Chapter III: Preface: 5 (2)

We in our country say that we have a tradition that ye, children of the exile, are of the tribes of Judah and Benjamin, living under the rule of the adherents of the idolatrous religion, in the unclean land, scattered among the Romans, who destroyed the house of our God, and among the Greeks and Ishmaelites. May their sword enter into their own heart, and may their bows be broken!

We also have a tradition, handed down from man to man, that we are the children of Dan. At first we were in the land of Israel, dwelling in tents. And there were not among all the tribes of Israel brave warriors like us. When Jeroboam the son of Nebat, who caused Israel to sin, and made two golden calves, rebelled, so that the kingdom of the house of David was divided, the tribes assembled together, and said: ‘Arise, and make war against Rehoboam and against Jerusalem.’ But the children of Dan replied: ‘Why should we fight against our brethren and against the son of our lord, David, king of Israel and Judah? Far be it, far be it from us!’ At that time the elders of Israel said: ‘There are no mighty men among all the tribes of Israel like the tribe of Dan.’ Whereupon they said to the children of Dan: ‘Arise, and make battle against the children of Judah.’ But they replied: ‘By the life of the head of Dan our father, we shall not make war with our brethren, and we shall not shed their blood.’

Whereupon the children of Dan took their swords and spears and bows, and prepared themselves to depart from the land of Israel; for we saw that it was not possible to remain there. They said: ‘Let us go now, and find a resting-place; for if we wait till the end, they will destroy us.’ We took counsel, and determined to go to Egypt to lay it waste, and to destroy all its inhabitants. But our princes said to us: ‘Is it not written: “Ye shall see them again no more for ever?”[65] How then can ye prosper?’ Then they said: ‘Let us go against Amalek, or against Edom, or against Ammon and Moab, to destroy them, that we may dwell in their place.’ But our princes replied: ‘It is written in the Torah that the Holy One restrained the Israelites from passing through their border.’[66]

Finally they took counsel to go to Egypt, but not by the way our fathers had gone, nor to lay it waste, but in order to pass to the river Pishon, to the land of Cush.

And it came to pass, when we drew near to Egypt, that trembling seized hold upon the Egyptians. And they sent word to us: ‘Are ye for war or for peace?’ We replied: ‘For peace: we shall pass through your land to the river Pishon, for there we shall find a resting-place.’ And it came to pass, because they did not believe us, that all the Egyptians stood on their watch until we had passed through their land and reached the land of Cush, which we found to be a good and fertile land, having fields, vineyards, gardens, and parks. The inhabitants of Cush did not prevent the children of Dan from dwelling with them, for we took the land by force. And it came to pass, because we wanted to slay all of them, that they became tributaries, paying taxes to the Israelites. And we dwelt with them many years, until we were fruitful, and multiplied exceedingly. And we had great wealth.

VIII. JOSIPPON

[A historical book written in biblical style. Although ascribed to
the famous historian Josephus, it is a production of the ninth
century at the earliest.]

Mattathias Charges His Sons Before His Death, and Appoints Judah Who Is
Called Maccabæus as Leader in His Stead[67]

Now the days of Mattathias drew nigh that he should die; and he called unto his five sons, and he encouraged them, and he strengthened them with his words. And he said unto them: ‘My sons, I know that now many wars will be waged among you, because we arose, and bestirred ourselves to fight for our people and for our remnant that escaped, and for the cities of our God. And now, my sons, be jealous for the sake of your God and for the sake of his sanctuary; and fear not death, for if ye die in the battle of the Lord, ye will receive your reward, and ye will be in the land of the living with our fathers. Moreover, ye will also inherit a portion and an inheritance in the lot of their inheritance; for all our fathers were jealous for the Lord, and our God gave them grace and honor. Know ye not that Phinehas our father, because he was jealous for the God of Israel, when he slew Zimri with the Midianitish woman, received a covenant of salt for ever? And his priesthood was unto him, and unto his seed after him, an everlasting covenant; because he was jealous for his God, and made atonement for the children of Israel. And the Lord our God therefore raised him above all the sons of Aaron, our first father, and He gave him His covenant of peace. Also unto all our fathers who were jealous for our God did our God give their reward; and they found favor in the sight of God. Now, my sons, be strong and of good courage, fear not, and be not dismayed on account of these unclean nations; for they trust in their strength that perisheth and in their might that cometh to an end, but ye trust in the strength of the Lord our God which perisheth not and in the power of His might which cometh not to an end. For they trust in the multitude of their troops and in their army, but ye trust in the Lord with whom are strength and power to save by many or by few. And the power of the horse is a vain thing for deliverance, for deliverance is the Lord’s. Assemble yourselves, my sons, and be like one man and of one heart; and be jealous for the God of Israel, as your pious fathers were; and the Lord, the God of your strength, will put the dread of you and the fear of you upon your enemies.’

And he called unto Simon his eldest son, and charged him, and said unto him: ‘My son, I know that the Lord has put wisdom and understanding in thy heart. And now give, in perfect good will, thy counsel unto thyself and unto the holy people, and withhold not, I pray thee, thyself nor thy counsel from this people. And thou shalt be a father to thy brethren, and they will hearken unto thee in every matter; for the Lord our God has put in thee counsel, and wisdom, and strength.’

And Mattathias said again: ‘Call to me Judah my son.’ And he was called unto him; and he stood before him. And he said unto him: ‘My son Judah, whose name is called Maccabee, because of thy strength, hearken to my counsel, so that withersoever thou turnest, thou mayest have good success, and mayest be prosperous. I know that thou art a man of war, and that God has put in thee power and strength, so that thy heart is as the heart of a lion, which melteth not and feareth not. And now honor the Lord with thy strength which He has given thee, for everything is from Him; and go, and fight His battles without slothfulness; and be not slothful to go to every side, and to every corner, in the east, and in the west, and in the north, and in the south, in the holy land, to take vengeance from the nations who defile it. And be thou unto the holy people captain of the host and war Messiah.’[68]

And Judah answered his father, and said: ‘Behold, my lord my father, I will do according to all which thou hast commanded me.’

And he commanded, and they brought unto him the vial of oil; and he poured it upon his head, and he anointed him leader and war Messiah. And all the people shouted with a great shout, and blew the trumpet, and they said: ‘Long live the leader,’ and: ‘Long live the anointed.’

And it came to pass, when Mattathias the priest finished charging his sons, that he expired and died, and was gathered unto his people. And Judah his son, who was called Maccabee because of his strength, arose in his stead from among his sons, to be leader and anointed. And his brethren and all his father’s house and all the congregation of the pious helped him. And he buried his father with great honor. And after that Judah put on a coat of mail as a mighty man; and he girded his armor upon his loins; and he went down to the uncircumcised, who were encamped round the mountain, which they came to take. And he smote among them eight thousand and two hundred of their mighty men. And he judged Israel with his sword; and he purged out the violent from them, and he destroyed them. And he trod down to the earth the strangers that were in all the borders of Israel. And the wicked were discomfited through their dread of him, and the wrong-doers were dismayed through their fear of him. And it was that, when he shouted, his voice was as the voice of the roaring of a lion on the day he roars to tear the prey. And all Israel rejoiced in his deeds, and exulted in his work. And all the world was terrified because of his fame. Then were kings, greater and mightier than he, dismayed; and trembling seized hold upon the chiefs of the earth and the kings thereof. And his name went forth among the nations to the end of all the earth; and the tales of the wonders of his war and the terrors of his mighty deeds reached to the end of the earth. And when he was gathered unto his people, all the seed of Israel praised him, and honored him. And they spoke, saying: ‘May the spirit of the Lord cause him to rest, and may he dwell in the secret place of the Most High, and abide under the shadow of the Almighty, under the tree of life.’

And he went from city to city, and slew all the wicked of the people of Judah, who were destroying the people of Israel.

IX. SA’ADYA GAON B. JOSEPH

[This great Gaon was born at Fayyum, Egypt, in 892. He settled in
Babylon, and, though a foreigner, was appointed Gaon of Sura. His
many-sided activities and achievements are astounding in their
magnitude. He discharged his duties as Gaon with stupendous energy,
and found time to write numerous books on grammar, lexicography,
exegesis, philosophy, Halakah, and liturgy. He excelled in almost
all branches, as may be readily seen from his works that are still
extant. His greatest achievement was in the domain of biblical
philology. Most of his works were written in Arabic, but he was also
a master of Hebrew style. He carried on an effective campaign
against the Karaites and other sectarians. He died 942.]

A Prayer Entitled _Magen U-Mehayyeh_ (Shield and Quickener)[69]

He remembers the lovingkindnesses of the fathers, and answers the children in the time of their distress, because of His name which is called upon them, and because of the merit of their fathers, as He has done from the days of old, and wrought for them this work; as it is written: ‘And the Lord was gracious unto them.…’[70] We therefore ask of Thee, O Lord our God, these three things: to be gracious unto us, to have mercy upon us, and to turn unto us. I beseech Thee, O Lord, be gracious unto us by accepting our prayer; as it is written: ‘Behold, as the eyes of servants, …’[71]

I beseech Thee, O Lord, be gracious unto us by accepting our repentance, and by pardoning us; as it is written: ‘Therefore thus saith the Lord God: Now will I bring back the captivity of Jacob, and have compassion upon the whole house of Israel; and I will be jealous for My holy name.’[72] I beseech Thee, O Lord, turn unto us, and fulfil our request for life; as it is written: ‘And I will have respect unto you, and make you fruitful.…’[73] For Thy covenant stands fast forever, and Thy faithfulness is as the days of heaven, and Thy righteousness shall be forever, and Thy salvation unto all generations. O King that art a Savior and a Shield: Blessed art thou, O Lord, Shield of Abraham.

Thou art on high for ever, O Lord, mighty from eternity to eternity; from everlasting to everlasting Thou art God. Thy lovingkindness is in the heavens, and Thy faithfulness reaches unto the skies. Thou makest Thy might known to the sons of men, and Thy excellence is over Israel. From the uttermost part of the earth are Thy songs, and all the ends of the earth are filled with Thy praise. Thou art the life of all eternal life, and the life of all the living comes from before Thee. Thou fashionest them all with the four kinds of life, which Thou establishest in them to keep them alive.[74] At first with the spirit of light, for the light of the spirit completes their soul. The foundations of the world which Thou hast stretched forth may be searched out, but Thy praise shall not depart; for the mountains may depart, but Thy kingdom shall not vanish; the hills may be removed, but Thy mercies shall not fail. Man is too brutish to know Thy creatures; man is put to shame, and fathoms not the mystery of Thy beings. The wise are too foolish to speak of Thy might, and as for them who enumerate Thy works, their tongue stammers. The singers find no strength, and as for the minstrels after them, there is no speech in their lips. Even the holy Living Creatures cannot declare all Thy glory, and even the ministering angels cannot tell all Thy praises. Above all songs and hymns art Thou glorified with Thy praises, lauded with Thy hymns, exalted for Thy favors, sanctified in Thy congregations, sung among Thy hosts, glorified for Thy miracles, crowned for Thy might, declared powerful in Thy books, extolled for Thy victories, proclaimed King for Thy dominion, beloved for Thy teachings, honored for Thy attributes, respected for Thy unity, set on high for Thy purity, prayers are offered to Thee for Thy strength, Thy melodies are chanted to Thee; Thou art met in Thy meeting-places, declared majestic for Thy splendor, sought for Thy words, magnified for Thy might, blessed for Thy blessings, declared strong because of all the things Thou didst create in Thy universe: Because of the sun when it rises and when it sets; because of the moon when it stands in the midst of the heaven; because of the stars when they shoot their arrows on the earth, and when they grow dark and withdraw their shining; because of the heavens which are sometimes bright, while at other times they become gloomy and clothe themselves with darkness; because of the lightnings when they dart forth; because of the arrows when they go abroad; because of the whirlwind when it blows; because of the storm when it rages; because of the clouds when they pour out water, and the skies when they give forth a sound; because of the rain when it comes down in abundance; because of the flood of mighty waters that sweeps over the earth; because of the earth when it puts forth grass; because of the fruit-tree when it brings forth its fruit; because of life when it is fashioned, brought to the birth and produced; because of the strength of the young men and the splendor of the old men; because of the day when it gives us light; because of the night when it grows dark for us; because of the months when they are renewed; because of the years when they are changed; because of the kingdoms of the earth to which Thou givest dominion (Thou shalt also cause them to pass away, and raise others in their stead); because of Thy people Israel whom Thou didst chastise in judgment (Thou shalt also bring them back, and restore their pristine glory to them). Above all hymns and praises shall Thy name be sanctified, O God, that art mighty and strong; purified and blessed; exalted and great; Thou art a distinguished Judge, Thou art declared majestic, and all meditate in Thee; Thou are eternal and faithful; Thou art pure and sustainest all; Thou art pious and wise, good and pure; Thou art the only One and art upright, powerful and perfect; clothing and capturing; O exalted King, that art strong and trusted, enduring and forgiving, mighty and most high, redeeming and delivering, watchful and righteous, holy and jealous, lofty and compassionate, Lord and Keeper, perfect and mighty. He is mentioned on the earth, and it quakes; on the lightnings, and they run; on the burning coals, and they are extinguished; on the pestilence, and it rages; on the mountains, and they are rent; on the child, and it goes forth; on the tempests, and they subside; on the woman with child, and she brings forth; on the diseased, and he is healed; on the sea, and it was divided; on the chain, and it is loosened; on the lion, and he turns back; on the water, and it stands still; on the river, and it turns back; on Satan, and he is stupefied; on the world, and it exists; on the afflicted, and he is cured; on the rock, and it brings forth water; on the eloquent, and he becomes silent; on the thunder, and it ceases; on the adamant, and it breaks in pieces; on the depth, and it overflows. All this is because of the glory of Thy name. For as Thy name so is Thy praise, and in Thy name do Thy people exult, and for Thy name’s sake dost Thou defer Thine anger, and givest glory to Thy name. For whosoever knows Thy name stands in awe of Thy name; and he who keeps it mentions it with fear, with purity, and with holiness. For according to Thy glory didst Thou hide it from the multitude of the sons of men, and it is transmitted only to him who is meek and of lowly spirit; who fears God, does not get angry, and does not insist upon his ways. Yet in every generation didst Thou make plain part of the mystery thereof.

X. NATHAN HA-BABLI

[A scholar who flourished in Babylon in the tenth century. His
descriptions of the Babylonian academies are obviously those of an
eye-witness.]

The Installation of an Exilarch[75]

When the community agreed to appoint an exilarch, the two heads of the academies, with their pupils, the heads of the community, and the elders assembled in the house of a prominent man in Babylon, one of the great men of the generation, as, for instance, Netira, or a similar man. That man in whose house the meeting took place was honored thereby, and it was regarded as a mark of distinction; his esteem was enhanced, when the great men and the elders assembled in his house.

On Thursday they assembled in the synagogue, blessed the exilarch, and placed their hands on him. They blew the horn, that all the people, small and great, might hear. When the people heard the proclamation, every member of the community sent him a present, according to his power and means. All the heads of the community and the wealthy members sent him magnificent clothes and beautiful ornaments, vessels of silver and vessels of gold, each man according to his ability. The exilarch prepared a banquet on Thursday and on Friday, giving all kinds of food, and all kinds of drinks, and all kinds of dainties, as, for instance, different kinds of sweetmeats.

When he arose on Sabbath morning to go to the synagogue, many of the prominent men of the community met him to go with him to the synagogue. At the synagogue a wooden pulpit had been prepared for him on the previous day, the length of which was seven cubits, and the breadth of which was three cubits. They spread over it magnificent coverings of silk, blue, purple, and scarlet, so that it was entirely covered, and nothing was seen of it. Under the pulpit there entered distinguished youths, with melodious and harmonious voices, who were well-versed in the prayers and all that appertains thereto. The exilarch was concealed in a certain place together with the heads of the academies, and the youths stood under the pulpit. No man sat there. The precentor of the synagogue would begin the prayer _Blessed be He who spoke_, and the youths, after every sentence of that prayer, would respond: ‘Blessed be He.’ When he chanted the Psalm of the Sabbath day,[76] they responded after him: ‘It is good to give thanks unto the Lord.’ All the people together read the ‘verses of song,’[77] until they finished them. The precentor then arose, and began the prayer _The breath of all living_, and the youths responded after him: ‘Shall bless Thy name’; he chanted a phrase, and they responded after him, until they reached the ‘Kedushah,’ which was said by the congregation with a low voice, and by the youths with a loud voice. Then the youths remained silent, and the precentor alone completed the prayer up to _He redeemed Israel_. All the people then stood up to say the Eighteen Benedictions. When the precentor, repeating these Benedictions, reached the ‘Kedushah,’ the youths responded after him with a loud voice: ‘The Holy God.’ When he had completed the prayer, all the congregation sat down. When all the people were seated, the exilarch came out from the place where he was concealed. Seeing him come out, all the people stood up, until he sat down on the pulpit, which had been made for him. Then the head of the academy of Sura came out after him, and after exchanging courtesies with the exilarch, sat down on the pulpit. Then the head of the academy of Pumbeditha came out, and he, too, made a bow, and sat down at his left.

During all this time the people stood upon their feet, until these three were properly seated: the exilarch sat in the middle, the head of the academy of Sura at his right, and the head of the academy of Pumbeditha at his left, empty places being left between the heads of the academies and the exilarch. Upon his place, over his head, above the pulpit, they spread a magnificent covering, fastened with cords of fine linen and purple. Then the precentor put his head under the exilarch’s canopy in front of the pulpit, and with blessings that had been prepared for him on the preceding days he blessed him with a low voice, so that they should be heard only by those who sat round the pulpit, and by the youths who were under it. When he blessed him, the youths responded after him with a loud voice: ‘Amen!’ All the people were silent until he had finished his blessings.

Then the exilarch would begin to expound matters appertaining to the biblical portion of that day, or would give permission to the head of the academy of Sura to deliver the exposition, and the head of the academy of Sura would give permission to the head of the academy of Pumbeditha. They would thus show deference to one another, until the head of the academy of Sura began to expound. The interpreter stood near him, and repeated his words to the people. He expounded with awe, closing his eyes, and wrapping himself up with his tallith, so that his forehead was covered. While he was expounding, there was not in the congregation one that opened his mouth, or chirped, or uttered a sound. If he became aware that any one spoke, he would open his eyes, and fear and terror would fall upon the congregation. When he finished his exposition, he would begin with a question, saying: ‘Verily, thou needest to learn.’ And an old man who was wise, understanding, and experienced would stand up, and make a response on the subject, and sit down. Then the precentor stood up, and recited the Kaddish. When he reached the words _during your life and in your days_, he would say: ‘During the life of our prince the exilarch, and during your life, and during the life of all the house of Israel.’

When he had finished the Kaddish, he would bless the exilarch, and then the heads of the academies. Having finished the blessing, he would stand up and say: ‘Such and such a sum was contributed by such and such a city and its villages;’ and he mentioned all the cities which sent contributions for the academy, and blessed them. Afterwards he blessed the men who busied themselves in order that the contributions should reach the academies. Then he would take out the Book of the Law, and call up a priest, and a Levite after him. While all the people were standing, the precentor of the synagogue would bring down the Book of the Law to the exilarch, who took it in his hands, stood up, and read in it. The heads of the academies stood up with him, and the head of the academy of Sura translated it to him. Then he would give back the Book of the Law to the precentor, who returned it to the ark. When the precentor reached the ark, he sat down in his place, and then all the men sat down in their places. After the exilarch the instructors read in the Book of the Law, and they were followed by the pupils of the heads of the academies; but the heads of the academies themselves did not read on that day, because someone else preceded them. When the Maftir read the last portion, a prominent and wealthy man stood near him, and translated it. This was a mark of distinction and honor for that man. When he finished reading, the precentor again blessed the exilarch by the Book of the Law, and all the readers who were experienced and well-versed in the prayers stood round the ark, and said: ‘Amen!’ Afterwards he blessed the two heads of the academies, and returned the Book of the Law to its place. They then prayed the additional prayer, and left the synagogue.

XI. JOSEPH B. ISAAC IBN ABITOR

[Flourished in Spain during the tenth century. Owing to some
quarrels, he left his native country, and went to Damascus. He was
an eminent talmudic scholar and liturgic poet, and is said to have
translated the entire Talmud into Arabic. Only a small number of his
poems have been preserved, but they tend to show that he was a
skilful poet with intense religious fervor. Some of them are of
ingenious and complicated structure.]

1. Hymn Based on Psalm 120[78]

O God, be gracious unto me on the day I hasten to praise Thee; forgive my sins, and judge me not according to my deeds; when with a Song of Ascents I cry to Thee, make clear to me: ‘_In my distress I called unto the Lord, and He answered me._’

For Thee, O God, my soul has ever pined; through the abundance of my sins I have no respite; wipe off, I pray Thee, all my sins, the known and the unknown,—_O Lord, deliver my soul from lying lips, from a deceitful tongue._

I said unto deceitful Uz[79]: ‘Shalt thou for ever walk upright in thy wantonness? Gehenna is prepared for thee as thy apportioned lot.—_What shall be given unto thee, and what shall be done more unto thee, thou deceitful tongue?_’

My presumptuous sins are marked before Thee; they are bound up in bundles, engraved, and sealed. Prepare a feast for them that are benign to the guileless people;—_sharp arrows of the mighty, with coals of broom_!

Majestic Lord, before Thee are my sorrows; among the multitude of thorns I am well-nigh destroyed. But a short while I lived in magnificent dwellings; _woe is me, that I sojourn with Meshech, that I dwell beside the tents of Kedar_.

All my oppressors smite me with horror; in the presence of my enemies I feel deeply ashamed; all the backsliders hate me with an everlasting hate; _my soul hath full long had her dwelling with him that hateth peace_.

O Most High, console Thy people that is disconsolate; to her that is unpitied turn Thou, and be merciful. My adversaries say: ‘No comfort shalt thou ever see.’—_I am all peace; but when I speak, they are for war._

Whenever it is time for praise, I cry to Thee, my God; as I set forth my prayers, show Thy kindness unto me. To praise Thee, O Praised One, I kept awake at night—accept Thou then my prayer with the Song of Ascents.

2. Hymn Based on Psalm 121

When I come, O Creator, to proclaim Thy unity, turn unto me! Forgive my sins, and heed not my wicked thoughts; with this my Song of Ascents I cry unto Thee, O my Crown. _I will lift up mine eyes unto the mountains: from whence shall my help come?_

Woe to the daughter who derides the ancients of the earth; but when I hear her mockery, I boldly answer thus: ‘My Redeemer lives for ever; He dwells in the lofty skies—_my help cometh from the Lord, who made heaven and earth_.’

The persecutor smites the multitudes who extol Thee (behold, they have no other hope but in Thy words alone); presumptuously he mocks the words of Thy Psalms: _He will not suffer thy foot to be moved: He that keepeth thee will not slumber._

When the wanton ones take counsel together, they plan to destroy the remnant of Ariel; but Israel says: Trust ye in God our Redeemer;—_behold, He that keepeth Israel doth neither slumber nor sleep_.

May now the trust of Thy believers be made strong and firm, according to the psalmist’s words who sings Thy songs of joy: When terror seizes thee, the Lord shall be thy refuge; _the Lord is thy keeper; the Lord is thy shade upon thy right hand_.

My trust I put in Thee, O Dweller in the skies above; I stay myself upon the psalmist’s words who sings jubilantly: In thy Creator put thy trust, always rely on Him; _the sun shall not smite thee by day, nor the moon by night_.

The multitude of Thy saints come before Thee; they loudly sing Thy praises in Thy holy sanctuaries; the remnant of them that seek Thee say to one another: ‘_The Lord shall keep thee from all evil; He shall keep thy soul._’

All Thy beloved ones together raise their voice, and say: ‘With perfect heart sing ye unto the Living God; He who understands all secrets will hear your cry; _The Lord shall guard thy going out and thy coming in, from this time forth and for ever_.’

3. Hymn Based on Psalm 122

When I draw nigh to extol Thee amidst a poor and needy people, strengthen Thou my remnant scattered in all regions. With this my Song of Ascents I cry to Thee, O King: _I rejoiced when they said unto me: ‘Let us go unto the house of the Lord_.’

For my perversity I have been given twofold punishment; announce Thou consolations to the barefoot people.[80] The people, whose feet Thou makest strong, shall proclaim Thy greatness;—_our feet are standing within thy gates, O Jerusalem_!

Establish Thou the pillars of Thy desolate temple; the measurements thereof make wondrous fair, and wide, and long. This miracle shall strike with confusion him who destroyed the desirable things thereof: _Jerusalem that was built as a city that is compact together_.

The righteous song regard with favor; may it be Thy will to gladden with the redeemer’s coming them that trust in Thee. Thy banished children shall go up to erect Ariel, _whither the tribes went up, even the tribes of the Lord, as a testimony unto Israel_.

Destroy them that strive with me, and increase their tribulations; enslave the tyrant;—_for there were set thrones for judgment, the thrones of the house of David_.

Bring good tidings to them that sanctify Thee and sing Thy words—they that are led by a fiery wall near Thee; I shall rejoice near Thy shield, and hear Thy pleasing words: ‘_Pray for the peace of Jerusalem; may they prosper that love thee._’

O city of the Lord, rejoice, and increase thy lays; burst forth with song, exult, make thy melodies great; I shall fill thy utterances with joy and exultation; _peace be within thy walls, and prosperity within thy palaces_.

They that wait for Thy utterance shall lift up their voice together; they that sanctify Thy unity shall sing new melodies; they that are satisfied with bliss from Thee shall proclaim peace; _for my brethren and companions’ sakes I will now say_: ‘_Peace be within thee._’

Increase the glory of the stronghold in Thy border; mayest Thou hear from Thy habitation the praises which we utter; may the wisdom of Thy anointed be spoken in Thy temple: _for the sake of the house of the Lord our God I will seek thy good_.

4. Hymn Based on Psalm 123

When I seek Thee amongst them that proclaim Thy unity twice, that hope for the day of Thy wonders to be redeemed from their two exiles, I pour out my heart like water in the Song of Ascents; _unto Thee I lift mine eyes, O Thou that art enthroned in the heavens_.

O Give ear unto Thy people’s groans and hear their supplications, when they draw near to Thee to set forth their hymns of praise, and when, humbly kneeling, they lift their eyes to Thee: _behold, as the eyes of servants unto the hand of their master_.

Deliver from destruction them that seek Thy face; hasten Thy salvation in due time to them that pray for it; look on the afflicted people’s woes, when it renders thanks to Thee: _as the eyes of a maiden unto the hand of her mistress_.

Remember Thy lovingkindness, O God, our Shield; O pity us, have mercy, and forgive our sins; O Thou that art pure, we ever seek Thee, answer us;—_so our eyes look unto the Lord our God, until He be gracious unto us_.

Despise not the woes of the remnant of the plundered ones, for the tents of Uz and Buz devoured and destroyed them; Jeush hastes to trample on us, and Buz[81] speeds to spoil; _be gracious unto us, O Lord, be gracious unto us; for we are full sated with contempt_.

Tribulations have beset us, and have humbled our heads; we have been left groaning, entangled in our snares. Through the abundance of our guilt, with filth and bitterness _our soul is full sated_.

The company of the needy ones, that have escaped and still remain, hope for Thy righteous acts, O Highest of all high. They that are filled with tribulations set forth their meditations;—_with the scorning of those that are at ease and with the contempt of the proud oppressors_.

XII. HAI B. SHERIRA GAON

[The last Gaon of the academy at Pumbeditha. He was an eminent
authority on the Talmud, and numerous responsa written by him are
still extant. He was the author of commentaries on talmudic
treatises and of a dictionary of difficult words occurring in the
Bible, Targum, and Talmud. He also acquired fame as a poet, and was
one of the first to employ the Arabic metre in Hebrew poetry. He
died 1038.]

Maxims and Admonitions[82]

Let thy tongue be imprisoned in thy mouth, and in company be thou like one that is mute.

Loose not a lion that is bound by thy chain, for if thou settest him free, he will devour thee.

Cast not thy gaze upon thy neighbor’s wife, and thine own helpmate keep inside the house; it is glory for women and grace for men that women should not look upon strange men.

Make no partnership, though thou needest aid; transact no business with thy kith and kin.

Dwell not too long by the river; turn to the mountain on account of the rain.

Sow goodness, that thou mayest reap pleasantness, and thy reward from God shall be complete.

Be perfect and upright with God, and seek not that which is too high.

Keep away from imbeciles, from deaf and dumb, and from women; have no quarrels with them.

If thou hast not acquired wisdom and understanding, sit near the judges of the people when they preside.

Be not ashamed to learn and to seek knowledge; be a tail to the wise, so that thou mayest become a head.

It is wisdom to tread in the ways of faith; to fear God and to depart from evil is understanding.

Be near the judges of the community, and buy thy things in the proper manner of transaction. For thy possessions choose good witnesses,—they will relieve thee from strife.

It is better for thee to visit mourners than to go to the house of feasting and rejoicing.

Reveal not to an enemy that which is in thy heart; uproot his enmity, if thou hatest him not.

Inquire about the sick, and visit them with a cure; speak comfortingly unto embittered men.

Depart from quarrel, and flee from strife, and stand not upon the verge of a pit and an abyss.

Honor thy parents, and also thy kinsmen and all that seek their peace.

If thou drawest nigh unto the shadow of a king, know that thou standest near a lion. Then other men shall be exceedingly afraid of thee, but thy fear shall also be great and awful.

Thou shouldst not hold the horns of a fierce bull, and do not seize the bridle of a lion.

Grieve not if unto thee a daughter is born; trust in God, exult and rejoice in thy lot. At times a daughter is better than a son; she is good and pure to her parents. Take delight in whatsoever comes from God, and say: ‘This also is for the best!’

It is better that thy daughter should go down to the grave as a maiden than that she should beseech a man.

Buy thee a dwelling among the upright; depart from the habitation of the covetous and envious.

XIII. SAMUEL HA-NAGID

[Born at Cordova 993, and died at Granada 1055. He was famous as a
poet, Halakist, and philologist, and was the author of a treatise on
the methodology of the Talmud. Some medieval Jewish critics
considered him the greatest Hebrew poet. This view, however, cannot
be maintained, as he was certainly surpassed by Ibn Gebirol and
Judah ha-Levi. He was for some time vizier at the court of King
Habus. His poems, perhaps more than those of any other poet of that
epoch, resemble the Arabic poems very closely.]

1. On Leaving Cordova[83]

The soul is deprived of that which it desires, and that which it asks is withheld from it. Although the body is plump, and fed, and fat, the glorious soul is not yet satisfied. A humble man walks on the earth, and yet his thoughts reach unto the skies. Of what avail is it to man to have his body’s pleasures, while his soul is distressed? Some friends there are who harm and profit not; they have big bodies, but their minds are small. They think that to increase my riches I depart from my dwelling-place and roam about—though the locks of my head are dishevelled and mine eye is painted with night’s stibium. My friends know not the secrets of my heart; indeed my friends spoke not knowingly. Their soul knows nought, nor does it understand; it is like the soul of a cloven-footed beast.

Shall he refrain himself, whose soul is like a moon, and, like the moon, strives to soar high? And shall he rest until he girds his loins with her wings, as one girds on a cloth, and till his deeds are heard throughout the world, and like the ocean is his fame increased?

I swear by God and by His worshippers (assuredly, my like shall keep his oath) that I will ascend the rocks on foot, and go down to the deepest pit; The borders of the desert will I join, and cross the ocean in a boat with sails; I shall roam about until I soar and rise to a height that forever shall be known. With terrors shall I then inspire my foes, but my friends shall find salvation in me. The ears of freemen shall I bore through[84] as slaves’, and mine ear, too, shall be bored through by my friends.

I have a soul that sustains my friends, but from my adversaries it is withheld. In it there is for thee a garden filled with friendship, planted by the brook of love; it is that friendship which is kept from early youth, like a signet fixed in a ring; it is engraved like the green gravings in a window cut out in the door of a palace.

May God be with thee as thou lovest, and may thy soul, which He loves, be redeemed from the hand of foes. May the God of deliverance send thee salvation, till there be no sun and moon!

2. On Having Been Saved in Mid-Ocean from a Tunny Fish[85]

Shall he that falls and stumbles rise again, and he that roams and wanders find repose? Shall I be raised yet once more, although my feet stumbled, and my ankle slipped?

In my soul are all the things that offer help and consolation to the stricken souls; but confusion reigns in the souls of them that came to gloat over me in the day of my discomfiture. They think that troublous times never change, a waste land shall not be inhabited. Yet God does raise them that He humbled and brought low; and He has mysteries, His way is hid.

O hear this word, and know that not in vain does God keep me alive upon the earth; and then shalt thou receive the evil days with cheerful heart, closed mouth, and bridled thought. Let thine ear be deaf to dissenters, and thine eye closed from seeing backsliders, who are like Hofni in Shiloh,[86] or like Zimri with the Midianite woman,[87] or Onan[88] with his brother’s wife.

O hear this word, exalt God in thy house, and on thy way, whilst thou sittest or standest.

* * * * *

Her head is as a row boat in size, with a countenance raised very high; she has eyes like fountains, a nostril like a furnace, and temples like a wall. Her mouth is deep and wide like a cave; when thirsty, she pours a stream into it. Her lips resemble two inflated skin-bottles, and between them is a hole like that of a torn garment. White is her body, green her back; her neck is like a tower, her belly is like a heap. Her fins are like a keen-edged sword; her scales look like a red buckler. To them that watch, her structure is like a rock projecting in mid-ocean.

When she came swimming round about the boat, no one uttered aught, nor breathed a word. Then she drew nigh unto the sides of the boat, and stood on her tail which was as a cedar or a vine.

The hearts of all men melted like wax, like water, or a stream that is swept away. Through grief I stilled me like a lamb that becomes mute on the day of slaughter. Then I thought of my God, while others at my side thought of gods like Ashima.[89] I said: ‘It is true, in such or such a way transgressions ensnare the guilty soul; though Jonah through piety was vomited from the sea on land, but what am I? My God, stay Thy wrath, for this calamity awakened me (for I had been slumbering). But if I deserve this punishment, may it be an atonement for my great guilt.’

She then sank into the water, like the host which God had cast and thrown into the sea, and came beneath to overthrow the boat; (all hearts stood still, and every breath was gone). But God rebuked her, so that she returned in a moment to her abode in the depth of the sea. Thus to small worms He brought salvation, upon a beam daubed all around with pitch. The dead restored He from the grave, and with His high and lofty hand He saved the drowning.

All men who know the ocean marvelled, and said: ‘Wherefore, and how did these escape? for hitherto no boat has yet been saved from this accursed monster of the deep.’

I answered them: ‘Thus God’s redemption is majestic and complete to them that know the glory of His splendor; He works salvation for them that know Him, and takes vengeance upon them that provoke Him. His are the sea, the beasts, and the waters of the great deep—all of them He hung on nought. What is this beast against the Lord, who made her reign supreme, and gave her strength and might?’

To God I will render the thanks of them that are redeemed—it shall be set and put in my mouth. I declare that, unlike created things, my Rock has no beginning and no end; I declare that the dead shall be quickened, when the end of the mysterious heptad[90] comes; that Moses and the Torah which is in our hands are true—it is marked with perfection; that the words of our sages are straight and upright, their Talmud and their Mishnah are pleasant; that there is a goodly reward for the pure in the next world, a recompense for them that die for the sake of the traditional law. God has dominion over land and sea, over heaven, the Great Bear, and Pleiades. His fear is put upon my countenance, and His Torah is perfect in my heart.

XIV. SOLOMON B. JUDAH IBN GEBIROL

[Deep thinker and lyric poet. One of the most original and noblest
minds of medieval Jewry. He was born at Malaga about 1021, and died
at Valencia about 1058. In his philosophic works and in his poems
which are still extant one discerns a spirit that strives to soar
high and to attain to the loftiest state of mental development. In
his soul mystic and rational elements are wonderfully blended. He
had great influence upon subsequent writers.]

1. On Leaving Saragossa[91]

My throat became dried from crying, my tongue cleaved unto my palate; my heart flutters because of my great anguish and pain. Great is my sorrow, that it no longer allows mine eyes to slumber.

To whom shall I speak and complain? to whom shall I declare my grief? Would there were one to comfort and to pity me, who would hold my right hand! I would pour out my heart to him, and would relate some of my woes. Perchance by uttering my grief the tempest of my heart may subside a little.

O thou who inquirest about my peace, draw nigh, and hearken! My roaming is as the sea’s. If thy heart were as adamant, it would melt from my affliction. How canst thou think I am alive, while thou knowest my languishment? Alas! I dwell in the midst of a people that thinks my right hand is my left. I am interred, but not in a desert—my coffin is within my house. I am motherless and fatherless, distressed and lonely, young and poor. Alone, without a brother, I have no other friend but my thoughts. I mix my flowing tears with blood, and then my wine is mixed with tears. I thirst for a friend, but I shall be consumed ere my thirst is slaked. The heavens and their host prevent me from attaining my desire. I am counted like a stranger or sojourner, my dwelling is amongst ostriches; among the crooked and the fools, who think that they are very wise: the one gives to drink the venom of asps, the other, flattering, smooths the head; but he lays an ambush in his heart, though he says to thee: ‘I pray thee, my lord.’ They are a people whose fathers I would disdain to set with the dogs of my flock. Their faces never blush with shame, unless they are dyed with scarlet. Like giants are they in their sight, in my sight they are like locusts. When I take up my parable, they chide me, as they would chide a Greek: ‘Speak a tongue that we understand, for this speech is of an Ashkelonite.’

I shall now crush them as mire, for my tongue is like a sharp spear. If their ear is deaf to me, of what avail can be my bell? Unworthy are their necks to be adorned with the gold of my crescents.

Oh that the fools would open their mouth to receive the spring-rain of my clouds! My perfume would I drop on them, my saffron and my cinnamon. Woe unto knowledge, woe to me! In the midst of such a people do I dwell! They count the knowledge of God as witchcraft and as sorcery.

I therefore lament and wail, I lie all night in sackcloth. I am bowed down as a bulrush, and fast on the second and fifth days of every week. What shall I hope for, while I live? in what then shall I put my faith? Mine eye roams about in this world, but it beholds not what I desire. Oh death is precious in my sight, because I disdain this earth. If my heart turns to her ways, may my tongue cleave to my palate! My soul rejects her glory, for her honor is disgrace in mine eyes. I never shall rejoice in her, my pride shall not exult in her, even if the constellations would call to me: ‘Turn in, and sit with us, O lord.’ For this earth has become to me as a yoke upon my neck. What else is left me in this world, except to endure my blindness?

My soul complains aloud, for it found not as yet my abode. I am weary of my life, and loathe that my flesh should lord over me. For its rejoicing is my grief; and when it sorrows, I rejoice. I seek to know, and I shall find true knowledge when my flesh and vigor are gone. For after grief comes relief, after leanness comes my nourishment.

All my life I shall search and seek the commands of Solomon my ancestor. Perchance He who lays bare deep things will reveal wisdom to mine eye; for this alone is my portion from all my labor and wealth.

2. A Vow to Seek Wisdom[92]

A soul whose raging tempests wildly rise, whither shall she send her meditations? She rages, and is like a flame of fire, whose smoke constantly ascends. This time her meditations are like a wheel that turns around on the earth and the multitudes thereof, or like the seas wherein the earth’s foundations were fastened: ‘How canst thou be so strong and filled with courage, that thou disdainest a place upon the stars? From the path of wisdom turn thou away thy heart; the world shall then smooth thy path for thee.’

Oh comfort ye my soul for that, my friends, and likewise for her sorrows comfort her; she thirsts for a man of prudence, but finds not a man to slake her thirst. Seek ye amongst the men of fame, perchance there may be one to grant her desires. If this world sins against me, my heart will regard it disdainfully. If it cannot see my light with its eye, let the world then be contented with its blindness. But afterwards, if it appeases me, I shall turn round, and forgive its sins. The earthly sphere would then be good; the hand of Time would place no yoke upon the wise.

Oh too much wrong didst thou commit; long have the gourds been as cedars of the earth. Despise the vile ones of the people, for stones are less burdensome to me than they. Cut off the tail of them that say to me: ‘Where is then wisdom and her votaries?’ Oh that the world would judge them aright! oh that it would give food unto her sons! They would then rest, not toil, and would attain their goal, without knowing worldly joys. Some took the sun’s daughters, and begot folly, but they were not its sons-in-law.[93]