Lecture 54. Morais, Sabato. Philadelphia, PA. Undated · Sabato Morais Digital Repository · Legacy Projects from Judaica DH at Penn Libraries

Title

Lecture 54. Morais, Sabato. Philadelphia, PA. Undated

Author

Morais, Sabato

Location(s)

United States -- Pennsylvania -- Philadelphia

United States -- Pennsylvania

Format

13 pages on 6 sheets

Rights

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

Language(s)

English

Source

Katz Center for Advanced Judaic Studies

Sabato Morais Collection, Box 12, Folder 5

Has Format

https://colenda.library.upenn.edu/items/ark:/81431/p3bg2hv7g/manifest.json

Link to Colenda

https://colenda.library.upenn.edu/catalog/81431-p3bg2hv7g

Provenance

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

Is Format Of

https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx12FF5_11.xml

content

S. MORAIS,
546 N. FIFTH STREET,
PHILADELPHIA.

Post Biblical
54

There are two personages, figuring conspicuously in post Biblical literature, whose names, represented by their Hebrew initials--as customary about Rabbis--sound very much alike, but whose minds and temperament differ greatly. Rambam, stands for "Rabbi Moses son of Maimon"; Ramban signifies "Rabbi Moses son of Nachman." All have recognized in the first the man of universal fame--Maimonides. The second has not gained so wide a reputation, but in the history of Rabbinism he occupies a lofty position. I have had occasion before to allude to the bitter contest, which the certain philosophical ideas advanced by the Sage of Cordova, stirred up among scholars both in Northern France and in some cities on the Ebro and the Dal--quivir. It may be remembered also the zealous but fruitless endeavour of David Kimchi to turn away wrath by soft answers. Ramban, better known as "Nachmanides," had not been an indifferent spectator at the exciting scenes which attended a raging controversy.

Born at Gerona, in Spain, fifty or sixty years after Maimonides, that is, in 1195 of the vulgar era, he too had studied Greek and Arabic philosophy, but in his con--ception Aristotle and Avicenna should have had no room, where Moses and Judah the Prince sat as masters. He contended that our seeking support to the Law and traditions by in the reasonings of men strangers to the Jewish faith, was objectionable. Nevertheless, Nach--manides honored the author of Moreh Nebuchim "the teacher of the perplexed," and felt pained at the reviling of so great a man. Accordingly, he addressed the Synagogues of Aragon, Navarre and Castile and exhorted all to Judge calmly and dispassionately. He held that trying to belittle the giant of intellect who arose from Cordova, would be like imagining that the sun at its meridian can be obscured by the outstretched wings of a pigeon birds. He argued that Maimonides may have written the book which reflects Greek and Arabic thoughts, for persons who associated with non Israelites in high office, and who may need arguments drawn from such sources to rebut sophistry.

In reality, Nachmanides did not approve of many a sentiment to which his illustrious predecessors had given currency. But neither would he join the detractors of a Rabbi, whose preeminent services to Talmudical learning lore none dared ignore. All the persuasions of French and Spanish friends to enrol him among the adversaries of the son of Maimon availed nothing. He Nachmanides remained unyeilding in his deference to the philosopher, without sharing his views. And how could he, who swore fealty to a speculative science that had just begun to spread its influence abroad, agree with Maimonides--a thinker methodic--al and gravely practical? For, Nachmanides had become an ardent follower of Kabbalism, or as moderns like to call it "theosophy". In it he saw the solution of questions which obtrude themselves on the human mind, when reflecting upon natural and revealed religion. This is not the occasion on which I should discuss the truthfulness or falseness of a science--if we may justly so term it--that has, to this day enthusiastic adherents and determined opponents.

But I may venture to say that while theoretic--ally Kabbalism can do society no harm, to society practically it has wrought abundant mischief. All who have read such descriptions as those in the "Jews of Barnow" by Emil Carl Franzos, may form an idea of the ill effects of a pretentious wonder-making working Kabbalism. Nachmanides was too strong in knowledge to bend under the yoke of superstitions, but he sincerely accepted, as religious verities mere speculations, about the Infinite and Unknowable. That sincerity we must respect. As an author, our Moses was a prodigy. When I first met with a rhythmical composition of his in Ara--maic, prefacing a book which he wrote in defence of a great teacher in Israel--Isaac Alphasi, who abridged the Talmud--, I could not persuade convince myself that it had emanated from a lad in his fifteenth year. From early youth to an advanced age his the restless pen of the Gerona Israelite was devoted to a single purpose--to illustrate the learning which Talmudism in its ritual depart--ment has treasured up. Quite contrary to Maimonides, who wished simply to lay down the results of Rabbinical discussions,

and let debates and digressions go unrecorded or unstudied, Nach--manides, prompted by veneration for the Sages, would dwell and enlarge upon and add to that which regards the argumentations held touching rites and observances. He was well fitted for the undertaking, for his equipments in Jewish literature were complete. He showed that in his multifarious productions and notably so in his critical annotations on "Sepher Ha-Mitzvoth", the book of precepts by Maimonides. A warm admirer of our Moses of Gerona, was the immortal Moses of Dessau. All are aware that Mendelssohn gave German Jews a confessedly beautiful translation of the Pentateuch. But he enriched it with a Hebrew commentary in which he was helped by several scholars. In that comment, Nachmanides appears conspicuously, for many an elucidation and original borrowed of him by the German idea expositor. For, barring Kabbalistic notions to which he was wedded, and to which all will not subscribe, that Spanish Jew must be credited with the possession of a clear and searching understanding, and he evinced it in his Chiddushe Torah, or "explanations upon the Torah."

But what must still endear the memory of Nachmanides even to those who, in our times, are incapable of appreciating his numerous writ--ings, is the zeal he displayed for the preser--vation of his people's honor. James I, who reigned in Aragon and in some parts of South France, was covered with the leprosy of sin. How should he cleanse away that moral filth? His father confessor, Raimond Poniaforte, suggested the course he must take. Let Jews, who deny the efficacy of the vicarious blood, said to have been spilled in Calvary, be presented. The more they suffer, of their blood is drawn, the purer will the profligate ruler become. The ultimate object was to compel apostasy by oppressive measures. As means to that end, the father forerunner of confessor Torquemada charged Paul Christian--a renegade disciple of his--to go on a mission tour and preach the gospel. But Jews, in their proverbial stiff necked--ness, refused to turn, Disappointed; the subtle confessor begged his royal master to invite to the court Nachmanides, whose knowledge erudition and influence had been acknowledged far and wide.

There, in the presence of all high officials, he should enter into a debate with Paul Christian. Like a thunder bolt was the summons to Nach--manides. But he must obey. Humbly he besought the king to be allowed freedom of speech, that he might, unconstrained, rebut the attacks upon his ancestral faith. He was granted the request. Four long days--from the 20th to the 24th of July 1263--the controversy went on continued. The opponent of Judaism set forth cited, among other ar- -guments sayings, Talmudical legends and tales to prove that Jews are cut off from all hopes of a restoration to nationality; that they are doomed to remain scattered everywhere and dispersed unredeemed, and because Nachmanides frankly confessed that whatever the Talmud con--tains outside of traditional laws, has no binding force upon Israelites, he was violently disputed against and declared a heretic from a Jewish stand point. The accused did not flinch. He bravely stood his ground and came off victorious. The final issue, however, was sorrowful, for the un--scrupulous confessor, angered at having seen the Jew

Courageously defend his own belief, induced James I. to compel Hebrews, under his government, to admit Paul Christian in their synagogues and colleges, listen respectfully to the aspersions cast upon Judaism and supply the apostate with all the books which he asked for. That plan, often tried in later ages to no purpose, proved barren of any looked for the anticipated fruits also in Spain and France of the 13th century. Cut to the quick, the recreant preacher appealed to the Papal Sec authority. He asserted that the Talmud blasphemes against the man of Nazareth and the creed he founded, therefore it ought to be publicly burned. Clemens IV. gave credence to the imputation and ordered commanded that wherever copies of the Talmud depository of our traditions were found, they should be delivered into the hands of learned priests for examination. If anything objectionable be detested, a blazing fire shall consume volumes, that all good Christ-ians must hate. James temporized. Suspecting the appointed censors, he applied to Raimond Martin,

a learned Catholic, acquainted with Hebrew, Aramaic and Arabic. The king would abide by that priest's scholar's decision. He is reported to have said that, while certain passages in the Talmud can be construed as an attack on Christianity, there are others which may be interpreted as favoring it. He advised that the censor's pen cross off the form--er and urged that for the sake of the latter, the work ought to remain unscathed. Nachmanides may have rejoiced at the past he took, to vindicate Israel and but was he Nachmanides Judaism, but was he wise in issuing a pamphlet which described his triumphant rebuttal of a recreant adversary? Possibly discretion might have urged suggested silence, yet it was natural in the Rabbi who loved his people and religion, to let all know that the Law of Sinai and its oral teaching need not fear the venomous onslaughts of enemies. The news of that pamphlet reached Rome. The high Pontiff reproached King James with favoritism towards Jews, and claimed that Moses Ben Nachman was allowed with impunity to defy Christianity, by his speech and by his pen. The ruler feared the dis--pleasure of one, who, in those days could launch

an anathemas that dethroned monarchs, and ordered Nachmanides to bid country, family, and pupils a lasting farewell. Nearly three score years and ten was the Gerona sage, when forced to take up the pilgrim's staff. Since Spain cast him off, what land could be dearer to his heart than that where the patriarchs lay buried and whose soil prophets had hallowed? He wended his steps to Palestine. The time was unpropitious, for the Mongols had shortly before overrun the country, and nothing but signs of devastation met the eyes of the exile. In a letter to his son Nachman, he draws a most dis--mal picture of the state of the cities through which he passed. But the aged servant of the Lord did not wash his last years in useless repinings. He gathered around him apt scholars and those he instructed with all the earnestness of his soul. In Jaffa Cayapha, where Providence would that the Spanish Rabbi should find a grave in his 75th year, disciples and admirers paid the learned and pious preceptor

a tribute of profound veneration. We may regret that the reverence felt, exceeded the bounds of wisdom, for whereas Nachmanides descried that his adherence to the Kabbalah, or mystic science, might not lead minds astray, some of his followers magnified his powers after his decease, the Rabbi had lain with his fathers by the report of miracles which he had performed, and but which no sober think--er would credit. How sensible the counsel of the author of Ecclesiastes--that book of the Apocrypha which is the best and the most useful--"What is too far above the search not; what is too deeply hidden from thee, seek not; reflect on that which thou art permitted to grasp and busy not thyself with secret things."

Identifier

p3bg2hv7g

identifier

SMBx12FF5_11