Terumah. Morais, Sabato. Philadelphia, PA. Undated
- Title
- Terumah. Morais, Sabato. Philadelphia, PA. Undated
- Author
- Morais, Sabato
- Format
- 11 pages on 4 sheets
- Language(s)
- English
- Source
- Katz Center for Advanced Judaic Studies
- Sabato Morais Collection, Box 9, Folder 15
- Has Format
- https://colenda.library.upenn.edu/items/ark:/81431/p3q52fz79/manifest.json
- Link to Colenda
- https://colenda.library.upenn.edu/catalog/81431-p3q52fz79
- Provenance
- Transfer of Custody from the Hebrew Education Society, 10 March 1913.
- Is Format Of
- https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx9FF15_2.xml
- content
-
S. MORAIS,
546 N. FIFTH STREET,
PHILADELPHIA, PA.
On Terumah About schools & synagogues.
When this Congregation worshipped on Cherry street near Third, I expressed at various times a strong wish that the Synagogue existing there since the year 1782, might be changed for another more suitable, as to size, appearance and locality. Naturally, I quoted at some length in supported of my desire David's sayings and doings. in support of my desire For, we are told in the scriptures that the shepherd king contrasted, in self condemnation, the beauty of his own palace, built of choice cedar wood and costly marble, which master craftsmen of Phoenicia had prepared constructed for him, with the modest Tabernacle set up in the days of Moses, as re--corded in our Parashah. All familiar with the Bible have read also a psalm, in which the sin of Jesse, mentions the his vow he had taken not to allow his eyes to sleep, nor his eyelids to slumber, until he had sought out a fitting spot in honor of the Mighty One of Jacob [Hebrew] All that are familiar with the Bible have likewise
read towards the end of the first book of Chro--nicles, how munificent was David in his gifts for the preparation of a gorgeous Temple. With so luminous an example, shining before my memory, I considered myself fully justified to urge a change for the better. But soon I had occa--sion to regret my request, for, this comely edifice, which I have learnt to love, by reason of a long association, was not set up reared, in the manner that I had anticipated and hoped for. I mean, by profuse donations and free-will offerings. Its owes its origin and conti--nuance to borrowed sums, claiming a semiannual interest. I lamented that circumstance and my repeated complaints, unwarrantably misin--terpreted, were the cause motive for my being more than once cut to the quick. However, I am grateful to God, because time has very largely, if not completely, removed the object of my sad disappointment, over three decades and a half ago. But today's section of the Torah has given additional force to the conviction that I now entertain. Brethren. We do not honor the Al-mighty by handsome synagogues.
We can glorify the Creator in a humble habitation, more acceptably perhaps than in very stately structures. The Midrash relates that when the archprophet was commanded to build erect a sanctuary for the Lord [Hebrew], Moses was amazed and dismayed [Hebrew]. He asked himself. "Can Dare mortals dare suppose that they can raise a dwelling for Him, whose spirit the Universe in its measureless vastness cannot hold?" But a voice from on high was heard. It said. "Not as thou thinkest in the ordinance given. Suffice twenty boards on the North side, two on the South, and eight on the West. Over that nar--row circumference, the Sheckinah will hover and bid benedictions to rest." In fact, immediately after the delivering of the Decalogue, we were taught that simply an earthen altar, on which we might choose to lay our offerings, would find acceptance from God [Hebrew] for, heavenly blessings were promised to descend, wherever
the name of the Lord is mentioned invoked in pure sincerity [Hebrew] Let me not be misunderstood. I do not deprecate the grandeur of the Jerusalem Temple described in the Haftarah to correspond with the Parasha. That holy shrine It was awe-inspiring, but I cannot ignore the circum--stance that after the death of the illustrious son of David who reared it, our people chafed under a yoke, too heavy to bear. In very truth, Solomon's am--bition to embellish his realm with buildings, that might ire with each other in surpas--sing magnificence, brought about a disrupt--ion of the compact nation, which his father's heroism had consolidated. It is plainly so stated in Holy Writ, namely: "This is the reason of the levy which King Solomon raised: to build the house of the Lord and his own house, and [?] and the walls of Jerusalem and Chazo and Mi--giddó and Gezer"...Again: "Solomon built also the Nether Choron and Baalath, and Tadmor (in Palmyra) in the desert, and all the store cities that he had, and cities for his chariots and for his horsemen, and whatever Solomon desired to build
for his pleasure in Jerusalem and in Lebanon, and in all the land of his dominion." Neither can I ignore the more lamentable circumstance, that in later ages the Temple became a misleading fetisch in the belief cherished by of heedless Israel, who fancied that so long as the sacred shrine remained, God would not exact justice from a degenerate gene--ration of false notion which just as Jeremiah deplored in his forceful language. [Hebrew] "Ye come and stand before me in this house, on which my name is called, and ye say, we are safe to go on committing all abominations." Now to Brethren to change subjected and speak of what concerns our own time and our this land: I am often invited to dedicate a Synagogue, and I never refuse, if I can, ritually speaking, comply with proper consistency. But though ready to do so, I, as frequently, question myself as to the propriety of that compliance. What, if the edifice bearing the ap--pellation of a certain congregation [Hebrew], does not belong to it, even in part? What, if the ownership can be claimed by some organizations, likely Christian, or by many private individuals? A case in point was one in which I very lately assisted--
to hold a consecration. Mark this: within a stone's throw from of that synagogue, another for the purpose of daily worship exists, but either the ambition of men to of obtaining some high sounding title among that Jewish body, or some trifling differences in the liturgy, prevented the amalga--mation. In that instance, our coreligionists, who are in humble circumstances, burdened themselves with an unnecessary--and to my mode of think--ing--with a humiliating indebtedness. But I am assured, that many a pretentious, so called "temple," for the use of rich Hebrews of America, is also nearly crushed under the weighted of unbecom--ing mortgages. These were contracted solely to raise splendid buildings, abounding in luxurious accomodations, resounding with most elaborate instrumentation and choral songs, having a nu--merous corps of officials in the rendition of the service, so that those splendid buildings are literally groaning under a tremendous load.
Not such was the aim and scope of our an--cestors, who, in their wisdom, established the [Hebrew]--"the synagogue," for a popular assemblage, either --as the name denotes--they h they did so perhaps during the first captivity in Babylon as the Talmud asserts, but surely ar afterward everywhere, during the second Temple. Simplicity was to be its character--istic, hence the people were not unreasonably taxed for the privilege of attending the Divine service, and listening to a religious discourse. But while with a view of not exposing to the world at large the shame of an extraordingary ex--penditure to support a place, ostensibly set apart for honoring Israel's god, levies are resorted to, institutions of a really sacred nature are suffered to languish. Our sages who felt that with--out learning there cannot be sterling piety, attached a higher sanctity to the School House than to the Synagogue [Hebrew] and with many such maxims, the Talmud teems. A legend tells that Rabbi Tarphon, who was ex-ceptionally wealthy, did not dispense benefactions
proportionately to the large means at his disposal. Rabbi Akiba, the incomparable patron of Jewish lore, know nevertheless and appreciated more than all others persons, the striking qualities of his contemporary and colleague. The two Sages met. Akiba said to Tarphon: "I can make for you a very advantageous investment, if you will supply the requisite amount." Tarphon agreed. Sometime elapsed before the two came across with each other. Finally, the opulent Rabbi called and to inquired about the investment. The Rabbis walked out together, Aki--ba promising to show the estate which he had procured. Suddenly he made a full stop. "Come in friend" said Akiba. They had halted at in front of a school house. A number of young pupils, receiving there instruction, were chanting psalms. The two stood listening. When the youths reached a sentence which reads thus [Hebrew] [Hebrew] "He hath dispensed his wealth, he hath given of it to those who need it, his beneficence will endure for ever, his height elevation shall rise up gloriously",
Tarphon embraced his friend and said: "Aki--ba thou art my teacher and noble moral associate" [Hebrew] [Hebrew]
Brethren, were I blessed with affluence, I would destine a tithe thereof, as prescribed in the Torah, not to embellish synagogues and secure eloquent speeches makers and mellifluous songstresses at a heavy cost, but I would plant schools, seminaries, academies of learning, acces--sible to a rising generation--a generation, alas! now growing in our midst, utterly destitute of the knowledge of our national literature.
All honor to Jacob H. Schiff, who is cre--dited with lifthing his great the yealry increase of his wealth in such portions that the needy, the untutored, and the ambitious to rise by their talents, are benefitted.
[Hebrew] - Identifier
- p3q52fz79
- identifier
- SMBx9FF15_2
Part of Terumah. Morais, Sabato. Philadelphia, PA. Undated
Morais, Sabato, “Terumah. Morais, Sabato. Philadelphia, PA. Undated”, Sabato Morais Digital Repository, accessed September 19, 2024, https://judaicadhpenn.org/legacyprojects/s/morais/item/91221