Literary Production. Morais, Sabato. Philadelphia, PA. May 1890 · Sabato Morais Digital Repository · Legacy Projects from Judaica DH at Penn Libraries

Title

Literary Production. Morais, Sabato. Philadelphia, PA. May 1890

Author

Morais, Sabato

Date Created

1 May 1890

Location(s)

United States -- Pennsylvania -- Philadelphia

United States -- Pennsylvania

Format

11 pages on 5 sheets

Rights

http://rightsstatements.org/page/NoC-US/1.0/?

Language(s)

English

Source

Katz Center for Advanced Judaic Studies

Sabato Morais Collection, Box 10, Folder 9

Has Format

https://colenda.library.upenn.edu/items/ark:/81431/p3xp6vn69/manifest.json

Link to Colenda

https://colenda.library.upenn.edu/catalog/81431-p3xp6vn69

Provenance

Transfer of Custody from the Hebrew Education Society, 10 March 1913.

Is Format Of

https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx10FF9_2.xml

content

S. MORAIS,
546 N. Fifth St.
Philadelphia, May/90

For Nasso about prayers

Profuse was each prince of the tribes in his gifts to the Sanctuary. The generosity was acknowledged by the inspired legislator, who rewarded it by a separate mention thereof, otherwise seemingly monotonous, but I miss an essential offering--that which is represented by thanks and praises to the Most High. Why was that wanting?

Did our ancestors, under the ministration of Moses, ever hold a public supplicatory worship? Divine services of thanksgiving and supplications? A definite answer to this question, which has been often asked, is not possible. If we take simply the Hebrew scriptures as our guide, we shall search in vain for the prayers, constituting our fore--fathers' divine service worship, during the forty years of their encam--ping in wildernesses; nor can we discover the trace of any such prayer uttering a worship by the people at large, till a num--ber of centuries later. We do meet quite early in our history with intreaties invocations offered to God by single indivi--duals. Thus, without having recourse to Talmudical infe--rences, we clearly see that the founder of the Hebrew nation, made supplications to the Lord on several occa--sions, and most prominently in the first book of the Law stands the petition of Abraham on behalf of the sinful inhabitants of Sodom. The example of our the first patriarchs from Ur Chasdim, must have been copied by his son, who is mentioned as having gone to solitarily meditate, credited with meditating on the contemplation of nature, or, as some render the expression [Hebrew] "Isaac went out to pray in the field towards evening time,"

and we learn that Jacob vowed made a solemn vow to the Almighty, when he left home to go among to the land of the strangers, and he be--sought heavenly protection when returning home after twenty years' absence, but fearing to meet his of--fended brother Esau. Still those incidents, and similar ones of remote times, are merely of a per-sonal not of a national character. The first case instance chronicled of an apparently united intreaty to the Lord is that of the Israelites in Egypt, for we read that when a tyrannic King had died their cry, or complaint, went up to God by reason of the bondage [Hebrew]. But we are left in total ignorance as to the nature and manner of their supplications. Our own minds would suggest that after the Tabernacle had been erected, a public supplicatory worship was instituted by the inspired leader of the tribes, for admitting, as we are forced to acknowledge, that it was not in their power always to offer daily sacrifices--demanding the possession of a vast stock of animals yet nevertheless, the existence of a sanctuary, and of priests and levites, set apart to officiate, would seem to point to a devotional service of some kind. But no account distinct history account of it have the five books recorded.

That the pure lips of Moses moved frequently in prayers we are certain, from for from the moment that his yearning after the enslaved made him fear lest his interposi--tion do harm rather than good; as he exclaimed [Hebrew] [Hebrew] "Wherefore (O Lord) hast Thou sent me?" and through all the long and weary forty years of his faithful ministration, till he beheld from afar the approaching goal of his wishes, frequent was which he was not destined to enjoy the imploring of his soul for guidance, for pardon and mercy many a time ascended the heavens many a time. But the archprophet did not tell posterity whether the congregation also prayed, whether at the convocations which he was directed to appoint, the people prayed unitedly thanked & praised God. We may argue that they must have assembled for that purpose, because the very words [Hebrew] namely, calling together for holiness, gives that our argument support, even if we lay aside whatever Rabbis or critics may have written on the subject. Still, ours would be only a reasonable supposition, not a plainly stated fact to which we may cite as unquestionable. However, in my mind what tradition invests that supposition with an almost scriptural authority I will explain.

If we turn to the opening of the fourth book of psalms--for all are aware that the Psalter because of its high value has been divided into five books to make it correspond to the Pentateuch--if we turn to it, we shall notice that the volumes begins with a prayer breathed out by the arch-prophet. In lan--guage of deep pathos he describes the shortcoming of human life as the effect of sin, for whereas in for--mer ages to reach far beyond a hundred years was nearly every one's lot, now the score and ten only could be attained, and or by reason of strength four score years. The saintly suppliant calls upon Him who existed before the mountains were brought forth and in whose eyes a thousand years are like yesterday when it is passed and a watch in the night, to teach His people to number their days, so that they may apply their heart to wisdom. That invocation, worthy of a conspicuous place in that collection of soul-stirring compositions, which are is ours spiritual wealth, but which gentilism has largely borrowed for its own use at devotional gatherings, that prayer of Moses the man of God, doubtless had as its origin doubtless in a sad event in our annals. as its origin. The decree had gone forth, the generation of adults that came out of Egypt must die in the wilderness,

but the leader of unshaken faith, he who firmly believed that God turns man to contrition chastens for our ultimate good, saying: "Return ye children of man"; the great teacher, harbored no fear. God would still show His saving power to the fathers, and manifest His glory unto their children. Now, is it too extravagant an idea to hold that the same man of God were who so fervently besought the Almighty for the sake of those he loved, though sinful; is it now too unreasonable to think that he who wished that Israel might consider the fleeting stages of this existence, and wisely prepare for a life hereafter, should have taught the tribes also to lay their sup--plications at the altar of the Most High, petitioning for forgiveness and for tranquillity of mind while on earth? I judge deem it very rational so to think surmise judge hence I contend that it is more than probable that long before the golden ear of our history arose dawned when David, and his gifted associates, Heman, & Asaph and Ethan and Jedulthan of enriched us with the poetical effusions which re-sounded in the Jerusalem Temple, our ancestors made their devotions, as instructed by the son of Amram and Aaron his brother, and the Levites and the elders, in the Tabernacle round Sinai and Paran & Kasoth.

But there is a national prayer in the five lo books which, though not intended to be pronounced by the people, went up to God in unison of sentiments through the uninhabited wildernesses in the days of Moses, ere it was carried over to Palestine, it to remain with us during two captivities, and it is be still uttered whenever Israel gather to worship the One God. That prayer is chronicled in the section which we have read this morning. It is the holiest and the most comprehensive in its conciseness--the holiest be--cause it was reached down to us from heaven; the most comprehensive because it contains an entreaty for whatever mortals essentially need here below. You understand that I allude to the threefold bles--sing the priests [Hebrew]. Verbal inspiration dictated it, for he who communed with the Lord was bid to impart it to Aaron and his sons precisely as received. [Hebrew] "In this wise, ye shall bless the children of Israel" The first sentence having in the text three words, im--plores God for the gift and preservation of health; the second containing five, asks for understanding an enlightened illumined mind to pro-ceed aright; the third comprising seven, petitions for the summary of all benedictions, peace outwardly and inwardly.

That prayer intensely Hebrew in diction and spirit, has been ever since and will, to the end of time, hold prominence in Jewish worship. To me it is the swee a sweet reminder of I recall with profound emotions early days, when I heard that oldest and most sacred of ordained prayers, and I imagine yet to see fathers laying their heads hands over the heads of their sons; mo--thers over the heads of their daughters, while the Coharium at the Duchan changed in solemn impressive strains words which have floated through the immense space of ages, unaltered and unimpaired, just as God com--manded to be said by the undying progeny of him, on whose brows shone the token of his ministration [Hebrew] "Holy unto the Lord". Touching was that scene, peculiar perhaps with Italian Jews, for I have not witnessed it elsewhere, but in every city, in every town, in every village the joyful solemnity of our Biblical festivals is enhanced by the recital of that same benediction. Living miracle! The indestructible lineage of those divinely privileged to pronounce it, state rehearse it still. Its discontinuance, under the impression that only unsullied

lips are fit to utter it, is an error, into which many have fallen, who do not reflect upon the closing verse. The Cohen is no more the bestower of the blessing than the reader of the Torah is the giver of the Law. The Cohen is simply the agent of the Deity who vouchsafes to employ human means. He is the guardian of that benediction communicated by the Supreme to Moses. He call upon thrice invokes the name of the Author of all happiness, and God grants the blessing. [Hebrew]
To restore the usage of the Duchan service in our midst after many years of its determined discontinuance, might not be practi--cable, but in the absence of those who have a right to uplift their hands towards the people of God with words of Divine love, may their substitute be hearkened above. When he prays asks for the fruition of those gifts so precious, health, good understanding and peace to all who believe in the Universal Creator, may he be answered, as promised by the psalmist "The Lord is nigh to all who call upon Him, to all that call upon Him in truth." [Hebrew]

Identifier

p3xp6vn69

identifier

SMBx10FF9_2