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

Title

Vayikra. Morais, Sabato. Philadelphia, PA. Undated

Author

Morais, Sabato

Location(s)

United States -- Pennsylvania -- Philadelphia

United States -- Pennsylvania

Format

9 pages on 5 sheets

Rights

http://rightsstatements.org/page/NoC-US/1.0/?

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/p3xk85949/manifest.json

Link to Colenda

https://colenda.library.upenn.edu/catalog/81431-p3xk85949

Provenance

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

Is Format Of

https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx9FF19_2.xml

content

[Hebrew]
[Hebrew]
The character of Elisha, brought to our notice, in the Haftorah of this Sabbath, has come down to posterity, shrouded in a veil of marvels. Of all individuals, who succeeded the greatest of prophets, in the leadership of Israel, the son of Shaphat, stands foremost in the way of the miraculous. Sacred history ascribes to him faculties never met in any one man, however endowed with an inspired genius. To Elisha have been attributed, a mind, that could dive into the future, a power which could control the elements, and an influence that extended over life and death. Now, we hear his voice predict a victory, anon, foretell a defeat. At one time, we see him defy the tides, and cross a river dryshod, at another, we are shown how his hand draws foulness out of a spring of water with a measure of salt. Again: he rises indignant and human life becomes extinct, he stretches his body over the dead, and life is restored. Some of the boldest thinkers, among modern and ancient writers, have not scrupled to intimate, that Elijah's disciple, had learnt in schools, which flourished at that period, in the holy land, what was hidden from the multitudes, and he performed

deeds, considered in his days, absolute miracles, but which were the result of arts as then discovered, and of science as then developped. To accept that opinion unconditionally, would be heresy; to deny that it may, in part, contain the truth, would be to judge rashly. A note-worthy feature in Judaism is that nature is made always to occupy a prominent station. [Hebrew] She is never banished away from sight, to leave the entire room to the supernatural. Those who read the Scriptures thought-fully, will discover the working of God's hand-maid even among the most wonderful events. Thus, for instance, the path which the Red-Sea offered to the liberated tribes, was opened by an east-wind, which the Author of Nature caused tremendously to blow during the whole night. [Hebrew] The manna, which fed our fathers, in uninhabited regions fell with the night's dew, and was kept by it until the morning, as under a cover. [Hebrew] Nay: the delivering of the Decalogue was accomplished through as scene, in which fire presented to the eye, whe the words which the air impressed upon the ear + As it is written: [Hebrew] "These words the Lord spoke unto all your assembly on the mountain, from the midst of the fire."
+ The idea which seems to be borne out by the text, is advanced by Hertz Wessels.

Let me, however, be very explicit, that I may not be misunderstood. Our religion does admit the possibility of having received from Him who is all-mighty, extraordinary powers. No one who reverences the memory of Moses, the lawgiver, will refuse to believe that men were marvellously endowed; but our religion admits also that natural means, and a knowledge of their application will prove very effective even in accomplishing stupendous works. I hope, there--fore, that I am not expressing an opinion heretical, or dangerously arrogant, when I venture to assert that the learning acquired by Elisha, may have been his co-worker in some of the wondrous he acts he performed. That a thorough acquaintance with the laws of Hygiene, may have become a strong agent in effecting the care of a Syrian general. That his familiarity with the properties of minerals and vegetables, may under providence have enabled him to remove injurious qualities from both food and drink in time hour of want. That his profound study of the healing art, may have combined with his superhuman gift in resuscitating the infant son of his generous hostess. For, this is the striking difference between our belief, and that

of other people. We make the possession of wisdom, an indispensable attendant of inspiration; as the Sages have taught us by saying [Hebrew] "Prophetic spirit can rest only on the wise-hearted;" while, according to the teachings of the books we reject, the most illiterate can be invested with powers equal to those given to the son of Amram. None of our chosen men, were illiterate fishermen. From Abraham to Malachi, from David to Nehemiah, all the leading characters in our Bible, evinced superior understanding, keen discernment, and a well cultivated mind. Nor was their mission to astonish the world by miracles, but to educate, to improve and exalt. And if in the prosecution of their holy task, they did at times per-form what will ever remain unexplained to our finite reasons, they did not do violence to nature, when ac--complishing supernatural acts. The driving of impure spirits into the bodies of unclean animals, or the reviving of human bodies, that had decayed in their grave, are is not numbered among their astounding achievements. This much I felt necessary to say, in order to correct an error har--bored by some, who, being Jews, have not a right

conception of Judaism. There is a tendency to confound things, and jump at conclusions. Persons incapable of drawing a distinction between a religion which admits the possibility of miracles, and another which has set thereupon the foundations of its whole structure, will place in one and the same category eternal truths and unfathomable mysteries; liberal doctrines and proscriptive dogmas. They will blend and jumble together Sinai and Calbary, a man-god and a godly man, they will contend that a mystic veil covers the history of all beliefs, and they will incredulously will they turn their back upon our volumes, as they cast aside the directions of a "new testament." Ah! my Brethren! Learn once the art of winnowing, and separate the chaff from the wheat [Hebrew] Understand rightly and judge maturely. Your religion is not a myth, but a manual of duties. You are nowhere commanded, to give credence to wonders, but you are everywhere bid to live up to the rales of a health--and mind--preserving law. You are not assured of salvation, if you belief believe in things super--natural, but if you will act as nature and nature's God dictates. This teaching, which underlies the books of Moses, is borne

out by the preaching of individuals, whom we call pro--phets, not because they made us stand aghast by at miracles executed, but because their lips purified by a heavenly fire breathed words of goodness, an of charity, of truth. We revere them, though they came to us divested of all mystery. Samuel and Isaiah, Micah and Jeremiah [Note: Hebrew inserted above the names listed], the fearless messengers of the Most High, speak to us yet; we hear the their undying spirit addresses to us a language which appeals to the understanding, and wins the heart.
But even the character of the man, who figures con--spicuously in our Haftorah, through by reason of miracles, exemplified the principles upon which our religion stands. I could cannot not but refrain to from contrasting the first utterance recorded in the life of Elisha, with an expression often made by the author of our neighbor's creed. Elijah passed through the field, which the son of Shaphat was tending. The mantle cast towards him, indicated the wish that he might exchange husbandry for the ministry of God. The youth felt instantly the holy influence. Ready to follow the great Master who had chosen him for his successor, he asked a

favor [Hebrew] "Let me go, I pray thee, and kiss my father, and my mother." Of the man of Nazareth we read, that he renounced nature's obligations, when assuming his mission. Pointing to his adherents, he is said to have exclaimed "Behold, my mother and my brothers." I have no intention to cast obloquy upon my neighbor's our the belief that any of my fellow-mortals may honestly hold, but I desire to teach Israelites to discriminate, and feel mark where superiority lies.
But not to allow my thoughts too wide a range, I will remark observe that what we have perused this morning reflects the noble instincts which stirred Elisha to act. The widow for whose support he miraculously provided, was the wife of a self-sacrificing man; of a man who had died in poverty, while striving spiritually to enrich his Hebrew fellow-being. He had bequeathed nothing save the memory of his self denial, and of devotion to his a sacred calling; but what cooked the deep sympathy of Elisha, did not not soften the heart of a pitiless creditor. The sons of the righteous one who had died, would have been made to pay their father's indebtedness, in menial abhorrent slavery, had not the the prophet been providentially commissioned to spare a mother the keenest sorrow.

And profound gratitude mingled with tender compassion in the bosom of Elisha. The thought that she who had built and set apart a room in her habitation, where he and his attendant might be hospitably entertained should suffer the intensity of anguish, because of her bereavement of an only child, drew from his soul a fervent prayer, which was heard in ascended the heavens, to the joy of a previously distressed parent. I leave aside what is supernatural in those events, but I have recalled what is conformable with the sentiments instilled by nature, that all my hearers, may copy the goodly model.
Specially, and suitably can I instruct you + by that means, my brother Bar Mitzvah. For compassion and gratitude are two virtues which circumstances, connected with your early life, ought to have strongly awakened in your breast. It is when we ourselves have endured trials, that we can most sensibly feel for others exposed to the same. And without say--ing ought that might cause you pain, I will exhort you to keep alive the memory of the past, and as you found benefactors, when events beyond your control, brought you to straitness, before you found benefactors, so do you, my dear young friend + an inmate of the Foster Home.

show active sympathy, when the Almighty gives it in your power, towards all who undergo privations. But gratitude must have an altar with ever-burning incense in your heart. For, Elisha met in the house of the generous Shumanith a chamber with a bed, and a table, a chair and a lamp, but you have met in the hour of need, a home with numerous comforts, a school of instruction, and friends willing and anxious to aid you in becoming good and useful, honored and happy. May you ever be thankful, and illustrate the sentiments cherished by a conduct [?] agreeable to the lessons imbibed. May you become a true type of an Israelite; intelligently religious, wisely beneficent, and ready to sacrifice self-interest to duty, even like Abraham and like Elisha, a portion of whose histories you were privileged to rehearse this day, which is to you, solemn and memorable.
(This address to the Bar Mitzvah was continued at some length).

Identifier

p3xk85949

identifier

SMBx9FF19_2