Lecture 57. Morais, Sabato. Philadelphia, PA. Undated · Sabato Morais Digital Repository · Legacy Projects from Judaica DH at Penn Libraries

Title

Lecture 57. Morais, Sabato. Philadelphia, PA. Undated

Author

Morais, Sabato

Location(s)

United States -- Pennsylvania -- Philadelphia

United States -- Pennsylvania

Format

10 pages on 4 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/p32z1378w/manifest.json

Link to Colenda

https://colenda.library.upenn.edu/catalog/81431-p32z1378w

Provenance

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

Is Format Of

https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx12FF5_14.xml

content

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

Post Biblical
57.

When I shall be no longer among the living, some kind hand may collect such writings of mine, as are not unworthy of being preserved. Among them, I would wish that the Post Biblical lectures, which, at longer or shorter intervals, I delivered here, during se--veral years on Sabbath mornings, be submitted to the perusal of my Philadelphia brethren, in book a permanent form shape. The wish may sound like an assumption, arrogance most especially now, since Professor Graetz's exhaustive work on that subject, is being abridged in English, under the auspices of the "Jewish Publication Society of America."
But, disclaiming any not intending to draw a comparison, savoring of presumption, I may be allowed to say that my unpretentious addresses, in the form that I gave them, could be read by the young of our people to some advantage. I have resisted all along the flattering request of well meaning persons, and with com-paratively few exceptions, have declined publishing what I had penned, for, my morbid sensitiveness might not have stood adverse criticism, but I know from experience that the considerateness often denied to the living, is accorded to the dead.

To day I shall resume, what illness and other motives compelled me to interrupt, for a much longer period than usual heretofore. In speaking of French Jews in the Middle Ages, I described, on various occasions, the marked difference existing between those who lived in the South and their coreligionists who had made their home in the North. I showed how the latter, whose noblest Chief was the great Solomon Isaaki, or Rashi of Troyes in the XI cen--tury of the common era, were looked upon regarded, in general, as very staunch adherents of Rabbinism, entirely free from the admixture of the Philosophical notions, then in vogue. That a determined opposition to ideas con--flicting with the plain teaching of Holy Writ and the traditions of the Synagogue, should have led a member of those French Jews in the XIII century, to wage war against a giant of intellect, the world renowned Maimoni--des, proves beyond doubt, their earnestness and uncompromising character. We must deeply regret the violence of the attack, notably so, when since the object fought against, was an Israelite upon the like of whom we may never look again, and we cannot

sufficiently lament the sad consequences of the on--slaught, when we remember that the arm of the Catholicism church was finally invoked, to and that church and the Roman its church publicly burned the writings of the immortal Sage of Cordova, and with them other precious volumes of our sacred national literature. But deploring what happened, we dare not deny the sincerity of the assailants. It was acknowledged by some Spanish Jews, distinguished in various high walks of life, for they also recognized the danger of trying to reconcile the irreconcilable, namely, the soul directing and spirit quieting lessons of Moses and the prophets with the misguiding and audacious perplexing theories of a philosophy, which cameleonlike, changes its colors continually. The greater the man, the greater his error. had Maimonides fore-seen that what he deemed indisuptably correct, as the emanation of individuals for ages universally esteemed them infallible, would one day be set aside as incorrect, he might have avoided an evil which needs rooting out even at present. I refer to a mania for turning and twisting words of the Bible and Talmudical maxims in order to force them into an agreement with a distorted philosophy.

Let me repeat, what I may have declared before. I would not detract a single iota from the merits of Moses Ben Maimon. In the horizon of Jewish liter--ature, the Rabbi philosopher shines as a star of first magnitude, but unintentionally, he led astray some who wished to walk at his light. Among his devoted fol--lowers, Jews in South France were numerously count--ed. They Those Hebrews coreligionists of ours, dwelt principally in Provence, congre--gating largely in Bagnoles, Perpignan and Avignon--Avignon the city, so celebrated in Church history, as the enforced residence of several Popes and anti Popes, and chronicled in ritual Judaism, as the possessor of having a holidays' liturgy of its own. In those parts of France, metaphy--sical researches accompanied the study of the Scrip--tures and Talmud. Towards the end of the XIII century--perhaps in 1290--was born at Bagnoles a man who earned high a wide reputation, because of his rare and varied talents. The name which he bore in Hebrew, was Levi Ben Gershon, or Ralbag, according to the initial letters of his name. But he is better known among the learned under the appellation of Gersonides.

He was doubly fortunate, in receiving early and care-ful instruction from his own father and in possess--ing enough of this world's goods to enable allow him to seek knowledge, unhindered by the necessity of going in quest of a livelihood. Confessedly, a voluminous writer, some of he was not so fortunate in the perpetuation of his productions, for some were lost to posterity, but very many of them en--gage to this day the attention of scholars. And deservedly so, for his comments upon a number of scriptural books, though speculative in many instances, reflect a searching mind, resolved to arrive at its own independent conclusions, regardless of what renowned authors may have said before. Hebrew as the language which that Southern Frenchman exclusively used, but he had gained a thorough acquaintance with foreign works, such as Aristotle and Averroes had given the world of letters. His Gersonides' familiarity with them, enabled Gersonides him to compose a book on "Right Logic" Hekesh Ha-Gashar, another on the "science of the number" or mathematics, and to qualified him also to controvert, at times, certain views advanced by Greek and Arabian celebrities.

Do I hold up then Levi Ben Gershon as a Jew, whom we may trustingly follow? Not at all. I respect his extensive knowledge, I honor his candor in the presentation of his ideas. I am thankful for his exertions, which have illus--trated books of Holy Writ, f and for his kindly sentiments towards persecuted brethren, in less auspicious sections of France than where he was born. But I could not unqualifiedly recommend the productions of that Jew, as I would those of his Northern countrymen, Rashi and his grandsons, Isaac, Samuel and Jacob, or as I would readily recommend those of the Southern Kimchi-family. In fact, I am amazed, when studying the pages of his principal work, that it should have found any circulation. When we call to mind the deep sensation which the Moreh Nebuchim, or "teacher of the perplexed" by Mai--monides created; how it divided Israel into two hostile camps; how the great Cordovan, after his death demise, was pronounced a heretic, for having occasionally tried endeavoured to explain away what is supernatural

in some Scriptural narratives, I am perfectly astounded at seeing that work, beyond com--parison freeer in thought, should not have been put under ban. aroused angry disputes. True, two Spanish authors, Shene Tob Flaquevier, and Hasdaï Kres--kas, criticised it unsparingly; the former calling the book, which Gersonides had entitled Milchamoth Ashem "Battles for the Lord," "Battles against the Lord," still Gersonides found also staunch defenders was spared the effects of what must have been considered his temerity. To give an instance of our [?] on writer's boldness, I will limit myself this morning to quoting a sentiment as met in the preface, reserving for another time occasion my re--marks on the book itself. He says: "No doubt, many will reject our words, as strange to their understanding, not because they have arrived at their convictions by researches, or by considering reflecting on the controlling principles of Judaism, but simply because they inherited their ideas from their parents. Not for such have we written. To them is one enough to believe, without trying to known why they believe." And after having highly eulogising Maimonides for having opened the way to

profound investigations, he continues: "We swear by Truth, that we were not would never be held back from introducing such topics, as we present in this book, because fools, who consider themselves wise, are unused to deep inquiries." The lan--guage is forcible, but not commendable. It is not the language which the inspired moralist styles wis--dom. "With the lowly is abides wisdom" Wisdom abides with lowly", or when he praises the sweet lips of the righteous, which increase learning [Hebrew] Nor does it the language agree with the sensible aphorism of the Rabbis: [Hebrew] "Despise no man". But Gersonides, who so admired Maimonides, ought to have imitated that Sage, who, in a letter to a fond pupil, tells him that, according to the dictum of Israel's preceptors, knowledge is a crown to its possessor, but humility is the com--pletion of virtues: [Hebrew]

Identifier

p32z1378w

identifier

SMBx12FF5_14