Lecture 49. Morais, Sabato. Philadelphia, PA. Undated · Sabato Morais Digital Repository · Legacy Projects from Judaica DH at Penn Libraries

Title

Lecture 49. Morais, Sabato. Philadelphia, PA. Undated

Author

Morais, Sabato

Location(s)

United States -- Pennsylvania -- Philadelphia

United States -- Pennsylvania

Format

9 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/p31z42b94/manifest.json

Link to Colenda

https://colenda.library.upenn.edu/catalog/81431-p31z42b94

Provenance

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

Is Format Of

https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx12FF5_6.xml

content

Post-Biblical
Babylonian Schools
49

While trying endeavouring to draw attention to the schools that which flourished in the country situated on the East of Palestine, I said, that without denying their existence of institutions of learning in Babylon in early ages, it was nevertheless about the middle of the third century of Christian reckoning, that colleges and academies gained there a reputation so far reaching that which it has come down to our own days. The two pupils of Rabbi Judah the Prince ([Hebrew] author of the Mishnahs), who were born in Babylon and returned home brimful of learning erudition, gave the first impulse to that extensive litera--ture which finally took a permanent shape in the Babylonian Talmud. This book, if it is at all correct to call it so, has may not inaptly be likened to a vast hall court, where very many sharp witted lawyers are engaged in discussing points relating to the oral traditions. The disputants go by the name of Emoraim, meaning "interpreters", to distinguish them from the sages of the Mishnah, known as Tannaim, or "instructors". Abba, of whom I spoke last, and who is deservedly titled, by way of eminence, Rab or "the Teacher," occupies a foremost position among those interpreters.

But his fellow-student, his countryman and friend Samuel, is perhaps a character perhaps of more general interesting, par--ticularly so in our days, when a man's acquaintance with one a single subject, however deep and thorough, does not elicit ensure the same degree of respect appreciation, as does his possession of a varied knowledge will elicit. Samuel son of Abba Cohen, combined with his religious learning, that of secular sciences. He In his youth he had been taught by his own father, who was a silk merchant, but withal a well educated person. It would seem that the lad's disposition inclination had led him to search into the laws of nature, not less than into Jewish laws; for, previous to his sojourn in Palestine, he had already become a physician of considerable skill. It is related that Judah the Prince, whose health was very habitually constitutionally delicate, suffered also greatly with sore his eyes. His scholar Samuel, had prescribed several remedies, but the patient complained that he could not bear even a wash, intended to allay the inflam--mation. At last, the friendly Doctor prepared a sort of perforated bag filled with different drugs, which he placed under the head of the sick man, and brought about his the needed relief. It may easily be imagined

that the illustrious preceptor wished to evince gratitude, by the promotion of his kind pupil, but for some reasons, which have not been explained, he could not succeed in clothing Samuel with the full authority of a Palestinian Sage, or [Hebrew]. Samuel who noticed how greatly very much the master regretted that circumstance, pleasantly remarked, that it was all right, for he had examined a book of genealogy divinely given in advance to Adam, and there he read that he Samuel the pupil of Judah, was not destined to receive that such a distinction; that but his reward glory should be to effect the care of his loved teacher. But if Samuel of Babylon did not equal others among his contemporaries in the possession of a the highest title bestowed in Judea, he surpassed many in sterling worth as a theologian of broad and enlightened views. Naardea was his native place. The fame of that al extensive important city on the Euphrates, had already attracted there Abba or Rab, but as the latter, responding to the promptings of his humility gracious judgment meek disposition, had set up a school in the humble city of Surà, Samuel accepted the presidency of the college at Naardea, after the death of its former chief. In civil laws, he became an indisputably leading authority.

Indeed, he was called the king of jurisprudence. It is We may not unlikely surmise that his familiarity with the courts of the existing gentile government. Babylon, which, as every one knows, came under different dynasties in the course of several centuries, was now under the Neo-Persians, who had conquered the Parthians. Samuel had been introduced to Sapor, the new ruler, and very probably the illustrious Hebrew utilized that royal acquaint--ance in various ways in favor of his own coreligionists. The Talmud leads us to believe that at the outset the new master victors showed a bitter hatred against Jews. By reason of those feelings our ancestors were hampered in the observance of Sabbaths and festivals, but those hostility feelings gradually subsided; no doubt Samuel's influence was beneficial on that score. Sapor told him once that he never was given cause for judicially condemning an Israelite to death. Still, Israelites are men, and they have a right to their political preferences. When the inhabitants of Cesarea in Asia Minor, resisted the invading army of Sapor, many of our people who dwelt there, joined the ranks of the defenders, and the conquerors did not spare them. I venture the opinion that in order to win for his brethren the good will of the

Neo-Persians and all the gentile world, Samuel promulgated his famous rule, "Dine De-Malchutha Dina"; that is, Jews must conform to the ordinances of the government under which they live. A just maxim it is, that commends itself to universal respect. In fact, its obedience has made us the Hebrews a proverbially law-abiding people, wherever our their lot was cast; but some, claiming great liberality, have given that maxim a construction, against which its author would surely have exclaimed. Were we to follow that novel interpretation, the Sabbath we must abolish the hallowing of the seventh day of the Decalogue, where the law of the land is that Sunday or Friday be the day of national rest; or we must sanction marriages and divorces performed by magistrates, where civil officers have the power to bind and loosen the bond of matrimony. But to do so would be treason to our faith, and an offence to the memory of Samuel of Naardea. A knowledge of the Talmud, will convince all the unprejudiced, that our teacher of old demanded simply a compliance with regulations necessary for the maintenance of social order, for the support of the city and of the State, and of secular institutions. In short, Samuel

reported impressed upon us in different words the recommendation of Jeremiah the Prophet who would that we seek the welfare of the place of our dispersion and pray for its success. Judaism has always resisted an encroachment on its sacred ordinances, but it has ever conformed to temporal rules of a municipal or national character. Hence, its adherents have taken up their residence in many lands, and identified themselves with the main popu--lations thereof, both socially and politically. All honor to the President of the Academy of Naardea for his wholesome advice. He showed also his enlarged views by agreeing to the opinion of some of the Rabbinical coworkers, that Israelites need not stand in fear of ill-luck. At a time when the false science of Astrology was in vogue, Samuel arose above it by the strength of his faith. He was intimately acquainted with a Chaldean called Ablat. The two had met and were walking together, when Ablat said to Samuel: "You see that yonder man crossing a pond; he will be beaten by a snake and die." Samuel said: "If he be an Israelite, he will not die, for we acknowledge God and not the stars as the ruler of our destiny".

When the man came back alive, Ablat asked that look through at his clothes he might search through his basket. The story tells that a snake cut in twain by a sharp pointed reed, in the pond was found there. Samuel then inquired into the history of the man, who proved to be an Israelite, and he learnt that a state of poverty had not hindered the perform--ance of a thoughtful generosity, as recommended by the law of God; Samuel then exclaimed: "very correctly has Solomon written, 'Righteousness delivereth from death.'" Our Babylonian preceptor did look into the stars, but not to predict events. He aimed to further the interests of a science greatly esteemed by our Sages. In fact, it is recorded that he prided himself on his knowledge of Astronomy, and only regretted that he could not ex--plain the erratic course of the comets through the sky. A book bearing upon that science credited to him has been lost, but we were left enough con--cerning Samuel of Naardea, to form a criterion of his mental and moral calibre. He certainly possessed an keen understanding of human nature very keen, a broad mind and a profound sense of what constitutes human real greatness. I will illustrate my assertion with exceeding brevity.

One day King Sapor said to Samuel "You who are so clever can tell me perchance the dream that I shall have to-night." Samuel answered: "You will see the Ro--mans invade your country, take you prisoner and treat you with indignity." The dread of such an event was so wide-spread, that the king thought upon it all the day long, and naturally dreamed it. The Talmud abounds with speculative views about the condition of the world, after the advent of the Messiah. In the face of ideas most extraordinary and prevalent among his contemporaries, Samuel had the courage to state that the world will be precisely then as it is now, with the only difference that the oppressors of Israel shall have ceased to exist. Let us remember this the following saying of Samuel and take it as a guide: "Those who are modest in their behaviour, God will exalt, but the pretentious shall be lowered down. They who crave for honors will lose them, but they who shun distinctions will have attained them without solicitation? A wise aphorism, founded in borne out by experience, and enhancing in our estimation the character of Samuel Chief the important chief chief of the academy of Naardea.

Identifier

p31z42b94

identifier

SMBx12FF5_6