Lecture 48. Morais, Sabato. Philadelphia, PA. Undated · Sabato Morais Digital Repository · Legacy Projects from Judaica DH at Penn Libraries

Title

Lecture 48. Morais, Sabato. Philadelphia, PA. Undated

Author

Morais, Sabato

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 12, Folder 5

Has Format

https://colenda.library.upenn.edu/items/ark:/81431/p39g5gz6r/manifest.json

Link to Colenda

https://colenda.library.upenn.edu/catalog/81431-p39g5gz6r

Provenance

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

Is Format Of

https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx12FF5_5.xml

content

Post-Biblical
on Babylonian Schools
48

Many lectures I have delivered from time to time, with the object of giving affording my hearers some slight information on matters of a date, later than that at which the Hebrew Bible ends. Naturally, I directed the mind all the while to Palestine, as the country, which, viewed from both a religious and a historic standpoint, has a primary claim to our consideration. I spoke of its people and of its sages, of its struggle for independence and of its schools for the spread of traditional learning. Now I have arrived at a period, in which Palestine sinks from our sight view, and another country rises up and commands our attention. Professor Graetz has sensibly written, that Babylon became a second mother to Israel. Although the emigration of our ancestors there, was forced by the arms of the invincible Nebuchadnezzar, nevertheless the situation of the exiles soon took on favorable turn. From Ezra and Ezekiel, who lived in Babylon, we learn that certain districts had been assigned to the Jews. There they dwelt un--molested, and enjoyed the right of self-government. Of course, at the outset the loss of country was

keenly felt. We have an evidence of it, in the psalms which doubtless belong to that period; specially in the 137th, where the poet gives vent to the terrible wish that the young babes of Babylon might be dashed against a rock. But deep hatred against the destroyer of Palestine, gradually made room for sentiments of a mild nature; so much so that the next generation of Jews born in Babylon, became warmly attached to it. When that land was subjected to Cyrus King of Persia, and this ruler issued his famous proclamation, allowing our people to go back to Palestine, not quite fifty thousand availed themselves of the royal permission; the very largest number remained behind. Unfortunate--ly, history is silent about internal affairs among these vast multitudes who preferred the borders of the stranger to the ancestral home; but a most valuable letter from to the Rabbis of Kirwan in Egypt Africa a Sage, called Sherira, who lived in the tenth century of the vulgar era, to the Rabbis of Kirwan in Egypt throws considerable light upon the subject. The tradition that Jehojachin King of Judah, who was captured by Nebuchadnezzar, being joined by his fellow-prisoners, had taken along

from the Holy Land stones and ground and built there--with a Synagogue in Babylon, may be exaggerated, but we must admit that at some period, not definitely stated after the banishment which we do not find definitely stated, places of worship, colleges with their Presidents, and Judges of Jewish courts existed among our people beyond the Euphrates. The superiority Perhaps the supremacy justly given ascribed accorded to national institutions in Palestine after the restoration under Zerubabel, may have caused similar institutions elsewhere to remain unknown, or to be little noticed, but to deny that religion and learning were cultivated in Babylon centuries before the fall of the second Temple and before the extinction of Palestinian schools, would be to contradict facts. To prove it this assertion, we may simply recall the circumstance that Hillel I., who lived a number of years previous to the founder of Christianity, was by no means ignorant, when he journed from Babylon to study under the illustrious chiefs of the schools of Judea. Like Hillel, so, many other pursued a Jewish education at home; some coming afterwards to perfect themselves and obtain Rabbinical privileges in the land of Israel.

Now, having freely acknowledged all this, we may also confess that institutions of learning in the cities between the Euphrates and the Tigris, did not gain their great renown, until two pupils of Judah the Prince went there, in the third century of the common era. Abba was the name of one; the other was called Samuel. But before I proceed further, I may as well give an idea of the principal places in Babylon populated then at that time by our ancestors. Nahardea, lying on the river Euphrates, was a very large city. There To it the gifts collected abroad for Palestine in aid of the Temple and its Divine ser--vice were collected sent, and from thence those volun--tary contributions were forwarded at the end of every year. On the south of Nahardea, stood a city called Firuz-Shabar, said ot have had full ninety thousand Jews. Not very far from it was Pumbaditha, mostly populated inhabited by Israelites, be much so to a degree that it went by the name of Golah, or, as we would term it "a centre of the emigration". Some miles off, lay Sara, on the river of the same name, and known by some as Matha Mahasia.

On the river Tigris, was Mahuza, in which many of our people also congregated. The Talmud inci--dentally alludes to those main points of Jewish activity, and the student cannot help noticing how the dwellers differed in character in accordance with the nature of their dwelling places. Thus, Pum--baditha, noted for its gorgeousness and luxuriousness, living, abounded in Jews addicted to pleasure and not over honest. Sura offered the very opposite aspect, so that a Sage told his children to they should prefer to lie on the dung-hills of Sural, than in the man--sions of Pumbaditha. But in process of time, those cities became famous in Rabbinical literature, by reason of the great masters who taught there.
Abba occupies a high rank among the greatest. He was one of the many who travelled from Babylon, or Parthia as it actually was then, for the purpose of extending his knowledge in Palestine. He sat at the feet of Judah, the immortal Sage who formulated the text of the Mish--nah. Endowed with bright talents with a retentive memory, and a heart full of overflowing with the milk of human kindness, he drew

towards himself the love and appreciation of his preceptor. To whom could "our" teacher the holy" commit the charge of disseminating abroad the knowledge of all the traditions better than to his trustworthy pupil? Abba returned to Babylon, splendidly equipped with learning; rich in erudition. Arrived at Nahardea, and being unknown, he temporarily accepted the office of Methurgeman, whose duty it was in ancient time days to explain in the vernacular tongue to the attendants at the college the Hebrew text read by the President. One day It happened once that Abba inter--preted once the text in a manner different from the usual. Having been asked about it found fault with, and having answered that he had often rendered it so before a renowned Rabbi in Palestine, his identity was discovered. Then the President pained at having engaged so distinguished a scholar so distinguished for a subordinate calling, apologised and would not suffer him any more to act in that capacity. A story is told that the Exilarch, or the appointed Governor of all the Jews in Babylon, cal--led by us "Rosh Galutha", chief of the captivity, gave Abba a political position, making him a

Kind of overseer, or provision, commissioned to see to the honesty of general provision dealers. [?] But the Exilarchs, who prided themselves on being of a lineal descent from David, were not all except--ional characters. Being clothed with an almost irresponsible power authority, many of them took advantage of it their power, and exacted bribe. Abba who disdained to yeild conjure to at wrong, endured trials through the abuse of power, but virtue and scholarship could not be crushed by arbitrariness. Those endowments received at length their reward. He Abba became illustrious by his exer--tions in behalf of Judaism. He might have been raised to the Presidency of the college in Nahar--dea left vacant by the death of its former chief, but he would allow chose to let that honor to be reserved for his friend and colaborer, Samuel. He preferred open--ing a school at Sura, whose Jewish population stood most in need of wholesome instruction. The number of his listeners, increased immensely, and the veneration in which the teacher in Babylon was held, equalled that paid to Judah the Prince in Palestine, for as the latter was called "the Rabbi" by way of eminence, so was his pupil called "Rab,"

which represents the same title. The hours of his tuition were so wisely regulated, as not to prevent hinder agriculturalists and mechanics from fol- in -lowing their vocations. During two months of the year, in Adar and Elul, a rehearsal of the studies took place, and public lectures were delivered. Abba's activity was felt far and wide, and the reputation of his report that he used his own means in for the support of poor students, increased his popularity exceedingly. His fame reached the ears of Artaban King of Parthia, and between the two a respectful friendship grew sprung up. On one occasion the gentile monarch sent the Hebrew Sage a precious gift, and the recipient sent in return a Mezuzah, or the scroll of parchment to be affixed to our door-posts. In answer to the inquiry about the strange present, Abba said that while the royal gift needed watchers lest it be stolen, his own presented watches over those who possess it, for it keeps alive the memory of the promises of God to the righteous are inscribed in it and it is [?] is an incentive to virtue. Scholars know how diligently, affectionately and effectually Rab taught during twenty eight consecutive years;

scholars are aware that his decisions on ritual questions were found wise and have been universally accepted, and that to him also we are indebted for the composition of several prayers. But omitting any reference to all that, in order to be brief, I will show nevertheless how one who was firm and determined, always preferring principles to expediency, still exemplified in his character the Rabbinical maxim that humility becomes a mortal better than all other other noble traits however noble. When Abba saw from a distance people who would rise before his presence, he chose a byway turned round about to avoid the meeting. When about to in the act of entering the college, he noticed the crowd ready to listen lend attention to his words, he would say to himself in the language of the Scriptures "Though human greatness reach up to heaven the sky, it will suddenly vanish, and those who saw beheld it will cry 'Where is it'"? Persons who studied for a mere literary curiosity, he did not chase away as unworthy of his consideration. He encouraged them, hoping that learn--ing would lead to practice. It was the misfortune of Rab to have been married to a wife peevish and self-willed. He bore patiently with her, and tried to soften her temperament by anticipating her wishes, and buying objects that she might like.

He was not successful. One of his sons having grown up and having discovered how contrary his mother was, acted with such a shrewdness, [?] which enabled him to please his father unknowingly of to the woman who might has stood in the his way. But as soon as Rab detected the artfulness to which his child resorted, he forbid it peremptorily. Candor and truth he loved, though he might suffer in the exercise thereof. The death of one so mentally exalted, yet so meek, so useful important in the community yet so unselfish, occasioned a universal mourning among his people. A famous Palestinian Sage on hearing the sad tidings, rent all his garments, and exclaimed "The man of whose superiority I must have stood in awe, has gone." We after fifteen sixteen centuries may still exclaim "The memory of the righteous is a blessing."

Identifier

p39g5gz6r

identifier

SMBx12FF5_5