who has a haughty mind, denies the radical principle4; for it is said : Then thine heart be lifted up. and thou forget the Lord thy God, (Deut. viii. 14.); and again they say: 5 Excommunicated be he, who has in himself haughtiness of mind, he it ever so little.
mn IKD IXD now rar»
PTD-I PUN mpritt rm
" Rabbi Levitas, a man of Yavnah, says : Be of an exceed ingly humble mind, for the hope of man is for the worm."
Perke Avoth, Section 4. 4 That is, he is apt to become a heretic.
tro DIN to WTV p TOW •a-i mttfD pnv 'in "IDN rrn prm "am • • • D^N may flip rrnn mo:i u n^ nnaicn 111^ 011 IDK^ -ipyi naD ^to ID»
T»-6» mm
" Rabbi Jochanan said, in the name of Rabbi Simeon the son of Jochiah. The man in whom there is haughtiness of mind is as it were worshipping idols . . . And in his own name Rabbi Jochanan said : that he (the man of a haughty mind) is as it were denying the radical principle, for it is said : Then thine heart be lifted up, and thou forget the Lord thy God. — Bab. Talmud, Treatise Sotah, 'Section 1.
5 nnn mo:! 11 wv ^ to n •o ttn:i3 D^D Diyttnm IDN^ in-oiy Nyz^p nn mi mn IND N^D^I »n IDII--W ^
" Rabbi Alexandry said : He in whom there is haughtiness of mind, the slightest breeze will trouble him, (i. e. the least trial will overcome him), for it is said: But the wicked are like the troubled sea, when it cannot rest, (Isai. Ivii. 20) ---- Ravah said : Excommunicated be he in whom it is."
Bab. Talmud, Treatise Sotah, Section 1.
VII. Again anger is a very wicked pro pensity, and it becomes a man to remove from it to the opposite extreme, and to train himself so, as not to be irritated at all, not even by a thing which is calculated to provoke anger; and if [at times] he purposes to impress with awe his children, his household, or even a whole con gregation, (namely should he happen to be [their] leader, and wish to show anger to them in order that they may mend1 their lives), he ought to show himself before them as if he were an gry, by way of reproving them ; but he ought nevertheless to be composed within himself; just as a man who, when provoked, may feign to be angry, though [in fact] he be not angry.
VIII. The sages of old said : 2He who flies into a passion is as it were worshipping an idol ;
"HD literally: that they may turn back for the better.
2 iT3Dm irani rto iiitmi iriani VTQ pipan
-pip N"P TIIJD T^JD mm iri "IDIK ini^ "p rwy b IEIN DIM yin -IDK inyi T^irn K"V -niy b IDW^ ly mnn^n »Vi it ^ -p mm vh pin TO m IDI» w DIK ^ iaoi ew it
" He who in his fury rends his garment, he who in his fury breaks his vessels, and he who in his fury throws away his money, should be looked upon by thee as if he were wor shipping an idol ; for such is the artfulness of a bad imagi nation, to-day it tells him (man) to act in this way, and to morrow it tells him to act in that way, until Qat last] it
tells
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and again they said: 3He who flies into a pas sion — if he be a wise man, his wisdom departs
tells him to worship an idol, and then he goes and worships it. Rabbi Abin said : What [authority have we for it from the] Scripture ? [It is this ; the Scripture says :] There shall no strange God be IN THEE * ; neither shall thou worship any strange God, (Ps. Ixxxi. 9) ; now what is the strange God that is in the body of man ? — say : it is — the bad imagination." Bab. Talmud, Treatise Sabbath, Section 13.
MH o^n DK oyw DTK MH D^n DN WDD n^noD WMia MH Mia DM
iron ItyN "I&M1 3TQ1) HH HlpS)
iriMi3 ^in K^ID DM rmrp ^D zoat^irr ^a ^ "o rrm pa ^ inp nnyi n^roi i»n» DM
" A man who flies into a passion — if he be a wise man, his wisdom departs from him, and if he be a prophet, his prophecy departs from him. If he be a wise man, his wisdom departs from him — [this we know] from [the example of] Moses, for it is written : And Moses was wroth with the officers of the host, (Numb. xxxi. 14), and then it is written : And Eleazar the priest said {unto the men of war which went to battle, This is the ordinance of the Ian which the Lord commanded Moses ; Only the gold and the silver, fyc. : Every thing that may abide the Jire, ye shall make it go through the Jlre, and it shall be clean, #c.], (Numb. xxxi. 21, 22, 23). Consequently from Moses himself [this law concerning the purification of the spoil] was concealed, (i. e. he was ignorant of it in consequence of his having been wroth). — If he be a prophet, his prophecy departs from him — [this we know] from [the example of]
Elisha ;
* -p in ihee, this the Rabbins take in the literal sense, viz. within ihee, wiiltin thy body.
164
from him, and if he be a prophet, his prophecy departs from him ; moreover passionate men cannot be said to live1. The sages have there fore directed, that a man should remove from anger, and train himself so as not to mind even provoking things; this being the good way.
IX. Now the way of the righteous [is this] : They may be injured, yet they do not in jure [others] ; they hear themselves reproached, yet do not reply; they do [every thing] out of love [to God], and are cheerful in [their] tribulations ; and with regard to them the Scrip ture says: But let them that love Him be as the sun when he goeth forth in his might2, (Judg. v. 31).
X. A man ought always to keep much silence, and not to talk, unless it be of scientific mat ters, or of things which he requires for the main tenance of his body. It was said of Hav, the
Elisha ; for it is written : Surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee, (2 Kings iii. 14). And then it is written : But now bring me a minstrel. And it came to pass when the minstrel played, that the hand of the Lord came upon him, (2 Kings iii. 15.), (so that before the minstrel began to play he was deprived of his prophecy, in consequence of his indignation at the king of Israel)."
Bab. Talmud, Treatise Psachim, Section 6->
1 DTI Dil^n PN literally: their life is no life.
1 That is, let them that love God endeavour to show grea* fortitude.
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disciple of our holy3 Rabbi, that he never utter ed any idle talk through all his days ; namely, [any of that kind of] talk which is usual with the generality of men. Indeed even of things that are necessary for the body, a man ought not to talk too much; and it is with regard to this, that the sages directed us, saying: *He who multiplies his words brings on sin; and again they said: / have not found any thing better for the body than silence*.
XL Even in matters of the law, and in scientific matters, a man's words ought to be few, and of much5 substance ; and this is what the sages directed [us], saying : A man ought always to teach his disciples in a short ivay, (i. e. by concise expressions) ; but if one's words be many and the matter trifling; then behold! this is folly, And with respect to such an one, it is said: For a dream cometh through the multitude of
is an epithet commonly given to Rabbi Judah, author of the Mishnah.
onr? rmon toi
" Simeon his son says : All my life through have I been brought up amongst wise men, and have not found any thing better for the body than silence. Moreover the explaining £ of the law] is by no means the chief thing, but the per forming £of its commandments is the chief thing] ; and who soever multiplies his words brings on sin." — Perke Avoth, Sec tion 1.
literally : and their matter much,
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business, AND A FOOL'S VOICE [is KNOWN] BY
MULTITUDE OF WORDS, (EccleS. V. 3).
XII. Silence is a hedge to wisdom ; a man ought therefore not to be hasty in giving an answer, and not to talk too much ; and moreover to teach his disciples in an edifying and pleasing manner, without shouting and without eking1 out his words. This is what Solomon said : The words of wise men are heard in quiet, (Eccles. ix. 17).
XIII. It is not lawful for a man to accus tom himself to smooth and insinuating words ; nor ought he to be otherwise2 in his speech than he is in his heart : but he ought3 to be within, as he appears to be without; so that the thoughts4 of his heart may agree with the utterance of his mouth. Moreover it is not lawful to steal away people's minds, not even the mind of a Cuthite5. For instance, a man should not sell
1 \\tih JTOnN N^n literally : and without lengthening the speech {tongue).
HS1 inN rPiT V\ literally : And he ought not to be one \_man~^ in his mouth, and another \jna?r\ in his heart.
3 HID "Din Ntf literally: But his inward [ought to be~] like his outward.
4 nSDttf "Q"rn Nin llttf pym literally: And the matter of the heart the same as the word of the mouth.
5 TVD a Cuthite. By this name the Rabbins formerly called the nations which were transplanted by the king of Assyria in Samaria, as recorded in 2 Kings xvii. 24 : And the
king
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to a Cuthite the meat of a beast which died of itself, for6 the meat of a slaughtered beast; or a shoe [made of the hide] of a beast which died of itself, for a shoe [made of the hide] of a slaughtered beast. Neither should he urge his friend to eat with him, when he well knows that he will not eat with him7; nor offer to him many gifts, when he well knows that he will not accept [them8] ; nor broach a barrel, which he wants to broach for sale, in order to persuade one that he has broached it out of respect for him ; and so it is with all other things like these. Even [to utter] one single insinuating and captivating word is not lawful; but [a man ought to have] a lip of truth, an upright soul, and a heart pure from evil designs and mischief.
XIV. A man ought to be neither a laugher and mocker, nor yet of a gloomy and melan-
king of Assyria brought men from Babylon and from CUT HAH, fyc. : and placed them in the cities of Samaria, fyc. : but after wards the name of Cuthite was applied by the Rabbins to almost any nation not of the seed of Israel.
6 DIpDl literally : in the place of.
7 And consequently his urging him would be mere cere mony and flattery, for had there been any chance of the other's accepting of the meal, he would perhaps have taken good care not to invite him to it.
8 And consequently the gifts were offered out of flattery, and with the conviction that the other would not accept them, and that he would therefore lose nothing in offering them.
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choly disposition; but [he ought to be] cheerful. Thus the sages say: daughter and levity of mind accustom men to lewdness. And thus have they also directed, that a man should be neither extravagant in laughter, nor dejected and mournful, but that he should receive every man with a friendly countenance. Also that he should be neither of a grasping mind, and anxious for wealth, nor dejected and remiss in his business ; but that he should be of a benign2 eye, (i.e. of a disposition liberal and free from envy), that he should have little business, and rather em ploy himself in [the study of] the law, and
nbp\ pi™
nny?
"Rabbi Akivah says: Laughter and levity of mind* ac custom men to lewdness." — Perke Avoth, Section 3.
2 o-wn ni PITO raitD -pi NVT IPN w-n
-an -ON y&nrp m nnro py prnrro nyi TII KNI ipN---nto pt^ "ON ••DV "IDIK vt^in11 ^i"» nv"i i^v HDIN nrv^N m DTNH • ••VI pic; "IDIN '•DT' •»!") v
se Go ye and look out [to see] which is the good way to which a man ought to stick ? — Rabbi Eliezer says : A good (benign) Eye. Rabbi Joshuah says: A good Companion. Rabbi Josi says : A good Neighbour. . .Which is the bad way from which a man ought to keep aloof? — Rabbi Eliezer says : A wicked Eye. Rabbi Joshuah says : A wicked Companion. Rabbi Josi says : A wicked Neighbour . . .
Perke Avoth, Section 2.
Literally : levity of head.
169
that with regard to the little which is his por tion, he should cheerfully take up with it.
XV. Moreover a man ought to be neither of a litigious, nor of a jealous or lustful dispo sition ; nor ought he to hunt for honour. Thus the sages say: 3 Jealousy, Lust, and Ambition, put men out of the world. To sum up the matter, a man ought to proceed in the inter mediate way, which is between all different dis positions; so that in all his dispositions he may lean towards the intermediate point; and this is what Solomon said: Ponder the path of thy feet, and let all thy ways be established, (Prov. iv. 26).
3 p man riN iwino -Turni rmn-n
" Jealousy, Lust, and Ambition, put men out of the world." — Perke Avoth, Section 4.
PRECEPTS RELATING TO [THE GOVERNMENT OF THE] TEMPER.
CHAPTER III.
PERCHANCE one will say: since jealousy, lust, ambition, and the like [passions], are bad1, and tend to put men out of the world, I will part with them altogether, and remove to the other extremes — [and in this he might go] so far as even not to eat meat, not to drink wine, not to take a wife, not to reside in a fine dwelling house, and not to put on any fine gar ments, but only sackcloth, or [stuff made of] coarse wool, or the like [stuffs], just as the priests of the worshippers of idols do — this too is a wicked way, and it is not lawful to walk in the same.
II. He who walks in this way is called a sinner ; for behold ! it is said with regard to the Namrite: 3And make an atonement for
literally : are a wicked way. literally : to the last side.
EH "KtftfD I^V "ISai (Numb. vi. 11). This is rendered in the authorized English version by : And make an atonement for him, for that he sinned by the dead. The tenour of this passage, as well as its connection with the pre
ceding
171
m,, for that he sinned against the soul. [On this] the sages say : " If the Nazarite who re frained from wine only, stands in need of an atonement, how much more must he, who re frains from every thing?"
III. The sages have therefore directed, that a man should restrain himself from those things only, from which the law restrains him; but that he should not restrict himself by vows or oaths from such things as are allowed [to him]. Thus the sages say : " Is not that enough for thee from which the law has restricted thee, that thou shouldest still restrict thyself even respect ing such things as are allowed?"
ceding verses, certainly justify this version, which may also be very powerfully supported by the instance we have of the word ltfS3 implying dead persons, or dead bodies, in Lev. xix. 28. DDlttQl ISJnn tfb &D21? IDian Ye shall not make any cuttings of your flesh for the dead. Some of the Rabbins how ever have rendered {#33(1 ty NDI1 IttfND by : For that he sinned against the soul, viz. against his own soul, which he (the Nazarite) afflicted by refraining from pleasures not forbidden to him. Thus we find in the Bab. Talmud. Treatise Tahnis, Section 1.
nr ^a 01 ty^n *?y Kton -IIM*D r^y pn p 1^23 ny
Samuel says : He who abides fasting £011 occasions not prescribed by the law] is called a sinner ; for it is said : And make an atonement for him, for that he sinned against the soul; but now against what soul did he (the Nazarite) sin? — It means, that he afflicted his own soul, £by refraining] from wine. — Our Author evidently adheres to this version.
172
IV. From this it results, that those who are constantly fasting, are not in the right way. And the sages have declared it to be unlawful for a man to chasten himself with fasts; and with regard to these and the like things So lomon has directed us and said: Be not right eous over much ; neither make thyself over wise ; why shouldest thou destroy thyself? (Eccles. vii. 16).
V. A man ought to direct his mind1 and all his doings towards knowing God, blessed be He ! so that his sitting down, his rising up, and his conversation may altogether tend to this object8. For instance, when he trades3, or when he does any work, [for which he is] to receive hire, his object4 ought to be not merely that of accumulating mammon; but he ought to do these things, with the view of procuring for him self that which the body stands in need of, such as meat, drink, a house to dwell in, or a woman to marry.
VI. And in the same manner, when he eats or drinks, or has sexual intercourse, his purpose5 in doing these things ought to be not merely
1 "Q7 literally : his heart.
2 "Qin HI literally : this thing or matter.
3 ]rvn NttPttO from |fiDl XWto trade or traffic.
4 11^1 iTJT tfb literally : it must not be in his heart.
5 ttn nnn nwyh n*?i DV xb literally .• he must
not put it to heart to do these things.
173
that of enjoying himself, so that he should eat and drink that only which is pleasant6 to the palate, or have sexual intercourse merely for the sake of enjoyment; but his purpose, whilst eat ing or drinking, ought to be solely that of pre serving his body and limbs in good health ; and therefore he ought not to eat all that which is agreeable to the palate7, like a dog or an ass ; but he ought rather to eat those things that are conducive to the [health of the] body, whe ther they be bitter or sweet; and he ought not to eat things which are injurious to the body, although they be pleasant to the palate.
VII. For instance, he who is of a sanguine8 temperament, ought neither to eat meat nor drink wine ; as Solomon said, by way of alle gory : To eat honey9, §c. ; but he ought rather to drink water, [prepared] with bitter herbs10, although it be bitter; and consequently he ought to eat and drink, by way of medicine merely, in order that he may be in good health, and that he may preserve himself whole, it being impossible for a man to live, unless he eat and drink. And
6 plfiDH literally : that which is sweet.
7 " literally : all that the palate desires.
8 DH mi rriTO •>£ literally : he whose flesh (bodily tem perature} is hot.
9 1UD tih filTVT ttai ^DN // w not good to eat much honey, (Prov. xxv. 27).
10 answers to the Hebrew
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likewise when lie has sexual intercourse, he ought to have such intercourse merely for the purpose of preserving his body whole, and of raising up seed; and therefore he ought not to have sexual intercourse at any time when he lusts ; but at the time when he feels l that it is necessary by way of medicine, or for the pur pose of raising up seed.
VIII. [Again], he who lives according to rule*, if his object be merely that of preserving his body and his limbs whole, or that of having children, to do his work, and to toil for his wants — his is not the right way [either] ; but his object ought to be that of preserving his body whole and strong, to the end that his soul may be fit3 to know the Lord, blessed be He ! it being impossible [for him] to become intelligent, or to acquire wisdom by [studying] sciences, whilst he is hungry or ill, or whilst any one of his limbs is ailing. It ought likewise to be his object to beget a son, who may per chance be a wise and great man in Israel.
IX. And consequently, he who walks in this way through the whole of his life1, will be serving the Lord continually, even at the
literally : when he knows.
13 ^ imy JYUBn literally : He who leads himself according to medicine.
3 {"HEP literally: rigid, proper.
4 VD ' hi literally : nil his days.
175
time when he trades, or even at the time when he has sexual intercourse ; because his object5 in [doing] all this, is to obtain that which is ne cessary for him, to the end that his mind6 may be perfect to serve the Lord. Nay even at the time when he sleeps, (provided his [object in going to] sleep be, that both his mind and body may enjoy rest, so that he may not become ill, and [consequently] disabled from serving the Lord during his illness) — his very sleep will be found to be [a means of] serving God, blessed be He ! And it is respecting this that the sages have enjoined us and said : ''And let all thy doings be for the sake of Heaven. And this is also that which Solomon said in his wisdom : In all thy ways acknowledge Him, (Prov. iii. 6).
5 IfilttfnDttf 'OSD literally: because his thought, his pur pose.
6 U^ literally : his heart.
7 n^an -pin PDD NT HDIK w •an
i I? WIT imw mm
tfDtf Dtt6 ViT " Rabbi Josi says : Let thy friend's money be as dear to thee as thine own ; and prepare thyself to study the law, for it is no legacy of thine, (i. e. thou canst by no means acquire it as a mere inheritance and without trouble); and let all thy doings be for the sake of Heaven."— Perke Avoth, Chap. 2.
PRECEPTS RELATING TO [THE GOVERNMENT OF] THE TEMPER.
CHAPTER VI.
IT is in the nature1 of man, that he should be carried away, as well in his dispositions as in his doings, by the [example of] his friends and companions, and that he should be guided by the customs of his countrymen. A man ought therefore to associate with the righteous, and constantly to abide with the wise, to the end that he may learn [to imitate] their ac tions ; moreover he ought to keep at a distance from the wicked, who walk in darkness, lest he learn [to imitate] their actions. This is what Solomon says: He that walketh with ivise men shall be wise; but a companion of fools shall be destroyed, (Prov. xiii. 20). It is also said : Blessed is the man that walketh not in the counsel of the ungodly, fyc. (Ps. i. 1).
II. Now if he happen to be in a country, the customs of which are wicked, and the in-
1JW1 T"H literally: \Jt z.v] the manner of the creation of man, (i. e. it is in the very nature of man).
177
habitants2 of which do not walk in the right way ; he ought to go to a place, the inhabit ants of which are righteous men, who guide themselves in the way of the good. But if [the inhabitants of] all the countries which he knows, and the report of which he has heard, happen to guide themselves in a way which is not the good one, (as it is in our days3) ; or if it be not in his power to proceed to a country, the customs of which are good, in consequence of [hostile] troops or ill health ; he ought to abide quite solitarily by himself; just as it is said : He sitteth alone and keepeth silence, (Lam. iii. 28). And if they (his countrymen) happen to be so wicked and sinful, as not to suffer him to dwell in the country, unless he mix with them, and be guided by their wicked customs; he ought to proceed to caves, thickets and deserts rather than guide himself in the way of sinners, just as it is said : Oh that I had in the wilderness a lodging place of way faring men, (Jer. ix. 2).
III. It is a positive commandment to cleave to wise men and to their disciples, in order that we may acquire their manners; just as it is said : ^A.nd to Him shalt thou cleave, (Deut.
1111 OWn rTO3tf |W literally: and its men do not walk in the right way.
3 li^Dt 1D3 literally : as [in} our times.
4 Thou shalt fear the Lord thy God; Him shalt thou serve, and to Him shalt thou cleave.
z
178
x. 20). Now is it possible for a man to cleave to the Shechindh (the Majesty of God)? — But the sages, by way of explaining this command ment, say thus : Cleave to wise men and to their disciples. A man should therefore endea vour to marry the daughter of a scholar1, and also to marry his daughter to a scholar ; to eat and to drink with scholars ; to trade with scho lars, and to unite with them by every means of union; for it is said: zAnd to cleave unto
1 DDJ1 TD/fi literally: a disciple of a wise man. This title,, which is equivalent to that of Doctor or Scholar, was given by the Rabbins to all those who studied the law and the commandments with diligence and success.
2 For if ye shall diligently keep all these commandments which I command you, to do them, to love the Lord your God, to walk in all His ways, and to cleave unto Him.
Dittb ->&2K ^i u np:r6v--<Tr6N mrr na
rrcnym Dsn TEbrb inn K^DH bs N'^N m
vorrtD D^n TO*?n runsm osn vnbrb
ru^ttn pnD ib*o nron
To /we the Lord your God., .and to cleave unto Him. Is it then possible for a man to cleave to the Shechinah ? — CNo] ; but with respect to him who marries his daughter to a scholar., who trades with a scholar, and who makes a scholar enjoy from (i. e. partake of) his substance (wealth), the Scripture attributes [[as much merit] to him as if he cleaved to the Shechinah, — Bab. Talmud, Treatise Kthuboth, Section 13.
A still more striking instance of the Rabbins nearly iden tifying the awe we ought to stand in of the D^D^n ^TD^-H (scholars), with the awe of God Himself, is found in the Bab. Talmud, Treatise Psachim, Section 2, where we read the fol lowing words:
ttnn irn ^DDyn rroru rf? to
179
Him, (Deut. xi. 22). In like manner the sages have also enjoined [us] and said: "3Suffer thyself
mm T\x yonty ]ro nn WHIP prw ^o M"i VTD^JI ^ DDK D rrcrmn *?y "ot# Tfapttf DEO orf? D^I rcrpy *n Nittf iv rrcman
Simeon the Emsonite, 01% as some say,, Nehemiah the Em- sonite, was lecturing on all the [particles] Jltf which occur in the law, (i. e. he was explaining the particular significations of the particle .HK in all the instances where the same occurs through the whole of the law, which particle, according to the Rabbins, is not to be considered as being merely the mark of the accusative case, but as always implying something in ad dition to what is expressed in the text). When he came to [the verse] NTfi TH^N ™H' ^ Thou shaltfear the Lord thy God, (Deut. x. 20.), he refrained [from lecturing], (i. e. he was not able to explain what jltf in this instance could imply in addition to its obvious meaning). So his disciples said unto him: Rabbi, all those [particles] T\$ which thou hast explained already — what will become of them ? — (i. e. of what use will be all the explanations given already on this particle, if we still meet with an instance where T\& cannot be said to imply any thing in addition to what is expressed in the text?) But he said unto them: As I shall receive a reward for my lecturing, so shall I also receive a reward for my re fraining Qfrom lecturing]. Until Rabbi Ekivah came and taught thus: VTf>T\ "prf?N ™T n** Thou shaltfear the Lord thy God, [here flN] implies the D^EDD H*OT1 Scholars, (i, e. we must fear them also).
3 ijn jvi iJvi NT "iDitf nrn¥ EPN "ifyv p w nrro vim vrrbn isyi
" Josi the son of Joezer a man of Tzeredah says : Let thy house be a meeting house for the wise, and suffer thyself to
become
180
to become dusty by the dust of their feet (i. e. the feet of the learned), and drink their words with thirst (i. e. greedily)."
IV. All men are commanded to love every Israelite, just as one loves himself; for it is said : But tJiou shall love thy neighbour as thyself, (Lev. xix. 18). A man ought therefore to speak in his (i. e. his neighbour's) praise, and to care for his money, just as he cares for his own money, and as he wishes for his own honour1; and whosoever glories in the shame of his fellow, has no share in the world that is to come.
V. Love for the stranger who came and enter ed (i. e. took refuge) under the wings of the She- chinah is [ordained by] two [distinct] positive commandments. First — because he (the stranger) is included in the definition of neighbour, (whom we are commanded to love) ; and again — because he is a stranger, and because the law says : LOVE ye therefore the stranger, (Deut. x. 19).
become dusty by the dust of their feet*., and drink their words with thirst." — Perke Avoth, Section 1.
n^in -sn TQD vr»
" Rabbi Eliezer says : Let thy friend's honour be as dear to thee as thine own." — Perke Avoth, Section 2.
* The sages of old used to deliver their lectures whilst seated on couches or very low benches, and the disciples who attended the lectures used to sit at their feet. Hence this phrase : And suffer thy self to become dusty by the dust of their feet. Allusion to this custom is made by the Apostle Paul: / am verily a man. ichich am a Jew, born in Tarsus, a city in Cilicia, yei brought \tp in this city AT THE FEET of Gamaliel, (Acts xxii. 3).
181
The Holy One, blessed be He ! has enjoined us the love of the stranger, [in] the same [words], that He has enjoined us the love of His own name ; for it is said : And thou shall LOVE the Lord thy God, (Deut. vi. 5) ; (so that the word LOVE is used in both instances). The Holy One, blessed be He ! Himself loves strangers ; for it is said: 2And loveth the stranger, (Deut. x. 18).
VI. Whosoever hates an Israelite in his heart transgresses a negative commandment; for it is said: Thou slialt not hate thy brother in thine heart, (Lev. xix. 17). Yet he cannot be flogged3 for [transgressing] this negative com mandment, because it is not connected with any positive act. But now the law is only solicitous about (i. e. takes cognizance of) hatred in the HEART*, (i. e. secret hatred) ; so that he who
2 He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.
3 The nature of the correctional punishment, which, with the Rabbins, goes by the name of J!1p/Q fl°gging> lashing or lashes, and the mode of its infliction, will be explained in one of the notes to the Precepts relating to Repentance, Chapter I.
4 vb w xb bw 111^1 7»n» m w^n xb
*nrf?r» itt' xb
" Thou shalt not hate thy brother in thine heart, (Lev. xix. 17). Perhaps Qone might think that by this was meant] that he should not strike him? — That he should not give him a slap on the face? — That he should not curse him? [^there fore] it is expressly said: in thine heart, [[showing that] the Scripture speaks Qhere] of hatred in the heart (i. e. of secret hatred) only. — Bab. Talmud, Treatise Erchin, Section 3.
182
smites his fellow, or he who abuses him [with words], (although he is not allowed to do so), cannot he said to have transgressed [the law of] xb Thou slialt not hate.
VII. When one man offends another, he (the person offended), should not hate him, and yet keep silence, as is said of the wicked: And Absalom spalie unto [his brother] Amnon neither good nor bad; for Absalom hated Amnon, (2 Sam. xiii. 22.) ; hut he is commanded to make him aware of it, (viz. of his having given him offence), and to say unto him : Wherefore hast thou done unto me so and so? and wherefore hast thou offended me1 hy such and such a thing? for it is said : ~ Thou slialt in any wise rebuke thy neighbour, (Lev. xix. 17.); an^ if the other re pent and heg of him to pardon him, he ought to pardon him ; moreover he, whose it is to pardon, ought not to he cruel (i. e. unrelenting) ; for it is said : "So Abraham prayed unto God, (Gen. xx. 17).
VIII. Whosoever sees his fellow commit a sin, or walk in a way which is not good, is
literally: and wherefore hast thou sinned against me in such a matter.
2 Thou shalt not hate thy brother in thine heart ; thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
3 So Abraham prayed unto God, and God healed Abimclech, Sfc. which shows how sincerely Abraham pardoned Abime- lech the wrong1 which he had done unto him.
183
commanded to bring him back to the better [way], and to make known unto him, that by his wicked actions he sins against himself; for it is said: Thou shall in any wise rebuke thy neighbour, (Lev. xix. 17).
IX. He, who rebukes another, whether on matters [that rest] between the other and him self, or on matters [that rest] between the other and God, ought to rebuke him privately4, to talk to him gently and in mild terms5, and to make known unto him, that he tells him [all this] for his own good only, for the purpose of bringing him to the life of the world that is to come. Now if the other accept this of him, all is well; and if not, he ought to re buke him a second time ; and a third time ; and so he ought to rebuke him continually until the sinner smite6 him and say unto him : I do not
4 ID^y ]^ IM literally : between him (the other) and himself.
5 POl pttJ/Ol literally: and with a tender tongue (language).
6 toflD&n n^^n iv ->&N :n nnmn pvr iy pro 11 nzDK ns^o iv "iiow pnv -an rttp -?y -m SIN -irn -o«ttf ram IHK *np& jntc^ pm* -a nniDn mv^ p ^
TV ID^I IKD ID» nny
" How far is rebuke [to go] ? (i. e. how long ought a man to continue rebuking his neighbour?) Rav said: until smiting [ensues], (i. e. until the other smite him). And Samuel
said :
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hearken [to thy rebuke]. But he in whose power it is to prevent [others from sin], and who still does not prevent [them], becomes himself entangled in the iniquity of the sinners, for this very reason that it was in his power to have prevented them.
X. He who rebukes his friend, ought at first not to use harsh expressions1, so as to put him to shame ; for it is said : And [thou slmlf\ not suffer sin upon him, (Lev. xix. 17). Thus the sages say: 2 Perhaps [thou niayest think that
said: until cursing [[ensues], (i. e. until the other curse him). Rabbi Jochanan says : until chiding f ensues], (i e. until the other chide him). Rabbi Nachman the son of Isaac said : all three, (i. e. all these three Rabbins who are at variance) de duced it (i. e. deduced their opinions) from one and the same text ; for it is said : Then Saul's anger was kindled against Jonathan, and he said unto him : Thou son of the perverse rebellious woman., \_do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mothers nakedness ?], (1 Sam. xx. 30). And then it is also written: And Saul cast a javelin at him to smite him, (1 Sam. xx. 33). Now the one who says : until smiting [[ensues, sup ports his opinion by] its being written : To smite him. The one who says: until cursing [[ensues, supports his opinion by] its being written : To thine own confusion, and unto the confu sion of thy mother s nakedness. Again the one who says : until chiding [[ensues, supports his opinion by] its being written : Then \_Saul's~\ anger was kindled.
Bab. Talmud, Treatise Erchin, Section 3.
1 /TOp V? "QT X^5 literally: he should not talk to him harshly (roughly).
2 irpjin1? 2*rw rrarn ruuD in nxrb tb rppy fiN iroin roin
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thou art allowed] to rebuke him even so as to produce an alteration in his countenance, (i. e. to make him hlush or turn pale)? — It is [there fore] expressly said: And [ihou shalt] not suffer sin upon him. Hence [we know] that it is not lawful [for a man] to put an Israelite to shame, and least of all before a multitude.
XI. Although he, who puts his fellow to shame, cannot be flogged [for it], it is still a great sin. Thus the sages say : 3He, who causes
DipD m rpmn IDI TiDn irrwi
" Whence do we know, that he who sees any thing inde cent in his fellow, is bound to reprove him ? — Qlt is hence, for] it is expressly said : Thou shalt in any wise rebuke thy neighbour. If the other do not accept Qhis rebuke], whence do we know that he ought to come back and reprove him again? — []It is hence, for] it is expressly said: Thou shalt in ANY WISE rebuke; (namely, under all circumstances; the em- phatical repetition ITOin TOIH implying the duty of frequent and repeated admonition). Perhaps [[one may think that he may go so far in his rebuke as] to produce an alteration in the other's countenance? It is [[therefore] expressly said: And thou shalt not suffer sin upon him ; (i. e. thou shalt not go so far in thy rebuke as to make thy neighbour blush or turn pale, and thus render the consciousness of his guilt conspicuous to all that are present.) — Bab. Talmud, Treatise Er chin, Section 3.
3 oncnpn m y?nan IDIK '•jmon • - • ou-a nun ^a pitorn nnyiOT r»N pbn ^ TN D'aiD D^OI rnin ITI
nan
" Rabbi Eleazar the Modoite says : He who pollutes con secrated things, he who despises the festival days, and he who causes the countenance of his fellow to turn pale before
A A a mul-
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the countenance of his fellow to turn pale before a multitude, has no share in the world that is to come. A man should therefore be very care ful with regard to this matter, [namely] that he do not put his fellow to shame before a mul titude, whether he (his fellow) be a great man or an insignificant man; that he do not call him by any name of which the other may be ashamed, and that he do not relate in his pre sence any thing of which the other may be ashamed.
XII. But when is it so? — [It is so] in matters between man and his fellow, (i. e. in pri vate matters) ; but in heavenly (i. e. in religious) matters, if he (the sinner) do not turn after a secret [rebuke], we may put him to shame be fore a multitude, make his sins public, reprove him in his presence, abuse and curse him until he turn for the better, just as all the prophets in Israel did.
XIII. With regard to him who is offended by his fellow and yet does not wish to reprove him, or say any thing unto him, on account of the offender's being too vulgar a person, or of a disordered mind, but who nevertheless pardons him in his heart, so that he neither hates nor reproves him — behold ! this is the virtue of
a multitude . . . although he have £the knowledge of] the law, and also good deeds, will still have no share in the world that is to come." — Perke Avolh, Section 3.
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piety, for the law was solicitous about hatred only1.
XIV. A man ought to be very careful [in his behaviour] to orphans and widows, on ac count of their minds' being very much dejected, and their spirits low, even although they be possessed of wealth2. Should they even be the widows or the orphans of kings, we are still warned [by the law] with regard to them, (i. e. how to behave to them), for it is said: Ye shall not afflict ANY3 widow, or fatherless child, (Exod. xxii. 22). But now, how should a man behave to them? — He should talk to them in no other than mild terms, and use them in no other than an honourable manner; he should neither afflict their bodies with hard work, nor their minds4 with hard words, and should even be more careful of their money than of his own.
1 That is, the commandment : Thou shaft in any wise re buke thy neighhour, must not be considered so far positive, as to signify : that in all cases, if after being offended by our neigh bour, we do not rebuke him, we trespass against this command ment ; for provided only that we do not hate him in our hearts, and consequently do not trespass against the negative commandment, mentioned in the first part of this text, namely, Thou shall not hate thy brother in thine heart, we are the more pious, if we pardon him without rebuking him ; this being, as our Author terms it, the virtue of piety.
2 |1DD money, wealth, mammon.
3 ANY widow or fatherless child, whatever their rank or station in life may be.
4 Dl?1 literally : and their hearts.
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XV. Whosoever quarrels with them, pro vokes them, afflicts their minds1, domineers over them, or wastes their money — behold! such an one trespasses against a negative commandment ; and much more, one who smites or abuses them. Now as to this negative law, although they cannot flog him for [transgressing] the same, yet behold! the punishment thereof is specified in the law, [namely] : 2And My wrath shall wax hot, and I will kill you with the sword. [Indeed] there is a covenant established respect ing them by Him, who spake [the word] and the Universe existed, that whenever they cry [unto Him] in consequence of any violence [committed on them], they are listened to, for it is said : [ If thou afflict them in any wise} and they cry at all unto me, I will surely hear their cry, (Exod. xxii. 23).
XVI. But when is it so? [It is so] when one puts them to pain for his own purposes. But if he put them to pain in order to instruct them in the law or in some trade, or in order to guide them in the right way, then behold ! this is lawful. However he must not, for all this,
1 ] literally : their hearts.
- Ye shall not afflict any widow, or fatherless child.
If thou afflict them in any wise, and they cry at all unto Me, I will surely hear their cry.
And My wrath shall wax hot, and I will kill you with the sword ; and your wives shall be widows, and your children fatherless, (Exod, xxii. 22, 23, 21).
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use them in the same manner as he would use other persons [whilst instructing them], hut he ought to make some distinction with regard to them, and to lead them on with gentleness, with great charity, and in an honourable way; for it is said: For the Lord will plead their cause, (Prov. xxii. 23).
XVII. It is one and the same thing whether it be a fatherless or motherless orphan. But how long are they called orphans with respect to this matter ? — [It is] until they no longer stand in need of any adult person, to support them, bring them up, and take care of them, but are themselves able to provide for their own wants, like all other adults.
PRECEPTS RELATING TO [THE GOVERNMENT OF] THE TEMPER.
CHAPTER VII.
HE who calumniates his fellow, trespasses against a negative commandment ; for it is said : 1 Thou shalt not go up and down as a tale bearer among thy people, (Lev. xix. 16.); and although he cannot be flogged for the thing, it is still a great sin, and may cause the de struction of a great many souls of Israel ; and therefore is this [commandment] joined with [another] : Neither shalt thou stand against the blood of thy neighbour. Go and learn [the fatal consequences by which the transgression of this commandment may be attended] from what happened through [the conduct of] Doeg the Edomite2. Now what is talebearing? — 3It is
1 Thou shalt not go up and down as a talebearer among thy people ; neither shalt thou stand against the blood of thy neigh bour ; I am the Lord.
2 He, by backbiting Ahirnelech the priest, caused his death; as well as that of the other priests, and of the inhabit ants of the city of Nob, as recorded in 1 Sam. xxii.
3 "on jnn \wh nfrm IT "pyi ^ nr ^ inn PVDD mn tei-o Nun xhv J
n^ nr bv mm nrS
" Thou
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when one carries about a load of words, and goes from one to another, and says: such and such a man said so and so; of such and such a man I have heard so and so. — Though even it he true, yet behold! such a man destroys the world, (causes general mischief and ruin).
II. Now there is still another sin which is even much greater than this, and which is also comprehended in this negative commandment, namely [that of] a bad tongue; which is, when one relates any thing disgraceful of his fellow, though even he speak the truth. Indeed he who speaks falsehood, may be called : one that brings out a bad report1 of his follow ; whereas by a man of a bad tongue, we mean him who sits down and says : such and such a man did so and so ; or, his parents have been so and so ; or, I have heard of him so and so ; uttering [at the same time] disgraceful expressions. Now with regard to such an one the Scripture says : The Lord shall cut off all flattering lips, [and} the tongue that speaketh proud things, (Ps. xii. 3).
" Thou shalt not go up and down as a talebearer among thy people — this is the backbiting of a bad tongue. Rabbi Nehe- miah taught [[thus] : Thou shalt not be like a pedlar, carry ing the words of this [[man] to that [man], and of that f man] to this [[man] ; (so that Rabbi Nehemiah derives 7*O"1 a talebearer from ;OV1 a trader, pedlar, or hawker").
Jerusalem Talmud, Treatise Peyiah, Section 1.
4 }H 0£f literally: a bad name.
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III. The sages say : For three transgressions punishment is inflicted1 upon a man in this world, and moreover he has no share in the world that is to come, [namely]: idolatry, adultery (or incest) and bloodshed; but a 2bad tongue is equivalent to all these. Again the sages say : He who speaks with a bad tongue, is as if he denied the radical principle3, (i. e. as if he were given
]D py*l23 literally: are avenged of man.
2 vhv mD ray ^UD y-n ]wh -®D&n to D^m ro'Sttn mny ^i rnr mny nrviy
" Whosoever talks with a bad tongue increases [his] ini quities as much as by (these) three transgressions, [namely], idolatry, adultery* (or incest) and bloodshed. — Bab. Talmud, Treatise Erchin, Section 3. Again in the Jerusalem Talmud, Treatise Peyiah, Section 1. we read these words:
ppm run obiyi man p pjns^ D™ nnn mny ^ D^N may ;n
C( There are four things which are avenged of a man in this world, and yet the capital [of the sin] is still preserved for the world that is to come ; (i. e. that which a man suffers for these four sins in this world, is in some manner the interest only of the guilt which he pays off, but for the capital of the sin he will be called to account in the world that is to come) ; they are these; idolatry, adultery (or incest), and bloodshed; but a bad tongue is equivalent to all these [crimes]."
1SJD
*>D
_ <f Again
* nvny -ib": literally : the uncovering of nakedness ; a term used by the Rabbins to express adultery or incest.
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up to heresy), for it is said: Who have said, With our tongue will we prevail, our lips are our own, WHO is LORD OVER us ? (Ps. xii. 4). Moreover the sages say: 4A bad tongue (i. e. opprobrious language) destroys three [persons; namely], him who utters it; him who listens5 to
fc Again said Rabbi Jochanan in the name of Rabbi Josi the son of Zimrah : He who speaks with a bad tongue, is as if he denied the radical principle ; for it is said : Who have said, With our tongue will we prevail; our lips are our own; who is Lord over us ? (thus denying the existence or power of the Almighty). — Bab. Talmud, Treatise Erchin, Section 3).
4 rcnin arftn *wsp wftvi p&ft nat* NII^M
ifty onDiNto ftapzft) naozft
" In the West they say : The tongue of a third [[person], (i. e. of one who is a talebearer between two other men) slays three [[persons; namely], it slays him who tells (the tale or slander) ; him who listens to it ; and him against whom it is said." — Bab. Talmud, Treatise Erchin, Section 3.
5 ftUpDm literally: and him who receives or accepts it. One or two more specimens of the sayings of the Rabbins on the subject of slander and backbiting, will perhaps stand here in the right place, though not quoted by our Author. Thus in Treatise Erchin, Section 3. they say :
rnsapno ai^ Tnjft rcrft xbi ranrr TW* DK w Din n» ft nnDw pnrr bxx mm to inrv» TO jr
" Surely the serpent will bite without enchantment, [and a babbler is no better^, (Eccles. x. 11). — In the day to come, (i. e. in the day of judgment), all the beasts will assemble and come to the serpent, and say unto him : The lion tramples on Qhis prey] and eats it up ; the wolf tears Qhis prey] to pieces, and also eats it up ; but thou, what pleasure hast thou [jn
B B biting] ?
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it; and him against whom it is uttered; but he who listens to it, is even more [guilty] than he who utters it.
IV. Again there are expressions, which may be said to be indirect slander1; for instance, if one were to say of such and such an one, that he will remain as he is now2; or, if he were to say : Do not speak of such and such an one, I do not wish to make known what has hap pened, or what has taken place ; and the like expressions. Also with regard to him who speaks in favour of his fellow before his enemies; be hold ! all this is indirect slander ; as this may cause them (his enemies who are present) to speak to his disgrace ; and it is, with regard to this matter, that Solomon said: He that
biting]? — then he (the serpent) will say unto them: The babbler is no better.
Again they say in Treatise Erchin, Section 3.
y Y»JW ^UD jnn
(( He who speaks with a bad tongue raises his iniquities to the heavens, for it is said : They set their mouth against the heavens, and their tongue walketh through the earthy (Psal. Ixxiii. 9)."
1 jnn }wb pltf literally: dust of a bad tongue ; thus the Rabbins call also indirect usury by the name of rP11 plK dust of usury, fyc.
2 That is, he will always be the same man he is now — words expressive of a bad opinion, though containing no direct reproach.
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blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him, (Prov. xxvii. 14) ; seeing that his [speaking] well [of his friend], may, [in certain cases], become [the cause of others' speaking] ill of him. It is the same with regard to him who speaks with a bad tongue, by way of jest, or in a [seemingly] careless manner3, as though he were not speaking this out of hatred. Now this is what Solomon said in his wisdom : *As a mad man who casteth firebrands, arrows and death, fyc. And saith: Am not I in sport? (Prov. xxvi. 18, 19). And so it is also with him who speaks with a bad tongue in a deceitful manner, namely, as if he spake at a venture, and as if he did not know that the thing which he spake was slander5, and who, when others want to pre vent him [from talking in this way], says : I did not know that this was slander, or that such was the conduct of such and such an one.
V. It is all the same, whether one speak with a bad tongue, in the presence of his fellow, or not in his presence; so that if one tell but such things as (should men happen to hear them from each other) may be the cause of injuring
3 ttJNI JYnp "|"m literally : and by way of levity of head (mind).
4 As a mad man who casteth Jirebrands, arrows and death. So is the man that deceiveth his neighbour, and saith, Am not I in sport? (Prov. xxvi. 18, 19).
5 V"V jityS literally : a bad tongue.
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his fellow, in his body or property1, or even of distressing or frightening him, then behold ! this is slander2. However, if these things have been said before three [men], then the thing has already become public3, and therefore if one of the three tell the thing a second time, it can no longer be said to be slander, provided his design be not to spread the report, and to di vulge it still more.
VI. Now all these are men of a bad tongue, with whom it would even be unlawful to dwell in the same neighbourhood, much more to sit with them and listen to their words. Indeed the decree4 which was sealed against our fathers in
literally: or in his mammon (wealth). literally : a bad tongue.
3 VT01 inn VDtW 11D literally: the thing has already been heard and known.
aoin in 11 DI&D ni rvb xrbn rrh ;VK Nnin *nnm *rarn rrb m* a-an
" Ravah the son of Rav Hinnah said : A word which has been said in the presence of three |jnen], cannot be said to be slander £when the same is repeated by one of the three]. What is the reason ? — |jt is because] thy friend has another friend; and again the friend of that other friend has also a friend — (i. e. after the word has been said in the presence of three, it must have become quite public)."
Bab. Talmud, Treatise Erchin, Section 3.
rrcnyn p
by ]H nu onro nr ^r\^ 103^1 nas^ yin
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the wilderness, was so (sealed), only in conse quence of their bad tongue.
VII. Whosoever takes vengeance of his fellow, trespasses against a negative commandment; for it is said : Thou shall not avenge, (Lev. xix. 18.) ; and although he cannot be flogged for it, it still shows a very wicked disposition; it being more becoming in a man to overlook5 all worldly concerns ; for with intelligent men, all these (concerns) are but vain and idle things, such as are not [of consequence] enough to call forth vengeance.
VIII. Now what is vengeance? — [6 Suppose that] one's friend says to one: Lend me thy
" Mishnah — consequently he who speaks [[opprobrious words] with his mouth, [offends] more gravely than he who commits a [bad] action; and thus we find that the decree against our fathers in the wilderness, was only sealed, in consequence of [their] bad tongues ; for it is said : [* They] have tempted me now these ten times, fyc.
Bab. Talmud, Treatise Erchin, Section 3. literally : pass over.
6 -ION no m^3 KVT IT w TOM >w it
**irr ft "iEiN -inD2? w1? ^ -IDIN -pmp TTID "ftwtfrf? rran ^K i1? now "pmp it
* Because all those men which have seen My glory, and My miracles, which I did in Egypt and in the wilderness, have tempted Me now these ten times, and hare not hearkened to My voice.
Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked Me see it. — Numb. xiv. 22, 23.
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sickle; Lend me thy hatchet; and the other says : I will not lend thee. To-morrow the other has need to borrow of the first, and so he says to him : Lend me thy hatchet ; but he says : I will not lend it to thee, as thou didst not lend to me, when I asked thee — then behold ! this man is avenging himself; but rather when the other comes to him to ask [something] of him, he ought to give it to him with a willing heart, and ought not to treat him in the same way as the other treated him ; and so it is with all other things like these, just as David said respecting his own kind dispositions : If I have retaliated upon him that paid me evil1 [for good], or if I have stripped, &<c.
rrb IDK nnD1? ^b b IDN ^ttf iniDD n^ny ^NI i^n
rrvzM KVT it
" What is vengeance ? and what is bearing a grudge ? — Vengeance ps this] : If one says to another : Lend me thy hatchet, and the other says : no ; to-morrow the other says to him : Lend me thy hatchet, and he says : I will not lend thee, as thou didst not lend me; this is vengeance. And what is bearing a grudge ? — £It is this] ; if one says to another : Lend me thy sickle, and the other says : No ; to-morrow the other says to him : Lend me thy hatchet, and he says : Here thou hast it ; I do not act like thee, who wouldest not lend me ; this is bearing a grudge.
Bab. Talmud, Treatise Yomah, Section 2.
1 Dpn mra m&rwi jn ^p vbni DN (PS. vii. 4).
Our Author's quoting this verse in support of his precept with regard to the duty incumbent on a man to forget the evil done to him by his neighbour, evidently shows that he must have
trans-
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IX. And so also he who bears a grudge against any man of Israel, trespasses against a negative commandment; for it is said: Nor bear any grudge against the children of thy people, (Lev. xix. 18). Now what is bearing a grudge? [Suppose that] Reuben says to Simeon: Let me this house for hire, or lend me this ox; and [that] Simeon is not willing [to do so]. After some days, Simeon has need to borrow or to hire [something] of Reuben; and then Reu ben says to him : Here thou hast it ; behold ! I lend it to thee; I am not like thee; I will not repay thee according to thy conduct [to me]. — He who does so, trespasses against [this com mandment, viz.]: Nor bear any grudge; as he ought rather to obliterate the thing from his memory2, and not to bear any grudge on ac count of it, seeing that as long as he bears a grudge on account of the matter, and keeps it
translated it in some such manner as this : If I have retaliated upon him that paid me evil \_for good^], or if ' I have stripped (or oppressed) him that without cause is mine enemy; for had our Author considered this verse in the same light as the translators of the authorized English version,, this quotation would be here quite out of place. Yarchi and Aben Ezra also both agree in deriving ^p7tP from UW to pay, although we do not meet with another instance of this root being used in this acceptation in the Kal conjugation. The commentator on Mendelssohn's Translation of the Psalms observes, that n^/H^l may be synonymous with n^rntfl and if I have oppressed, the same as ttMD a lamb, is synonymous with or rOEM? a garment, with PlDTttf -
literally : from his heart.
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in his mind, lie may perchance go so far as to wreak vengeance'. Therefore was the law so solicitous ahout bearing a grudge, [enjoining a man] to obliterate the matter from his memory, so as not to have any recollection of it at all ; this being the right disposition by which social life2, and the dealings of men with each other, can be preserved.
1 DlpJ? Xli*1 NDttt literally: he may perhaps come (i. e. be brought or induced) to avenge \jt~].
literally : the population of the earth.
PRECEPTS RELATING TO IDOLATERS' AND TO THEIR ORDINANCES.
CHAPTER I.
IN the days of Enos, the sons of men fell into a great error; even the counsel of the wise men of that generation degenerated into folly ; and Enos himself was also one of those, who laboured under that error. Now their error consisted in this; they said: Whereas God has created these stars and orbs to be the regu lators of the Universe — has placed them on high, and imparted glory to them, inasmuch as they are servants, which serve before Him — they must be worthy of being praised and glorified, and of having homage paid unto them. More over it must be the pleasure of God, blessed be He ! that those4 should be exalted and re vered whom he has made excellent and vene rable, just as it is the pleasure of a king that those who stand before him should be revered;
D^IDD Hliy literally : worshippers of stars and planets.
4 It will be remembered that our Author considers the planets and orbs, as beings possessed of soul, mind and under standing. See p. 97. 1T xi.
cc
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which indeed is reverence, [paid] to the king [himself].
II. As soon as they were struck with this idea1, they hegan to build temples to the stars, to offer sacrifices unto them, to praise them, to glorify them with words, and to how down to them, in order that they might thus (according to their wicked notion), oh tain the favour of the Creator. Such was the radical principle of idolatry, and this is what they used to say who adhered to it, and who were acquainted with its principles; not that they would say, that there was no other God except that star [which was the object of their adoration]. Now this is what Jeremiah said : Who would not fear Thee, O King of nations? for to Thee doth it appertain; forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto Thee. But they are altogether brutish and foolish ; the stock is a doctrine of vanities, (Jer. x. 7, 8). That is to say: All know that Thou art by Thyself [the only God] ; yet their error and their folly [con sist] in their fancying that vain thing (i. e. the worshipping of that vain stock or idol) to be Thy pleasure.
III. But after a length of time, false pro phets arose among the sons of men, who said,
ill 111 Pltyttf )TO literally: As this thing arose in their heart (mind).
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that God had commanded them, saying: Wor ship ye such and such a star, or all the stars; Offer sacrifices and drink-offerings to the same, in such and such a manner; Build a temple for the same, and make an image of the same, to the end that the whole of the people, women, little ones, and all the other inhabitants of the land, may bow down to it. — And so he (the false prophet) revealed unto them2 some image, which he invented in his own heart, saying [unto them], that this was the image of such and such a star, which was revealed to him in his prophecy. And in this manner they began to make images in temples, under trees, on the tops of mountains and on high hills; to assemble together, and to bow down to the same ; saying [at the same time] to the rest of the people, that this image had the power of doing good and evil, and that [consequently] it was right to worship it, and to stand in awe of it. Moreover their priests used to say unto them: By this service ye will increase and prosper ; and so and so ye ought to do ; and so and so ye ought not to do.
IV. And then other liars too began to appear3 and to say, that the star itself, or some orb or angel spoke unto them, saying: Worship ye me in such and such a manner, (the man-
2 OH/ yHlCfl literally: and [was] making known unto them.
3 1 literally : to arise.
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ner in which it was to be worshipped having been revealed to them by the same) ; and do ye so and so ; and do ye not so and so. And so the thing spread over the whole world, [namely], the worshipping of those images, in various manners of worship, one different from the other, the offering of sacrifices, and the bowing down unto the same.
V. But after another lapse of time, the glorious and awful God came into utter obli vion both in the conversation and in the minds of all [men] existing, so that they knew Him no more; and in consequence of this, the whole people of the land, the women and the little ones, knew only that image of wood or stone, or that temple [built] of stones, which they were trained from their infancy to bow down unto, to worship, and to swear by the name of. Even the wise men who were among them, as, for instance, their priests and the like men, imagined that there was no other God, except the stars or orbs, for the sake of which, and in the likeness of which, those images were made; but as to the Rock of the Universe — there was no man who comprehended or knew Him, except [a few] individuals [who were then] in the world, as for instance, Enoch, Methuselah, Noah, Shem and Eber ; and in this manner the world was continually performing its revolutions, until he, the pillar of the world, was born, namely, Abraham our father.
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VI. As soon as this mighty1 [champion of religion] was weaned, he began to revolve2 in his mind (whilst still a child3), and began to reflect day and night, and to wonder, how it was possible that this orb should move4 continually, if there was no one who caused it to move5. But now, who is it that causes it to revolve — it being quite impossible that it should re volve by itself? — He had however neither teacher, nor any one who could explain the matter to him, but was [on the contrary] plunged, in Ur of the Chaldees, among those foolish worshippers of idols ; his father, his mother, and the whole of the people being worshippers of idols, yea he himself being [then] a worshipper in common with them; but still his mind was revolving and contemplating6, until he arrived7 at the way of truth, and became sensible of the line of righteousness, by his own correct reasoning; so
1 Ht J.TVN literally : this mighty or powerful [man}.
literally : to ramble (go to and fro) with
2 his mind.
3 pp N1JT) literally : whilst he [was still] little.
4 3ITO literally : lead on, drive on.
5 :TTED *b mir *&l literally : and that there should be no leader to it.
6 P1D1 literally : and understanding (i. e. acquiring know- ledge by meditation).
y literally : until he reached.
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that he knew that there was but one God, and that it was He who conducted the orb, and who created every thing; and that among all the beings existing, there was no God except Him. He moreover knew that all [men then in] the world, laboured under an error, and [knew] also that which led them into this error, [namely the error] of worshipping those stars and images, until the truth was lost from their minds. Now Abraham was forty years old when he compre hended his Creator.
VII. As soon as he comprehended and knew [Him], he began to raise objections against the men of Ur of the Chaldees, to enter into con troversy with them, and to say [unto them] : The way in which ye walk, is not the way of truth ; moreover he broke the images, and be gan to proclaim to the people, that it was only the God of the Universe whom it was right to serve, and that to Him only it was right to bow down, and to offer sacrifices and drink- offerings, to the end that all future generations1 might comprehend Him ; and also that it was right to destroy and break in pieces all images, to the end that the rest of the people might no longer fall, through them, into the same error with those, who imagined that there was no other God beside these.
?D literally: all Ike creatures [that are] to come,
207
VIII. As soon as he prevailed over them by his arguments, the king sought to slay him; but a miracle was wrought for him, and so he went to Haran, and began to stand up and to proclaim with a loud voice to the whole world, and to reveal to them2, that there was but one God of the whole Universe, and that Him [only] it was right to serve ; and so he continued preach ing3 and assembling the people from city to city, and from kingdom to kingdom, until he reached the land of Canaan, still continuing to preach; for it is said: "And called there on the name of the Lord, the everlasting God, (Gen. xxi. 33).
IX. Now when the people happened to as semble around him, and to raise difficulties against his precepts5, he used to explain [them] to every one of them in proportion to his (the disputant's) intellectual capacity, until he brought him back to the way of truth ; and so thou sands and myriads assembled around him, who
literally : and to make known unto them.
3 N"11p) literally: and proclaiming.
4 D^y bti miT DPI Dtt? Nl^! It seems that our Author did not translate 071JI /$ the everlasting God, as it is rendered in the authorized English version, but that he ren dered it, by : the God of the Universe ; agreeably to what he says of Abraham's having preached: "TH^ m/tf Dttf ttW Dbiyn TO? That there is ONE GOD OF THE WHOLE UNI VERSE. And indeed most of the Rabbins agree with our Author in translating D7iy 7tf the God of the Universe.
5 mil ty b tf>tflBn literally: and asking him [questions'] about his words.
208
constituted the men of the house of Abraham ; and he (Abraham) planted this great and radical principle in their hearts, and also composed books on this [subject] ; moreover he revealed it to his son Isaac. And then Isaac settled as a teacher and admonisher. Again Isaac revealed it to Jacob, and appointed him a teacher [of the same] ; and so he too settled as a teacher and supporter of all those who joined him. Now Jacob, our father, instructed all his children ; but Levi he set apart and appointed [to be] the head ; moreover he established him in an academy, to teach the way of God and how to observe the commandments of Abraham, direct ing his children that there should never cease [to be] a leader1 from among the sons of Levi, in order that this doctrine2 might not be for gotten.
X. And thus the thing was continually gaining strength among the children of Jacob, and among those that joined them, so that there grew up in this world a nation who knew the Lord; until the Israelites had been a long time in Egypt, when they began again to ac quire their (the Egyptians') manners3, and to worship idols like them; except the tribe of
literally: a Governor.
2 "TO/H literally: the instruction.
3 )JTttjyQD "DDT? literally: to learn from their doings or actions.
209
Levi, who persevered in the commandments of the fathers ; so that the tribe of Levi never wor shipped idols. Indeed the radical principle, which Abraham had planted, was within a little (i. e. well nigh), rooted out, and the children of Ja cob [had nearly] relapsed4 into the error of the generality of men5, and their wanderings.
XI. But because the Lord loved us, and because He [wished to] keep the oath [which He had sworn] unto Abraham, our father, He created Moses, our Rabbi, as well as the Rabbi of all prophets, and sent him [to us]. As soon as Moses, our Rabbi, began to prophesy, and [as soon as] the Lord had chosen Israel for [His] inheritance, He crowned them (i. e. the Israel ites) with [His] commandments, and revealed unto them the way of worshipping Him, and also what ought to be the proceedings [against] idolaters, and all those who fall into their error6.
literally : and the children of Jacob [would have'] come back, or returned.
5 D^Jfil fi\yvh literally: to the error of the world.
6 O-mrW DIjnBn tel literally : and all those that err after them.
D D
PRECEPTS RELATING TO REPENTANCE,
CHAPTER I.
WITH regard to all the commandments, which are [contained] in the law, whether they be positive or negative commandments, if a man happen to trespass against any one of them, either presumptuously or through ignorance, he is bound to confess before God, blessed be He ! [at the time] when he repents and turns from his sin ; for it is said ; When a man or woman
shall commit, &p TJien they shall confess
their sin which they have done, (Numb. v. 6, 7). [By] which is [meant] verbal confession1. Now this confession is a positive commandment.
II. But how ought we to confess? — [We ought to say thus] : " I beseech Thee, O God ! I have sinned ; I have done perversely ; I have committed wickedness before Thee, and I have done so and so ; and behold ! I repent and am ashamed of my doings, and I will never do
literally: confession [by~] words.
211
this thing again2." This is the essence3 of con fession; and he who confesses still more amply, and dwells still longer on the matter4, behold! such an one is praiseworthy.
III. And also, with regard to those who bring sin-offerings or trespass-offerings, at the time when they offer their sacrifices, for their ignorance or for their presumption, their sacrifice does not atone for them, unless they repent and confess in [distinct] words ; for it is said : He shall confess that he hath sinned in that thing5, (Lev. v. 5). Likewise with regard to those who are sentenced6 to death7 by a court
2 HT "U"6 "inn ^tf tfnyh literally : and never will I return again to this thing.
3 TP1 h® T\p*y literally: the root or radical principle of confession.
4 lit P3>D THNDl literally : and lengthens in this matter.
5 The verse following this, is : And he shall bring his tres pass-offering unto the Lord for his sin, fyc. : so that the offering was to be preceded by confession.
6 ^Tiro literally : those who are [found'] guilty.
7 *b pDIN JTIDK ^ttflD rfrpDH JT1D pim HN1
w minon taiy pir»D JTIDIDH bi 111
^i yi^irr k "IDK^ pvi I^D pt^ NIH D^v1? P^n
PV BN mm ib ]rn ^i^ rt
n^oi m^ton ^3» naD»
nrn DINT n?rr ova m»r
When
of justice, or who arc sentenced to be flogged1, their dying or their being flogged does not
" When he (the culprit) was about ten cubits distant from the stoning house (i. e. from the place where culprits where stoned to death), they used to say to him, " Confess ;" for this was the manner with all those who were put to death, Qnamely], that they used to confess; seeing that every one who confesses has a share in the world that is to come ; for so we find [[that it was] with Achan, to whom Joshua said: My son, give, I pray thee, glory to the Lord God of Israel, and make con fession unto Him. And Achan answered Joshua, and said: In deed I have sinned . . . and thus and thus have I done, (Josh, vii. 19, 20). But how do we know that his confession atoned for him? — [We know it from this]; for it is said: And Joshua said : Why hast thou troubled us ? the Lord shall trouble thee THIS DAY (Josh. vii. 25.), [[implying that] THIS DAY thou art troubled, but thou shalt not be troubled in the world that is to come." — Bab. Talmud, Treatise Sanhedrin, Section 6.
1 .Hip ;D literally : flogging or lashes.
Besides the punishment of death, which it was in the power of the Jewish court of justice to inflict, (see page 128, note 3.), it had also the power of inflicting a kind of correc tional punishment, designated by the name of nip7D flogging or lashes. The number of lashes inflicted, never exceeded '39, for though according to the text in Deut. xxv. 3. they were not to exceed 40, yet it was agreed by the Rabbins that the number should be limited to 39 at the most. But even the number of 39 was inflicted upon very robust persons only ; whilst culprits of a delicate constitution received a still more moderate punishment. The state of health of the culprit was therefore always taken into consideration, and the number of lashes to be applied, was accordingly agreed upon, previously to the infliction of the punishment. The number agreed upon was always one that was divisible by 3. After the estimate had been made, the culprit was tied to a post, in a posture somewhat bent or oblique, and naked to the waist, The
person
213
atone for them, unless they repent and confess. Moreover if one hurt his fellow, or if he cause him any pecuniary damage, although he pay him what he owes him, this does not atone for him, unless he confess and refrain from ever doing so again ; for it is said : ANY SIN that men commit2, (Numb. v. 6).
IV. With regard to the scape-goat, as it was [intended as] an atonement for the whole of Israel, the chief priest confessed over it in the name3 of the whole of Israel ; for it is said : And confess over him all the iniquities OF
THE CHILDREN OF ISRAEL, (Lev. Xvi.
V. Now the scape-goat atoned for all the
person who administered the lashes stood on a stone. One third of the number of lashes was applied on the chest, and the other two- thirds on the shoulders. Three of the judges were always present at the time of the chastisement; and whilst the lashing was going on, the first of the judges read the two following verses : If thou wilt not observe to do all the
words of this law, fyc Then the Lord will make thy plagues
wonderful, fyc. . . . (Deut. xxviii. 58, 59). The judge, second in rank, numbered the blows ; and the third in rank bade the person, who flogged, proceed, until the number of lashes decreed was completed.
2 The verse following this, is: Then they shall confess, fyc. ; the expression DltfH .HtftDn ^DD ANY SIN that men commit, implying all kinds of sin, even the sins or offences of man against man.
3 ]W7 *?V literally : in the language of, (i. e. in such ex pressions as imply the whole of Israel).
transgressions [mentioned] in the law, slight as well as important1 ; whether one transgressed presumptuously or througli ignorance ; whether he was made aware of it, or was not made aware of it ; the scape-goat still atoned for every thing, provided he repented ; but if he did [not repent, then the scape-goat atoned only for his slight [transgressions]. But now, which are [said to be] slight, and which important [transgressions] ? -The important ones are those for which one deserves death by the court of justice' or cut ting off~. Moreover vain and false oaths, (though the punishment of cutting off is not attached to them), yet behold ! they also are important [transgressions] ; but all other commandments, negative as well as positive, to which no punish ment of cutting off is attached, are [said to be] slight ones.
VI. Now in our days3, when the house of sanctuary exists no longer, and when we have no atoning altar — there is nothing [left for us] but repentance. Repentance, however, atones for all transgressions. Even he who has been wicked through the whole of his days, if at the end he repent — not the least part of his wickedness is recorded against him ; for it is said : As for the wickedness of the wicked, he shall not fall thereby In the day that he turneth
literally : and the hard ones,
2 See page 128, note 3.
3 H?n p?l literally: at this lime.
215
from his wickedness*, (Ezek. xxxiii. 12). Yea the very nature of the day of atonement, is to atone for the penitent ; for it is said : For on that day shall [the priest] make an atonement
for you, (Lev. xvi. 30).
VII. Although repentance atones for every thing, and although the very nature of the day of atonement is to atone, there are still trans gressions, which may be atoned for immediately ; and also transgressions, which cannot be atoned for until a certain time [has elapsed]. For in stance, if a man transgress any positive com mandment to which [the punishment of] cutting offb is not attached, and repent [of it] — he is pardoned on the spot6; and with regard to such
4 VD*> ^D 11DJ pHS ft^SN "ON ^nV> p jiyDttf •»!-)
DNStt; m»*nn n^ TON mnrwi TID:I yttn frsNi lyt^s ova wi Dittf i^ jn^rD ]^ mnnxi IV^ID inn? nri ni ^D> ^
f f Rabbi Simeon the son of Jochi says : Though one be a perfectly righteous man all his days, yet if he rebel at the end, he loses all [his] former [good deeds] ; for it is said : The righteousness of the righteous shall not deliver him in the day of his transgression, (Ezek. xxxiii. 12). Again though one be a thoroughly wicked man all his days, yet if at the end he re pent, not the least part of his wickedness is recorded against him ; for it is said : As for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness, (Ezek. xxxiii. 12).— -Bab. Talmud, Treatise Kidu- shin, Section /.
5 See page 128, note 3.
6 ft jftmDtf IV DttfD tt WH literally: he does not stir from thence until it is pardoned unto him.
216
[men] it is said: Return, ye backsliding child ren, and I will heal your backslidings, §c. (Jer. iii. 22).
VIII. Again if one transgress a negative commandment, to which neither [the punishment of] cutting off, nor [that of] death by the court of justice is attached, and repent [of it] — then repentance causes a suspension1 [of Divine wrath], and the day of atonement atones for it; and, with respect to such [men], it is said: For on that day shall [the priest] make an atonement for you, (Lev. xvi. 30). But if one transgress [a commandment] to which [the punishment of] cutting off or death by the court of justice is attached, and repent [of it] — then repentance, [together] with the day of atonement, causes the suspension, and the afflictions2 which come upon him, render the atonement complete ; so that his atonement never can be complete, un less afflictions come upon him ; and with regard
literally: suspends.
V nbp nn'ay by DT> KTW iy r6in wrr nmann
ism
" Repentance atones for slight transgressions, whether of positive or negative commandments ; but as to important ones, it causes a suspension, until the day of atonement come and atone [for them]."
Bab. Talmud, Treatise Yoma/i, Section 8.
afflictions; this term is chiefly applied by the Rab bins to bodily pains.
217
to such [a sinner] it is said: Then will I visit their transgression with the rod, (Ps. Ixxxix. 32).
IX. When is it so ? — [It is so] if he did not profane [the name of] God, at the time when he transgressed. But he who profanes [the name of] God, although he repent, and although the day of atonement arrive whilst he is still persevering in his repentance, yea al though afflictions come upon him, still his atone ment is not complete until he die ; so that [with such a sinner] repentance, the day of atonement, and afflictions, [are] all three [indispensable to] cause the suspension, and death [alone] makes the atonement [complete] ; for it is said : And it was revealed in mine ears by the Lord of
hosts, SURELY THIS INIQUITY SHALL NOT BE PURGED FROM YOU TILL YE DIE, (Isai. XXU. 14).
K K
PRECEPTS RELATING TO REPENTANCE,
CHAPTER II.
WHAT is [the criterion of] true repentance1? — It is when a matter, in which a man has once transgressed, comes [again] within his reach2 and when he moreover has it in his power to commit the same [offence again], and yet shrinks3 back [from it], and does not commit [it] out of [mere] repentance, and not out of fear or impotence4. For instance; Behold! one who once had a criminal intercourse with a woman; now if after a lapse of time he [happen to] have again a private meeting with her, (whilst still persevering in his love to her, and whilst still possessing his full bodily power; moreover whilst still in the same country5 where he once sinned with her) — if then he shrink
literally : perfect repentance.
2 1T1 literally : in (or to) his hand.
3 ttTP21 literally: and he separated [himself^, or parted with.
4 PO )r?ttDD literally : through want of strength.
5 That is, under the influence of the same climate and associations.
219
back [from her], and do not commit [the sin] — such an one is [said to be] a true penitent; and this is what Solomon said: Remember now thy Creator IN THE DAYS OF THY YOUTH, (Eccles. xii. 1).
II. However if one repent only in his old age, or at a time when it is no longer in his power to do that which he was [in the habit of] doing; although this is [certainly] not ge nuine6 repentance, yet it still avails him, and he is still [said to be] a penitent. Though even he may have been a transgressor all his life, yet if he repent but on the day of his death, so that he die a penitent, all his sins are pardoned; for it is said: While the sun, or the light, or the moon, or the stars, be not darkened, NOR THE CLOUDS RETURN AFTER THE RAIN, (Eccles. xii. 2); which is [an allusion to] the day of death. Whence we infer that if he (the sinner) remember but his Creator and repent, before he dies, he is still pardoned.
III. Now what is that repentance [to con sist in]? — In this, that the sinner forsake his sin, and remove it from his thoughts; moreover that he resolve in his heart, never to do it again; for it is said: "Let the wicked forsake his way, (Isai. Iv. 7). He also ought to be sorry
literally : profitable repentance. 7 Let the wicked forsake his way, AND THE UNRIGHTEOUS MAN HIS THOUGHTS, $c. ; from which we deduce, that the re moval of sin from a man's thoughts is essential to repentance.
220
for the past; for it is said: Surely after that I was turned, I repented, (Jer. xxxi. 19). And he ought also to call to witness Him who knoweth [all] secrets, that he will never return to this sin again; for it is said: l Neither will we say any more to the work of our hands: \Ye are] our gods, §c. (Hos. xiv. 3). More over it is necessary that he make a verbal2 confession, and that he utter [with his mouth] the contrite resolutions of his heart.
IV. He who confesses with words, without having resolved in his heart to forsake [his sins] — Behold! he is like one who dips3 [in water, by way of performing the necessary pu rification] whilst holding an unclean animal in his hand4, when his dipping can avail him no thing, unless he throw away the unclean animal ; and so it is said : But whoso confesseth AND FORSAKETH [them] shall have mercy, (Prov. xxviii. 13). Moreover it is necessary that he name5
1 The verse,, preceding this, opens thus : Take with you words, and turn to the Lord ; say unto Him, fyc. ; from which we perceive, that the penitent is directed to call on God, and to protest before Him, that he is come to the firm resolution of amending his life.
2 V,n2ttQ nninn^ literally : to confess with his lips.
3 The cleansing, by washing the flesh in water, of those that contract uncleanness by touching unclean animals, is pre scribed in Lev. xxii. 5, 6.; and also in other places of the Pen tateuch.
4 1T1 Y"lttfl literally : and \_holds~] a creeping thing in his hand.
literally : to utter with words, or to dejine.
221
his sin; for it is said: Oh9 this people have sinned a great sin, AND HAVE MADE THEM
GODS OF GOLD6, (Exod. XXXii. 31).
V. It is also the usual course of repent ance, that the penitent should cry unremittingly to the Lord, with weepings and entreaties ; that he should exercise charity as much as is in his power ; that he should remove very far from the object of his transgression7, and that he should alter his name, just as if .he were to say : I am quite another person, and not the same man who committed those actions ; moreover that he should altogether alter his actions for the better, and [in a direction] towards the way of righte ousness ; and also that he should emigrate from his place; for emigration atones for [a man's] iniquity, inasmuch as it causes him to give way, and to become meek and humble-minded.
VI. It is also very commendable in the penitent to confess before a multitude of per sons, and to make known unto them his trans gressions; also to reveal to others the offences [existing] between himself and his fellow, saying unto them : Surely I have offended such and such an one, and I have done unto him so and so; but behold! I now repent of, and am sorry
6 Here we perceive that Moses has named and denned the crime, for which he was begging mercy and forgiveness.
7 11 Nftnttf -DTI p literally: from the thing with which he has sinned.
222
for it. Now he who is proud, and does not make his transgressions publick, but conceals the same — his repentance is no true [repent ance] ; for it is said : He that covereth his sins shall not prosper, (Prov. xxviii. 13).
VII. But when is it so? — [It is so with regard to] transgressions between man and his fellow ; but with regard to transgressions be tween man and God1, he ought not2 to render himself notorious, and indeed it would be effron tery in him if he were to make publick the same ; and therefore [in such a case] he [need only] repent before God, blessed be He ! and name his sins to Him [alone], but in publick his confession ought to be a general3 one, (i. e. he may confess himself publickly to be a sinner against God, but he must not name his sins). Indeed it is well for him that his sin should not transpire ; for it is said : ^Blessed is he whose transgression is forgiven, WHOSE SIN is
COVERED*, (Ps. XXxii. 1).
See page 109, Note 4. ' "p^U l^tf literally : he need not, or he has no occasion. 3 DriD literally: undejinedly.
4 rrro nb& vb Y»VMD HDID irni w in • • • ntfDH IIDD y&s w^ nt^N ITOI '1:11 z£ DTK pip nwiyi 1*0 nDK miD ni
" Rav raised this difficulty, (i. e. he brought the following two verses into collision); It is written: HE THAT COVERETH
HIS
, 223
VIII. Although repentance and praying aloud5 are at all times very good, yet they are still more [especially] good, during the ten days that are between the new year's day and the day of atonement, as then they (the sup plications of the penitent) are accepted forthwith ; for it is said : Seek ye the Lord while He may be found, (Isai. Iv. 6). But when is it so? — [It is so] in the case of an individual; but as to a congregation [at large], whenever these re pent and pray aloud with all their hearts6, they are listened to7, for it is said: As the Lord our God [is] in ALL [THINGS THAT] WE CALL* UPON HIM [FOR], (Deut. iv. 7).
IX. The day of atonement however is the [proper] time for repentance for all, both for individuals and the publick9, as being the
HIS SINS SHALL NOT PROSPER, but whoso confesseth and for-- saketh, fyc. (Prov. xxviii. 13) ; and yet it is written again : Blessed is he whose transgression is forgiven, WHOSE SIN is COVERED, (Ps. xxxii. 1.)? ... Rabbi Zutra the son of Tobias said: The one prelates] to transgressions between man and God, and the other to transgressions between man and his fellow."— Bab. Talmud, Treatise Yomah, Section 8.
literally : and groaning, or crying aloud.
literally : with a perfect heart. JH literally : they are answered.
I
instead of being rendered by: IN ALL THINGS that we call, seems to have been rendered by the Rabbins by: AT ALL TIMES that we call.
9 D'Q l7) literally: and for a multitude.
224
ultimate [time of] pardon and forgiveness to Israel. Every one is therefore bound to repent and to confess on the day of atonement. And with regard to confessing on the day of atone ment, we are commanded that it (the confession) should begin on the day preceding that day1, and before eating [the evening meal], lest one happen to be choked at the meal, and be fore he has confessed, (and consequently die without confession). But although one has con fessed [already] before eating [the evening meal], he ought to confess again in the evening of the night preceding the day [of atonement], and likewise to confess again in the morning prayer2, additional prayer, oblation prayer, and
DINI 2^VD literally : on the eve of the day.
the morning prayer, and (literally the oblation prayer, but commonly used to denote the afternoon prayer), are enjoined by the Rabbins as the most important prayers, which every one who adheres to their doctrine, is bound to say every day. These two prayers are intended to compensate for the two constant or daily sacrifices, commanded by Moses. f^Oiy D/Sn the evening prayer, though also usual amongst the adherents of the Talmudistic doctrine, is not considered of so much importance, not hav ing been so strictly enjoined. On the sabbath and on festival days, when, besides the two constant sacrifices, additional sacrifices were commanded by Moses, a fourth prayer, which goes under the name of ^DID r6sn the additional prayer, is read; but on the day of atonement, a fifth prayer is further introduced, which is read at sun-set, and which is called J"P^J rbST\ the closing prayer ; implying that the gates of heaven are about to be closed.
The
225
closing prayer. But now where (i. e. at which part of the prayer), ought the confession to be made? — An individual [ought to confess] after his prayer, and the prayer reader3, in the midst of his prayer, [namely] at the fourth blessing4.
X. The confession practised now amongst Israel, is this : Surely we have all of us sin ned,, fyc. ; this being the essence5 of confession. The transgressions which one confesses on one day of atonement, he ought to confess again on the day of atonement following6, even though he may have been firm7 in his repentance [during the whole of the intermediate time] ; for it is said: For I acknowledge my trans gressions, and my sin is EVER BEFORE ME, (Ps. li. 3).
XI. Repentance and the day of atonement atone only for transgressions between man and
The most important part of each of the above-named prayers, is that which is called rnttfy POlQttf the EIGHTEEN [^blessings], and which originated with Ezra and his ]H JTH court of justice.
3 "112K Hvttfl literally : and the deputy or messenger of the congregation. See page 76, Note 2.
4 Viz. the fourth blessing of the m&V mDttt eighteen. See last Note but one.
5 Trip? *lp»y literally: the root of confession.
literally: on the other day of atone
ment.
7 IfilltWQ "JEiy NTW ^ 7$ V\X literally : although he be standing (persevering} in his repentance.
F F
226
God; such, for instance, as eating a thing which is forbidden, or having unlawful inter course with a woman, and the like [transgres sions] ; hut with regard to offences between man and his fellow, for instance, if one happen to hurt his fellow, or to curse his fellow, or to rob him, and the like [offences], he is never pardoned until he give his fellow that which he owes him, and until he reconcile him.
XII. [For] although he restore to the other the money which he owed him, it is still neces sary to reconcile him, and to entreat him to pardon him. Even though he have only pro voked his fellow with words, it is still neces sary to reconcile him, and to urge him [with entreaties], until he pardon him. Should his fellow not be willing to pardon him, he ought to bring with him a company1 of three of his friends, in order that these may urge, and beg [pardon of], the other; should the other still not be reconciled, he ought to bring a second, and even a third [company of friends] ; but should the other still be unwilling [to grant his pardon], he may leave him and be take himself away [from him], and then the one who would not pardon, becomes the sinner. However if the other happen to be his Rabbi (i. e. his religious instructor), he must go and come again to him even a thousand times, until he pardon him.
literally : a row or range.
227
XIII. It is not lawful for a man to be cruel and inexorable; he ought rather to be easily moved to reconciliation, and with diffi culty moved to anger; so that when the man who offended him begs pardon of him, he should pardon him with a perfect heart and benevolent mind. Even though the other have oppressed or offended him very much, still he ought not to avenge himself, nor to bear a grudge ; this (moderation) being the practice of the seed of Israel, who are kind-hearted2 ; but with regard to the Cuthites3 who are of un circumcised hearts, these are not so, but they keep their wrath for ever*; and so it is said with regard to the Gibeonites, in consequence of their not having forgiven and of their having shown themselves unrelenting5: Now the Gibeonites WERE NOT OF
THE CHILDREN OF ISRAEL, (2 Sam. Xxi. 2).
2 pD3Jl Dl^l literally : and their right hearts.
3 See page 166, Note 5.
4 An expression made use of by Amos the prophet, when describing the uncharitableness of Edom, (Amosi. 11).
5 Wherefore David said unto the Gibeonites, What shall I do for you ? and wherewith shall I make the atonement, that ye may Mess the inheritance of the Lord ?
And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house ; neither for us shall thou kill any man in Israel. And he said, What ye shall say, that will I do for you.
And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remain ing in any of the coasts of Israel,
Let seven men of his sons be delivered unto us, and we will
hang
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XIV. If one offend another, and the other happen to die before he (the offender) has beg ged his pardon, he ought to take with him ten men, and place them over the other's grave, and say before them [these words] : I have sinned against the Lord God of Israel, and also against this man, having done unto him so and so. Moreover if he owed the other money, he ought to restore it to his heirs; if, so far as he knows, the other have no heirs, he ought to deposit it in a court of justice, and also make his confession.
hang them up unto the Lord in Gibeah of Saul whom the Lord did choose. And the king said, I will give them.
2 Sam. xxi. 3, 4, 5, 6.
PRECEPTS RELATING TO REPENTANCE.
CHAPTER III.
EVERY one of the sons of men has his good deeds, and also his wicked deeds1. He whose good deeds amount to more than his wicked deeds, is [said to be] a righteous man, and he whose wicked deeds amount to more than his good deeds, is [said to be] a wicked man; [again he whose deeds consist of] half [good ones] and half [wicked ones], is [said to be] an intermediate man. Also with regard to a [whole] country, if the good deeds of the whole of its inhabitants [when added together] were to amount to more than their wicked deeds, [then] behold ! this would be a righteous [country] ; but if the wicked deeds of the same were to be most, [then] behold! this would be a wicked [country]. And so it would be with regard to the whole world in general2.
II. The man whose wicked deeds amount to more than his good deeds, dies forthwith, in
literally: and iniquities. literally: altogether.
230
consequence of his wickedness; for it is said: lFor the multitude of thine iniquity, (Hos. ix. 7) ; also a country, the wicked deeds of which are most, perishes forthwith; for it is said : Because the cry of Sodom and Go morrah is great, fyc. (Gen. xviii. 20). — And so it is with regard to the [inhabitants of the] whole world in general, [viz.] if their wicked deeds amount to more than their good deeds, they also perish forthwith ; for it is said : *And God saw that the wickedness of man was great, (Gen. vi. 5).
III. However in this balancing [of the good deeds against the wicked ones], not the number of the good or wicked deeds, hut the importance* of the same, is taken into consider ation ; so that there may be one good deed which makes up for4 many wicked ones ; for it is said : 5 Because in him there is found [some}
1 The days of visitation are come, the days of recompense are come, Israel shall know it ; the prophet is a fool, the spiritual man is mad, FOR THE MULTITUDE OF THINE INIQUITY, and the great hatred.
2 And God saw that the wickedness of man was great in the earth, and that every imagination fyc. : And it repented the Lord that He had made man on the earth <fyc. : And the Lord said, I WILL DESTROY MAN fyc. (Gen. vi. 5, 6, 7)-
3 D/T3 literally : their greatness.
4 "U^ WrW literally: which meets.
5 And all Israel shall mourn for him, and bury him ; for he only of Jeroboam shall come to the grave f ""Q"! 11 K22D3 IV
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good thing, (1 Kings xiv. 13.) ; and again there may be one wicked deed which makes up for many good ones ; for it is said : But one sinner destroy eth much good, (Eccles. ix. 18). They (the deeds of a man) can [therefore] he balanced by the knowledge of the God of knowledge only, and it is He [alone] who knows how to estimate the good deeds against the wicked ones.
IV. He who regrets having fulfilled the commandments, and who is sorry for his good deeds, saying to himself6 : What profit have I in having fulfilled the same? — O that I never had fulfilled the same ! — behold ! this [man] has altogether undone [the good deeds which he once had done], and no good deed of his what ever will be recorded in his [favour] ; for it is said: The righteousness of the righteous shall not deliver him in the day of his transgres sion, (Ezek. xxxiii. 12.) ; which [applies] to him only who is sorry for his former [good deeds7].
because in him there is found SOME good thing fyc. It is evident from the context in which 11D IT? 11 N^D3 )y> is quoted here, that our Author must have translated it thus : Because in him there is found A (or ONE) good thing.
literally: in his heart.
pm I^SN now WTV p pjm m mwann n** -m* mnrwi TIDI em IDN • • • ijnya ova i^w xb
" Rabbi Simeon, the son of Jochi says : Though one be a perfectly righteous man all his days, yet if he rebel at the
end
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V. Now in the same way as the good deeds of a man and his wicked deeds are balanced at the hour of his death, so are also the wicked deeds of every one that exists1 in this world, balanced against his good deeds, every year, on the festival of the new year's day. He who is found [to be] a righteous man, is decreed2 to live, and he who is found [to be] a wicked man, is decreed to die ; again to him who is [found to be] an intermediate man, a respite3 is given, until the day of atonement ; if he repent4,
end, he loses all Qhis] former £good deeds] ; for it is said : The righteousness of the righteous shall not deliver him in the day of his transgression , . . Resh Lakish said : Qthis applies] to one who is sorry for Qhis] former £good deeds].
Bab. Talmud, Treatise Kidushin, Section 1.
1 DTiyn ''KID literally: of those that come into the world .
2 D^n? DnH3 literally : he is sealed for life.
3 iniK \h\T\ literally : they suspend him, (i. e. a suspension or respite is given unto him).
4 nnsD 'j pnv> ^m IDK ^ison bw TM nniDJ Dn^ bw in« rron
D'aro:
nn^D' D»ari33 or K o^ t^nna^ 121 oniaan D^ iv
" Rabbi Kruspedua said in the name of Rabbi Jochanan : Three books are opened on the new year's day ; one of the perfectly righteous ; one of the perfectly wicked ; and one of the intermediate. The perfectly righteous, are inscribed and sealed for life forthwith : the perfectly wicked, are inscribed and sealed for death forthwith; and the intermediate remain in
suspen-
233
he is decreed to live, and if not, he is decreed to die.
VI. Although the blowing of the trumpet on the new year's day is an ordinance of Scrip ture5, yet there is also an intimation in it, [which amounts to as much] as saying: Ye sleepers, awake from your sleep; and ye who are in a deep sleep, arise from your deep sleep; search into your actions, turn with repentance, and remember your Creator! — Ye who have be come forgetful of truth by [pursuing] things that are vain and temporary6, and who have been absorbed the whole year in vain and idle [matters], which can neither avail nor deliver [you], look after your souls, mend your manners and your deeds ; and may every one of you for sake his wicked way and his ungodly thoughts.
VII. Every man ought therefore to look upon himself7 during the whole year as though
suspension from the new year's day until the day of atone ment, if [[then] they be pure, they are inscribed for life ; but if they be not pure, they are inscribed for death."
Bab. Talmud. Treatise Rosh Hashanah, Section 1.
5 And in the seventh month, on thejirst day of the month, ye shall have an holy convocation ; ye shall do no servile work, it it a day of blowing the trumpets unto you, (Numb. xxix. 1).
6 ]QfH vlHQ literally: through the vanities of time.
7 TOT iwn i»n intn ft*» IDSV orw n*rr rroi sp1? iD^y jp"o™ VWN fin** nun «p^> ID^V rw jmrnttf ft ^K nn« rrviy G G
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he were half innocent and half guilty, (i. e. he ought to consider the amount of his good deeds as coming up precisely to that of his wicked deeds), and also [to look] upon the whole world as though it were half innocent and half guilty,
NOT pi ra-n raizo -aw inx 'i-a nr^» *n rain JTHIZ inn in» rra Tirm im -m )ra to D^yn ^ ntfi iDxy JIN jp-orntf iniytf nnss
-m» NtDirn IDWK; nnn nr »arw nm
" A man ought always to look upon himself as though he were half guilty and half innocent, [[therefore] if he fulfil but one commandment [[more], then blessed is he, for he causes the scale of innocence to preponderate in his [[favour] ; but if he commit but one transgression [[more], [then] woe unto him, for he causes the scale of guilt to preponderate against him ; just as it is said : But one sinner destroyeth muck good, (Eccles. ix. 18.), [i. e.] in consequence of that single sin which he committed, much good is destroyed (lost) for him. Rabbi Eleazer the son of Rabbi Simeon says: Since the [[whole] world is judged according to the number [[of its good or bad deeds], and also an individual is judged accord ing to the number [of his good or bad deeds], if one fulfil but one commandment [more], [then] blessed is he, for he causes the scale of innocence to preponderate both for himself and the whole world; but if he commit but one transgression [more], [then], woe unto him, for he causes the scale of guilt to preponderate both for himself and the whole world : for it is said : But one sinner destroyeth much good, [i. e.] in conse quence of the single sin which this [man] has committed, much good is destroyed both for himself and the whole world." Bab, Talmud, Treatise Kidushm, Section 1.
235
(i. e. as if the total amount of the good deeds of all the inhabitants of the world also came up precisely to that of their wicked deeds) ; now if he commit hut one sin [more, then] hehold! [by this single sin] he causes the scale of guilt to preponderate, both with regard to himself and to the whole world; and consequently brings1 destruction upon it; [on the other hand] if he fulfil but one single commandment [more, then] behold! [by this single good deed] he causes the scale of innocence to preponderate both with regard to himself and to the whole world, and [consequently] brings salvation and deliverance both upon himself and them (the inhabitants of the world), as it is said: But the righteous [is] an everlasting* foundation, (Prov. x. 25.), [mean ing that] : This man, by acting righteously, causes the innocence of the whole world to prepon derate, and [by this means] brings about the deliverance of the same.
VIII. For this reason3 have the house of Israel made it a practice among themselves, to multiply their charitable and good deeds, and to employ themselves in [fulfilling] the command-
1 D"U1 literally : and caused (or effected).
2 Dbiy TID1 pH^I It is evident from the context in which this verse stands, that our Author must have translated it thus: But the righteous is THE FOUNDATION OF THE WORLD, (i. e. the whole world may be supported (preserved) by the good deed of one righteous man).
3 Jit ]*Qy ^JSO literally: and in consequence of this matter.
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merits, [during the interval] between the new year's day and the day of atonement, even more than in the other days of the year. They have moreover made it a general practice among them, to rise, during these ten days1 in the night time, and to pray in the synagogues with words of supplication and fervent entreaties until day-light.
IX. At the time2 when the wicked deeds of a man are balanced against his good deeds,
1 That is, from the first day of the month of Tishra, which is the new year's day, to the tenth day of that month, which is the day of atonement.
literally : at the hour.
rroy DTK my rrnm •a-a w "ai rw6iy ^ i^rno nw ^ j^rro by mrr ->BN ro izMMtt ^ i^rno ]'** in
]rr yDt^ ^n TJTI x -nnsa
" Rabbi Josi the son of Rabbi Judah says : When a man transgresses the first time, he is pardoned ; the second time — - he is [also] pardoned ; the third time — he is £also] pardoned ; but the fourth time— he is not pardoned; for it is said: *For three transgressions of Israel, and for four I will not turn away [the punishmenf] thereof, (Amos ii. 6). And again it is said: Lo, all these [things] worketh God twice, thrice, with man, (Job xxxiii. 29). But to what purpose is __ _ this :
* Sec pajrc 239, note 2.
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neither the first sin which he committed, nor the second, is reckoned; but [his sins are reckoned] from the third only and onward. If his wicked deeds, [reckoning] from the third and onward, are [found to amount to] more than his good deeds, then those two sins [which were not reckoned at first] are added, and he becomes accountable for the whole [amount] ; but if his good deeds are found to come up to [the amount of] his wicked deeds, [reckoning] from the third sin and onward, [then] all his sins are taken off one by one3, because then,
this : And again it is said ? — (i. e. to what purpose does Rabbi Josi quote this other text?); Qlt is] lest thou say, that these words, (viz. the words of the verse quoted from Amos), [[apply only] to a congregation (as there Israel in general is spoken of), but that with regard to an individual it is not so — there fore we are given to understand Qthe contrary, viz.] : Lo, all these [things^ rvorketh God twice, thrice, WITH MAN, (show ing that even to an individual his first two sins are pardoned). Bab. Talmud, Treatise Yomah, Section 8.
3 PENH plMn VJTOy to p^B literally: his ini quities are taken off FIRST [BY] FIRST ; i. e. in consequence of every iniquity being in its turn made to represent the first. Suppose that the number of sins committed after the third sin were to amount to n, then the total amount of the sins would be 1 + 1 + l-{-n, of which the first two sins were not reckoned before-hand, but were put aside, according to the theory introduced by our Author at the opening of this para graph. Now if on the other hand the good deeds were found to amount to 1 +n, the first two sins (says our Author) would be taken off and cancelled forthwith; the series 1 + 1-j-l + w by which the total amount of the sins was represented, would therefore be reduced to 1 + n. Here this advantage is given
to
238
in consequence of the first two [sins] having already been pardoned, the third [sin] is con sidered as though it were the first. Also with regard to the fourth [sin], behold ! this too [in its turn] becomes the first, in consequence of the third having already been pardoned. And so [the sins are taken off one by one] to the very last.
X. What we have said here, however, ap plies only to individuals; for it is said: Lo, all these [things] ivorketh God oftentimes (phv D^DyE) literally : TWICE, THRICE), with MAN, (Job xxxiii. 29.); but with regard to a congregation1, their
to the sinner, namely, the 1 is considered as representing the Jirst sin; and because the first sin is not reckoned, it is can celled, and 1 +n becomes n. Here again another advantage is given to the sinner, namely, the n sins which still remain to his charge, are represented by l-f-(w — 1) ; and as here too the 1 is considered as representing \hejirst sin, it is also can celled in its turn. The remaining n — 1 sins are again represented by I + (n~ 2), and the 1 is cancelled in conse quence of its being also made to represent the Jirst sin. Now this process of reduction being continued, the number of sins must at last be reduced to l-{-(n — n); and then the 1 being in its turn made to represent the Jirst sin, and cancelled ac cordingly, there will remain n — n sins = 0, when the sinner is of course acquitted.
It was thought necessary to represent this system of par doning and cancelling the sins, by figures, in order to make the reader more fully enter into the precise meaning of the words of our Author quoted at the head of this note, as well as into the drift of his reasoning throughout the remaining part of this paragraph.
1 See page 236, note 2.
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first, second, and [even] third sins are suspended (put aside) ; for it is said : For THREE trans gressions of ISRAEL, and for four, I will not turn away [the punishment] thereof2, (Amosii. 6.); so that when their (the congregation's) account is cast up, after this manner (namely, after the manner described above), their sins are reckoned only from the fourth, and onward.
XI. With regard to the intermediate3 man, if among that half [of the deeds] which in cludes his sins, also the sin of his never having put on the Tephilin* be found, judgment is
2 It seems that the Rabbins have given to this verse some such turn as this : For three transgressions of Israel [_I will], but for four, I will not release him.
3 See paragraph I. of this Chapter.
4 j^Sfi answers to the Hebrew J12JDD Phylacteries, or frontlets; thus in OnkeVs Targum, 73^ pl'mSB1? VTO
And they shall be as frontlets between thine eyes, (Deut. vi. 8.) is rendered by: ^ p \b$Tb Jim. These Tephilin con sist of two boxes made of skin in the form of a cube, in each of which the following four passages of the Pentateuch written on parchment, are placed, viz. : Sanctify unto Me all thejirst- born, $c. : (Exod. xiii. 2.) : And it shall be when the Lord shall bring thee into the land of the Canaanites, fyc. (Exod. xiii. 11.) : Hear, 0 Israel, the Lord our God is one God, fyc. (Deut. vi. 4.) : And it shall come to pass, if ye shall hearken dili gently unto My commandments, fyc. (Deut. xi. 13.). Every Israelite is bound to put on these Tephilin, and to fasten them, with straps arranged for the purpose, one on his head, and the other on his left arm, in compliance with the command ment : And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes, (Deut. vi. 8).
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pronounced on him according to his sin, but still he has a share in the [blessings of the] world that is to come. Even on all the wicked men, though their sins be numerous, judgment is pronounced according to their sins, but yet they have a share in the [blessings of the] world that is to come; for all Israel have a share in the [blessings of the] world that is to come, although they have sinned; for it is said: Thy people also [shall be] all righteous; they shall inherit the land for ever, (Isai. Ix. 21.) ; [here the expression] land is a figure, [meaning] the land of life, which is, the world that is to come. Also the pious men of [other] nations of the world, have a share in the [blessings of the] world that is to come.
XII. These however (i. e. sinners of the following description), have no share in the [blessings of the] world that is to come, but they are cut off, destroyed and condemned for ever and ever, in consequence of their great wickedness and sinfulness; [namely], hereticks1; they who deny the law; they who deny the resurrection of
tfny1? p^n or6 YIN inn* D^
p^n orf? ]*w 1^1 ">Nsnr6 ID min ]w rmnn p own /vw
" Mishna — All Israel have a share in the [blessings of the] world that is to come; for it is said: Thy people also [shall be~\ all righteous; they shall inherit the land for ever,
the
241
the dead and the coming of the Redeemer; apostates; they who cause many other men to sin ; they who depart from the [usual] prac tices2 of the congregation ; he who trespasses presumptuously3 [and] openly like Jehoiakim4; informers ; they who keep5 the congregation in awe, not for any religious purpose, [but for their private interest] ; shedders of blood ; slanderers ; and he who is ashamed of circumcision.
XIII. There are five [descriptions] of Is raelites that are said6 to depart from [their]
the branch of My planting, the work of My hands, that I may be glorified, (isai. Ix. 21). But these, (viz. the following) have no share in the [blessings of the] world that is to come; [namely], he who says, that the resurrection of the dead is not [a doctrine that can be deduced] from the law, or that the law is not from Heaven ; and he who is a heretick, &c." Bab. Talmud, Treatise Sanhedrin, Section 11.
2 WID literally : from the ways (manners).
3 HD") Tl literally : with a high hand.
1 The son of Josiah king of Judah, concerning whom Je remiah prophesied : He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem, (Jer. xxii. 19).
The wickedness of Jehoiakim is stated by the Rabbins to have been so great, that he once said :
" My predecessors did not know how to provoke [God]." Bab. Talmud, Treatise Sanhedrin, Section 11.
5 D'DP Dtt6 Vbti imrr by HOW ^DDl literally: and they who throw out fear on the congregation not for the sake of Heaven.
6 literally: that are called.
H H
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faith ; [namely], he who says, that there is no God and no Providence1; he who says that there is a Providence, but that this [Providence] consists of two or more [Deities] ; he who says, that there is [indeed] only one Lord, hut that this [Lord] is a star or a shape; he who says, that He (God) is not the only first [being] and the Rock of the whole [universe] ; and also he who worships besides Him, some star, [with the intent] that the same may become an inter cessor between himself and the Lord of the uni verse. Now every one of these five [descriptions of Israelites, is said to] depart from [his] faith.
XIV. There are also three2 [descriptions] of Israelites, that are called hereticks; [namely], he who says, that there is altogether no prophecy, and that there is no [kind of] knowledge which, [emanating] from the Creator, enters15 into the minds4 of the sons of men : he who denies the prophecy of Moses, our Rabbi ; and also he who says, that the Creator has no knowledge of the actions of the sons of men. Every one of these three is [called] a heretick.
XV. Again there are three [descriptions] of Israelites, that [are said to] deny the law;
*W literally : And that there is no governor (leader) lo the world.
2 pDmp^N DWp^n ^JOttPD ]n nth® literally : there are three of Israel that are called hereticks.
3 V^IDltf literally : which reaches \_down~\.
4 ibb literally: to the heart.
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[namely] ; he who says that the law is not from the Lord. Even if he say of one single verse, or of one single word only, that it was said by Moses himself, (i. e. that it was the invention of Moses himself and not dictated to him by God), [then] behold! this man denies the law. Likewise he who denies the inter pretation thereof, which constitutes the oral5 law, or he who pretends to give the lie to those who promulgated the same (i. e. the oral law), as Zaduck and Bythos6 did; and also he who says, that the Creator has commuted one commandment into another commandment, so that this law is already abolished, although it was [originally] from the Lord. Every one of these three [descriptions] is [said to be] an Is raelite who denies the law.
XVI. There are two [descriptions of] D^-ay transgressors, among the Israelites; [namely], he who transgresses [only] one [com mandment7], and again he who transgresses the whole law altogether. [By] one who transgresses [only] one [commandment, we mean him] who persists in committing that [one] transgression
5 HS yiW mil"! The verbal or oral law, in contradis tinction to irolttf m\n the written law.
6 Zaduck the head of the sect known by the name of
Sadducees and Bythos his colleague, were the first who created a schism among the adherents of the Oral law.
7 Jintf JTWB^? P^yrr literally: the transgressor in one [single] transgression.
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presumptuously, and [who therefore] becomes notorious for, and quite used to, the same ; even though it be one of the less important1 [transgressions]; for instance, if he continually persist in wearing [garments of] divers sorts", or in rounding the corners3 [of his head], and consequently to him this commandment is just as though it were altogether abolished4 ; [then] behold! this [man] is a transgressor in this matter, provided that he do [this] with the in tention of provoking [God].
XVII. [By] a transgressor against the whole law, [we mean one] who, for instance, goes over to the creed of idolaters, at a time when an oppressive law is decreed [against Israel, by their enemies], and adheres to them (i. e. to the idolaters), saying : Of what benefit will it be to me to adhere to the Israelites who are hum bled and persecuted? — It will be better for me to adhere to these Idolaters whose power is so great ; [then] behold ! this [man] is a trans gressor against the whole law.
XVIII. With regard to those who cause
p literally: of the slight (ones).
2 By which he transgresses the commandment in Deut. xxii. 11. Thou shah not wear a garment of divers sorts, [as~] of woollen and linen together.
3 Contrary to the commandment in Lev. xix. 27- Ye shall not round the corners of your heads.
4 D^iyn )D It FTND rhU& fr&D literally: as if this commandment were destroyed from the world,
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many other men to sin5, it is the same, whether one cause [others] to sin in important6 matters, as Jerohoam7, Zaduck and Bythos [did] ; or whether one cause [others] to sin in slighter matters, even though it be only in cancelling8 any positive commandment ; or whether one force others to sin, as Manasseh9 [did], who slew the Israelites unless they [submitted to] worship idols; or whether one delude others, and thrust them away (from the service of the true God, by wicked insinuations, though not by force).
XIX. He who departs from the [usual] practices10 of the Congregation, though he com mits no [real] transgression, but only separates from the congregation of Israel, so that he neither fulfils the commandments in common with them, nor sympathizes11 with them when
5 1M DO^n WZDnD literally: Those that cause others to sin — In what manner \_must they do zT] ? .
6 ^VT-I "OH literally : in a great matter.
1 The son of Nebat king of Israel, of whom it is said: And Jeroboam drave Israel from following the Lord, and made them sin a great sin, (2 Kings xvii. 21).
8 tel1? literally : to destroy.
9 The son of Hezekiah king of Judah, of whom it is said : Moreover Manasseh shed innocent blood very much, till he had
Jilled Jerusalem from one end to another; beside his sin where with he made Judah to sin, in doing that which was evil in the sight of the Lord, (2 Kings xxi. 16).
10 •OTJE literally : from the ways (mamiers).
D333 tib) literally : and enters not in their distress.
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they are in distress, nor fasts on their fast [days], but takes his own [self-willed] course, just as if he were one of the Cuthites1 of the land, and as if he did not belong to them (i. e. to the Israelites) — [such an one] has no share in the [blessings of the] world that is to come.
XX. He who commits transgressions pre sumptuously like Jehoiakim2, whether he com mit slight [transgressions], or whether he commit important [ones], has no share in the [bless ings of the] world that is to come. More over such an [one] is said to be3 unmasking* Ms face in defying the law; inasmuch as he was brazenfaced5 [enough] to unmask himself, and not to be ashamed [of having departed] from the words of the law.
XXI. There are two [descriptions of] in formers, [namely], he who [by his information] delivers up his fellow into the hands of Cuthites (> to be slain or smitten ; and again he who de livers up the property of his fellow into the hands of Cuthites6, or into the hands of one
1 See page 166, Note 5.
2 See page 241, Note 5.
3 *np3H literally : that is called.
4 PHI/")! 0*02 rftJD literally : \_one] mho uncovers his J ace against the law.
5 inSJD PVnttt literally : that he made his brow strong (or , fierce)*
6 See page 166, Note 5.
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[of the Israelites] that has been forced [to be come a Cuthite], which is the same as if he were a Cuthite [by birth]. Now both these [descriptions of informers] have no share in the [blessings of the] world that is to come.
XXII. [By] him who keeps the congre gation in awe, not for any religious purpose7 [we understand] one who rules over a congregation by force, so that they stand in awe of him, and fear him very much, whilst the object he has in view is merely that of [gratifying] his am bition8, and not that of delighting in the glory of Heaven. Now of these twenty-four [descrip tions of] men which we have enumerated [in this Chapter], though they be Israelites, none have a share in the [blessings of the] world that is to come.
XXIII. There are however transgressions less serious than those [mentioned above], but still the sages have said [respecting them], that he who becomes used to them, has no share in the [blessings of the] world that is to come. And indeed they are [serious] enough to be shunned and carefully [avoided9]. Now they
7 See p. 241, Note 5.
B ID^V TIlD^ literally : for his own honour (or ambition'].
9 pi imrfn pD pmrrt literally: to keep aloof from them, and to be careful in (or respecting} them.
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are these: He who gives his fellow a [degrad ing] by-name, or he who calls his fellow by a [degrading] by-name, (though the same do not originate with him) ; he who causes his fellow to change his countenance1 before many per sons; he who glories in the disgrace of his fellow ; he who despises scholars (men that are learned in the law of God) ; he who despises his Rabbins (i. e. his religious instructors) ; he who disregards the festival days2; and he who pol lutes consecrated things.
XXIV. What we have said here however, [namely], that none of these [sinners] have a share in the [blessings of the] world that is to come — [holds good only] when he (the sinner) dies without repentance ; but if he turn from his wickedness, and die a penitent, [then] be hold ! such [a man] is one of those3 who have a share in the [blessings of the] world that is to come, seeing that there is nothing (however wicked) which can withstand' (i. e. which can not be atoned for by) repentance; even though
literally : and he who causes the countenance of his fellow to turn pale before a multitude. See page 185, Note 3.
2 nnyiDH literally : the feasts.
3 Nltl D^yn 'OlD literally : of the children of the world that is to come.
4 nil&nn ^Sl llDiya; -)TT ~\b \*$V literally: for thou hast (i. e. thou canst show) nothing that stands before (that can resist) repentance.
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one were to deny the radical principle all his life5, still if he repent at the end6, he has a share in the [blessings of the] world that is to come; for it is said: Peace, Peace to [him that is] far off, and to [him that is] near7, saith the Lord; and I will heal him, (Isai. Ivii. 19).
XXV. [Indeed] all wicked men, sinners, transgressors, and the like, if they turn but with repentance, whether publickly or secretly8, are accepted; for it is said, 9 Return, ye back sliding children, (Jer. iii. 22.) ; [meaning that] although one be still [considered by others as] a backslider, (since behold! he has only turned secretly and not publickly), he is yet accepted in consequence of [his] repentance.
5 W D "p^l ">2D BN literally : even though he de nied the radical principle [during] the whole of his days. See page 73. IT in.
6 ISO ronnNll literally : and at last he turns (or repents).
7 That is, peace to him whose evil deeds have alienated him from God, as well as to him whose good deeds have brought him near to God.
8 7WODD1 PI 'fal PI literally : whether openly or in hidden (concealed) places.
9 Return, ye backsliding children, \_and~\ I will heal your backslidings.
PRECEPTS RELATING TO REPENTANCE.
CHAPTER IV.
[THERE are] four and twenty things (causes) [which] prevent men from becoming penitents1. Moreover four of these being serious offences2, the Holy One, blessed be He! does not suffer5 him who commits any one of them, to become a penitent, for this very reason, that his offence is [of] too serious [a nature]. Now they are these :
1. He who causes many men to sin; and to this class of offenders4 he also belongs, who prevents many men from fulfilling any one of the commandments. 2. He who causes his fellow5 to turn aside from the good to the
fiN PIDVD literally : prevent (or impede) re pentance.
2 7V13 PV literally : a great iniquity.
3 niWfi TWfi ITl p»SDD ni"pn p» literally: the Holy One, blessed be He I does not furnish his hands \jvith the means necessary for one who wishes'] to become a penitent.
4 jiy literally: iniquity.
5 Though only an individual, and not a multitude of men.
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wicked way, as, for instance, he who entices [another to sin], and thus thrusts him away [from the service of the true God]. 3. He who sees his son on the point of becoming corrupt6 and [yet] does not admonish him ; hut now his son being under his control, had he admonished him, he might have abandoned [his wicked pursuits]; and consequently it is as if he (the father) had caused him to sin. To this class of offenders he also belongs, who has it in his power to admonish others (though not his child ren), whether an individual or a multitude, and [yet] does not admonish them, but suffers them to fall7. 4. He who says [to himself] : I will sin [now] and [afterwards] repent8. To this class he also belongs who says [to himself] :
literally : going (or proceeding) to ill manners, (i. e. to immorality).
7 031/ttOa. DTT3D literally: leaves them with their stum bling-block.
8 That is, he who being aware of the atoning power of repentance, thinks, that he may sin with impunity, and re serve to himself the privilege of obtaining pardon by repent ance.
pa iittwi KtDrw aww asm* lawn— ow Ktontf niwn r\wyb m
" Mishnah — He who says: I will sin [now] and [after wards] repent; [then] I will sin [again], and I will [again] repent — his hands shall not be furnished [with the means ne cessary for one who wishes] to become a penitent, (i. e. God will not suffer him to become a penitent). He who says I
will
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I will sin [now], but the day of atonement will atone [for it].
Again there are five things (causes) among these, (i. e. among the twenty-four mentioned at the head of this Chapter), which shut up the ways of repentance to him who practises them ; they are these: 1. He who separates from the con gregation; as [by so doing] he will not be with them at the time, when they exercise [them selves in practices which lead to] repentance, and [consequently] he will not be benefited in com mon with them by the good deeds which they do1. 2. He who disputes the words of the sages ; because such disputing may cause him to separate from them, in which case he will re main ignorant of the nature of repentance2. 3. He who scorns the commandments ; for as soon as these are despised by him3, he will neither seek after them nor fulfil them ; but now if he do not fulfil them, by what [means] can he be made pure? — 4. He who despises his Rabbi
will sin, and the day of atonement will atone [for it] — the day of atonement shall not atone [[for it] &c."
Bab. Talmud, Treatise Yomah, Section 8.
1 Pttfljrttf JTOQ jnpy rDir WNl literally : and [would] not be purified together with them by the pure deeds which they perform.
2 railWH O-n yiV UW literally: and he would not know the ways of repentance.
3 ityjD mrTO POP literally : for since they are despised in his eyes.
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(i. e. his religious instructor); because this4 may induce him (the Rabbi) to push him away and to expel him, just as Gehazi5 [was expelled by his master] ; but now if he be expelled [by his Rabbi], he may not find any [other] instructor to point out to him the way of truth. 5. He who hates rebuke ; for, behold ! he has left to himself no opening for repentance; it being re buke [only] which gives rise to repentance, in asmuch as at the time when a man is made aware of his sins, and is put to shame [for
4 Ht "Dlttf literally : because this thing.
5 The servant of Elisha, who by assuming his master's name and authority for the purpose of extorting a reward from Naaman, captain of the host of the king of Syria, provoked him (Elisha) so much, that he banished him from his presence, as recorded in 2 Kings v. 27 : The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed
for ever. And he went out from his presence a leper \jas white~\ as snow.
\br\ urb p» rntDvnn
aorr
" Mishnah. — Three kings and four plebeians (private indi viduals) have no share in the [blessings of the] world that is to come. [The] three kings [are], Jeroboam, Ahab, and Ma- nasseh . . . [The] four plebeians [are], Balaam, Doeg*, Ahi- thophelt, and Gehazi."
Bab. Talmud, Treatise Sanhedrin, Section 11.
* By whose accusation brought before Saul against Ahimelech the priest, Nob, the city of the priests, was smitten with the edge of the sword, by the command of Saul, as recorded in 1 Sam. xxii.'
t Who was among the conspirators with Absalom, and* whose wicked counsel David dreaded most, as recorded in 2 Sam. xv.
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them], he may turn penitently, as it is written in the law: l Remember, [and] forget not,
YE HAVE BEEN REBELLIOUS, (Deut. ix. 7.) 5 * Yet
the Lord hath not given you an heart, (Deut. xxix. 4.) ; O foolish people and unwise, (Deut. xxxii. 6.) ; (all these being expressions of rebuke intended to call forth repentance). In the same way Isaiah also rebuked the Israelites and said: Ah sinful nation, (Isai. i. 4). 3 The ox knoweth his owner, (Isai. i. 3). 4 Because I knew that thou [art] obstinate, (Isai. xlviii. 4). And indeed God commanded him (Isaiah) to rebuke sinners; for it is said: bCry aloud, spare not, (Isai. Iviii. 1). Moreover all the [other] prophets also rebuked Israel until they turned penitently. For this reason it is necessary that in every congre gation of Israel, a wise, great, and old man, who has feared God6 from his youth, and who
1 Remember, ]jxnd~^ forget not, how thou provokedst the Lord thy God to wrath in the wilderness ; from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the Lord.
2 Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day.
3 The ox knoweth his owner, and the ass his master s crib ; \bu€\ Israel doth not know, My people doth not consider.
4 Because I knew that thou \_arQ obstinate, and thy neck \_is~^ an iron sinew, and thy brow brass.
5 Cry aloud, spare not, lift up thy voice like a trumpet, and shew My people their transgression, and the house of Jacob their sins.
literally: and tvho fears Heaven.
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is beloved by them (the people), should be raised on purpose that he may rebuke the multitude and that he may cause them to turn penitently ; but now, he who hates rebuke will neither come to the admonisher nor hearken to his words; and consequently he will persevere in his sins, which appear to him harmless7.
Again five of these (i. e. of the twenty-four touched upon at the opening of this Chapter) are things [of such a nature], that he who prac tises the same8, cannot possibly turn with true repentance, inasmuch as they consist of offences between man and his fellow, [in cases] when he (the offender) does not know [enough of] the person offended [to be able] to make amends9 to him, or to beg his pardon. Now they are these : 1. He who curses a multitude [of men] ; with out having [expressly] cursed any one man in particular10, so as to [be able to] ask forgive ness of him. 2. He who (without committing the theft himself) shares [in the produce] with the thief; because he cannot know to whom
7 D^llIO V^yi Dnttf literally : which in his eyes are good (right).
8 ]JTIN n&nyn literally: who does them.
9 "6 TINTO ^"D literally : in order that he might restore \jt~] to him.
DTK p ti literally : and did not curse [any] known (i. e. any particular) man.
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the thing stolen, belonged, it being the thief alone who stole [the same] from various men1, and who brought it to him, so that he [only] bought it [of the thief], (and consequently, how shall he know to whom he ought to make re storation, or of whom he ought to ask forgive ness for the offence?). Moreover [by purchasing stolen goods] he encourages the thief2, and con sequently causes him to sin. 3. He who finds a thing which was lost, and has it not cried, so as to [be enabled to] restore it to its owner ; for should he even after a time happen to become a penitent, he will still not know to whom he ought to restore [the thing]. 4, He who lives by the spoil3 of the poor, orphans, or widows. Now these being a class of people
literally: of a multitude (of many}.
2 inn T p%mZD WrW literally : for he is upholding (supporting) the hand of the thief.
TO l^n literally : lie who eats \up] the spoil of poor Qwiew]. — There were some that read it D^y "TO SlMl He who eats \_up~\ AN ox of poor \jnen~\; and Rabbi Abraham Ben David, the avowed antagonist of our Author, did not neglect this opportunity of criticising this expression, and of hinting to the reader, that D^y "TO the SPOIL of poor [men] would have been more correct, and that our Author introduced the letter "I, where there ought to be 1. But as there are also some who read it at once as we have given it in the text, namely D^JI 1W the SPOIL of poor men, we may with great probability suppose, that it was either a slip of the pen or some misprint, that gave rise to the cavilling criticism of Rabbi Abraham Ben David.
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who are distressed4 and not well known5, and who moreover are [sometimes reduced to the ne cessity of] emigrating from one city to another, [it may so happen that] there will be no one who knows [any thing of] them, and of whom he (the spoiler) can learn6 to whom that spoil belongs, and to whom he ought to make amends for the same7 [should he one day be come a penitent]. 5. He who takes a bribe to pervert judgment; [because he] cannot [pre cisely] know how far this perversion may ex tend, or what consequences the same may have8, so that he may [be able to] make amends [for it], for the thing, [being a law matter], may have a variety of bearings9. Moreover, by
4 DH PDIN DIN m <» literally: these children of men are feeble, (faint, languid, i. e. overcome by distress).
5 D'toD-naDl DyiT PW literally : and are not known and celebrated (or notable).
6 JJTttf HD literally : in order that he might know.
7 1? "GTtm literally : and that he might restore it to him.
8 ilPD fc^n nDDI literally: and how much (how great) the power (effect) thereof [may be~\.
9 D^ *b tCP llTKtf literally: for the thing has legs, (the thing has a standing), i. e. in law-cases there may be some moot points of such nicety as to seem to stand right in any position. Now the judge having been blinded by gifts and bribes, may be himself deceived in the view which he takes of the matter, as the scriptural expression is : the gift blindeth the wise, (Exod. xxiii. 8.), and consequently he will never be disposed to make the amends due to the party injured. In the Commentary Kessef Mishnah, this phrase is explained in nearly the same manner.
K K
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supporting the one1 [who is in the wrong], he causes him to sin.
Again among these (twenty four) there are five things, of which, he who commits them, can not be supposed [ever] to repent, because by the generality of men they are looked upon to be but trifling matters2, and consequently one may sin by [doing] the same, and yet fancy that it is no sin. Now they are these : 1. He who partakes3 of a repast which [he knows] is not sufficient [even] for the host4 [alone] ; now this is [indeed] indirect5 robbery, and yet he may fancy that he commits no sin, saying [to him self] : Surely I have not eaten without his (the host's) permission! — 2. He who uses [for his own advantage] the pledge of a poor man; now as the pledge of a poor man consists [com monly] of nothing else but his axe or plough share, (articles, the wearing out of which, by the use made of them, may not easily be perceived by the eye), he may say to himself6 : They
.t T jTtnZD Kirntf "n>fl literally: and again because that he is upholding (supporting) the hand of that \man\9 and causes him to sin.
2 DTK*! in Wl D^P DH1T \rW **b literally: be cause they are slight things in the eyes of the plurality (majority) of men.
literally : he who eats. literally : for the owner thereof.
literally: dust of robbery. See page 1 94, Note 1. literally : in his heart.
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have lost nothing [of their value or good con dition], and [therefore] behold ! I have not rohbed him (the poor man) [of any thing] ; (and consequently he will never think of indem nifying the poor man for the loss which he has sustained). 3. He who [with a lustful eye] looks at a woman whom by law he is forbidden to marry7; [now such an one] may fancy that there is nothing [wrong] in it, and say [to him self]: Did I cohabit with her? or did I [even] approach her ? — not knowing that a [lustful] look is a great sin, inasmuch as it may lead8 [a man] to the very [crime of] lewdness9, as it is said: And that ye seek not after your own heart and YOUR OWN EYES, (Numb. xv. 39). 4. He who glories in the disgrace of his fellow; [be cause he] may say to himself, that this is no sin, since his fellow was not present10 [to witness his exultation], and [consequently] could not feel11 any shame [on that account] ; moreover that he
is promiscuously used by the Rabbins to denote incest, adultery, or adulterous women, and in general, women whom one is forbidden to marry by reason of consanguinity. This word also very frequently denotes lewdness, salacity, and all kind of sinful intercouse with women; attention must therefore always be paid to the context.
TIttf literally : because it causes (brings on). See last Note but one.
10 Dttf TDiy mn V»*W ^ literally: because his fellow was not standing there.
11 TO! -b JW! Vb\ literally : and no shame reached (be- fet} him.
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did not [absolutely] put him to shame, as he was merely comparing his own good actions, or his own wisdom, with the actions or the wis dom of his fellow, in such a manner as to leave it to be inferred, that he is a respectable man, and that his fellow is a contemptible person ; (and so not being aware of tli£ offence, he will never think of repenting of the same). 5. He who suspects an honest man, may [perchance] think in his heart, that he is not a sinner [on that account], saying [to himself] : What have I done unto him ? — Was there [on my part] any thing more than [a mere] suspicion?- — [in asmuch as I only said] : perhaps he has done [that which I suspected him of] — and perhaps he has not done it — (i. e, I never positively ac cused him of having done it) ; not knowing that this [very suspicion] is a sin; because he is making in his mind a transgressor of one who is an honest man.
And again among these (twenty-four) there are five things [of such a nature] that he who practises1 the same will always be carried awaya by them, [so that at the end] it will be diffi cult [for him] to part with them. A man ought therefore to be very careful lest he cleave to them, seeing that they are all of them exceedingly wicked dispositions (propensities) ;
nttfl>?n literally : he who does them.
2 TDfi Omntf ~\W literally : he will be constantly drawn after (attracted 6y) them,
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now they are these ; talebearing ; a bad tongue (opprobrious language); [to be] a passionate man ; [to be] a man of a wicked imagination ; and [lastly, to be] the associate of a wicked man3, because one [is apt to] learn [to imitate] his [wicked] actions, when they have once be come impressed on one's mind; this is what Solomon said: But a companion of fools shall be destroyed, (Prov. xiii. 20). Now in the Pre cepts relating to [the government of\ the temper, we have stated already the things which every man ought to practise ; but how much more4 [ought he to practise them, who is] a penitent! All these and the like things however, although they may prevent a man from becoming a peni tent, cannot altogether deprive him of that [benefit], but [on the contrary] if one [who has committed these things] repent of the same, [then] behold ! he is [actually entitled to all the privileges of] a penitent, and has a share in the [blessings of the] world that is to come.
literally : and he who is associating with a wicked \_man~\.
4 IDim 7p literally: the slight and the grave (or im portant). A technical expression with the Rabbins for any argument from the less to the more important subject, and vice versa. If it be so with the less important, how much more ought it to be so with the more important subject? and vice versa.
PRECEPTS RELATING TO REPENTANCE.
CHAPTER V.
FREE-WILL l is granted to every man. If he desire to incline towards the good way, and to become a righteous man, he has the power2 [to do so] ; and if he desire to incline towards the wicked way, and to become a wicked man, he has [also] the power [to do so]. This is what is written in the law : Behold! the man is become as one of Us, to know good and evil, (Gen. iii. 22.) ; by which it was meant to express [this] : Behold ! the human race are be come unique (matchless) in this world; inasmuch as there is not another kind [of living crea tures] equal to them in this respect3, [namely]
leave, permission, or grant, from flltH, which is to be met with only once in the whole of the Old Testament, in the shape of ]W"), namely, D")2 "f?D ttTTO ]WO accord ing to the grant of Cyrus king of Persia, (Ezra iii. 7). The Rabbins however use the word /Wl promiscuously as de noting power, faculty, control, licence, liberty, free-choice, free- agency and free-will.
2 YTQ JlltCnn literally : the power or faculty is in his hand. TO literally : in thi* matter.
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in knowing by itself, by its own knowledge and by its own reflection4, [what is] good and [what is] evil; and moreover [in being able] to do all that it wishes, without there being any one to prevent it5 from doing [that which is] good or [that which is] evil ; and now this being so : 6 Lest he put forth his hand, §c. (Gen. iii.
II. Give no room in your minds7 to that which is asserted by the fools belonging to the [other] nations of the world, and [also] by the greater part of the uninformed men among the Israelites [themselves], [namely] : that the Holy One, blessed be He! decrees that a man, from his birth8, should be either a righteous man or a wicked man. The fact is by no means so; but [on the contrary] every man is fit to be, as righteous [a man] as Moses, our Rabbi [was], or as wicked [a man] as Jeroboam9 [was]; a wise man or a fool ; a charitable man or a cruel man ; a miser or a liberal man ; and so it is
4 irO^nDll literally : and by his \jown~] thought.
5 TT»1 1DJW 'D TNI literally : and that there [should'} he none to impede its hand.
6 Lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.
7
m -m imtynioi -nijn &
JDDIN literally : let not pass over thy thought that thing which the fools of the nations of the world say.
8 WHl fibrin^ literally : from the beginning of his being created.
9 See page 245, Note 7.
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with regard to all other dispositions. Moreover there is no one who compels, determines, or attracts him, to [proceed in] either of the two ways (i. e. the good or the wicked way) ; hut it is he (the man) himself, who by his own knowledge inclines towards the way which he likes [best]. This is what Jeremiah said : Out of the mouth of the Most High proceedeth not evil and good, (Lam. iii. 38.); meaning, that the Creator does not decree that a man should be either good or wicked.
III. But now this being so, it follows that the sinner himself is the cause of his own ruin ; it therefore befits him to weep and lament over his sin, and [to grieve] for having done this to his own soul, by dealing so wickedly with the same1. This is what is written [immediately] after [the verse quoted above] : 2 Wherefore doth a living man complain, fyc. And then he (the Prophet Jeremiah) says again : Since the power [of doing good or evil] is in our own hands, and since all the wicked deeds which we have committed have been committed with our [full] consciousness, it befits us to turn penitently and to forsake our wickedness ; the power [of doing so] being still in our hands. This is what is written [immediately] after [that verse] : Let us search and try our ways, and turn [again to the Lord~],
literally : and [that] he rewarded it evil 2 Wherefore doth a living man complain, A MAN FOR \_THE PUNISHMENT OF] HIS SINS? (Lam. iii. 39).
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(Lam. iii. 40). Now this matter is a very im portant3 principle; nay it is the pillar of the law and of the commandments, as it is said : See, I have set before thee this day life [and good, and death and evil}, (Deut. xxx. 15,) ; and [again] it is written : Behold, I set be fore ijou this day [a blessing and a curse}, (Deut. xi. 26.) ; meaning, that the power [of doing good or evil] is in your hands, and that any of the actions. £which _._are. within the reach] of rnejy if one choose to do them, whether good or evil, he can. And for this reason it is also said: 4O that there were such an heart in them, (Deut. v. 29) ; by which it was meant to express: that the Creator neither compels the sons of men, nor decrees that they should do [either] good or evil, but that all this is left to themselves.
IV. If God were to decree that a man should be either righteous or wicked, or if there were any thing in the principle of his nativity which could attract a man to any one of the [two] ways, (i. e. to the good or the wicked way), [or induce him to incline] to any particular opinion, to any particular disposition, or to any particular action, as those foolish
literally: great. 4 0 that there were such an heart in them, that they would fear Me, and keep all My commandments always, that it might be well with them, and with their children for ever .'
L L
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astrologers' invent in their own minds2 — how could He__haye commanded us through the me- ^mm of the prophets: Do ye so and so; or, so and so ye shall not do; mend your ways, and go not after your wickedness; if he (the man) was, from his very nativity, doomed already [to be what he is], or was attracted to the thing (i. e. to the course of life he follows) by his nature, and [in such a manner] that it was ut terly impossible for him to depart3 from the same? — Now what room would there have been for the whole law altogether ? — And by what justice, or by what right, could He avenge Himself of the wicked man, or reward the righteous man? — SHALL NOT THE JUDGE OF
ALL THE EARTH DO RIGHT?
V. You must not however wonder and say : How can a man do all that he pleases? and how can his actions be left to himself (i. e. how can a man be master of his own actions ?) Can there indeed be any thing done in the world '] without the permission of its Possessor, and without His pleasure? — Whereas the Scripture ' says : 4 Whatsoever the Lord pleased, [that] did He in heaven and in earth, (Ps. cxxxv. 6) ? —
1 Who pretend, that the constellation under which a man is born, influences his moral character.
2 D17D literally : from their hearts.
3 ftp literally : to move, (stir).
4 Whatsoever the Lord pleased, [thaf\ did He in heaven, and in earth, in the seas, and all deep places.
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Know ye [therefore] that every thing is [ac- A tually] done by His pleasure, although our actions are left to ourselves. But how is this? — [It is so]; in the same way as it was the pleasure of the Creator, that fire and air should have an ascending power, that water and earth should have a descending power, that the orb , should move in a circle, and also that all other things that were created in the universe, should have [certain] propensities, [namely] such \ as He wished them [to have] — so was it also / His pleasure that a man should be possessed of > free-will5, that all his actions should be left to \ himself, (i. e. that he should be complete master V of his actions), and that there should not be any thing to compel or attract him, but that he, by himself, and by the knowledge imparted to him by God, should [be able to] do any thing that a man can do6. And for this reason is he (the man) judged according to his actions ; if he do [that which is] good, good is done unto him; and if he do [that which is] evil, evil is done unto him. This is what the prophet says : This hath been by your means, (Mai. i. 9). Yea, they have chosen their own ways, (Isai.
5 TTQ imttn DlNil JTprf? literally: that the man should have the power in his hand.
6 And consequently the very circumstance of a man's pos sessing free-will,, and the power of doing any thing that he desires, originates in the pleasure of the Almighty, and there fore cannot be said to clash with the verse quoted from the Psalms : Whatsoever the Lord pleased, that did He, $c.
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Ixvi. 3). And with regard to this Solomon also said : l Rejoice, O young man, in thy youth . . . but know thou, that for all these [things] God will bring thee into judgment, (Eccles. xi. 9.) ; by which he meant to express [this] : Know thou that the power is in thine own hands to do [what thou pleasest], but that [in future] thou shalt have to give an account2 [of thy doings].
VI. Perchance you will say : Does not the Holy One, blessed be He ! know all that is to happen? He therefore either must have known, even before it came to pass, that such and such a man would be righteous or wicked, or He must not have known it; but now if He knew that such a man would be a righteous man, [then] it was impossible [for him] not to be a righteous man; for if we were to say3; that although He knew that he would be a righte ous man, it was still possible [for him] to be a wicked man, [then] behold ! He did not know the thing to perfection ?-^&iowye [therefore] that, with regard to the discussion of this pro-
1 Rejoice, 0 young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes ; but know thou, that for all these [J kings'^ God will bring thee into judgment.
2 |^in r\# jJTv literally: to give ^satisfaction to~\ justice; a phrase which in the Rabbinical language is invariably used to denote the necessity of every man's undergoing a trial be fore the tribunal of the Most High God,, and of his being called to account for his doings here below.
DN1 literal] v: and if thou say-
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blem4, the measure thereof \is\ longer than the earth, and broader than the sea5, (i.e. the matter is utterly inscrutable), and that many principles of the greatest importance6, [equal in sublimity to] the highest mountains, are attached to the same ; but ye must also know and bear in mind that which I am about to tell you; [namely] : it has already been explained by us in the second Chapter of the Precepts relating to the foundations of the law, that the Holy One, blessed be He ! does not know [things] by a knowledge distinct from Himself, as men [do] ; for these and their knowledge are two [distinct things] ; but He, (may His name be exalted !) and His knowledge, are one. Now this matter, the knowledge of man is not able perfectly toj comprehend; and in the same way as it is not in the power of man to comprehend or to find out the TRUTH of the Creator (i. e. the nature of His being), as it is said: For there shall no man see Me, and live, (Exod. xxxiii. 20.), so neither is it in the power of man to comprehend or to find out the KNOWLEDGE of the Creator (i. e. the manner in which He knows things) ; this is what the prophet says : FOR MY
4 1? rfttf nilfcW literally: that the answer to this question.
5 An expression taken from Job xi. 9. to denote the unfathomed profundity in which the problem in question is involved.
6 DvVl,3 literally : great.
270
THOUGHTS [ARE] NOT YOUR THOUGHTS, neither
[are] your ways My ways, (Isai. Iv. 8.) ; and now
the matter being so, [it must be admitted that]
/ we have not the power of understanding how
\ the Holy One, blessed be He! knows all crea-
-<f tures and their doings; but yet it is known so
Vas not to admit of any doubt1, that the actions
j of a man are in his own power2, and that the
t Holy One, blessed be He ! neither attracts him
V. nor decrees that he should do so and so. More
over this fact is not known by revelation3 only,
but [may] also [be proved] by clear scientific
demonstrations. Now in consequence of this
[principle] it was announced4 [to us] in pro
phecy, that a man will be judged for all his
actions, according to what they are, whether they
be good or evil; this being the principle on
which all the words of prophecy depend.
1 pSD Kl literally: without doubt, (past doubt}. ' DT^n TH literally: in the hand of the man.
3 JTin Tvlp *02D literally: in consequence of the recep tion of the law, (i. e. in consequence of \_our~\ adherence to the law).
4 "1DN3 literally : it was said.
PRECEPTS RELATING TO REPENTANCE.
CHAPTER VI.
THERE are many verses in the law as well as in the words of the Prophets, which [if not properly understood] seem to oppose this principle (namely, the principle of free-will esta blished in the preceding Chapter), so that they are a stumbling-block to the generality of men ; and some [are even led by them to entertain] the opinion, that the Holy One, blessed be He! decrees that a man should do good or evil, and that [the wishes of] the heart of a man are by no means under his own control5, so that he should be able to incline them which way he pleases. But now, behold! I am about to explain one important6 principle, by which you will [be able to] know the [true] mean ing of all those verses.
5 -I1DD OTO W U pNttn literally: and that the heart of a man is not delivered to himself.
15 VllJ literally : great.
272
II. At the time when an individual, or [when all] the inhabitants of a country [hap pen to] sin; moreover when the sin is com mitted with a [full] consciousness of the same on the part of the sinner, and [consequently] with his [free-]will, as was premised1 by us; it is but just to punish2 him for it; and it is the Holy One, blessed be He! who knows in what manner to punish [him]. Some sins there are, for which justice requires3 that he (the sinner) should be punished in this world, [namely, by inflicting the penalty] either on his body, or his property4, or [even] on his children, [pro vided they be] minors, (seeing that a man's children, having, while minors, no [perfect] un derstanding, and not being within the pale of the law (commandments)5, are considered as his
1D3 literally : as we have made known.
2 13DD jnsn? literally : to take vengeance of him.
3 ]JTI3 pTTItf literally: that justice gives \_a right}.
4 131DDH literally : on his mammon (wealth}.
5 Children are not considered responsible agents, till the age of thirteen, when the boy is called iTOD *"Q literally : the son of the commandment., (i. e. one that has just become ac countable for the observance of the commandments, which he was not before this period, in consequence of his having been until that time under his father's control).
a6tp p mwEb &w -ipy p aoprf? ow &an p
'i:n JTISD^ rroy
" [A boy] who is five years old, [is fit] for [the reading of] the Scriptures. When he is ten years old, [he is fit] for
[the
property)6, for it is written: Every MAN shall be put to death for his own sin (C2 Kings xiv. 6.), [implying that] one must first become A MAN (an adult), [before he becomes responsible for his conduct]. Again some sins there are for which justice requires that he (the sinner) should be punished in the world that is to come [only], and that no hurt whatever should be done7 unto him in this world. And again some sins there are for which he (the sinner) is punished both in this world, and in the world that is to come.
III. Now when is it so ? — [It is so] if he (the sinner) do not repent; but if he do re pent, [then] repentance [serves him] as a shield [to protect him] from punishment8. Now in the same way as a man may sin with his [full] consciousness9 and with his [free-]will, so may he also repent with his [full] consciousness9 and with his [free-]will.
IV. It may however also happen that a man may commit so great a sin, or so many
£the reading of] the Mishnah. When he is thirteen years old, [ he becomes subject] to £the observance of] the commandments, fyc." — Perke Avoth, Section 5.
6 And consequently, every calamity which befalls such children is in fact a chastisement inflicted on their parents.
7 wj? "lliy literally : [should be~\ passing over him.
8 ntiynan ^ Dnra literally : like a shield before the vengeance (retribution).
9 literally : with his knowing (with his consciousness}.
M M
274
sins, that justice requires from Him, who is THE JUDGE OF TRUTH, that the punishment of that sinner (for the sins thus committed with his own [free-]will and [full] consciousness) should consist in PREVENTING HIM FROM BE COMING A PENITENT1, hy not granting to him the power of turning from his wickedness, in order that he may die and perish by the sin which he committed2. — This is that which the Holy One, hlessed be He ! has pronounced through the medium of Isaiah : *MAKE the heart of this people fat, &p. (Isai. vi. 10.); moreover it is also said : But they mocked the messengers of God, and despised His words., and misused His prophets, until the wrath of the Lord arose against His people, TILL [THERE WAS] NO RE MEDY, (2 Chron. xxxvi. 16.); implying, that they sinned with their own [free-]will ; but [then] their transgressions were so many, that they de-
tiDD WHO® literally : that they are withhold ing repentance from him.
2 So that in some cases of very aggravated sins, the punish ment inflicted on the sinner, consists in depriving him of that free-will which was originally granted to him by his Creator, and which might have become a means to prompt him to con version and repentance. Now this is the principle alluded to by our Author in the first paragraph of this Chapter, as one, by which all the apparent difficulties, in which some passages of Scripture seem to involve the doctrine of free-will, may be removed; as will be seen in the succeeding part of this Chapter.
3 MAKE the heart of this people j at, and MAKE their ears heavy, and SHUT their eyes; LEST THEY SEE WITH THEIR
EYES,
served4 to be prevented from [benefiting them selves by the atoning power of] repentance, which would have been the remedy [necessary for them]. And it is in consequence of this [prin ciple] that it is written in the law: And I will harden Pharaoh's heart, (Exod. xiv. 4.) ; for he (Pharaoh) having first sinned by himself (i. e. with his free-will), in having dealt so wickedly with the Israelites who were sojourning in his land, as it is said : Come on, let us deal wisely with them, (Exod. i. 10.), justice required, that he should be prevented from becoming a penitent, in order that punishment might be in flicted on him ; and for this reason the Holy One, blessed be He ! hardened his heart.
V. But, [it may be objected], why then did He send [word] to him (Pharaoh) by Moses, saying : Let [My people] go5 and repent ; whereas the Holy One, blessed be He ! had already said to him : [I know] that thou wilt not let [them] go, as it is said : *But as for thee
EYES, AND HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART, AND CONVERT, AND BE HEALED*.
4 n^HTW TV literally: until they were sentenced (con demned).
5 TTHtf literally : send away.
6 But as for thee and thy servants, I know that ye will not yet fear the Lord God.
* Expressions which plainly show, that in cases of very aggravated sins, the punishment inflicted on the sinners, may consist in God's not suffering: them to become penitents.
276
and thy servants, I know, §c. (Exod. ix. 30.) ; 1 And in very deed for this [cause} have I raised thee up, (Exod. ix. 16.)? — [It was] to show to those who dwell here below2, that whenever the Holy One, blessed be He ! [chooses to] prevent the sinner from becoming a penitent, it is no longer in his (the sinner's) power to turn, but that he must die in that wickedness, which he first committed with his own [free-] will3.
VI. This was also the case4 with Sihon, who, in consequence of his iniquities, [likewise] deserved to be prevented from becoming a pe-
1 And in very deed for this [cause~^ have I raised thee up, for to shew \_in~^ thee My power ; and that My Name may be de clared throughout all the earth.
2 -|m icmpn JWDP pnp rfnjrn W1? ymrf? HD
NDir6 rmtttTin NIPT literally: in order to make known to those that come into the world, that at the time when the Holy One, blessed be He ! withholds repentance from the sinner.
3 So that the purpose of the Almighty in publicly ad monishing Pharaoh to forsake his wickedness and to repent, when He knew that He Himself had already deprived him of the power of ever doing so, was merely that of setting forth a public example, by which men might be taught to know, that although He has fully granted to them the power and faculty of free-agency and free-will, yet by doing so He has not resigned His power over them ; but can, as the giver of that faculty, deprive his creatures of the gift, whenever He is provoked, by their wickedness, to do so.
4 pITD pi literally: and so also Sihon, (King of Heshbon, who would not let Israel pass through his land, as recorded in Dent. ii).
277
nitent, as it is said: "'For the Lord thy God hardened his spirit, and made his heart obsti nate, (Deut. ii. 30). And so [it was with] the Canaanites, whom He also prevented from be coming penitents, in consequence of their abo minations, so that they made war against Israel, as it is said : For it was of the Lord to harden their hearts, that they should come against Israel in battle, that He might destroy them utterly, (Josh. xi. 20). Again so [it was with] the Is raelites, in the days of Elijah, [namely, that] in consequence6 of their having so frequently transgressed, He prevented those that transgressed so many times, from becoming penitents, as it is said: ' And [that] Thou hast turned their heart back again, (1 Kings xviii. 37.) ; by which it was meant to express : Thou hast withholden repentance from them, (i. e. Thou hast not suf fered them to repent).
VII. Hence we" say: that God neither decreed that Pharaoh should deal wickedly with
5 But Sihon king of Heshbon would not let us pass by him ;
FOR THE LORD THY GOD HARDENED HIS SPIRIT, AND MADE
HIS HEART OBSTINATE, that He might deliver him into thy hand, as [appeareth~\ this day.
6 «& literally: because.
7 Hear me, 0 Lord, hear me, that this people may know that Thou \_arf] the Lord God, AND \_THAT~\ THOU HAST
TURNED THEIR HEART BACK AGAIN.
8 "JiDIX PNXD3 literally : consequently, thou [rtiay est~\ say.
Israel, nor that Sihon should sin by [refusing to the Israelites a passage through] his land, nor that the Canaanites should commit abomi nable deeds, nor that Israel should worship idols, but that all these sinned with their free-will l ; yet that all of them deserved to have repent ance withholden from them, (i. e. to be prevented from becoming penitents). Now with reference ~ to this, the righteous men and also the prophets used to entreat God in their prayers, to assist them in [arriving at] the way of truth, as David said: Teach me Thy way, O Lord; (Ps. Ixxxvi. 11); meaning: May my sins not pre vent me from [arriving at] the way of truth, by which I may [come to] know Thy way and the Unity of Thy Name. Moreover this is also that which he (David) said: And uphold me [with Thy} free spirit, (Ps. li. 12.); by which he meant: May my free-spirit suffer me to fulfil Thy desire ; and may my sins not become the cause of my being prevented from [bene fiting myself by] repentance ; but rather may that free-spirit continue with me3, so that I may
literally : by themselves. ilt Pyil literally : and in this matter.
("Pirn $b$ literally: but may that power
(free-will) be in my hand. — So that David in saying: And uphold me [with Thy~\ free spirit, prayed to God for the continuance of that free-will which might prove a means of prompting him to repent of his former sins; knowing that all hope of ever becoming a true penitent would be lost to him, were
hr
279
[be able to] turn, to comprehend, and to know the way of truth. And in the same manner [may also be explained] all other verses similar to these.
VIII. But then, [it may be asked], what [means] that which David said: Good and up right [is] the Lord; therefore will He teach sinners in the way, (Ps. xxv. 8.) ? — 4 The meek will He guide &p. (Ps. xxv. 9.) ? — All this was [said] with regard to His having sent [His]
he to be punished for his sins, by the most dreadful of pu nishments, namely, by that of being deprived of the free-will which was originally granted to him by Him to whom he prayed.
4 The meek will He guide in judgment ; and the meek will He teach His way, which verse as well as the preceding one, viz. Good and upright \js~\ the Lord, therefore will He teach sinners in the way, if not for the explanation given of them by our Author, might be considered by some as alluding to a peculiar grace bestowed on the sinner, and without which it would be impossible for him to turn from his wickedness, and consequently as opposed to the principle of free-will and free- agency. Our Author therefore endeavours by his subsequent train of reasoning to prove, that these two verses do not in the least allude to any peculiar grace, but that they refer to the Divine Grace bestowed on mankind in general, by God's having sent prophets to reveal to them His way, and also by His having given such charms to virtue and wisdom, that he who inclines and wishes to become virtuous and wise, will feel himself more and more attracted by their charms and loveliness, in proportion as he comes nearer and nearer to the object of his desire. So that his longing after them will increase with his zeal in searching for them, and thus ulti mately prove a means to aid and assist him in attaining the object of his pursuit.
i>80
prophets to them, (i. e. to the Israelites) who revealed1 the ways of the Lord [to them], and who caused them to turn penitently ; and also with regard to His having bestowed on them the power of learning and of becoming wise ; a faculty which every man is possessed of; so that whenever2 he inclines3 towards the way of wisdom and of righteousness, he will long after and search for the same, as our Rabbins, of blessed memory, say: 4He who desires to be purified is assisted [in the matter] ; meaning, that he will feel5 himself [as though he were]
literally : who were making known. 2 ]DT hi® literally: for at any time. s -[ttflM tfVTttf literally: that he is drawn (attracted}.
4 OTN H^DO nnto^ **i 'b pnrnsj $cKb HI
" He who desires* to defile himself (to become foul or polluted) it is open to him,, (i. e. the way to foulness and pollution is open to him). He who desires to purify himself (to become a pure man) is assisted []in the matter]."
Bab. Talmud, Treatise Yomah, Section 3.
5 ID^V NX& literally : he will find himself (he will find that he is).
* K2 literally : \if~\ he come. From the train of our Author's reasoning, it is evident, that he understood this saying of the Rabbins : He who desires to be purified is assisted, to refer, not to any assistance by a peculiar Divine Grace, but only to the assistance which the true penitent generally finds in the very beauty, loveliness, and attractions which characterize virtue, and which help him to overcome all obstacles he may meet with before he ar rives at the object of his aim. But now with regard to vice, this being un deniably very far from possessing the charms and attractions that are the characteristics of virtue, the Rabbins merely say of him who is bent upon defiling and polluting his soul, that the way is OPEN to him; so that the term assisted is used by them in the one, and the term open in the other case, to mark the superiority of the attractive power possessed by virtue over that possessed by vice.
281
aided in the matter (by that very longing after wisdom and righteousness which must ultimately become the means of bringing him to the object at which he is. aiming).
IX. But, [it may again be objected], is it not written in the law: 'And shall serve them, and they shall afflict them, (Gen. xv. 13.)?— Behold! [then] He [actually] did decree that the Egyptians should do that which is wicked ? — Again it is written : '' And this people will rise tip, and go a whoring after the gods of the strangers of the land, (Deut. xxxi. 16.); behold! [then] He [actually] did decree that Israel should worship idols; wherefore [then] did he punish them? — [It was] because He did not [definitely] decree that any particular individual* should be the one who was to go a whoring [after the gods of the strangers of the land] ; so that [with respect to] every one of those who did go a whoring and who did worship idols, had it been his wish not to worship
6 And He said unto Abram, Know of a surety that thy seed shall be a stranger in a land [that is~\ not theirs, AND SHALL
SERVE THEM ; AND THEY SHALL AFFLICT THEM four hundred
years.
7 And the Lord said unto Moses, Behold, thou shall sleep with thy fathers; AND THIS PEOPLE WILL RISE UP, AND GO A
WHORING AFTER THE GODS OF THE STRANGERS OF THE
LAND, whither they go [to be~\ among them, and will forsake Me, and break My covenant -which I have made with them.
8 ymn ^S tt^« by in Nb& ^ literally : because He did not decree respecting such and such a man that is known.
NN
282
[them], he would [in fact] not have worshipped [them]; and [consequently] the Creator only in formed him (Moses) of the [usual] course of [things in] this world1. Behold! what this re sembles; — [it is just] as if He had said: With regard to this people, [I know that] there will be among them righteous and wicked men ; in which case the wicked man could not surely [on this account] say, that it was already de creed that he should be a wicked man, namely, because He informed Moses [in general terms], that there would be wicked men in Israel, in the same way as it is said [also in general terms] : For the poor shall never cease out of the land2 (Deut. xv. 11.)? — Now it was ex actly so with regard to the Egyptians, [namely, that] every one of those Egyptians, who dealt so wickedly with the Israelites, had it not been
l literally: and
the Creator made only known to him the custom {practice, i. e. the usual course] of the world.
2 That is, without definitely declaring which or who is to be the poor man, but merely alluding to the usual course of things in this world, it being very natural that among a whole nation there should be poor men. Nor is it less natural that among a whole nation there should be wicked men, than that there should be poor men; yet it would be as absurd in the wicked man to say : that he must needs be wicked in con sequence of the declaration made by God in general terms: that there will be wicked men in Israel, as it would be in the poor man to say : that he must needs be poor, in consequence of God's having declared that the poor shall never cease out of the land.
283
his wish to deal wickedly with them, was at liberty3 [not to do so], seeing that He did hy no means definitely decree that any particular individual [should do so], but [He merely] revealed to him (Abraham ), that his seed would in the end (ultimately), and at a future time, be in bondage in a land that was not theirs. But now we have already said, that it is not in the power of man to comprehend how the Holy One, blessed be He! knows the things that are to come to pass in future times.
3 1T1 /Ylttnn literally : the power \jvas~] in his hand.
PRECEPTS RELATING TO REPENTANCE,
CHAPTER VII.
Now since free-will was granted to every man, as was demonstrated by us, a man should endeavour to become a penitent; to make a verbal confession of his sins; and to shake off his sins from his hands ; so that he may die a penitent (convert), and [thus] deserve [to par take of the blessings of] the life of the world that is to come.
II. A man ought always to look upon himself as if he were at the point of death1; now perchance he may die at this very hour (immediately), and consequently while perse vering in his sins ; he ought therefore to turn from his sins forthwith, and not to say : I will turn when I grow old; lest he die before he grows old. This is that which Solomon said in
PO3 literally : turned to die (to death) ; an idiom used by the Rabbins to denote one whose life is drawing to a close (who is at the point of death).
his wisdom: *Let thy garments be ALWAYS white, (Eccles. ix. 8).
DV nr ^ yiv DT» •oi
ovn n^ pit; bai on1?
D^ 5)Ni nrrora
p pm*1 ^n "IBN "iDn11 ^ i^^n ^v j orf? v^P ^1 rnivD1? IHIV n» pw DIN*? nns ^v nw P^V ^^ i^^P oniiy n^nps I^SD I^DH n^ non rnio ^^i rnivo t^*1 ote
DilHtf D^HpS
"»DK
rrn^ p:jy npy*1
" Rabbi Eliezer [used to] say : Turn (repent) one day be fore thou diest. On his disciples asking him : How can a man know the day on which he is to die ? he said unto them : So much more ought he to turn (repent) to-day, lest he die to morrow, and consequently [he ought to be engaged] in re pentance all his days ; and so also Solomon said : Let thy gar ments be ALWAYS white; and let thy head lack no ointment, (Eccles. ix. 8). Rabbi Jochanan the son of Zackai said, by way of parable ; It is like one (a king) who invited his servants to a repast without appointing the time; now the prudent men that were among them dressed themselves neatly, and sat down at the door of the royal mansion, saying [to them selves] : Can there be any thing wanting in the house of a king? (and consequently the repast may be prepared at a moment's notice; we ought therefore to keep ourselves in readiness) ; but the foolish men that were among them went about their business, saying [to themselves]: Is there any repast [that can be prepared] without trouble? (and conse quently there will still be time enough for us to dress) ; on
286
III. Ye must not think that only such transgressions require repentance as are connected with a [positive] act, as for instance, fornication, robbery, or theft ; [it is not so], but in the same way as one ought to turn from these [transgres sions], so ought he also to search into the wicked dispositions which he may have, and to turn from anger, hatred, jealousy, mockery, hunting for mammon and honours, or hunting for [dainty] food, and the like; from all these ought a man to turn with repentance. And indeed these sins are even more serious1 than those connected with a [positive] act, inasmuch as when a man is plunged in these, it is very difficult [for him] to part with them, just as it is said: 2Let the wicked forsake $c. (Isai. Iv. 7).
IV. Moreover the penitent man (convert) must not imagine that, in consequence of the ini-
a sudden the king summoned his servants ; the prudent men that were among them, entered into the presence of the king neatly dressed, but the foolish men that were among them, en tered into his presence dirty. The king [^therefore] expressed his joy on meeting the prudent men, but was angry on meet ing the foolish men; and so he said: They who dressed themselves neatly for the repast — let them sit down, eat, and drink; but they who did not dress themselves neatly for the repast — let them stand and look."
Bab. Talmud, Treatise Sabbath, Section 23.
1 JfilKD D^p literally: harder than those.
2 Let the wicked forsake his nay, and the unrighteous man HIS THOUGHTS ; and let him return unto the Lord, and He will have mercy upon him ; and to our God, for He will abundantly pardon.
287
quities and sins which he had committed, he is far helow3 the degree of the righteous; the matter is not so; but [on the contrary] he is as beloved and as pleasant to the Creator as if he had never sinned; and not only so, but his reward will be greater still; for behold! he (the penitent man) has tried the relish of sin, and yet has parted with the same, and subdued his [wicked] imagination. [Thus] the sages say: 4 The station which the penitent (converts) occupy, not [even] the perfectly righteous [themselves] can occupy; meaning that their degree (i. e. the degree of the penitent) is even higher than the degree of those who never sinned, inasmuch as they had to contend with their [wicked] imaginations, far more than the others.
V. All the prophets have given us strict injunctions respecting repentance. And indeed Israel cannot be redeemed by any other means
3 prmD MrW literally : that he is distant (remote).
rnwn ^yi^ opm ira» ^m
prrft afatf "JDMP poiy
mpS -nm N^-D pirrfr
" Because Rabbi Abuhuh said : The station which the penitent (converts) occupy, not [[even] the perfectly righteous ^themselves] can occupy ; for it is said : Peace to \_him that is~\ far off and to {him that is~] near, (Isai. Ivii. 19). So that he that is far off (i. e. he whose evil deeds had once alienated him from God) is [[mentioned] first, and he that is near (i. e. he who always cleaved to God, and never went astray), is [[mentioned] last/'
Bab. Talmud, Treatise Berachoth, Section 5.
288
than by repentance. Moreover the law has already assured [us] : that Israel will in the end become penitents, [namely] at the close of their captivity, when they will also be redeemed forth with ; for it is said : lAnd it shall come to pass, when all these things are come upon thee, $c. And shalt return unto the Lord thy God ... That then the Lord thy God will turn, &p. (Deut. xxx. 1, 2, 3).
VI. Repentance is of the greatest import ance ; inasmuch as it brings a man nearer to the Shechinah ; for it is said : O Israel, return un to the Lord thy God, (Hos. xiv. 1.); again it is said: Yet have ye not returned unto Me, saith the Lord, (Amos iv. 6.) ; and it is also said: If thou wilt return, O Israel, saith the Lord, return unto Me, (Jer. iv. 1.) ; meaning, if thou wilt but turn with repentance, thou wilt cleave unto Me.
VII. Repentance brings near [to God] those that were remote [from Him]. The same [man] who, [but] the day before, was hated by God,
1 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt cull [_them~\ to mind among all the nations, whither the Lord thy God hath driven thee.
And shalt return unto the Lord thy God, and shalt obey His voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul ;
That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither 1he Lord thy God hath scattered thee.
289
detested, repulsed* and abhorred, is now be loved, pleasant, a kin and a favorite. And thus we find, that the same expressions, where with the Holy One, blessed be He ! repulsed sinners, [were used by Him, when] He recalled3 penitents, individuals as well as multitudes of men ; for it is said : And it shall come to pass, [that] in the place where it was said unto them, Ye [are] not My people, [there] it shall be said unto them, [Ye are] the sons of the living God, (Hos. i. 10). Also respecting Jeconiah [at the time when he persevered] in his wickedness, it was said: Write ye this man childless, a man [that] shall not prosper in his days, (Jer. xxii. 30.) ; 4 Though Coniah the son of Jehoia- kim king of Judah were the signet upon My right hand, (Jer. xxii. 24.) ; yet when he re pented in his captivity, it was said respecting Zerubbabel his son5 : In that day, saith the Lord of hosts, tvill I take thee, O Zerub-
literally: and removed.
3 TIpD literally : He [_was^\ bringing near.
4 As I live, saith the Lord, though Coniah the son of Jehoia- kim king of Judah were the signet upon My right hand, yet would I pluck thee thence. Jeconiah is here called Coniah, by way of contempt; thus Rabbi David Kimchi observes in his com mentary rvUTHE)1? IITID INlpI "And he (the prophet) called him Coniah by way of disregard."
5 Zerubbabel was not the son, but the great grandson 'of Jeconiah; yet, with the Rabbins, grand children go fre quently by the name of children. See page 290, Note 1.
o o
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babel, My servant, the son1 of Shealtiel, saith the Lord, and will make thee as a signet, (Hag. ii. 23).
VIII. How great is the excellence of re pentance! The same man who, the day before, was separated from the Lord God of Israel, as it is said : But your iniquities have separated betiveen you and your God, (Isai. lix. 2.)— who cried [to God] and yet was not listened unto, as it is said: Yea, when ye make many prayers, [I will not hear], (Isai. i. 15.) — whose [good deeds], though he happened to fulfil any commandment, were repulsed with indignation2, as it is said: Who hath required this at your hand, to tread my courts'? (Isai. i. 12); ^Wlio [is there] even among you that would shut the doors? fyc. (Mai. i. 10.) — [the same man] is
1 Zerubbabel was not the son but the grandson of Shealtiel ; now as Shealtiel was the son of Jeconiah as recorded in 1 Chron. iii. 17 : And the sons of Jeconiah, Assir, Salathiel his son, it follows that Zerubbabel was the great grandson of Je coniah. See Rabbi David Kimchi's Commentary on the 18th arid 19th verses of the above-named chapter of 1 Chronicles. That Rabbi throws considerable light on this part of the ge nealogy _, which seems to be involved in obscurity and contra diction.
2 YOS1 I/TIN pSniDl literally : and they tear them in pieces, (confound them) in his presence.
3 Who [is there~\ even among you that would shut the doors [for nought^ ? neither do ye kindle \_fire\ on Mine altar for
nought. I HAVE NO PLEASURE IN YOU, SAITH THE LORD OF HOSTS, NEITHER WILL I ACCEPT AN OFFERING AT YOUR HAND.
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this day (after having turned penitently) cleav ing unto the Shechinah; for it is said: But ye that did CLEAVE unto the Lord your God, (Deut. iv. 4). Should he now cry [to God], he will be listened unto forthwith, as it is said: And it shall come to pass, that before they call, I will answer, (Isai. Ixv. 24.) ; should he now fulfil any of the commandments, [his good deeds] will be accepted with delight and with joy, as it is said: For God now accepteth thy works, (Eccles. ix, 7.) ; and not merely this, but He even longs for them, (viz. for the works, prayers and offerings of the penitent), as it is said : Then shall the offering of Judah and Jeru salem be pleasant unto the Lord, as in the days of old, and as in former years, (Mai. iii. 4).
IX. With regard to the penitent (converts), it is their [constant] practice to be humble and exceedingly meek. If foolish men happen to reproach them with their former deeds, saying unto them: "Yesterday thou didst so and so, or yesterday thou didst say so and so," they do not mind them, but hear [this reproach] and rejoice [in it], knowing that this [still enhances] their merit, inasmuch as whenever they are ashamed of the transgressions which they have committed, and blush for the same, their merit becomes greater, and their degree more exalted.
X. It is however an actual sin to say unto a penitent man (convert), "Remember thy
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former doings;" or to mention the same in his presence, with the intention of putting him to shame; or even to mention things or matters of this nature1, with the intention of recalling to his mind that which he [once] did. All this is forbidden ; as being comprehended in the admonition against oppressive words, re specting which the law warns [men], saying: zYe shall not therefore oppress one another, (Lev. xxv. 17).
1 )Jl7 PDV7H literally : that are like them,
2 In Lev. xxv. 14. it is said: YTJN J"W ttPN 131J"! *?N Ye shall not oppress one another ; which the Rabbins apply to oppression or fraud in pecuniary matters, as Rabbi Solomon Jarchi observes in his Commentary : ]1DD J1N31N II " this [refers to] oppression (or fraud) in money matters/' and which is also evident from the context, as this verse begins with the words: And ifthou sell ought unto thy neighbour, fyc. But in the verse quoted here by our Author it is said again : -pr6**B nNTl WDy fit* EM* W! *&) Ye shall not there fore oppress one another ; but thou shall fear thy God; and this
the Rabbins apply to oppressive or fraudulent words, as Rabbi Solomon Jarchi says : Dnil J1WIK ^ "VHTn )*O " Here [the law] warns against oppressive or fraudulent words;" observing at the same time, that whenever a moral command ment is enjoined by the law, respecting things not connected with any positive act, but such as rest with the heart alone, and which none but He can know who searches the heart of man, (as is the case with oppressive and fraudulent words), the commandment is always accompanied by the awful pre cept : But thou shall fear thy God.
PRECEPTS RELATING TO REPENTANCE.
CHAPTER VIII.
THE good which is laid up for the righte ous, consists in the life of the world that is to come; a life, free from death3; and a good, free from evil4. This is that which is written in the law : That it may be well with thee, and [that] thou mayest prolong [thy] days, (Deut. xxii. 7). By tradition they (the sages) taught [thus] : 5 That it may be well with thee
3 ]HDV JTI& ]W literally: with which there is no death.
4 n&n H&y pNltf literally : with which there is no evil.
5 iTODI iTOD ^O ^ ]*$ "1D1N lp>T» U")
D\nDn rwn PHP nroi IVD^ TD^ pan^ wtb rra D^I n^ -nian ni nn n^11 rai»pn i1? n^ ivo^ ^na ipn mu^ r6>n rn^iu ^ xirn m^i1? r6y
nr v^ ni3n» NII nr
" Rabbi Jacob says : There is no commandment written in the law, the reward of which, being mentioned along with it,
does
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— in that world which is altogether good; and [that] thou mayest prolong [thy] days — in that world which [is to endure] very long, (i. e. which is to last for ever) ; meaning, the world that is to come.
II. Now the reward of the righteous, con sists in this, [namely], that they are to attain unto that bliss1, and that they are to exist in that good (happiness); again the retribution [which awaits] the wicked, consists in this, [namely], that they are not to attain unto that life, but that they are to be cut off and die. Moreover he who does not attain unto that life,
does not allude to the resurrection of the dead. On [the sub ject of] honouring [our] fathers and mothers it is written : That thy days may be prolonged, and that it may go well with thee, (Deut. v. 16). Again on [the subject of] letting the dam go from its nest, it is also written : That it may be well with thee, and \Jhat~\ thou mayest prolong [thy~\ days, (Deut. xxii. 7). Now behold ! [suppose] one, to whom his father were to say : Ascend that tower, and fetch down some pigeons for me; actually ascends the tower, lets the dam go, and takes the young, (and consequently in thus obeying his father's command, and at the same time letting the dam go, fulfils two commandments, to each of which, the promised reward of happiness and longevity is attached) ; yet on his descending [from the tower], he falls down and dies — where then are this man's happy days ? Or where is this man's pro longation of days? — But [the fact is that the true meaning of the text is this] : that it may go well with thee — in that world which is altogether good ; that thy days may be prolonged — in that world which is [to endure] very long.
Bab. Talmud, Treatise Kidushin, Section 1 .
literally : to that sweet or delight-
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is [said to be] a dead man, who is never to live again, seeing that he is to be cut off, in consequence of his wickedness, and perish like a beast. Now this is the [nature of the] cut ting off recorded in the law, when it says: KTfil tt?33n n~Qn msn That soul shall UTTERLY be cut off, (Numb. xv. 31.); (literally: that soul SHALL BE CUT OFF TO BE CUT OFF). By tra dition they (the sages) taught [thus]: rrorr2 TO BE CUT OFF, [implies] from this world; msfi THOU SHALT BE CUT OFF, [implies], from the world that is to come; by which it was meant, that the soul, after parting with the body in this world, is not to attain unto the life of the world that is to come, but is to be cut off even from the world that is to come.
III. With regard to the world that is to come, in it there is neither body nor frame, but the souls only of the righteous [exist in it] without the body, just the same as the minis- tering angels*. Now since in it there are no frames (bodies), neither can there be in it either eating or drinking, nor any other of those things which the bodies of men stand in need of in
nrn nyi rron— rron rron
nil Nin [That soul] shall be cut off to be cut off, (shall utterly be cut off}— [here] fTOn to be cut off, [implies] from this world ; /"TO-H shall be cut off, [implies] from the world that is to come; these are the words of Rabbi Ekivah. — Bab. Talmud, Treatise Sanhedrin, Section 11. 3 Seepage 118, Note 1.
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this world; nor can there belong to it any one of the things belonging to bodies in this world, as, for instance, sitting, standing, sleep, death, melancholy, laughter, or the like. Thus the sages of old said: JIn the world that is to come there is neither eating, nor drinking, nor sexual intercourse ; but [there] the righteous sit with their crowns on their heads, delighting in the shining [glory] of the Shechinah.
IV. Behold! this clearly proves2, that there can be no corporeal existence there, seeing that
^iy mn D^iyD vb
mm rms N'^I mm xb\ rfroN xb u PN Kin mnn vfy] nwrc ato nwp »^ jro VID mnji Dn^^n Dn^nnisi^n crnw
" Rav used frequently to say : The world that is to come is not like this world, [^seeing that] in the world that is to come there is neither eating, nor drinking, nor sexual inter course, nor trade, nor jealousy, nor hatred, nor contention; but [[there] the righteous sit with their crowns on their heads, delighting in the shining Qglory] of the Shechinah, as it is said: Also they saw God, and did eat and drink*, (Exod. xxiv. 11).— Bab. Talmud, Treatise Berachoth, Section 2.
2 "]b "nUTO "Hi! literally: behold! it was made clear to thee.
* That is, they were as satisfied with seeing God as if they had eaten and drunk.— It is in this sense that this text must have been understood by the Rabbi who quotes it here in support of his saying. Onkelos too renders this verse by :
inm I-'WK iVxs Nijm ibnpnx-r pmmpi pn nm '"ST top* n» irm " And they saw the glory of the Lord, and were glad within them selves, in consequence of their having been accepted with favour, as if they had paten and drunk."
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there, there is neither eating nor drinking. And with regard to that which (the sages) said: that [there] the righteous sit, this they said by way of allegory ; meaning, that the souls of the righteous exist there without labour or toil3; moreover by saying: with their crowns on their heads, they meant to express : that the knowledge which they (the righteous) possessed4 [in this life], and by means of which they at tained unto the life of the world that is to come, still exists (continues) with them, and constitutes [now] their crown; just as Solomon said: *With the crown wherewith his mother
3 So that the expression D^W they sit, introduced by the Rabbins in this instance, does not refer to attitude, but only to the state of ease and rest from labour and trouble, in which the souls of the righteous continue their existence in the life here after.
literally : the knowledge which they knew.
5 Go forth, 0 ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.
According to the Rabbins, king Solomon here means God; thus we find in the Bab. Talmud, Treatise Shevuoth, Section 4.
ttnp D'-wri "wi omDNrr rrdw bz 1*7 *fr*n 'sfc *w *D-O rro yin 'b® oh&rw
" Whenever [the word] Solomon is mentioned in the Song of Songs it is holy, (i. e. it is to be looked upon as one of the holy Names by which God is called). [[Thus the Song of songs nD7ttf7 "lltfN which is Solomon's, implies] ^S "Tttf Y?tt7 Dl ?lWKtf a song of Him to whom peace belongs ; except in the [[following] instance, [[namely]: My vineyard, which \_is~] mine, \_is~\ before me ; thou 0 Solomon, \jnust have~^ a thousand, (Song of Solomon, viii. 12.) ;" (i. e. in this instance alone does
p p the
crowned him, (Solomon's Song, iii. 11.). Behold! it is also said : And everlasting joy UPON THEIR HEADS, (Isai. xxxv. 10.) ; but now joy is not a body, (i. e. not a corporeal thing) that it should [be said to] rest on the head? — [it must there fore have been said in a figurative sense], so also the Crown, spoken of here by the sages, implies intelligence. Again what means that which they (the sages) said: delighting in the shining [glory] of the Sheckinak? — [it means] that they (the souls of the righteous) know and comprehend more of the truth of the Holy One, blessed be He ! than they knew, while in this dark and abject body.
V. Whenever in this respect [the expres sion] ^23 so UL is made use of1, it does not refer to the breath [of life] which stands in need of the body, but to the quality (faculty) of the soul, namely to that intelligence which comprehends as much of the Creator as it is in its power [to comprehend], and which also com prehends those intelligences that are distinct [from matter], as well as all other things [created].
the word Solomon refer to the real king Solomon and not to God, and therefore is not to be considered as holy).
Now the whole of the verse quoted here from Solomon's Song, is looked upon by the Rabbins as figurative of the Is raelites' celebrating God in the tabernacle of the congregation ; as recorded in the Medrash Shir Hashirim Rabbah.
literally: which is said (mentioned).
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So that it is that quality, the nature of which we have explained in the fourth Chapter of the Precepts relating to the foundations of the law, which, in this instance, goes by the name of Soul2.
VI. That life, (i. e. the life hereafter), be cause there is no death in it, (seeing that death is one of the accidents which can befal the body only, and that there is no corporeal existence there), is called the bundle of life, as it is said : But the soul of mij lord shall be bound IN THE BUNDLE OF LIFE, (1 Sam. xxv. 29. ), by which that reward was meant, than which there can be no greater, and that good (bliss), beyond which there is no good. Now it is that [state of blissful life] which all the prophets so eagerly wished for, and to which also various names were given3 by way of allegory, [as for instance], The mountain of the Lord; His holy place; The way of holiness; The courts of the Lord; The Beauty of the Lord4; The tabernacle of the Lord; The temple of the Lord; The house of the Lord, and the gate of the Lord. Moreover the sages, by way of allegory, called that good which is prepared for the righteous: rmyD the
2 HI P3yi ^23 mnpSn literally : that is called SOUL in this matter, (case, respect).
3 rb IN ^p3 literally : were called to it.
4 And let the BEAUTY OF THE LORD our God be upon us, (Ps. xc. 17).
feast1; but more generally2 they call it: the world that is to come.
VII. [Again] the punishment3, above which there can be no punishment, consists in this, [namely], that the soul is cut off, and does not attain unto that life, as it is said : That soul shall UTTERLY BE CUT OFF; his iniquity [shall be] upon him, (Numb. xv. 31). Now this de struction the prophets called, by way of allegory, the pit of destruction* ; jmtf destruction^; nnsn Topliet* ; and also npby the horseleach~ ; so that they called it by all [kinds of] expressions [de noting] destruction and corruption, in conse quence of its being that destruction after which there is no standing (existence), and that ruin which admits of no reparation.
1 So the Rabbins say in Perke Avoth, Section 3. in allusion to the pleasures and happiness which are to be enjoyed by the
righteous in the life hereafter : »TDJID^ JplflD TDiTI And all \jnen~\ are Jit for the FEAST.
2 DpD tel r6 plpl literally: but they call it in all [other~] places (instances).
3 HDp^n literally : the vengeance.
4 But thou, 0 God, shall bring them down into the PIT OF DESTRUCTION, (Ps. Iv. 23).
5 Hell and DESTRUCTION [are~] before the Lord, (Prov. xv. 11).
6 For TOPHET [js~] ordained of old; yea, for the king it is prepared, fyc. (Isai. xxx. 33).
7 The horselcach hath two daughters, {_crying~\, Give, give, (Prov. xxx. 15).
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VIII. That good [already described as awaiting the righteous in the life hereafter] will perchance he despised in your eyes, as you may fancy, that the reward for one's [fulfilling the] commandments, and for being perfect in the way of truth, ought to be no other than this, [namely], that he should eat and drink delicious things8, that he should have intercourse with [women of] fine figures9, that he should be arrayed in raiment of fine linen and em broidered work, that he should dwell in pavilions of ivory, and have for his use vessels of silver and gold, or other things like these, just as those foolish simpletons imagine, who are plunged in wickedness. But now, wise and intelligent men know that all these things are idle, vain, and unprofitable10, and that if with us, in this world, they are [considered] as some thing de sirable11, it is only because we are possessed of bodies and frames, and because all these things constitute the wants of the body, so that the soul neither longs after, nor wishes for them, but inasmuch as they are requisite for the body, [namely] for the satisfying of its claims, to the
8 JTQID nND literally : good food.
9 m*O fiVTfif literally : beautiful shapes.
10 r6yifi DPT1 ]W literally: and there is no help (benefit} in them.
11 "OBD vkx run rfnyi lAw r6ra nntD raw
literally: and they arc only a great good with us in this world because ,.
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end that it (the body) may be preserved in per fection1. But at a time when there will be no body (i. e. no corporeal existence), all these things must needs become vain.
IX. With regard however to that great good (bliss), in which the soul is to exist in the world that is to come — there is no possibility2 of comprehending or of knowing the same, [whilst] in this world; seeing that in this world, we are sensible of that only, which is good for the body, and to which also our wishes are [confined] ; but with respect to that good, it is so exceedingly great, that the good things of this world can bear no comparison with the same, except by way of figure. So that for us actually to represent the happiness of the soul in the world that is to come, by the happiness of the body in this world, when eating or drink ing, is altogether impossible3 ; that happiness being so unsearchably great, that it can admit of no comparison or simile. This is that which David said: *[Oh] how great [is] Thy good ness, which Thou hast laid up for them that
12J3n tf^tt; nD literally: in order that it (the body") may find its desire, and stand in perfection.
' "JTT Dili? PM literally : there is no way (manner} what ever.
3 P l^tf literally : it is not so, (this cannot be).
4 \L®n~\ how great C"'J Thy goodness, which Thou hast laid up for them that fear Thee; \jvhich~] Thouhast wrought for them that trust in Thee before the sons of we?) !
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fear Thee, $c. (Ps. xxxi. 19). And indeed the longings of David for the life of the world that is to come were very great ; for it is said : [/ had fainted}, unless I had believed to see the goodness of the Lord in the land of the living, (Ps. xxvii. 13).
X. The sages of old have already informed us5, that with respect to the good (bliss) of the world that is to come, it is not in the power of man to comprehend it unto perfection, and that no one knows its excellency, beauty, and nature, save the Holy One, blessed be He ! alone; moreover that all the good (happiness) which the prophets prophesied for Israel, related only to bodily matters (advantages), such as the Israelites are to enjoy in the days of our King the Messiah, [namely] at the time when the rulership shall be restored to Israel; but that with regard to the good (bliss) of the life of the world that is to come, seeing that this cannot admit of comparison or simile, the pro phets never [attempted to] represent the same by any simile, lest they should underrate6 it by the simile. This is that which Isaiah said : 7 Neither hath the eye seen, O God, beside
literally : they have made known to us.
m» IfinSP Vtw TO literally: in order thai they might not lessen {diminish] it by the simile.
7 For since the beginning of the world \_men~\ have not heard, nor perceived by the ear, neither hath the eye seen, 0 God, beside Thee, \_whaf~] He hath prepared for him that waitdhfor Him.
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Thee, [what] He hath prepared for him that waiteth for Him, (Isai. Ixiv. 4.) ; by which he meant to express this : A good (bliss), such as not [even] the eye of a prophet hath beheld, and such as no one hath seen but God [Him self], hath God prepared for the man that wait eth for Him. So [also] the sages said: 1AH the prophets prophesied only of [that which is to happen at] the days of the Messiah ; but, as to the world that is to come — NEITHER HATH
THE EYE SEEN, O GoD9 BESIDE THEE.
XL Now the reason why2 the sages called it N1H D^V the world that is to come, is not because it does not exist now, so that [we should imagine that] this world is [first] to be destroyed, and then [only] that [other] world will come [into existence] — no, the matter does not stand thus, but [on the contrary] behold! it actually does exist, seeing that it is said: ;i Which Thou HAST laid up for them that fear
v Dwarr NIN -a wn •»! nnm xb py Nin rbyb bix won rno^
" Because Rabbi Haiiah the son of Abbah said : All the prophets prophesied only of Qhat which is to happen at] the days of the Messiah, but as to the world that is to come — NEITHER HATH THE EYE SEEN, O GOD,, BESIDE THEE."
Bab. Talmud, Treatise Sabbath, Section 6.
2 Kin D^iyn D'Dan ITYIK i^pp m literally.- that
for which the sages called it the world that is to come.
3 great \js~\ Thy goodness, which Thou HAST
LAID
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Thee i [which] Thou HAST wrought, (Ps. xxxi. 19). But they (the sages) called it the world that is to come, because that life is to be en joyed4 by man subsequently to the life of this world, in which we are preserved both with body and soul, and which is the first stage of human existence5.
LAID UP for them that fear Thee; [which~\ Thou HAST WROUGHT for them that trust in Thee, fyc. : all in the past tense, and con sequently, that goodness must be in existence already.
4 D^yn *n in** DT*^ ft p»i D*nn jrow ^SD
ntn literally : because that life comes to man after the life of this world.
5 POtiMni DPW ? NMMTT TO1 literally: and which is that which is jirst found by every man.
PRECEPTS RELATING TO REPENTANCE,
CHAPTER IX.
BUT now since it lias been shown1 that the reward which is to be bestowed for [the fulfil- ing of] the commandments, and the good (bliss) which we are to attain unto, if we keep the way of the Lord as prescribed in the law, consist in the life of the world that is to come, as it is said: That it may be well with thee, and [that] thou mayest prolong [thy] days2 (Deut. xxii. 7.)? also that the punishment which is to be inflicted3 on the wicked, who forsake the paths of righteousness prescribed in the law, consists in cutting [them] off, as it is said: That soul shall utterly be cut off; his iniquity [shall be] upon him* (Numb. xv. 31.) ; what then [means] that which is written through the whole of the law : If ye obey — such and such
literally : after that it has become known. 2 See page 293, IF i.
3 tyyonn P pDptott TOpam literally: and the vengeance avenged of the wicked.
4 See page 295, IT n.
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things shall come upon you; but if ye obey not — such and such things shall befal you; all these being things [which relate]* to this world, as for instance, plenty or famine; war or peace; kingly power or degradation5; possession of the land6 or captivity; success in our en terprises or total ruin7; and other worldly con cerns? — Now all these things actually have come to pass, and will [again] come to pass; so that, whenever we fulfil all the commandments of the law, all the good things of this world, shall come upon us ; and, whenever we trespass against the same, the evil things recorded [in the law] shall befal us. But still, these good things are by no means to be the ultimate reward be stowed for [the fulfilling of] the commandments: nor are these evil things to be the ultimate pu nishment inflicted on him who trespasses against all the commandments ; but the solution of the matter is [as follows].
II. The Holy One, blessed be He! has given us this law, [which is] a tree of life to every one who performs all that is prescribed in it ; moreover he who understands it with a perfect and correct knowledge, shall thereby at tain unto, and partake of, the life of the world that is to come, in proportion to the excellence
5 rs\ 73271 JTQ7D1 literally : and kingdom or humiliation.
6 Y~>Nn J"OW literally : and dwelling in the land.
1 HDSm PKtfyD nn/^m literally: and prosperity of [pur~] doing or the ruin thereof.
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of his deeds, and the greatness of his wisdom. But [independent of this] He has also assured us in the law, that if we fulfil the same joy fully and with a good will1, and if we con stantly meditate on the wisdom thereof, He will remove from us all the things which may prevent us from fulfilling [the ordinances of] the same, such as illness, war, famine, or the like; moreover that He will hounteously dif fuse over us all the good things which may [serve to] strengthen our hands in fulfilling the law, such as plenty, peace, and ahundance of silver and gold; to the end that we may not, during the whole of our days, employ ourselves2 in [providing] the things which are requisite for the body, but that we may lead a life of leisure and ease3 [so as to be enabled] both to understand and to fulfil the commandments, whereby we may attain unto the life of the world that is to come ; as the law, (after having [preliminarily] secured to us the good things of this world) says: 4 And it shall be our
literally: and with goodness of soul.
2 1^ ^D pIDP N^tt H3 literally: that we may not be busy all our days.
3 D>v)32 ItW N^K literally : but that we may sit leisurely.
4 And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that He might preserve us alive, as \_it is~\ at this day.
And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as He hath commanded us, (Deut. vi. 24, 25).
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righteousness, §€. (Deut. vi. 25). And again He has informed us5 in the law, that if we intentionally depart from the law, and employ ourselves in [pursuing] the vanities of time, as it is said : 13ut Jeshurun waxed fat, and kicked, (Deut. xxxii. 15.), [He], the Judge of truth, will [then] deprive6 those who forsake [the law], of all the good things of this world, which ren dered them so presumptuous7 as to kick ; more over that He will hring upon them all [kinds of] evil things, such as may prevent them from acquiring [the virtues requisite for their being admitted into] the world that is to come, to the end that they may perish in their wickedness. This is that which is written in the law: 8 Therefore shalt thou serve thine enemies which the Lord shall send against thee, (Deut. xxviii. 48). * Because thou servedst not the Lord, §c. (Deut. xxviii. 47).
p) literally : and He likewise made it known unto
us.
6 TO1* literally : He will remove.
7 DiTT ptn Dmtf literally: which strengthened their hands.
8 Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in naked ness, and in ward of all [things'] ; and He shall put a yoke of iron upon thy neck, until He have destroyed thee.
9 Because thou servedst not the Lord thy God with joy fulness, and with gladness of heart, for the abundance of all
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III. It follows therefore, that these bless ings and curses [mentioned in the law] ought to be understood1 as signifying: If ye do serve the Lord joyfully, and if ye do keep His way, He will bounteously diffuse over you all these blessings, and moreover remove from you all these curses, so that ye may live at leisure and ease; grow wise by the law; and employ your selves in [studying and fulfilling] the same; to the end that ye may attain unto the life of the world that is to come; that it may be ivett with thee — in that world which is altogether good ; and [that] thou mayest prolong [thy] days —in that world which is [to endure] very long2 ; and consequently ye will partake of the [bless ings of] both worlds, [namely, of] a happy life in this world, such as will [also serve to] bring [you] into the life of the world that is to come ; for if [one] were not to acquire wisdom, and [perform] good actions here [below], he would have no means of rendering himself worthy [of the blessings of the world that is to come] ; seeing that it is said: For [there is] no work, nor device, nor knoivledge, nor wisdom, in the grave, (Eccles. ix. 10.). But, if ye forsake the Lord, and if ye are absorbed in [the pleasures
1 it -pi ^y rvMprn jro-an I/YIN bp £nT2 N^D^
literally : consequently the interpretation (meaning) of all these blessings and curses \js~^ in this manner. :? See page 293. IT i.
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of] eating, drinking, fornication, or the like, He will bring upon you all these curses, and moreover remove from you all these blessings, so that your days shall be wasted in confusion and terror; so that ye shall have neither peace of mind nor perfect good health3 [such as are requisite to enable you] to fulfil the command ments ; to the end that ye may forfeit your lives in the world that is to come. And conse quently ye will have forfeited both worlds; inasmuch as when a man is troubled in this world with illness, war, or famine, he cannot employ himself either in [the pursuits of] wisdom, or in the [fulfilling of the] commandments, which are the [only] means of attaining unto the life of the world that is to come.
IV. Now it is for this reason that all Is rael, their prophets, and their wise men, so earnestly long for the days of the Messiah; [their object being this, namely] that they may be relieved from those who do not suffer them to employ themselves in [the study and per formance of] the law and the commandments, in such a way as by right they ought; to the end that they may have peace of mind, and [thereby be enabled to] increase in wisdom, and thus to attain unto the life of the world
|U Ufa 1)33 3*? DD1? PPm Vf?\ literally: and ye. shall have neither a heart (mind) at ease, nor a whole (heallhy) body.
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that is to come; seeing that in those days (viz,. in the days of the Messiah) there will be a great increase of knowledge, wisdom, and truth ; as it is said : For the earth shall be full of the knowledge of the Lord, (Isai. xi. 9.) ; and it is also said: lAnd they shall teach no more every man his neighbour, and every man his brother, (Jer. xxxi. 34.) ; [and again it is said] : 2 And I will take away the stony heart out of your flesh, (Ezek. xxxvi. 26). For the king who is to arise out of the seed of David will be wiser even than Solomon ; moreover he will be a great prophet, nearly [as great] as Moses, our Rabbi ; he will therefore instruct the whole nation, and guide them in the way of God ; nay all [other] nations will come to hear him, as it is said : 3And it shall come to pass in the last days, [that] the mountain of the Lord's house shall be established in the top of the mountains, (Isai. ii. 2). [All these however will
1 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know Me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more.
2 A new heart also will I give you, and a new spirit will I put within you, AND I WILL TAKE AWAY THE STONY HEART OUT OF YOUR FLESH, and I will give you an heart of flesh.
3 And it shall come to pass in the last days, \_that~^ the moun tain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.
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be mere preliminary advantages], but with regard to the ultimate and full reward4, as well as to that ultimate good (bliss) which is to have neither cessation nor diminution, this will con sist in the life of the world that is to come; seeing that the days of the Messiah are [to influence the concerns of] this world, so that matters in this world will [still] have their natural course, with this difference only, that the [dignity of an independent] kingdom will be restored to Israel. This the sages of old have declared already, saying : " There will be no difference between this world [as it is now] and [as it will be in] the days of the Messiah, except only [that we shall then be freed from] submission to [foreign] govern ments5."
4 to "DIM! 73 S)1D1 literally: but the end of the whole of the reward altogether.
literally : the servitude of kingdoms.
run D^iyrr pi p» *?«ie Ti7i nrato
" For Samuel said : There will be no difference between this world [as it is now] and [as it will be in] the days of the Messiah, except only [that we shall then be freed from] sub mission to [foreign] governments.
Bab. Talmud, Treatise Sabbath, Section 6.
R R
PRECEPTS RELATING TO REPENTANCE.
CHAPTER X.
A MAN must not say: Behold! I will fulfil the commandments of the law, and I will em ploy myself in [studying] the wisdom which it contains1, to the end that I may obtain all the blessings which are written therein, or to the end that I may attain unto the life of the world that is to come ; moreover I will refrain2 from the transgressions against which the law warns [men], to the end that I may escape3 from the curses which are written in the law, or to the end that I may not he cut off from the life of the world that is to come. — No, it is by no means becoming to serve God after this manner, seeing that he who serves [God] after this manner, serves [Him] out of fear, [and consequently, the degree of piety] which
literally : in the wisdom thereof. literally : and I will separate \_piy self ~\. HID literally : in order that I may be delivered,
315
[such an one attains], does not come up to* the degree which the prophets [attained], or to the degree which the sages [attained]. And in deed no one serves the Lord after this manner except vulgar men5, women, or children, these being trained to serve [God] out of fear, until they increase in knowledge, and [then they] serve [Him] out of love.
II. He who serves [God] out of love, oc cupies himself with [the study and the perform ance] of the law and the commandments, and moreover walks in the paths of wisdom, not for the sake of any private advantages whatever6; not because he is afraid of the evil7 [which awaits the wicked]; nor because he wishes to secure8 to himself the good (bliss) [promised to the righteous] ; but he acts [in compliance with the dictates of] truth, [solely] because
4 DWian ryfi TOW literally: and this is not the de gree of the prophets.
5 \Htfn ""pj? literally: the people of the country, or the country-people; an epithet applied by the Rabbins to plebeians or vulgar men. Thus they say : TOPI \~\NT\ D>7 $h\ " Nor can a plebeian (vulgar man) be a pious man."
Perke Avoth, Section 2.
6 Dtya -111 "02D Vb literally: not for the sake of any thing in the world.
7 nyn r»N"V 'OSD $b\ literally: and not on account of fear of evil.
8 i-QUarr Vnb H3 *6l literally: and not in order to pos sess the good.
316
[they are the dictates of] truth; and, as to the good (bliss) [promised to the righteous], this will come [of itself] as the ultimate result of the same1. Now this degree [of piety] is an exceedingly high degree, such as not every wise man can attain unto2; this heing the degree which Abraham, our father, held, whom the Holy One, blessed be He! called HIS FRIEND3, for this very reason, that he served [Him] out of love only. But still, this degree is the one which the Holy One, blessed be He! has com manded us through the medium of Moses [to aspire unto] ; for it is said : And thoit slialt LOVE the Lord thy God, (Deut. vi. 5). Now when a man once comes to this4 [namely], to love the Lord with that love which is due [unto Him], he will [as a matter of course] fulfil all the commandments forthwith, [and this solely] out of love.
III. But now, what is [the nature of] that love which is due [unto Him] ? — It is that a man should love the Lord with a love so excessively great and so exceedingly strong, that his soul, by thus becoming fastened to the love of the
literally : and the end [_ivill be thar\ the good will come in consequence thereof.
2 H? HDIt literally : deserves it (is worthy of).
3 But thou, Israel, \jirt~] My servant, Jacob whom I have chosen, the seed of ABRAHAM MY FRIEND, (Isai. xli. 8).
4 n JIN DTK nrttW pill literally: and at the when rt man loves the I,ord.
317
Lord, shall be constantly absorbed in tbe same, as though he were love-sick, [to such a degree] as not to [have it in his power to] divert his mind from the female who is the object of his love5, and in whom he is absorbed at all times, whether he sit, or stand, or eat, or drink — nay greater, far greater still [than this], is the love of the Lord in the hearts of those who love Him, and who are constantly absorbed in their love of Him6; as He commanded us: [And thou shalt love the Lord thy God'] WITH ALL THINE
HEART, AND WITH ALL THY SOUL, (Deut. vi. 5).
This is also that which Solomon said, by way of figure : For I [am] SICK OF LOVE, (Song of Songs ii. 5.) ; the whole of the Song of Songs being [intended as] a figure, [alluding] to this matter.
IV. The sages of old said [thus]: "7Per- adventure one might say: Behold! I will study
5 TWX nfilN ninND literally: from the love of that woman.
6 TQH TO D^lltf literally : who are constantly absorbed in it.
7 npnVi tnp3 yioty1? fn^K niir n^ TOH^ .-TON Dsn •oiaop'w NipN DTK iDN1* *&& u vbx rmya IBM ]pr
" That thou mayest love the Lord thy God, \jind~] that thou mayest obey His voice, and that thou mayest cleave unto Him, (Deut. xxx. 20.) ; so that a man must not say: I will read [the law], with the view of being called a wise man; I will repeat [the law], that I may be called Rabbi; [again] I will repeat [the law], that I may grow old and become established
318
the law, for the purpose of becoming rich, or of being called Rabbi, or of receiving the [pro mised] reward in the world that is to come; [observe therefore that] it is expressly said: That thou mayest LOVE the Lord, (Deut. xxx. 20.) ; [implying that] every thing that is done by you [in compliance with His ordinances], must be done solely out of love [of Him]." — Again the sages say : " [It is written : ^Blessed is the man that feareth the Lord, that] delight- eth greatly in His COMMANDMENTS, (Ps. cxii. 1.) ; [which implies, that this man alone is blessed], but not [the man who aims at] the REWARD [attached to the fulfilling] of His Com mandments." Now in conformity with this, the most eminent men amongst the sages, used to direct the sensible and intelligent amongst their disciples in particular, [thus] : " 2Be ye not like
in an academy ; but [one ought to] study [the law] out of love ; and as to honours, these will in the end come [of them selves]. — Bab. Talmud, Treatise Nedarim, Section S.
-IDN IKD van
" [Blessed is the man that feareth the Lord, that\ delighteth greatly IN His COMMANDMENTS. — Rabbi Eleazer said: [This implies, that he alone is blessed who delighteth] in His COM MANDMENTS, but not [he who aims at] THE REWARD of His Commandments.
Bab. Talmud, Treatise Avodah Zarah, Section 1.
2 by nn m prat^n amp mn bx :nn r»
Be
319
servants who serve [their] master for the purpose of receiving a remuneration ; but be ye like ser vants who serve [their] master, not for the purpose of receiving a remuneration;" [meaning] that [their] service is due to Him, for this very reason, because He is [their] MASTER ; in other words: Serve [Him] out of love.
V. The man who employs himself in [studying] the law with the view of receiving a reward, or of escaping from punishment3 — behold ! such a man employs himself [in stu dying the law], not for the sake of the law itself4; whereas the man who employs himself in [studying] the same, not out of fear [of punishment], and not with the view of receiving any reward, but solely out of love to the Lord of the whole earth, by whom he was com manded to do so — behold! such a man employs himself in [studying] the law for the sake of the law itself4. The sages however say thus :
" Be ye not like servants who serve [their] master for the purpose of receiving a remuneration ; but be ye like servants who serve [their] master, not for the purpose of receiving a remuneration." — Perke Avoth, Section 1.
3 rVfljrnS V6y y^n Vb® TO IN literally: or to the end that vengeance may not reach (overtake] him.
4 tlEfth N7ttf not for its sake, viz. not for the sake of the thing itself; in contradistinction to nfifth for its sake, viz. for the sake of the thing^ itself; (from fifth for the sake of, as for instance DVJttf fifth for the sake of Heaven, or for Heaven's sake}.
3420
" A man ought to persevere in employing him self in [the study of] the law, be it even not for the sake of the law itself; seeing that by dint of [studying the law], not for the sake of the law itself, he will [in the end] come to [this, that he will study the law, solely] for the sake of the law." And therefore, when we in struct children, women, or the common class of vulgar men, we direct them, to serve [God] out of fear, and with the view of receiving a re ward, until their knowledge becomes greater, and their wisdom more transcendent ; when we ought by degrees to initiate them into the se cret1, and gently to train them to the [truth of the] matter, until they comprehend and know it, and then they will serve [God] out of love.
VI. But now, the matter is clear and mani fest, that the love of the Holy One, blessed be He ! cannot be made fast in the heart of a man, unless he be constantly and duly absorbed in the same, and unless he renounce2 every thing in the world except this [love], as He has commanded [us], saying: [And tJwu slialt love the Lord thy God} WITH ALL THINE HEART, AND WITH ALL THY SOUL, (Deut. vi. 5). A man, however, can love the Holy One, blessed be
ill n ]rb P^D literally: /% reveal to them this secret little by little.
2 D^yiltf HD bl llfyn literally: and forsake (abandon} all that is in the world.
321
He ! only by the knowledge which he has of Him3; so that his love will he in proportion to his knowledge; if [the latter be] slight, [the former will also be] slight ; but if [the latter be] great, [the former will also be] great. And therefore a man ought solely and entirely to devote himself to the acquisition of knowledge and understanding, by applying to those sciences and doctrines, which are calculated to give him such an idea of his Creator4, as it is in the power of the intellect of man to conceive; as was stated by us in the Precepts relating to the foundations of the law.
3 inyTttf Jiyil literally : by the knowledge with which he knows Him.
4 Up m "6 DTTlDn literally : which make his POS SESSOR known unto him.
s s
G L O S S A R Y*
r. stands foi root, and p. for page; the Hebrew letters affixed 1o the references point out the paragraphs from which the quotations are made.
r. "TIN a thing lost.
but, but indeed.
"YQ^n bltf p. 49. \ but the congregation.
dust ; figuratively : every thing subtile, fine, pierc
ing; hence
\\vb p3N p. 37, 1, subtile, or indirect slander. ^T-l p2N ntttf p. 54, N, for this is subtile or indirect robbery.
""11^ or NIIN a limb. r. ]EN a trade, or art.
"IHN [it is one and the same thing] whether ...... or ...
DND Dl/V inNI 1ND DIJl'' 1HN p. 35, P, it is one and the same [thing] whether it be a father less or motherless orphan.
* This Glossary is entirely confined to Rabbinical words contained in the Selections, and to the acceptation in which they are used by Maimonides ; no notice being taken of the various other significations winch they may have. Of pure Hebrew words very few are noticed, and of these only such as either do not frequently occur in the Scriptures, or are used by our Au thor in a technical sense. The Rabbinical words are placed in the order oi the Alphabet either according; to their roots, or according to the form in which they occur in the text, just as was thought more expedient to facilitate the labour of the student in looking out for the words he may want. Thus, for instance, if he wants to look for the words u'-mo he is
feeling
323
which is.
miDJ niWl NN1 II ^ p. 45, N, which is per fect repentance ?
r. l^tf if.
•inn mm^N 1\1 I^N p. 2, n, it' there were many Deities.
r. "j^tf farther, onward.
"f?W ^ttP^iyD p. 49, ZD, from the third and onward.
when ? at what time ? (compound of *»N and TIE).
D'DW P*np3 TID^N Tjn P. 36, P, and until what time (i. e. how long) are they called orphans ? there is.
rmn mo:i m JTNI JND P. as, i, he in whom
there is haughtiness of mind, but.
p. 5, H, but [it is] a figure. 1? nothing . . . but, only.
nDND N^N wsoa vh p. i, N, they
exist only through the truth of His existence. P DN tf^N unless.
D^n rrn ]D DN N^N p. IS, P, unless he be wise.
these, those.
I^N JimO^ p. 11, JO, into these elements, r. H^N Deity, and also plur. Deities.
feeling, b^T he shall accustom, he must look in letter i for UOT or bji (their respective roots, which cannot be mistaken) ; but such words as nninto they shake, y-DODttnn they melt away, they dissolve themselves, he will find in letter n, exactly in the same form as they occur in the text, and not under jw or DDtt (which might perhaps not immediately strike him as their respective roots). This hint, it is hoped, will be enough to guide the student in the use of this Glossary. In cases where the words are given in the form in which they are found in the text, and not by the root, their respective roots are always noticed-
324
if.
fin ny-a yin o^ra TF rrn
p. 6, 2*, for if He were living with a life, and knowing with a knowledge distinct from Himself.
r. JJSD middle or midst. r. Jl/Stf truth, reality. "VIDtf r. "IDK bound, stopped, i. e. unlawful, forbidden, (in contradistinction to ""IJTID lawful, permitted).
"iniDm "YIDtfn yTb p. 14, D, to know that which is unlawful, and that which is lawful.
TIDN p. 24, D, it is unlawful to
make reflections on him.
to bind, restrict
though, even, (comp. of ^K and Y?tf).
Ip^l "^23 frSK p. 52, ID, though he denied the root, (i. e. the radical principle).
r. p2N or *)p2 a heretick. though, although, even though.
in>n£ ir>i^. piD ir^t^ ^ ^v ^^ p- 1^, P»
though he does not understand it by his own knowledge.
P ^ ^ t]^ for all this, still, nevertheless.
DDHpnb p o^isn p ^ by ^ p. M, »D,
nevertheless they deserve to have the precedence given to them.
r. -IttfS it is possible.
jrrby HTD^ ni^niy 1^2^ p. 16, n, it is pos
sible that the Shechina should rest on them.
imtyyb H*1! I^S^I p. 45, K, and the possibility (i. e. the power) is in his hand to do it.
''K it is impossible.
1^2S% ^1 p. 26, V, and it is im possible to be (to exist) without them.
325
the Lion, (a sign of the Zodiac). r. "JIN lengthening, eking out. to happen, to occur, to befal, to influence.
r. "liO explanation. (TO to examine.
j "PTQ 7^7 r. ""HI, to its clearness, i.e. clearly, con spicuously, perfectly.
inn by -inn yr ^ nn p. 57, i, behold i
He did not know the thing perfectly.
r. >1D contempt.
to destroy.
vain, idle, perishable.
D^tDin 1^*1 DnnD in^l p. 15, 1, on any one of those perishable things.
ntel nn^ p. 29, •», idle talk. or tt;U to put to shame. between.
)D2iV 1^ 1M p. 29, ?, when by himself, (i. e. within himself).
)M^ WOP Onill p. 34, tD, on matters [that rest] between him (the other) and himself.
r. pi an intermediate man.
r. pH intermediate.
JTPOTl mV"f p. 25, J, intermediate dispositions
house, or court of justice.
fPl the house of the congregation, i. e. the meeting house, or synagogue.
7^1 to have sexual intercourse.
r. n*)2 or D13 openly, publickly.
326
r. N~O exterior, outside. r. N"O creature, creation.
»T""Q p. 4, 1, a small creature.
nD p. 25, 3, from the beginning of hi creation, (i. e. from his birth).
r. ^H creatures, people, or men in general.
"Hll worldly matters, or concerns.
rvran nn -i^iyi p. 67, N, and ail
other worldly concerns.
for the sake of, in order that, to the end that. p. 70, 1, in order that I may
be a rich man.
r. 7JH the Virgin, (a sign of the Zodiac).
r. niJ the AzW, (a sign of the Zodiac). in the midst, within.
1^11 D^lll Qthere is] something Q wrong, sus picious, or unaccountable] in it.
m onn ^ ar» m»n nn p. 17, ^, and [as
to] this sign — there may be something [wrong]
in it.
substance, matter, mass ; figuratively : an uninformed man. 1U to decree, determine.
\ a decree, or ordinance.
or mu'
r. D^J troops, a host or army. resemblance, affinity, similarity, sameness.
1>J ^2 bl fy ]m n^yriDlt; p. 17, IV whereby he was exalted above all men of his similarity, (i. c% men of his sort).
r. S^ wheel or orb.
327
7.37.3 r. 77.3 to roll, turn, revolve, perform, revolutions. "6.3 skin, peel. .mb.3 r. »"6-3 captivity, emigration, transmigration.
to complete, make perfect, resolve, or determine.
literally: and completing [the sentence],
stands for: et ccetera.
or muf '• *M or ™ disgrace'
r. DD3 loftiness, haughtiness, to cause, effect, bring on.
**W\\
I enough, sufficient.
or HI
D>nD 121 6S2^ VTO p. 25, 1, for whom even a little (trifling) thing is enough.
"•NTD iriV p. 24, D more than is enough (i. e. more than necessary).
"Ill word, matter.
HDl p. 22, ID, in what [respect] are [these] words said? i. e. in what case do these words hold good ? — when is it so ?
DTI r. y\1 the Fishes, (a sign of the Zodiac).
''Sn r. HSn blemish, wavering, suspicion.
in to dwell.
pi r. jll a judge.
JlTl r. "Ill a dwelling-house.
6l r. r6l the Pail, (a sign of the Zodiac).
J1D1 to liken, to compare.
PO131 and the like.
r. yT knowledge, mind, temper, disposition. See p. 149. Note 4.
328
plpl r. pjT? to be very minute in, or particularly careful
about a thing. EH! to explain, expound, lecture on.
n
Kn behold ! here.
niD; Kn p. 17, *>, behold! here thou learnest.
r. Kin hyperbolical, idle.
''Kim 7in "HIT p. 37, T, vain and idle things.
r. K11 to strengthen.
right, becoming, seemly.
pinD rTOQll mini pIDyb p. 6'S, 1, to employ themselves in the law and in the commandments as is becoming, (as by right they ought), r. "HPT an idiot, a plebeian, a vulgar man. KTT r. 7K*1 since, because that.
Kin p "mm 7>Kim p. 3, T, and since the matter [stands] thus.
to be, to exist, to come into existence.
be [thou].
ni""l /2tt? ''in p. 28, 1, be humble-minded.
r. mn or Kin existence.
or miin r. mn or Kin inquiry, discussion.
or nK31K r. {"IT1 oppression, fraud.
n^in oppressive or fraudulent words, r. HZM turning aside, declination, perversion.
or "pK how ? in what manner ? what ? which i1
71111 Kin "IKVI1 p. 4, K, but what is the way to the love of Him ?
r. "pn where ? in what part or place ?
rmnD jD^m p. 46', LD, and where does he confess r
r. tt?nD disproof, denial, negation, refutation.
329
r. y"O preponderance; figuratively: the solution of a problem by weighty arguments.
r. iSl O that, I wish, would,
jrVlN Wt0y ^ wSl p. 48, 1, O that I had not
done them!
r. "f?n, canon, law, precept, decision (in controver
sial matters).
these.
Mn D^U nyi*)N P- 10, .N, these four bodies.
or MPT to enjoy, to derive benefit or pleasure, (hence
fttWn, enjoyment, advantage, use, profit).
r. EDS literally: separation; figuratively: distinc tion, difference.
r. n?^ prosperity, success.
r. mn musing, thinking, doubtful and suspicious reflection.
r. mn to muse, reflect, involve oneself in doubts and suspicion.
behold !
"IptMl K^li nt nn p. 20, 1, behold I this [man] is a false prophet,
r. ^JVT derision, mockery.
r< HT certainty, (in contradistinction to pSD doubt). certainly.
jnr» K p. 20, n, but
he knows certainly that they are false witnesses.
* The Chaldean version of rro rrrnrrn And the drinking [was] according to the LAW, (Esther i. 8.), is xrobro wnpun.
T T
330
i
"Tilt to admonish, to warn, (in the Hiphil conjugation) ; to be careful or cautious,, (in the Niphal conjugation).
U r. Ml he stirs, moves. Vt splendour, shining, brightness.
r. i"Ot pure, just, innocent, (in contradistinction to l^n guilty).
1^11 VSm ^t l^n l^a p. 49, r, as if he were half innocent and half guilty.
to be made pure, to be declared just or innocent, to deserve, to be worthy of.
POP HM p. 53, 3, by what [[means] shall he be made pure?
• • -7 i"Ot to get, attain unto, or obtain a thing by merit.
nt uw "o w NSIH ovrcn "m p. 6s, i, the
reward of the righteous is (consists in this), that they will attain unto (or be worthy of partaking of) that sweet (pleasure).
NIP! tf?iyn "J-6 WW n3 p. 67, J, in order that ye may attain unto (or be worthy of partaking of) the [[blessings of the] world that is to come.
JTOT r. PDT justice; purity; a pure, good, or meritorious deed ; merit ; desert ; claim to reward.
JET to prepare, to be ready.
]DT time.
I"l? to be solicitous, to be prompt.
n
r. rQH a vessel to keep liquors in.
to hurt, to wound,
a fellow, companion, friend.
331
r. DtDH a nose. Till, to reside, abide, or rest. V^n without ; figuratively : distinct from.
13ED \nn nyil jrm p. 6, 1\ and knowing with
a knowledge distinct from himself. P"Y)n r. .Tin destruction, devastation. np?n r. pfn, presumption, assumption, supposition, strong
hold, or reason for supposing something. See p. 120,
Note 4.
to turn, revolve, return, do a thing again, retract.
or 3^n r. lin guilty, (in contradistinction to V*3T
innocent, or "T1ZD2 free, acquitted).
l"n VSID ^St V^n I^D p. 49, t, as if he were half innocent and half guilty.
r. .Jin to be doomed, or sentenced, to deserve (pu nishment), to owe, to be bound in duty.
miD l^H p. 21, 1, he is doomed to cutting off, (de serves to be cut off).
17 ITT! NinttP HD p. 43, ^1, that which he owes him.
JHI 1D2$r Xnyb Dl» l^m p. 27, N^, and a man is bound to lead (guide) himself in them.
r. p^Jl division.
r. 7/H, revolution, returning motion, circuit.
rb vH inn turning in circuit
nW>n )nnn nnnn 73 p. 12, to, ail things are
turning in a circuit, i. e. are performing revolutions. to share, divide. to dispute, contradict or dissent from, (construed with
r. DDn the sun.
"I1DH r. lEMl hard, serious, grave, important, (in contra distinction to ^p light, slight).
mTDn r. 1DH piety.
HTpn r. ")pn searching, examining, examination, investi gation.
suspicion.
to suspect,
to cut ; figuratively : to decide (a dispute or legal case).
nature, natural quality or propensity,
r. ^10 to walk, promenade.
r. CJ12D or C)IM a drop.
r. tfto the Ram (a sign of the Zodiac).
to err, mistake, go astray.
r. nytD error, mistake,
r. ^2^ a fool, simpleton,
to labour, toil, take pains with, or take care of, (in the Piel and Niphal conjugations).
to drive or push away, to expeL
r. "1*1^ busy, occupied, engaged in, taken up with^ troubled with.
p. 68, 3, for at the time when a man is troubled with.
to tear in pieces; figuratively: to disturb, trouble, disquiet, confound or perplex,
r. JTP known.
it is evident.
13 KIH^ VH1*! p. 22, 1, it is evident that he is a false prophet.
a festival day,
333
r. ")JT> more. inyQ exceedingly.
"VYP1 nn ^Sttf mm p. 26, n, and become ex
ceedingly humble-minded.
TTP to dedicate, devote, (in the Piel conjugation). TIT r. "TJT a single person, an individual, (in contradis tinction to D"Q"1 a multitude). r. irP Unity.
r. 73** it is possible Qthat thou mayest think] ; perhaps [thou mayest think] ; commonly followed by "DD/D "ID")? which see. r. ID'' ground, foundation, element.
Q'HID'1 r. ID* chastisement, afflictions, calamity, tribulation, bodily pain. r. 2ttP an academy. r- tWT an insect, small fly or gnat.
3
here.
hence Qwe know or derive] that. . .
D^n1? niDS%^ jfcOD p. 34, ^, hence [we know] that it is not lawful to put an Israelite to shame.
to hide, conceal.
r. ]1^| such as, just as, for instance.
m^ ^fey 1D»^ PJD p. 23, 1, for instance if he were to say : Such and such a person will die. globe, sphere. r. *n that, so that, in order that, to the end that.
3 p, 66, ', in order that they might not lessen (underrate, undervalue) it by the comparison.
ti >O^ JTIN TWy D^ •mitttf H3 p. 19^ 1, so that we should say : If he perform a sign, we will hearken unto him.
a star or planet, especially the planet called Mer cury.
|D to prepare., direct, incline, lean towards, intend.
r. ttf JO fervent supplications and prayers, such as come from the depth of the heart, and therefore are most efficacious to move Him, to whom they are offered, to mercy.
]VO r. ]D after that, since, because that.
Nlll pltt |1D1 p. 55, tf , and since this is so, and now this being so.
r. K^ [[this as well] as that which goes on the same footing or principle, (which is similar to it) ; and the like.
)i~Q NSflDI p. 3, T, and those that are similar to them, (and the like).
p. 2, n, and other words (expressions) like these.
TiD (for "?2£ HPN3 after which manner?) how? how so? what? what instance can you show? how for instance ? give me an instance.
OH mi iTTO •»£ TTO p. 31, T, how so? (i. e. give me an instance) — he whose flesh (bodily temperature) is hot.
p. 28, "T, and what is their cure ?
so.
ttf2rf? T"^ **in "p p. 61, J, so ought he to search.
r. DTO nothing, nothing at all, not the least, (with another negative particle).
nte DmiiD n^pn^ vhv I^SKI p. 23, ^, and
it is also possible that none of their words should be fulfilled "at all.
335
Dlto r. Dto (used interrogatively) is it perhaps so? is it peradventure ?
imt&ni N7N Tltotf Olto p. 54, N, have I perhaps eaten [[otherwise] than by his permission ? surely I have not eaten without his permission ?
~)D)to r. "1£N as if saying, as if he were to say, as signifying, meaning to say or to express, that is to say,
niilND 111V "><o P- 70, 1, that is to say: serve [[Him]] out of love.
"1J1N ^» IDlto p, 46, H, as if he were to say: I am another [[person].
Hvl r. ilto or tfto consumption, destruction. 771 a general rule, canon, principle or definition, class, en closure, pale, universality, generality, the summing up ; adverbially with 1 prefixed : within, within the compass or limits of.
0*611:1 D^>to "1N1D "OK p. 4, J, I am explaining Qsome] great principles.
DVTT Oil ;toft ttniSI p. 15, 1, and separates from the generality of the ways (manners) of the people.
•If PV /toll P- 52, J, and within the compass of this iniquity, and to the class of this iniquity [[belongs].
m!JE bbzb 1VOH ^1 p. 58, 1, and have not reached (come within) the pale of the commandments.
"Ill /Itf l^to p. 30, ID, to sum up the matter.
• • -ttf feD from this definition results that. . .(whence we infer that . . . )
1N111 "Of D^t^ ^toD p. 45, 1, whence we infer that if he remember his Creator. TO to include or comprehend.
7*71 nothing, or none whatever, (with another negative par ticle).
bto niPTO ^ H^nn ^ttf p. 15, 1, that there should be to him (i. e. that he should have) no thought whatever.
33C
r. tpD toward, towards
>TjTin ^SftD p. 10, 3, towards the firmament. ;Q so much more.
nninton rmranD "in^1? pt0 7^1 p. 14, IT, and
so much more [[when comparing himself] to one of the pure intelligences. HDD r. HD how much ? how many ?
ilPO NVT nDDl p. 54, H, and how much the power thereof is.
HDD1 HDD nntf by literally: upon (or to) Qevery] one [[of this] how many and how many [[ought not one to take of the other] ? i. e. if this be so, how much more ought not the other to be so?
HDDl HD3 nnN 7V -QTI nil 7DD ID^V V^lJOn p. 31, H, he who restrains himself from every thing — how much more [[must he not stand in need of an atonement] ? r. NHD or HD as, such as, just as.
nny Ninttf rnoa n\n^ p. 37, i, that lie win be
as he is now.
r. nUD epithet, by-name, periphrasis. to congregate, join, or bring close together. Sp r. ^S^ a scale of a balance. HSD to compel, force.
?1D to cry out, proclaim, (in the Hiphil conjugation). DID belly, stomach.
to preponderate, outweigh, (in the Hiphil conjuga
tion).
the cutting off (of sinners).
right, honest, legal.
DnEO DHV D^iy p. 18, ^, two honest (legal) witnesses.
r. "NED rectitude, honesty, integrity.
337
r. .IfO a verse or passage of Scripture. llJniDn the scripture, the [holy] writ.
nron IDI nt nn by] p. s, M, and to
this matter the scripture alludes.
a negative commandment, (in contradistinction to or IN^I iliyy a positive commandment).
1^ r. $b (as an adverb) no, not.
nrVD^ DnnD IN1? DM p. 48, n and if not he is sealed for death.
r. "IDM to say, to declare, i. e. intended to declare or to show.
iTTCtt mDl I1? l^t^ "IDI^ p. 2, ID, [intended] to declare that He has neither similitude nor form.
sing. NfiDS or w6 r. DDb, the cheek-bones.
**£& r. HS or ^ on that account, with reference to, in proportion to.
ibtfil Dnnn ^ p. 4, Z, and with reference to these things.
nfrn ^ ^^ p. 5, *», not in proportion to its magnitude.
ttf **S7 because that, inasmuch as.
k Tl^V HD 1D1K ^1H^ ^ p. 54, H, because he may say: what have I done unto him.
therefore, on that account, (comp. of ^ and
^*1 p. 5, D, therefore are they called I shim (men).
to strike, smite, flog or lash (hence /lIp^D, see letter D).
u u
338
')
or -ffij r' nP' smiting, striking, flogging.
t
a bad tongue (i. e. opprobrious language), slander.
r. D1K the planet
r. JHN event, chance, accident (in a metaphysical sense: accidental quality).
r. |IN the Sca/w (a sign of the Zodiac).
) or > r. "HIM after that, since, whereas.
p. 66, N, after that it has been made known . . .
p. 24, ZD, but after it has become known that this [jnan] is a prophet.
he who, every one who.
rmn nioj rr»i n^f JND p. ss, i he in whom
there is haughtiness of mind. a sickle.
iTTD r. TlD literally : measure ; figuratively : property, quality, virtue, faculty, manner, disposition, pro pensity.
one who passes over (i. e. who is not bent upon indulging) his propensities ; one who overlooks trifling offences; (in opposition to WTO ^V "I£iy one who stands upon, i. e. one who is inflexible in his propensities).
vnno by -rayo rwrb mvh b 1*0 p. si, i
it is becoming in a man that he should not be bent upon indulging his propensities (that he should overlook trifling offences).
339
ON HD whereas, it' [this is the case here, how much more so must it be there] ?
msD ins pM p N^K ttfT»s> N^ T»n DN noi
p. 31, 1 if the Nazarite who refrained from wine only stands in need of an atonement Qhow much more, &c . . . ]
• • - »1D as ... so also.
mi rrriN *\x ran anpa *ni no p. 27, s
as He is called gracious, so be thou also gracious. VTD what? what is? (for N1.1 HD).
nt IHD p. 2, n, what is this
which is written in the law ? r. lltO better.
for the better.
TOT p. 26, 1, he should turn him self for the better.
r. 11D (as an adverb) all is well.
"ODD ip Q^ p. 34, 10, if he accept [it] of him, all is well.
r. I'D prepared, apt, ready, disposed.
DJTIN lp? TJIJTI pID p. 25, 3, apt and ready to receive (acquire) them.
1D1D r. "ND or I^D an apostate.
^jDISO r. 5]D^ additional prayer. See page 224, Note 2.
1D1D r. 1DD a betrayer, an informer or accuser.
r. 1TO untied, open ; i. e. permitted, lawful ; (in contradistinction to T)Dtf bound, stopped, unlawful, forbidden).
p. 14, D, to know what is unlawful and what is lawful.
r. yy they shake, quake, or tremble.
340
r. pi prepared, ready.
plfDl p. 17, 20, literally: and prepared and standing, i. e. always prepared.
TID r. "Til presumption, arrogance, one who sins through presumption or arrogance; (in contradistinction to HJlltf oversight, ignorance, one who sins through ignorance).
TID1 through presumption, presumptuously; (in contradistinction to JJlttO. through ignorance).
7?D r. 713 a planet.
to prevent, detain, check, warn or admonish. r. 11H joined together, composed.
ttfSn SVUD -DinD p. 3, % composed of body and soul.
r. p7H dissension, contention, dispute.
r. riDH by reason of, by means of, by dint of.
DWQrr riDHD p. 6, MO, by means of the crea tures.
r. pED hidden or concealed places. TD r. T immediately, forthwith, on the spot.
T^V mW ttrllpn rm TD p. 15, 1, immediately the Jfo/y Spirit dwells with him.
lyttnl nD «in TD p. 48, 1, immediately (or forthwith) he dies in consequence of his wickedness.
r. itEP settled; figuratively: composed, calm.
Vty fllt^VD in^l^ p. 25, ^, whose mind is com posed (calm) within him.
r. Hp7 flogging or lashes (a kind of correctional punishment which it was in the power of the Jewish court of justice to inflict). See page 212, Note 1.
r. ]DD Mammon, wealth, money.
341
r. yXft middle, in the middle, intermediate, modi fied.
jn p. 26, t, intermediate, mo dified dispositions.
r. 3H3 conduct, custom, usage, fashion, manner, practice.
r. TOD oblation prayer, or afternoon prayer. See p. 224, Note 2. r. POD or tf 3D a number.
IP (compound of )D and ]^) whence? from whence £do we derive it] ? i. e. how do we know that it is so ?
• •••mnn NTT TTI^ ^D -in layw poi
p. 18, J, and whence do we derive it that the stand ing on mount Sinai alone was the proof. . .
r. tyl a shoe.
condition, (always with 7^).
.TOD ?V on condition, for the purpose of, to the end that.
D12 lp r>3D p. 70, f, for the purpose (or on condition) of receiving a reward.
r. n/y sublime, superior, excellent, laudable.
rbwft nii^n n^Kic; ^ ^v ^N p. 45, a, al
though this is not superior, or laudable (i. e. genuine) repentance.
r. rby degree, rank, dignity. DDTI9D r. DD")2 one who is celebrated, famous, well known by the public.
D'DDTiaDI &W ir^t p. 54, 1, and they are not known and celebrated.
r. ttH2 explained, specified.
mini ttf-nsD itwy nn P. 35, ID, behold! the
punishment thereof is explained (specified) in the law,
r. Pf32 in consequence of.
•6inn ^2D IK mO^n ^2D p. 33, 1, in conse quence of troops., or in consequence of illness.
• • • tt? ''DSD because that.
"PttflflDD 1K NirTC; ^30 p. 55, H, because that he learns from his doings or actions.
r. i"P2£ a commandment ; generally : any good deed.
also stands frequently for one of the following- sentences, viz.: it is a commandment,, or we are commanded, or it is a good deed [to do so and so].
{TOD p. 4, &, it is a com mandment, or we are commanded to love Him and to fear Him.
/Yl^D a positive commandment ; (in contradis
tinction to nt^vn xb rn^D. nvyn $b or i$b
a negative commandment). See page 73, Note 4.
r. N2D literally ; found, a thing found, i. e. a thing or being existing. In a metaphysical sense : a being.
they are added, or joined. existence, essence. r. Dip place, spot.
in the place of, instead of.
ll^l DlpDl p. 30, :P, instead of (or for) the meat of a slaughtered one.
DlpDH literally : the place or space, frequently stands for God; as an epithet denoting His Omnipresence. See page 109, Note 4.
literally: apart; stands frequently for: some.
^Aj D^irm ]D rapD1? Oni p. 8, n, and a part (or some) of the planets have small orbs.
ID a drop.
343
r. *?;nD or *&HD a pearl or jewel.
r. mi or II1") great, many.
niriD PJ p. 28, 1, a great (i. e. a long) time.
NttfD (from ]TW NttO to accept and to give, i. e. to ne gotiate, deal, or trade), commerce, trade, dealing.
nr DV m DIN m ^ MTO D^DI p. ss, ID,
and the dealings of men with each other.
)jn NttPttD p. 31, H, when he deals or trades.
inO) >WOT n^l ^S» p. 32, ID, even at the (time) when he deals or trades.
J13J1ZD r. "]]1D mineral, metal. PDDDD.HD r. ODD they melt away, become dissolved.
to lead, conduct, move, accustom, practise.
r. i"T3n or MPT they derive pleasure, enjoy, delight in.
p. 64, J, and they delight in the brightness (shining glory) of the Shechinah.
(from HJ3 to shine or sparkle), the planet Venus. HI} easy, easily, readily.
DI^D1? 1113 p. 26, 1, easily provoked. pt3 damage, injury, hurt, harm, disadvantage. HZD3 to bend, incline.
literally : turned to die (to death) ; an idiom used by the Rabbins to denote the being at the point of death.
HOT NH isO p. 61, 1, as if he were at the point of death.
344
r. "]D3 low, depressed, dejected, humble.
PD1ID3 Onm p. 35} T, and their spirits (minds) £are] low (dejected).
r. N^ft literally : found, i. e. a being found or ex isting, an existing being.
(as an adverb) consequently, hence we perceive; literally : it is found £out] ; i. e. it has been found out (by means of reasoning or arguments).
ussy nN TDSH wn Nzoirn m NXZM P. 56, j,
consequently this sinner has destroyed (ruined)
himself.
*")D1K n^D3 p. 19, 1, hence thou [mayest] say;
hence we perceive, hence we say.
r. b)ft the closing prayer. See page 224, Note 2.
r. *ni literally : it has been made clear, i. e. it has been clearly proved, demonstrated.
""HirO^ JVO1 p. 3, ^ , and since it has been made clear, i. e. since it has been clearly proved, demon strated.
r. "JJT he was alone.
p. 45, N, literally: and after a time he was alone with her, i. e. he happened to have a private meeting with her.
D
TOD to bear, sustain, endure.
«)K -QD]
or I face, look, countenance. See page 153, Note 6. D'OS -QDJ
5pD to afflict, torture, torment, (in the Piel conjugation).
J^D r. y\D or XD a hedge or fence.
JPD to help, assist, (in the Piel and Hithpael conjuga tions).
to contemplate, meditate on, behold, look at; (in the Hithpael conjugation).
345
to ascend, depart, retire, withdraw, (in the Hith-
pael conjugation).
r. "FyD a repast, meal, feast, banquet. p2D a doubt.
p2D to suffice, to be sufficient, to furnish with, supply. mD to press on, to urge.
P"ID r. DID the Crab, (a sign of the Zodiac). DTO simple, not denned; (adverbially) indefinitely.
DfiD M") "OSfr DH^V Hiiro p. 46, t, and confessing them before the public indefinitely (in general terms).
y
r. *iay a transgressor.
r- ^y circular, round, spherical.
"YTO1 D^Uy P- 8, H, circular like globes.
even to, so as, so that.
NTT *w*o wsan ririDK )rw ly p. s, \ so
that he might know the truth of His existence just as it [[really] is.
still, as yet-
Kin HIP PW S2 ty *|K p. 52, rD, although he is still [[considered by others as] a backslider.
r. tiby bitter herbs. See page 173, Note 10.
literally : fierceness or harshness of countenance ; is a phrase used by the Rabbins to denote brazen- facedness, impudence, or effrontery.
r. sty a circle.
r- ^V a cause, (in contradistinction to Wy effect).
r. *lpy literally : a root ; is used by the Rabbins to denote that which is most important in, or most essential to, a thing ; the chief point, ground, bottom, essence, radical principle. x x
346
r- -^V a mixture, compound, composition.
to stop, stay, delay, hinder, impede, prevent, (in the Piel and Hithpael conjugations).
to injure, wrong, insult, treat with contempt.
r. 7?V an effect, (in contradistinction to H/^ a cause).
\H WT DV literally : people of the country ; is invariably used by the Rabbins to denote plebeians, vulgar or igno rant men.
to afflict, torment, chasten ; especially : to torment oneself with fasting, (in the Piel and Hithpael con jugations).
r. H^y literally : a matter ; is used by the Rabbins to denote promiscuously : a subject-matter, reason, signification, acceptation, sense.
• • • Itf P3V3 in the ' same signification as ... in the same acceptation as. . .in the same sense as. . .just as.
")£N^ PJD p. 24, IS, just as it is said. business, affairs, trade. to employ oneself in, to be busy with . . . the very substance, nature, or property [of a thing].
D^ltt^ "1SSD DmSDn DV bv lD'4n p. 44, 1, and the very nature (or property) of the day of atone ment is to atone for the penitent.
to eradicate, pull up by the root.
the Scorpion, (a sign of the Zodiac).
r. liy awake, being awake.
IV NIPT) p. 16, 1, whilst he [was] awake.
to mix, mingle, (in the Hithpael conjugation).
r. iliy in the evening.
r. my literally : nakedness ; is used to denote any thing that is bad and tending to licentiousness and lewdness.
347
r. my literally: nakedness; is used by the Rab bins to denote incest, adultery or adulterous women; and in general, women whom one is forbidden to marry. It also denotes lewdness, lustfulness, and licentiousness.
comparison.
to compare, estimate, rate, value, prepare. or 1 a positive commandment, (in contradistinction to
JTIXDJ nttfyn V or Mt a negative commandment). See p. 73, Note 4.
r. Ifiy the future, future events, things that are to happen.
r. tny prepared [for the future], liable or bound [to do a thing in the future].
pin riN \rvb nriN 7»nyi p. 57, n, but thou
shalt have in the future to give [an account before] justice.
D
r. y*1S literally: revenge, retribution; stands frequently for : fatality, fatal or ominous events.
DHS) a coal.
to lessen, diminish, impair.
r. D^S to reconcile, appease, pacify, (in the Piel and Hitkpael conjugations).
r. tLHS) explanation, interpretation, comment
r. nn2 insinuation, the act of stealing upon the affections.
r. ]2 corner, turn, direction; figuratively: mode or manner of viewing a thing.
"12J 2D p. 6, 1\ from every side, and from every turn (or corner), i. e. in every possible respect (mode or manner).
348
r. H33 empty, vacant; figuratively: free from bu siness toil or trouble, at ease, at leisure.
p. 8, J, an empty place (space).
ltt» N^N p. 67, 1, but we shall sit at lei sure (leisurely).
r. rtJ2 turned, directed.
ntyz^ Ton mas injn K^ P. 15, i, but his
mind [being] constantly turned (directed) upwards (on high).
r. D32 inward, within.
• • • D M3? beyond that which is within.
PTT JTTOD D'OSfc p. 26, ID, beyond that which is within the line of justice, i. e. more even than what the line of justice would require.
*?D3 to destroy, ruin, corrupt, perish. (Hence 1D2H de struction, ruin).
pIDS r. pDS> a verse, text or passage of Scripture. pD3 to cease, stop. (Hence pOSH cessation). sometimes, at times, now and then.
Dysn DW D^DVS rr»n i^w p. 4, ID, and
if He were sometimes angry and sometimes joyful.
to separate, disjoin, decompose, sever ; figuratively : to become distinguished or distinct, (in the Niphal conjugation).
an orchard, garden. See page 109, Note. 6. r. ZOIS) a small coin. VH3 r. V"^2 saucy, boisterous, extravagant.
plHt^l P"13 p. 30, T, boisterous (extravagant) in laughter.
to specify, define, name, utter.
r. t£H3 literally: separation [from the grosser plea sures of the world] ; abstinence, temperance, sobriety, chastity. See page 120, Note 1.
349
a pastor, governor, or leader of a congregation. a gift, present, reward, premium, prize, wages. DD")2 to divulge, make public, render notorious, (hence DD"")12£ one who is celebrated, well known to the public.)
inS to pay, repay, retribute, avenge, take vengeance, judge, or punish.
HJH3 retribution, vengeance, punishment. a fragment, section, or chapter. r. DjTl3 trade, commerce.
to depart, part, divide, explain, distinguish. (Hence ttHSn literally : separation ; figuratively : distinction, difference.)
r. ZDttfS simple, unmixed, uncompounded.
TO3 DD^Utf Cr»3Wl p. 12, ^ and bodies the matter
(substance) of which is simple (uncompounded).
to extend, spread.
"7S r. TK side, direction. the planet Jupiter.
r. IIS literally : jfonw or shape; is used as a meta physical term for: property, quality, and also for: intelligence. See page 82, Note 2.
Q^S or *)DS r. "IIS a congregation.
nns rpbttt see rr6p
T1S want, need, necessity, occasion.
"pS to stand in need of, have occasion for; impersonally : it it necessary.
P
^lp to receive, accept (in the PiW and Hithpael con jugations).
yip literally : to fix ; figuratively : to impress.
350
r. DfDp a strife, quarrel.
r. Dip to preserve, raise up, exist, and also : to
confirm, fulfil.
r. 77p literally: light; figuratively: slight, of little importance ; stands also frequently for : easy. IDim bp literally: the slight and the grave (or important) ; a technical expression for any argument from the less to the more important subject. See p. 261, Note 4.
nilttfl byib IDini bp p. 55, n, how much more he who is a penitent !
ttftfl ni^p literally: lightness of head; figuratively:
levity of mind, carelessness, thoughtlessness, pert-
ness, arrogance.
ttttn r\bp TIT) p. 37, 1, and by way of careless
ness, in a careless manner.
to irritate, vex, provoke, affront, quarrel, (in the Hiphil conjugation).
ISp to care for, be solicitous about, (in the Hiphil con
jugation). TYNXp r. n^p or m$p ends, extremes.
D*np , DTTIp or Ump a tool to cut, dig, or scrape with ; a hatchet, axe, spade. r. l*")p nigh, near. 2YTp2 nearly, about, thereabout.
p nwo nDiDtcn D^N riTOE in^ m^n N^D3
HTpl IttEtMl p. 9, S Consequently the Moon is about a 6800th part of the Sun.
the Archer (a sign of the Zodiac).
, right, just, fit, capable, becoming, worthy.
nil p. 25, J, and [that it was] right (fit, or becoming) to walk in the same.
Sn p. 17, IS worthy of prophecy,
351
or iTtfl r. JlNl a proof, argument. the beginning of the year, tlie new year's day. pi") r. Ill a Lord, Master.
to accustom, inure, habituate (mostly in the Hiphil conjugation).
a leg, foot.
UbD "ft ttT> "iTFnttf p. 54, n literally: for the thing has legs; the thing has a standing; i. e. the thing may have a variety of bearings. See page 257, Note 9-
to feel, be sensible of; figuratively: to care for a thing; to mind any thing (mostly in the Hiphil conjugation).
r. DttH a mark, sign, feature.
a secret.
r. pIT) remoteness, distance.
r. fel talebearing. See page 190, Note 3.
r. HD") or KD") fraud, deceit, guile, artifice, cun ning.
?D"1 literally : a nod, beck ; figuratively : allusion, in timation.
?D"1 literally: to beckon, nod; figuratively: to allude to, hint at.
to reconcile (in the Piel and Hithpael conjugations).
r. rWl to have the power or licence [to do any thing], to be allowed [to do any thing].
JDttH r. jlttn literally : leave, permission, grant; is used by the Rabbins to denote power, faculty, control, licence, liberty, free-will, free-agency. See page 262, Note 1.
")11 a thing or matter which is left to one's own choice as not being either commanded or prohibited by the law, a private matter.
352
m DN pi p. 21, J and also if he were to charge us [with any thing] respecting pri vate matters.
W the remaining, the rest of, other.
DTOtfn "INttfD p. 3, * from the rest of men, from other men.
See ^IttQ.
to disorder, confound, perplex, (mostly in the Ho-
phal conjugation).
the planet Saturn.
to endeavour, try, aim at; to be solicitous or anxious
about (in the Hithpacl conjugation).
r. Ulttf quiet, gentleness.
JirDl nn£Q p. 29, 1P with quiet and gentleness (in a quiet and gentle manner).
r. JJttf oversight, error, ignorance. 3I01£M through ignorance, through error (in con tradistinction to TfDl or plD presumptuously, through arrogance).
ttW2 PI ]ntl PI p. 43, ^ either presump tuously or through ignorance. 7TW equal, like, alike.
mttf pin11"! p. 26, Jl an equal distance.
not any whatever, nothing whatever (with another negative particle).
n Dlt^ VV ">^V ]W p- 58, 1 and no hurt whatever is passing over him in this world.
on that account.
^ P- 34, I he is not on that account trespassing [the law of] thou shall not hate.
the Bull (a sign of the Zodiac).
353
r. ~}W a line, row, range, series; figuratively: a number of men following one after another in order.
mtWD mz. See
he talked, he uttered (hence UTTO talk).
fflTitf TO N^ttf p. 29, *», that he did not utter any idle talk.
r. int^ the morning prayer. See page 224, Note 2. to immerge, plunge.
See ni#.
r. pltt neighbourhood.
Shechinak r. pttf literally : //*e resting place or habitation [of God]; is used by the Rabbins to denote the Glory, Majesty or immediate Presence, of the Almighty *.
?r6ttJ literally: the Messenger or Deputy of the Con gregation ; is an epithet by which the person that reads prayers in the Synagogue is called. See page 76, Note 2.
perfect.
iriJTQ D^tWl p. 12, T who is perfect in his knowledge.
r. Dlltf estimating, valuing.
TDfi Vm^n Dp DTK NiTO p. 26, H that a man should always be estimating his dispositions (i. e. that he should be aware of their force or power).
* Thus bK-W "33 "pro pu> mn- "3K O For I. the Lord dwell among the children of Israel (Numb, xxxv, 34.) is rendered in Onkel's Tar gum by: btnw -31 laa NS"IU> sn33ir mns KSK -IK For 7 JEHOVAH, My SHECHINAH dwells in the midst of the children of Israel.
Y Y
354
name; with the definite Article thus: Dl^H God. See page 71, Note 2.
Znn*^ p. 4, 3 to love God. for the sake of.
lt;1? 1VP "TO& *?31 p. 32, 10, and let all thy doings be for the sake of Heaven.
HDtt/? for its sake, i. e. for the sake of the thing it self* (in contradistinction to JlDt£/? &bti} not for the sake of the thing itself). See p. 319, Note 4.
...-p...£f Q£T3 in the same way as... so...; just as... so...
N%in ID ID iis DIN -p-raitf DEO
17 !W niyi mjni t^Sn^ p. 61, J, in the same way as a man ought to turn from these, so ought he also to search into the wicked dispositions which he has.
perhaps, perchance, peradventure.
p. 24, ZO, perhaps it is not true.
r. V^^ literally: hearing, hearsay; denotes: fame, re port, rumour.
SD literally : fo/ ^/«e 7«ow^/« (word) of report ; is a phrase which answers to the English : by way of tradition.
pi p. 21, 1, and so we have learned ... by tradition.
20D12? to step aside, steal away, escape; figuratively: to seek evasions, to decline or refuse under some pretence or other.
a little, a very little.
"DIPT |D VD^ iniK )^TID1 p. 7, P, and they make known to him very little of the matter.
355
to wait on, serve, attend ; (hence WfeW a ser vant, attendant, waiter).
to use, make use of, (in the Hithpael conju gation).
r. nDttf excommunication, anathema, to read, learn, teach, instruct.
to change, alter, vary, (hence 131P change, alteration).
different, unlike, diverse.
IfD roittfD IP p. 25, N, and this [one is] different from that [one].
r. i13ttf change, alteration.
r. "Qyt^ servitude, bondage, submission, sub jugation.
literally : hour ; frequently stands for : time. "l-nyitM literally: in his hour; stands for: at this very hour, immediately.
inyttD filD* KDn p. 61, 1, and perhaps he may die at this very hour (immediately).
njfttf ^7 according to [what] time [requires] ; i. e. temporarily, for a limited time only.
nyv **b inn n^rw »im p. 21, i, but
this [must be understood, viz.] that the thing is to be for a limited time (tempo rarily).
literally : the he-goat that is to be sent away ; i. e. the scape-goat.
to calculate, rate, value, suppose, consider, (in the Piel conjugation).
r. 72ttf humiliation, lowliness, degradation.
to bestow or diffuse bounteously, (in the Hi- phil conjugation).
r. ^pttf the weighing or balancing.
356
to dwell, abide, stay, rest. to minister, serve, attend, wait on. the ministering angels.
p. 17, D, like the ministering angels. See page 118, Note 1 .
r. pfW silence.
n
to desire, wish, 'or long for.
r. DM"! the Twins, (a sign of the Zodiac).
> to repent, to be grieved, to be sorry for. or nnfiJ
r. S|D^ addition.
r. JIT the law. See page 72, Note 2.
•IS JOttf rmn literally: the law that [was delivered] by the mouth, i. e. the verbal or oral law. See page 243, Note 5.
ns yzv niin «in> p. 50, ID, which 5s
the oral (verbal) law.
PIlTl r. mn a word.
to suspend, keep in suspense, defer, put off'; figuratively : to depend on.
literally: an instruction \_iiilcnded~\ to declare; is a phrase which signifies : it is therefore ex pressly said . . . (this phrase is mostly preceded by TO1* it is possible [that thou mayest say or think]).
V33i inoiD nn^ w
^ ID!1? p. 34, \ it is pos sible [that thou mayest think] that thou art [allowed] to rebuke him even so ;is to produce
357
an alteration in his countenance, it is therefore ex pressly said: and thou shall not suffer sin upon him.
r. 1Kb a disciple.
Q3H "TO^n literally: a disciple of a wise man, one
who is learned in the law, a scholar. See page 178,
Note 1.
to wonder at.
or il!)n condition, stipulation, agreement. on [a. certain] condition, conditionally.
by frStf p. 24, t, though even on [a cer tain] condition, though conditionally.
or I r. rryri error, mistake, wanderings.
r. my a fast, fast-day. r. l"iy a mixture, compound.
or \b$r\ r. fe phylacteries, frontlets. See page 239, Note 4.
r. Cflp or Sp^ revolution (of the planets). strong, powerful.
DTttf p. 51, T, whose hand is strong, i. e. whose power is great.
r. )pn literally: reparation, correction, amendment; figuratively: remedy, cure.
r. lip a gift, present.
r. ill"! literally: growth; figuratively: disposition, breeding, manners, morals, conduct.
"in ill manners.
nyi nntn^ »s^ in nwnn p. 52, 3, he who
sees his son going (proceeding) to ill manners; i. e. being on the point of becoming corrupt.
repentance, penitence, conversion, by% a penitent, convert.
358
r. llttt answer, response. Also the opposing one's opinion by arguments, objection.
filler! y&rb literally : to return answers ; i. e. to oppose one's opinion by arguments, to raise objections.
miWn inw6 ^nnn p. 41, T, he began to raise objections.
r. ttfiDttf sexual intercourse.
ERRATA.
Page |
Line |
For |
Read |
9 |
15 |
bxn |
bxn. |
15 |
20 |
•nwaw |
-)?2K3^. |
19 |
14 |
limn |
iimn. |
21 |
9 |
dele iron. |
|
last |
na-o |
nma. |
|
23 |
5 |
ra«pna |
rn^pnra. |
28 |
7 |
•v |
Ty. |
44 |
last but one |
dele '131. |
|
57 |
10 |
dele D3b. |
|
68 |
11 |
irrnn? |
inww. |
112 |
Note 4 |
D*VK |
onwc. |
120 |
Note 4 |
prapa |
D*TWO. |
125 |
NoteS |
ENbl |
obi. |
132 |
5 of the Notes |
another |
an. |
146 |
last but one of the Notes |
and that the letter n |
and the letter n. |
152 |
Note 2 |
nww |
KTW. |
166 |
6 |
an edifying |
a gentle. |
171 |
5 of the Notes |
of your flesh |
in your flesh. |
208 |
NoteS |
in-^nn |
on-B^o. |
219 |
Note 6 |
profitable |
superior. |
246 |
Note 2 |
Notes |
Note 4. |
281 |
15 |
he |
He |
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