Vayesheb. Morais, Sabato. Philadelphia, PA. Undated
- Title
- Vayesheb. Morais, Sabato. Philadelphia, PA. Undated
- Author
- Morais, Sabato
- Format
- 10 pages on 4 sheets
- Language(s)
- English
- Source
- Katz Center for Advanced Judaic Studies
- Sabato Morais Collection, Box 9, Folder 7
- Has Format
- https://colenda.library.upenn.edu/items/ark:/81431/p3k931s3p/manifest.json
- Link to Colenda
- https://colenda.library.upenn.edu/catalog/81431-p3k931s3p
- Provenance
- Transfer of Custody from the Hebrew Education Society, 10 March 1913.
- Is Format Of
- https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx9FF7_1.xml
- content
-
For Vayesheb
after one of I. D. Luzzatto, to whom some
of the ideas belong.
Dear hearers! Nothing is more apt to draw youths aside from the path of virtue than the sight of wickedness successful and bast boastful. The years of our life, elapsing between childhood and manhood are fruitful of the noblest sentiments. During that period it is that we will swear, with unsullied lips, fidelity to all which is loveable in human nature. Then will we, with glowing breasts, devote time and mind to learning, in the anticipation of benefitting the world, and earning a deservedly good name. But when arrived at the age, that brings us close to that world, in which we dreamed to find a realization of our ideals; as we pass from the school of fancy to that of reality; from the association of dead-writers to that of living actors, and notice here self-assurance clothed in garments which belong to sterling merit; there blatant talkers occupy seats which should have been reserved for wise reasoners; here hypocrisy supplanting honesty of purpose, there haughtiness ill-using meekness; as we notice, I say, that the thoughts formed in the days of guileless youth vanish like a golden streak in the sky which murky clouds darken, a soul-withering belief lays hold of us.
"Righteousness was a shadowy mission, which inexperience raised; unrighteousness has existence and strength and influence". So we tell ourselves; and regretting the errors of our early days,--as we then call the lofty aspirations once found conceived--, we put on a mask and go about in search of gain and popular applause. What will check us in that downward course to spiritual destruction? Religion, dear hearers! Religion, giving the assurance that the Almighty smiles upon the good, and frowns on evil doers,-- that to appear not in disguise, but as we actually are, be--fore our fellow-creatures, and deal in all fairness with them, is to please our Creator and Father. Religion alone can steel youth in the practice of virtue, and make daily attacks upon its innocence totally powerless. This va--luable teaching, the portion of Genesis designated for to day, presents to view. You may have heard me often speak of a youth who figures grandly in the history narrated in that book, but so many are the qualities which gave him distinction, that we can choose his cha-racter, as a frequent topic of our observations, and yet avoid the fault of repetition. Joseph is the type of virtue early set upon by the an unkind world, but keeping unshaken through the support of religion, and receiving at the end the reward
to which it assured; the glory of having benefitted that world, which had shown itself to him false and unjust. Let us glance at a single trait of that character: The fear of God. Among our intellectual faculties that of examining human actions and passing judgment on them, is the first developped in men gifted by nature with keen discernment. Unhappily, occasions for disapproving what we see are so numerous glaring that a person of perfect correct morals will with much ease detect much which deserves blame and reprehension. From this circumstance arose the pri--mary cause of Joseph's trials, as it arises for all crea--tures who cannot bear wrong, and will loudly pronounce a condemnation. Joseph brought unto his father the report of his brothers evil conduct. He saw the sons of Leah--write our Rabbins--treat the sons of the hand-maids unkindly [Hebrew], while he, the child of the beloved Rachel, preferred their association, to exalt their manhood and make the slighted ones, feel his equals [Hebrew]. He saw the sons of Leah wanting in the finer feelings of humanity, using dumb-animals cruelly,
[Hebrew]. he saw them destitute of that sense of chastity so prized by the pure-hearted [Hebrew] Too young to remonstrate with any hope of success, he sought paternal authority to effect a correction. But Joseph was ignorant of the world in which he moved. Carried up on the light wings of fancy, he had created to himself a world, where he discovered a high place set apart for his virtues. He dreamed what he believed in. He dreamed that moral excellencies raise man above the heavenly spheres; that the sun and the moon and the stars bow before a being truly righteous, and declare him king. But he awoke in the real world by which he was surrounded to find that jealousy and envy will not suffer merit to be awarded the crown of superiority; that they forge, on the contrary, the chains of bondage, which must be dragged drudgingly along. Still the filters which tear the flesh, cannot wear away the majesty of the soul. His He is a King who rules his feelings. What more sublime spectacle than to behold a being who must bend far below his level, cheer--fully work, sustained by the thought that nothing is de--grading except sin? Call not a slave the man who labors faithfully; the menial office rendered is ennobled by the
dignity of his character. Joseph sold and sold again, is free, because he does not part with the principles of integrity; because he can gloriously exclaim "I am the master of my passions." How very exceedingly few those who can give out forth that utterance! The very change of condition from what is considered high to that which is deemed low, will suggest prevarications and deception and artifice. The wish to win favor, or the fear to excite anger, will silence the dictates of unrighteousness uprightness, and lead virtue where it sinks and disappears. In every stage of life the preservation of our morals presents appalling difficulties. The world in which we live demands deception. The old and the rich, like the young and poor are put un--der subjection. They cannot emancipate themselves from the worst of tyrannies, social conventionalities. But how infinitely greater and more numerous are the difficulties to be overcome by a creature just budding into manhood with so beautiful in form and graceful in manners, but compelled to stoop to the will of others, who can dispose of his life with impunity? What will not a worldly policy ask then in order that ease may be purchased, and promotion secured! Aye: Every thing combined in removing the scruples,--as the depraved world call them--, the scruples of conscience
entertained by the youthful and comely Joseph, when his virtue was put to a severe test. He had not courted sin, but sin forced itself upon him. If he yeilded, pre--ferments would be placed at his disposal, if he re--mained firm, his future would be ruined in his future prospect. blasted. Again: A veil which none could penetrate would be thrown over the sin, while the imputation of having been gently opt, would expose him to public indignation, without the slightest means of refuting the malicious charge. Let us now observe the working of that mind under a most searching trial. What feeling holds Joseph in the path of righteousness? Gratitude? Certainly: The Egyptian who owned him a his slave had dealt gently with him; but then the Hebrew youth could might have reasoned in this manner "My master has shown me kindness, because he found it advantageous. My industry has increased his substance, both in his personal property and his lands [Hebrew] I have so carefully managed his estate, and so thriftly conducted his affairs, that he is looked upon as one of the richest of Pharaoh's officers. He, of course, likes me for that, but he still claims me as
his bondsman. A whimmsy put into his hand the scour--ging rod. Let me therefore prevent the possibility by keeping on my side her who weilds unlimited influence" Yes: he might have so reasoned. But these reasonings thoughts which would seem almost [?] to rise spontaneously did not cross the mind of the virtuous son of Jacob. He feared not man's wrath and people's contempt. He feared the all-seeing eye of Providence detecting him in crime. "How can I do this great evil and sin against God?" That was the restrain restraining power which robbed sin of its victory. The idea that the perfect Being to whom we are accountable for our deeds, is offended when we hide our moral infirmities depravities deformities under the cloak of f hypocrisy. "How can I do this great evil"? To betray confidence is a crime, but if the object betrayed does not know aught of the injury, and does not suffer materially, why, we need not then be deterred by scruples to do what promotes our interest. No: it is a great evil to wind oneself round a heart when ought to bear us detestation. "How can I do this great evil and sin against God?" The reliance reposed on me by a mortal mas--ter may never be shaken despite my [?] perfidiousness but the immortal Ruler will cast me away from His presence as loathsomeness itself. And this feeling of reverence for the Sovereign Judge and witness, at the same time, of our actions and thoughts, can alone
uphold faiths and prevent its falling into precipices met here below at nearly every step we take. The same feeling, and not a philosophy teaching virtue by the rules of utilitaria--nism will insure to to society members able to benefit it, impelled by the love of humanity and not by egotism, members who will measure their doings not by the length of their own advantage, but by that which will inure to the hap--piness of mankind. The fear of God will supply the world with searchers after truth men, employing their minds not to dazzle the [?] multitude, but to guide many gently in the way of a knowledge that breeds goodness and philan--thropy. By that feeling will a youth keep virtuous, not--withstanding corruptive surroundings, and grow to become a trusty servant, or a benevolent master, a staunch friend, or a reliable counsellor, the agent of the Most High, in bestowing blessings on the community among whom he lives. And such was the Hebrew whom we glory to reckon in our noble ancestry. Would to God that we who so admire Joseph's character, copied it. The name of [Hebrew] "a holy people," would then be deservedly borne. We would be instanced
as out for purity and uprightness, for truthfulness and charity.
(This lecture was continued at some length to address a Bar Mitzvah, an inmate of the Jewish Foster Home) - Identifier
- p3k931s3p
- identifier
- SMBx9FF7_1
Part of Vayesheb. Morais, Sabato. Philadelphia, PA. Undated
Morais, Sabato, “Vayesheb. Morais, Sabato. Philadelphia, PA. Undated”, Sabato Morais Digital Repository, accessed September 18, 2024, https://judaicadhpenn.org/legacyprojects/s/morais/item/91333