Sabbath before Passover (Shabat ha-gadol). Morais, Sabato. Philadelphia, PA. Undated · Sabato Morais Digital Repository · Legacy Projects from Judaica DH at Penn Libraries

Title

Sabbath before Passover (Shabat ha-gadol). 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 10, Folder 4

Has Format

https://colenda.library.upenn.edu/items/ark:/81431/p3pc2tv6s/manifest.json

Link to Colenda

https://colenda.library.upenn.edu/catalog/81431-p3pc2tv6s

Provenance

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

Is Format Of

https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx10FF4_10.xml

content

For the Sabbath before Pesach

It is [Hebrew]. Let our actions illustrate the name it bears. Our forefathers called this day specially great for a motive applicable to their time. We should render it so, suitably to our own age and existing circumstances. To them the great--ness of this Sabbath consisted of quantity, if I may so inelegantly express the idea; to us it should be a greatness of quality.
Among the various opinions advanced regarding the ap--pellation anciently given thereto I agree with that which attributes its origin to a practice introduced by the Rabbis. The attention which a rigid keeping of the Passover demands, suggested the propriety of detaining the Congregation in the Synagogue, longer than ordinarily, before the festival set in. Then the preacher warned and exhorted, dwelling forcibly on the importance of the approaching occasion, and explaining minutely the obligations that devolved on Israelites, and the scrupulousness with which they must be discharged. He gave an exceptional sermon. For admonitory discourses were not so usual with the Hebrews of past ages, as with ourselves. Till within the beginning of the present century, the pulpit mostly delivered learned

discussions rather than studied orations.
They might have been appropriately styled lectures, as the English word itself primitively implies; that is, a reading for instruction. The minds of the hearers, trained in the knowledge of the subjects brought forward, could follow the speaker, and derive gratification. The spirit of the time was in full accord with the prevailing system, hence its popularity. It seems, pe however, that when the holiday we are about to celebrate, drew near, the Rabbi's lecturing took a different turn form; that it became a lengthy discourse on the importance of guarding against the slightest violation of the rules laid down by the Sages. So that our dwellings and the peculiarly Jewish rites per--formed might evidence the soundness of our faith. It kept the assembled multitude to a later hour than custo--mary, and therefore the day was given, by way of distinct--ion, the name of [Hebrew] Need I say that this century has produced very material changes? All know, that whereas our ancestors considered it a religious duty to become conversant with Hebrew knowledge lore, we have drawn a dividing line between the laity and the clergy, terms not at all of Jewish origin.

We leave altogether, as the exclusive department of a few, what was formerly cultivated as a field of common property. It is not surprising therefore that our taste and that of ourfathers are is entirely unlike that of our fathers. We would reject as wearisome what they relished as edifying. Naturally the pulpit had to accomodate itself to circumstances, and the old "Derasha" was forced to make room for the modern sermon. It now forms a constituent constitutes an integral part of the Divine worship, so that the opportunities for enlarging upon the sacredness of the Passover, or of any of our observances, are continual, and no necessity exists for making the greatness of this Sabbath to consist of an unusually long discourse. You heard, my Brethren! before the month of Nissan was ushered in that of which you must needfully be reminded at this period. And to say it briefly again, I will quote the Bible. "Seven days shall ye eat unleavened bread, but on the first day ye shall have put away leaven out of your houses, for, who--soever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. And on the first-day there shall be a holy convocation, and on the

seventh day shall there be a holy convocation; no manner of work shall be done on them, save what is eaten by every person, that only may be prepared by you." These two sentences contain the summary of all I have already said explained. Not by repeating it, do I wish to illustrate the name, which distinguishes this Sabbath from others, but by securing from my hearers, and by performing myself, acts of justice.
Friends! Fellow Israelites! You had a man in this land, whom you considered deemed a fit representative of the principles of civil and religious freedom; and so thus you addressed him. "Brother! Gird thy loins with strength, and go forth among to the help of the enslaved. Loosen their fetters, and let them walk at large. We will, from a distance look on approvingly, and infuse into thy heart fresh courage by unmistakable proofs of our confidence." Animated with zeal, he did as you bid. Country, friends, purists were relinquished, and vast seas placed between them and the accomplishing of a holy mission. The new apostle of truth cried aloud and spared not the workers of iniquity, bars of iron he broke asunder; some he brought out of the dark and horrid dungeon, many he delivered form the fear of the extortioners.

And if he could not gather all into the fold of political security, he prepared the way, which will finally lead to the desired goal. Ought such a man, and such a Jews to strain his looks, and turning anxiously towards our shores, see that you have withdrawn your sustaining arms? Never: Not long ago I urged that the station he has occupied with lasting credit to himself, and with honor to American Judaism, might be made remunerative and and permanent, through your united actions. And, at the instance of our Roumanian consul himself, I solicited the influence, which the President of this Congregation, deser--vedly possesses, to that effect. Unfortunately, several adverse circumstances have since arisen to prevent the completion of that project object design. The necessity of providing for the increasing wants of a large population, during a severe season, and the illness which has detained at home the principal actor in the undertaking, hindered its progress. Meanwhile, hope deferred sickened also the heart of your distant missionary. And now, it beats only for America and her exhilarating air.

Let Benjamin Franklin Peixotto return to the country of his birth, but not laden with an oppressive weight. He has contracted obligations abroad, consequent to the position held, and the maintenance of a numerous family. To leave those obligations undischarged would be a wrong we commit towards a faithful servant, and a reflection upon his character, which he dreads to contemplate. Again, I ask that you hasten to relieve the mind of one who has a right to your exertions in his behalf. When I first presented the subject to your consideration, I had looked forward to the happy occasion of Purim, on which I might cheer the distant brother with the assurance of our affectionate support. That season has passed, and now I earnestly request that you will illustrate the greatness of this Sabbath by an act of justice. I will confer with our Parnass, and let me pray that whatever plan he may devise as best conducive to the fulfilling [?] realization you seek, will render successful, through a spirit appreciative of the self-denial of your fellow religionist and citizen, and a resolve to be generous as he has been true.
But I have said, that I myself wish to make this a veritable [Hebrew] by justice. The extreme painfulness which my endeavours to effect that object

causes me, shall not deter me withhold my lips from speaking. I have schooled my mind for it, and now, the pressure of the time admits of no delay. Brethren! circumstances, not of my creation, have given rise to feelings, among my constituents, that may work injury--material injury to some, for whom the memory of the estimable dead bids me to entertain kindly sentiments. Passover, which we all, with God's blessing, will soon joyfully greet, may bring to individuals long in the service of the Mikvé Israel Congregation mental suffering. And should I, in the remotest way, occasion that grief, I would be harassed and harrowed by the thought. In all honesty I assert Declare that I would rather bear the poisonous bite of calumny, than the sting of remorse. If I have then ever uttered words or wishes, affecting prejudicially my neighbor's interest, I recall them totally. For, while I am exceedingly earnest in the desire anxious to keep away from this Synagogue a disturbing element, I would depracate changes not detrimental to the welfare of my fellow-being. Let then the members of this respectable body, meet not to evince displeasure at that which is past, but to provide for the future. To study together how to raise on a permanent basis their institution of prayer; how to place it beyond the possibility of a downfall, through the ravages of death, or the defection of a reckless generation.

Let the temporal officers, join hand to hand and shoulder to shoulder to uphold the dignity and religious standard of the house entrusted to their charge. Let the salaried officers invitingly draw to it multitudes, in order that a new infusion of life may be imparted to traditional Judaism. Let each of us labor in his sphere for the spread--ing of the principles, dear to our fathers, and which we have hitherto tenaciously preserved.
(This lecture was lengthened considerably, by an address to a Bar Mitzva, an inmate of the Foster-home)

Identifier

p3pc2tv6s

identifier

SMBx10FF4_10