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Title: Post-Biblical Hebrew Literature: An Anthology

Translator: B. Halper

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Most recently updated: October 17, 2024

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*** START OF THE PROJECT GUTENBERG EBOOK POST-BIBLICAL
HEBREW LITERATURE: AN ANTHOLOGY ***

POST-BIBLICAL HEBREW
LITERATURE
AN ANTHOLOGY

English Translation
BY

B. HALPER, M.A., Ph.D.
Dropsie College, Philadelphia

Philadelphia
The Jewish Publication Society of America
1921

Copyright, 1921, by
The Jewish Publication Society of America

PREFACE

Although the Hebrew language ceased to be the vernacular of the
majority of the Jewish people during the last years of the second temple, it
has, throughout the various periods, with but few exceptions, persisted as
the medium for the noblest literary productions of the nation. Irrespective of
the language spoken by the people in the countries of their adoption, the
best thoughts of the Jewish writers found expression in the holy tongue. The
Gemara, which is preponderately in Aramaic, can hardly be regarded as an
exception, for it consists, in the main, of records of oral discussions and
arguments, which were naturally carried on in the vernacular, and as such it
is not to be classed among works of literature in its narrower sense. On the
other hand, it is very significant that the Midrash and some of the midrashic
elements in the Talmud are mostly in Hebrew, and it is just these parts
which may claim to be regarded as literature. Then the prayers, many of
which date from the early centuries of the present era, and the piyyutim are
practically all in Hebrew.
When the centre of Jewish literary activity was transferred to Arabic-
speaking countries, the Hebrew language still continued to be employed by
a good many of the writers. The treatises with a practical purpose, intended
for the edification of the people at large, were, it is true, written in the
vernacular, but the literary productions were composed in Hebrew.
Lexicographical, grammatical, and philosophical books appealed to the
general public, and had therefore to be expressed in the language spoken by
the people. But Hebrew was employed for the literary compositions, poems,
and piyyutim. Sa’adya, Ibn Gebirol, and Judah ha-Levi wrote their
philosophic works, which undoubtedly had a didactic aim, in Arabic, but
their poems and hymns are invariably in Hebrew. Moreover, the popularity
of books written in Arabic was short-lived. For shortly afterwards the centre

of Jewish learning was shifted to other countries, and the vast Jewish-
Arabic literature inevitably became a sealed book. While the Hebrew
translations of Sa’adya’s Faiths and Creeds, Bahya’s Duties of the Heart,
Judah ha-Levi’s Khazarite, and Maimonides’ Guide of the Perplexed have
been repeatedly printed, the Arabic originals of these books had been
moulding in the various libraries until scholars in comparatively recent
years unearthed them and published them for the use of the few scientific
investigators. A similar fate has befallen the grammatical treatises of the
brilliant grammarians of the tenth and eleventh centuries. The works written
in Arabic, in spite of their intrinsic merit, have almost entirely been
forgotten, having been superseded by Hebrew manuals of an inferior
character. In this case the Hebrew translations did not save them from
oblivion to which they have been condemned for centuries. For the Hebrew
writers of the subsequent periods, who knew Arabic, borrowed from their
predecessors, and presented the material in a manner acceptable to their
readers.
The continuity of the Hebrew language as a literary medium is,
accordingly, unbroken, and to illustrate this fact by examples is one of the
aims of this Anthology. Incidentally a study of the numerous extracts
incorporated into this volume will establish the truth, which has too often
been ignored, that the Hebrew genius did not become stagnant with the
conclusion of the biblical Canon. It is true that the literary quality of post-
biblical works cannot approach the sublimity and beauty of the Bible; but
this verdict may justly be applied to other literatures. During the last two
thousand years no literature which could rank with the canonical books of
the Bible has been produced.
Apart from the literary criterion, there is another aspect which
differentiates post-biblical Hebrew literature from the Bible: the former is
the product of men, who, with the exception of Ben Sira and possibly the
teachers of the Mishnah, did not speak Hebrew as their mother-tongue.
Their style, as a consequence, bears the marks of artificiality, and in many
cases lacks spontaneity. Hebrew was for them a dead and foreign tongue,
and this circumstance involved numerous obstacles and disadvantages.
Some of the medieval Hebrew poets had to confine themselves to the
vocabulary preserved in the Bible, and rarely ventured to employ
expressions occurring in the Talmud or to coin new words which were
needed for their poetic compositions. They were thus denied that freedom

of expression which is essential to the creative genius, and were compelled
to fit their work to the frame. It is due to these considerations that some of
the hymns appear like strings of biblical verses or phrases, more or less
skilfully put together. The original and daring spirits among these writers, in
order to express their new ideas and sentiments, were driven to invest the
biblical words and phrases with new significations, and thereby developed a
novel style, which, though interesting in itself and doing credit to the
ingenuity of the authors, could not have been conducive to literary
creativeness. For while in quest of a biblical phrase which should serve as a
vehicle for his newly-conceived thought, the poet could not give free rein to
his fancy. And yet, despite all these disadvantages, we have before us
masterly compositions which cannot fail to arouse our interest and
admiration. On the other hand, the philosophers, grammarians,
lexicographers, historians, and geographers have freely introduced new
words and expressions, and have thereby enriched the volume of the
Hebrew vocabulary. These new coinages, which, to a great extent, have
been sanctioned by the usage of centuries, are of vital interest to us at
present owing to the widespread movement to revive the Hebrew language.
Instead of beginning with a tabula rasa, as is done by some of the leaders
of this movement, it would be more advisable, and certainly more scientific,
to explore our old treasures. There is ample material in post-biblical
Hebrew works for the reconstruction of the language.
This volume of translations is a companion to the Hebrew texts printed in
a separate book, and in the case of some extracts the reason for their
inclusion in this Anthology may not be quite apparent. For, in preparing the
selections, I have been guided by two principles: the literary merit of the
extract and its pedagogic value. The latter quality would be entirely lost in a
translation. A passage whose literary value is not very high, but which is
pedagogically important, would naturally be welcomed by the student
desirous of familiarizing himself with the style of post-biblical Hebrew.
Such a passage, however, may appear cumbersome in translation. At the
same time it is hoped that the reader will derive æsthetic pleasure from the
beauty or quaintness, as the case may be, of the great variety of passages. In
order to give an idea of the diversity and extensiveness of post-biblical
Hebrew literature, practically all branches have been incorporated into this
Anthology, and great care has been taken to select representative authors.
Mishnah, Talmud, Midrash, liturgy, poetry, philosophy, ethics, history,

geography, folk-lore, travel, philology, epistles, ethical wills, and general
compositions are represented in this volume. It is to be regretted that two
branches, which have been and are the most potent factors in shaping
Jewish intellectual life, could not be included. I refer to Halakah and
biblical exegesis, which had to be excluded for the simple reason that the
representative passages of these branches scarcely possess literary value. At
the same time I have excerpted sections from Maimonides’ Code, Eleazar of
Worms’ Rokeah, and Abravanel’s commentary on the Pentateuch. These
extracts, however, do not represent Halakah or exegesis, though they
happen to have been incorporated into halakic and exegetical works. For a
similar reason Kabbalah is not represented here, although there is a mystical
strain in the extract from the Rokeah and in Nahmanides’ epistle. While in
point of time Ben Sira belongs to the biblical period, it has been deemed
advisable to incorporate passages from his Wisdom, because it is outside the
Hebrew Canon. Moreover, in the Hebrew text of the extracts selected for
this Anthology at least two Hebrew verbs, not occurring in the Bible, have
been rescued from oblivion.
The texts are arranged chronologically as far as possible. The method of
arranging extracts according to subjects, which other writers may prefer,
presents numerous difficulties which are now obviated. Some passages defy
classification, while others can be placed in more than one group.
Moreover, the chronological arrangement has the advantage of presenting a
complete picture of the growth and development of the various branches of
Hebrew literature. Although some branches synchronize, as, for instance,
poetry and philosophy, few of them persist throughout the various periods.
In the majority of cases each age has produced a mode of literary
expression peculiar to itself. The eleventh century may be regarded as the
Golden Age of Hebrew poetry. A few gifted poets have arisen during the
twelfth and thirteenth centuries, but we meet with no great talents until we
reach the modern renaissance, the beginnings of which are incorporated
here. The philosophic activity extended over a much longer period, but the
best works have been produced in a limited number of generations.
The translations are obviously based upon the Hebrew volume of this
Anthology. A reader comparing my translation with other editions of the
extracts will therefore come across some discrepancies. A few examples
may suffice to illustrate this point. The printed editions of the Mishnah have
a word denoting “silver” which is here rendered by “golden” (II, 2, l. 7). Of

course, my edition has the correct word which is found in the famous
Munich manuscript. In the Pesikta extract there is an additional sentence
not found in any of the editions that have hitherto appeared: A messenger
came and said unto me: “Thy husband died in the city across the sea” (V, 1,
l. 10). My reading, however, is derived from the Parma manuscript. In
Judah ha-Levi’s poem entitled “Meditations in Mid-Ocean” (XVIII, 2, l. 6
from end) my translation reads: The waters and the sky are like brilliant
and bright ornaments on the night. The word “ornaments” does not occur in
any of the printed editions, and, instead, they all read two words which
signify “until the sea,” which are entirely unsuitable for the context. My
rendering is the result of a slight emendation involving merely the joining
of the two words into one and a change in the vocalization. In the notes to
the Hebrew volume the reader will find ample justification for the rather
numerous variants. In order not to render this volume cumbersome, those
notes have been omitted here.
Wherever possible, I have attempted to retain the flavor of the original,
and the translation is literal as far as the English idiom would allow. In a
number of cases, notably Judah ha-Levi’s letter (XVIII, 3), a free rendering
would, I fear, be meaningless. To my mind, only a literal translation is
capable of doing justice to a literature of this kind. The King James’ Version
of the Bible owes part of its charm to its literalness. Those translators were
fortunate in writing during the formative period of the English language,
before the various idioms became fixed. But even in more recent times the
superiority of Burton’s Arabian Nights must be partly ascribed to its quaint
literalness. This method has been wisely followed by Chenery and
Steingass in translating Al-Hariri’s Assemblies, though they lacked Burton’s
artistic skill. The average reader is probably not aware that the literal
translator imposes upon himself a much severer task than the writer who
merely gives a free rendering. The former, if he is a conscientious worker,
attempts to reproduce everything, while the latter often allows himself to
omit or vary difficult expression which task the translator’s skill. The
unchary reader finds the free translation smooth and easy, and is liable to
condemn the literal one, which is necessarily rugged.
Some of the extracts had been previously translated in a satisfactory
manner, notably Ben Sira, Kalir, Ibn Gebirol’s Royal Crown, Benjamin of
Tudela, Judah ha-Levi’s Khazarite (by H. Hirschfeld), and Maimonides’
Guide of the Perplexed (by M. Friedländer). But in all cases I found it

necessary to subject the passages to a thorough revision, partly because my
aim was different from that of my predecessors. This revision was
especially necessary in the two last-named extracts. Hirschfeld and
Friedländer translated the Arabic originals, while I wished to illustrate the
style of the Hebrew translators. This fact will also explain another difficulty
which may puzzle a reader of this volume: Extracts XXIII and XXVI are
listed under Judah b. Saul Ibn Tibbon and Samuel b. Judah Ibn Tibbon, and
not under Judah ha-Levi and Moses b. Maimon, respectively. In an
anthology of philosophy these sections would naturally be credited to their
original authors, but the Hebrew translations must be given under the Ibn
Tibbons. And obviously the arrangement of this volume ought to follow that
of the Hebrew texts.
Doctor Cyrus Adler has kindly read the manuscript and proof-sheets of
this volume, and I am indebted to him for a number of valuable suggestions,
especially in connection with the style. My thanks are also due to Professor
Israel Davidson and Doctor Isaac Husik for going over the proof-sheets of
the poetic and philosophic sections, respectively.
B. Halper.

Dropsie College, February, 1920.

CONTENTS

PAGE

Preface 5

I. The Wisdom of Ben Sira:
1. Wisdom Is a Source of Happiness 19
2. The Usefulness of the Physician 20
3. In Praise of the High Priest Simeon the Son of Johanan 21

II. The Mishnah:
1. The Bringing of the First-Fruits to Jerusalem 24
2. The Libation of Water and the Water-Drawing Feast 26

III. Abot De-Rabbi Nathan:
Rabban Johanan the Son of Zaccai’s Pupils Offer Consolations to Their
Master on the Death of His Son 29

IV. The Babylonian Talmud:
1. The Martyrdom of Rabbi Akiba 32
2. A Controversy on the Merits of Charity 34
3. Maxims and Admonitions 35

V. The Midrash:
1. The Prophet Jeremiah Meets Mother Zion Mourning for Her Exiled
Children 38
2. The Death of Moses 39

VI. Eleazar Be-Rabbi Kalir:
1. A Complaint 45
2. The Patriarchs and Matriarchs Intercede on Behalf of Their Exiled
Children 46

VII. Eldad Ha-Dani:
Eldad Leaves His Native Place Beyond the Rivers of Cush 49

VIII. Josippon:
Mattathias Charges His Sons Before His Death, and Appoints Judah
Who Is Called Maccabæus as Leader in His Stead 55

IX. Sa’adya Gaon B. Joseph:
A Prayer Entitled Magen U-Mehayyeh (Shield and Quickener) 59

X. Nathan Ha-Babli:
The Installation of an Exilarch 64

XI. Joseph B. Isaac Ibn Abitor:
1. Hymn Based on Psalm 120 69
2. Hymn Based on Psalm 121 70
3. Hymn Based on Psalm 122 72
4. Hymn Based on Psalm 123 73

XII. Hai B. Sherira Gaon:
Maxims and Admonitions 75

XIII. Samuel Ha-Nagid:
1. On Leaving Cordova 77
2. On Having Been Saved in Mid-Ocean From a Tunny Fish 78

XIV. Solomon B. Judah Ibn Gebirol:
1. On Leaving Saragossa 82
2. A Vow to Seek Wisdom 84
3. The Royal Crown 86

XV. Bahya B. Joseph Ibn Pakuda:
Pious Reflections and Admonitions to the Soul 91

XVI. Ahimaaz B. Paltiel:
Shephatiah Before His Death on Rosh ha-Shanah Declares that the
Tyrant Basil Is Dead 96

XVII. Moses B. Jacob Ibn Ezra:
1. Dirge on the Death of His Brother 100
2. Poem Addressed to One of His Noblest Friends 101
3. Poem in Honor of the Wedding of Solomon b. Matir 103

XVIII. Judah B. Samuel Ha-Levi:
1. Ode to Zion 106
2. Meditations in Mid-Ocean 108
3. Letter Addressed to Nathan b. Samuel 110

XIX. Abraham B. Meir Ibn Ezra:
1. Plaintive Song 115

2. Penitential Prayer 116
3. The Epistle of Hai b. Mekiz 117

XX. Abraham Ibn Daud:
The Four Captives 123

XXI. Benjamin of Tudela:
Description of Jerusalem and Its Surroundings 127

XXII. The Book of Yashar:
Moses Having Taken a Besieged City Is Proclaimed King of Cush 132

XXIII. Judah B. Saul Ibn Tibbon:
Why the Jewish Religion Does Not Especially Encourage Asceticism 137

XXIV. Moses B. Maimon:
A Man Should Choose the Golden Mean 143

XXV. Joseph B. Meir Ibn Zabara:
Jacob the Broker and the Necklace 148

XXVI. Samuel B. Judah Ibn Tibbon:
On the Limitations of Man’s Intellect 152

XXVII. Judah B. Solomon Al-Harizi:
Seven Young Men Discuss the Merits of the Various Virtues 156

XXVIII. Judah B. Samuel He-Hasid of Regensburg:
Certain Forms of Virtue Lead to Sin 162

XXIX. Eleazar B. Judah B. Kalonymos of Worms:
Moral Admonitions and Precepts 167

XXX. Moses B. Nahman:
Ethical Letter, Praising Humility, Addressed to His Son 171

XXXI. Solomon B. Abraham Ibn Adret:
Epistle Prohibiting Anyone Under Twenty-Five Years of Age to Study
Philosophy 176

XXXII. Jedaiah Ha-Bedersi:

The Nothingness of Man and His Pursuits 183

XXXIII. Immanuel B. Solomon of Rome:
The Poet Visits Paradise 188

XXXIV. Judah B. Asher:
Ethical and Moral Admonitions 194

XXXV. Kalonymos B. Kalonymos B. Meir:
Admonitions to His Heart 198

XXXVI. Levi B. Gershon:
The Difficulties in Investigating the Problem Whether the Universe Is
Created or Eternal 202

XXXVII. Profiat Duran:
The Definition of the Science of Language and Its Branches 206

XXXVIII. Simon B. Zemah Duran:
On the Problem Why the Wicked Prosper and the Righteous are in
Distress 210

XXXIX. Joseph Albo:
The Various Ranks of Prophecy 215

XL. Isaac B. Judah Abravanel:
The Advantages of a Republic Over a Monarchy 221

XLI. Solomon Ibn Verga:
A Jew Is Accused of Murdering a Christian, But His Innocence Is
Proved 225

XLII. Abraham B. Mordecai Ferizol:
A Jew Who Claims to Belong to the Ten Tribes Visits Italy 230

XLIII. Joseph B. Joshua B. Meir Ha-Kohen:
The Crusaders Massacre the Jews at Meurs 235

XLIV. Menasseh B. Joseph Ben Israel:
The Soul Is Likened to the Moon 240

XLV. Moses Hayyim Luzzatto:
Dialogue Between Understanding and Uprightness 243

XLVI. Naphtali Hirz (Hartwig) Wessely:
Moses Prepares the People for the Divine Revelation 247

I. THE WISDOM OF BEN SIRA
[This apocryphal book, usually called “Ecclesiasticus,” was composed about 180 B. C. E. by Jesus,
the son of Simon, the son of Eleazar, the son of Sira. The author was probably a scribe, and was well-
versed in the wisdom literature of his day. The Hebrew original of this work was still known in the
tenth century, but was subsequently lost sight of. In 1896 a fragment from the Cairo Genizah was
given to Prof. S. Schechter, who immediately identified it as the Hebrew original of this book. Other
discoveries were afterwards made, and now about two-thirds of the entire work have been
recovered.]

1. Wisdom Is a Source of Happiness[1]
Happy is the man that meditateth in wisdom,
And that hath respect unto understanding;
That setteth his heart upon her ways,
And considereth her paths;
Going out after her in search of her,
And spying all her entries;
That prieth through her window,
And hearkeneth at her doors;
That encampeth about her house,
And fixeth his pegs into her wall,
And he pitcheth his tent by her side,
And dwelleth in a goodly dwelling;
And he buildeth his nest on her bough,
And lodgeth among her branches;
And he sheltereth in her shade from the heat,
And dwelleth in her habitations.

For he that feareth the Lord doeth this,
And he that taketh hold of the Law attaineth unto her.
And she will meet him as a mother,
And receive him as a wife of youth.
And she will feed him with the bread of understanding,
And give him water of knowledge to drink.
And he is stayed upon her, and shall not be moved;
And in her he trusteth, and shall not be confounded.
And she will exalt him above his neighbor,
And in the midst of the congregation will she open
his mouth.
He shall find joy and gladness,
And she will make him inherit an everlasting name.
Men of vanity shall not attain unto her,
And men of arrogance shall not see her.
Far from scorners is she,
And liars remember her not.

2. The Usefulness of the Physician[2]
Honor a physician according to thy need of him—
Him also hath God apportioned.
From God a physician getteth wisdom,
And from a king he receiveth gifts.
The skill of a physician lifteth up his head,
And he may stand before nobles.
God bringeth out medicines from the earth,
And let a prudent man not despise them.
Was not water made sweet by wood,
To make every man know His power?
And He gave men understanding,
That they might glory in His mighty works.
By means of them doth a physician assuage pain,
And likewise the apothecary maketh a confection:
That His work may not cease,
Nor health from the sons of men.

My son, in sickness be not negligent;
Pray unto God, for He healeth.
Flee from iniquity, and from respect of persons,
And from all transgressions cleanse thy heart.
Offer a sweet savor as a memorial,
And prepare a fat offering according to thy substance,
And also to the physician give a place,
And he shall not be removed, for there is need of him likewise.
For there is a time when in his power is good success,
For he, too, maketh supplication to God,
That He should prosper to him the treatment,
And the healing, for the sake of his living.
He that sinneth against his Maker
Behaveth himself proudly before a physician.

3. In Praise of the High Priest Simeon the Son of Johanan[3]

Great among his brethren, and glory of his people,
Was Simeon the son of Johanan, the priest;
In whose generation the house was repaired,
And in whose days the temple was fortified;
In whose generation a cistern was digged,
A pit like the sea in its abundance;
In whose days a wall was built—
Turrets for protection in the temple of the King:
Who took thought for his people against the spoiler,
And fortified the city against the besieger.
How glorious was he when he looked forth from the Tent,
And when he went out from the sanctuary!
As the morning-star from amid thick clouds,
And as the full moon in the days of the solemn feast;
As the sun dawning upon the temple of the King,
And as a rainbow seen in the cloud.
As a bud in the branches in the days of the solemn feast,
And as the lily by the watercourses;
As the flower of Lebanon in the days of summer,
And as the fire of incense upon the meal-offering:
As a gold vessel.…[4]
That is set with precious stones;
As a green olive full of berries,
And as a wild olive-tree with branches full of sap.
When he put on robes of honor,
And clothed himself with robes of glory;
When he ascended the altar of majesty,
And made glorious the court of the sanctuary;
When he received the portions from the hand of his brethren,
While standing by the altar-fires:
Round him the garland of his sons,
Like cedar-plants in Lebanon.
And they compassed him about like willows of the brook—
All the sons of Aaron in their glory;
With the fire-offerings of the Lord in their hand,
Before all the congregation of Israel;
Until he had finished serving the altar,
And arranging the fires of the Most High.
Then sounded the sons of Aaron, the priests,
With trumpets of beaten work;
And they sounded, and made their mighty voice heard,
To bring to remembrance before the Most High.
All flesh hastened together,
And fell down on their faces to the ground;
Worshipping before the Most High,
Before the Holy One of Israel.
And the choir uttered its voice,
And over the multitude they made sweet melody.
And all the people of the land chanted,
In prayer before the Merciful;
Until he had finished serving the altar,

II. THE MISHNAH
[A collection of Jewish jurisprudence, dealing with the various aspects of Jewish life, and
classified in the following six orders: Zera`im (“Seeds”), containing eleven tractates; Mo`ed
(“Festivals”), containing twelve tractates; Nashim (“Women”), containing seven tractates; Nezikin
(“Damages”), containing ten tractates; Kodashim (“Holy Things”), containing eleven tractates;
Teharot (“Purifications”), containing twelve tractates. The Mishnah is written in terse and simple
Hebrew, well adapted to the various subjects, and has preserved a number of words, which, as may
be seen from the cognate languages, must have been in common use in biblical times, though they do
not occur in the Bible. It also contains some loan-words from Aramaic, Greek, and Latin. It was
redacted by Rabbi Judah ha-Nasi about 200 C. E.]

1. The Bringing of the First-Fruits to Jerusalem[5]

In what manner were the first-fruits brought up? All the inhabitants of the
towns of a district assembled in the principal city of the district; they spent
the night in the market-place of the city, and entered no house. Early in the
morning the appointed officer would proclaim: ‘Arise, and let us go up to
Zion, to the house of the Lord our God.’
They that lived in the vicinity would bring fresh figs and grapes; they that
came from afar would bring dry figs and raisins. The bull went before them,
its horns overlaid with gold, and a garland of olive-leaves on its head. The
flute played before them, until they drew near Jerusalem. When they drew
near Jerusalem, they sent messengers before them, and adorned their first-
fruits. The governors, deputies, and treasurers came out to meet them;
according to the rank of those that entered did they come out. All the
craftsmen of Jerusalem stood up before them, and greeted them, saying:
‘Our brethren, ye men of such and such a place, ye are welcome.’
The flute played before them, until they reached the temple mount. When
they reached the temple mount, each man (even king Agrippa) put his
basket upon his shoulders. Then they went in as far as the temple court.
When they reached the temple court, the Levites recited the song: ‘I will
extol Thee, O Lord, for Thou hast raised me up, and hast not suffered mine
enemies to rejoice over me.’[6]
The pigeons which were fastened to the baskets were offered as
sacrifices, while those which they held in their hands were given to the
priests.
While the basket was still on his shoulder, he recited from I profess this
day unto the Lord thy God,[7] till he finished the entire portion. Rabbi Judah
says: Only as far as A wandering Aramean was my father.[8] When he
reached the words A wandering Aramean was my father, he took the basket
down from his shoulder, held it by its rim (while the priest put his hand
under it, and waved it), and recited from A wandering Aramean was my
father, until he finished the entire portion. He then placed his basket at the
side of the altar, prostrated himself, and went out.

Formerly any one who was able to read would read by himself, while he
who could not read would repeat after the reader. But as many people
refrained from bringing the first-fruits on account of this, it was instituted
that both, those that are able to read and those that are not able, should
repeat after the reader.
The wealthy would bring their first-fruits in baskets of silver or of gold,
while the poor would bring them in wicker baskets made of peeled willow-
twigs. The baskets and the first-fruits were given to the priests.

2. The Libation of Water and the Water-Drawing Feast[9]

In what manner was the libation of water made? A golden pitcher of the
capacity of three logs was filled with water from the brook of Shiloah.
When they reached the Water Gate, they sounded a plain note, a tremolo,
and a plain note. The priest went up the ascent of the altar, and turned to his
left, where stood two golden basins. Rabbi Judah says: They were of
gypsum, but their appearance was darkish because of the wine. In each was
a hole like a narrow nostril, one of the basins having a big opening and the
other a small one, so that both should become empty at the same time. The
basin toward the west was for water, that toward the east for wine. But if the
water is poured into the basin for wine, or the wine into the basin for water,
it is lawful. Rabbi Judah says: The libation was performed with one log
during all the eight days. Unto him who poured out the water they said:
‘Raise thy hands;’ because it once happened that a priest poured the water
over his feet, and all the people pelted him to death with their citrons.
As they did on week-days, so they did on the Sabbath, except that on the
eve of the Sabbath they would fill a golden pitcher, which had not been
consecrated, with water from the brook of Shiloah, and place it in the
chamber. If the water was spilt, or uncovered, they would fill the pitcher
with water from the laver; for wine or water, which was uncovered, is not
fit to be offered on the altar.
He who did not see the rejoicing of the water-drawing never saw real
rejoicing in his life.
At the expiration of the first day of Tabernacles they[10] descended to the
Women’s Court, where they made great preparations. Golden candlesticks
were there, upon whose tops were four golden basins. Four ladders were
placed near each candlestick, and four young priests held pitchers of oil
containing one hundred and twenty logs, which they poured into basins.
Of the worn-out breeches and girdles of the priest wicks were made,
wherewith to kindle the lamps. There was not a court in Jerusalem which
was not illuminated by the lights kindled at the water-drawing.
Pious and distinguished men danced before them with torches in their
hands, and chanted before them hymns and praises. The Levites with harps,

lutes, cymbals, and trumpets, and musical instruments without number
stood upon the fifteen steps, that led from the Men’s Court to the Women’s
Court, corresponding to the fifteen Songs of Ascent of the Book of Psalms.
Upon these steps the Levites had stood with musical instruments, and
chanted hymns. Two priests with trumpets in their hands stood at the Upper
Gate, which led down from the Men’s Court to the Women’s Court. When
the cock crowed, they sounded a plain note, a tremolo, and a plain note.
When they reached the tenth step, they again sounded a plain note, a
tremolo, and a plain note. When they reached the Court, they once more
sounded a plain note, a tremolo, and a plain note. They continued to blow
the horn, until they reached the gate that led out to the east. As soon as they
reached the gate that led out to the east, they turned their faces from east to
west, and said: ‘Our fathers who were in this place turned their backs
toward the temple and their faces toward the east, and prostrated themselves
eastward to the sun; but as for us, our eyes are turned to God.’ Rabbi Judah
says: They repeated it,[11] and said: ‘We are God’s and our eyes are turned to
God.’

III. ABOT DE-RABBI NATHAN
[A sort of Tosefta (addition) to Pirke Abot (Saying of the Fathers). It contains homiletic
expositions, based upon the mishnic text of that tractate, as well as a number of independent maxims
and narratives. It is divided into forty chapters (in some editions there are forty-one), and is of
tannaitic origin. Two recensions are extant.]

Rabban Johanan the Son of Zaccai’s Pupils Offer Consolations
to Their Master on the Death of His Son[12]

When the son of Rabban Johanan the son of Zaccai died, his pupils came
to console him. Rabbi Eliezer entered, sat down before him, and said unto
him: ‘O master, is it thy will that I should say something to thee?’ He
replied: ‘Speak.’ Rabbi Eliezer then said unto him: ‘Adam had a son who
died, and yet he accepted consolation for him. Whence do we know that he
accepted consolation for him? because it is written: “And Adam knew his
wife again.”[13] Accept thou consolation likewise.’ Whereupon Rabban
Johanan said unto him: ‘Is it not enough that I am grieved, must thou also
remind me of Adam’s grief?’ Rabbi Joshua then entered, and said unto him:
‘Is it thy will that I should say something to thee?’ He replied: ‘Speak.’
Rabbi Joshua then said unto him: ‘Job had sons and daughters all of whom
died in one day, and yet he accepted consolation for them. Accept thou
consolation likewise. Whence do we know that Job accepted consolation?
because it is written: “The Lord gave, and the Lord hath taken away:
blessed be the name of the Lord.”’[14] Whereupon Rabban Johanan said unto
him: ‘Is it not enough that I am grieved, must thou also remind me of Job’s
grief?’ Rabbi Jose then entered, sat down before him, and said unto him: ‘O
master, is it thy will that I should say something to thee?’ He replied:
‘Speak.’ Rabbi Jose then said unto him: ‘Aaron had two grown-up sons
both of whom died in one day, and yet he accepted consolation, as it is
written: “And Aaron held his peace”;[15] now silence implies consolation.
Accept thou consolation likewise.’ Whereupon Rabban Johanan said unto
him: ‘Is it not enough that I am grieved, must thou also remind me of
Aaron’s grief?’ Rabbi Simon then entered, and said unto him: ‘O master, is
it thy will that I should say something to thee?’ He replied: ‘Speak.’ Rabbi
Simon then said unto him: ‘King David had a son who died, and yet he
accepted consolation. Accept thou consolation likewise. Whence do we
know that David accepted consolation? because it is written: “And David
comforted Bath-sheba his wife, and went in unto her, and lay with her; and
she bore a son, and he called his name Solomon.”[16] Accept thou, O master,
consolation likewise.’ Whereupon Rabban Johanan said unto him: ‘Is it not
enough that I am grieved, must thou also remind me of king David’s grief?’

Rabbi Eleazar the son of Arak then entered. As soon as Rabban Johanan
saw him, he said unto his attendant: ‘Take his garments, and walk after him
into the bath-house,[17] for he is a great man, and I cannot withstand him!’
Rabbi Eleazar entered, sat down before him, and said unto him: ‘I shall give
thee a parable to which this matter is like: it is like to a man to whom the
king committed a trust. Every day that man would weep, and cry, saying:
“When shall I be freed of this trust in peace?” Such is thy case, O master:
thou hadst a son who studied the Torah, the Pentateuch, Prophets, and
Writings, the Mishnah, Halakot, and Haggadot, and departed from this
world without sin. Thou shouldst surely accept consolation for him, when
thou hast restored thy trust unimpaired.’ Whereupon Rabbi Johanan said
unto him: ‘Eleazar my son, thou hast comforted me in the manner men
should comfort.’
When they went forth from his presence, Rabbi Eleazar said: ‘I shall go
to Dimsith which is a beautiful place with pleasant and delicious waters.’
But the others said: ‘We shall go to Jamnia, where there are many scholars
who love the Torah.’ He who went to Dimsith which is a beautiful place
with pleasant and delicious waters, his fame as a scholar waned; but they
who went to Jamnia, where there are many scholars who love the Torah,
their fame as scholars became great.

IV. THE BABYLONIAN TALMUD
[Lengthy discussions of the subjects treated of in the Mishnah. It likewise contains numerous
anecdotes and legends. While most of the discussions relate to the legal and ritual topics, the Talmud
may at the same time be termed a store-house of almost all the sciences cultivated in those days, as
medicine, astronomy, and mathematics. It is of extreme interest to the student of folk-lore. The
noblest minds of the Jewish race have up till comparatively recent times been devoted to the study of
the volumes of the Talmud, which has contributed to the shaping of the Jewish character. The
language is for the most part Aramaic, but Hebrew passages occur now and again. It was redacted
about 500 C. E.]

1. The Martyrdom of Rabbi Akiba[18]

Once upon a time the wicked Roman government decreed that the
Israelites should not study the Torah. One day Pappos the son of Judah met
Rabbi Akiba, who publicly called assemblies together, and studied the
Torah. He said: ‘Akiba, fearest thou not the government?’ Rabbi Akiba
replied: ‘I shall give thee a parable: A fox walked about by the riverside.
Perceiving fishes that were fleeing in companies from place to place, he
said unto them: “Why do ye flee?” They answered: “On account of the nets
that men bring against us.” He said unto them: “Do ye wish to go up to the
dry land, so that I and ye may live together in the same manner as my
forebears lived with your forebears?” They said unto him: “Art thou he who
is said to be the shrewdest of the animals? Thou art not shrewd, but foolish.
If we are terror-stricken in the place where we live, how much greater our
fear in the place where we are like to die!” This is our case. If we are in
such distress now that we study the Torah, concerning which it is written:
“For it is thy life and the length of days;”[19] how much more shall we be in
distress, if we cease to study the Torah!’
It is related that before many days passed Rabbi Akiba was seized and
put into prison. Pappos likewise was seized and put next to Rabbi Akiba,
who said unto him: ‘O Pappos, why wast thou brought here?’ He replied:
‘Happy art thou, Akiba, that thou wast seized because of the words of the
Torah; woe unto Pappos who was seized because of vain things.’
Rabbi Akiba was led forth to be put to death at the time for reading the
Shema’. While they tore his flesh with iron combs, he took upon himself
the yoke of the kingdom of heaven. His pupils asked: ‘O master, thus far?’
He replied: ‘All my life have I been distressed about this verse: “With all
thy soul”[20] (even if He takes away thy soul); I used to say: When shall I
have the opportunity to fulfil it? Shall I not fulfil it now that the opportunity
is come?’ He prolonged the word One, so that his soul departed while he
uttered the word One. A heavenly voice came forth, and said: ‘Happy art
thou, Rabbi Akiba, because thy soul departed at the word One.’ The
ministering angels said unto the Holy One, blessed be He: ‘Is this the Torah,
and this the reward thereof? Is Thy hand governed by men, O Lord?’[21] He
replied unto them: ‘Their portion is in eternal life.’[22] A heavenly voice

came forth, and said: ‘Happy art thou, Rabbi Akiba; thou art ready for the
life of the world to come.’

2. A Controversy on the Merits of Charity[23]

Turnus Rufus[24] asked Rabbi Akiba: ‘If your God loves the poor, why
does he not sustain them?’ He replied: ‘That we may be delivered from the
punishment of Gehenna.’ Turnus Rufus said: ‘That would condemn you to
Gehenna. I shall give thee a parable. A king of flesh and blood is wroth
against his servant, casts him into a dungeon, and decrees that none shall
give him food or drink. A man, however, comes, and gives him food and
drink. When the king hears of it, will he not be angry with him? Ye are
called servants, as it is written: “For unto Me the children of Israel are
servants.”’[25] Rabbi Akiba replied: ‘This is not so; let me give thee a
parable. A king of flesh and blood is wroth against his son, casts him into a
dungeon, and commands that none shall give him food or drink. A man,
however, comes and gives him food and drink. When the king hears of it,
will he not send him gifts? We are called children, as it is written: “Ye are
the children of the Lord your God.”’[26] But Turnus Rufus said unto him: ‘Ye
are called children, and ye are likewise called servants: when ye do God’s
will, ye are called children; but when ye do not God’s will, ye are called
servants. At present, however, ye are not doing God’s will.’ Rabbi Akiba
replied: ‘Nevertheless it is written: “Is it not to deal thy bread to the hungry,
and that thou bring the poor that are cast out to thy house?”[27] Now to
which time do the words bring the poor that are cast out to thy house
apply? Certainly to the present time, and yet it is written: “Is it not to deal
thy bread to the hungry!”’

3. Maxims and Admonitions[28]

Rabbi Eleazar ha-Kappar says: Keep away from complaining, lest thou
shouldst complain against others, and sin all the more. Love him who
reproves thee, that thou mayest add wisdom to thy wisdom; hate him who
praises thee, that thy wisdom may not be diminished. Love the synagogue,
that thou mayest take thy reward every day; love the house of study, that thy
children may be inspired to study the Torah. Love the poor, that thy children
may not come to that state. Love humility, that thou mayest complete the
years of thy life. Love acts of beneficence, that thou mayest be delivered
from the angel of untimely death. Be careful in reading the Shema’ and
prayers, that thou mayest be delivered from the punishment of Gehenna. Let
thy house be open wide, that thou mayest not lack sustenance. Take heed
that the doors of thy house should not be locked when thou reclinest at the
table to eat and to drink; for the doors of thy house sometimes lead thee to
poverty. Take care of the honor of thy wife, that she may not be like a
barren woman. Be joyful when thou art afflicted with pain, for this delivers
thee from the punishment of Gehenna. Rejoice in thy table when the hungry
derive pleasure from it; for thereby thou wilt prolong thy days in this world
and in the world to come. Be joyful when thou hast given away aught from
thy house, that the anger of the angel of death may be averted from thee, as
it is written: ‘A gift in secret pacifieth anger; and a present in the bosom
strong wrath.’[29] If thou hast refrained thyself from doing a good deed, the
angel of death will meet thee; but if thou hast caused thy feet to hurry for
the sake of the poor and for the sake of the commandments, the words
Blessed art thou when thou comest in, and blessed art thou when thou goest
out[30] apply to thee. If thou keepest thy mouth from slander, thou wilt be all
thy days in peace. If thou hast been impudent before one who is greater than
thou, thou wilt in the end become leprous. If thou hast refrained thyself
from a good deed, and has occupied thyself with a sinful deed, thy wife will
in the end die of a plague, as it is written: ‘Son of man, behold, I take away
from thee the desire of thine eyes with a plague.’[31] If thou hast run to honor
a sage, thou wilt have sons and daughters who are righteous before Heaven;
and if thou hast run to honor a poor man, thou wilt have sons who study the
Torah and fulfil the commandments in Israel. If thou seest that a sage has

died, turn not away from him until thou hast accompanied him to the grave;
so that when thou diest, thou shalt enter into peace and rest in thy bed. If
thou seest that thy friend is impoverished, and that his hand has failed, send
him not back empty, as it is written: ‘Whoso keepeth the commandment
shall know no evil thing.’[32] If thou hast lent him aught in the hour of his
need, the words Then shalt thou call, and the Lord will answer[33] will apply
to thee. If thou hast humbled thyself, the Holy One, blessed be He, will lift
thee up; but if thou hast made thyself haughty before thy friend, the Holy
One, blessed be He, will humble thee. Pursue peace, and people shall tell of
thy peace as of the peace of Phinehas the son of Eleazar. And thus did
Rabbi Eleazar say: Love peace, and hate strife. Great is peace, for even if
the Israelites worship idols, but peace reigns in their midst, the Shekinah, as
it were, can do them no harm, as it is written: ‘Ephraim is united, though he
has idols, let him alone.’[34] But if strife is in their midst, what is written
concerning them? ‘Their heart is divided: now shall they be destroyed.’[35]
How does this apply? A house in which there is strife will in the end be laid
waste. The sages say: A synagogue in which there is strife will in the end be
demolished. If two scholars dwelling in one city have two courts of justice,
and there is strife in their midst, they will die an untimely death.
Abba Saul says: Strife between courts of justice brings about the
destruction of the world.

V. THE MIDRASH
[The midrashic literature is divided into two main classes: halakic and haggadic. The former deals
with legal matters, while the latter, which comprises the greater part of midrashic collections, is
exegetic and homiletic. Some of the books are arranged in accordance with the order of the biblical
passages upon which they are based, while others are groups of homilies delivered on the important
Sabbaths and festivals. The language of this branch of literature is mostly Hebrew, and is very fluent
and sometimes poetic, but Aramaic passages occur now and then, especially in the older collections.
These works were compiled and redacted at various times, from the tannaitic period down to the
twelfth century, and are mostly of Palestinian origin.]

1. The Prophet Jeremiah Meets Mother Zion Mourning for Her
Exiled Children[36]

Jeremiah said: While going up to Jerusalem, I lifted up mine eyes, and
saw a woman sitting on the top of a mountain, clad in black garments, her
hair dishevelled; she was crying and asking who would comfort her, and I
was crying and asking who would comfort me. I drew nigh unto her, and
said: ‘If thou art a woman, speak to me; if thou art a ghost, depart from me.’
She replied: ‘Dost thou not know me? I am she who had seven children;
their father went away to a city across the sea. A messenger came and said
unto me: “Thy husband died in the city across the sea.” While I went about
weeping for him, another messenger came, and said unto me: “The house
fell upon thy seven children, and killed them.” Now I know not for whom I
should weep and for whom I should dishevel my hair.’ I said: ‘Thou art not
better than my mother Zion, and yet she has become pasture for the beasts
of the field.’ She answered and said unto me: ‘I am thy mother Zion, I am
the mother of the seven, for thus it is written: “She that hath borne seven
languisheth.”’[37] Jeremiah then said unto her: ‘Thy misfortune is like the
misfortune of Job: Job’s sons and daughters were taken away from him, and
likewise thy sons and daughters were taken away from thee; I[38] took away
from Job his silver and gold, and from thee, too, did I take away thy silver
and gold; I cast Job on the dunghill, and likewise thee did I make into a
dunghill. And just as I returned and comforted Job, so shall I return and
comfort thee; I doubled Job’s sons and daughters, and thy sons and
daughters shall I also double; I doubled Job’s silver and gold, and unto thee
I shall do likewise; I shook Job from the dunghill, and likewise concerning
thee it is written: “Shake thyself from the dust; arise, and sit down, O
Jerusalem.”[39] A mortal of flesh and blood built thee, a mortal of flesh and
blood laid thee waste; but in the future I shall build thee, for thus it is
written: “The Lord doth build up Jerusalem, He gathereth together the
dispersed of Israel.”’[40]

2. The Death of Moses[41]

The Holy One said to Gabriel: ‘O Gabriel, Go, and bring Me the soul of
Moses.’ But he replied: ‘Lord of the universe, how can I look upon the
death of him who is equal to the sixty myriads of Israel? How can I cause
anguish to such a man?’ God then said to Michael: ‘Go, and bring Me the
soul of Moses.’ He replied: ‘Lord of the universe, I was his teacher, and he
was my pupil; I cannot look upon his death.’ Whereupon God said to
Sammael the wicked: ‘Go, and bring Me the soul of Moses.’ He
immediately clothed himself with wrath, girded on his sword, wrapped
himself in cruelty, and went to meet Moses. When Sammael perceived that
Moses was sitting and writing the Ineffable Name, that the radiance of his
countenance was like the sun’s, and that he resembled an angel of the Lord
of hosts, he was afraid of him, and said: ‘It is certain that the angels are not
able to take the soul of Moses.’
Before Sammael appeared, Moses knew that Sammael was coming. As
soon as Sammael saw Moses, trembling and pain, as of a woman in travail,
took hold of him. Sammael could not open his mouth, until Moses said to
him: ‘There is no peace, saith the Lord concerning the wicked![42] What art
thou doing here?’ He replied: ‘I came to take thy soul.’ ‘Who sent thee?’
asked Moses. ‘He that created all creatures,’ answered Sammael. ‘Thou
shalt not take my soul,’ said Moses. ‘The souls of all that enter this world
are delivered into my hands,’ said Sammael. ‘I am stronger than all who
enter this world,’ asserted Moses. ‘Wherein lies thy strength?’ asked
Sammael. ‘I am Amram’s son, who came forth circumcised from my
mother’s womb, so that there was no need to circumcise me. On the very
day of my birth I was able to talk; I walked about, and spoke to my father
and mother; I did not even drink milk. When I was three months old, I
prophesied and said that I was destined to receive the Torah from the midst
of flames of fire. While walking about in the streets, I entered the king’s
palace, and took off his crown from his head. When eighty years old I did
signs and wonders in Egypt, and brought forth the sixty myriads of Israel in
the sight of all the Egyptians; I divided the sea into twelve parts, and made
the waters of Marah sweet. I ascended to heaven, where I walked about, and
took part in the controversy of the angels; I received the Torah of fire, dwelt

under the throne of fire, took shelter under a pillar of fire, and spoke face to
face with God. I conquered the dwellers of heaven, and revealed their
secrets to the sons of men. I received the Torah from the right hand of God,
blessed be He, and taught it to Israel. I waged war against Sihon and Og,
the two mightiest men of the Gentiles, who were so tall that during the
flood the waters reached not their ankles. I made the sun and moon stand
still in the height of the universe, and smote these mighty men with the staff
that was in my hand, and slew them. Who is there among them that enter
this world who can do all this? Get thee hence, O wicked one; thou must
not stand here; go, and flee from me. I will not give thee my soul.’
Sammael forthwith returned, and brought word back to God. But the
Holy One said to Sammael: ‘Go, and bring the soul of Moses.’ He
immediately drew his sword from its sheath, and stood near Moses.
Whereupon Moses grew wroth, seized in his hand the staff, upon which was
engraved the Ineffable Name, and fell upon him with the Ineffable Name,
and taking a ray of splendor from between his eyes, he blinded Sammael’s
eyes. Thus far Moses prevailed.
At the last moment a heavenly voice came forth, and said: ‘The hour of
thy death has come.’ Moses then said to the Holy One, blessed be He: ‘O
Lord of the universe, remember the day on which Thou didst reveal Thyself
unto me in the bush, and didst say unto me: “Come, and I will send thee
unto Pharaoh, that thou mayest bring forth My people the children of Israel
out of Egypt.”[43] Remember the time when I stood upon mount Sinai for
forty days and forty nights. I implore Thee, deliver me not unto the hand of
the angel of death.’ Whereupon a heavenly voice came forth, and said unto
him: ‘Fear not! I Myself shall take charge of thee and of thy burial.’
At that moment Moses arose, and sanctified himself, as do the Seraphim.
The Holy One came down from the highest heaven of heavens to take the
soul of Moses, and with Him were three ministering angels, Michael,
Gabriel, and Zagzagel. Michael arranged Moses’ bed, and Gabriel spread a
garment of fine linen at his head; Zagzagel was at his feet. Michael stood at
one side, and Gabriel at the other. The Holy One then said to Moses:
‘Moses, close thine eyelids, one upon the other; place thy hands upon thy
breast; place thy feet one upon the other.’ Moses did as he was commanded.
At that moment the Holy One summoned the soul from Moses’ body, and
said unto her: ‘My daughter, one hundred and twenty years have I appointed

for thee to be in Moses’ body; the time to depart has now arrived. Come
thou forth, tarry not.’ The soul said unto Him: ‘Lord of the universe, I know
that Thou art the God of all spirits, and that all the souls, the souls of the
living and of the dead, are delivered into Thy hands, and that Thou didst
create and fashion me, and put me into Moses’ body for one hundred and
twenty years. Now is there in the world a body purer than that of Moses,
upon which there never was any pollution, nor worm and maggot?
Therefore I love it, and desire not to depart from it.’ But the Holy One said:
‘O soul, come forth, tarry not. I shall bring thee up to the highest heaven of
heavens, and cause thee to dwell under My Throne of Glory near the
Cherubim, Seraphim, and hosts of other angels.’ The soul then said: ‘O
Lord of the universe, when from Thy Shekinah in heaven there came down
two angels, Uzzah and Azzael, they coveted the daughters of the earth, and
corrupted their way upon the earth, so that Thou didst suspend them
between heaven and earth. But the son of Amram has not come in unto his
wife from the day Thou didst reveal Thyself unto him in the bush, as it is
written: “And Miriam and Aaron spoke against Moses because of the
Cushite woman whom he had married, for he had married a Cushite
woman.”[44] I implore Thee, let me remain in Moses’ body.’
At that moment the Holy One kissed him, and took away his soul with a
kiss. God wept, and cried, as it were: ‘Who will rise up for Me against the
evil-doers? who will stand up for Me against the workers of iniquity?’[45]
The Holy Spirit said: ‘And there hath not arisen a prophet since in Israel
like unto Moses.’[46] The heavens wept, and said: ‘And the upright among
men is no more.’[47] When Joshua sought his master and found him not, he
wept, and said: ‘Help, O Lord, for the godly man hath ceased; for
faithfulness hath failed from the children of men.’[48] The ministering angels
said: ‘He executed the righteousness of the Lord.’[49] Israel said: ‘And His
ordinances with Israel.’[50] All of them together said: ‘He entereth into
peace, they rest in their beds, each one that walketh in his uprightness.’[51]
The memory of the righteous is blessed, and his soul shall be in the life
of the world to come.

VI. ELEAZAR BE-RABBI KALIR
[Opinions differ as to the time and birthplace of this liturgic poet. The latest researches, however,
tend to prove that he flourished in Palestine toward the end of the seventh century. He was a very
prolific poet, about two hundred of his poems being still extant in the various Mahzorim. His muse is
doleful, bewailing the misfortunes of the Jewish people. His style, though chiefly biblical in
construction, teems with newly-coined words.]

1. A Complaint[52]

‘Why is the glory of kingdoms cast down and still without dominion?’
‘Bel she set up as king, and walked after him, against the law of God. Over
her was then set the mistress of kingdoms,[53] until God’s rule shines forth.’
She burned my dwelling-place, and crushed my saints, and yet her
kingdom was prolonged. She spreads on all sides, she bends her bow
against me, and extends her yoke. She terrified and crushed the tender
people; and yet she still holds sway. She laid bare and waste my temple’s
foundation; her guile is very deep. She lifted up her head, and took crafty
counsel; her hands are exalted. Her cunning burns in her, she soars to the
sky, and is girt with sovereignty. She rent my curtains, and destroyed my
tent; she harrowed and ploughed my land. She props herself with dominion,
is girt with sovereignty, and me she harasses. She plans rebellion, and
hastes to serve strange gods;—God’s kingdom she profanes. She tortures
the King’s sons, and says before the King: ‘Who in heaven is king over
me?’
She vaunts against the King’s throne: ‘There is no king save me, none
else besides me reigns.’
O highest King, reject Thou her from sovereignty;—restore Thy
dominion to Thyself.

2. The Patriarchs and Matriarchs Intercede on Behalf of Their
Exiled Children[54]

Jeremiah went about by the fathers’ graves, and said: ‘Beloved ones, how
can ye lie at rest, while your children are banished, pierced through with the
sword? Where is then your merit in a land laid waste?’ The patriarchs all
cried with bitter lamentations, because they were bereft of their children;
with an imploring voice they moaned to the Dweller of the skies: ‘Where is
Thy pledge: “But I will for their sakes remember the covenant of their
ancestors”?’[55]
‘They changed My glory for vanity; they had no dread of Me, they feared
Me not; when I hid My face from them, they longed not, and waited not for
Me. How shall I then refrain Me when they say: “He is not our God”?’[56]
The father of the multitude[57] cried in their behalf, and implored the Most
High God: ‘In vain was I tried ten times for their sake, since I now behold
their destruction. Where is Thy promise: “Fear not, Abram”?’[58]
‘Ah, they have erred and gone astray from Me, and consecrated
themselves to strange gods; they counselled to hew out cisterns for them—
but broken cisterns are theirs. How shall I refrain Me, when they break the
ten commandments?’
And thus cried Isaac wofully unto the Dweller of the skies: ‘In vain was I
appointed to be slain, since my seed is crushed and ruined. Where is Thy
pledge: “But I will establish My covenant with Isaac”?’[59]
‘They rebelled against the prophet Jeremiah, and defiled mount Moriah; I
am weary of hearing the complaint which rises to Me from the earth. And
how shall I refrain Me since Zechariah is slain?’
And then spoke he who was born for study,[60] like jackals shedding tears:
‘My little ones whom I reared with care, why did they fly away so soon?
Why was I punished a thousandfold for my blood-guilt?’
Then spoke the faithful shepherd,[61] covered with ashes, wallowing in
dust: ‘The flocks that were entrusted to my care, why were they cut off
before their time? Where is Thy pledge: “They shall not be widowed”?’[62]

The wailing voice of Leah, tabering upon her breasts, was then heard; her
sister Rachel, too, bemoaned her sons; Zilpah struck her face; Bilhah
lamented, lifting up her hands.
‘Return, O perfect ones, unto your rest; I will fulfil all your desires. For
your sakes was I sent to Babylon;—I will return your children’s captivity.’

VII. ELDAD HA-DANI.
[A traveller who flourished in the ninth century. According to his narrative, he was a native of East
Africa. He seems to have travelled in Spain and Babylon.]

Eldad Leaves His Native Place Beyond the Rivers of Cush[63]

And in this manner did I go forth from beyond the rivers of Cush: I and a
Jew of the tribe of Asher boarded a small ship to trade with the sailors. And
it came to pass at midnight that the Lord caused a very great and strong
wind to blow, so that the ship was wrecked. And the Lord ordained that I
should seize hold upon a plank. And when my companion saw this, he
likewise seized hold upon that plank with me. And we went up and down
with it, until the sea cast us forth amidst a people whose name is
Romaranus. They are black Cushites of tall stature, without clothes and
without raiment; for they are like animals, and eat men.
When we came to their country, they seized hold upon us. Seeing that my
companion was corpulent, plump, and fat, they slew him and devoured him,
while he shouted: ‘Woe is me, that I should know this people, that the
Cushites should eat my flesh.’ But me they cast aside, for I had been sick on
the ship; and they put me in chains, till I should grow fat and plump. They
brought me delicious dishes of forbidden food; but I ate nothing, and hid
the food. When they asked me whether I ate, I replied: ‘Yes, I ate.’
I stayed with them a long time, till God, blessed be He, performed a
miracle for me, and there came upon them a big army from another place,
who took them captive, and plundered them, and slew some of them. And
these took me with them among the captives. Those wicked people were
fire-worshippers; every morning they would build a great fire, to which
they would bow and prostrate themselves. I dwelt with them four years,
until they brought me one day to the city of Azin.
A Jewish merchant of the tribe of Issachar met me, and bought me for
thirty-two pieces of gold, and returned with me to his country. They inhabit
the mountains of the sea-coast, and are under the rule of Media and Persia.
And they fulfil this verse: ‘This book of the Law shall not depart out of thy
mouth.’[64] They have no yoke of the kingdom, but only the yoke of the
Law. They have among them captains of hosts, but they do not contend with
any man except about the Law. They live in prosperity and ease; there is no
adversary, nor evil occurrence. They occupy an area of ten days’ journey by
ten days’ journey, and have abundant cattle and camels and asses and

servants; but they do not rear horses. They have no weapons, except a knife
for killing animals. There is no extortion, nor robbery among them; even if
they find garments or money on the road, they do not stretch forth their
hands to take them. But there live near them wicked people, fire-
worshippers, who take their mothers and sisters for wives. These, however,
neither harm them, nor benefit them. They have a judge; when I asked
about him, they told me that his name was Nahshon. The four modes of
executing criminals are practised by them. They speak in the holy tongue
and in the Persian tongue.
The children of Zebulun inhabit the mountains of Paran, and are on the
border of Issachar. And they make tents of hairy skins which are brought to
them from Armenia. They reach as far as the river Euphrates, and engage in
commerce. The four modes of executing criminals are practised by them in
a fitting manner.
The tribe of Reuben dwell opposite to them, behind mount Paran. They
live in peace, love, brotherhood, and friendship. They go together to battle,
and attack wayfarers; and they divide the booty among them. They walk in
the way of the kings of Media and Persia, and speak in the holy tongue and
in the Persian tongue. They possess the Bible, Mishnah, Talmud, and
Haggadah. Every Sabbath they expound the reasons for the commandments
in the holy tongue, and the explanations are given in the Persian tongue.
The tribe of Ephraim and the half-tribe of Manasseh dwell there, in the
mountains of Nejd, the city of Mecca, where is the idolatry of Ishmaelites.
These are of abhorred soul and cruel heart; they possess horses, and attack
wayfarers, and do not spare their enemies. They have nothing but booty to
live upon. They are great warriors; one of them vanquishes a thousand.
The tribe of Simeon and the other half-tribe of Manasseh dwell in the
land of the Chaldeans, six months’ journey from the temple. They are more
numerous than all the others, and collect tribute from twenty-five
kingdoms; some of the Ishmaelites pay them tribute.
We in our country say that we have a tradition that ye, children of the
exile, are of the tribes of Judah and Benjamin, living under the rule of the
adherents of the idolatrous religion, in the unclean land, scattered among
the Romans, who destroyed the house of our God, and among the Greeks
and Ishmaelites. May their sword enter into their own heart, and may their
bows be broken!

We also have a tradition, handed down from man to man, that we are the
children of Dan. At first we were in the land of Israel, dwelling in tents.
And there were not among all the tribes of Israel brave warriors like us.
When Jeroboam the son of Nebat, who caused Israel to sin, and made two
golden calves, rebelled, so that the kingdom of the house of David was
divided, the tribes assembled together, and said: ‘Arise, and make war
against Rehoboam and against Jerusalem.’ But the children of Dan replied:
‘Why should we fight against our brethren and against the son of our lord,
David, king of Israel and Judah? Far be it, far be it from us!’ At that time
the elders of Israel said: ‘There are no mighty men among all the tribes of
Israel like the tribe of Dan.’ Whereupon they said to the children of Dan:
‘Arise, and make battle against the children of Judah.’ But they replied: ‘By
the life of the head of Dan our father, we shall not make war with our
brethren, and we shall not shed their blood.’
Whereupon the children of Dan took their swords and spears and bows,
and prepared themselves to depart from the land of Israel; for we saw that it
was not possible to remain there. They said: ‘Let us go now, and find a
resting-place; for if we wait till the end, they will destroy us.’ We took
counsel, and determined to go to Egypt to lay it waste, and to destroy all its
inhabitants. But our princes said to us: ‘Is it not written: “Ye shall see them
again no more for ever?”[65] How then can ye prosper?’ Then they said: ‘Let
us go against Amalek, or against Edom, or against Ammon and Moab, to
destroy them, that we may dwell in their place.’ But our princes replied: ‘It
is written in the Torah that the Holy One restrained the Israelites from
passing through their border.’[66]
Finally they took counsel to go to Egypt, but not by the way our fathers
had gone, nor to lay it waste, but in order to pass to the river Pishon, to the
land of Cush.
And it came to pass, when we drew near to Egypt, that trembling seized
hold upon the Egyptians. And they sent word to us: ‘Are ye for war or for
peace?’ We replied: ‘For peace: we shall pass through your land to the river
Pishon, for there we shall find a resting-place.’ And it came to pass, because
they did not believe us, that all the Egyptians stood on their watch until we
had passed through their land and reached the land of Cush, which we
found to be a good and fertile land, having fields, vineyards, gardens, and
parks. The inhabitants of Cush did not prevent the children of Dan from

dwelling with them, for we took the land by force. And it came to pass,
because we wanted to slay all of them, that they became tributaries, paying
taxes to the Israelites. And we dwelt with them many years, until we were
fruitful, and multiplied exceedingly. And we had great wealth.

VIII. JOSIPPON
[A historical book written in biblical style. Although ascribed to the famous historian Josephus, it
is a production of the ninth century at the earliest.]

Mattathias Charges His Sons Before His Death, and Appoints
Judah Who Is Called Maccabæus as Leader in His Stead[67]

Now the days of Mattathias drew nigh that he should die; and he called
unto his five sons, and he encouraged them, and he strengthened them with
his words. And he said unto them: ‘My sons, I know that now many wars
will be waged among you, because we arose, and bestirred ourselves to
fight for our people and for our remnant that escaped, and for the cities of
our God. And now, my sons, be jealous for the sake of your God and for the
sake of his sanctuary; and fear not death, for if ye die in the battle of the
Lord, ye will receive your reward, and ye will be in the land of the living
with our fathers. Moreover, ye will also inherit a portion and an inheritance
in the lot of their inheritance; for all our fathers were jealous for the Lord,
and our God gave them grace and honor. Know ye not that Phinehas our
father, because he was jealous for the God of Israel, when he slew Zimri
with the Midianitish woman, received a covenant of salt for ever? And his
priesthood was unto him, and unto his seed after him, an everlasting
covenant; because he was jealous for his God, and made atonement for the
children of Israel. And the Lord our God therefore raised him above all the
sons of Aaron, our first father, and He gave him His covenant of peace. Also
unto all our fathers who were jealous for our God did our God give their
reward; and they found favor in the sight of God. Now, my sons, be strong
and of good courage, fear not, and be not dismayed on account of these
unclean nations; for they trust in their strength that perisheth and in their
might that cometh to an end, but ye trust in the strength of the Lord our God
which perisheth not and in the power of His might which cometh not to an
end. For they trust in the multitude of their troops and in their army, but ye
trust in the Lord with whom are strength and power to save by many or by
few. And the power of the horse is a vain thing for deliverance, for
deliverance is the Lord’s. Assemble yourselves, my sons, and be like one
man and of one heart; and be jealous for the God of Israel, as your pious
fathers were; and the Lord, the God of your strength, will put the dread of
you and the fear of you upon your enemies.’
And he called unto Simon his eldest son, and charged him, and said unto
him: ‘My son, I know that the Lord has put wisdom and understanding in

thy heart. And now give, in perfect good will, thy counsel unto thyself and
unto the holy people, and withhold not, I pray thee, thyself nor thy counsel
from this people. And thou shalt be a father to thy brethren, and they will
hearken unto thee in every matter; for the Lord our God has put in thee
counsel, and wisdom, and strength.’
And Mattathias said again: ‘Call to me Judah my son.’ And he was called
unto him; and he stood before him. And he said unto him: ‘My son Judah,
whose name is called Maccabee, because of thy strength, hearken to my
counsel, so that withersoever thou turnest, thou mayest have good success,
and mayest be prosperous. I know that thou art a man of war, and that God
has put in thee power and strength, so that thy heart is as the heart of a lion,
which melteth not and feareth not. And now honor the Lord with thy
strength which He has given thee, for everything is from Him; and go, and
fight His battles without slothfulness; and be not slothful to go to every
side, and to every corner, in the east, and in the west, and in the north, and
in the south, in the holy land, to take vengeance from the nations who defile
it. And be thou unto the holy people captain of the host and war
Messiah.’[68]
And Judah answered his father, and said: ‘Behold, my lord my father, I
will do according to all which thou hast commanded me.’
And he commanded, and they brought unto him the vial of oil; and he
poured it upon his head, and he anointed him leader and war Messiah. And
all the people shouted with a great shout, and blew the trumpet, and they
said: ‘Long live the leader,’ and: ‘Long live the anointed.’
And it came to pass, when Mattathias the priest finished charging his
sons, that he expired and died, and was gathered unto his people. And Judah
his son, who was called Maccabee because of his strength, arose in his stead
from among his sons, to be leader and anointed. And his brethren and all his
father’s house and all the congregation of the pious helped him. And he
buried his father with great honor. And after that Judah put on a coat of mail
as a mighty man; and he girded his armor upon his loins; and he went down
to the uncircumcised, who were encamped round the mountain, which they
came to take. And he smote among them eight thousand and two hundred of
their mighty men. And he judged Israel with his sword; and he purged out
the violent from them, and he destroyed them. And he trod down to the
earth the strangers that were in all the borders of Israel. And the wicked

were discomfited through their dread of him, and the wrong-doers were
dismayed through their fear of him. And it was that, when he shouted, his
voice was as the voice of the roaring of a lion on the day he roars to tear the
prey. And all Israel rejoiced in his deeds, and exulted in his work. And all
the world was terrified because of his fame. Then were kings, greater and
mightier than he, dismayed; and trembling seized hold upon the chiefs of
the earth and the kings thereof. And his name went forth among the nations
to the end of all the earth; and the tales of the wonders of his war and the
terrors of his mighty deeds reached to the end of the earth. And when he
was gathered unto his people, all the seed of Israel praised him, and
honored him. And they spoke, saying: ‘May the spirit of the Lord cause him
to rest, and may he dwell in the secret place of the Most High, and abide
under the shadow of the Almighty, under the tree of life.’
And he went from city to city, and slew all the wicked of the people of
Judah, who were destroying the people of Israel.

IX. SA’ADYA GAON B. JOSEPH
[This great Gaon was born at Fayyum, Egypt, in 892. He settled in Babylon, and, though a
foreigner, was appointed Gaon of Sura. His many-sided activities and achievements are astounding in
their magnitude. He discharged his duties as Gaon with stupendous energy, and found time to write
numerous books on grammar, lexicography, exegesis, philosophy, Halakah, and liturgy. He excelled
in almost all branches, as may be readily seen from his works that are still extant. His greatest
achievement was in the domain of biblical philology. Most of his works were written in Arabic, but
he was also a master of Hebrew style. He carried on an effective campaign against the Karaites and
other sectarians. He died 942.]

A Prayer Entitled Magen U-Mehayyeh (Shield and Quickener)
[69]

He remembers the lovingkindnesses of the fathers, and answers the
children in the time of their distress, because of His name which is called
upon them, and because of the merit of their fathers, as He has done from
the days of old, and wrought for them this work; as it is written: ‘And the
Lord was gracious unto them.…’[70] We therefore ask of Thee, O Lord our
God, these three things: to be gracious unto us, to have mercy upon us, and
to turn unto us. I beseech Thee, O Lord, be gracious unto us by accepting
our prayer; as it is written: ‘Behold, as the eyes of servants, …’[71]
I beseech Thee, O Lord, be gracious unto us by accepting our repentance,
and by pardoning us; as it is written: ‘Therefore thus saith the Lord God:
Now will I bring back the captivity of Jacob, and have compassion upon the
whole house of Israel; and I will be jealous for My holy name.’[72] I beseech
Thee, O Lord, turn unto us, and fulfil our request for life; as it is written:
‘And I will have respect unto you, and make you fruitful.…’[73] For Thy
covenant stands fast forever, and Thy faithfulness is as the days of heaven,
and Thy righteousness shall be forever, and Thy salvation unto all
generations. O King that art a Savior and a Shield: Blessed art thou, O Lord,
Shield of Abraham.
Thou art on high for ever, O Lord, mighty from eternity to eternity; from
everlasting to everlasting Thou art God. Thy lovingkindness is in the
heavens, and Thy faithfulness reaches unto the skies. Thou makest Thy
might known to the sons of men, and Thy excellence is over Israel. From
the uttermost part of the earth are Thy songs, and all the ends of the earth
are filled with Thy praise. Thou art the life of all eternal life, and the life of
all the living comes from before Thee. Thou fashionest them all with the
four kinds of life, which Thou establishest in them to keep them alive.[74] At
first with the spirit of light, for the light of the spirit completes their soul.
The foundations of the world which Thou hast stretched forth may be
searched out, but Thy praise shall not depart; for the mountains may depart,
but Thy kingdom shall not vanish; the hills may be removed, but Thy
mercies shall not fail. Man is too brutish to know Thy creatures; man is put

to shame, and fathoms not the mystery of Thy beings. The wise are too
foolish to speak of Thy might, and as for them who enumerate Thy works,
their tongue stammers. The singers find no strength, and as for the minstrels
after them, there is no speech in their lips. Even the holy Living Creatures
cannot declare all Thy glory, and even the ministering angels cannot tell all
Thy praises. Above all songs and hymns art Thou glorified with Thy
praises, lauded with Thy hymns, exalted for Thy favors, sanctified in Thy
congregations, sung among Thy hosts, glorified for Thy miracles, crowned
for Thy might, declared powerful in Thy books, extolled for Thy victories,
proclaimed King for Thy dominion, beloved for Thy teachings, honored for
Thy attributes, respected for Thy unity, set on high for Thy purity, prayers
are offered to Thee for Thy strength, Thy melodies are chanted to Thee;
Thou art met in Thy meeting-places, declared majestic for Thy splendor,
sought for Thy words, magnified for Thy might, blessed for Thy blessings,
declared strong because of all the things Thou didst create in Thy universe:
Because of the sun when it rises and when it sets; because of the moon
when it stands in the midst of the heaven; because of the stars when they
shoot their arrows on the earth, and when they grow dark and withdraw
their shining; because of the heavens which are sometimes bright, while at
other times they become gloomy and clothe themselves with darkness;
because of the lightnings when they dart forth; because of the arrows when
they go abroad; because of the whirlwind when it blows; because of the
storm when it rages; because of the clouds when they pour out water, and
the skies when they give forth a sound; because of the rain when it comes
down in abundance; because of the flood of mighty waters that sweeps over
the earth; because of the earth when it puts forth grass; because of the fruit-
tree when it brings forth its fruit; because of life when it is fashioned,
brought to the birth and produced; because of the strength of the young men
and the splendor of the old men; because of the day when it gives us light;
because of the night when it grows dark for us; because of the months when
they are renewed; because of the years when they are changed; because of
the kingdoms of the earth to which Thou givest dominion (Thou shalt also
cause them to pass away, and raise others in their stead); because of Thy
people Israel whom Thou didst chastise in judgment (Thou shalt also bring
them back, and restore their pristine glory to them). Above all hymns and
praises shall Thy name be sanctified, O God, that art mighty and strong;
purified and blessed; exalted and great; Thou art a distinguished Judge,

Thou art declared majestic, and all meditate in Thee; Thou are eternal and
faithful; Thou art pure and sustainest all; Thou art pious and wise, good and
pure; Thou art the only One and art upright, powerful and perfect; clothing
and capturing; O exalted King, that art strong and trusted, enduring and
forgiving, mighty and most high, redeeming and delivering, watchful and
righteous, holy and jealous, lofty and compassionate, Lord and Keeper,
perfect and mighty. He is mentioned on the earth, and it quakes; on the
lightnings, and they run; on the burning coals, and they are extinguished; on
the pestilence, and it rages; on the mountains, and they are rent; on the
child, and it goes forth; on the tempests, and they subside; on the woman
with child, and she brings forth; on the diseased, and he is healed; on the
sea, and it was divided; on the chain, and it is loosened; on the lion, and he
turns back; on the water, and it stands still; on the river, and it turns back;
on Satan, and he is stupefied; on the world, and it exists; on the afflicted,
and he is cured; on the rock, and it brings forth water; on the eloquent, and
he becomes silent; on the thunder, and it ceases; on the adamant, and it
breaks in pieces; on the depth, and it overflows. All this is because of the
glory of Thy name. For as Thy name so is Thy praise, and in Thy name do
Thy people exult, and for Thy name’s sake dost Thou defer Thine anger,
and givest glory to Thy name. For whosoever knows Thy name stands in
awe of Thy name; and he who keeps it mentions it with fear, with purity,
and with holiness. For according to Thy glory didst Thou hide it from the
multitude of the sons of men, and it is transmitted only to him who is meek
and of lowly spirit; who fears God, does not get angry, and does not insist
upon his ways. Yet in every generation didst Thou make plain part of the
mystery thereof.

X. NATHAN HA-BABLI
[A scholar who flourished in Babylon in the tenth century. His descriptions of the Babylonian
academies are obviously those of an eye-witness.]

The Installation of an Exilarch[75]

When the community agreed to appoint an exilarch, the two heads of the
academies, with their pupils, the heads of the community, and the elders
assembled in the house of a prominent man in Babylon, one of the great
men of the generation, as, for instance, Netira, or a similar man. That man
in whose house the meeting took place was honored thereby, and it was
regarded as a mark of distinction; his esteem was enhanced, when the great
men and the elders assembled in his house.
On Thursday they assembled in the synagogue, blessed the exilarch, and
placed their hands on him. They blew the horn, that all the people, small
and great, might hear. When the people heard the proclamation, every
member of the community sent him a present, according to his power and
means. All the heads of the community and the wealthy members sent him
magnificent clothes and beautiful ornaments, vessels of silver and vessels of
gold, each man according to his ability. The exilarch prepared a banquet on
Thursday and on Friday, giving all kinds of food, and all kinds of drinks,
and all kinds of dainties, as, for instance, different kinds of sweetmeats.
When he arose on Sabbath morning to go to the synagogue, many of the
prominent men of the community met him to go with him to the synagogue.
At the synagogue a wooden pulpit had been prepared for him on the
previous day, the length of which was seven cubits, and the breadth of
which was three cubits. They spread over it magnificent coverings of silk,
blue, purple, and scarlet, so that it was entirely covered, and nothing was
seen of it. Under the pulpit there entered distinguished youths, with
melodious and harmonious voices, who were well-versed in the prayers and
all that appertains thereto. The exilarch was concealed in a certain place
together with the heads of the academies, and the youths stood under the
pulpit. No man sat there. The precentor of the synagogue would begin the
prayer Blessed be He who spoke, and the youths, after every sentence of
that prayer, would respond: ‘Blessed be He.’ When he chanted the Psalm of
the Sabbath day,[76] they responded after him: ‘It is good to give thanks unto
the Lord.’ All the people together read the ‘verses of song,’[77] until they
finished them. The precentor then arose, and began the prayer The breath of
all living, and the youths responded after him: ‘Shall bless Thy name’; he

chanted a phrase, and they responded after him, until they reached the
‘Kedushah,’ which was said by the congregation with a low voice, and by
the youths with a loud voice. Then the youths remained silent, and the
precentor alone completed the prayer up to He redeemed Israel. All the
people then stood up to say the Eighteen Benedictions. When the precentor,
repeating these Benedictions, reached the ‘Kedushah,’ the youths responded
after him with a loud voice: ‘The Holy God.’ When he had completed the
prayer, all the congregation sat down. When all the people were seated, the
exilarch came out from the place where he was concealed. Seeing him come
out, all the people stood up, until he sat down on the pulpit, which had been
made for him. Then the head of the academy of Sura came out after him,
and after exchanging courtesies with the exilarch, sat down on the pulpit.
Then the head of the academy of Pumbeditha came out, and he, too, made a
bow, and sat down at his left.
During all this time the people stood upon their feet, until these three
were properly seated: the exilarch sat in the middle, the head of the
academy of Sura at his right, and the head of the academy of Pumbeditha at
his left, empty places being left between the heads of the academies and the
exilarch. Upon his place, over his head, above the pulpit, they spread a
magnificent covering, fastened with cords of fine linen and purple. Then the
precentor put his head under the exilarch’s canopy in front of the pulpit, and
with blessings that had been prepared for him on the preceding days he
blessed him with a low voice, so that they should be heard only by those
who sat round the pulpit, and by the youths who were under it. When he
blessed him, the youths responded after him with a loud voice: ‘Amen!’ All
the people were silent until he had finished his blessings.
Then the exilarch would begin to expound matters appertaining to the
biblical portion of that day, or would give permission to the head of the
academy of Sura to deliver the exposition, and the head of the academy of
Sura would give permission to the head of the academy of Pumbeditha.
They would thus show deference to one another, until the head of the
academy of Sura began to expound. The interpreter stood near him, and
repeated his words to the people. He expounded with awe, closing his eyes,
and wrapping himself up with his tallith, so that his forehead was covered.
While he was expounding, there was not in the congregation one that
opened his mouth, or chirped, or uttered a sound. If he became aware that
any one spoke, he would open his eyes, and fear and terror would fall upon

the congregation. When he finished his exposition, he would begin with a
question, saying: ‘Verily, thou needest to learn.’ And an old man who was
wise, understanding, and experienced would stand up, and make a response
on the subject, and sit down. Then the precentor stood up, and recited the
Kaddish. When he reached the words during your life and in your days, he
would say: ‘During the life of our prince the exilarch, and during your life,
and during the life of all the house of Israel.’
When he had finished the Kaddish, he would bless the exilarch, and then
the heads of the academies. Having finished the blessing, he would stand up
and say: ‘Such and such a sum was contributed by such and such a city and
its villages;’ and he mentioned all the cities which sent contributions for the
academy, and blessed them. Afterwards he blessed the men who busied
themselves in order that the contributions should reach the academies. Then
he would take out the Book of the Law, and call up a priest, and a Levite
after him. While all the people were standing, the precentor of the
synagogue would bring down the Book of the Law to the exilarch, who
took it in his hands, stood up, and read in it. The heads of the academies
stood up with him, and the head of the academy of Sura translated it to him.
Then he would give back the Book of the Law to the precentor, who
returned it to the ark. When the precentor reached the ark, he sat down in
his place, and then all the men sat down in their places. After the exilarch
the instructors read in the Book of the Law, and they were followed by the
pupils of the heads of the academies; but the heads of the academies
themselves did not read on that day, because someone else preceded them.
When the Maftir read the last portion, a prominent and wealthy man stood
near him, and translated it. This was a mark of distinction and honor for that
man. When he finished reading, the precentor again blessed the exilarch by
the Book of the Law, and all the readers who were experienced and well-
versed in the prayers stood round the ark, and said: ‘Amen!’ Afterwards he
blessed the two heads of the academies, and returned the Book of the Law
to its place. They then prayed the additional prayer, and left the synagogue.

XI. JOSEPH B. ISAAC IBN ABITOR
[Flourished in Spain during the tenth century. Owing to some quarrels, he left his native country,
and went to Damascus. He was an eminent talmudic scholar and liturgic poet, and is said to have
translated the entire Talmud into Arabic. Only a small number of his poems have been preserved, but
they tend to show that he was a skilful poet with intense religious fervor. Some of them are of
ingenious and complicated structure.]

1. Hymn Based on Psalm 120[78]

O God, be gracious unto me on the day I hasten to praise Thee; forgive
my sins, and judge me not according to my deeds; when with a Song of
Ascents I cry to Thee, make clear to me: ‘In my distress I called unto the
Lord, and He answered me.’
For Thee, O God, my soul has ever pined; through the abundance of my
sins I have no respite; wipe off, I pray Thee, all my sins, the known and the
unknown,—O Lord, deliver my soul from lying lips, from a deceitful tongue.
I said unto deceitful Uz[79]: ‘Shalt thou for ever walk upright in thy
wantonness? Gehenna is prepared for thee as thy apportioned lot.—What
shall be given unto thee, and what shall be done more unto thee, thou
deceitful tongue?’
My presumptuous sins are marked before Thee; they are bound up in
bundles, engraved, and sealed. Prepare a feast for them that are benign to
the guileless people;—sharp arrows of the mighty, with coals of broom!
Majestic Lord, before Thee are my sorrows; among the multitude of
thorns I am well-nigh destroyed. But a short while I lived in magnificent
dwellings; woe is me, that I sojourn with Meshech, that I dwell beside the
tents of Kedar.
All my oppressors smite me with horror; in the presence of my enemies I
feel deeply ashamed; all the backsliders hate me with an everlasting hate;
my soul hath full long had her dwelling with him that hateth peace.
O Most High, console Thy people that is disconsolate; to her that is
unpitied turn Thou, and be merciful. My adversaries say: ‘No comfort shalt
thou ever see.’—I am all peace; but when I speak, they are for war.
Whenever it is time for praise, I cry to Thee, my God; as I set forth my
prayers, show Thy kindness unto me. To praise Thee, O Praised One, I kept
awake at night—accept Thou then my prayer with the Song of Ascents.

2. Hymn Based on Psalm 121

When I come, O Creator, to proclaim Thy unity, turn unto me! Forgive
my sins, and heed not my wicked thoughts; with this my Song of Ascents I
cry unto Thee, O my Crown. I will lift up mine eyes unto the mountains:
from whence shall my help come?
Woe to the daughter who derides the ancients of the earth; but when I
hear her mockery, I boldly answer thus: ‘My Redeemer lives for ever; He
dwells in the lofty skies—my help cometh from the Lord, who made heaven
and earth.’
The persecutor smites the multitudes who extol Thee (behold, they have
no other hope but in Thy words alone); presumptuously he mocks the words
of Thy Psalms: He will not suffer thy foot to be moved: He that keepeth thee
will not slumber.
When the wanton ones take counsel together, they plan to destroy the
remnant of Ariel; but Israel says: Trust ye in God our Redeemer;—behold,
He that keepeth Israel doth neither slumber nor sleep.
May now the trust of Thy believers be made strong and firm, according
to the psalmist’s words who sings Thy songs of joy: When terror seizes
thee, the Lord shall be thy refuge; the Lord is thy keeper; the Lord is thy
shade upon thy right hand.
My trust I put in Thee, O Dweller in the skies above; I stay myself upon
the psalmist’s words who sings jubilantly: In thy Creator put thy trust,
always rely on Him; the sun shall not smite thee by day, nor the moon by
night.
The multitude of Thy saints come before Thee; they loudly sing Thy
praises in Thy holy sanctuaries; the remnant of them that seek Thee say to
one another: ‘The Lord shall keep thee from all evil; He shall keep thy soul.’
All Thy beloved ones together raise their voice, and say: ‘With perfect
heart sing ye unto the Living God; He who understands all secrets will hear
your cry; The Lord shall guard thy going out and thy coming in, from this
time forth and for ever.’

3. Hymn Based on Psalm 122

When I draw nigh to extol Thee amidst a poor and needy people,
strengthen Thou my remnant scattered in all regions. With this my Song of
Ascents I cry to Thee, O King: I rejoiced when they said unto me: ‘Let us
go unto the house of the Lord.’
For my perversity I have been given twofold punishment; announce Thou
consolations to the barefoot people.[80] The people, whose feet Thou makest
strong, shall proclaim Thy greatness;—our feet are standing within thy
gates, O Jerusalem!
Establish Thou the pillars of Thy desolate temple; the measurements
thereof make wondrous fair, and wide, and long. This miracle shall strike
with confusion him who destroyed the desirable things thereof: Jerusalem
that was built as a city that is compact together.
The righteous song regard with favor; may it be Thy will to gladden with
the redeemer’s coming them that trust in Thee. Thy banished children shall
go up to erect Ariel, whither the tribes went up, even the tribes of the Lord,
as a testimony unto Israel.
Destroy them that strive with me, and increase their tribulations; enslave
the tyrant;—for there were set thrones for judgment, the thrones of the
house of David.
Bring good tidings to them that sanctify Thee and sing Thy words—they
that are led by a fiery wall near Thee; I shall rejoice near Thy shield, and
hear Thy pleasing words: ‘Pray for the peace of Jerusalem; may they
prosper that love thee.’
O city of the Lord, rejoice, and increase thy lays; burst forth with song,
exult, make thy melodies great; I shall fill thy utterances with joy and
exultation; peace be within thy walls, and prosperity within thy palaces.
They that wait for Thy utterance shall lift up their voice together; they
that sanctify Thy unity shall sing new melodies; they that are satisfied with
bliss from Thee shall proclaim peace; for my brethren and companions’
sakes I will now say: ‘Peace be within thee.’

Increase the glory of the stronghold in Thy border; mayest Thou hear
from Thy habitation the praises which we utter; may the wisdom of Thy
anointed be spoken in Thy temple: for the sake of the house of the Lord our
God I will seek thy good.

4. Hymn Based on Psalm 123

When I seek Thee amongst them that proclaim Thy unity twice, that hope
for the day of Thy wonders to be redeemed from their two exiles, I pour out
my heart like water in the Song of Ascents; unto Thee I lift mine eyes, O
Thou that art enthroned in the heavens.
O Give ear unto Thy people’s groans and hear their supplications, when
they draw near to Thee to set forth their hymns of praise, and when, humbly
kneeling, they lift their eyes to Thee: behold, as the eyes of servants unto
the hand of their master.
Deliver from destruction them that seek Thy face; hasten Thy salvation in
due time to them that pray for it; look on the afflicted people’s woes, when
it renders thanks to Thee: as the eyes of a maiden unto the hand of her
mistress.
Remember Thy lovingkindness, O God, our Shield; O pity us, have
mercy, and forgive our sins; O Thou that art pure, we ever seek Thee,
answer us;—so our eyes look unto the Lord our God, until He be gracious
unto us.
Despise not the woes of the remnant of the plundered ones, for the tents
of Uz and Buz devoured and destroyed them; Jeush hastes to trample on us,
and Buz[81] speeds to spoil; be gracious unto us, O Lord, be gracious unto
us; for we are full sated with contempt.
Tribulations have beset us, and have humbled our heads; we have been
left groaning, entangled in our snares. Through the abundance of our guilt,
with filth and bitterness our soul is full sated.
The company of the needy ones, that have escaped and still remain, hope
for Thy righteous acts, O Highest of all high. They that are filled with
tribulations set forth their meditations;—with the scorning of those that are
at ease and with the contempt of the proud oppressors.

XII. HAI B. SHERIRA GAON
[The last Gaon of the academy at Pumbeditha. He was an eminent authority on the Talmud, and
numerous responsa written by him are still extant. He was the author of commentaries on talmudic
treatises and of a dictionary of difficult words occurring in the Bible, Targum, and Talmud. He also
acquired fame as a poet, and was one of the first to employ the Arabic metre in Hebrew poetry. He
died 1038.]

Maxims and Admonitions[82]

Let thy tongue be imprisoned in thy mouth, and in company be thou like
one that is mute.
Loose not a lion that is bound by thy chain, for if thou settest him free, he
will devour thee.
Cast not thy gaze upon thy neighbor’s wife, and thine own helpmate keep
inside the house; it is glory for women and grace for men that women
should not look upon strange men.
Make no partnership, though thou needest aid; transact no business with
thy kith and kin.
Dwell not too long by the river; turn to the mountain on account of the
rain.
Sow goodness, that thou mayest reap pleasantness, and thy reward from
God shall be complete.
Be perfect and upright with God, and seek not that which is too high.
Keep away from imbeciles, from deaf and dumb, and from women; have
no quarrels with them.
If thou hast not acquired wisdom and understanding, sit near the judges
of the people when they preside.
Be not ashamed to learn and to seek knowledge; be a tail to the wise, so
that thou mayest become a head.
It is wisdom to tread in the ways of faith; to fear God and to depart from
evil is understanding.
Be near the judges of the community, and buy thy things in the proper
manner of transaction. For thy possessions choose good witnesses,—they
will relieve thee from strife.
It is better for thee to visit mourners than to go to the house of feasting
and rejoicing.
Reveal not to an enemy that which is in thy heart; uproot his enmity, if
thou hatest him not.

Inquire about the sick, and visit them with a cure; speak comfortingly
unto embittered men.
Depart from quarrel, and flee from strife, and stand not upon the verge of
a pit and an abyss.
Honor thy parents, and also thy kinsmen and all that seek their peace.
If thou drawest nigh unto the shadow of a king, know that thou standest
near a lion. Then other men shall be exceedingly afraid of thee, but thy fear
shall also be great and awful.
Thou shouldst not hold the horns of a fierce bull, and do not seize the
bridle of a lion.
Grieve not if unto thee a daughter is born; trust in God, exult and rejoice
in thy lot. At times a daughter is better than a son; she is good and pure to
her parents. Take delight in whatsoever comes from God, and say: ‘This
also is for the best!’
It is better that thy daughter should go down to the grave as a maiden
than that she should beseech a man.
Buy thee a dwelling among the upright; depart from the habitation of the
covetous and envious.

XIII. SAMUEL HA-NAGID
[Born at Cordova 993, and died at Granada 1055. He was famous as a poet, Halakist, and
philologist, and was the author of a treatise on the methodology of the Talmud. Some medieval
Jewish critics considered him the greatest Hebrew poet. This view, however, cannot be maintained, as
he was certainly surpassed by Ibn Gebirol and Judah ha-Levi. He was for some time vizier at the
court of King Habus. His poems, perhaps more than those of any other poet of that epoch, resemble
the Arabic poems very closely.]

1. On Leaving Cordova[83]

The soul is deprived of that which it desires, and that which it asks is
withheld from it. Although the body is plump, and fed, and fat, the glorious
soul is not yet satisfied. A humble man walks on the earth, and yet his
thoughts reach unto the skies. Of what avail is it to man to have his body’s
pleasures, while his soul is distressed? Some friends there are who harm
and profit not; they have big bodies, but their minds are small. They think
that to increase my riches I depart from my dwelling-place and roam about
—though the locks of my head are dishevelled and mine eye is painted with
night’s stibium. My friends know not the secrets of my heart; indeed my
friends spoke not knowingly. Their soul knows nought, nor does it
understand; it is like the soul of a cloven-footed beast.
Shall he refrain himself, whose soul is like a moon, and, like the moon,
strives to soar high? And shall he rest until he girds his loins with her
wings, as one girds on a cloth, and till his deeds are heard throughout the
world, and like the ocean is his fame increased?
I swear by God and by His worshippers (assuredly, my like shall keep his
oath) that I will ascend the rocks on foot, and go down to the deepest pit;
The borders of the desert will I join, and cross the ocean in a boat with sails;
I shall roam about until I soar and rise to a height that forever shall be
known. With terrors shall I then inspire my foes, but my friends shall find
salvation in me. The ears of freemen shall I bore through[84] as slaves’, and
mine ear, too, shall be bored through by my friends.
I have a soul that sustains my friends, but from my adversaries it is
withheld. In it there is for thee a garden filled with friendship, planted by
the brook of love; it is that friendship which is kept from early youth, like a
signet fixed in a ring; it is engraved like the green gravings in a window cut
out in the door of a palace.
May God be with thee as thou lovest, and may thy soul, which He loves,
be redeemed from the hand of foes. May the God of deliverance send thee
salvation, till there be no sun and moon!

2. On Having Been Saved in Mid-Ocean from a Tunny Fish[85]

Shall he that falls and stumbles rise again, and he that roams and wanders
find repose? Shall I be raised yet once more, although my feet stumbled,
and my ankle slipped?
In my soul are all the things that offer help and consolation to the stricken
souls; but confusion reigns in the souls of them that came to gloat over me
in the day of my discomfiture. They think that troublous times never
change, a waste land shall not be inhabited. Yet God does raise them that He
humbled and brought low; and He has mysteries, His way is hid.
O hear this word, and know that not in vain does God keep me alive upon
the earth; and then shalt thou receive the evil days with cheerful heart,
closed mouth, and bridled thought. Let thine ear be deaf to dissenters, and
thine eye closed from seeing backsliders, who are like Hofni in Shiloh,[86] or
like Zimri with the Midianite woman,[87] or Onan[88] with his brother’s wife.
O hear this word, exalt God in thy house, and on thy way, whilst thou
sittest or standest.

Her head is as a row boat in size, with a countenance raised very high;
she has eyes like fountains, a nostril like a furnace, and temples like a wall.
Her mouth is deep and wide like a cave; when thirsty, she pours a stream
into it. Her lips resemble two inflated skin-bottles, and between them is a
hole like that of a torn garment. White is her body, green her back; her neck
is like a tower, her belly is like a heap. Her fins are like a keen-edged
sword; her scales look like a red buckler. To them that watch, her structure
is like a rock projecting in mid-ocean.
When she came swimming round about the boat, no one uttered aught,
nor breathed a word. Then she drew nigh unto the sides of the boat, and
stood on her tail which was as a cedar or a vine.
The hearts of all men melted like wax, like water, or a stream that is
swept away. Through grief I stilled me like a lamb that becomes mute on
the day of slaughter. Then I thought of my God, while others at my side
thought of gods like Ashima.[89] I said: ‘It is true, in such or such a way

transgressions ensnare the guilty soul; though Jonah through piety was
vomited from the sea on land, but what am I? My God, stay Thy wrath, for
this calamity awakened me (for I had been slumbering). But if I deserve this
punishment, may it be an atonement for my great guilt.’
She then sank into the water, like the host which God had cast and
thrown into the sea, and came beneath to overthrow the boat; (all hearts
stood still, and every breath was gone). But God rebuked her, so that she
returned in a moment to her abode in the depth of the sea. Thus to small
worms He brought salvation, upon a beam daubed all around with pitch.
The dead restored He from the grave, and with His high and lofty hand He
saved the drowning.
All men who know the ocean marvelled, and said: ‘Wherefore, and how
did these escape? for hitherto no boat has yet been saved from this accursed
monster of the deep.’
I answered them: ‘Thus God’s redemption is majestic and complete to
them that know the glory of His splendor; He works salvation for them that
know Him, and takes vengeance upon them that provoke Him. His are the
sea, the beasts, and the waters of the great deep—all of them He hung on
nought. What is this beast against the Lord, who made her reign supreme,
and gave her strength and might?’
To God I will render the thanks of them that are redeemed—it shall be set
and put in my mouth. I declare that, unlike created things, my Rock has no
beginning and no end; I declare that the dead shall be quickened, when the
end of the mysterious heptad[90] comes; that Moses and the Torah which is
in our hands are true—it is marked with perfection; that the words of our
sages are straight and upright, their Talmud and their Mishnah are pleasant;
that there is a goodly reward for the pure in the next world, a recompense
for them that die for the sake of the traditional law. God has dominion over
land and sea, over heaven, the Great Bear, and Pleiades. His fear is put upon
my countenance, and His Torah is perfect in my heart.

XIV. SOLOMON B. JUDAH IBN GEBIROL
[Deep thinker and lyric poet. One of the most original and noblest minds of medieval Jewry. He
was born at Malaga about 1021, and died at Valencia about 1058. In his philosophic works and in his
poems which are still extant one discerns a spirit that strives to soar high and to attain to the loftiest
state of mental development. In his soul mystic and rational elements are wonderfully blended. He
had great influence upon subsequent writers.]

1. On Leaving Saragossa[91]

My throat became dried from crying, my tongue cleaved unto my palate;
my heart flutters because of my great anguish and pain. Great is my sorrow,
that it no longer allows mine eyes to slumber.
To whom shall I speak and complain? to whom shall I declare my grief?
Would there were one to comfort and to pity me, who would hold my right
hand! I would pour out my heart to him, and would relate some of my woes.
Perchance by uttering my grief the tempest of my heart may subside a little.
O thou who inquirest about my peace, draw nigh, and hearken! My
roaming is as the sea’s. If thy heart were as adamant, it would melt from my
affliction. How canst thou think I am alive, while thou knowest my
languishment? Alas! I dwell in the midst of a people that thinks my right
hand is my left. I am interred, but not in a desert—my coffin is within my
house. I am motherless and fatherless, distressed and lonely, young and
poor. Alone, without a brother, I have no other friend but my thoughts. I
mix my flowing tears with blood, and then my wine is mixed with tears. I
thirst for a friend, but I shall be consumed ere my thirst is slaked. The
heavens and their host prevent me from attaining my desire. I am counted
like a stranger or sojourner, my dwelling is amongst ostriches; among the
crooked and the fools, who think that they are very wise: the one gives to
drink the venom of asps, the other, flattering, smooths the head; but he lays
an ambush in his heart, though he says to thee: ‘I pray thee, my lord.’ They
are a people whose fathers I would disdain to set with the dogs of my flock.
Their faces never blush with shame, unless they are dyed with scarlet. Like
giants are they in their sight, in my sight they are like locusts. When I take
up my parable, they chide me, as they would chide a Greek: ‘Speak a
tongue that we understand, for this speech is of an Ashkelonite.’
I shall now crush them as mire, for my tongue is like a sharp spear. If
their ear is deaf to me, of what avail can be my bell? Unworthy are their
necks to be adorned with the gold of my crescents.
Oh that the fools would open their mouth to receive the spring-rain of my
clouds! My perfume would I drop on them, my saffron and my cinnamon.

Woe unto knowledge, woe to me! In the midst of such a people do I dwell!
They count the knowledge of God as witchcraft and as sorcery.
I therefore lament and wail, I lie all night in sackcloth. I am bowed down
as a bulrush, and fast on the second and fifth days of every week. What
shall I hope for, while I live? in what then shall I put my faith? Mine eye
roams about in this world, but it beholds not what I desire. Oh death is
precious in my sight, because I disdain this earth. If my heart turns to her
ways, may my tongue cleave to my palate! My soul rejects her glory, for
her honor is disgrace in mine eyes. I never shall rejoice in her, my pride
shall not exult in her, even if the constellations would call to me: ‘Turn in,
and sit with us, O lord.’ For this earth has become to me as a yoke upon my
neck. What else is left me in this world, except to endure my blindness?
My soul complains aloud, for it found not as yet my abode. I am weary of
my life, and loathe that my flesh should lord over me. For its rejoicing is
my grief; and when it sorrows, I rejoice. I seek to know, and I shall find true
knowledge when my flesh and vigor are gone. For after grief comes relief,
after leanness comes my nourishment.
All my life I shall search and seek the commands of Solomon my
ancestor. Perchance He who lays bare deep things will reveal wisdom to
mine eye; for this alone is my portion from all my labor and wealth.

2. A Vow to Seek Wisdom[92]

A soul whose raging tempests wildly rise, whither shall she send her
meditations? She rages, and is like a flame of fire, whose smoke constantly
ascends. This time her meditations are like a wheel that turns around on the
earth and the multitudes thereof, or like the seas wherein the earth’s
foundations were fastened: ‘How canst thou be so strong and filled with
courage, that thou disdainest a place upon the stars? From the path of
wisdom turn thou away thy heart; the world shall then smooth thy path for
thee.’
Oh comfort ye my soul for that, my friends, and likewise for her sorrows
comfort her; she thirsts for a man of prudence, but finds not a man to slake
her thirst. Seek ye amongst the men of fame, perchance there may be one to
grant her desires. If this world sins against me, my heart will regard it
disdainfully. If it cannot see my light with its eye, let the world then be
contented with its blindness. But afterwards, if it appeases me, I shall turn
round, and forgive its sins. The earthly sphere would then be good; the hand
of Time would place no yoke upon the wise.
Oh too much wrong didst thou commit; long have the gourds been as
cedars of the earth. Despise the vile ones of the people, for stones are less
burdensome to me than they. Cut off the tail of them that say to me: ‘Where
is then wisdom and her votaries?’ Oh that the world would judge them
aright! oh that it would give food unto her sons! They would then rest, not
toil, and would attain their goal, without knowing worldly joys. Some took
the sun’s daughters, and begot folly, but they were not its sons-in-law.[93]
Why do ye chide me for my understanding, O ye thorns and briers of the
earth? If wisdom is of light esteem to you, vile and despised are ye in her
sight. Though she is closed, and reaches not your heart, lo, I shall open her
chests. How shall I now abandon wisdom, since God’s spirit made a
covenant between us? or how shall she forsake me, since she is like a
mother to me and I am the child of her old age? or like an ornament which
adorns the soul, or like a necklace on her neck. How can ye say to me:
‘Take off thy ornaments, and remove the precious chain from her neck’? In
her my heart rejoices, and is glad, because her rivers of delights are pure.

Throughout my life I shall make my soul ascend until her abode is beyond
the clouds. For she adjured me not to rest, until I find the knowledge of her
Master.

3. The Royal Crown[94]

This my prayer may avail a man to learn righteousness and purity;
therein I declared wonders of the living God, briefly, not at length. I placed
this hymn above all my hymns; wherefore I named it ‘Royal Crown.’
Wonderful are Thy works, and that my soul knows right well! Thine, O
Lord, is the greatness, and the power, and the glory, and the eminence, and
the majesty. Thine, O Lord, is the kingdom, and Thou art the One exalted as
head above all; and Thine are riches and glory. Unto Thee do the creatures
from above and beneath testify that they shall perish, but Thou shalt endure.
Thine is that power whose mystery our minds fail to fathom, for Thou art
too mighty for us. Thine is the hiding-place of might, the mystery and the
foundation. Thine is the name which is concealed from the men of wisdom,
and the power which sustains the universe on nothing, and the ability to
bring every hidden thing to light. Thine is the lovingkindness which is great
toward Thy creatures, and the bliss which is stored up for them that fear
Thee. Thine are the mysteries which no intellect nor mind can contain, and
the life over which decay has no dominion, and the throne which is exalted
above all the highest, and the habitation which is concealed in the height of
the hiding-place. Thine is the existence from the shadow of whose light
every being was created, of which we say: ‘Under its shadow we live.’
Thine are the two worlds between which Thou didst set a boundary: the first
for deeds and the second for recompense. Thine is the recompense which
Thou didst store up and hide for the righteous, for when Thou didst see that
it was good, Thou didst conceal it.
Thou art one, the first of every number, and the foundation of every
structure. Thou art one, and at the mystery of Thy oneness the wise are
perplexed, for they know not what it is. Thou art one, and Thy oneness can
neither increase nor decrease; it can neither be diminished, nor can aught be
added to it. Thou art one, but not such a one as can be possessed or
numbered; for neither increase nor change, neither qualification nor
attribute can be conceived of Thee. Thou art one, but my imagination fails
to set a limit and a bound about Thee; I have therefore said: ‘I will take
heed to my ways, that I sin not with my tongue.’ Thou art one, too high and
too exalted to be brought low and to fall, for how can the One fall?

Thou art existent, but the hearing of the ear and the sight of the eye
cannot perceive Thee; nor can the How? the Wherefore? or the Whence? be
applied to Thee. Thou art existent, but by Thyself, and there is none other
with Thee. Thou art existent, and hadst been before time was, and didst
abide without space. Thou art existent, but Thy mystery is hidden, who can
reach it? exceeding deep, who can find it out?
Thou art living, but not from any fixed time, nor from any known period.
Thou art living, but not through a soul and breath, for Thou art the soul of
the soul. Thou art living, but not as the life of man who is like to vanity, and
whose end is moth and vermin. Thou art living, and he who reaches Thy
mystery shall find everlasting delight: he shall eat, and live for ever.
Thou art great, and compared with Thy greatness all greatness is
humbled, and every excellence is faulty. Thou art too great for any thought,
and too sublime for any composition. Thou art greater than all greatness,
and exalted above all blessing and praise.
Thou art mighty, and among Thy creatures and beings there is none that
can do according to Thy works and according to Thy mighty acts. Thou art
mighty, and Thine is the absolute power which changes not and alters not.
Thou art mighty, and because of the abundance of Thy might Thou dost
pardon even in the time of Thy indignant wrath, and dost defer Thine angel
to sinners. Thou art mighty, yet Thy tender mercies are over all Thy
creatures: these are Thy mighty deeds that were of old.
Thou art light, and the eyes of every pure soul shall behold Thee; but the
clouds of iniquity shall hide Thee from its eyes. Thou art the light which is
hidden in this world, but shall be revealed in the high and beautiful world;
on the mount of the Lord shall it be seen.
Thou art most high, and the eye of the intellect yearns and longs for
Thee; but it can only see the utmost thereof, and cannot see the whole.
Thou art the God of gods, and all Thy creatures are Thy witnesses, and
for the glory of this name every creature is obliged to worship Thee. Thou
art God, and all the beings are Thy servants and Thy worshippers; yet Thy
glory is not diminished because of them that worship aught beside Thee; for
the intention of them all is to attain unto Thee, but they are as the blind:
they set their faces toward the way of the King; but they wander out of the
way: one sinks into the pit of destruction, and another falls into the abyss;
they all think that they have reached their goal, but they labored in vain. But

Thy servants are as the clear-sighted who walk in the straight path: they
turn not from the way to the right hand or to the left until they come to the
court of the King’s house. Thou art God, supporting the beings with Thy
divinity, and sustaining the creatures with Thy unity. Thou art God, and
there is no distinction between Thy divinity, and Thy unity, and Thy
eternity, and Thy existence; for it is all one mystery: although the names of
each one are different, they all go unto one place.
Thou art wise, and wisdom, which is the fountain of life, emanates from
Thee; compared with Thy wisdom, every man is brutish and without
knowledge. Thou art wise, prior to all first beings, and even wisdom was
Thy nursling. Thou art wise, but Thou didst not learn from another, nor
didst Thou acquire wisdom from any one beside Thee. Thou art wise, and
from Thy wisdom didst Thou set apart the predestined will, as a workman
and an artist, to draw forth the emanation of existence from non-existence
(as the light, issuing from the eye, emanates and draws from the fountain of
light without a bucket), and it made all things without instruments. It hewed
and engraved, cleansed and purified; it called unto non-existence, and it was
cleft in twain; unto existence, and it was established; unto the universe, and
it was stretched out. It meted out heaven with the span; its hand joined the
pavilion of the spheres, and fastened the curtains over the creatures with the
loops of potentiality. Its power reaches as far as the edge of the curtain, the
outermost creation, which is the extreme end of the coupling.

XV. BAHYA B. JOSEPH IBN PAKUDA
[Philosopher, talmudic scholar, and liturgic poet. Difference of opinion exists as to the time when
he flourished. It is usually accepted that he lived in the eleventh century. But arguments, though by
no means conclusive, have been brought forth to prove that he lived a century later. To him is due the
credit of having been the author of the first Jewish system of ethics. His ethical work Hobot ha-
Lebabot (Duties of the Heart), which was written in Arabic, has always been a great favorite in its
Hebrew translation.]

Pious Reflections and Admonitions to the Soul[95]

Bless the Lord, O my soul; and all that is within me, bless His holy name.
O my soul, march on with strength, and bless thy Creator. Prepare a
supplication for Him, and pour out thy meditation before Him. Awake from
thy sleep, and consider thy place, whence thou camest, and whither thou
goest.
O my soul, awake from thy slumber, and utter a song to thy Creator; sing
praises unto His name, declare His wonders, and fear Him wherever thou
dwellest.
O my soul, be not as the horse, or as the mule, which have no
understanding; nor shouldst thou be as a drunkard that is fast asleep, or as a
man that is stupefied; for out of the fountain of understanding wast thou
formed, and from the spring of wisdom wast thou taken; from a holy place
wast thou brought forth, and from the city of the mighty, from heaven, wast
thou taken out by God.
O my soul, put on garments of prudence, and gird on a girdle of
understanding, and free thyself from the vanities of thy body, in which thou
dwellest. Let not thy heart beguile thee with the sweetness of its desires,
and let it not allure thee with the visions of its pleasures which melt away
like water that runs apace. Remember that the beginning of these pleasures
is without help or profit, and their end is shame and also reproach.
O my soul, run to and fro through the streets of thy understanding, and go
about in the chambers of thy wisdom, and come unto the structure of the
building of thy imagery, whose foundation is in dust; is it not a despised
body and a carcass trodden under foot? It is formed out of a troubled
fountain and a corrupted spring, built of a fetid drop; it is burned with fire,
it is cut down. It is an unformed substance resembling a worm, it is nought
but terror. It is kept in a foul womb, closed up in an impure belly; it is born
with pangs and sorrows to see trouble and vanities. All day long it covets
pleasures, and departs from instruction and from commandments; it comes
in the dark, and goes away in the dark; it is a poor, needy, and destitute
wayfarer. It has no knowledge without thee, and no understanding beside
thee. While alive, it is dust; and when it dies, it is ashes. As long as it lives,

worms surround it, and when its end comes, vermin and clods of dust cover
it. It cannot discern between its right hand and its left hand; its lot is hidden
in the ground. Go thou, therefore, and reign over it, for sovereignty is meet
unto the children of wisdom, and the foolish is a servant to the wise of
heart. Walk not in the stubbornness of thy wicked heart, be not ensnared by
its counsels, and despise the gain of its frauds; trust not in oppression, and
become not vain in robbery; for oppression makes a wise man foolish, and a
bribe destroys the heart.
O my soul, set thy heart toward the highway, even the way by which thou
didst go; for all was made of dust, and indeed unto dust shall all return.
Every thing that was created and fashioned has an end and a goal to return
unto the ground, whence it was taken. Life and death are brothers that dwell
together; they are joined to one another; they cling together, so that they
cannot be sundered. They are joined together by the two extremes of a frail
bridge over which all created beings travel: life is the entrance, and death is
the exit thereof. Life builds, and death demolishes; life sows, and death
reaps; life plants, and death uproots; life joins together, and death separates;
life links together, and death scatters. Know, I pray thee, and see that also
unto thee shall the cup pass over, and thou shalt soon go out from the
lodging-place which is on the way, when time and chance befall thee, and
thou returnest to thine everlasting home. On that day shalt thou delight in
thy work, and take thy reward in return for thy labor wherein thou hast
toiled in this world, whether it be good or bad. Therefore hearken, I pray
thee, and consider, and incline thine ear; forget thy people and thy father’s
house. Arise, and sing unto thy King all thy day and all thy night; lift up thy
hands toward Him, and bow down unto Him with thy face to the ground; let
thine eyelids gush out with waters, and kneel thou upon thy knees; the King
may perchance desire thy beauty, and lift up His countenance unto thee, and
give thee peace. He will be gracious unto thee in the days of thy affliction in
this world, and also after thou hast returned to thy rest. For as long as thou
didst live He dealt bountifully with thee.
O my soul, prepare provision in abundance, prepare not little, while thou
art yet alive, and while thy hand has yet strength, because the journey is too
great for thee. And say not: ‘I shall prepare provision to-morrow’; for the
day has declined, and thou knowest not what the next day may bring forth.
Know likewise that yesterday shall never come back, and that whatever
thou hast done therein is weighed, numbered, and counted. Nor shouldst

thou say: ‘I shall do it to-morrow’; for the day of death is hidden from all
the living. Hasten to do thy task every day, for death may at any time send
forth its arrow and lightning. Delay not to do thy daily task, for as a bird
wanders from its nest, so does a man wander from his place. Think not with
thyself that after thou hast gone forth from the prison of thy body thou wilt
turn to correction from thy perpetual backsliding; for it will not be possible
for thee then to do good or evil; it will not avail thee then to turn away from
backsliding or to repent of wickedness, guilt, and transgression. For that
world has been established to render accounts—the book of the hidden and
concealed deeds which every man commits is sealed—and it has been
prepared to grant a good reward to them that fear the Lord and think upon
His name, and to execute the vengeance of the covenant upon them that
forget God, who say unto God: ‘Depart from us, for we desire not the
knowledge of Thy ways. What is the Almighty, that we should serve Him?
and what profit should we have, if we pray unto Him?’[96]
O my soul, if thou art wise, thou art wise for thyself; and if thou scoffest,
thy error remains with thee. Hear instruction, and be wise, and refuse it not.
Lay continually to thy heart the words of Koheleth the son of David: ‘The
end of the matter, all having been heard: fear God, and keep His
commandments; for this is the whole man. For God will bring every work
into judgment concerning every hidden thing, whether it be good or
whether it be evil.’[97] Forget not that He seals up the hand of every man,
that all men whom He has made may know it.[98] Remember likewise that
there is no darkness and no thick darkness wherein the workers of iniquity
may hide themselves.[99] Seek the Lord thy Maker with all thy might and
strength. Seek righteousness, seek meekness; it may be that thou wilt be
hidden in the day of God’s anger, and in the day of His fierce wrath, and
that thou wilt shine as the brightness of the firmament and as the sun when
it goes forth in its might. The sun of righteousness with healing in its wings
shall shine upon thee. Now arise, go and make supplication unto thy Lord,
and take up a melody unto thy God. Praise thou God, for it is good to sing
praises to our God; for it is pleasant, and praise is comely.

XVI. AHIMAAZ B. PALTIEL
[Liturgic poet and author of a family chronicle. He was born at Capua, Italy, 1017, and died at Oria
about 1060. His Chronicles (Sefer Yuhasin) is an important source for the history of the early Jewish
settlement in Italy.]

Shephatiah Before His Death on Rosh ha-Shanah Declares that
the Tyrant Basil Is Dead[100]

And Rabbi Shephatiah was old and well stricken with age; and God
blessed him with all pleasant qualities. The Dweller of the high heavens
gave him the Torah as a possession, and made him great with riches and
immense wealth. He endowed him with a son who was worthy and perfect;
the father and the son were faultless. With them was Rabbi Hananel who
was great and perfect; they were all steadfast in the fear of God. They were
brothers and friends, and were pleasant in their friendship. They continually
occupied themselves with the Torah and with the commandments and
lovingly fulfilled God’s statutes. They exalted their King with strength and
with glory, and magnified their Maker with honor and majesty, and made
for their Creator a wreath, and a crown, and a diadem of fine gold. They
ascribed strength and power to their Maker, and came in the evening and in
the morning to the assembly of prayers. All the days that they were upon
earth they bewailed with grief the exile and the destruction, and lamented
with bitterness and desolation over the persecution. They cried and made
supplications to Him who turns wise men backward,[101] by whose
knowledge the depths were broken up, and who established and founded the
rivers and seas, that He should make foolish the knowledge of the enemy,
and that He should lay his kingdom waste. They asked understanding from
Him who is full of mercy, that the decree of persecution should be brought
to nought and be abolished. Because of their cry which they cried to the
Highest of all high, the decree did not pass across from the other side of the
seas, and His servants who were perfect in His laws He delivered from filth,
and dirt, and foul waters: from being made to kneel to the deaf and mute,
and from worshipping the blind and sightless, and from bowing down to
idols and images. He thundered with the voice of thunders upon their
enemies, and was filled with indignation against their persecutors; He
delivered His beloved ones from the hand of them that rise up against them;
and spared their soul from the coals of broom; that they may occupy
themselves with the Torah, and meditate therein, and that they may smell
the savor of the spices and perfumes which are hidden and sealed up in the
treasuries and store-houses, which are closed up in the Eden of the

venerable and ancient fathers. Then Rabbi Shephatiah, the teacher among
the wise, yielded up his soul completely to the Judge of the widows and the
Father of orphans. He tasted the cup of his ancestors, which the father of the
serpents caused all mortals to drink.[102]
On New Year’s day, Rabbi Shephatiah, being the worthiest man in a
worthy congregation, had to blow the horn, for the sake of the glory of God
and His people. That day he was feeble, bent down by illness; but all the
congregation whispered to him persuasively: ‘Our master that art clothed
with light, radiance of our splendor, light of our eyes, blow thou the horn
for us; all the days that our God will keep thee among us no other man shall
blow the horn in our midst.’ And they burdened him with the blowing of the
horn. He stood up, and blew the horn; but he was without strength and
power, and the blowing of the horn did not come out in a fitting manner.
Whereupon the righteous man cried out aloud unto them, and justified
God’s judgment against himself: ‘My children, may this be a good omen
unto you; for on account of my transgressions fortune has changed against
me.’ He left the synagogue of his congregation, went to his house, and lay
down upon his bed. And all the congregation came after him to his bed-
chamber. He then turned his face toward them, and thus said he unto them:
‘I am going to my eternal rest, to my lot with the ancient fathers; and I
make known unto you, my dear sons, my three beloved sons, that Basil[103]
the oppressor and apostate is dead. He passes before me now, bound with
chains of fire, and is handed over to the destroying angels. And He whose
name is the Lord of hosts sent for me to go to meet Basil, and to contend
against him in judgment, because of all the evil which he had done unto His
people, in order to cut off his name and the name of his seed, his root, his
offspring, and his plant.’ (And they wrote down the day and the hour. Some
days later a report came that Basil who had done evil died; in accordance
with the words of the righteous man did the letter arrive. For thus the
emperors of Constantinople were wont to do according to their custom;
when a king died, they would send an explicit letter to Bari,[104] and write
down the day and the time, which brought the terrible tidings of the king’s
death.) ‘Blessed be He who alone does wondrous things, who destroyed
him from this world, and cut him off from the world to come. Blessed be
His name, and blessed be the name of His glory. Now I am to be gathered
unto my people, and I shall go to my place. And ye, my children, the
children of my trials, all the congregation of my multitudes, may God be

with you. He kills, and makes alive; He is named I Am That I Am, when He
brings to life the righteous of Benjamin and the lion’s whelp.’[105]

XVII. MOSES B. JACOB IBN EZRA
[Poet, philosopher, and philologist. He wrote gracefully in Arabic and Hebrew. He was born about
1070 at Granada, and died in the first half of the twelfth century. His best works are still in
manuscript, but even his published books show him to have been a man of great talent. His poetry
was chiefly praised for the beauty and polish of its diction. Judah ha-Levi addressed several
panegyrics to him.]

1. Dirge on the Death of His Brother[106]

Oh mourn, my soul, and with a mourning cloak be clad, and put ropes
upon thy sackcloth; be gathered to go to the right and left, awake to wail
and to strip off thy train. Sell thy joy forever; it shall never be redeemed,
nor shall it have a jubilee. Write a bill of divorce to rejoicing, take wailing
instruments instead of harps. No longer shalt thou dread the wrath of time,
nor fear the burning anger of the world; for what more can it do to thee? It
has harmed thee grievously, and brought thee dire distress! Now that my
brother is fallen, time is powerless to do me good, or to wound me. It
smote, and did not spare; it broke all thy strength and glory, as a vessel
made of clay. It hurled down thy height with wrath; how canst thou say that
thy lot is cast in pleasantness?
Since my brother is gone my world is no more wide; it is a prison, and
the earth is like shackles. He that upheld the glory of all things, how is it
that his back is now burdened with dust? Because he is gone the sun is the
companion of jackals, the moon is the brother of mourning since his death.
Now shall all understand that heaven’s host will fade and shrivel as a
withering bud (all this shall vanish as a clod of earth, and yet the memory of
his glory never shall grow old). When my brother went to the grave, I knew
that all creation is but vanity.

2. Poem Addressed to One of His Noblest Friends[107]

A prisoner,[108] whose heart is made to boil like a pot by a burning flame,
and whose eyes are laden with a cloud of tears! He thought to relieve his
illness with his tears, but when he shed them, lo, it was rain making things
to grow: a smoking furnace which, without a hand, sprinkles soot upon the
brightness of his face and forehead. From his scalding tears the mountains
crumble, just as when he roars the raging seas are calmed. In Edom’s field
he wanders without pasture (regarded by none), like lost sheep which a lion
thrust aside.
For him the daughters of the Great Bear moan, for him Orion makes
baldness like an eagle. The hand of time went forth against him for evil,
until with wrath it banished him out of the West.
How long shall he traverse the surface of the earth? how long shall he not
loose his girdle and his belt? His brothers stood at a distance to gloat over
him in his distress, and all his friends broke their covenant. With willful
hand they shed his blood, and how could they have thought to cover it on a
rock? But when God saw his strength was spent, He appointed thy right
hand, O my lord, to shelter and to cover him. In his misty night thou didst
shine as a star, and he beheld the light of companionship in the gloom of
exile. His feet had slipped, but when he saw thy dwelling-place, they stood
up firmly as in strongholds and on rocks. He came to the midst of the
garden, and through thy sweet words his soul was made secure on fields of
ease. Thou art honey to the palate, sunlight to the eye of him that looks, and
myrrh unto the nostril of him that smells. Thou art the foundation of
kindness, glory’s pillar, and art the plank and bar of the abode of truth. Ere
thou hadst knowledge to cry: ‘My father’, and ‘My mother’, thy Maker
caused thee to delight in the fear of God. Thou hast prudent counsels,
wherewith thou annoyest thine enemies and gladdenest the souls of thy
friends. With the breath of thy mouth thou makest the foolish wise, and with
thy pen’s fluid washest off the blood of time’s ignorance. Thou art like a
cedar that grew high in wisdom’s garden, so that the other shoots set forth
their meditations unto thee. They are like an airy dream, like flying chaff,
but thou renewest thy strength, and buddest by the glorious waters. Thy
hand built for thee dominion with hewn stones, while other rulers plastered

it with vanity. Thou art generous like thy fathers, and how pleasant it is to
eat the second growth with grace, when the first is gone! Thou turnest thy
right hand’s rivers as a honey stream, and makest them flow into the mouths
of them that ask. Thou softenest thy generous heart toward the needy, but
hardenest it like flint[109] against thy wealth. Thy soul urges thee to make the
indigent rich, so that thou causest the name of poor to be forgotten. The
sorrow-stricken man cheers up, on seeing thee: his wish is granted, when he
calls thee by thy name.
Fain would I speak more of thee, but tempestuous is the sea of exile—
who shall make its waves subside? I long to see the image of thy features in
my dream, if only my pain allowed me to sleep! Thou art a garden of
delights, but closed are its openings, that I should not smell the myrrh
thereof. Time is thy slave, and yet it sends against me, day by day, the
indignation and wrath of men. Hadst thou rebuked it, thou wouldest have
pacified its wrath and its fierce anger, and it would have ceased to vex me.
My words have reached thee; command thou thy bounty that it should
judge between me and between thy slave.[110] Here is the song, it is
perfumed oil; take it, I pray, O man that art to be anointed with it now! A
necklace! a word of glory on thy golden checker work, a speech on thy
variegated chain.

3. Poem in Honor of the Wedding of Solomon b. Matir[111]

Is it a scent of myrrh, which pervades the air; or a breeze, which shakes
the myrtles? A cloud, or a great mass of spicery? Lightning, or the sparkling
of wine cups? Is it the clouds that pour out perfumes, or do the drops come
from the myrtle tops? Is it the mouthless mountains that burst forth with
joy, or doves and birds on boughs? The clothing of the earth is inwrought
with gold, its coats are made of variegated silk. Its paths are straight to him
that treads on them, and mountain-ridges have become like plains. The
houses jubilantly shout, and the stone from the wall and the wooden beams
respond. The erstwhile gloomy faces are now clad with joy, and men of
grief are merry and exult. The lips of stammerers now plainly speak, to
build the house of mirth that was destroyed. Indeed the mysterious wonders
now appear, that have been hidden in the heart of time. The tent of glory has
now been coupled, hooks have been placed into the loops of praises. The
days have brought together bone to bone, and separated bodies are now
joined together. Upon the mounts of myrrh have joys been set high, they are
assembled on the hills of frankincense.
On morning’s wings a voice proclaims unto the world (not on swift
runners, nor on horses): ‘Solomon has lovingly betrothed a noble maid,’ as
though the moon and sun had been betrothed.
Upon the path of prudence are his steps, his feet walk and tread upon
instruction. From early youth his thoughts were on the skies, his
meditations were borne onto the constellations. He excels all men of his
own age, as sons of men excel all beasts and worms. His deeds are far more
precious than theirs, as rubies are more precious than clay. They run to
reach the dust of his feet—how can a sparrow pursue the hawks?
Oh answer: how can Orion meet Pleiades on earth, while none inquires,
nor takes notice? Is this not so? Are not their radiant wings spread upon
their charming countenances? How did they steal the light of the stars?
Were men ever seen robbing and despoiling heaven’s lights?
O all his friends, make haste to drink to-day the wine of friendship in the
bowls of joy. Be ready to increase your merriment, and open ye the store-
houses of ease. The goblets are like frozen water, and the burning coals

have been dissolved in their midst. Drink now as he appointed in his house;
drink ye at your desire, without being forced.
O youth, rejoice in the lovely hind, and sing ye both in ecstasies of joy.
Delight thou in a figure graceful as a palm-tree and lithe as the myrtle-
twigs. Fear not the sound of her neck’s ornaments, at twilight, nor the
rustling of her veils. And be not terrified by dove-like eyes, drunk with the
wine of passion’s violence. Take courage, when embraced by arms
bedecked with bracelets and with bangles of pure gold. Nor shouldst thou
shun the snake-like locks that fall on a face bathed in maiden modesty;
indeed, they come to thee in peace, though they conceal and hide the
splendor of her face.[112]
And know that time is the slave of thy desire, assembled are its sons to
do thy wish: they hasten to bring near what thou seekest, but drive away the
sorrows of thy heart.
This song is from a friend whose heart rejoices in thee, whose thoughts
fly and hasten to thee; it is a glorious robe which shall never grow old, till
the foundations of the world are demolished. Indeed the water of his
friendship is as pure as snow and is not fouled by feet; if in my heart it is
concealed from thee, it is to be sought in the gardens of thy mind. For
rubies are for men of intellect, while for the vain are fatlings of lambs; the
brave men crave for words of eloquence, but fools hunger after fattened
geese.
O noble scion, live at ease with the daughter of nobles, sheltered under
the shadow of the Almighty!

XVIII JUDAH B. SAMUEL HA-LEVI
[Lucid thinker and melodious singer. Born at Toledo in the last quarter of the eleventh century, and
died in the Orient in the middle of the twelfth. His philosophic work, written in Arabic, has always
been a household word in Jewish homes in its Hebrew translation under the title ha-Kozari. His
poems are the outburst of a deeply religious soul, and often describe his fervent love for Zion.
Though under the influence of Arabic literature, his poems are more Jewish than those of the other
great poets of that brilliant epoch.]

1. Ode to Zion[113]

O Zion, wilt thou not inquire about the peace of thy captives, they that
seek thy peace and are the remnant of thy flocks? From west and east, from
north and south, greetings from them that are far and near take thou on all
sides. Greetings also from a slave of yearning, who sheds his tears like
Hermon’s dew, and longs that they fall on thy mounts.
I am like a jackal to bewail thy woe; but when I dream of thy restoration,
I am a harp for thy songs. My heart moans for Bethel, and Peniel, and for
Mahanaim, and all the meeting-places of thy pure ones. There God’s
Presence dwells near thee, and thy Creator opened thy gates toward the
gates of heaven. The glory of the Lord alone was thy light; the sun, the
moon, and stars illumined thee not.
I yearn that my soul be poured forth in the place where God’s spirit was
poured out on thy chosen ones. Thou art a royal house, thou art the throne
of God, how then can bondmen sit upon the thrones of thy princes?
Would that I were roaming about in the places where God appeared unto
thy seers and messengers! Who would make me wings, that I may fly
away? I would cause my broken heart to move amidst thy mounts of
Bether! On thy ground fain would I lie prostrate; I would take pleasure in
thy stones, and would love thy dust! Then standing by the sepulchres of my
fathers, I would gaze with rapture on thy choicest graves in Hebron. I would
pass through thy forest and Carmel, and stand in Gilead, and gaze with
rapture on mount Abarim;—mount Abarim and mount Hor, where are thy
two great luminaries, thy teachers who gave thee light.
Thine air is life for the souls, like myrrh are the grains of thy dust, and
thy streams are like the honeycomb. It would be pleasant for me to walk
naked and barefoot among thy desolate ruins, where once thy temples
stood; where thy ark was hidden, and where thy Cherubim dwelled in thy
innermost shrines.
I will pluck and cast away the beauty of my locks, and curse fate which
denied thy Nazirites in an unclean land. How can it be pleasant unto me to
eat and drink, when I see that the curs drag thy young lions? or how can the

light of the day be sweet to my sight, when I see the flesh of thine eagles in
the mouth of ravens?
O cup of sorrow, gently! desist for a while! for my reins and soul are
already filled with thy bitterness. When I remember Oholah, I drink thy
poison; and when I remember Oholibah, I drain thy dregs.
O Zion, perfect of beauty, thou hast of yore combined love and grace,
and the souls of thy companions are bound up with thee; they that rejoice in
thy bliss, are grieved at thy desolation, and bewail thy misfortunes. From
the pit of captivity they pant toward thee, and prostrate themselves, each
from his place, toward thy gates; the flocks of thy multitude, that are exiled
and scattered over mountain and hill, yet do not forget thy folds; that cling
to thy skirts, and strive to go up and seize the boughs of thy palm-trees.
Can Shinar and Pathros in their greatness be likened to thee? can they
compare their vanity to thy Truthfulness and Light?[114] Unto whom can they
compare thy anointed and thy seers, unto whom thy Levites and thy
singers? The crown of all vain kingdoms shall change and pass away, but
thy strength is for ever, thy crowns are for all generations.
Thy God desired thee for His dwelling, and happy is the man whom He
chooses and draws near to dwell in thy courts. Happy is he who waits, and
will yet live to see the rising of thy light, when upon him shall thy dawns
break forth, to behold the bliss of thy chosen ones, and to exult in thy joy,
when the pristine glory of thy youth is restored to thee.

2. Meditations in Mid-Ocean[115]

Wilt thou at fifty still pursue childhood’s folly, while thy days are ready
to fly away? Wilt thou flee from the service of God, but eagerly serve men?
wilt thou seek the multitude, but forsake the presence of the One who is
sought in all affairs? Wilt thou neglect to make provision for thy journey,
and sell thy portion for a pottage of lentils?
Unto thee thy soul has not yet said: ‘Enough!’ but her lust bears new fruit
each month; turn aside from her advice, and seek God’s counsel; keep away
from the five senses. Reconcile thyself to thy Creator in the remainder of
thy days which hurry and hasten. Seek not His good will with a double
heart, and go not toward enchantments. Be strong as a leopard to do His
will, swift as an antelope, and mighty as lions.
Let thy heart not fail in mid-ocean, when thou seest the mountains totter
and move to and fro. Worn out are the hands of sailors, and skilful workers
keep silence; they walk forward cheerfully, but they turn back, and are
ashamed. The ocean is thy only refuge, there is no way to escape, the snares
are all around.
The sails flutter and wave, the planks tremble and shake. The wind sports
with the waters, like them that cast about the sheaves for threshing; for a
while it flattens them like threshing-floors, and then it heaps them up like
stacks. When the waves grow mighty, they are like lions; but when they
subside, they seem like serpents; billow follows billow, fiercely chasing,
like adders that will not be charmed.
The mighty vessel is well-nigh overthrown by a mighty breaker, and the
mast and the riggings are loosened. The chambers of the ark are in
confusion: no one knows which are the lower, the middle, or the upper
ones. They that pull the riggings are in anguish, men and women are sorely
grieved; troubled is the spirit of their captains—the bodies are weary of the
souls. The strength of masts is of no avail, and the counsel of greybeards no
longer pleases. Masts of cedar are counted like stubble, cypress-trees are
turned into reeds. Weights of sand are like straw on the surface of the ocean,
iron and stone are like chaff.

Then each man prays to his holiness, but thou turnest to the holy of the
holies. Thou rememberest the wonders of the Red Sea and the Jordan,
which are engraved on every heart. Thou then praisest Him who stills the
roaring of the ocean, when its waters cast up mire. Thou mentionest to Him
the iniquity of unclean hearts, but He remembers for thee the merit of the
holy fathers. He renews His miracles, when thou renewest before Him the
song of the dancing of the Mahlites and Mushites.[116] He restores the breath
of life unto the bodies, and the dry bones live again. In a moment the
billows are stilled, and seem like flocks scattered upon the face of the earth.
The night is (when the sun descends on the degrees, and out comes the
heavenly host with its captain) like a Cushite woman whose clothing is
inwrought with gold, wrapt up in a diamond-spangled cloak of blue. The
stars are perplexed in mid-ocean, like strangers driven out from their
dwelling-places; they reflect their light, in their likeness and their image, in
the midst of the sea, like flames and fires. The waters and the sky are like
brilliant and bright ornaments on the night.
The sea is like the heaven in appearance, they are thus two encompassing
seas; and between them is my heart a third sea, when the billows of my new
hymns arise.

3. Letter Addressed to Nathan b. Samuel[117]

To the store-house of understanding and stronghold of faith, the crown of
the scholars and chief of the speakers, the pride of the Torah and the bowl
of the candlestick, our master and teacher Rabbi Nathan the scholar, son of
the glory of the greatness of the holiness of our master and teacher Rabbi
Samuel the scholar, of blessed memory, from one who bows himself down
before him and longs to behold his countenance, Judah the Levite, son of
Rabbi Samuel (may his soul be in paradise!).
Stones of the crown lifted on high, glorying in the crown of our
generation, deriving their genealogy from the Foundation Stone, and
mocking every other precious stone! Thou art the crown that is set upon the
stone of salvation; all thy border is of desirable stones: the chief stone is
above thee, graceful stones are at thy right and at thy left, and thou hast rays
coming forth from thy hand. I shall divide the seas, and stir up the shades,
for I shall arouse myself to sing, when Nathan the prophet comes to me.
The meditations of my heart are in commotion, and my thoughts impel me
to write. Thou didst humble me, yet didst thou delight me, for thou didst
lead me with honor, though with heaviness, and put upon me the crown and
the testimony. Thou didst robe me with thy raiment, attire me with thy
mitres, and strengthen me with thy power. But who can don thy crowns, and
who can put on thy wreaths? Gates of justice are thy gates, lofty mountains
are thy mountains, and twilights of desire are thy dawns. When thou
devisest a law, thou causest the advice of others to fail; when thou
counsellest, thou breakest every rod; every mouth becomes dumb, even the
eloquent feels ashamed, and they who compose songs have mouths, but
speak not: their fountains are stopped up, and they themselves are still as a
stone in the presence of a fountain whose waters fail not. Thy heavens do
not become black, and thy rains are not withheld. Thy store-houses are
filled, and thy spices send forth their fragrance. The manna descends upon
him that hearkens to thy words. Wonderful are thy words, and thy
compositions are awe-inspiring; they fly to the west and to the south, and
speak from on high. Shall Egypt detain such a man, while Jerusalem, as
well as the land of Merathaim,[118] longs for thee? Thou art a bundle of
myrrh held in the hands and sought betwixt the breasts; thy fame tells

concerning thee and likewise about thy thoughts. The mixtures of thy
perfumes proclaim before thee: ‘Bow the knee’; and thy books reveal thy
secrets. Thy name gave[119] forth thy taste and thy pleasant dainties; the
wonderful sage, the exalted crown; yea, thy name is greater than all; our
master and teacher, Nathan the scholar, the crown of scholars, the son of the
glory of our master and teacher Samuel the scholar, the righteous, of
blessed memory. From one who is a portion of thy lights and a tributary of
thy rivers, Judah the Levite, thy disciple, the gleaning of thy harvest, and
the fallen fruit of thy vintage; who sends his heart ahead of his writings;
who is fearful and faint-hearted to consider his affairs. Shall I prosper when
I come forth with my ploughshare and coulter to meet the Cherethite and
Pelethite, a mighty nation that arranges battle-lines like Benaiah and Ethan?
Who am I, what is my life, and what is my desire and wish? Worthless dust,
crushed and ill; fearful on account of my iniquity and the sins of my youth
and old age. Yet I ventured to stand upon thy thresholds with my
supplications, though I am but a wayfarer that turns aside to tarry for a
night, a Levite who sojourns there. Wherewith shall I draw nigh, and how
shall I vie with the ruler and potentate? I summoned counsels from afar,
took up my weapons, came in, and went out; but I found nothing better than
silence. I was humiliated, and put to shame, and despaired of an answer; I
lost heart to come out to meet thee; I groped for the wall in the dark, and
felt my way like the blind, and sought hiding-places, until I met
taskmasters, who were urgent, persistent, and pressing; they came from the
wonderful sage, the lord, the exalted nobleman, our master and teacher
Halfon the Levite, who speaks in thy name, and endeavors to take hold of
thee, O my lord and my pride, may he be exalted and lifted up, and may he
be very high. He stands between us to join our hearts with the exchange of
our writings and the purity of our love. He importuned me, pressed me,
urged me, aroused me, and brought me out hastily from the dungeon of
slothfulness. He coaxed me, without restraining himself, saying: ‘Come
now, I will prove thee; finish thy work, and give the best thereof which is
full of understanding; perform at thy old age the deeds of youth. Know
before whom thou art about to render the account, near whom thou writest,
and near whom thou signest.’ Thy enchanters hurried, and thy magicians
did great things, until they annulled my vows, and made my bonds void.
Then my bands dropped off, my youth was renewed, my songs thronged
tumultuously, my lyres were sounded, and forgotten were my fears and the

years of the life of my sojournings. I remembered not that the day declined
toward evening, that the eternal lodging-place was near by, while there was
yet abundant work. I mingled with the throng, aroused myself with youth,
eagerly sought the dawn of life, and dissembled hoariness, as one
dissembles a stolen thing, though my leanness testified against me. Then I
took some of thy words, and with wrestlings did I wrestle with the lion, and
prevailed; I rescued a piece of an ear, and made merry with myself, for I
was likened to the scribes of the king and to them that have ability to stand
in the king’s palace. My lord, in thy kindness pardon thy servant, and be not
too exacting with me, and weigh not my words; judge me in the scale of
merit, and bring me not into the judgment of thy wisdom. Behold, here is
the fruit of my intellect, the choicest of my musing, and the best of my
meditations, according to the ability of my hand and tongue, until I come
unto my lord to watch at thy doors, to gather thy pearls, and to sing thy
praises. Lo, these are but the outskirts of thy paths, and a little of the
splendor of thy moons. He that makes peace in His high places shall
increase thy peace, shall make thy friends perfect, shall fight against thine
enemies, and establish thy plans, that thou mayest spend thy days in
prosperity. I conclude with peace. Amen.

XIX. ABRAHAM B. MEIR IBN EZRA
[Poet, philologist, and astronomer. He was born in Spain about 1092, and died in 1167. He
acquired great fame as grammarian and biblical exegete, as poet, and as astronomer. The greater bulk
of his poems are liturgic; but he also has a number of fine secular poems. His commentaries are
based on sound principles of exegesis, and his poems are replete with deep feeling.]

1. Plaintive Song[120]

Where is thy might, O right hand of the Lord?—I heard of thee by the
hearing of the ear;—but now I have despaired of lifting up my head, as
though I had never known of thee.
The fire of jealousy burns within me for the queen that now languishes in
bonds; she is the derision and scorn of all creatures, bound to a life-long
widowhood. My foes are prosperous and at rest, but I am an exile, and
wander to and fro.
The hand of the polluter rules over me, and he taunts me: ‘I am holier
than thou; how canst thou hope, while generations have passed, and thou art
still in my bondage?’
Enough have I been sitting in the dark, pondering with grief on my
misfortune; how can I hope to find a cure for me, while my God dwells not
in my midst? I weep for my soul, and how shall I give respite to my heart?
Ask, O city of Ariel, ask if I have ever forgotten thee; tears flow like
rivers from mine eyes, for I left thee without glory.
In visions of appointed seers I meet not the end of my captivity; and I
seek among all the prophets, but I know not the mystery of my redemption.
My trespasses have caused me grief; yet I heard a voice which gladdened
me. Each prophet said to my inheritance: ‘How can I abandon thee?
Because of the affection of the days of youth I bear for thee an everlasting
love.’

2. Penitential Prayer[121]

I prostrate myself with my face to the ground, since nothing lower exists;
I humbly cast myself down before the Most High, who is the highest of all
high.
O, wherewith shall I meet His countenance? if with my spirit, comes it
not from Him? if with my choicest flesh? He gave it life, and man has
nought that is nobler than his soul! There is no end and no beginning to His
greatness—how can my tongue extol Him? Much farther is He than the
heavens of the heavens, yet near to my flesh and bone.
Behold, I come to Thee, my God, because there is none besides Thee that
can benefit. Have not all the hosts of heaven and of earth like me been
created by Thy hand? How shall I then seek help from them? Is not the help
of all created things in vain? A slave can flee to none for refuge, but unto
his master who acquired him.
Why should I expect to know aught, knowing that Thou hast created me
for my good? Thy lovingkindnesses are more than can be told, but my sins
exceed the sand. How shall I lift up mine eye unto Thee, since mine eye
also has grievously transgressed? What more shall my lips utter in response,
since also they have dealt very wickedly? The wantonness of my heart did
unto me that which my adversary could not do. Hot wrath has overtaken me
because of that; woe unto me, for I rebelled! My evil inclination led me
astray, for I desired not to provoke Thee. My evils harmed only me, but
Thou alone wilt show me lovingkindness. Make known to me a way to
profit me, for Thou didst teach me all that I know. I caused the prayers of
my heart to be heard by mine ears; mayest Thou hear them in heaven!

3. The Epistle of Hai b. Mekiz[122]

Hear, O wise men, my words, and ye that have knowledge, give ear unto
me; consider, O noble men and greybeards, and hearken, ye that are
ignorant and young; for my mouth shall utter truth, and the opening of my
lips shall be right things. I have left my house, forsaken my inheritance, and
abandoned my place, the land of my birth, and my people, because my
mother’s sons were incensed against me, and made me keeper of a vineyard
which is not mine own. I therefore betook myself to travel and to seek
repose, so that my spirit and soul may find rest and have respite, and my life
may be in solitude. With me were companions who hearkened unto my
words. And behold, there was an old man walking in the field, praising and
rendering thanks to God. His likeness was as the likeness of kings, and his
majesty was as the majesty of angels. Time changed him not, nor did the
years alter him. His eyes were as the eyes of doves, and his temples as a
piece of a pomegranate. His stature was not bent, nor did his strength fail.
His eye was not dim, nor his natural force abated. His oils were as fragrant
as the odor of spikenard plants. His mouth was most sweet, yea, he was
altogether lovely. I said unto him: ‘May peace be multiplied unto thee, and
mayst thou never go astray! Whose son art thou? what is thy name? what is
thine occupation? and which is thy place?’
And he answered me with words set with precious stones and with
speeches arranged as the Thummim and Urim. And he said unto me: ‘May
God make thy name good, and may thy peace be as a river. May He
continually be thy confidence, and keep thy foot from being taken! My
name is Hai b. Mekiz, and the holy city is my place, and my occupation is
that in which thou seest me engaged without being wearied: I run to and fro
in every city and province, in every nook and corner. My father led me in
the way of wisdom, and taught me knowledge and discretion. I was with
him a nursling in Baal-hamon[123]; in his shadow I sat down with great
delight and did not move, for his fruit was sweet to my taste.’
And it came to pass, when we talked, and the speeches were extended
(they were all plain to him that understands, and right to him that finds
knowledge), that he said unto me: ‘The show of thy countenance tells, and
thy face testifies that thine ears are open to hear instructions, and that thy

soul is prepared to acquire wisdom and understanding. Now this work
which I examine and investigate never fails, nor deceives, for it is like
balances to truth, and like eyes to the seer; he who neglects it shall grope at
noonday. But these friends who have dominion over thee are not friends,
but banish thee; they are not comrades, but do evil unto thee; they are not
lovers, but enemies; they spread and hide snares and nets, and imprison and
afflict the valiant and the mighty. Happy is he who is delivered from them,
but the sinner shall be caught by them; he who is ensnared in their net shall
not be saved, and he who is caught in their snare shall not escape. O my
son, depart from their tents, and turn not unto them, nor hearken unto their
words, because their feet run to evil. The one who walks before thee[124]
multiplies falsehood, and casts truth away. The other at thy right hand[125]
humbles and afflicts thee; he is angry and wroth at all times, and is
indignant and vexatious every day; his swords strike them that are near him,
and his sparks consume all around him; his anger burns as a fire, and his
wrath rages as a flame; he is erring and foolish in everything, and swerves
and deviates from truth; he is like a lion that longs to tear, and like a young
lion that lurks in secret places to snatch. The one at thy left hand[126] causes
thee to stumble, and consumes thee; he ever waits and hopes, and
continually covets and desires; even if thou shouldst bray him in a mortar,
his foolishness will not depart from him, and even if thou shouldst smite
him with a hammer, his folly will not cease; he loves all food, and cannot
have enough of gifts. Now he who is in their midst does not understand, and
has no wisdom; he speaks falsehood, and utters vanity; he perverts justice,
and corrupts truth; perverseness is in his heart, and he devises iniquity upon
his bed; his eye is not satisfied with seeing, nor his ear filled with hearing.
Yet thou followest them closely, and thy heart loves and desires them; but
thou knowest not that he who walks in their paths will not be delivered
from their destructions. Can a man take fire in his bosom, and his clothes
not be burned? or can one walk upon hot coals, and his feet not be
scorched? so is he that is made to yield by the flattering of their mouth, and
he that is allured by the sweetness of their words. My son, walk thou not in
the way with them, refrain thy foot from their path; for they have cast down
many wounded, and laid low mighty and valiant men. Their way and their
paths are the ways to Sheol, and the tracks to death are their tracks and
highways. Rule thou over them, and control them; humble the foolish
among them with the aid of the lustful, and the lustful with the aid of the

foolish. Judge them in righteousness, and pervert not justice. As for him
among them who speaks vanity and falsehood, thou shalt not consent unto
him, nor hearken unto him; even when he speaks fair, believe him not, for
seven abominations are in his heart. Do this now, my son, and deliver
thyself, before the day breathes and the shadow flees away: Heed my
words, and forget them not, nor shouldst thou ever forsake them; keep them
continually in thy bosom, and write them upon the tablet of thy heart; let
them be for thyself alone, and not for strangers beside thee. For they shall
be chaplets of grace unto thy head, and chains about thy neck, so that thy
days may be spent in prosperity, and thy years in pleasantness.’
And it came to pass, when I heard from him these words, which are more
precious than rubies (and I knew that he who departs from his instructions
and changes his sayings, or causes aught of his words to fall, wrongs and
destroys his soul, and harms and kills his spirit, while he who takes fast
hold of them, and lets them not go, shall live for ever, and shall not be
destroyed; for they are life unto those that find them, and health to all their
flesh), that I said: ‘Draw me, I shall run after thee. I shall rejoice and exult
in thee; and shall be more glad and joyous with thy love than with spiced
wine and sweet juice.’
And he said unto me: ‘Thou art not able to run at my side, nor to fly with
me, for thy wings are broken, and thou hast no pinions.’
Then I said: ‘Oh that I had wings like a dove! then would I fly away, and
be at rest! I pray thee, my lord, look not unto my presumptuousness, for
unto thee have I revealed my cause, and upon thee have I cast my burden.
In thee is my hope and expectation; cure thou my sickness, and bind up my
wound.’
So he led me through a short way to a spacious land, which is divided
into three parts that are deep and distant. The beginning of one is in the
water, and its end is in heaven. As for the remaining two, which are the
chief parts, one ends in the east, and the other begins in the west. They give
each other light, and clothe each other with splendor. These parts form the
chief divisions of the land. None is able to walk in these lofty places, except
a man filled with the spirit of God. At the end of this land there is a
murmuring spring, which makes its voice heard at a distance. Its streams
are rivers, and its waters are mighty waters; they heal every wound and
disease, and produce healing and medicine. When we approached and stood

near it, he stripped me of my coat, which he cast away, and brought me
down naked into the midst of the spring, and he said unto me: ‘Drink waters
out of its fountain, and running waters out of its well; for through it shall
thy wounds be bound up, and thy pinions shall be healed; and thou shalt
have wings to soar in the heavens.’
Then I drank of the waters of life, which quicken the souls; and my
agonies and plagues and sore and steadfast sicknesses departed from me.
The waters were unto me like balsam to heal my wound and my pinion. I
drank as much as was sufficient for me, and was cured of my sickness.

XX. ABRAHAM IBN DAUD
[Spanish philosopher, historian, and astronomer. He was born at Toledo about 1110, and died as a
martyr in 1180. His best known books are his philosophic work, written in Arabic and entitled
al-‘Akidah al-Rafi’ah (The Sublime Faith), which has only been preserved in a Hebrew translation,
and his Book of Tradition, which was written in 1161.]

The Four Captives[127]

After Hezekiah, who was head of the academy and exilarch, the
academies and the Geonim ceased to exist. But prior to that it was brought
about by the Holy One, blessed be He, that the income of the academies
which used to come to them from the land of Spain, the land of Maghrib,
Africa, Egypt, and Palestine, should be discontinued. The incident was
brought about in the following manner: There came forth from the city of
Cordova a captain appointed over a fleet, whose name was Ibn Damahin,
and who was sent by the Ishmaelitish king of Spain, whose name was ‘Abd
al-Rahman. This commander of mighty ships went forth to conquer the
ships of Edom and the towns that were close to the sea-shore. They reached
as far as the coast of Palestine, turned around to the Greek Archipelago and
the islands thereof, and met a boat which carried four great sages travelling
from the city of Bari to a city called Safsatin. These sages were travelling to
collect money for the academy. Ibn Damahin captured the boat, and took
the sages captive. One of these sages was Rabbi Hushiel, father of Rabbenu
Hananel; the second was Rabbi Moses, father of Rabbi Enoch (he was taken
captive together with his wife and Rabbi Enoch his son; Rabbi Enoch was
then a young lad); the third was Rabbi Shemariah the son of Rabbi Elhanan;
as for the fourth, his name is unknown to me. When the captain wanted to
force the wife of Rabbi Moses and to humble her, because she was
exceedingly beautiful and well favored, she cried out to Rabbi Moses her
husband in the holy tongue, and asked him whether they that were drowned
in the sea would be quickened at the time of the resurrection of the dead, or
not. He replied unto her: ‘The Lord said: “I will bring again from Bashan, I
will bring them again from the depths of the sea.”’[128] When she heard him
say that they would be quickened, she threw herself into the sea, so that she
sank and died.
These sages did not say anything about themselves or their wisdom. The
captain sold Rabbi Shemariah in Alexandria of Egypt; the latter went up to
Cairo, where he became head of a school; Rabbi Hushiel was sold on the
coast of Africa, whence he went up to the city of Kairuwan, which in those
days was the mightiest of all Ishmaelitish cities in the land of Maghrib.
There Rabbi Hushiel became head of a school, and there he begot Rabbi

Hananel his son. Then the captain went to Cordova, where he sold Rabbi
Moses and Rabbi Enoch his son. They were redeemed by the men of
Cordova, who were not aware of the great learning of the captives.
There was in Cordova a synagogue that was called the Synagogue of the
House of Study, and there was a judge named Rabbi Nathan, who was
exceedingly pious. The people of Spain, however, were not well-versed in
the words of our teachers of blessed memory. Nevertheless, with the little
knowledge that they possessed, they arranged discussions, interpretations,
and arguments. Once Rabbi Nathan the judge interpreted the law that an
ablution is required for each sprinkling, which occurs in the tractate Yoma,
and they were not able to explain it. Whereupon Rabbi Moses, who sat in a
corner like a beadle, stood up before Rabbi Nathan, and said to him: ‘My
master, there would be too many ablutions.’ When he and his pupils heard
his words, they marvelled one with the other, and asked him to explain the
law to them; whereupon he explained the law in the right manner. They then
asked him to explain all their difficulties, and they set forth their questions,
which he answered with the abundance of his wisdom. There were litigants
outside the House of Study who were not permitted to enter until the pupils
had finished their lesson. On that day Rabbi Nathan the judge came out, and
the litigants went after him. But he said to them: ‘I am no longer judge; but
this man, who is clad in sackcloth and is a stranger, is my teacher and
master, and I am his pupil from to-day and henceforth. Now appoint ye him
judge in the congregation of Cordova.’ And they did so. The congregation
gave him a good allowance, and presented him with costly garments and a
carriage.
The captain then wanted to cancel his sale, but the king would not permit
him, for he rejoiced with great joy when he heard that the Jews of his
kingdom no longer needed the men of Babylon.
When the report thereof was heard in all the land of Spain and the land
Maghrib, all the pupils came to study under Rabbi Moses, and all the
questions that formerly had been addressed to the academies were directed
to him.
This took place in the days of Sherira Gaon, approximately about the
year four thousand seven hundred and fifty.
Rabbi Moses allied himself by marriage with the children of Palyaj, that
family being the most prominent of all the families of the Cordova

community; and he took from among them a wife for Rabbi Enoch his son,
and a daughter of Rabbi Enoch was married to one of the children of Palyaj.
This name is, therefore, still found among the children of Palyaj until this
day.
Rabbi Moses had numerous pupils, one of whom was Rabbi Joseph the
son of Rabbi Isaac Ibn Satnas, known as Ibn Abitor, who explained the
entire Talmud in Arabic to the Ishmaelitish king whose name was al-Hakim.

XXI. BENJAMIN OF TUDELA
[A famous traveller of the twelfth century. He seems to have been a merchant in Spain. He
travelled for about thirteen years (1160–1173). He very vividly and graphically described everything
he saw, and his book contains interesting details about the various Jewish communities of the twelfth
century.]

Description of Jerusalem and Its Surroundings[129]

From there it is three parasangs to Jerusalem, which is a small city,
fortified by three walls. There are many people in it, and the Ishmaelites
call them Jacobites, Arameans, Greeks, Georgians, Franks, and peoples of
all other tongues. There is a dyeing-house there, which the Jews rent
annually from the king on condition that nobody beside the Jews should be
engaged in dyeing in Jerusalem. There are about two hundred Jews
dwelling under the tower of David, in one corner of the city. The first
structure of the foundation of the wall of the tower of David, to the extent
of ten cubits, is part of the ancient structure which our ancestors set up, but
the remaining portion was built by the Ishmaelites. There is no structure in
the whole city stronger than the tower of David.
The city contains also two buildings, one being a hospital, from which
four hundred knights issue forth, and where all the sick that come thither
are lodged and receive all their needs in life and in death. The second
building is called the Temple of Solomon; it is the palace which was built
by Solomon king of Israel, peace be upon him. Knights are quartered there,
three hundred of whom issue forth every day for military exercises, besides
the knights that come from the land of the Franks and from the land of
Edom, having taken a vow upon themselves to serve there a year or two
until their vow is fulfilled. In that city is the great place of worship called
the Sepulchre; there is the burial-place of that man,[130] to which all the
misguided repair.
There are four gates in Jerusalem: the gate of Abram, the gate of David,
the gate of Zion, and the gate of Goshafat, which is the gate of Jehoshaphat,
in front of the sanctuary which stood there in ancient times. There is also
the Templum Domini, which is on the site of the temple, upon which ‘Omar
the son of al-Khattab’ erected a very large and magnificent cupola. The
Gentiles are not allowed to introduce there any image or effigy; they only
come there to pray. In front of that place is the Western Wall which is one of
the walls of the holy of holies. This is called the Gate of Mercy, and thither
all the Jews repair to pray in front of the wall of the temple court.

There, in Jerusalem, attached to the house which belonged to Solomon,
are horse-stalls which he built; it is a very strong structure, built of immense
stones; the like of this building was not seen in all the world. There is still
to be seen to-day the pool where the priests used to slaughter their
sacrifices, and the people coming thither from Judah used to inscribe their
names upon the wall. A man going out through the gate of Jehoshaphat
would arrive at the valley of Jehoshaphat, which is the wilderness of the
nations. There is the pillar of Absalom’s Monument, and the grave of king
Uzziah. There is likewise a great fountain, and the waters of Shiloah
flowing into the brook of Kidron. Over the spring there is a large structure,
dating back from the days of our ancestors. Little water is found there, and
most of the people of Jerusalem drink rainwater, for they have cisterns in
their houses.
From the valley of Jehoshaphat one ascends the mount of Olives, as only
this valley intervenes between Jerusalem and the mount of Olives. From the
mount of Olives one can see the Sea of Sodom (it is two parasangs from the
Sea of Sodom to the Pillar of Salt into which Lot’s wife turned; the sheep
lick it, but it afterwards regains its original shape), and the whole land of
the plain and the valley of Shittim as far as mount Nebo.
In front of Jerusalem is mount Zion; but there is no building on mount
Zion, except a place of worship belonging to the uncircumcised.
About three miles before Jerusalem are the sepulchres of the Israelites,
for they used to bury their dead in caves in those days. Each sepulchre bears
a date; but the children of Edom demolish the sepulchres, and of the stones
thereof they build their houses. These sepulchres reach as far as the border
of Benjamin at Zelzah.
Around Jerusalem there are great mountains, and on mount Zion are the
sepulchres of the house of David, and the sepulchres of the kings who arose
after him. The place, however, is no longer known, on account of the
following incident. Fifteen years ago part of the place of worship, which is
on mount Zion, fell in, and the patriarch said to his overseer: ‘Take the
stones from the old walls, and restore the place of worship with them.’ The
latter did so, and hired workmen; twenty men, at fixed wages, were pulling
out the stones from the foundation of the wall of Zion. Among these men
were two very intimate friends. One day one of them made a banquet for his
friend. After the meal they returned to their work, and their overseer said to

them: ‘Wherefore have ye come late to-day?’ They answered and said:
‘Wherefore dost thou chide us? When our fellow-workmen go to their meal,
we will do our work.’ When meal-time came, and the other workmen went
to their meal, these two continued to pull out stones. They raised a certain
stone, and found the mouth of a cave beneath it. Thereupon one said to his
friend: ‘Let us go in and see whether there is any money in there.’ Having
passed through the entrance of the cave, they reached a large hall supported
by pillars of marble overlaid with silver and gold. In front was a table of
gold and a sceptre and crown. This was the sepulchre of king David. At the
left thereof was the sepulchre of king Solomon in like fashion, and so were
the sepulchres of the kings of Judah that were buried there. Closed coffers
were also there, and no man knows what they contain. When these two men
wanted to enter the hall, a stormy wind came forth from the entrance of the
cave, and smote them, so that they fell like dead to the ground. They lay
there until evening, when another wind came forth, crying out as if with a
man’s voice: ‘Arise and go forth from this place!’ The men went out from
there in haste and terror, and came to the patriarch, and related these things
to him. The patriarch then sent for Rabbi Abraham al-Constantini, the pious
ascetic, who was one of the mourners for Jerusalem, and he related all these
things to him according to the narrative of the two men who had come out
from there. And Rabbi Abraham answered, and said to him: ‘These are the
sepulchres of the house of David, that is, of the kings of Judah; and to-
morrow I and thou and these men shall go in and see what is there.’ On the
following day they sent for the two men and found them lying in their beds.
Filled with terror, the men said: ‘We will not enter there, for God desires
not to show it to any man.’ The patriarch then commanded them to close up
that place and to keep it concealed from men unto this day. The afore-
mentioned Rabbi Abraham related these things to me.

XXII. THE BOOK OF YASHAR
[A collection of legends concerning biblical heroes. It is also known under the titles of Toledot
Adam and Dibre ha-Yamin ha-Arok. It had been assumed that this was the Book of Jashar mentioned
in Joshua 10.13, and elsewhere. But this assumption was long ago given up by all scholars. In all
likelihood this book originated in southern Italy during the twelfth century. The style is a good
imitation of the narrative books of the Bible.]

Moses Having Taken a Besieged City Is Proclaimed King of
Cush[131]

So Moses reigned on that day over all the children of Cush instead of
Kikanus king of Cush. In the fifty-fifth year of the reign of Pharaoh king of
Egypt, that is, in the hundred and fifty-seventh year after the children of
Israel went down into Egypt, did Moses reign over Cush. Twenty-seven
years old was Moses when he began to reign over Cush, and forty years did
he reign. And the Lord made Moses find grace and favor in the sight of the
children of Cush, and the children of Cush loved him exceedingly. And
Moses was good with the Lord and with men.
And it came to pass on the seventh day of his reign that all the children of
Cush gathered together. And they all met together, and came before Moses,
and bowed down to him to the ground. And all the children of Cush
together spoke to the king, saying: ‘Give us counsel, that we may see what
is to be done to this city. For it is to-day nine years that we are besieging
this city, and we have not seen our children and our wives.’
And the king answered them, saying: ‘If ye will hearken to my voice in
all that I shall command you, then the Lord will deliver the city into our
hands, and we shall take it. For if we fight against them as in the first battle
which we fought before king Kikanus died, many of us shall fall down
slain, as before. Now, behold, here is counsel for you in this matter: if ye
will hearken to my voice, the city will be delivered into our hands.’
And all the armies answered the king, saying: ‘All that which our lord
commands us will thy servants do.’
So Moses said unto them: ‘Pass through, and proclaim in the whole
camp, unto all the people, saying: Thus says the king: Go into the forest,
and bring of the young of the stork, each man a young one in his hand. And
whosoever will transgress the command of the king, and will not bring his
young one, shall be put to death, and the king shall take away all his
belongings. And it shall come to pass that, when ye bring them, they shall
be in your keeping, and ye shall rear them until they grow up, and ye shall
teach them to swoop, in the manner of the young of the hawk.’

And the children of Cush hearkened to the words of Moses, and they
arose, and caused it to be proclaimed throughout the camp, saying: ‘Unto
you, all the children of Cush, is the king’s command: Go ye all together into
the forest, and take for you of the young of the stork, each man his young
one in his hand, and ye shall bring them with you. Now whosoever shall
rebel against the command of the king, shall be put to death, and the king
shall take away all his belongings.’
So the people did according to his command; and they went to the forest,
and climbed up the fir-trees, and they took, each man his young one in his
hand, all the young of the stork, and they brought them with them in the
evening. And they reared them according to the command of the king, and
they taught them to swoop like the young of the hawk; according to all that
the king commanded them, so did all the children of Cush.
And it came to pass that, when the young of the stork grew up, the king
commanded to let them hunger for three days. And all the people did so.
And it came to pass on the third day that the king said unto them:
‘Strengthen yourselves and be men of valor; and put on every man his
armor, and gird on every man his sword upon him, and ride every man his
horse, and take every man his young of the stork in his hand. And we shall
rise up, and fight against the city from the place where the serpents are.’
And all the people did according to the command of the king, and every
man took his young of the stork in his hand, and they went forth.
And it came to pass, when they reached the place of the serpents, that the
king said unto them: ‘Send forth every man his young stork upon the
serpents.’ So every man sent forth his young stork, according to the
command of the king. And the young storks swooped upon the serpents,
and devoured them all, and destroyed them out of that place. And when the
people and the king saw that all the serpents were destroyed out of that
place, all the people shouted with a great shout. And they drew nigh, and
fought against the city, and they seized upon it and took it; and they entered
the city. And there died on that day of the people of the city one thousand
and a hundred men, all the inhabitants of the city. But of the people who
were besieging not one died. Then all the children of Cush went every man
to his house, and to his wife, and to his children, and to all that he
possessed.

Now when Balaam the soothsayer saw that the city was taken, he opened
the gate, and he and his two sons and eight brothers fled; and they returned
to Egypt, to Pharaoh king of Egypt. They are the sorcerers and magicians
mentioned in the Book of the Law, who stood against Moses when the Lord
brought all the plagues upon Egypt.
So Moses took the city by his wisdom, and the children of Cush set him
on the throne of the kingdom, instead of Kikanus king of Cush. And they
set the royal crown on his head, and gave him queen Adonijah the Cushite,
the wife of Kikanus, to wife. But Moses feared the Lord, the God of his
fathers, and he went not in unto her, nor did he turn his eyes to her. For
Moses remembered how Abraham had made Eliezer his servant swear,
saying: ‘Take not a wife for my son Isaac of the daughters of Canaan’[132];
and also that which Isaac had done, when Jacob fled from before his
brother, how he commanded him, saying: ‘Take not a wife of the daughters
of Canaan, nor shalt thou make marriages with any of the children of Ham;
for the Lord our God gave Ham the son of Noah and all his seed as servants
unto the children of Shem and unto the children of Japheth, and unto their
seed after them for ever.’[133] Therefore Moses turned not his heart nor his
eyes to the wife of Kikanus all the days that he reigned over Cush.
And Moses feared the Lord, the God of his fathers, all his days. And
Moses walked before the Lord in truth, with all his heart, and with all his
soul; Moses departed not from the good way all the days of his life; he
turned not to the right hand nor to the left from the way in which Abraham,
Isaac, and Jacob had walked. And Moses strengthened himself in the
kingdom of the children of Cush, and he guided the children of Cush in
justice by his wisdom. And Moses prospered in his kingdom.

XXIII. JUDAH B. SAUL IBN TIBBON
[A famous translator of Arabic books into Hebrew. He was born at Granada in 1120, and died
towards the end of the twelfth century. He did a great deal for the development of the Hebrew
language, having practically created or at least systematized the philosophic terms. It is due to his
efforts and to those of his fellow-workers, the best of whom were his descendants, that the
philosophic literature of the Jews has reached the readers for whom it was intended. He translated the
works of Sa’adya, Ibn Janah, Ibn Gebirol, and Judah ha-Levi.]

Why the Jewish Religion Does Not Especially Encourage
Asceticism[134]

Said the Khazarite: Thou hast explained, O Rabbi, and drawn a
comparison; indeed thou wast skilful in thy explanation and comparison.
But we should expect to see more hermits and ascetics among you than
among other nations.
Said the Rabbi: I regret very much that thou hast forgotten the principles
which I previously expounded to thee and the truth of which thou didst
admit. Did we not agree that it is impossible for any man to draw near to
God except by means of deeds commanded by God? Dost thou think that
this drawing near to God is only to be meek and humble, and the like?
Said the Khazarite: It is so in truth, and so do I think; I also read in your
books as follows: ‘What doth the Lord thy God require of thee, but to fear
the Lord thy God?’[135] and another verse says: ‘What doth the Lord require
of thee, but to do justly, and to love mercy?’[136] and many other passages.
Said the Rabbi: These and similar things are the rational laws, which are
the preambles and bases of the divine Law, preceding it in character and
time, and without which the administration of any human society is
impossible. Even a band of robbers must adopt a standard of justice among
them, otherwise their confederacy would not last. When the disobedience of
the children of Israel had come to such a pass that they disregarded the
rational and social laws (without which no society can exist, just as no
individual can exist without the natural functions like eating, drinking,
movement, rest, sleeping, and waking), but nevertheless held fast to
ceremonial worship, like sacrifices and other divine laws that were
prescribed to them, He was satisfied with even less. He said: ‘Would that ye
observed those laws which even the meanest community observes, as the
adoption of justice, the right path, and the acknowledgment of the Creator’s
bounty!’ For the divine laws are not complete until the social and rational
laws become perfected, and the rational laws include the adoption of justice
and the acknowledgment of the Creator’s bounty. Now how can he, who
does not cling to these laws, adhere to sacrifices, Sabbath, circumcision,
and other ceremonies, which reason neither necessitates, nor rejects? But

these are the very laws which were especially given to the children of Israel
in addition to the rational ones, and it is through them that they received the
advantage of the divine influence, though they knew not why these laws
were necessary, just as they knew not how the glory of God descended upon
them, or the fire of God upon their sacrifices; or how they heard the speech
of God; or how all the other things occurred to them. Reason would not
accept these matters, if not for the irrefutable testimony of by-standers and
eye-witnesses. In a similar manner it was said unto them: ‘What doth the
Lord require of thee?’[137], and ‘Add your burnt-offerings unto your
sacrifices’[138], and other verses of a similar nature. Is it possible that an
Israelite, confining himself to the doing of justice and the loving of
kindness, while forsaking circumcision, Sabbath, and the laws of Passover
and other laws, would prosper?
Said the Khazarite: Not in accordance with that which thou hast said
before; but in the opinion of the philosophers he would be a pious man,
even if he does not care by which religion he draws near to God, whether
by becoming a Jew or a Christian, or by a religion which he devises for
himself. Now we have returned to analogy, reasoning, and dialectics.
Accordingly, every man would endeavor to establish that law to which his
reason would lead him, and this would be absurd.
Said the Rabbi: The divine Law does not impose asceticism upon us. It
rather desires that we should keep to the golden mean, and allot to every
mental and physical faculty its just share, without giving too much to one
faculty and too little to another. One who inclines toward the faculty of lust,
decreases his thinking faculty; and, on the contrary, he who inclines toward
continence decreases some other faculty. Prolonged fasting is no act of
piety for a man whose appetites are weak, whose faculties are feeble, and
whose body is emaciated; he rather should pamper his body. Nor is the
decreasing of wealth an act of piety, if it happens to have been gained in a
lawful way, without trouble, and the acquisition thereof does not disturb
him from occupying himself with knowledge and good deeds, especially for
one who has dependants and children, and whose desire is to spend money
for the sake of God; he rather should amass wealth. As a general rule, our
Torah is divided into fear, love, and joy, by each of which one may draw
near to God. Thy contrition on fast-days is not nearer to God than thy
rejoicing on Sabbaths and festivals, provided thy rejoicing is with devout
intention and perfect heart. Just as supplications require concentration of

mind and devout intention, so also the rejoicing in His commandment and
His Torah requires concentration of mind and devout intention; thou
shouldst rejoice in the commandment itself, because thou lovest Him who
enjoined it, and shouldst thereby acknowledge the bounty He bestowed
upon thee. For thou art, as it were, enjoying His hospitality, being invited to
His table and bounty, and shouldst thank Him for it inwardly and outwardly.
Now if this rejoicing leads thee to singing and dancing, thou thereby
worshippest God and cleavest unto the divine influence. These matters were
not left by the Torah free to the discretion of man, but all were strictly
regulated, since it is beyond the power of human beings to apportion to
each faculty of the soul and the body its right measure, or to decide what
amount of rest and movement is good for it, or to determine the quantity
that the ground should produce, so that it may rest in the years of release
and jubilee, and that tithes may be given thereof, and so forth. God
commanded to rest on the Sabbath, to rest during the festivals, and that the
earth should rest; all this as a remembrance of the going forth from Egypt,
and as a memorial of the work of creation. These two things resemble one
another, both having been accomplished by the will of God, not by accident
or natural development; as He, who is blessed, says: ‘For ask now of the
days past, which were before thee.’[139] ‘Did ever a people hear the voice of
God.’[140] ‘Or hath God assayed.’[141] The observance of the Sabbath in itself
has thus become an acknowledgment of the Godhead; nay, as it were, it is
an acknowledgment of the creative utterance. For he who accepts the
ordinance of the Sabbath, because the work of creation was finished on it,
acknowledges the creation itself without doubt; and he who acknowledges
the creation, acknowledges the Creator, the Maker, who is blessed. He,
however, who does not accept it falls into the heresies of the world’s
eternity, and his belief in the world’s Creator is not pure. Accordingly, the
observance of the Sabbath brings one nearer to the Creator than do
asceticism and monastic retirement. See how the divine influence, which
had cleaved to Abraham and then to His chosen multitude, and to the Holy
Land, kept on leading them from degree to degree, and guarded their
posterity, so that none was detached. It put them in the best place, made
them fruitful, and multiplied them in a miraculous manner, until it removed
them, and planted them in a land worthy of a chosen people. He is therefore
called the God of Abraham and the God of Isaac, just as He is called
Dweller above the Cherubim, Dweller in Zion, and Dweller in Jerusalem,

these places being likened to heaven, as it is written: ‘O Thou that dwellest
in the heaven’,[142] for His light shines in these places, as it shines in heaven,
though only through mediums worthy of receiving that light which He
sheds upon them. This is called His love, which was established for us, in
which we are obliged to believe, and for which we have to thank Him in the
prayer With everlasting love dost Thou love us; so that we should bear in
mind that it originated with Him, not with us. To give an instance, we say
concerning the creation of a living being that it did not create itself, but God
formed and fashioned it, when He selected the matter fit for that form. In
the same manner it was He, who is blessed, who initiated our delivery from
Egypt, that we should be His own people, and He should be our King, as He
repeatedly says: ‘I am the Lord your God, who brought you out of the land
of Egypt, to be your God.’[143] He also says: ‘Israel, in whom I will be
glorified.’[144]

XXIV. MOSES B. MAIMON
[This great philosopher and Halakist, who is usually called Maimonides, was born at Cordova in
1135, and died at Cairo in 1204. He was endowed with a very clear and systematic mind, and
exercised the greatest influence as philosopher and authority on the Talmud and Jewish
jurisprudence. He was a very prolific writer, but his most important works are his Guide of the
Perplexed, which was written in Arabic, his Code, written in Hebrew and known as the Yad ha-
Hazakah (Mighty Hand), or Mishneh Torah (Repetition of the Law), and his Arabic commentary on
the Mishnah. He was a physician by profession, and wrote several essays on medicine and
astronomy.]

A Man Should Choose the Golden Mean[145]

Men have various dispositions, which are different from, and
diametrically opposed to, one another. There is one man who is irascible,
and is continually angry; while there is another who is of a calm disposition
and does not get angry at all; and even if he gets angry, his wrath is mild,
and this only happens once in several years. There is one man who is
exceedingly haughty, while there is another who is exceedingly meek.
There is one man who is voluptuous, whose soul can never be satisfied with
indulging in pleasures; while there is another whose heart is so pure, that he
desires not even the bare necessities which the body requires. There is one
man who is exceedingly avaricious, whose soul cannot be satisfied with all
the riches of the world, as it is written: ‘He that loveth silver shall not be
satisfied with silver;’[146] while there is another who is so unambitious, that
he is content with a small thing which is hardly sufficient for him, and does
not strive to obtain all that he needs. There is one man who emaciates
himself by starvation, and saves all his money, and is very grieved when he
has to spend a Perutah for his food; while there is another who wilfully
squanders all his possessions. And in the same manner are all other
dispositions, as for instance, one man is hilarious, while another is
melancholy; one is niggardly, while another is generous; one is cruel, while
another is merciful; one is faint-hearted, while another is courageous, and
so forth.
Between two contrary dispositions which are at the two extremes there
are intermediate dispositions which are likewise different from one another.
There are some dispositions which are inherent in a man from his very
birth, in accordance with the nature of his body; while there are others to
which a man’s nature is so predisposed, that they are readily adopted by
him sooner than any other; and there are still others which are not inherent
in a man from his very birth, but are acquired by him through imitating
other men, or are adopted by him of his own accord because of an idea that
occurred to him, or because, having heard that this disposition was good for
him and worthy of being cultivated, he regulated his conduct accordingly,
until it has become fixed in his heart.

The two diametrically opposed extremes of all dispositions are not the
good way, and it behooves no man to walk therein, nor to adopt them. If a
man finds that his nature inclines toward one of them, or is predisposed to
adopt it, or that he has already acquired it, and regulated his conduct
accordingly, he should return to that which is good, and walk in the way of
the good ones, which is the right way.
The right way is the intermediate quality of every disposition of man, and
that is the disposition which is equidistant from both extremes, being
neither nearer to the one nor to the other. The ancient sages have therefore
commanded that a man should always put, arrange, and direct his
dispositions in the middle course, so that he may be sound in his body. In
what manner? He should not be irascible, easily provoked to anger, nor as a
dead man that is insensible, but should take the middle course: he should
only get angry on account of an important matter, when it behooves to show
anger in order that a similar offence should not be again committed.
Similarly, a man should only desire those things which are necessary and
indispensable for his body, as it is written: ‘The righteous eateth to the
satisfying of his desire.’[147] In like manner, he should not exert himself in
his business more than to obtain the necessities of life, as it is written: ‘A
little is good for the righteous.’[148] He should not be too niggardly, nor
squander his money, but should give charity according to his means, and in
a fitting manner lend to him who is in need. He should not be hilarious and
mirthful, nor gloomy and melancholy, but always happy and contented and
of cheerful countenance. In the same manner should all his dispositions be.
This way is the way of the wise; every man whose dispositions are
intermediate, that is to say, in the middle course, is called wise.
A man who is very strict with himself, and removes himself from the
middle course slightly toward one side or another, is called pious. In what
manner? He who removes himself from haughtiness toward the other
extreme, and is very humble, is called pious; and this is the quality of piety.
If, however, he moves only as far as the middle, and is modest, he is called
wise; and this is the quality of wisdom. In the same manner are all other
dispositions. The pious men of ancient times used to turn their dispositions
from the middle course toward the extremes; some dispositions were made
to incline toward the one extreme, while others toward the other extreme;
this is beyond the line required by the law. We, however, are commanded to
walk in middle courses, which are the good and upright ways, as it is

written: ‘And thou shalt walk in His ways.’[149] In interpreting this
commandment, the sages say: ‘As He is called gracious, so shalt thou be
gracious; as He is called merciful, so shalt thou be merciful; as He is called
holy, so shalt thou be holy.’[150] And for this reason did the prophets call God
by all these attributes: slow to anger, abundant in lovingkindness, righteous,
upright, perfect, mighty, strong, and so forth, in order to let us know that
these are good and upright ways, according to which a man is obliged to
regulate his conduct, so that he may be like unto Him, as far as lies in his
power.
In what manner should a man accustom himself to these dispositions, so
that they should become part of his nature? He should do once, and twice,
and three times the deeds which he is to do according to the intermediate
dispositions, and should always keep on repeating them until they have
become so easy for him that he can do them without the slightest effort; the
dispositions will then become fixed in his soul. Because the Creator is
called by these names, they are according to the middle course wherein we
are obliged to walk, and this way is called the way of God; it is the one
which Abraham taught his children, as it is written: ‘For I have known him,
to the end that he may command.…’[151] And he who walks in this way
brings welfare and blessing to himself, as it is written: ‘To the end that the
Lord may bring upon Abraham that which He hath spoken of Him.’[152]

XXV. JOSEPH B. MEIR IBN ZABARA
[Poet and physician. He was born in the city of Barcelona about the middle of the twelfth century.
As a writer he is best known by his Sefer Sha’ashu’im (Book of Delight) which is a store-house of
folk-lore and science. In this book, which is written in rhymed prose, Ibn Zabara shows himself
abreast of the sciences of his day. His style is fluent and pleasant. He is also the author of liturgic and
secular poems.]

Jacob the Broker and the Necklace[153]

There was a Jew in Cordova whose name was Jacob the broker. That man
was good and faithful, readily obedient to the command of the judge. One
day a necklace of choicest stones and pearls was committed to his care that
he should sell it for five hundred pieces of gold. And it came to pass that,
while he was carrying the necklace in his hand, a lord, one of the king’s
nobles, met him, and said to him: ‘Jacob, what kind of a necklace is this?’
He replied: ‘My lord, it was handed over to me that I should sell it.’
‘For how much wouldst thou sell it?’
He replied: ‘For five hundred pieces of gold.’
The nobleman said to him: ‘Wilt thou give it to me for four hundred?’
He replied: ‘I cannot, for its owner warned me not to take for it less than
five hundred pieces of gold.’
Whereupon the nobleman said: ‘Take it to my house, and if it is good in
the sight of the mistress of the house, I will buy it.’
So he walked with him until he reached the gate of his house. The
nobleman then said: ‘Stand here, until I have brought out unto thee the
money or the necklace.’ He entered the house, and closed the door behind
him. The Jew waited until evening, but nobody came forth from the door of
the nobleman’s house.
And it came to pass at the going down of the sun that Jacob went to his
house full of grief, so that death would have been pleasant unto his soul;
care settled in his heart, and wounded it. He came home, and passed the
night lying on the ground. He ate no bread, neither he nor his wife and
children, and put not off his garments. He closed not his eyes and eyelids,
and turned about as clay under the seal. He rose early in the morning to go
to the house of the lord, and behold, he was coming forth from his house.
When Jacob saw him, he ran to meet him, and said unto him: ‘My lord, dost
thou desire to buy the necklace, or wilt thou return it unto me that I may sell
it to another man?’ But he said: ‘Which necklace? Hast thou seen one of the
children of Anak?’[154] And Jacob said unto him: ‘The pearl necklace which
thou tookest yesterday from my hand.’ Whereupon the nobleman said unto

him: ‘Madman, lunatic, as my soul liveth, and as the king’s soul liveth,
were it not that I regard my honor, I would have lifted up thy head from off
thee, and would have covered thee with the blood of thy liver.’
And it came to pass, when Jacob saw his anger and the roughness of his
words, that terrors of death fell upon him. He turned back, and fled from
before him, for he saw that he sharpened his eyes upon him. He went to the
house of the judge his master. The judge looked at him, and behold, grief bit
him with its teeth, so that it changed his likeness and the appearance of his
countenance. And the judge said unto him: ‘What ails thee that thou art so
changed? Art thou afflicted in aught?’ He replied unto him: ‘My lord, I am
in great distress; but I cannot tell my trouble unto thee, lest thou shouldst
declare me a liar, and make my speech nothing worth.’ And the judge said
unto him: ‘Tell it to me, for in my sight thou art trustworthy in all thy
words, and righteous in whatsoever thou sayest.’ Whereupon he related to
him all that had happened to him about the necklace, so that his soul chose
strangling. The judge then said unto him: ‘Put away vexation from thy
heart, and remove grief from thee; be not in pain, and cry not in thy pangs,
for I shall restore the necklace unto thee.’
And it came to pass in the morning that the judge sent for the nobles,
elders, sages, and wise men of the city to come to the court; for it was his
custom to send sometimes for the wise men, and to discuss points of law
with them. And they all came to his house to hear the words of his
understanding and his wisdom. Now before they came, he said unto his
servant: ‘When that nobleman comes, take his shoe,[155] and go to his house,
and say unto his wife: “My lord thy husband sent me to thee that thou
shouldst give him the necklace which he bought yesterday or the day before
yesterday; for he desires to show its goodness and beauty; behold, he gave
me his shoe for a testimony and for a sign.”’ When the woman saw her
husband’s shoe, she gave him the necklace. The servant brought it to his
master, and hid it in his bosom until the men went out from the house of
judgment. And it came to pass, when they went out, that his master said
unto him: ‘Hast thou brought the necklace?’ And he replied: ‘I have brought
it;’ and he took it out from his bosom, and gave it to him. Then he sent and
called Jacob the broker, and said unto him: ‘Be still, and groan not, for I
have restored the necklace unto thee, and have taken out from the house of
the nobleman the thing he gained by oppression.’ When the Jew saw it, he

kissed his hands and blessed him. He carried it to his house, joyful and glad
of heart.

XXVI. SAMUEL B. JUDAH IBN TIBBON
[Physician and translator. He was born at Lunel about 1150, and died at Marseilles 1230. He
continued the work of his father, and earned for himself the gratitude of Hebrew readers by
translating Maimonides’ Guide of the Perplexed into Hebrew. He also compiled a glossary of the
philosophic terms that occur in that book. He was an enthusiastic follower of Maimonides.]

On the Limitations of Man’s Intellect[156]

Know that there are objects of perception which are within the capacity
and nature of the human intellect to grasp. There are in existence other
things and objects which are not in its nature to perceive in any shape or
form; indeed the gates of perception are closed against it. There are in
existence still other things of which the intellect may grasp one part, while
remaining ignorant of the other. Because the intellect has the power of
grasping, it does not necessarily follow that it can grasp everything, just as
there are objects of perception which the senses can perceive only at a
certain distance, and no other. The same is the case with all other corporeal
faculties. Thus, for instance, although a man is able to carry two kikkars, he
is not able to carry ten. That individuals of the same species surpass one
another in these sensations and other corporeal faculties is clearly manifest
to every man; but there is a limit to individual superiority, which does not
extend to every distance and degree. The same is the case with the
perceptions of the human intellect. The individuals of the human species
greatly surpass one another in this respect. This, too, is clearly manifest to
the men of wisdom. For while one man can discover a certain thing by
himself through his own speculations, another man is never able to
understand it; even if he is taught by means of all possible expressions and
examples, and during a long period, his intellect can in no way grasp it, the
power of his mind being insufficient to understand it. This distinction is
likewise not unlimited. Indeed, the human intellect undoubtedly has a
boundary where it must stop. There are certain things which are manifestly
inaccessible to the understanding of man, so that his soul does not even
long to know them, being aware of the impossibility of such knowledge, as
there is no opening through which he may enter to attain to it. For instance,
we are ignorant as to the number of the stars of heaven, whether it is even
or odd; nor do we know the number of the species of animals, minerals,
plants, and similar things. There are, however, other things to comprehend
which man entertains a strong desire, and mental efforts to seek and
investigate the truth thereof are made by every thinking sect of men at all
times. It is with regard to these things that opinions differ, and thinkers
disagree, and confusions constantly arise, because the intellect is bent on

comprehending them, that is to say, on account of the longing entertained
for them: every one thinks that he has discovered a way by which he may
know the truth of the thing, whereas it is not within the power of the human
intellect to produce demonstrative proof on the matter. (For every
proposition, the truth of which can be ascertained by proof, is not subject to
dispute, contradiction, or rejection; none but the ignorant would join in a
controversy which is known as the ‘controversy capable of demonstrative
proof.’ Thus one finds that men disputed concerning the spherical form of
the earth, or the circular revolution of the sphere, and the like. Such matters
do not belong to this treatise). Now as to the subjects in which this
confusion prevails, it is exceedingly frequent in metaphysical speculations,
less so in matters relating to physics, and is entirely absent from the exact
sciences. Alexander Aphrodisius says that there are three causes which
bring about disputes on various subjects: firstly, love of authority and
conquest which prevents a man from attaining to the exact truth; secondly,
the subtlety, depth, and difficulty of the subject which is to be
comprehended; thirdly, the ignorance of the investigator and the
insufficiency of the power of his intellect to comprehend that which may be
comprehended. That is what Alexander states. In our times there is a fourth
cause which Alexander did not mention, because it did not exist at that time,
namely, habit and training. For men naturally love and are attracted by that
to which they have been accustomed. We thus see that villagers, although
they seldom wash their heads and their bodies, and, missing all pleasures,
lead a life of privation, nevertheless dislike the cities, and do not enjoy their
pleasures; they prefer bad things to which they are accustomed to good
things to which they are not accustomed. They derive no satisfaction from
dwelling in palaces, from being clad in silk, and from indulging in baths,
ointments, and perfumes. The same happens to a man with reference to his
opinions to which he has been accustomed, and in which he has been
brought up: he cherishes them, defends them, and shuns the opposite views.
It is likewise through this cause that a man is prevented from attaining to
truth, and clings to the things to which he has been accustomed. Such, for
instance, is the case with the vulgar notions concerning God’s corporeality,
and many other metaphysical questions, as we shall explain. This is due to
long familiarity with scriptural verses, which, as a fixed dogma, were
respected and believed in, and the literal sense of which implies
corporeality of God and imageries in which there is no truth; these

passages, however, were written as parables and allegories, for reasons
which I shall mention below.
Do not think that that which we have said of the insufficiency of the
power of the human intellect and of the limit where it must stop is an
assertion made only in accordance with the Torah; in truth it is a matter
which the philosophers have likewise asserted, and which they have
comprehended in a true manner, without inclining to any doctrine or
opinion. It is an established fact that can only be doubted by one who is
ignorant of things that have been proved.

XXVII. JUDAH B. SOLOMON AL-HARIZI
[Celebrated poet of the twelfth and thirteenth centuries. Born in Spain, he travelled to the Holy
Land and Babylon. He possessed a very vivid imagination and descriptive pen, and in his master-
piece Tahkemoni he embodied the result of his experience during his travels. In that book, which is
modelled after the Makamat of the famous Arabic poet al-Hariri, he shows himself a keen critic of
men and things. He displayed marvellous skill in translating al-Hariri’s book under the title Mahberot
Ithiel. His style is fluent and melodious. He also translated Maimonides’ Guide of the Perplexed into
Hebrew, but in this work was less successful than Ibn Tibbon.]

Seven Young Men Discuss the Merits of the Various Virtues[157]

Heman the Ezrahite[158] saith: I was in the land of Pethor, the city of
Balaam the son of Beor; and while I was walking by the riverside, under the
shadows of plants and thickets of flowers, I perceived seven pleasant youths
of the choicest society. They sat upon the bank of the river, making their
hearts merry with words of rhetoric. One of them called out, and said:
‘Which is the best quality that is more beloved than all other qualities and is
the worthiest in the sight of God and man?’
One of them said: I know that all qualities are praiseworthy, but there is
none as sublime as humility; for it conceals all faults, and reveals all that is
beautiful; it causes to forgive transgressions, and makes its possessor
associate with the modest; it increases his lovers and friends, and causes
him to inherit a precious and pleasant name. And he took up his parable,
and said: Amongst man’s good traits there is none like meekness: it is
graceful and sublime to all the wise; it stirs up love in hearts of enemies,
and covers a man’s sins and transgressions.
His companion said unto him: From the right path hast thou gone astray,
and hast fed the wind. Humility or impudence is esteemed as nought when
compared with promptitude; for with it a man conquers souls, and finds
favor and good understanding in the sight of God and men, and inherits
much honor and greatness in this world and in the next; with it he amasses
increasing riches and houses full of all good things. And he took up his
parable, and said: It is true that promptitude has no equal, and happy is he
who walks in its way; all precious qualities are but handmaids, and
promptness is like a queen to them.
His third companion said: Thou has spoken foolishly, for there is no
quality as good and precious as courage and bravery; for with it a man
subdues all his enemies, and does good to his friends; he joins himself unto
the great, and will cry, yea, he will shout, he will prove himself mighty
against his enemies. He will ascend the throne of excellence, so that they
will proclaim before him: ‘Cast up the highway!’ And he took up his
parable, and said: In truth there is no precious trait in man like courage

blended with strength; indeed with it a man subdues his foes, and brings
them down with sorrow to the grave.
The fourth one said: Thou hast wandered out of the way, and hast been
made to serve folly with rigor; for among all the qualities there is no quality
as worthy as faithfulness; for with it a man lifts up his head, his soul
becomes precious, and he is honored in the sight of all flesh and blood, and
finds favor and good understanding in the sight of God and man. And he
took up his parable, and said: Know there is no quality as worthy in God’s
sight as faithfulness; if prophecy assumed a mortal garb, it would appear
like faithfulness in form.
The fifth one said: There is no steadfastness in thy mouth, and thy speech
is without understanding; for the most sublime quality is wisdom: it lifts up
those of its adherents that are low, and raises its banners upon their heads;
and wisdom preserves the life of him that has it; if not for wisdom, man
would not excel an animal. And he took up his parable and said: In this our
world there is no trait so sublime and glorious to man’s head as wisdom;
with it a man ascends the royal throne, and with it the weary ones will find
strength.
The sixth one said: A vain vision hast thou seen, and falsely hast thou
testified; for there is no quality as good to any flesh as culture; for it is for
his culture that a man is honored by those that know him, and loved by
those that hear him; they cover all his transgressions; his memorial is
pleasant to all mouths, and his praise is like a tower built for an armory;
such a man is a delight to the heart, and his praises endure for ever and ever.
And he took up his parable, and said: There is no quality in man like
culture; it is majesty and grace unto all flesh; for if a man possesses all
charms, but has no culture, know that he lacks honor.
The seventh one said: Thou trustest in vanity, and, following the east
wind, feedest on wind; for among all the qualities there is none as worthy as
a good heart; for through it a man is beloved of all creatures, and is placed
at the head of all guests; he is honored in the sight of those that hear him
and see him, all that look upon him love him, and even his enemies praise
him; men laud him, and the angels of heaven remember him for good. And
he took up his parable, and said: In truth there is no quality like a good
heart; with it a man will flourish like a watered garden; through it he will be
beloved of his Maker, and will find favor and good repute in His sight.

When the old man heard their words, he said unto them: Ye are all
perplexed, and walk in darkness; the right thing is hidden from you, and ye
know not to choose the truth; for among all the qualities there is no quality
as good as generosity; for all other qualities bow down at its feet, and it
excels them all; through it all sins are forgiven, and hatred is removed from
the heart; with it a man attains desirable things that are far away, even if
they are in heaven; through it he is counted among the pious, for with it he
does righteous and kind deeds; with it he acquires a good name, and his
memorial is like precious oil. But he who lacks generosity, his
righteousness is counted as guilt, his kindnesses as errors, and his favors as
sins. All his companions despise him, those who know him hate him, his
friends remember him for evil, and they that dwell in his house and his
maids count him for a stranger. The bounteous man, however, lifts up his
countenance, for generosity covers all his sins, and blots out his
transgressions; his adversaries love him, and his enemies praise him; they
that are jealous of him laud him, and they who would curse him bless him.
For by his generosity he conquers their hearts, and attracts their love;
through it haughtiness becomes beautiful, and faults turn into merits;
through it the fool is counted as wise, and the despised one soars up to the
heavens. Thus I have seen wicked men who commit evil deeds, but if they
have a generous heart, it conceals all their wickedness and guilt; their bad
qualities become good, and love covers all transgressions. I have likewise
seen men of faithfulness, prudence, and understanding, possessing all
worthy qualities; but if generosity is not among them, fear of God becomes
a sin, and humility haughtiness, promptitude impudence, prudence folly,
merit a fault, and understanding lack of knowledge. For all other good
qualities bow down at the feet of generosity, and concerning it it is written:
‘Many daughters have done valiantly, but thou excellest them all.’[159] And
he took up his parable, and said: It is true there are precious traits in this
world, but highest of all is generosity; for other traits, though they be
praiseworthy, stole their excellence from generosity.
The narrator said: When I heard his discourse and the pleasantness of his
instruction, I desired to investigate whether his wisdom is in accordance
with his rhetoric, and I said unto him: ‘By the life of Him who endowed
thee with eloquent speech and a spirit of counsel and might, make known to
me the branch of thy planting and the habitation where thou liest down.’

And he answered, and said: I am Heber who compose a pleasant song,
and flash forth flames of fire from my tongue. I strengthen hearts with witty
sayings which are set with stones of eloquence and metaphors; I cover my
friends with a cloak of praise, but clothe my foes with garments of dread.
When I heard his songs and his powerful words, I knew that he was our
teacher and master Heber the Kenite our scholar. I stayed for a while with
him to enjoy his fragrance and to satiate myself with the sweetness of his
speech. Afterwards I greeted him with peace, and each man of us turned to
his tent.

XXVIII. JUDAH B. SAMUEL HE-HASID OF
REGENSBURG
[Ethical writer and mystic of the twelfth and thirteenth centuries. He died about 1217. Legend
credits him with the performance of miracles. He founded a talmudic school, and among his pupils
were Eleazar of Worms, author of the Rokeah, and Isaac of Vienna, author of the Or Zarua‘. He is
said to have had social intercourse with the bishop of Salzburg and the duke of Regensburg. His
principal work is the Sefer Hasidim (Book of the Pious). He is also the author of some liturgic
poems.]

Certain Forms of Virtue Lead to Sin[160]

There is a kind of humility which inherits Gehenna, and causes the heirs
of the humble to inherit a burning fire in Gehenna. In what manner is it? If a
man sees that his children, relatives, or pupils are of bad behavior, and it
lies within his power to correct them, by reprimanding or by beating them,
but he says to himself: ‘I shall rather be agreeable to them and not
reprimand or beat them,’ he causes them to inherit Gehenna. For they will
corrupt their way, and will even do mischief to their father and their mother,
so that they will despise them, and curse the day wherein they were born. It
is in connection with such a case that it is written: ‘He that spareth the rod
hateth his son.’[161] It is also said that he who smites his grown-up son
transgresses the injunction: ‘Put not a stumbling-block before the blind.’[162]
But a son that is accustomed to reproofs of instruction, and is beaten while
small, will not resent if his father beats him when he is grown up. It is also
written: ‘Unless I had believed to see the goodness of the Lord;’[163] there
are some dots on the word Unless,[164] for David said: ‘Peradventure I
caused my sons to sin, and am not able to make amends by repenting’; for it
is written: ‘And his father had not grieved him all his life in saying: “Why
hast thou done so?”’[165]
There is another kind of humility which likewise brings a man down to
Gehenna. For instance, a man sits in a court of justice, and knows that the
judges are in error; or a private man knows that the court is in error, but
says: ‘How shall I go and put them to shame?’ or a man knows that the
judges are not well-versed in law, while he is well-versed, and when they
say to him: ‘Sit with us that we may not go astray’, he replies: ‘I shall not
take a seat, for ye are well-versed.’ It is obvious that if they go astray, the
sin is to be attached to him. Another instance is, when a man hears that the
congregation speak falsely, and he says: ‘Who am I that I should speak
before them?’ Behold, it is written: ‘And in thy majesty prosper, ride on, in
behalf of truth and humility of righteousness’[166]; from this we infer that
there is a kind of humility which is not righteousness, as the above and
similar cases show. It is also said: ‘An untutored priest should not say the
benedictions in the presence of scholars.’

There is a kind of charity which is pernicious. In what manner is it? One
who gives alms to adulterers or to a glutton or a drunkard. For it is written:
‘She shall not fall into harlotry,’[167] and thou mayest read: ‘She shall not
cause to fall into harlotry;’ ‘Thou shalt not commit adultery,’[168] and thou
mayest read: ‘Thou shalt not cause to commit adultery.’ ‘Thou shalt not
murder,’[169] and it may be read: ‘Thou shalt not cause to murder.’ He who
supplies weapons of destruction to murderers is regarded as if he himself
had committed murder. For it is written: ‘He hath also prepared for him the
weapons of death.’[170] He who gives food to robbers is like their
accomplice. Similarly, he who gives alms to adulterers is regarded as
though he had aided them and brought them together, for they take the
money that is given to them, and offer it as a hire to harlots. It is also said
that a man should give no alms at all rather than give it publicly.[171] In a
similar sense it is also said that if a man who cannot pay his debts gives
alms, it is obvious that his charity is robbery.
There is a kind of piety which is bad. For instance, a man whose hands
are unclean sees a holy book fall into the fire, and says: ‘It is better that it
should be burned,’ and does not touch the book. Another instance has also
been cited: a man sees a woman drown in the river, and says: ‘It is better
that she should drown than that I should touch her.’[172]
There is also false piety. For instance: a man brings out a Scroll of the
Law into the public thoroughfare on the Sabbath on account of a fire; or
when a man says: ‘How shall I save a man’s life and profane the Sabbath?’
Another instance is: a question about declaring a thing forbidden or lawful
is referred to a man who knows that he is well-versed in the Law, though
there are others like him in the city, and he says: ‘Address the question to
others;’ behold, his meekness may lead to sin: peradventure if he had given
his decision, he would have forbidden that which others had declared
lawful.
There is sometimes a righteous judge that perishes in his righteousness.
For instance: he sees two litigants, one being a swindler, and the other a
simpleton; the swindler knows how to plead, but the simpleton, who does
not know how to plead, is right; concerning him it is written: ‘Open thy
mouth for the dumb.’[173] Likewise, if he knows that the verdict is unjust,
one of the litigants having hired false witnesses, he should not say: ‘Let the
sin be attached to the witnesses.’

A favor sometimes turns out to be harmful, and is regarded as an evil for
its author and his offspring. In what manner is it? For instance: a man
causes that sinners and they that lead others astray should dwell in the city.
Now since it is bad for the people of the city, it is evident that he and his
offspring will stumble over them, and they will do mischief to his offspring.
It is in connection with such a case that it is written: ‘And he did that which
is not good among his people.’[174] (Another explanation: And he did that
which is not good among his people refers to him who disgraces his family;
he is punished, because he sinned by inflicting shame and injury upon his
people). Another instance: he who does a good deed in order to be honored
and to praise himself thereby.

XXIX. ELEAZAR B. JUDAH B. KALONYMOS
OF WORMS
[Talmudist and mystic. He was born at Mayence about 1170, and died at Worms 1238. His teacher
Judah he-Hasid initiated him in the mysteries of Kabbalah. His private life was cruelly tragic. In
1196, while he was engaged in writing a commentary on Genesis, the crusaders entered his house,
and slew his wife and children. In spite of that, his writings are filled with spiritual joy, and he seems
to soar above the calamities of the flesh. As a Halakist he was clear-sighted and logical, yet he was
swayed by hallucinations, and saw angels and demons. He wrote numerous works on ethical, halakic,
and mystical subjects. But the best known of his books is the Sefer ha-Rokeah (Book of the
Perfumer). That book is so called, the author tells us, because the numerical value of the word ‫ רקח‬is
identical with that of Eleazar.]

Moral Admonitions and Precepts[175]

O man that art born of a woman, consider the benefit and kindness thy
Creator has bestowed upon thee since thou wast a wet, fetid, and white
drop. See that thou art not ungrateful to Him. Thy father and mother
forsook thee, but He took thee up, formed thee, and guarded thee, until thou
camest forth from the womb. In the time of thy rejoicing know Him; thou
shalt cause the fear of Him to come to thy mind, and all thy limbs shall
tremble. Serve ye the Lord with joy, and rejoice with trembling: in the place
of rejoicing, there shall be trembling; for by the sadness of the countenance
the heart becomes glad. Think that the Creator is near thee: I have set the
Lord always before me.[176] When thou prayest, stand with awe, and think
before whom thou art standing, to whom thou art speaking. If there is care
in thy heart, dispel it during thy prayer; for while standing before the Great
King thou shouldst not think of thy care, but of thy fear of Him and of thy
love of Him. For many there are who sin against their souls: they sit in the
synagogue like mourners, their mouth being closed, and they sing not to the
Lord of hosts; they will be condemned to a fire not kindled by man.
Therefore, for all these reasons, acknowledge Him in all thy ways.
Remove not the fear of the Lord from thy heart. If thy sustenance is scanty,
reflect: ‘I ought to be satisfied with the breath which He placed in my
nostrils, and with the breath of my mouth. He has given me poverty for my
own good, to purify me in the crucible of affliction!’ If thy face grows pale
on account of thy fulfilling the commandments, consider thy blood which
was lost as the blood that is sprinkled upon the altar. If thou art afflicted
with pain, accept it with love and with joy. Be wise in thy fear of Him, for
He is thy Master, and thou art His servant owned by Him. Render thanks
unto Him for every measure. If He has given thee riches and possessions,
let thy heart not be lifted up above thy poor brother, for thou knowest not
what a day may bring forth; ye both came forth naked from the womb, and
when thou departest from this world, thou like him shalt lie down in the
dust, in the place of worm and maggots which shall go out and come in
through thy mouth. Even during thy lifetime thou mayest be like him in
need of the help of thy fellow-creatures. If thou art punished through thy
children, it should be regarded in thy sight as though thou hast killed them

with thy sins. Murmur not against His measures, for the uproar of the
tumultuous[177] is in them that occasion His judgment. Know that the Holy
One is in thy midst; therefore conduct thyself with holiness, with
saintliness, and with purity. When thou makest mention of the honored and
awe-inspiring Name, let all thy limbs tremble. Set thy mind with devotion
upon thy Creator, when thou standest in prayer. Before a word comes forth
from thy mouth think of the interpretation of its meaning. If a worldly
thought comes to thee in the middle of the prayer, keep silent until thou hast
set thy mind upon the fear of the Creator. Be careful in uttering every word
to move thy lips and to be conscious of the sound, in order that thou
shouldst not commit an error; just as when counting money, thou settest thy
mind and attention on the number. When thou standest up in prayer, say: ‘I
am not worthy of giving a crown to the King of glory and to mention His
great name!’ Clothe thyself with terror, as Abraham said: ‘Behold now, I
have taken upon me to speak unto the Lord, who am but dust and ashes.’[178]
Say to thyself: ‘Do not the sons of heaven fear and dread Him? for it is very
tempestuous round about Him; how much more I, who am formed of clay,
and have not the understanding of a man! I am despised in my life and
despicable in my death. I shall rend the caul of my heart, and enter His
gates with fear and humility.’ For wherever we find His greatness there we
also find His humility: I dwell in the high and holy place, with him also that
is of a contrite and humble spirit.[179] Therefore while thy spirit is yet in its
sheath, think of the fear of thy Creator. Commit thy works unto the Lord,
and thy purposes shall be established. The fear of the Lord is a fountain of
life, that one may depart from the snares of death. Keep away from
hastiness and perversion, from haughtiness and slothfulness. Cling firmly to
humility and peace; be not envious of them that work unrighteousness, but
of the fear of the Lord continually. And the stability of thy times shall be a
hoard of salvation, wisdom, and knowledge, and the fear of the Lord which
is His treasure. ‘Can any hide himself in secret places that I shall not see
him?’ saith the Lord.[180] Are these not the eyes of the Lord which
everywhere run to and fro? Know that beauty, strength, glory, jealousy,
wisdom, riches, poverty, and the prevalence of the evil inclination are
transitory. Know likewise that the observance of the commandments and
the fear of the Lord extinguish the fire of the evil inclination, and that the
Torah is a remedy to remove the evil thought.

XXX. MOSES B. NAHMAN
[Talmudist, mystic, and biblical exegete. He is usually called Nahmanides, and in Spanish
Bonastruc de Portas. He was born at Gerona about 1195, and died in Palestine about 1270.
Subsequent writers regarded him as a great authority on the Talmud and Halakah, and his reputation
was perhaps second only to that of Maimonides. His biblical commentaries, too, have been very
popular. He was compelled to have a public disputation with a convert to Christianity named Pablo
Christiano, in 1263, at the court of Barcelona. He was a physician by profession.]

Ethical Letter, Praising Humility, Addressed to His Son[181]

Hear, my son, the instruction of thy father, and forsake not the law of thy
mother. My son, my beloved, accustom thyself always to speak gently to
every man, at all times and seasons; thereby thou shalt avoid anger which is
a very bad and blameworthy disposition, for it leads to sin, as our teachers
of blessed memory said: ‘If one gets angry, it is regarded as if he
worshipped idols.’[182] And all punishments of Gehenna have power over
him, as it is written: ‘Remove anger from thy heart, and put away evil from
thy flesh.’[183] By the world evil Gehenna is meant, as it is written: ‘Even the
wicked for the day of evil.’[184] When thou avoidest anger, thou wilt bring to
thy mind the quality of humility, and cleave unto it, for it is the best of all
virtues, as it is written: ‘The reward of humility is the fear of the Lord.’[185]
The Mishnah likewise says: ‘Be exceedingly humble of spirit.’[186] Even our
teacher Moses, peace be upon him, was praised by this quality, as it is
written: ‘And the man Moses was very meek.’[187] It is also through the
merit of this virtue that the Torah was given at his hand, and that he was
called the teacher of all prophets. He who attains unto this quality is
beloved of Heaven, as it is written: ‘With him also that is of a contrite and
humble spirit.’[188] When thou clingest to the quality of humility, the quality
of the fear of God will come to thy mind; for thou wilt continually lay to
thy heart whence thou camest, and whither thou art going (thou art worm
and maggot in thy life and in thy death), and before whom thou art destined
to render account and reckoning (before the supreme King of kings, the
Holy One, blessed be He, whose glory fills the earth). It is also written: ‘Do
not I fill heaven and earth? saith the Lord.’[189] It is also written: ‘Behold,
heaven and the heaven of heavens cannot contain Thee; how much less the
hearts of the children of men!’[190] When thou wilt consider all this, thou
wilt fear thy Creator, and guard thyself against sin. By clinging to these
qualities thou wilt be in a state of perfection and sublimity, and wilt
continually be happy with thy lot; this latter, too, is one of the good
qualities, as the Mishnah says: ‘Who is rich? he who rejoices in his lot.’[191]
If thy conduct is according to the quality of humility and thou art ashamed
before every man, and thou fearest thy Creator, who gives thee life, so that
thou sinnest not, the spirit of the Shekinah and the splendor of its glory will

dwell upon thee, and thou wilt deserve the life of this world and of the
world to come.
My son and my beloved, know assuredly that one who exalts himself
above his fellow-men rebels against the kingdom of heaven, for he makes
use of God’s garment, as it is written: ‘The Lord reigneth, He is clothed
with pride.’[192] And God, who is blessed, says concerning the haughty man:
‘I and he cannot dwell together in this world.’ Accordingly, he who is
haughty will be uprooted from the world.
Consider with thy understanding: Of what should a man be proud? of his
wealth and honor? they surely belong to God, and He, who is blessed,
bestows them upon man, as it is written: ‘Both riches and honour come to
Thee, and Thou rulest over all.’[193] It is also written: ‘The Lord maketh
poor, and maketh rich.’[194] Of his wisdom? Let him remember the explicit
words of Scripture: ‘He removeth the speech of men of trust, and taketh
away the sense of the elders.’[195] It is thus evident that all comes from Him,
blessed be He; in His anger He brings low the haughty, and in His favor He
lifts up the lowly. Therefore, my son, make thyself humble, and remove
thyself from haughtiness, so that the Lord may raise thee high.
Now, my son, I shall set forth for thee how thou shouldst conduct thyself
according to the quality of humility, to follow it continually. Let all thy
words be spoken with gentleness, with respect, with good manners, and
with love; thy countenance should be pleasant, and thy head bowed down.
Thine eyes should look downwards, and thy heart upwards. Do not gaze too
fixedly upon a man, when thou addressest him. Let every man be greater
than thou in thy sight. If he is rich, thou shalt honor him, as did our saintly
teacher who used to honor the rich. If he is poor and thou art rich, thou shalt
have mercy and compassion on him, and honor the Lord with thy substance.
If thou art wiser than he, thou shouldst consider that thou art guilty, and he
is innocent; for he sins unwittingly, while thou sinnest wilfully, as the
Rabbis of blessed memory said: ‘The errors of the sages are regarded as
wilful sins.’[196] In all thy thoughts, words, and deeds, at all times and
seasons, regard thyself as though thou stood before the supreme King of
kings, the Holy One, blessed be He, and as if His Shekinah were upon thee;
for His glory fills the whole earth. Thy words should be spoken with terror
and fear, with trembling and awe, as a servant standing before his master.
Take heed to study the Law continually, day and night, for thereby thou

shalt be able to fulfil the commandments thereof; it is thy life and the length
of thy days. When thou hast finished the reading of a book, thou shouldst
retain that which thou hast learned, in order to fulfil that which is written in
it, as far as thou art able to fulfil. Thou shouldst continually search thy
deeds, every day, morning and evening, in order to depart from evil and to
do good. Thus all thy days will be in perfect repentance.
During the prayer of the Eighteen Benedictions thou shouldst remove all
the affairs of this world from thy heart; think of no other matter except of
fixing thy mind on the prayer with perfect devotion. Prepare and purify thy
heart and mind before God, blessed be He; thereby thy prayer will be pure,
clean, untainted, full of devotion, and acceptable before the Holy One,
blessed be His name, as it is written: ‘Thou wilt direct their heart, Thou wilt
cause Thine ear to attend.’[197] Death and life are in the power of the tongue,
and he that keeps his mouth and tongue, keeps his soul from troubles.
Therefore in every matter think of thy words before thou givest utterance to
them, all the days of thy life, so that thou mayest not sin; thereby thy
thoughts, words, and deeds will be upright and good.
My son, read this epistle once a week with thy friend, and walk
continually after God, blessed be He, in order that thou mayest prosper in
all thy ways and be worthy of the world to come which is stored up for the
righteous. Whenever thou readest it, thou wilt get an answer from Heaven
to all petitions which thou mayest ask from this time forth and for
evermore.

XXXI. SOLOMON B. ABRAHAM IBN ADRET
[Celebrated authority on Halakah and zealous defender of traditional Judaism. He was born at
Barcelona in 1235, and died in 1310. He was exceedingly active as Rabbi and author. His numerous
responsa have been recognized as an important source for the internal history of the Jews in the
thirteenth century.]

Epistle Prohibiting Anyone Under Twenty-Five Years of Age to
Study Philosophy[198]

What avails it to refrain oneself, and who can refrain himself from
speaking? Who shall comfort us in the grief of our heart, even though Ithiel
and Ucal[199] stood before us? Shall Calcol, and Darda, and Heman[199] be
able to heal the proud waters and the afflicted of the time? Unto whom of
the holy ones shall we turn, and who is the faithful of the generation to
bring the balsam from Gilead for the tottering foot and for the wound of
long continuance? It is in the place of judgment and in the place of
righteousness that we have seen many cracks, but there is none to repair the
breaches. O land, land, land, where the men of renown were born, in whose
midst was the Law of God, and upon whose heart was the breastplate of
judgment; there thrones for judgment had been set, attended by the holy
seed, the judge and the litigant. And even up till this day all the
congregation, with the exception of a few men, are holy; they are the elect
of the congregation, and because of their excellence are chiefs over all the
people. But their children who arise after them have created a waster to
destroy; and as a band of prophets, with harp and lute, they go about the
city, and pursue vanity. When they spoke their fearful words, they thought
that they were exalted in Israel; and at the head of every street they said
concerning false gods: ‘These are thy gods, O Israel.’ It is now some time
since our attention has been drawn by people from the land of Provence, the
chosen remnant, who were jealous for the faith of Moses and the Jews, to
the fact that there are men there who falsify the Law, and that he is regarded
wise who sits down to demolish the walls and who destroys the words of
the Law. They hew out for themselves cisterns, broken cisterns, and they
impute unto the words of the Law and the words of the sages things which
are not right. Concerning the two Laws they expound in the synagogues and
in the houses of study words by which none can live. To provoke the eyes
of the Glory of all Israel they break down all the fences of the Law; and
even against our holy fathers they put forth their tongue, a thing which the
worshippers of idols have not done. For they say that Abraham and Sarah
represent matter and form, and that the twelve tribes of Israel are the twelve
constellations. Has a nation ever heard such an evil thing since the world

was divided into territories? Or has such a thing ever been heard, that men
should reduce everything to chaos? The blasphemers of God further say that
the holy vessels which were sanctified, the Urim and the Thummin, are the
instrument known as astrolabe, which men make for themselves. Have such
false children ever been found before? They in truth bite the people more
dangerously than do the fiery serpents. Without any benefit and without any
cause they commit the sin of slander, and say that the four who fought
against the five[200] are the four elements and the five senses. May the souls
of these men be wholly consumed as offerings! A man who does such
things reduces the entire Bible to useless allegories; indeed they trifle with,
and pervert all the commandments in order to make the yoke of their burden
lighter unto themselves. Their reports terrify us, and all who arrive here tell
us new things. Truth has stumbled in the street, for some of them say that all
that is written from the section of Bereshit as far as the giving of the Law is
nothing more than an allegory. May such men become a proverb and a by-
word, and may they have no stay and no staff. Indeed they show that they
have no faith in the plain meaning of the commandments; they inscribe on
their hearts and on the walls of their altars that they have no portion in the
God of Israel, nor in the Torah which their fathers had received on Sinai.
They are more estranged than the Gentiles; for the latter fulfil some of the
commandments in the proper form, while they (may they have no remnant
in the land!) strongly desire to uproot all. The chief reason of all this is
because they are infatuated with alien sciences, Zidonian and Moabitish,
and pay homage to the Greek books. They mingle with strangers, and bear
them children. The children that are consecrated unto heaven from their
birth and from their mothers’ womb are drawn away from the breasts, and
are taught the books and the language of the Chaldeans, instead of rising
early to study the Jewish faith in the house of their teachers. Now a boy
born upon the knees of natural science, who sees Aristotle’s sevenfold
proofs concerning it, really believes in it, and denies the Chief Cause; if we
refute him, he becomes all the more impious. They only read the Law, but
their heart is not right inwardly, and they pervert it in seven ways. For thus
says one of their sages, who is esteemed as the chief of the heads of their
sects: ‘It is good that the study of the Law should be combined with secular
sciences; it is a good thing, but without the wisdom of the Greeks a man is
called a wild ass used to the wilderness. They that study the Law, what
manner of wisdom is in them? for they themselves are but as beasts.’ They

are therefore ashamed when they speak and lecture; they speak with their
mouths, and point with the fingers that it is impossible to change nature,
and they thereby declare to all that they do not believe in the creation of the
universe, nor in any of the miracles that are recorded in the Torah. Lo, these
are but the outskirts of their ways; were we to relate the rest of their words
and deeds as they actually are, the ink would not suffice. We have thus
explained enough here. They have nearly caused God’s people to forget His
name; they went forth from His land, so that His place (God forfend!) no
longer knows them. They that make a covenant with God, and surname
themselves by the name of Israel, shall not their heart grow hot at that? Can
those heretics put fire into our bosoms, and their flame not consume our
reins? Shall the lovers of the Law respect the person of their brother or
kinsman? Has the divine word completely gone away? Has instruction
failed? Shall it be said unto my children, as these men actually say in our
presence: ‘Let the Law return to Sinai’?
Now when we saw that the fire was kindled, we feared lest the fire
should break out, and catch in thorns, namely, a man whose soul is empty,
who will be smitten through ignorance. God forbid that the earth should
become empty, and void, and waste! When we saw that the generation had
become corrupted and ready to treat religion lightly, we made a fence, and
strengthened the wall round our perfect Torah. Had we not made a strong
hedge round the vineyard of the Lord of hosts, we would have shared in the
blame for their deeds. We have therefore interdicted in a perfect manner of
interdiction, as ye see recorded with writing of truth in the book of the
covenant which we made with our God,[201] any one to teach or to learn
these sciences, until the student and the teacher are twenty-five years old,
and until they have become full of the delicacies of the Law, so that they
will not remove it from being queen; for he who espouses it in his youth
will not turn away from it even when he grows old. And indeed we shall not
have done our duty, until we have pursued them, and brought them low, and
removed the abominations from between their teeth; the books which they
composed should be burned in the public place in their presence. It is about
three years now since we have endeavored to carry out our wish in
accordance with our aim; we have made many supplications, asking,
requesting, and praying, to restore the crown of the Torah to its pristine
glory, in its place. All this did we, so that the sword should not be against
the dove which is foolish and without understanding, and that we should not

afterwards be reviled by the mouth of the reviler. Our words, however, did
not enter into their ears; they made their words, which are directed against
us, harsher still, because of their ability to write and to speak. Nevertheless
we did not cease to write to them. But many strict communities of those
provinces inscribed their name to God, and decided to ban and
excommunicate them, and they acted wisely after us, as ye see from the
copies of their letters.
Now, ye chiefs of righteousness, is the thing good in your sight? For the
thing which they do is not good, and the report which the people of the
Lord caused to transpire is not good. Far be it from us, lest the nation
should be divided into two, and God forbid that the name of Heaven should
be profaned through them. For it is really the duty of every Israelite to tell
them that. We have trustworthy evidence in that which the Israelites did,
when the children of Gad and the children of Reuben built an altar on the
other side of the Jordan.[202] Did they not hasten to assemble for war on
account of the suspicion of the intention? How much more have we to do it,
since these men destroy the cluster[203] in the sight of all! Far be it from us
that, by hiding our face from the evil report, we should be included in the
prophet’s accusation: ‘There they stood; no battle was to overtake them in
Gibeah.’[204]
Ye mountains of Israel, may ye bear your fruit for ever! ye people of the
God of Abraham, set your eyes upon the palace,[203] lest their folly should
destroy the fence of the Law. Let us be one band, for we are all the children
of one man. With many covenants we and our fathers received truthful
Laws, written and oral, at the hands of the master of the prophets. How can
we deal falsely against our soul and entice our heart to seek the deceptions
of Greek philosophy? They whose eyes go in front of them, how can they
walk with their faces backward and ally themselves with Arabic
philosophy? Arise, ye princes, anoint the shield, and the Lord shall defend
you and your houses; for the Master of your work is faithful to pay the
reward of your labor.

XXXII. JEDAIAH HA-BEDERSI
[Poet, philosopher, and physician. He was born in Béziers about 1270, and died about 1340. As a
boy he was very precocious, and composed a prayer of a thousand words, each word beginning with
the letter ‫מ‬. Being an eloquent writer, he earned for himself the title ha-Meliz (the Rhetorician). He
was the author of several treatises in prose and poetry, but his fame rests upon the Behinat ‘Olam
(Examination of the World).]

The Nothingness of Man and His Pursuits[205]

The world is a tempestuous sea of immense depth and breadth, and time
is a frail bridge constructed over it, the beginning of which is fastened with
the cords of chaos that preceded existence, while the end thereof is to
behold eternal bliss, and to be enlightened with the light of the King’s
countenance. The width of the bridge is a cubit of a man, and it lacks
borders. And thou, son of man, against thy will art thou living, and art
continually travelling over it, since the day thou hast become a man. When
thou considerest that the path is narrow and that there is no way to turn
either to the right or to the left, shalt thou glory in position and fame? When
thou seest that destruction and death are unto thee a wall on thy right and on
thy left, shall thy heart endure, or shall thy hands be strong? Even if thou
pridest thyself with the desirable acquisitions and the abundance of
possessions which thou hast amassed and discovered with thine arm, hast
sought with thy bow, and hast gone down to possess with thy net, what wilt
thou do against the tempest of the sea and the roaring thereof, when it rages,
overflows, and passes through, so that even thy dwelling-place is about to
be broken? Glory thou over this immense sea in whose midst thou art; rule
over the horsemen and chariots thereof; go out now, I pray thee, to fight
against it. For even while thou reelest to and fro and staggerest with the
wine of thy rebellious arrogance which deceived thee, and with the juice of
the pomegranates of thy haughtiness which misled thee, thou wilt soon
incline slightly toward one side or another, and wilt perish in the terrible
depths, and none will seek thy blood from them; thou wilt go from abyss to
abyss, perplexed in the depths of the sea, and none shall say: ‘Restore.’
Shall I trust in falsehood, shall I rely upon the staff of the bruised reed, to
consider a lodging-place of wayfarers like this as a strong fortress and a
king’s sanctuary, the wing of a flea as a point of diamond, a spider’s web as
coral and crystal? When thou seest that the days are pleasant, that time
frisks and dances, that the moment goes on to give thee repose, and that the
hour frolics and rejoices before thee in the world, thou wilt despise the
latter days in thy heart. But it is in falsehood that thou trustest: thou seest
the shadow of a gourd as though it were a high and lofty mountain. Is it for
these things that thou hast cast the soul behind thy back, and hast turned thy

way toward the pleasures of the flesh which cause grief? Whenever thou
seest that thy soul loves her God, being mindful of her end, and preparing
provisions for her journey with the labor of her hands, thou enragest her;
whenever she goes up to the house of the Lord, thou provokest her. Shalt
thou forsake eternal glory and everlasting delight for the vanities of
imaginary pleasures? And it shall come to pass, when thy heart will ask thee
to-morrow, when the vicissitudes of time will leap upon thee: ‘Who has
begotten me these?’ that thou shalt answer: ‘The stubbornness of thy heart
and its evil counsel.’ If a servant spoils the work apportioned to him, will
the spirit of the ruler not despise him? If a man walks about with his master
without acknowledging him, will he not hate him?
Wilt thou pride thyself, O mighty man, when thou grazest in the green
pastures after the youths in the presence of the sun, when thy stones are set
in fair colors in midday, with the multitudes of thy companions? They say
to themselves: ‘Eat and drink’, but they have no heart. They only possess
bodies and imaginary height of stature: vainglorious and corporeal things
which have no spirit. Knowest thou not that there is a record of thy deeds,
and that above thee there is an eye that sees and an ear that hears thine
arrogance and raging? And now on whom trustest thou to break down the
fences which the mightiest of the shepherds have founded? Is there no God
above thee to know thy going out and thy coming in? Are no graves beneath
thee wherein to take vengeance on God’s enemies? How is it then that thou
didst not lay it to thy heart that these vicissitudes which befall thee are the
messengers of Providence? They turn not aside when they go to reward or
to punish the individuals of mankind or the sects thereof. It is out of the
mouth of the Most High that the decree comes to lay the noble low and to
set the ignoble on high. When the base man goes up on the ladder of
success, it has been brought about by the Lord; and when the man of God
goes down from his high place, it is the King who has said: ‘Go down.’
How is it that thou didst not open thine eyes upon these things? Have
presumptuous thoughts and idle meditations deluded thee, and prevailed
over thee? In the day the lustful reins have given thee counsel, and yet in
the night seasons they have chastised thee with whips. With the venom of
asps, mixed with the poison of serpents, did they make the clods of
indolence sweet unto thy palate. With wanton words did they corrupt, make
abominable, and mar for thee every good portion; salvation did they spoil
with the flattery of words that are softer than oil. What meanest thou, O

sleeper? How did they deceive thee by making thee forever the possessor of
the riches of such lands, while thou art merely a sojourner for an appointed
time in the innermost part of thy house? Cursed be they, for they have
driven thee out that thou shouldst not cleave unto the inheritance of the holy
ones, from whose rock thou wast hewn, and that thou shouldst not mingle in
the assembly of the holy beings that gave thee life (but the lions’ dens
became thy dwelling-place). If, because of the hoards of gold and the
treasure of provinces which thou didst amass, thou hast added haughtiness
to thy pride, and hast humbled the generous spirit before it, see then how
thou art beaten with the rod of folly and the plagues of blindness. Hast thou,
because of the treasures of darkness which thou didst bind up, despised the
soul that is bound in the bundle of life? Hast thou, for the sake of pieces of
silver, crushed and suppressed a truthful longing and a glorious desire?
Verily the glory of wealth lasts not. In a little while an evil spirit of the Lord
shall come forth to scatter thy possessions, and the fifty thousand pieces of
gold, for the sake of acquiring which thou has sold thy soul, shall be as
though they had not been. Time will turn round in a little moment, and take
away grace and glory from thy head. A fire shall come down from heaven,
and consume thee and thy fifty.
Why shall I covet the earth which is like Admah and pleasure which is
like Zeboim?[206] Her wrath is stored up in her company; her conspiracy is
tightly fastened to her covenant; her sweetness and honeycomb are like
chaff before the whirlwind; her end and conclusion are eternal disgrace and
everlasting shame. Moreover, how can my flesh be delighted when it is
announced to me that I shall live long, since there is no escape from the
destruction of death? What avails the age of strength, since at the end
thereof come wrath and the grave? What pleasure is there in eighty years,
since by their side is the shadow of death? What cheerfulness is there in
ninety years, since there is no salvation in their border? Shall ants that
languish and perish, and creeping things that melt away like water, exalt
themselves to reign? Even if they endure for a day or for two days, will they
never be devoured with the sword? How can the fields of Sodom and the
sheaves of Gomorrah prosper?

XXXIII. IMMANUEL B. SOLOMON OF ROME
[Italian scholar and satirical poet. He was born at Rome about 1270, and died at Fermo in the first
half of the fourteenth century. He excelled as poet, and his style is vivid and fluent. His best known
work is Mahberot ‘Immanuel, which is modelled after al-Harizi’s Tahkemoni. He boasts, however,
that he surpassed his model, and in some respects this is not without justification.]

The Poet Visits Paradise[207]

While we walked to and fro through the streets of Eden, and looked upon
the gallery of the men of wisdom, I perceived men full of splendor and
majesty, compared to whose beauty the sun and moon are dark; a place was
given them in the world of angels. Not recognizing any one of them, I asked
the man who talked with me, that I might know concerning them. And he
said unto me: These are the pious of the Gentiles, who prevailed with their
wisdom and intellect, and ascended the degrees of the ladder of wisdom in
accordance with their ability. They were not as their fathers, a stubborn and
rebellious generation; but they investigated with their intellect as to who is
the Maker, and who the Creator that fashioned them with His
lovingkindness, took them out from nothingness to existence, and brought
them to this world; and as to what is the purpose for which He created
them. When they asked their fathers, and considered their answers, they
knew that they were worthless; they despised their creed, and set their mind
to investigate the creed of other nations. Having investigated all the creeds,
and having found that the hands of each of them are steadfast in
strengthening its own foundations and in disparaging other creeds, they did
not say: ‘Let us remain in our creed, for it has been handed down to us by
our fathers,’ but out of all creeds they chose those doctrines which are true,
and concerning which the wise men did not differ; these doctrines they
accepted, and to them they clung. But to those opinions which all nations
disparage they turned their back, not their face. As regards God, they
arrogantly call Him by a name at which our heart trembles and shudders,
for every nation calls Him by a special name. We, however, say: ‘Let His
name be what it may, we believe in the truly First Existence, that produced
life; that was, is, and will be; that created the universe, when His wisdom so
decided; that is hidden from us through the intensity of His revelation; that
faints not, and is not weary, and of whose understanding there is no
searching; that has mercy upon His creatures, and feeds them, as a shepherd
tends his flock; who will call us unto Him, when our end draws nigh, and
whose glory will gather us together.’
When we ascended the steps of Eden, we saw wonderful things, for there
were set lofty and exalted thrones that appeared to my sight exceedingly

marvellous, so that the eye could not be satisfied with seeing. Among them
was one throne, the radiance of which filled the world with splendor; it was
like the work of bright sapphire, and like the very heaven for clearness. Its
footstool had long edges, and the bright metal thereof flashed continually; I
longed to sit upon it, and I said: ‘I pray thee, my lord, for whom is this
honored and pleasant throne, and for whom is the footstool of image work?’
And he said unto me: ‘As thou livest, this throne is prepared for the
mightiest of the shepherds, and for him shall it be; that is Judah, the lion’s
whelp, who prevailed above his brethren. The footstool with its flowers and
buds is for the lawgiver that departeth not from his presence. And thou shalt
sit near him, and shalt be close unto him.’ And it came to pass, when I heard
these words, that I remembered the rank of Daniel[208] my brother, who had
led me in the right way, and directed my path, and who had been near me
when I fled. He is the plate of the holy crown upon my forehead, the life of
my flesh and the breath of my spirit. I thought of the full account of his
greatness, of his generosity and excellence, of his prudence and
understanding, of his humility and righteousness, and of his renown which
fills the ends of the earth. I then said unto the man who held my right hand:
‘I pray thee, my lord, show me the place of Daniel and his habitation; what
manner of house do ye build for him, and what place is his rest?’ And he
said unto me: ‘Know of a certainty that his rank is very high, and that the
ends of the earth are full of his renown; even thy rank is too low to reach
him. For he bore the sin of many, and made intercession for the
transgressors. But because the Highest Wisdom knew that without thee he
would find no rest and no repose, it placed thy booth near his booth, though
thy worth is less than his; for the Highest Wisdom knew that he will have
delight in thy company: he would be Moses, and thou wouldst be Joshua
unto him; in order that all may declare, as it is said: ‘Your souls are united,
they cling together, and cannot be sundered. Will two walk together, except
they have agreed?’
There is nothing to marvel at that I was joyful, for I knew that my lot fell
in pleasant places, being aware that I shall have redemption on account of
him. And I said unto the man: ‘As thou livest, show me the splendor of his
throne, where he rests. For I know that its height mounts up to the heavens,
and its head reaches unto the clouds.’ And the man said unto me: ‘Come
with me, and I shall show thee his joy and the glory of his resting-place.’ So
I went after him, led and supported by him, until he brought me to the tent

of Oholiab the son of Ahisamach, where were also Bezalel the son of Uri
the son of Hur of the tribe of Judah, and all the princes of the congregation.
Angels kept on bringing material for the work, and were making pleasant
and beautiful canopies that shone like the brightness of the firmament,
whose covering was of every precious stone, and whose structure was of
sapphire, and tables, lamps, thrones, and crowns for the pure souls. We saw
there a big ivory throne overlaid with gold, which gave life to him that finds
it, and health to all his flesh. Crown stones glittered upon it, and garments
of blue and purple and scarlet were spread over it; they sparkled like
burnished brass, the glory of all lands. Upon the top of the throne was a
crown, the weight of which was a kikkar of gold, and a precious stone that
cannot be obtained for fine gold, nor can silver be weighed for the price
thereof. A voice was saying: ‘Proclaim that the merchandise thereof shall be
for them that dwell before the Lord.’ And the man that talked with me said:
‘Hast thou seen the crown and the lofty throne whereupon thy brother
Daniel rises as a lion, and lifts himself up as a lioness? This is his resting-
place for ever, and here shall he dwell, because he hearkened to the word of
the Lord, and there is no sage or thinker like him in all the earth.’
Thereupon I rendered praise and thanks unto my Lord, because He brought
him to the rest and to the inheritance; and I said: ‘Blessed be the Lord who
is one, and who has no second, because He has not forsaken His
lovingkindness and His truth toward my master.’
When we ascended to the higher steps of Eden, we saw a thing whereat
we marvelled; for there we saw men who during their life were ravenous
beasts, bad to God and bad to men; they died as wicked men the death of
them that are slain; their blood was poured out as water, and their flesh as
dung. When I saw them shine like the brightness of the firmament, their
height mounting up to the heavens, and their head reaching unto the clouds,
I said in my heart: ‘Behold, the Lord has forgiven the sin of many, and
makes intercession for the transgressors.’ I then inquired of the man that
talked with me, that I might know the reason why these men deserved this
lofty rank. And he said unto me: ‘These men sinned, dealt perversely, and
transgressed; for their sin they perished before their time, and were filled
with bitterness; they were delivered into the hands of cruel people, and fell
wounded, having been pierced through, into the lions’ dens and upon the
mountains of the leopards; they were left together unto the fowl of heaven
and unto the ravenous birds of the mountains. When they approached the

bitterness of death, they recalled the wickedness they had done, and
accepted the bitterness of death with love, knowing that it came to them as a
just retribution. Death was more pleasant unto them than life, because they
considered that they deserved a greater calamity, and that through these
sufferings they were redeemed from a severer punishment than death. When
at the point of dying they showed their joy and delight with their mouth and
heart; and because they had received part of their punishment in the corrupt
world, wrath was averted from their souls. Their death having been cruel
and bitter, it was accounted as a crown of glory and a diadem of beauty
upon the head of their souls. It is, therefore, because of their death that they
deserved this glorious rank.’

XXXIV. JUDAH B. ASHER
[German Talmudist. He was born in Germany in 1270, and died in 1349 at Toledo where he was
rabbi. He was a son of the great talmudic authority Asher b. Jehiel, known as the Rosh, and brother of
Jacob, author of the famous code entitled Turim.]

Ethical and Moral Admonitions[209]

Take heed that ye belong not to the following four sects which will not
see the Presence of God:
The Sect of Liars. Let no false and deceitful matter be found in you, but
truth and faithfulness shall be the girdle of your loins. There was a man in
our family, named Rabbi Eliakum, who was in the house of the governor,
and was entrusted with everything. The governor boasted to his own people
that this Eliakum never uttered any falsehood, whether he derived any
benefit, or not. It is narrated that there was once a wicked man who
committed all kinds of sins. One day he asked a wise man to teach him the
way of repentance in an easy manner, and the latter said to him: ‘Refrain
from telling lies.’ He went forth joyful and glad of heart, thinking that the
wise man permitted him to walk in the stubbornness of his heart as
heretofore. When he determined to steal, as had been his custom, he
reflected: ‘What am I to do in case somebody asks me: “Whither art thou
going?” If I tell the truth: “To steal,” I shall be arrested; if I tell a lie, I shall
transgress the command of the wise man.’ In the same manner he reflected
on all other sins, and repented with a perfect repentance.
The Sect of Scoffers. Be ye not scoffers, lest your bands be made
strong,[210] and lest a fire consume your spirit. Guard yourselves against
mockery and derision, for it is forbidden that a man should fill his mouth
with laughter in this world. Be not merry on account of money, for this is
likewise the way of robbers.
The Sect of Flatterers. Take heed that ye flatter not any man, and
respect no person in judgment.
The Sect of Those that Talk Scandal. Be very much on your guard
against this thing, for it leads to many sins; most men stumble over it. Our
teachers of blessed memory said in tractate Baba Batra: ‘Most men are
prone to robbery, few of them to incest, and all of them to slander.’[211] The
last part is explained as referring to something which resembles slander.
Our teachers of blessed memory also said: ‘Let no man talk of his friend’s
merits, if he may thereby be led to blame him.’[212] To all such cases refers
the saying: ‘I have not found for the body anything better than silence.’[213]

A man should always think before speaking: if there is any profit in his
speech, he should speak, otherwise he should be silent; how much more
should he abstain from speaking, if there is harm in his speech!
Guard yourselves against pride, for every one that is proud is the
abomination of the Lord. Pride is God’s garment, and he who makes use of
the crown shall perish. A wise man has said: ‘How can a man be proud,
having passed twice through the womb?’ Cling to humility, for it is the best
of all qualities, and it is for this virtue that Moses our teacher, peace be
upon him, was praised, as it is written: ‘And the man Moses was very
meek.’[214] And our teachers of blessed memory said: ‘Be exceeding humble
of spirit.’[215] Our teachers of blessed memory also said: ‘That which
wisdom made a crown for its head did humility make a sandal for its
heel.’[216]
Take care to honor every man, that ye may thereby be honored, as it is
written: ‘For them that honor Me I will honor.’[217] Some people asked a
wise man: ‘How is it that we always see thee honor every man?’ He replied:
‘I have not seen a man in whom I do not discover an advantage over me for
which I should honor him. If he is old, I say: “This man performed more
good deeds than I.” If he is rich, I say: “This man gave more alms than I.” If
he is young, I say: “I committed more sins than he.” If he is poor, I say:
“This man suffered pain.” If he is wiser than I, I honor him for his wisdom.
If he is not wiser than I, I say: “His punishment is lighter than mine.”’ Hear
this, and know it for yourselves.
Be also careful to love and respect him who reproves you. We thus read
in the tractate ‘Arakin, in the chapter There Are Estimations: Rabbi Johanan
says: ‘I call heaven and earth to testify against me that Akiba was beaten
several times on account of me, because I used to complain against him to
Rabban Gamaliel; and yet he loved me all the more for that, in order to
fulfil that which is written: “Reprove a wise man, and he will love thee.”[218]
A wise man has said: ‘Love him who reproves thee, and hate him who lauds
thee; for he who reproves thee benefits thee, while he who lauds thee harms
thee.’
Consider also that man is a sojourner on earth, his days are counted and
he knows not their number; nor does he know when he will be summoned
before the King of kings to render account and reckoning of all that he has
done. He should therefore perform all the good deeds he can; and let no

commandment be too small in his sight, for there is no limit to its reward. In
the world to come, when the Lord, who is blessed, pays the righteous their
reward, the righteous man will ask: ‘Why do I get such a reward?’ and it
will be said unto him: ‘Because thou performedst such and such a good
deed on such and such a day.’ Whereupon he will sigh, saying: ‘For such a
small thing I get such a great reward! Woe to the days that I wasted, in
which I did not occupy myself with good deeds.’ The wise man should
therefore take heed not to waste an hour of his life, but should occupy
himself with good deeds, and continually meditate in the fear of the Lord
and in His service.

XXXV. KALONYMOS B. KALONYMOS B.
MEIR
[Satirical writer and philosopher. He was born at Arles in 1286, and died in the first half of the
fourteenth century. He lived for some time in Rome, and acquired fame as an original writer and
translator. His best known works are Eben Bohan (Stone of Investigation) and Masseket Purim. The
former, written in rhymed prose, and modelled to some extent after Jedaiah ha-Bedersi’s Behinat
‘Olam, is a sharp criticism of the author himself and of his contemporaries, while the latter is an
extremely clever parody of the Talmud. He also translated scientific books into Hebrew.]

Admonitions To His Heart[219]

O my heart, draw nigh, I pray thee; keep silence, and hearken; consider
my meditation; know and discern the coming out of my words; give ear to
my sayings. Shalt thou never observe the covenant? shalt thou be like an
adamant harder than flint? and shalt thou not take the flint of the testimony
to cut off thy foreskin and to remove thy reproach?[220] If in the days of
delight and in the time of good will thy ways are unstable, what will happen
when the end is come upon thee? The days of evil shall rise against thee to
destroy thee; thou shalt be driven forth from the midst of men; in solitude
shalt thou dwell, deserted and forsaken. What will become of thy dreams?
Thou wilt be grieved for the former days that were better, and wilt groan at
thy latter end.
O my heart, consider, hearken unto this. Knowest thou not that youth
lasts not forever, and that the end of man is to die? A brother cannot redeem,
none has power, and the riches of the gold of Sheba and the heights of the
mountains profit not. Even if I ascend up into the heaven, and make my bed
in Sheol, I shall never be able to redeem my life from destruction. Behold, a
day is coming, a day of vengeance and a year of recompense, in which He
will fill me with bitterness. There is no escape, for the snares of death will
overtake me within the straits. As for Him who tries the hearts, His eyelids
will on that day try the open and secret deeds of the children of men.
O my heart, turn round, and seek thy God within thee. It is enough for
thee to reveal thyself as one of the vain fellows. Turn behind thee, for there
is still hope now. Thou shalt again dwell in tents as in the days of the
solemn feast, settled in a pleasant place. Fear God, and keep His
commandments which are enjoined upon thee. If thou seekest Him, God
will be gracious unto thee; it is from Him that thy fruit is found, the fruit
which He gives according to thy deeds. Perform good deeds while thy mind
is at ease, thy body fresh, and thy constitution, not lacking the right
proportion, abides under the shadow of good health. It is within thy power
to lift up the curtain, so that the cloud may be consumed. Look upon thy
weapons wherewith thou doest thy work, thy quiver and thy bow; the
strength and the blood of the body are thy rod and thy staff; in them lies the

stability of thy fortune; thou shalt find them when thou seekest them; none
among them is perverse or crooked.
O my heart, be strong and of good courage while the freshness of youth
yet lasts: the tree of knowledge is yet in its greenness, its leaves are not
scattered, and the twin-leaf is not divided; before old age strips me of the
coat of youth, and sets me naked and bare: before ‘the one that departeth
and cometh not back’[221] will be taken away from me; while the cord that
fell unto me in pleasantness is not yet loosed, and before the golden bowl is
broken; before the pure pieces of gold are changed, and before the wheel
which turns about in the world by the command of the Almighty on high is
broken. Then shall follow days of terror, during which the half-dead and
feeble will not die for a month or for some years. But it shall happen one
day that we shall awake and see that we were like unto them that dream.
O my heart, if not now, when shall I seek rest for me? Shall I do it in the
days of hoary hair, when the strength fails? The branch of all mortals shall
wither; even the tender and delicate shall be dried up and wither when they
grow old; their skin shall shrivel. Will God create a new thing in me, that I
may have youth after I have grown old? Behold, I was formed out of clay;
nature fashioned me small in my dimensions; I have the face of a man, not
the face of an eagle that renews its youth at the time of old age. Moreover, I
am of contrite spirit; to my disadvantage, I was different from the young
men my companions. In my youth, without old age and without mature
years, I almost grew old and became grey. My strength was enfeebled as
that of a woman. My senses grew weak, my thoughts became deranged, and
yet I was not advanced in years. My face was wrinkled before my time, and
my skin was dried up, so that it became like furrows. My head which, while
in its freshness, was as the most fine gold, and upon which brown hair was
grown, has white branches now, because hoariness, snowing in its midst, is
scattered over it. In the prime of my life, while still in its full strength, my
hair was plucked and torn out, and was moved out of its place. Shall my
stature, which was like a palm-tree, and my back, which was straighter than
a hedge, now be bowed down as a rush, so that none can raise it? My locks,
which were curly and intertwined, fall out and are scattered. The tresses of
my head, which were desirable as gold, and the hair thereof which was like
purple, has become scanty, and through its departure has left breaches.
What shall I do when God arises to seek my iniquity; for behold, my sins
shall surely be found.

XXXVI. LEVI B. GERSHON
[Philosopher, biblical commentator, mathematician, and physician. He is commonly called
Gersonides, and is also known as Leon of Bagnols. He was born at Bagnols in 1288, and died in
1344. He was exceedingly versatile, and displayed keen originality in all branches. His best known
works are his commentaries and his philosophic book Milhamot ha-Shem (Battles of the Lord).]

The Difficulties in Investigating the Problem Whether the
Universe Is Created or Eternal[222]

It behooves us first of all to point out the great difficulty of this
investigation, as this will lead us to some extent to make the investigation
into this problem more complete. For by being aware of the difficulty of a
problem, we are guided to the way which leads us to the attainment of the
truth thereof.
The fact that the philosophers who have hitherto investigated it greatly
differ from one another in their opinions concerning it points to its
difficulty; for this proves that arguments may be derived from the nature of
existing things, wherewith each of the conflicting views can be either
established or refuted. And it is very difficult to investigate a problem with
such a peculiarity.
What undoubtedly points to the great difficulty inherent in this enquiry is
the fact that we have to investigate whether all existing things were created
by God, who is blessed, after a period of non-existence, or were never
created at all. Now it is manifest that if we desire to fathom one of the
attributes of an object, by the way of speculative investigation, whether that
object possesses that attribute or not, it is first of all necessary that we
should know the essence of the object and its attributes. For it is only
through them that we may attain to that which we seek to know. It is thus
evident that one who desires to investigate this problem thoroughly must
first of all know the essence and attributes of the thing under examination as
far as it is possible for man to perceive. This would necessitate that a man
desirous of thoroughly investigating this subject should know the nature
and the attributes of all existing things, so that he may be able to explain
whether there is among them a thing or an attribute which would lead us to
the conclusion that the universe was not created; or whether there is among
them a thing or an attribute which would lead us to the conclusion that the
universe was created; or whether there is not among them a thing or an
attribute from which it could be concluded either that the universe was
created, or that it was not created. The matter being so, a man, to whom the
knowledge of one of the existing things or of the attributes thereof, so far as

a human being can possibly know, is inaccessible, is unable to make as
thorough an investigation of this problem as is humanly possible. Now it is
evident that to obtain as thorough a knowledge of all existing things and of
their attributes as is humanly possible is extremely difficult.
What makes this investigation more difficult is the fact that the
investigator must necessarily have some knowledge of the First Cause as far
as it is possible. For this enquiry leads him to investigate whether God, who
is blessed, could possibly have existed at first without this world, which He
afterwards brought into existence and created, or it is necessary that the
world should have always existed with Him. It is, however, evident from
the preceding argument itself that it is necessary for a man, desirous of
making this investigation as perfect as possible, to know of the essence of
God, who is blessed, all that can be attained, so that he may be able to
decide accurately whether God, who is blessed, can possibly be active at
one time, and cease to be active at another time, or whether this is
impossible. This greatly adds to the difficulty of this investigation, since our
knowledge of the essence of the First Cause is necessarily slight, as has
become manifest from the preceding.
Another point which makes this investigation still more difficult is the
circumstance that it is hard to know from which essences or attributes of
existing things it is possible for us to attain to the truth of this problem. For
it is necessary that a man, desirous of making this investigation perfect,
should know this at the very outset, otherwise he can only attain to the truth
thereof by accident.
The statement of the philosopher,[223] as recorded by the author of the
Guide, points to the difficulty of this investigation. It is as follows: ‘As for
the things concerning which we have no argument, and which are too high
for us, our statement about them is, according to this, as difficult as our
statement whether the world is eternal or not.’[224] This shows that this
question was considered extremely difficult by the philosopher, so that he
was perplexed and doubtful about it, despite the numerous arguments he
mentioned to prove that the universe is eternal. The reason for that is
undoubtedly because the philosopher assumed that there were numerous
arguments likewise to prove that the universe was created, and that his own
arguments did not in any way establish the truth in this matter; and this is
the very truth, as will be explained further on. Now if this question was

considered difficult by the philosopher, despite his high rank of wisdom,
how much more difficult would it be to other men who are lower than he on
the ladder of knowledge?
And indeed we find that the opinions of the ancients concerning this
investigation are diametrically opposed to one another. Some maintain that
the universe was created and destroyed an endless number of times. Others
hold that it was created only once; these are divided into two opinions:
some of them think that the universe was created out of something, as, for
instance, Plato and the later philosophers who follow his doctrine; while
others think that the universe was created out of absolute non-existence, as
for instance the early Mutakallimites, like Yahya the grammarian, according
to what Ibn Rushd recorded of him in his commentary on the Metaphysics.
In this theory they were followed by the Mutakallimites. This view was also
adopted by the great philosopher, the author of the Guide, and by many of
the sages of our religion. But there are still others who maintain that the
universe is eternal. This is the theory of the philosopher and his followers. It
is evident that the cause of their disagreement concerning these doctrines is
the variety of objects from which they derived their proofs with regards to
the nature of existing things, or because they were compelled by the Torah,
or because of these two causes combined.

XXXVII. PROFIAT DURAN
[Philosopher and grammarian. He is called Maestre Profiat and Efodi, but his Hebrew name was
Isaac b. Moses ha-Levi. He was born in the second half of the fourteenth century, and lived for some
time in Perpignan. During the persecutions in 1391 he was an ostensible convert to Christianity. He
afterwards wrote an epistle entitled Al Tehi ka-Aboteka (Be not like thy Fathers) in which he attacked
Christianity in such a manner that the superficial reader may take it as a eulogy on that religion. His
best work is his philosophic-critical Hebrew grammar entitled Ma’aseh Efod. It is so called because
the letters ‫ אפד‬are the initials of ‫אני פריפוט דוראן‬.]

The Definition of the Science of Language and Its Branches[225]

The science of language is a science comprising grammar, rhetoric, and
poetry. It is therefore fitting that its definition should be given in a manner
that harmonizes with these three branches, and afterwards each of them
should be differentiated by its specific characteristic. I say that the science
of language is a science which teaches the general methods that may be
employed in a language, in a manner fitting the conventionalities of that
language. By saying: ‘In a manner fitting’ I wish to convey that the
expression must agree with that which is conceived by the mind, according
to the linguistic axioms. I call the study of language a science, because the
term ‘science’ is indeed more comprehensive than the philosophers think.
For they have defined science as an acquisition which the mind attains by
true beginnings and causes; by ‘true beginnings’ they mean the beginnings
which are known either through the nature of the intellect, as the first
principles, or through sense perception, or through experience. According to
this, the study of language is no science at all, for its beginnings are
conventional, and are not evolved through any of the ways that I have
mentioned. In our opinion, however, the term ‘science’ is more
comprehensive, for we call science anything that is known through
investigation, analogy, or proof, no matter whether the principles and
beginnings upon which it is based are essentially true, or arbitrary and
conventional. The teacher[226] has already called such sciences ‘conventional
sciences.’ Accordingly, the study of language is a science, and the definition
of science rightly applies to it; for by it are known, through investigation
and proof, the results derived from principles and beginnings which have
been laid down in it. The wise man R. Jonah said in the description of
grammar that it signifies investigation and searching. This is merely an
interpretation of the term, which does not give us the definition of grammar
itself.
Now when a speech is merely in conformity with the principles and rules
of the language, without having sweetness, beauty, polish, and
embellishment, in the simple and complex forms, and is not free from
superfluity or excessive brevity compared with the meaning intended to be
conveyed, such a discourse is said to be merely grammatical; the man who

essentially and constantly speaks in that manner is said to be a grammarian;
and the power by which he speaks in that manner is called grammar. When
the speech also has sweetness, beauty, polish, and embellishment, in the
simple and complex forms, it is said to be rhetorical (it is derived from the
expression: ‘How sweet are Thy words unto my palate!’[227] which signifies:
how sweet and pleasant are they!); the author of such a speech is called a
rhetorician, provided that this manner of speech is essential and constant
with him; and the capacity which he has for such a speech is called rhetoric.
If in addition to all these characteristics, the speech is also metrical, it is
called a poem; its author is called a poet, provided this is essential and
constant with him; and the capacity which he possesses for that is called
poetry. By the word ‘metre’ I mean to say that the portions of the discourse
are equal in the number of their vowels (thou already knowest about that).
This is called a poem, because by means of the metre it is possible to sing it
aloud. The term ‘poem’ has also been applied to anything that is to be
understood allegorically, as, for instance, the Song of Songs, and others.
The rhetorical discourses and poems of the Jews have a special
characteristic which I have not seen or heard in the discourses and poems of
other nations. The Jewish rhetoricians and poets add sweetness, beauty, and
polish to their sentences by giving their rhetorical discourses and poems the
form of the scriptural verses and of the sayings of the wise and by their
endeavoring that that form should agree with the meaning of their
discourses, either according to the plain meaning of the Bible, or according
to some figurative application which they put into the discourse. It is the
highest degree of elegance and beauty in rhetoric and rhetoricians when
they make their discourses to be in harmony with, and add to them
sweetness from, the divine speech. This is due to the circumstance that the
Hebrew tongue is now deficient, as was explained, and therefore the
rhetoricians, when they wish to render their discourses sweet and elegant,
find it necessary to embellish and beautify them with the rhetorical
expressions that exist. Accordingly, their loss is cancelled by their gain, and
their deficiency turned to advantage. I have likewise noticed that the Jewish
rhetoricians possess another peculiarity not shared by the rhetoricians of
other nations: the knowledge of grammar comes to them naturally, and their
discourses are always in conformity with the principles and rules of the
science of language, though they do not study the books that were
composed on this science; yet it is only casually, and very rarely, that they

commit mistakes or errors according to the principles of the language. One
is not to condemn or to blame them for that, for even in the works of nature
casual mistakes are sometimes found. This power of theirs with which they
were endowed by nature caused them to neglect and disregard the study of
the books devoted to the science of language, which are accounted by them
as things of nought and confusion.

XXXVIII. SIMON B. ZEMAH DURAN
[Rabbinical authority and philosopher. He was born at the island of Majorca in 1361, and died in
1444. He lived for some time in Algiers. His literary activity was devoted to philosophy, Bible, and
Talmud, and his best known work is Magen Abot (Shield of the Fathers), which is a theological-
philosophical treatise.]

On the Problem Why the Wicked Prosper and the Righteous
Are in Distress[228]

Indeed the difficulty about the wicked man who is prosperous seems to
be no difficulty at all. For God, who is blessed, is good, and bestows good
upon all. He does not withhold good from the wicked, just as He does not
withhold from the lions their claws wherewith they tear their prey, for they
are needed for the acquisition of their food. In all this the philosopher and
the theologian concur; there is no difference between them. The only
difference between them is that the philosopher cannot believe that divine
Providence should attach itself to an individual, to save him from evils for
his righteousness, or to withhold bliss from him for his wickedness; while
the theologian believes that Providence attaches itself to an individual just
as it attaches itself to the entire species which is permanent. For an
individual man’s intellect is as permanent as the species, and hence
Providence attaches itself to him, just as it attaches itself to the species.
There is a very subtle speculation in this. For it is known that the species
exist only in the intellect, and that nothing but individuals actually exist.
Aristotle, however, in his Metaphysics has explained that the matter is quite
the reverse, that the individuals create the species in their intellects, through
repetition.[229] Now since the species have no actual existence, and
Providence can only attach itself to that which has actual existence, what is
the cause of their permanence according to the philosopher? For he is of the
opinion that Providence attaches itself only to that which has permanence,
and the species is the only thing that has permanence; but the species has no
existence, and Providence cannot attach itself to that which has no
existence. He therefore says that Providence is confined to the spheres,
stars, and separate intelligences, and that the species are preserved through
the influence that emanates from them to this mental existence. But as to
individuals, all their affairs are abandoned to chance, there being no
difference between individuals of the human race and the individuals of
animals. The theologian, however, believes that divine Providence attaches
itself to individuals on account of their intellect, although it has not the
same permanence as the separate intelligences and as the intellect of the
spheres. All that is found in this lower world was created for the use of man.

Accordingly, from Providence that is attached to each individual man there
emanates a Providence to the species of the animals, so that through their
preservation the existence of man should be preserved. Upon this matter the
philosophers are agreed; when they have investigated the functions of the
limbs and the functions of the animals, vegetables, and minerals, they have
found them all to be for the benefit of man, either for his food, raiment,
sustenance, and dwelling-place, or for curing his diseases. For even in
harmful things there may be found a cure and some benefit for man. If a
pious man has sometimes been cured with the excrement of a devouring
lion, or with the skin of a venomous snake, then that injurious thing was
created for the benefit of man. Similarly, if one planted a vineyard, and
made wine which a pious man has drunk when stung by a viper and has
been cured thereby, then that wine was created for the benefit of that pious
man. In a similar manner our saintly teacher[230] said, when he was cured of
an illness by apple-cider seventy years old that was in the possession of a
Gentile: ‘Blessed be He who handed over His world to custodians.’ It is
likewise for this reason that our sages of blessed memory said: ‘The Holy
One, blessed be He, has only four cubits of the law in His world.’[231] They
likewise said: ‘The entire world was created to attend to man.’[232] Ben
Zoma said: ‘Blessed be He who created all these to serve me.’[233]
Concerning all this I have already written in a preceding chapter. Now it is
impossible that all this is by mere chance, and is, therefore, due to divine
Providence, as I shall, with the help of God, explain at full length, when
treating of the soul.
A strong argument is urged by the theologian against the philosopher in
this connection. Since man’s intellect is as permanent as the angels, divine
Providence ought to attach itself to the intellect, as it attaches itself to the
angels. Moreover, this fact made itself manifest to the senses, as Scripture
relates of the punishment of the wicked, that some times hyperphysical and
supernatural calamities befall them, having been forewarned by a man
renowned as a prophet; at the same time the righteous are delivered from
these calamities, and prosper against the laws of nature. This cannot be
attributed to chance and accident, for it occurred very frequently, and the
warning had been given by a man sent by God, who is blessed, whose
message could not be doubted. With all these arguments the theologian
establishes his belief that God, who is blessed, supervises every individual

of the human race, giving a goodly reward to the righteous, and bringing
calamities upon the wicked.
To this the philosopher replies and says that, had the affairs of the world
been arranged in this manner, the contention of the theologians would have
been justified. But we also see that supernatural calamities befall many
righteous men, and, on the other hand, many of the wicked who deserve
evil prosper in a manner contrary to natural reason. Had things been
arranged by God, who is blessed, as the theologian maintains, the righteous
man should have been delivered from the misfortunes which had befallen
him, and prosperity should have been withheld from the wicked.
The theologian says with regard to the misfortunes that have come upon
the righteous that it is a fallacious contention. The fallacy is due to one of
two considerations: either on account of the subject, or on account of the
object. As to the subject, it is possible that this man who, according to all
appearances, is righteous, is not good at all; for He who understands his
secrets knows that he is bad; men are deceived about him, and decide that
he is good, but He who understands his thoughts knows him to be bad. Or
he may have committed a crime for which he deserves this calamity. As to
the object, it is possible that these occurrences which appear to be bad are
not bad at all, but are for the good of the sufferer.
In this manner the theologian evades the philosopher’s objection with
reference to the righteous upon whom misfortunes have come, and this
ramifies into many details. As to the prosperity of the wicked, the
theologian likewise says that there is a fallacy due to one of two
considerations: either on account of the subject, or on account of the object.
As to the subject, it is possible that this wicked man, although his deeds
committed openly show him to be undoubtedly bad, must have performed a
good deed for which he deserves this prosperity as a recompense. As to the
object, it is possible that this prosperity is for his own harm. This, too, is a
general argument having many ramifications with which the theologian
evades the objection with reference to the wicked who is prosperous.

XXXIX. JOSEPH ALBO
[Spanish theologian and philosopher. He was born about 1380, and died about 1444. His
philosophic treatise entitled ‘Ikkarim (Principles) is one of the great favorites of Hebrew readers. He
has a clear style, and makes himself readily understood. It is no doubt due to this characteristic that
he supplanted his master Hisdai Crescas, author of Or ha-Shem (Light of the Lord).]

The Various Ranks of Prophecy[234]

Although all the words of the prophets are doubtless true, nevertheless
the degree of the exactitude of a prophet’s words corresponds to his rank
and degree in prophecy. There are many prophets who, because of the
weakness of their perception, do not perceive things with sufficient clarity.
For that which happens to the perceptions of the senses happens also to the
perceptions of the prophets: a man whose senses are healthy and strong
perceives objects in their exact form, while one whose senses are feeble
does not perceive them in their exact form, and perceives only their species,
or their genus, without being able to distinguish the species. Thus a man
with a strong sense of sight recognizes a color, which he perceives, as it
actually is (as, for instance, red or green); he likewise recognizes the degree
of redness or greenness. But one whose sense of sight is weak recognizes
only the genus, that is to say, that it is a color, and no more; and even if he
recognizes the species, that is to say, that it is red or green, he does not
know what degree of redness or greenness it is. The same is the case with
the sense of hearing and with the other senses. This very thing happens to
the prophets as regards their perception. One whose perception is strong
perceives the thing as it actually is without a metaphor; his words are
explicit, not obscure, and are therefore to be understood as true according to
their plain meaning. But the words of a prophet of a lower degree are
obscure, couched in riddles and parables, and are not explicit; they are
therefore not true according to their plain meaning, but only according to
the idea implied in them; for according to the literal sense, something else,
different from that which is conveyed by the words, is to be understood.
Thou thus findest that Ezekiel, his prophecies being postexilic, spoke in
parables and riddles which were not true according to their plain meaning,
so that he complained of this to God, who is blessed, and said: ‘They say of
me: “Is he not a maker of parables?”’[235] Zechariah, likewise, having
flourished toward the end of the prophetic period, all his prophecies were in
visions which were not true according to their plain meaning, but only
according to that which was implied in them. When he says that he saw
horses, women, and a golden candlestick with two olive-trees by it, there is
no truth in the matter of the candlestick and olive-trees itself, but only in the

idea implied in them. But all the prophecies of Jeremiah, who lived before
the destruction of the temple, are very clearly explained. God, who is
blessed, has already explained this difference between the prophecy of
Moses and that of another prophet. Concerning the prophecy of Moses He
said: ‘I speak with him mouth to mouth, even manifestly, and not in dark
speeches.’[236] From this it is to be inferred that the other prophets beside
Moses speak in riddles which are not explicit, and in visions which are not
real. It is therefore necessary that these visions should be explained in such
a manner that they harmonize with Moses’ words. Similarly, the words of a
prophet of a lower rank should always be explained in such a manner that
they harmonize with the words of a prophet of a higher rank and do not
dissent from him. It is in accordance with this explanation that we find that
Isaiah says: ‘And I saw the Lord sitting upon a throne, high and lifted
up,’[237] while Moses says: ‘For man shall not see Me and live.’[238] Had we
not known the rank of either of these prophets, we might have thought
Isaiah’s words were accurate, and would have said that because of his high
rank he perceived of God that which can possibly be perceived of Him, and
he therefore said: ‘And I saw the Lord;’ but Moses, who did not reach
Isaiah’s rank, and perceived but little of God, said: ‘For man shall not see
Me and live,’ because his perception was weak, and his prophetic rank low.
Knowing, however, that Moses was master of all prophets (as it is written:
‘And the Lord spoke unto Moses face to face, as a man speaketh unto his
friend,’[239] and it is likewise written: ‘If there be a prophet among you, I the
Lord do make Myself known unto him in a vision, I do speak with him in a
dream; My servant Moses is not so.… With him do I speak mouth to mouth,
even manifestly, and not in dark speeches’[240]), we are assured that Moses’
words are undoubtedly true according to their plain meaning. On the other
hand, the words of Isaiah, who was lower than he in rank, are not accurate;
it is because of his low rank that he said: ‘And I saw the Lord;’ for he
believed that he saw God, while it was not so in reality: it was through the
influence of the imaginative faculty. Moses, however, because the
imaginative faculty had no influence whatsoever on his prophecy (for his
prophecy was the outcome of the rational faculty that was in him, detached
from the other corporeal faculties), said: ‘For man shall not see Me and
live;’ and this is true. But Isaiah, because in his prophecy he also made use
of the imaginative faculty, which our teachers of blessed memory call ‘the
speculum which is not lucid,’[241] was led to err and to believe, through the

imaginative faculty, that he had seen God. He himself made it manifest that
this perception of his was erroneous, through the imaginative faculty, and
explained that the cause thereof was that his body was not purified as the
body of Moses our teacher; and that is the meaning of what he said:
‘Because I am a man of unclean lips.’[242] Nor were his qualities adequate;
and that is the meaning of what he said: ‘And I dwell in the midst of a
people of unclean lips.’[243] For through dwelling among people of bad
traits, the qualities of the good man become corrupt. He therefore
complained, and said: ‘Woe is me! for I am undone,’[244] as if he would say:
‘I was influenced by the imaginative faculty, and my prophecy is not
through a lucid speculum like the prophecy of Moses who heard the voice
speaking to him, without seeing any form before his eyes. But I, because
my prophecy is through a speculum which is not lucid, that is by means of
the imaginative faculty, I am not able to comprehend the speech without
seeing the form that is speaking. This was caused by my being a man of
unclean lips, and by my dwelling in the midst of a people of unclean lips. I
therefore complain, and say: Woe is me! for I am undone. For my eyes have
seen the King, the Lord of hosts, and I know that this is the result of the
imaginative faculty; since there is no doubt that it is impossible for one who
prophesies through the lucid speculum to attribute any form or likeness to
Him, who is blessed, even in a prophetic vision.’ This is the meaning of
what our sages of blessed memory said: ‘Manasseh slew Isaiah. Whereupon
Raba says: He tried him and slew him. He said unto him: Thy master Moses
said: For man shall not see Me and live, but thou didst say: And I saw the
Lord.’[245] They have also remarked that he could have refuted this
argument, but he did not reply, because he knew that Manasseh would not
accept his answer. The answer that he could have given is that even
concerning those that lived in the time of Moses it is written: ‘And they saw
the God of Israel;’[246] here, too, because their perception was not through
the lucid speculum. From all this it is manifest that it is not possible for a
prophet of a lower rank to dissent from the words of one who is of a higher
rank; but his words must be explained in such a manner that they are not at
variance with the words of the greater prophet. Now, since it is explicitly
stated in the Torah that Moses’ prophecy is of a rank higher than that of all
other prophets, it is not possible for us to hearken to any prophet who
dissents from him, and annuls his words. But the question whether it is
possible for a prophet to explain the words of Moses, and to say that,

although they were written without a qualification, there is a condition or
time connected with them, even if it was not explicitly stated, will be
treated of in the following, with the help of God.

XL. ISAAC B. JUDAH ABRAVANEL
[Statesman, philosopher, and biblical exegete. He was born at Lisbon in 1437, and died at Venice
in 1508. He was treasurer at the court of King Alfonso V of Portugal. When the Jews were expelled
from Spain, he left that country and went to Naples. He was a prolific writer, and in all his works he
displayed clear-sightedness and a thorough mastery of the subjects under discussion, though he
lacked striking originality. His most popular work is his commentary on the Bible.]

The Advantages of a Republic over a Monarchy[247]

Behold, it behooves us to know whether a monarch is a necessity,
inherently needed for the people, or it is possible to exist without him. The
philosophers adopt the former opinion, and think that the service rendered
by the king to the people in the political organization is the same as the
relation of the heart to the body in animals possessing a heart, and as the
relation of the First Cause to the entire universe. Now if the investigators
think that a kingdom must be based on three things (firstly, unity and
absence of partnership; secondly, continuity and absence of change; thirdly,
absolute power), then their conclusion as to the need and necessity of a
monarch is indeed fallacious. For it is not impracticable that a people
should have many leaders, united, agreeing, and concurring in one counsel,
who should decide administrative and judicial matters. This militates
against the first principle. Then, why should not their administration be for
one year, or for three years, like the years of a hireling, or less than that?
When the turn of other judges and officers comes, they will arise in their
stead, and investigate whether the first ones have not failed in their trust,
and he whom they condemn shall make good the wrong he committed. This
militates against the second principle. Then again, why should not their
power be limited and regulated according to the laws and statutes? A
common-sense principle tells us that when one man disagrees with the
majority, the law is according to the majority. It is more likely that one man
should trespass, through his folly, or strong temptations or anger (as it is
written: ‘the wrath of a king is as messengers of death’[248]), than that many
men taking counsel should transgress. For if one of them turns aside from
the right path, the others will protest against him. Moreover, since their
administration is temporary, and they must render account after a short
while, the fear of man will be upon them. But what need is there of
producing abstract arguments, since experience is more forceful than logic?
Behold and see the countries where the administration is in the hands of
kings, and you will observe their abominations and corruptions, every one
of them does that which is right in his own eyes; for the earth is filled with
wickedness through them. On the other hand, we see this day many
countries where the administration is in the hands of judges; temporary

rulers are elected there, and over them is a chief against whom there is no
rising up; they choose that which is right by definite regulations; they rule
over the people, and decide concerning matters appertaining to war; none
can withstand them, whether it be for the rod or for the land.[249] Dost thou
not know? hast thou not heard that there was a great country that had
dominion over all the world? She devoured the whole earth, trod it down,
and broke it in pieces, when her administration was in the hands of the
numerous consuls, who were faithful, numerous, and held temporary
offices. But after an emperor was made to rule over it, it became tributary.
Even to-day Venice rules as a mistress, great among nations, a princess
among the states, and the state of Florence is the glory of all lands. There
are likewise other states, great and small, which have no king, and are
governed by leaders elected for a fixed time. Now in the elected
governments in which there is nothing crooked or perverse, no man lifts his
hand or his foot to commit any matter of trespass. They conquer countries
with wisdom, understanding, and knowledge. All this proves that the
existence of a monarch is not necessary; nay, it is harmful, and is a great
danger. In a similar manner the author of the Guide[250] warned against the
great dangers incurred in travelling on the seas and in serving kings, on
account of the similarity that exists between the two in the possibility of
danger, both being alike, the stormy wind on the ocean and the spirit of the
ruler. It is surprising that the adherents of that erroneous opinion have
compared the unity of a king elected by the authority and will of men to the
unity of the First Cause, who is blessed, the necessarily eternal. Indeed the
wise men have written concerning the body of an animal that there are three
vital members which control it. Even according to the opinion of the chief
of the philosophers that the heart is the only vital member, this merely
refers to the production of the spirit; but he does not deny the control of the
body by the other faculties, by the psychical, which are from the brain, and
the physical which are from the liver. To conclude, things of nature are
inevitably arrayed in this manner, but those which result from the action of
the will belong to the category of the contingent. The one cannot be
compared to the other.
No objection can be raised from the saying: ‘For the transgression of a
land many are the princes thereof;’[251] for that verse speaks of the princes,
not of the leaders and the judges. How can we ignore self-evident facts? For

if the leaders are good, it is better that they should be many and not one; if
they are bad, one left free to his lusts is more dangerous than many.
I therefore think that kings were at first set up to rule not by the people’s
elections, but by force: the one that was stronger prevailed; as it is written:
‘Let us go up against Judah, and vex it, and set up a king in the midst of
it.’[252] Even these were only appointed as a matter of trust, to serve the
people; but they made themselves masters, as if God, who is blessed, gave
them the earth and the fulness thereof, and they leave it as an inheritance to
their children after them and to their children’s children for ever, as if it
were a plot of land which one acquires for money. This cursed plague has
spread so much that sometimes a man arises, and rules alone, and governs
according to his imagination. This, however, is not alike in all kingdoms;
for in some of them the king does not have so much power in the
administration. But the better of the two is the one that does not yet exist.

XLI. SOLOMON IBN VERGA
[Spanish historian and physician who flourished during the fifteenth and sixteenth centuries. He
was compelled to flee to Turkey, where he wrote his Shebet Yehudah (Rod of Judah), which gives an
account of the Jewish persecutions in various countries. This book is valuable for Jewish folk-lore,
though not always trustworthy as a historical source.]

A Jew Is Accused of Murdering a Christian, But His Innocence
Is Proved[253]

In the time of the righteous king Alfonso the Elder, some men came
before the judges of the country, and related that they had seen a Christian
enter the house of a Jew on the eve of Passover, and subsequently heard him
exclaim, saying: ‘Save me, O Christians!’ The judges then sent some men,
who went to search in the house of the Jew; but they did not find anything.
Whereupon the judges said: ‘A similar accusation was made last year, but
the falsehood thereof became apparent. Now, ye accusers, why do ye walk
after vanity, and why do ye harass these poor people, although there is no
violence in their hands?’ The people arose with an uproarious sound, and
said: ‘Shall not the judge of all the land do right? We shall go to the king,
for he will bring our judgment to light.’
When they came before the king, and related the whole affair to him, the
king said: ‘Bring that Jew before me.’ The Jew was immediately brought
before him, and when questioned by the king, he replied: ‘Far be it from
me! for no Christian entered my house for some time.’ The king then said to
the accusers: ‘Ye deserve death. When ye heard the Christian exclaim,
saying: “Save me!”, and ye recognized his voice, why did ye not break the
doors of the Jew’s house, and enter there to save the oppressed from the
hand of the oppressor?’ They replied that they were afraid of the judges, lest
they should fine them for breaking another man’s door. Whereupon the Jew
remarked: ‘But how is it that ten days ago, when a slave ran away, and
entered my house, where he locked himself up, ye broke my doors, which
have not been repaired yet?’ So they withdrew in silence, without answering
a word. Whereupon the king said to the lords: ‘Have you seen the Jew the
Christian-killer? He is very old and decrepit, has not the strength to kill a
fly. It is all on account of the wickedness of the hearts of these men who
deserve to be punished.’ He then turned his face to them, and said: ‘Ye are
falsifiers and liars. Take heed unto yourselves that ye come not again with
such a thing before me.’
On the second day they assembled, and came again to the king, saying
that there were many witnesses and strong evidence. Whereupon the king

said: ‘Since it is so, it is necessary to make an investigation.’ He
commanded that the king’s scribe should come. The latter came, and wrote
down the name of the Jew and the sign of his house. He also inquired of
that Christian’s acquaintances, who claimed to have known him, what his
name was. They said it was Pedro Guzman. He asked about his wife, and
they said that she was Beatrice the attendant of the bishop and that she lived
in such and such a street. The king then asked: ‘What is the description of
the Christian?’, and they replied: ‘A young man of short stature, ruddy, with
parted beard, and blind of one eye.’ The king sent for the woman, and asked
her concerning her husband. She said: ‘He went to the house of a Jew to
collect money which the Jew owed him, but has not yet returned to my
house.’ After that the king asked for the testimony of the young men, and
they said: ‘That Christian, whose descriptions were such and such, was our
acquaintance. We met him at the door of the Jew, and he told us that he was
waiting for the Jew on account of a debt which the Jew owed him. While
we were still talking, the Jew came, and the Christian entered the house
with him. A little while later we heard the Christian’s voice, crying: “Save
me.” Whereupon we entered the Jew’s house through the window, and
searched all over, but did not find the Christian. We, however, found a large
quantity of blood upon the ground.’ The king then said: ‘According to this
evidence he deserves to be tortured.’ So they beat the Jew, until he
confessed that he had killed the Christian and thrown him into the river at
night. Whereupon he was condemned to be burned.
During the reading of the sentence the archbishop came before the king.
Having listened to the reading of the sentence, the bishop asked: ‘Is this
Pedro de Guzman the husband of Beatrice, or another man?’ They replied:
‘The husband of Beatrice.’ The bishop then said: ‘I observe astonishing
things here. The sentence says that the Jew killed him on the first of
January, but I met him alive last night in a village near the city; he will
return to-day or to-morrow.’ Whereupon the king said: ‘In this case, either
the Jew was mad, or has just lost his senses, for he has confessed to a crime
which he did not commit.’ But the bishop said: ‘No trust, nor reliance is to
be placed in torture or in the acts of the lords.’ The Jew said: ‘Our lord the
king! I am not mad, nor have I ever been mad; but they made me lose my
senses through torture; for mercy has perished from the Christians, and they
executed on me such judgments as are not executed on those who rebel

against the king’s crown. Seeing that after inflicting many kinds of torture,
they kept on devising new ones, I preferred one death to several deaths.’
The king then sent two of his servants to bring the Christian, and he also
sent a Jew with them, in order that they should not bribe him and hide him.
When the Christian came before the king, the king stood up on his feet, and
said: ‘Praised be He who sheds light upon obscure things! Praised be He to
whom belongeth justice and judgment! Why did He charge fools like us to
sit upon the throne of justice, while we are like the beasts of the field that
know not at what they stumble? Moreover, I heard that in ancient times it
had been the custom of the Greeks to weep when an infant was born, and to
rejoice and laugh when an old man died. Their reason was because it is
fitting to weep for the new-born babe, since he is come to the valley of
weeping; but when he dies, it is fitting to rejoice, since he has gone to a
place of rejoicing and rest. Now the Jews ought to weep when they are born
and when they die, as well as during the days that intervene; for it is not
enough that they suffer evils inherent in exile, but their enemies seek
occasions against them to overthrow them. I grieve very much for them, not
because they are Jews, but because they are poor and lowly. We have no
other kingdom, but that which the King of the universe gave us; and He said
by His prophet: “But on this man will I look, even on him that is poor and
of a contrite spirit.”[254] Now thou, O bishop, deservest my favor, for thou
hast kept me back from shedding innocent blood. The Lord sent thee, in
order that perverted justice should not go forth from our hand.’
Whereupon the bishop said: ‘There is yet another favor which the King,
the Lord of the universe, has shown thee. For thou hast seen with thine own
eyes that no trust nor reliance is to be placed in that which a man says while
being beaten or tortured; for this poor Jew said that he had killed that
Christian who is here standing alive before our lord. Praised be He who
gives light to upright and righteous rulers like thee. May He make His face
shine upon thee for ever. Amen.’

XLII. ABRAHAM B. MORDECAI FERIZOL
[Scholar and geographer. He was born at Avignon in 1451, and died in the first half of the sixteenth
century. Early in life he settled in Italy, and is said to have been cantor in a Ferrara synagogue. He is
the first geographical writer in Hebrew. Although he wrote a number of other treatises, he is best
known by his Iggeret Orehot ‘Olam (Treatise on the Paths of the World), which is a cosmographic
and geographic work.]

A Jew Who Claims to Belong to the Ten Tribes Visits Italy[255]

For the sake of the usefulness of this treatise, which I, Abraham Ferizol,
have composed in order to make plain the paths of the world unto them that
know not, I chose to write this chapter, the pivot of which turns upon the
ways of the Jew of the ten tribes (who may possibly have been of the tribe
of Judah), whose name is David the son of Solomon, a captain of the host of
Israel. He came here, and we saw him in this our province, the province of
Italy. I shall relate how he came from the wilderness of Habor, according to
his words. In this narrative the readers will find repose for their souls, and
those who are weary of desire shall rest here. For in the narrative set forth
in my words I shall not deviate from what I know from the mouth of
trustworthy people, and from what I saw in the writing of truthful men. And
God knows the truth, because He alone is the truth; though I am one of
those who put little faith in vanities.
This is the narrative: In the year 283 of the sixth millennium we heard
tidings from the Land of Glory in a Hebrew letter which came by the way
of the boats from Venice, declaring that a Jew of the ten tribes had arrived
there and announced new things in the midst of the land. There is no need
of these narratives, since he crossed the sea in the year 284, arrived in
Venice, and went up to Rome, where he was declared as truthful by those
who knew the manner and conduct of his life. As was understood from the
words which he spoke, this Jew belongs to the sect of the two tribes. For he
said that he was one of those who dwell in tents in the deserts, like the sons
of the Rechabites, and that his dwelling-place is in the wilderness of Habor
which is in Asia Major, and that lower down, on the other side, are the rest
of the ten tribes. They live close to the deserts which are traversed on the
way to Mecca and Jedda, which are by the Red Sea. They all have kings
and princes and vast populations like the sand which is on the sea-shore.
There is the origin of spices, pepper, and simple medicines, and other good
products which are found in their hands, as I shall describe in its proper
place. Between these two sects of Jews there is indeed a strong and mighty
nation of Ishmaelites who have many kings, and do harm to the sect of
these Jews, by not allowing them to go across and join their fellow-Jews.
For many years they spread forth, and attempted to come near to each other,

but did not succeed. But when the arrival of the strong and mighty boats of
the Christians became known in these regions many years ago, and they
perceived, heard of, and saw the instruments of war which are in the hands
of the Christians (the hollowed metals for throwing stones by the force of
fire, wherewith one can destroy all habitations and fortifications), the Jews
who live in the wilderness of Habor chose to send this Jew, according to his
words, to the great king of all the Christians. In order that his words may be
believed, he had in his hands credentials which were verified and
established by the king of Portugal who travels by means of a boat across
the ocean to these Hoddian, that is Indian, regions, and knows of the
existence of a Jewish kingdom there. He wrote to the pope, may his glory
be exalted, that this Jew, mentioned above, was faithful, and that his words
were trustworthy. At all events, it matters not whether his words are
trustworthy or not, it is sufficient for us to-day in this our exile, and in our
provinces, that it has been verified by kings and princes and made known in
public and in the streets of Rome that the very numerous tribes of Israel still
exist, and that they have many kings. As for this Jew who came here, it
matters not who he is.
Since it is true that the Jews and their kings still exist, it is possible to say
that this Jew came by the following route in the following manner: From
the wilderness of Habor he went by the caravan pass, for this is customary,
and thus was it written and heard from his mouth concerning himself. He
then crossed the Pole of Arabia Felix, and came to the Red Sea, whence he
came down to Egypt. Afterwards he went up to the Land of Glory, where he
waited for the boats coming from Venice, that he might cross over to Italy.
He then went to Rome, where he stayed about eight months until there
came the reply of the king of Portugal concerning the truthfulness of his
words and his affair.
The narrators and prominent Jews who spoke with him declare that this
Jew really did ask the pope, the king of the Gentiles, for assistance, that
instruments of war (metals for throwing stones) and skilful workers should
be given to him, so that he might take them along with him to Arabia Felix
to destroy their above-mentioned enemies. He would give to the pope and
his office certain concessions for the benefit of the pope, may his glory be
exalted, and a way to rule over some of the places where there are collectors
of wealth, and spices, and simple medicines. The object of this is that these
Jews may be united and gathered together to go across and take possession

of the Land of Glory and subdue it, for it is an everlasting inheritance unto
Israel. All this have my eyes seen in truthful letters, and my ears heard from
prominent and truthful people. But the Lord God is the absolute truth, He
lies not, and speaks no falsehood; they that take refuge in Him shall not be
put to shame. Truth springs forth of its own accord, and makes its way.
And this day, in the month Marheshvan, in the year 285, we have heard
that Pope Clement, the king of the Gentiles, spoke to him, and agreed to
dismiss him and send him away by way of Portugal with honor and with a
big boat full of instruments of war and of Jewish and Christian skilful
workers. He also arranged with the king of Portugal to supply the Jew’s
needs, and commanded every Christian nation, wherever he passes through,
to honor him, assist him, and fulfil his desire with regard to the
requirements mentioned above. All this shall stand as it is.
Now I merely propose to describe the route by which, in my opinion, he
may go more safely than by any other route, if the narrators are right. He
should be taken to Portugal, and thence he should go down to the ocean,
going round the coast of Fez, and proceed by sea all the way to the right of
the Fortunate Isles which are now called Spain. He should then continue on
dry land by way of Cape Verde, and go round Africa on dry land to the left,
going eastward as far as the big Promontory, which is called Cape of Good
Hope. He should then cross the Gulf of the Berbers to the outlet of the
straits of the Red Sea, and go down on dry land to the outlet of the
wilderness of Habor, wherever it may be, and go to his place, as I shall
explain all the new outlets later on.
According to hearsay, these are the descriptions and manners of this Jew:
He is of short stature, lean-fleshed, and courageous; he prays frequently, is
dark-complexioned, and afflicts himself with fasting. According to the
words of the writers, he could fast for six consecutive days and nights.
His principal language is the holy tongue, which he speaks almost
unintelligibly, like a stammerer. Sometimes prominent men and cardinals of
Rome came to visit him in his house, but he thrust them aside, and would
not receive them. He rode on a mule in Rome to see the curiosities of the
country, and, while on his mule, entered the great temple of St. Peter, even
as far as the great altar, refusing to dismount his mule. There were with him
about ten Jews running before him, and more than two hundred Christians.
May the Lord speak good concerning Israel.

XLIII. JOSEPH B. JOSHUA B. MEIR HA-
KOHEN
[Historian and physician. He was born at Avignon in 1496, and died at Genoa in 1575. His best
known works are Dibre ha-Yamin le-Malke Zarefat we-‘Utman, which is a sort of history of the
world, and ‘Emek ha-Baka, which deals with the Jewish persecutions in various countries and
centuries. The latter book was begun in 1558, and concluded in 1563. He subsequently brought it up
to 1575.]

The Crusaders Massacre the Jews at Meurs[256]

And it came to pass in the fourth month on the seventh day, that the
enemies, the men of the army, arose against the poor and humble population
of Meurs, and besieged the city round about. When the inhabitants of that
town lifted up their eyes, they saw a people as the sand of the sea, which
cannot be numbered for multitude. These people asked that the Jews should
be handed over to them to do unto them according to their desire, as they
had done in all the towns through which they had passed up till that day.
The governor of the town went out to them, and said to the captains of the
army: ‘What profit is it if we slay our brethren, these Jews, who dwell in
our midst in security, and conceal their blood? Therefore remain ye outside,
and I shall speak in their ears, and whatever answer they will give me, I
shall tell you. These men will perhaps consent to change their religion and
to be like us. We shall then be innocent of bloodshed.’
As these words found favor in the eyes of the besiegers, the governor
returned to the town, and called the Jews together, and proclaimed these
words in the ears of the people, saying: ‘Ye know what I have done unto
you from my youth up till this day, how I have saved you from the hand of
the oppressor and tyrant, as I vowed to you, so that no dog moved his
tongue against any one of you, and not even a shoelace was taken from you.
Ye are my witnesses, up till this day. But now your eyes see that the
children are come to the birth, and there is no strength to bring forth. A day
of trouble and distress, a day of devastation and desolation, a day of wrath
and punishment is this day, and I am not able to withstand the tyranny of
these firebrands that smoke with kindled anger, lest they should come and
smite me, the mother with the children. Now choose ye for yourselves:
either ye consent to be like us, or ye will be handed over to them, and they
will do unto you as they did in all the countries through which they passed.
Choose ye for yourselves, that I may be free from sin.’ And all like one man
answered, saying: ‘It is better that we should die in the fear of the Lord than
that we should do this thing, and sin against God. Now, our lord, we are in
thy hand, do with us as it seems good in thine eyes; for evil is determined
against us: on account of us is this great tempest upon you.’

When the governor perceived that he could not prevail upon them, he
acted cunningly, and sent several of the Jews out of the town accompanied
by his servants. Then he commanded that the latter should return to the
town, with their swords stained with the blood of the beasts of field. And
they showed their swords to the Jews saying: ‘See ye what has been done
unto your brethren; in this manner will it be done unto you, if ye do not
consent to-day to be like us.’ But the Jews all answered like one man, and
said: ‘We have no portion in your religion, and no inheritance in your god;
do unto us as it seems good in your eyes. For the Lord our God is one God;
unto Him shall we cleave, Him shall we serve, and by His name shall we
swear all the days. We shall not turn aside to the right or to the left from the
commandments which Moses the servant of the Lord commanded us.’
Then the governor commanded, and they brought back the Jews whom
he had sent outside, and they put them in prison, separately, so that they
should not lay hands on one another, as some Jews did in other towns.
There were two women in that town, the name of the one was Gentila,
and the name of the other Rebecca. And one of them who was with child
bowed herself and brought forth a son, for her pains came upon her. There
was nobody with them but a young girl of very beautiful appearance. When
she saw that the enemies rose up against them, they took the child, and
wrapped him up in clothes, for their mercies grew warm for him, and they
threw him down to the ground from the tower in which they were
imprisoned. When the enemies saw what they had done, they arose on the
following morning, and seized hold upon them, and led them against their
will to the high place, and did unto them according to their desire, and there
was none to say: ‘Halt!’ Some were slain with the edge of the sword, others
bowed to the idol, after being tortured, on that terrible day, and they turned
away from the Lord.
There was a Jew among them, whose name was Shemariah; and the
bishop’s treasurer said to him: ‘Shemariah, Shemariah, fear not; abide with
me, and I shall save thee from their hand.’ So the man was content to dwell
with him, and gave him the money that was found with him. The bishop’s
treasurer then led away him, his wife, and his three sons, and made them
dwell in the forest until the ninth day of Ab, which is the fifth month. Then
this base fellow forced him to send to his sons in Spires that they should
give him silver pieces or gold pieces. When they sent him some of the

money that was found with them, this base fellow took it away, and
immediately delivered Shemariah and his family to the hand of the enemy.
The inhabitants of the village rejoiced to see him, for they had known him,
and consented that he should not change his religion until the following day.
So on that day they ate no unclean thing, for they said craftily: ‘Let us do
to-day according to our custom, but to-morrow about this time we shall
become one people.’ Whereupon they retired to their room, for they were
dejected and fatigued. They closed the door, and spent that night there. And
it came to pass in the morning watch that his sleep fled from his eyes, and
the man arose before a man could recognize his fellow, and took the knife
and slew his children and his wife. He also attempted to cut his throat, but
did not succeed, for giddiness took hold of him; he swooned, but did not
die.
As soon as the morning was light, the enemies arose against him, and
when they saw what he had done, they were exceedingly astounded at him,
and said unto him: ‘Why hast thou committed such a wicked thing? Thy
blood is upon thine own head, and we are free; evil is determined upon
thee. Now thy sin will thereby be atoned for, by thy becoming like us; by
thy being turned into another man, thy life may be saved. Otherwise we
shall deal worse with thee than with them, and thou shalt be buried alive
with them.’ But he said unto them: ‘Far be it from me to do such a thing. Do
with me as it seems good in your eyes; but I shall not rebel against the
Lord.’ Then they made a grave, whither he walked by himself, and wherein
he was buried. His wife was placed at his right, and his children at his left.
They threw earth over them, and said unto him every time: ‘Turn to our
religion, that thou mayest live and not die.’ But he did not hearken unto
their voice, and they removed the earth from him three times to see whether
he would not be persuaded; but he would not listen to them. So they
covered him with earth. His voice was heard all day; but they mocked him.
Wilt Thou refrain Thyself for these things, O Lord?

XLIV. MENASSEH B. JOSEPH BEN ISRAEL
[Scholar, theologian, and historian. He was born at Rochelle about 1604, and died at Middelburg in
1657. He wrote in Latin, Spanish, and Hebrew. It was due to his efforts that the English government,
presided over by Cromwell, recognized that there was nothing in the English law against the
readmission of the Jews to England. He was also a celebrated printer.]

The Soul Is Likened to the Moon[257]

It is known to him who is acquainted with the science of astronomy that
the moon receives its light from the splendor of the sun. Now since the
moon is in the lowest sphere, while the sun is in the fourth sphere beneath
the earth, the light of the moon diminishes on its lower side the nearer it
draws to the sun; for the sun’s light strikes it from above. When it reaches a
position opposite to the sun from below, its upper half is light, while the
other half facing the earth is entirely dark. All the time that the moon
gradually moves away from the sun toward the east, as it does during the
first half of the month, the light of the moon increases toward us, while it
decreases on the half facing above; it is then in its fulness. Thou also
knowest that the astronomers are agreed that on the day when it reaches the
point directly opposite to the sun, and on the days preceding and following
the true conjunction, that is to say, at the beginning of the month, the moon
is covered up, and does not appear to give light on any side. They have
likewise asserted concerning it that its light does not become fixed, until
seven days have passed since its birth; it is then that a benediction may be
pronounced upon it, according to the law. They have also said that the moon
completes its revolution in twenty-nine days, twelve hours, and seven-
hundred and ninety-three fractions, which is approximately thirty days.
After these prefatory remarks I will say that the soul is likened to the
moon, and that the sun is God, who is blessed, as it is written: ‘The Lord
God is a sun and a shield.’[258] Now just as the moon, when it approaches the
sun, its light becomes stronger above; even so the divine soul, when it
draws nearer to God, who is blessed, and forsakes pleasures and worldly
affairs, its light becomes fuller, and it attains bliss; for the way of life is
upward to the wise. But when it removes itself from God, who is blessed,
and clings to the affairs of the body, making God’s service subordinate, it
becomes dark on the upper part, and only sheds its light from its lower part
upon bodily and worldly things. This is the cause of its perdition with
regards to spiritual matters which occasion and bring about its welfare. It is
on account of this circumstance that our teachers of blessed memory tell us
that the preservation and light of the soul depend on its being turned
towards God’s countenance, and that its perdition and death are caused by

its removing itself from Him; as it is written: ‘Lo, they that go far from
Thee shall perish.’[259] They have taken this parable from the moon. It is for
this reason that they have insisted that there should be three days for
weeping, seven days for mourning, and that thirty days should elapse before
one is allowed to put on clean linen or to trim the hair. This is in accordance
with the three phases of the moon which we have mentioned. And a hint is
sufficient for the understanding.
I will say further that God has appointed these fixed times, in order to
requite His mourners with comforts. For it is hereby shown to them that the
Holy One, blessed be He, is gracious and merciful; if His left hand thrusts
them away, His right hand draws them nigh; for He doth not afflict
willingly, nor grieve the children of men. It therefore behooves every living
being to trust in God, for though He wounded, He will heal; because he sees
that the moon, though it is dead while being directly opposite the sun,
revives when it moves away from it, and though it is cut down, it renews its
strength and returns to the days of its youth. Even so it behooves the
mourner to accept consolation, and not to weep too much for his dead, for
though He cause grief, yet will He have compassion according to the
multitude of His mercies.

XLV. MOSES HAYYIM LUZZATTO
[Italian poet and mystic. He was born at Padua in 1707, and died at Acre in 1747. He was very
versatile, and wrote some poetic compositions as well as ethical and mystical treatises. As a poet he
chiefly distinguished himself in the allegorical drama which was the fashion of the day. He had a
vivid imagination, and his style is vigorous and charming. He also wrote on the methodology of the
Talmud. His most popular book is the ethical treatise Mesillat Yesharim (Path of the Upright).]

Dialogue Between Understanding and Uprightness[260]

Understanding: O Uprightness, beloved of my soul, let thy heart take
courage; like a girdle gird on strength! For when assistance seems very far
away, relief comes suddenly to us. When in the blazing heat, in summer
drought, the sky is covered with thick darkness of the clouds, whose
thunder’s roaring makes the earth beneath to quake; when lightning flashes
like an arrow; when the wind rends the mounts, as though they were earthen
pitchers; when at the sound of the abundance of rain, all ears grow deaf;
then the beasts of the forest all together take refuge, and all the young doves
flee unto the clefts of rocks. But in a moment, with the radiance of its light,
the sun shines forth, and breaks through, and dispels all clouds and
darkness, so that the storm is then as though it had not been. Thus likewise
He, who rules the world with might, causes relief from trouble to spring
forth within a moment unto the contrite.
Uprightness: O Understanding, O joy of my heart, thy comforting has
surely enlarged my heart. For now it seems as though from the words of thy
mouth I behold an opening for my hope. But be so kind, if thou hast good
tidings, withhold it not from me.
Understanding: Would that I had good tidings! I would not hide it.
Howbeit, I hope to bring it to thee, though not now. For the worker of
righteousness shall not forever fail, nor shall the hope of the perfect perish
forever. Though Arrogance now rises high, reaches to the clouds, and rides
prosperously on the high places of the earth; he is strong and firmly rooted,
waxes mighty in his strength; he abstains not from all his lusts, and sees no
trouble, neither does he know affliction’s cords; but he will be brought
down unto the nether-world, and there shall his pride of heart be humbled;
instead of haughtiness he will clothe himself with disgrace like a garment;
instead of glory, he shall take shame for ever. But thou, the fruit of thy
faithfulness shalt thou find in due time; the end of all the troubles of thy
soul shalt thou behold, and be for ever satisfied. And when relief comes,
thou wilt be thankful for thy affliction; for sorrows which are past and gone
are even as great joys esteemed on the day of bliss; for the recollection of
them increases our gladness.

Uprightness: Fain would I (if I could muster strength) endure bravely my
bitter lot, according to my wish, O Understanding; but it is hard for me,
whenever mine eyes see the two stones of stumbling, Deceit and Folly, who
take counsel together to be as pricks to me and cause me grief of soul. For
noisily Folly shouts on the street; she treads on all the highest places of the
town with impudent countenance; she knows no fear, and knows no shame;
she breaks all covenants, annuls all laws; there is no faithfulness in her;
falsehood is her right hand; her merchandise is violence, perjury, and
treachery. She is a sister to all evil and a mother to all sin; but all the sons of
prudence she oppresses unto death; she sits and speaks against them, and
slanders them amidst bowls of wine; her inner thoughts are for evil against
them; if she were able, she would devour them as a fish, or would bite them
like an ass, and break their bones. And likewise is Deceit; for with the
flattering of his mouth he hunts for souls as for a bird, and he feeds the dolt
and fool with poison and death covered with honey; he bites when he
kisses, and when his hands pretend to cure he bruises; he does according to
all his desire, and yet succeeds.
Understanding: Indeed, it is but the illusion of our eyes, for they are eyes
of flesh, and, therefore, they confound truth with falsehood. They change
darkness into light, and light into darkness. Now, if in matters that they can
perceive, they err at every occasion and chance, how greatly must they err
in matters hidden and concealed from them! Look at the end of an oar put in
the water: Lo, it appears to thee twisted and crooked, although thou
knowest in thy heart that in reality it is straight. Sheshai and Talmai[261]
appear like ants, when reflected in a concave mirror; but in a convex mirror
the effect is reversed. Consider now our spirit, which is like the sea
ceaselessly agitated by the conflicts with the wind: its billows surge wildly,
and are tossed about from place to place; even so our spirit is never free
from grief. And as our sorrows change the moods of our spirit, so are our
senses changed from time to time: We only see what we desire; our ears
only hear what we long for, or that which our imagination conceives. If we
would have seen this world with clear eyes but once, then could we have
beheld these our enemies together so afflicted, stricken, and distressed, that
we would have said: ‘Enough! we have had our fill of vengeance!’ Lo, as
thine eyes see them all filled with bliss, and satisfied with ease, so truly are
their feet entangled in the net, where they are held since long, and whence
they will not escape; their steps take hold on the depth of the nether-world;

as soon as their feet slip, they will have no power to rise there again. Now
take thou courage, gird on strength! I shall go now and look about; if there
is aught I hear, I shall return, and tell thee; for the present rest thou still, and
direct the meditations of thy heart and all thy thoughts according to thy
wisdom. Lo, there is no bravery like the bravery of a man who conquers his
strong passions and rules over his spirit; only the heart that keeps vexation
far away rests and reposes.

XLVI. NAPHTALI HIRZ (HARTWIG)
WESSELY
[Educationalist and poet. He was born at Hamburg in 1725, and died in 1805. Although he lacked
poetic imagination, his purely biblical style gained for him a great reputation, and he exerted unusual
influence on his contemporaries and on subsequent writers. In a certain sense he may be regarded as
the father of the modern Hebrew renaissance. He was also the author of a commentary on some
books of the Bible, and was an enthusiastic follower of Moses Mendelssohn. His master-piece is the
epic poem entitled Shire Tif’eret (Songs of Glory), describing the exodus.]

Moses Prepares the People for the Divine Revelation[262]

Filled with divine rejoicing and words of pleasantness, Moses came
down from the mountain unto the people that waited for him. He declared
to them the words of their God and said: ‘I heard from God’s mouth more
bliss than ever I hoped for; He will create for you that which has never been
since His hands fashioned the earth, O house of Jacob, hark and stand
aghast! The voice of the living God from heaven shall ye hear speaking
unto you. The laws which ye are to keep shall ye learn now from God’s
mouth, not from an interpreter. Howbeit, that ye may know that He raised
me for His prophet, ye shall behold me bring word between you and God.
And seeing that I am esteemed by Him a faithful prophet, ye shall believe
me, too, when I enjoin you in His name, that I heard all the commandments
from the mouth of God.’
Moses’ words were sweeter unto the congregation than melodious strains
upon a pleasant harp and psaltery. With joyful voice responded they: ‘It is
more than we have hoped! Ears that were wont to hear the oppressor’s
voice, the voice of fear, shall now hear the utterances of the Living God! No
people, since there was a nation until now, has ever heard such words!
Great is this glory. Now, if God performs all these wonders for the sake of
man’s soul, so that it may be saved, shall we not turn away from evil, and
depart from sin, so that we may deliver our souls from seeing the pit? Our
lot is happy if we shall hear these laws from God’s mouth; if He speaks,
who would be rebellious and would not fear Him? O master, not because
there is no faithfulness in us, did we ask thee to let us hear the voice of God.
Far be this thought from us! for thou art faithful unto us; we shall obey the
law of thy mouth, as though we heard it from God. But thou hast aroused in
us the love of God; when thou hast said that God desired to speak with us,
our soul has fainted and longed to hear His voice. For we love our Lord and
His holy words dearly, so that we may declare to our children that shall be
born that from the mouth of our God we heard the laws. We shall tell them,
too, of thy greatness and the splendor of thy majesty, how thou stoodest
between God and between us, so that all generations shall believe in thee
like us. Having been told by their fathers, by six hundred thousand men,

that thou art truth and that thy words are truth, they shall not hearken unto
prophets that teach lies, and unto strangers.’
These words of the people, too, gladdened Moses’ heart; he went up the
mountain to bring back word to Him who sent him, and told Him all the
words spoken by the people; and he said: ‘Thy people would exult to hear
the majesty of Thy voice; their soul faints and longs to see Thy glory and
Thy might. I pray Thee, honor and cheer them with the light of Thy
countenance; and I, Thy servant, shall make them hear Thy holy words, as
Thou commandest, so that they shall also believe in me.’
To these words of the man of faithful spirit God replied: ‘I shall do
according to thy words: I grant the wishes of the meek. Their ear shall hear
a mighty voice like which no ear has heard, so that they may know that the
voice of God is wonderful. Yea, a benign and graceful spirit shall I pour
upon them, so that they may be strengthened, if their heart fails through
fear. In order that My fear should be before them all their days, that they
should dread My majesty, and tremble through their fear, this very mountain
shall be clothed with terror and with dread; he who sees it shall fear, his
heart shall melt, his hands shall drop; so that My people see that, though I
am a God of plenteous mercy, a pestilence goes before Me, a fiery bolt is at
My feet, and a fire not kindled by man devours him that condemns My
words; so that they may fear Me always, and never sin. But thou alone shalt
know no fear, for great is thy strength. Thou shalt walk securely between
firebrands and flames of fire, for I set on thee a splendor which no other
mortal has. And therefore if thou seest that mighty men bow themselves,
speak comfortably unto them, and say to them: “Fear not;” I show them but
the lot of the presumptuous and the portion of the wicked; but I love them
that love Me; the perfect shall inherit good: I shall support their lot, and I
alone am their portion; they that honor Me have peace, securely dwells he
who obeys Me. Great shall be that day, there never has been one like it!
They should therefore prepare their hearts, My chosen ones shall be
sanctified. Go to the people, and prepare their hearts with thy words; teach
them to-day My fear, and sanctify them to-morrow; they shall wash their
garments, and bathe their flesh; and they shall be ready on the third day in
the morning. For on the third day (that is the very day on which I chose to
give to them the Law of truth and righteous ordinances) shall God come
down from His throne in heaven upon this mount, yea, on this mount Sinai
in holiness. A glorious appearance which no eye has yet beheld shall be

upon its top, which I shall show to the people. Although I am a God that
hide Myself, no mortal eye sees Me, the splendor is the sign that I dwell
there and that there is the hiding of My power. And as before the arrival of
the day on which I speak to them, all the people shall for two days sanctify
themselves, so likewise shall the mountain, before I shine forth from it, be
prepared and sanctified for two days: allow not the feet of man or beast to
come on it; set bounds about the mountain, the boundary being all around,
so that people do not cross the bounds which thou hast set. And say to them:
“Take heed that ye ascend not the mount; nor shall ye touch it: he that
touches it shall surely die.” And even they that pursue the transgressor shall
not tread on the mount; from afar shall he be stoned, or arrows shall be shot
at him. All who go up the mountain, whether man or beast, shall die; this
mount with all that is around it shall henceforth be holy ground to you, for
with My glory will I adorn it. But when My glory is taken off from it, I will
give a sign: the trumpet’s voice shall I cause to be heard from the top of the
mount. Not like the voice of the trumpet which they will hear when I arrive
—a terrifying voice, that all wicked hearts may be humbled and fear God
their Creator and observe His law—but when My glory ascends, departing
from the earth, the trumpet shall be blown in honor and might to My name;
and when the trumpet sounds long, they also shall come up to the mount.’

1. Chapters 14.20–15.8.

2. Chapter 38, 1–15.

3. Chapter 50, 1–24.

4. There are some illegible letters in the original.

5. Tractate Bikkurim 3. 2–8.

6. Psalm 30. 2.

7. Deuteronomy 26. 3.

8. Ibid. 26. 5.

9. Tractate Sukkah 4. 9–5. 4.

10. That is, the priests and Levites.

11. That is, perhaps, they repeated God’s name.

12. Chapter 14, Schechter’s edition, p. 58.

13. Genesis 4. 25.

14. Job 1. 21.

15. Leviticus 10. 3.

16. 2 Samuel 12. 24.

17. This is an expression, of frequent occurrence in Aramaic, denoting: pay him homage. Comp.
‘Erubin’ 27b.

18. Tractate Berakot 61b.

19. Deuteronomy 30. 20.

20. Ibid. 6. 5.

21. Psalm 17. 14. A haggadic interpretation is given here. Rashi offers a different explanation. It
is also possible, by changing the vocalization, to translate: These are slain for Thy hand.

22. Ibid.

23. Tractate Baba Batra 10a.

24. A Roman commander in Judea under Hadrian. Turnus stands either for Tyrannus or T.
Annius.

25. Leviticus 25. 55.

26. Deuteronomy 14. 1.

27. Isaiah 58. 7.

28. Tractate Derek Erez Zuta, chapter 9, Tawrogi’s edition pp. 45, seq.

29. Proverbs 21. 14.

30. Deuteronomy 28. 6.

31. Ezekiel 24. 16.

32. Ecclesiastes 8. 5.

33. Isaiah 58. 9.

34. Hosea 4. 17. A haggadic interpretation is here given.

35. Ibid. 10. 2.

36. Pesikta Rabbati, Friedmann’s edition, p. 131b.

37. Jeremiah 15. 9.

38. Here and in the following sentences the prophet speaks for God.

39. Isaiah 52. 2.

40. Psalm 147. 2.

41. This narrative is part of a Midrash especially devoted to this subject, entitled Midrash
Petirat Mosheh, which was added at the end of Debarim Rabbah.

42. Isaiah 48. 22.

43. Exodus 3. 10.

44. Numbers 12. 1.

45. Psalm 94. 16.

46. Deuteronomy 34. 10.

47. Micah 7. 2.

48. Psalm 12. 2.

49. Deuteronomy 33. 21.

50. Ibid.

51. Isaiah 57. 2.

52. This poem, which is found in the Ashkenazic ritual for New Year, consists of fifteen stanzas,
and is an acrostic bearing the author’s name. Each stanza has three short rhyming lines. The poet asks
why the Jewish kingdom is cast down (stanza 1). A brief answer is given by the Holy Spirit (stanzas
2 and 3). The remaining stanzas are uttered by the Jewish nation complaining of the evil done to her
by her enemies who as yet have not been punished for their wickedness.

53. That is, Rome.

54. This poem is found in the Ashkenazic ritual for the Ninth of Ab. It consists of eleven stanzas
of five rhyming lines, except the last which has four lines. The stanzas are in alphabetic order, two
letters being disposed of in each stanza.

55. Leviticus 26. 45.

56. Jeremiah 5. 12.

57. That is, Abraham.

58. Genesis 15. 1.

59. Ibid. 17. 21.

60. That is, Jacob.

61. That is, Moses.

62. Jeremiah 51. 5.

63. Epstein’s edition, pp. 23, seq.

64. Joshua 1. 8.

65. Exodus 14. 13.

66. Comp. Deuteronomy 2. 4, 9, 19.

67. Part of Book IV, chapter 20.

68. In Yoma 72b and Horayot 12a this term refers to the priest who is anointed to encourage the
army. Comp. Deuteronomy 20. 2–4.

69. From a manuscript in the library of the Dropsie College.

70. 2 Kings 13. 23.

71. Psalm 123. 2.

72. Ezekiel 39. 25.

73. Leviticus 26. 9.

74. This is the end of a leaf in the manuscript of the original, and there is a likelihood that some
leaves are missing here, so that the following sentences are not a continuation of this part.

75. Neubauer, Mediæval Jewish Chronicles, vol. II., pp. 83, seq.

76. That is, Psalm 91.

77. That is, Psalms 145–150.

78. The following four poems are from a manuscript in the library of the Dropsie College, and
are probably the first of a series of fifteen based on the fifteen Songs of Ascents (Psalms 120–134).
The first stanza of each poem bears the author’s name in acrostic, while the remaining stanzas are in
alphabetic order, three letters being disposed of in each stanza. The fourth line is a verse, or part
thereof, from the Psalm upon which the poem is based.

79. That is, Edon. (Comp. Genesis 22. 21), hence Rome.

80. That is, Israel mourning for the temple.

81. All these are tribes of Gentiles. Comp. Genesis 22. 21; 36. 18.

82. Philipp’s edition, lines 109–136. For reasons, which do not appear to be cogent, Hai’s
authorship of these maxims has been doubted.

83. Harkavy’s edition No. 15; Brody’s edition No. 36. It is an excellent specimen of the Fakhr
(self-glorification) poems of the Arabs.

84. Comp. Exodus 21. 6.

85. Harkavy’s edition, No. 23; Brody’s edition, No. 39. Some lines are missing in the place
indicated by the asterisks. Then follows a graphic description of the tunny fish.

86. Comp. 1 Samuel 2. 22, 34.

87. Numbers 25. 6, 14.

88. Genesis 38. 9, 10.

89. Comp. 2 Kings 17. 30.

90. Comp. Daniel 9. 24–27.

91. Dukes’ edition, No. 1. The poet complains of his uncongenial surroundings. He is
misunderstood by his neighbors, because he strives to attain to knowledge.

92. Dukes’ edition, No. 7. The poet declares that, in spite of all obstacles and discouragement,
he will seek wisdom and strive to make himself as perfect as possible.

93. This seems to be an allusion to those who adopted false doctrines.

94. This is the first part of that beautiful composition in rhymed prose. It has been incorporated
in the Sephardic ritual for the eve of the Day of Atonement. The biblical verses are introduced with
wonderfully artistic skill.

95. This beautiful prose poem has been frequently printed in some Hebrew prayer-books.

96. Comp. Job 21. 14, 15.

97. Ecclesiastes 12. 13, 14.

98. Comp. Job 37. 7.

99. Comp. Job 34. 22.

100. Neubauer, Mediæval Jewish Chronicles, vol. II., p. 123, seq.

101. Comp. Isaiah 44. 25.

102. Comp. Genesis 3.

103. Basil I, known as the Macedonian (died 886).

104. Town in Italy.

105. That is, Judah; comp. Genesis 49. 9.

106. Brody, in Steinschneider’s Festschrift (1896), p. 43 (Hebrew part).

107. Ibid., p. 44.

108. The poet describes his own plight.

109. That is, thou spendest money freely.

110. That is, Time.

111. Brody and Albrecht, Sha’ar ha-Shir, No. 59.

112. Four lines have been omitted in this translation.

113. Harkavy’s edition, vol. I., p. 10; Brody’s edition, vol. II., p. 155.

114. That is, Thummim and Urim.

115. Harkavy, vol. I., p. 28; Brody, vol. II., p. 160.

116. Levitic families; comp. Exodus 6. 19.

117. Harkavy, vol. I., p. 158; Brody, vol. I., p. 214. It is written in rhymed prose, and is an
excellent specimen of the rhetorical and florid style in which the Arabs and their Jewish imitators
delighted.

118. That is, Babylon.

119. In the original this word represents also Nathan.

120. Egers’ edition, p. 50. This poem is complicated in its structure. It consists of seven stanzas,
and the initial letters of stanzas 1, 2, 4, and 6 are the author’s name ‫אברם‬.

121. Egers, p. 147. It consists of twenty lines without rhymes. The double acrostic reads ‫אברהם‬
‫מעזרה‬.

122. Egers, p. 139; Rosin, I, p. 168. This is the first part of this composition which is in rhymed
prose. The author meets Hai b. Mekiz (the Living, Son of the Wakeful), who urges him to leave his
companions and to seek wisdom.

123. That is, the multitude, crowd.

124. That is, Imagination.

125. That is, Emotions, Passions, and Moods.

126. That is, Lust and Appetite.

127. Neubauer, Mediæval Jewish Chronicles, vol. I., pp. 67, seq.

128. Psalm 68. 23.

129. Asher, The Itinerary of Rabbi Benjamin of Tudela, pp. 34, seq.; M. Adler’s edition, pp. ‫כ״ג‬,
seq.

130. That is, Christ.

131. Sefer ha-Yashar on Exodus, Venice edition, pp. 135a, seq.

132. Comp. Genesis 24. 3. The verse is not quoted verbatim.

133. Comp. ibid. 28. 1. The verse is amplified. See also ibid. 9. 26, 27.

134. Judah ha-Levi’s Book of the Khazarite, part II, 45–50. Hirschfeld’s edition, pp. 107, seq.

135. Deuteronomy 10. 12.

136. Micah 6. 8.

137. Ibid.

138. Jeremiah 7. 21.

139. Deuteronomy 4. 32.

140. Ibid. 4. 33.

141. Ibid. 4. 34.

142. Psalm 123. 1.

143. See Leviticus 22. 33; the verse is modified.

144. Isaiah 49. 3.

145. Code, Hilkot De’ot, chapter 1.

146. Ecclesiastes 5. 9.

147. Proverbs 13. 25.

148. Psalm 37. 16.

149. Deuteronomy 28. 9.

150. Shabbat 133b; Sotah 14a.

151. Genesis 18. 19.

152. Ibid.

153. Sefer Sha’ashu’im, Davidson’s edition, pp. 49, seq.

154. There is a pun in the original: Anak is a necklace as well as a name of a tribe of giants.

155. It is an Oriental custom to take off the shoes.

156. Maimonides’ Guide of the Perplexed, vol. I., chapter 31.

157. The nineteenth Makamah, or chapter of the Tahkemoni.

158. This name of the biblical sage (comp. 1 Kings 5. 11) has been adopted for the name of the
“narrator” (Al-Harizi himself?) who records the exploits and wonderful utterances of the “hero,”
Heber the Kenite.

159. Proverbs 31. 29.

160. Sefer Hasidim, Judah Wistinetzki’s edition, §§ 19024–19030.

161. Proverbs 13. 24.

162. Leviticus 19. 14.

163. Psalms 27. 13.

164. The Rabbis usually give a homiletic reason for the dots that are placed over a word in the
masoretic text of the Bible. See Berakot 4a.

165. 1 Kings 1. 6.

166. Psalm 45. 5.

167. Leviticus 19. 29.

168. Exodus 20. 14.

169. Ibid. 20. 13.

170. Psalm 7. 14.

171. Comp. Hagigah 5a.

172. Sotah 21b.

173. Proverbs 31. 8.

174. Ezekiel 18. 18.

175. Part of the Introduction to the Sefer ha-Rokeah.

176. Psalm 16. 8.

177. Comp. Isaiah 9. 4.

178. Genesis 18. 27.

179. Comp. Megillah 31a. Isaiah 57. 15.

180. Jeremiah 23. 24.

181. Iggeret ha-Ramban.

182. Midrash Le-‘Olam, chapter 15 (Jellinek’s Bet ha-Midrash, III., p. 117).

183. Ecclesiastes 11. 10.

184. Proverbs 16. 4.

185. Ibid. 22. 4.

186. Pirke Abot 4. 4.

187. Numbers 12. 3.

188. Isaiah 57. 15.

189. Jeremiah 23. 24.

190. 1 Kings 8. 27 and Proverbs 15. 11.

191. Pirke Abot 4. 1.

192. Psalm 93. 1.

193. 1 Chronicle 29. 12.

194. 1 Samuel 2. 7.

195. Job 12. 20.

196. Baba Mezi’a 33b.

197. Psalm 10. 17.

198. This epistle, which is in rhymed prose, is the second of a series of three letters written on
this subject. In vehement language the author denounces those who make light of the words of the
Law, and prefer philosophy to the word of God. The three epistles were written with the consent of
the Jewish community at Barcelona.

199. Names of wise men mentioned in the Bible; comp. Proverbs 30. 1; 1 Kings 5. 11.

200. The allusion is to Genesis 14. 1–15.

201. The allusion is to the first epistle.

202. The reference is to Joshua 22. 10–34.

203. That is, traditional Judaism.

204. Hosea 10. 9.

205. Behinat ‘Olam, chapters 8 and 9. Soncino edition (1484).

206. Comp. Deuteronomy 29. 22.

207. This is part of the twenty-eighth composition of the Mahberot ‘Immanuel, and is entitled
ha-Tofet we-ha-‘Eden (Hell and Paradise). It is written in a manner similar to that of Dante’s Divine
Comedy.

208. This is supposed to be Dante his friend.

209. Part of the ethical will of Judah b. Asher. Schechter’s edition, pp. 11, seq.

210. Comp. Isaiah 28. 22.

211. Baba Batra 165a.

212. ‘Arakin 16a.

213. Pirke Abot 1. 17.

214. Numbers 12. 3.

215. Pirke Abot 4. 4.

216. Yerushalmi Shabbat 3c, in commenting on Psalm 111. 10 and Proverbs 22. 4.

217. 1 Samuel 2. 30.

218. ‘Arakin 16b.

219. Part of Eben Bohan, Venice edition, p. 59d.

220. Comp. Exodus 4. 25 and Isaiah 8. 16.

221. That is, Youth. Comp. Shabbat 152a.

222. Milhamot ha-Shem, part VI, chapters 1 and 2.

223. That is, Aristotle.

224. Guide of the Perplexed, book II, chapter 15. The quotation is inaccurate.

225. Ma’aseh Efod, chapter 8, pp. 42, seq.

226. That is, Maimonides.

227. Psalm 119. 103.

228. Magen Abot, part 3, chapter 2, p. 33.

229. That is, through repetition of perception.

230. That is, Rabbi Judah ha-Nasi. See ‘Abodah Zarah 40b.

231. Berakot 8a.

232. Ibid. 6b; Shabbat 30b.

233. Berakot 58a.

234. ‘Ikkarim, part 3, chapter 17.

235. Ezekiel 21. 5.

236. Numbers 12. 8.

237. Isaiah 6. 1.

238. Exodus 33. 20.

239. Exodus 33. 11.

240. Numbers 12. 6–8.

241. Yebamodt 49b.

242. Isaiah 6. 5.

243. Ibid.

244. Ibid. In the Hebrew the word for undone is similar to the one for imaginative.

245. Yebamot 49b.

246. Exodus 24. 10.

247. Commentary on Deuteronomy 17. 15.

248. Proverbs 16. 14.

249. Comp. Job 37. 13.

250. That is, Maimonides.

251. Proverbs 28. 2.

252. Isaiah 7. 6 (shortened).

253. Shebet Yehudah, 29, Wiener’s edition, pp. 48, seq.

254. Isaiah 66. 2.

255. Iggeret Orehot ‘Olam, chapter 14, Hyde’s edition, pp. 90, seq.

256. ‘Emek ha-Baka (the Vale of Weeping), Letteris’ edition, pp. 20, seq.

257. Nishmat Hayyim (Soul of Life), part 2, chapter 30.

258. Psalm 84. 12.

259. Ibid. 73. 27.

260. La-Yesharim Tehillah (Praise to the Upright), Act II, Scene I. An allegorical drama written
mostly in blank verse. As a rule the lines are of ten syllables, but now and then there are lines of six
syllables. Each line ends with a word whose accent is on the penult.

261. Names of giants; comp. Numbers 13. 22.

262. Shire Tif’eret, part of canto XVII.

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