Vayikra. Morais, Sabato. Philadelphia, PA. Undated
- Title
- Vayikra. 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 19
- Has Format
- https://colenda.library.upenn.edu/items/ark:/81431/p32805j6h/manifest.json
- Link to Colenda
- https://colenda.library.upenn.edu/catalog/81431-p32805j6h
- Provenance
- Transfer of Custody from the Hebrew Education Society, 10 March 1913.
- Is Format Of
- https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx9FF19_4.xml
- content
-
An explanatory lecture
For Vayekra
To sin err is human, but to acknowledge oneself at fault in error is godly. so I learn from what we my Brethren have jointly read. The high-priest officiating before ministering in the Holy of holies, might involuntarily have fallen into errors committed a fault. He was naturally supposed to be fully conversant with the Law, still, he might unawares have acted against in opposition to some ordi--nances and thus led the people astray. How could that official atone for a wrong unintentionally committed? done? By making an open confession, through an offering indicative of his regret. The Senate of the nation, might have arrived at a decision conflicting with the words of Holy Writ. Wisdom was surely to have guided that tribunal in its deliberations. Yet, from its midst, grievous mistakes might have issued forth, which the community, in ignorance, readily accepted. Ought the dignity of that body, to have prevented a public avowal of its misjudg--ment? No: a burnt-sacrifice, like that brought by the high-priest, when at fault, was to tell all that the legisla--tion assembly had sinned. Nay: royalty itself was to conform with that rule; for, a princely rank is not lowered by the acknowledgment of one's hability to err. And just be--cause a man raised to a lofty position station is regarded as the
exponent of the Law, therefore he must own his offense shortcomings, when he discovers that he has unwittingly failed in his duty. Thus will he add honor to himself, by honoring Truth, for, to sin err is human, but to acknowledge oneself at fault is godly. Such, my Brethren, is the lesson de--rived from the contents of our Parasha. And the sages commenting on it utter the following sentence [Hebrew] "Happy may that age be considered, in which men in power being a trespass-offering." For, they who are scrupulous about unintentional mistakes, will be naturally on their guard against a wilful departure from the commands of God.
Indeed, so conscientious were some of our ancient Doctors preceptors, that lest their conduct be not, at all times, faultless, they shrunk from positions of great responsibility. It is narrated of B. Joshua,--a needle-maker by trade, but a person of broad culture, and an astronomer besides--that on one occasion he travelled at sea with B. Gambiel, the patriarch, or president of the Sandhe--drin. The latter had taken bread with the rest of his provision, but the former had also supplied himself with articles less apt to mould. Being detained in their voyage, R. Gambiel inquired of his companion whether he knew before hand what was to happen, that he had brought along what might
have seemed at first unnecessary. R. Joshua answered, that he was not sure of the detention, but he had learnt that a certain Har, appearing at distant periods and in various di--rections, was had often deceived captains of vessels in their cal- -culations, and he wanted to guard against the possibility of their having to suffer for with hunger. The president of the Sanhedrin astonished said exclaimed "Are you so learned, and work at a menial trade?" To which the other Rabbi replied. "You show sur--prise at my doing so mode of living. Why, I am acquainted with two of your pupils who are living in utter destitution, and nevertheless notwithstanding that they their among their varied knowledge that which they have of mathematics is cannot be surpassed." On his return home, B. Gambiel sent after those scholars intending they should be entrusted with some lucrative office. Suspecting the object they did not obey the summons. He sent again, and as they hesitated to accept the offer, he made them over--come their diffidence, by saying, that to govern guide a people aright is to serve the people, and needing for the task just such qualities as they possessed, diligence, patience and forbearance.
Now, contrasting the scrupulousness, which the law
demands of its representatives, and which so influenced the conduct actions of some modest teachers in the days of old, with the assurance that some modern interpreters of the same law evince, and with their readiness to put on the badge of office, I cannot but ascribe the change to an almost universal degeneracy. I mean it in a mental as well as in a religious point of view. For, if Israelites were well informed about touching the history and precepts of the Bible; if they had not entirely cast aside a knowledge in with which they ought to be familiar, many new theories now eagerly embraced would be rejected as untenable spurious. I will illus--trate my assertion by an incident lately brought to my notice. A Hebrew, observant of our practices, conver-sing with a preacher of the law-abolishing school, was presented with an array of reasonings as to the permission of altering the Scriptural commands to suit times and cir--cumstances. I shall this morning cite only one of the arguments advanced, reasoning to myself the privilege of dwelling upon others, hereafter.
In the book of Leviticus, which we have begun this Sabbath, are laid down the rules concerning sacrifices and the kind of food of which we may partake. In the 17th chapter,
an ordinance is given, which is repealed in Deuteronomy. I will state it. While our fathers travelled through the wilderness, they were forbidden to eat meat, unless the ani--mal had been brought first to the door of the Tabernacle, and slaughtered there, spilling the blood upon the altar. The motive given alleged is that the children of Israel might not offer any more to evil-spirits supposed imagined to haunt deserted places. It must appear obvious to all, that the ordinance meant to wean the mind of the people from an idolatrous super--stition, prevalent perhaps in Egypt, and that obedience to the behest was not difficult. For, as the sanctuary moved with the congregation in their journeys and rested when they stopped, a person might with comparative ease have driven there the animal, whose flesh he desired to eat. Besides; in the wilderness few could have been the opportu--nities of indulging in such food, as the complaint made by the people, that the manna was their only sustenance, evidently shows. But after the conquest of the holy land, when the manna had ceased; when our ancestors settled in cities far apart, and the Tabernacle (and afterwards Solomon's temple) became stationary, it was impossible to enforce the prescription carried out during the forty years' wandering in uninhabited regions.
Therefore it was necessarily abrogated. And we read in the fifth book of Moses, that our fathers were told they might kill animals for their use, wherever they chose, as soon as they were established in Palestine, provided they did so in a manner that the blood, which is the vitality, be spilt on the ground, and never eaten. Now, upon that historical data fact, the preacher above referred to, based one of his argument. He inferred from what I have explained it, that the law was to must ac--comodate itself to circumstances; and that as well as one of its rules provisions was abolished, because no longer practicable, so might should others be set at naught, when found too irksome. I cannot see the force of such reasoning. Can you my Brethren? Because the Divine Legislator altered a law rule, which He had enacted at one period for a specified purpose, and which, changes in time and place, put beyond the means power of hu-man performance, therefore we may do away, with at pleasure, with what imposes entails privations, or savors makes us too strongly of eastern peculiar. practices. By that line of argument, we are left then abso--lute judges of what may be retained, and what may be rejected in the Bible. And as the sabbath and holidays, stand
provokingly in our way, not any less than dietary restrictions, we, of the present age, may declare the same suspended. In fact, I am at a loss to understand why this doctrine is not at once proclaimed from the pulpit, it being clearly logically deducible from the reasoning brought forward by more than one preacher. Perhaps the people are not considered sufficiently prepared to accept it. And as ministers, after all are bodily as well as spiritual creatures, and they cannot well spare the patronage of the faithful, it may be im-polite to startle the flock with extreme views. But if they, whose voluntary calling it is to back judge Judaism, from a Biblical and historical-stand point consulted their obligation will to their heavenly Master, rather more than the indebtedness pleasures of man of to their terrestrial constitutents, they would discover that to retrace their steps from a dangerous path, rather than proceed farther in its precipitous course is their real interest. For to it many run headlong, in their subserviency to the whims and crotchets of an inconstant multitude, and the trespass they commit is not of a nature, as that for which our Parasha prescribed an expiatory sacrifice. It comes in the category of the presumptuous sins, which nothing, save early repentance can atone for. Because, he, who knowingbeing conversant in the the law, interprets it
falsely, though he possess sacred learning and social virtues, will be cut off from a life everlasting. [Hebrew] [Hebrew] Our young brother, the Bar Mitzváh has involuntarily stigmatized unknowingly rebuked that manner of teaching. such teachers. He said in his portion that neither leaven nor honey should be mixed in any offering of the Lord. Why should be that exclusion? because the first represents arrogance, the second worldliness, two detestable sins, of which they who officiate at the altar should specially be free. For, the effect of swelling with the idea of self-importancesufficiency is to override the law, while excessive fondness of the sweets of life, stiffles the conscience. Meekness and abstinence are recommended by the Sages as distinguishing characteristics of a religious instructor, corresponding to the virtues of Moses the first and greatest of our preceptors.
My youthful dear little friend! Those traits qualities, though not not so vitally important in others as in him who ministers before the Lord, are nevertheless essentials in every man's conduct. And I am glad, that the words repeated today, and which you are not likely to forget, can serve as a reminder of the same [Hebrew] [Hebrew]. "Of what is leaven or honey, yet shall not make an offering by fire unto the Lord"
Understand: Worship God with lowliness of spirit. Beware of the leaven of hypocrisy. Use moderation in gratifying your wishes. True: Judaism does not forbid the pleasures is not a gloomy religion. It does not preclude participating in the joys which earthly existence presents proffers. It proclaims that we can serve the Almighty even while enjoying delighting in the blessings pleasures within our reach. But Judaism condemns an undue indulgence, which, like the eating of the luscious honey, fills to loathing, and injures the body and the soul. Let it be your endeavour to keep body both healthy, and how to do it effectually, another sentence you have rehearsed figuratively tells. [Hebrew] [Hebrew] "Thou shalt not suffer salt--the symbol of the covenant of the Lord Thy God--to cease from thy offering." To season and preserve the oblation brought to the altar, salt was indispensable. To maintain your physical and spiritual well-being, for which God cares more than for burnt-sacrifices, you must be impregnated as it were, with the principles of the Torah. That is the salt, which will hold you in a sounds state, uncorrupt and incorruptible. You have now taken upon yourself the observance of the Law.
And you have discernment enough to understand comprehend the consequence of being bound to the performance of certain obligations. Fulfil them, at present, to the best of your abilities. More will not be demanded of you. But in proportion as your abilities increase, your obedience of the precepts should be greater and more diversified. For unto whomsoever
much is given, of him shall much be required. May you never be found wanting. But from this hour, may a career of usefulness to yourself, of profitablness to your neighbor, and of credit in to the faith you have publicly professed in public brightly open. Amen. - Identifier
- p32805j6h
- identifier
- SMBx9FF19_4
Part of Vayikra. Morais, Sabato. Philadelphia, PA. Undated
Morais, Sabato, “Vayikra. Morais, Sabato. Philadelphia, PA. Undated”, Sabato Morais Digital Repository, accessed September 18, 2024, https://judaicadhpenn.org/legacyprojects/s/morais/item/91337