Lecture 62. Morais, Sabato. Philadelphia, PA. Undated · Sabato Morais Digital Repository · Legacy Projects from Judaica DH at Penn Libraries

Title

Lecture 62. 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/p3j09wp60/manifest.json

Link to Colenda

https://colenda.library.upenn.edu/catalog/81431-p3j09wp60

Provenance

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

Is Format Of

https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx12FF5_19.xml

content

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

Post Biblical
62.

When several years ago, I laid out a plan to occasional-ly deliver here post-Biblical lectures, from the sacred desk, at intervals shorter or longer intervals, no translation of Professor Graetz's most comprehensive work existed in a language familiar to me. In my Ignorant of the German in which the great author wrote, I imagined that I could be of some use by sketching in English what I knew of the life work of a number among of our most eminent sages and philosophers, unknown to with which the generality of my hearers were unacquainted. But with the issuing of the latest volume of issued Graetz's history in the vernacular by our Publication Society, my endeavours in that direction have become altogether unnecessary. For, that volume covers a period much nearer to our times, than I had reached, and all can read there extensively what I would present only with comparative brevity. Still, I have a wish to gratify myself this once and possibly also hereafter by describing a few of the characters among our celebrated predecessors just as the literary my knowledge that of I possess of them suggests to my mind. One that I fondly love will be the subject of my discourse this morning. All may have heard of Don Isaac Abarbanel, or Abrabanel, or Abravaneli, as he has been variously called in various countries.

But not all are aware of the depth amount of gratitude our indebtedness to that illustrious Jew of the 15th century. The title "Don" attached to his name, shows tells us his country and his rank. He was a great distinguished personage living in Spain. It is not clearly stated what led him his ancestors, or his own parents parents, perhaps, to quit Spain and settle in Portugal. Religious persecutions which broke out at intervals may have caused it, for, we read that one of his predecessors, Samuel Abarbanel, sought [?] his escape from the burning caldron of the Inquisition into the baptismal fount. We first meet Isaac Abar--banel in his native home at Lisbon, as a banker of high repute. Alfonso V. who resigned in Portugal, having heard of the exceptional abilities of his Jewish subject, appointed him, minister of finance. Like Chasdaï Aben Maprut and Samuel ABen Nagrela of former ages--patrons of Hebrew learning and defenders of their race--Abarbanel utilized his political influence and the large means at his command to the social and intellectual advantage of his coreligionists. So eager was he to be of service to those who shared his belief that in one instance, when two hundred and fifty Jewish prisoners of war were carried from Algiers to Portugal Abarbanel, who realized that his personal contributions were too inadequate to purchase their ransom,

Abarbanel travelled abroad to collect in quest of what was needed for that purpose and entered also for that purpose into correspondence with a certain Yechiel of Pisa--a very rich and and public spirited Italian, the Rothschild of Tuscany in the 15th century--who helped very greatly. Ominous Most unfortunate for Abarbanel was the death or, as some relate, the abdication of of Alfonso V. For, his son John II; adopted a course altogether at variance with that which his royal parent had followed. In order to rule despotically, unchecked by the wise inter--vention of acknowledged statesmen, he determined to rid himself by cruel death of all whom his father had consulted and trusted. Isaac Abarbanel was among the intended victims of John's wicked design. He was Having been summoned to the palace and suspecting no foul play, he would have gone, if a friendly voice had not whispered a word of caution, which warded off the imminent danger. Abarbanel hotly hastily pursued fled the country, leaving behind all his pos--sessions, which were unmercifully confiscated. Hotly pursued by soldiers on horse back, he succeeded never-less to reach Castile in safety, but exhausted and destitute. However, the Rabbinical maxim may fittingly apply in this case [Hebrew]

"He is only is poor, who lacks understanding." The fame of Don Isaac Abarbanel had preceded his arrival in Spain. His coreligionists who enjoyed there wealth, and high positions, encouraged the new comer in a substantial manner to devote his mind time to occupations most congenial to his nature and for which his mind was superbly equip--ped. In Toledo Abarbanel began in all earnestness to weild handle the pen, that which he had already employed in Lisbon, and which immortalized his name in the world of letters. And here I may be permitted to re--mark that I dissent from Professor Graetz's judgment of the spirit underlying, Abarbanel's writings. Without accepting as un--questionably correct all the ideas which our Spanish Jew expositor advanced in his very many and diversified works, I hold that our German Jew historian has done him injustice. How could a writer, whose standard was the Torah and the traditions, do otherwise than come to different conclusions than different from those at which authors like Gersonides, commentators like Narboni, or philosophers like Maimonides in his Moré Nebuchim, had arrived? Pro--fessor Graetz laments complains that Abarbanel was too or--thodox. He says: Abarbanel "was not tolerant enough to listen to a liberal view of Judaism and its doctrines." But how could he with harmonize with persons who denied God's special providence [Hebrew] and who wrenched and twisted the Biblical text most unscrupulously to make it agree with prevailing notions?

Indeed, it was that great Sephardic Jew who freed us from the shackles which many of his predecessors voluntarily put on in their servility to Aristotle the Greek and Averroes the Arabian. Defects in in Abarbanel's literary productions can be detected. He is too diffuse, where he might have been concise. His speculations on the approaching advent of the Messiah are chi--merical. His interpretations of the Scriptures, are, at times, far fetched; but what none can gainsa contract contradict is that his style flows ever smoothly, that his mastery of the Hebrew is unsurpassed, that he is thoroughly honest and open minded in his expressions, and evinces a quickness in writing that few could imitate. It seems al-most incredible that in less than four months, he could comment four books of the Bible--Joshua, Judges and the two books of Samuel even if, as Professor Graetz's asserts, he utilized Latin works on the same subject. But grateful as all who love sacred literature must feel to Abarbanel, the obligation which we Jews owe him has its main foun--dation in the memory of the infinite services he rendered us, in his splendid character and in his having suffered terribly for the sake of our religion, while one word might have kept him in power, in affluence and undisturbed peace.
Like Alfonso of Portugal, Ferdinand of Spain resolved to avail himself of the administrative abilities of his newly acquired subject.

Abarbanel was invited to Madrid to fill the office of Minister of finance. Dur In that capacity, during eight consecutive years, he made the royal treasury swell with gold, and in by performing his duty faithfully towards his king, he stood as became a tower of defence to his brethren, whom malice and envy tried to injure. But Ferdinand of Aragon had wedded Isabella of Castile, the priest ridden and bigoted. Could she tell at the confessional that her kingdom was the most Catholic, the stanchest devotee to the Chruch, while Mohem--medans and Jews lived there and prospered, weilded power and half held exalted stations? She believed not That question was a pang to her shrivelled soul. She vowed that if the rule of Moslem ceased in Spain she would purged the land of all infidels. After obstinate battles on both sides Granada fell; the Moors, on whose Spanish domains, Jews has shed rays of inextinguishable light, for nearly eight hundred years, were finally van--quished. The cross had made forced the crescent to sink in the Ibernian horizon. Triumphantly amid popu--lar acclamations, Ferdinand and Isabella made their entry into their new possession. But to the Hebrews the joyful shouting of the conquerors, was the knell which sounded

announced their death. Islamism was not as hateful to Catholic Spain as Judaism was. For, the Koran admits that the Galilean preacher had been a great apostle; but Jews reject him and the creed which he is alleged to have founded. Should they be suffered to pol--lute a kingdom cleansed of the followers of Moham--met? From the halls of the magnificent Alhambra, the murderous edict issued forth. Within three months every one who denies the trinity must leave the country, without daring to carry along the riches that that industry he has they gathered, but which must now revert to the throne. Abarbanel writes as follows in his preface to the comment of the first book of Kings: It "I was at court when the decree was proclaimed. I exhausted my persuasive powers of persuasion in addressing the King, beseeching him thus. 'Deliver us O our Sovereign! Turn not away form your loyal subjects. Ask of us silver and gold; every son of Israel will give them for the country he loves.' I then looked to my friends, whom the king favored, that they might intercede for my people. Those high officials earnestly prayed for the recalling of the fearful mandate. But as the odder which is said to close its ears against the charmer, so the king remained un-moved. For, the queen sitting on his right, urged him on with her loquacious tongue to be firm in his purpose.

Alas! vain were our endeavours. The peace I had sought, the ease I hoped for vanished away. Anguish supplanted them. As the distressful news spread fast, Jews trembled and mourned, for sn since Judah had lost his country and roamed abroad among strangers, such horrors had not been felt. But in the face of the dreadful calamity, we encouraged one another. Let us bear it, brethren, rather than be turn traitors to the faith which our enemies outrage and revile. Whether we shall live or die, let us not be false to the covenant. Move on under the Lord's banner. Then three hundred thou--sand moved on journeyed towards Portugal, some towards Navarre, but only the gloom of misery accompanied them every-where, famine, pestilence and sword walked before them. Those who trusted their lives to the waves, sunk into bot--tomless seas deeps, some were consumed in ships set on fire, others were sold to slavery. The rigorous judgments of heaven attended their footsteps. Of the many that went forth few only were left to tell the horrid tale. Ah! with the Scripture we may cry. 'We have perished, all we have been lost, all of us have been lost,' but with the Scripture still we repeat: let the name of the Lord still be blessed."

Identifier

p3j09wp60

identifier

SMBx12FF5_19