Chapter VI: Preface: 5 (5)

And it came to pass in the morning that the judge sent for the nobles, elders, sages, and wise men of the city to come to the court; for it was his custom to send sometimes for the wise men, and to discuss points of law with them. And they all came to his house to hear the words of his understanding and his wisdom. Now before they came, he said unto his servant: ‘When that nobleman comes, take his shoe,[155] and go to his house, and say unto his wife: “My lord thy husband sent me to thee that thou shouldst give him the necklace which he bought yesterday or the day before yesterday; for he desires to show its goodness and beauty; behold, he gave me his shoe for a testimony and for a sign.”’ When the woman saw her husband’s shoe, she gave him the necklace. The servant brought it to his master, and hid it in his bosom until the men went out from the house of judgment. And it came to pass, when they went out, that his master said unto him: ‘Hast thou brought the necklace?’ And he replied: ‘I have brought it;’ and he took it out from his bosom, and gave it to him. Then he sent and called Jacob the broker, and said unto him: ‘Be still, and groan not, for I have restored the necklace unto thee, and have taken out from the house of the nobleman the thing he gained by oppression.’ When the Jew saw it, he kissed his hands and blessed him. He carried it to his house, joyful and glad of heart.

XXVI. SAMUEL B. JUDAH IBN TIBBON

[Physician and translator. He was born at Lunel about 1150, and died
at Marseilles 1230. He continued the work of his father, and earned
for himself the gratitude of Hebrew readers by translating
Maimonides’ _Guide of the Perplexed_ into Hebrew. He also compiled a
glossary of the philosophic terms that occur in that book. He was an
enthusiastic follower of Maimonides.]

On the Limitations of Man’s Intellect[156]

Know that there are objects of perception which are within the capacity and nature of the human intellect to grasp. There are in existence other things and objects which are not in its nature to perceive in any shape or form; indeed the gates of perception are closed against it. There are in existence still other things of which the intellect may grasp one part, while remaining ignorant of the other. Because the intellect has the power of grasping, it does not necessarily follow that it can grasp everything, just as there are objects of perception which the senses can perceive only at a certain distance, and no other. The same is the case with all other corporeal faculties. Thus, for instance, although a man is able to carry two kikkars, he is not able to carry ten. That individuals of the same species surpass one another in these sensations and other corporeal faculties is clearly manifest to every man; but there is a limit to individual superiority, which does not extend to every distance and degree. The same is the case with the perceptions of the human intellect. The individuals of the human species greatly surpass one another in this respect. This, too, is clearly manifest to the men of wisdom. For while one man can discover a certain thing by himself through his own speculations, another man is never able to understand it; even if he is taught by means of all possible expressions and examples, and during a long period, his intellect can in no way grasp it, the power of his mind being insufficient to understand it. This distinction is likewise not unlimited. Indeed, the human intellect undoubtedly has a boundary where it must stop. There are certain things which are manifestly inaccessible to the understanding of man, so that his soul does not even long to know them, being aware of the impossibility of such knowledge, as there is no opening through which he may enter to attain to it. For instance, we are ignorant as to the number of the stars of heaven, whether it is even or odd; nor do we know the number of the species of animals, minerals, plants, and similar things. There are, however, other things to comprehend which man entertains a strong desire, and mental efforts to seek and investigate the truth thereof are made by every thinking sect of men at all times. It is with regard to these things that opinions differ, and thinkers disagree, and confusions constantly arise, because the intellect is bent on comprehending them, that is to say, on account of the longing entertained for them: every one thinks that he has discovered a way by which he may know the truth of the thing, whereas it is not within the power of the human intellect to produce demonstrative proof on the matter. (For every proposition, the truth of which can be ascertained by proof, is not subject to dispute, contradiction, or rejection; none but the ignorant would join in a controversy which is known as the ‘controversy capable of demonstrative proof.’ Thus one finds that men disputed concerning the spherical form of the earth, or the circular revolution of the sphere, and the like. Such matters do not belong to this treatise). Now as to the subjects in which this confusion prevails, it is exceedingly frequent in metaphysical speculations, less so in matters relating to physics, and is entirely absent from the exact sciences. Alexander Aphrodisius says that there are three causes which bring about disputes on various subjects: firstly, love of authority and conquest which prevents a man from attaining to the exact truth; secondly, the subtlety, depth, and difficulty of the subject which is to be comprehended; thirdly, the ignorance of the investigator and the insufficiency of the power of his intellect to comprehend that which may be comprehended. That is what Alexander states. In our times there is a fourth cause which Alexander did not mention, because it did not exist at that time, namely, habit and training. For men naturally love and are attracted by that to which they have been accustomed. We thus see that villagers, although they seldom wash their heads and their bodies, and, missing all pleasures, lead a life of privation, nevertheless dislike the cities, and do not enjoy their pleasures; they prefer bad things to which they are accustomed to good things to which they are not accustomed. They derive no satisfaction from dwelling in palaces, from being clad in silk, and from indulging in baths, ointments, and perfumes. The same happens to a man with reference to his opinions to which he has been accustomed, and in which he has been brought up: he cherishes them, defends them, and shuns the opposite views. It is likewise through this cause that a man is prevented from attaining to truth, and clings to the things to which he has been accustomed. Such, for instance, is the case with the vulgar notions concerning God’s corporeality, and many other metaphysical questions, as we shall explain. This is due to long familiarity with scriptural verses, which, as a fixed dogma, were respected and believed in, and the literal sense of which implies corporeality of God and imageries in which there is no truth; these passages, however, were written as parables and allegories, for reasons which I shall mention below.

Do not think that that which we have said of the insufficiency of the power of the human intellect and of the limit where it must stop is an assertion made only in accordance with the Torah; in truth it is a matter which the philosophers have likewise asserted, and which they have comprehended in a true manner, without inclining to any doctrine or opinion. It is an established fact that can only be doubted by one who is ignorant of things that have been proved.

XXVII. JUDAH B. SOLOMON AL-HARIZI

[Celebrated poet of the twelfth and thirteenth centuries. Born in
Spain, he travelled to the Holy Land and Babylon. He possessed a
very vivid imagination and descriptive pen, and in his master-piece
_Tahkemoni_ he embodied the result of his experience during his
travels. In that book, which is modelled after the _Makamat_ of the
famous Arabic poet al-Hariri, he shows himself a keen critic of men
and things. He displayed marvellous skill in translating al-Hariri’s
book under the title _Mahberot Ithiel_. His style is fluent and
melodious. He also translated Maimonides’ _Guide of the Perplexed_
into Hebrew, but in this work was less successful than Ibn Tibbon.]

Seven Young Men Discuss the Merits of the Various Virtues[157]

Heman the Ezrahite[158] saith: I was in the land of Pethor, the city of Balaam the son of Beor; and while I was walking by the riverside, under the shadows of plants and thickets of flowers, I perceived seven pleasant youths of the choicest society. They sat upon the bank of the river, making their hearts merry with words of rhetoric. One of them called out, and said: ‘Which is the best quality that is more beloved than all other qualities and is the worthiest in the sight of God and man?’

One of them said: I know that all qualities are praiseworthy, but there is none as sublime as humility; for it conceals all faults, and reveals all that is beautiful; it causes to forgive transgressions, and makes its possessor associate with the modest; it increases his lovers and friends, and causes him to inherit a precious and pleasant name. And he took up his parable, and said: Amongst man’s good traits there is none like meekness: it is graceful and sublime to all the wise; it stirs up love in hearts of enemies, and covers a man’s sins and transgressions.

His companion said unto him: From the right path hast thou gone astray, and hast fed the wind. Humility or impudence is esteemed as nought when compared with promptitude; for with it a man conquers souls, and finds favor and good understanding in the sight of God and men, and inherits much honor and greatness in this world and in the next; with it he amasses increasing riches and houses full of all good things. And he took up his parable, and said: It is true that promptitude has no equal, and happy is he who walks in its way; all precious qualities are but handmaids, and promptness is like a queen to them.

His third companion said: Thou has spoken foolishly, for there is no quality as good and precious as courage and bravery; for with it a man subdues all his enemies, and does good to his friends; he joins himself unto the great, and will cry, yea, he will shout, he will prove himself mighty against his enemies. He will ascend the throne of excellence, so that they will proclaim before him: ‘Cast up the highway!’ And he took up his parable, and said: In truth there is no precious trait in man like courage blended with strength; indeed with it a man subdues his foes, and brings them down with sorrow to the grave.

The fourth one said: Thou hast wandered out of the way, and hast been made to serve folly with rigor; for among all the qualities there is no quality as worthy as faithfulness; for with it a man lifts up his head, his soul becomes precious, and he is honored in the sight of all flesh and blood, and finds favor and good understanding in the sight of God and man. And he took up his parable, and said: Know there is no quality as worthy in God’s sight as faithfulness; if prophecy assumed a mortal garb, it would appear like faithfulness in form.

The fifth one said: There is no steadfastness in thy mouth, and thy speech is without understanding; for the most sublime quality is wisdom: it lifts up those of its adherents that are low, and raises its banners upon their heads; and wisdom preserves the life of him that has it; if not for wisdom, man would not excel an animal. And he took up his parable and said: In this our world there is no trait so sublime and glorious to man’s head as wisdom; with it a man ascends the royal throne, and with it the weary ones will find strength.

The sixth one said: A vain vision hast thou seen, and falsely hast thou testified; for there is no quality as good to any flesh as culture; for it is for his culture that a man is honored by those that know him, and loved by those that hear him; they cover all his transgressions; his memorial is pleasant to all mouths, and his praise is like a tower built for an armory; such a man is a delight to the heart, and his praises endure for ever and ever. And he took up his parable, and said: There is no quality in man like culture; it is majesty and grace unto all flesh; for if a man possesses all charms, but has no culture, know that he lacks honor.

The seventh one said: Thou trustest in vanity, and, following the east wind, feedest on wind; for among all the qualities there is none as worthy as a good heart; for through it a man is beloved of all creatures, and is placed at the head of all guests; he is honored in the sight of those that hear him and see him, all that look upon him love him, and even his enemies praise him; men laud him, and the angels of heaven remember him for good. And he took up his parable, and said: In truth there is no quality like a good heart; with it a man will flourish like a watered garden; through it he will be beloved of his Maker, and will find favor and good repute in His sight.

When the old man heard their words, he said unto them: Ye are all perplexed, and walk in darkness; the right thing is hidden from you, and ye know not to choose the truth; for among all the qualities there is no quality as good as generosity; for all other qualities bow down at its feet, and it excels them all; through it all sins are forgiven, and hatred is removed from the heart; with it a man attains desirable things that are far away, even if they are in heaven; through it he is counted among the pious, for with it he does righteous and kind deeds; with it he acquires a good name, and his memorial is like precious oil. But he who lacks generosity, his righteousness is counted as guilt, his kindnesses as errors, and his favors as sins. All his companions despise him, those who know him hate him, his friends remember him for evil, and they that dwell in his house and his maids count him for a stranger. The bounteous man, however, lifts up his countenance, for generosity covers all his sins, and blots out his transgressions; his adversaries love him, and his enemies praise him; they that are jealous of him laud him, and they who would curse him bless him. For by his generosity he conquers their hearts, and attracts their love; through it haughtiness becomes beautiful, and faults turn into merits; through it the fool is counted as wise, and the despised one soars up to the heavens. Thus I have seen wicked men who commit evil deeds, but if they have a generous heart, it conceals all their wickedness and guilt; their bad qualities become good, and love covers all transgressions. I have likewise seen men of faithfulness, prudence, and understanding, possessing all worthy qualities; but if generosity is not among them, fear of God becomes a sin, and humility haughtiness, promptitude impudence, prudence folly, merit a fault, and understanding lack of knowledge. For all other good qualities bow down at the feet of generosity, and concerning it it is written: ‘Many daughters have done valiantly, but thou excellest them all.’[159] And he took up his parable, and said: It is true there are precious traits in this world, but highest of all is generosity; for other traits, though they be praiseworthy, stole their excellence from generosity.

The narrator said: When I heard his discourse and the pleasantness of his instruction, I desired to investigate whether his wisdom is in accordance with his rhetoric, and I said unto him: ‘By the life of Him who endowed thee with eloquent speech and a spirit of counsel and might, make known to me the branch of thy planting and the habitation where thou liest down.’

And he answered, and said: I am Heber who compose a pleasant song, and flash forth flames of fire from my tongue. I strengthen hearts with witty sayings which are set with stones of eloquence and metaphors; I cover my friends with a cloak of praise, but clothe my foes with garments of dread.

When I heard his songs and his powerful words, I knew that he was our teacher and master Heber the Kenite our scholar. I stayed for a while with him to enjoy his fragrance and to satiate myself with the sweetness of his speech. Afterwards I greeted him with peace, and each man of us turned to his tent.

XXVIII. JUDAH B. SAMUEL HE-HASID OF REGENSBURG

[Ethical writer and mystic of the twelfth and thirteenth centuries.
He died about 1217. Legend credits him with the performance of
miracles. He founded a talmudic school, and among his pupils were
Eleazar of Worms, author of the _Rokeah_, and Isaac of Vienna,
author of the _Or Zarua‘_. He is said to have had social intercourse
with the bishop of Salzburg and the duke of Regensburg. His
principal work is the _Sefer Hasidim_ (Book of the Pious). He is
also the author of some liturgic poems.]

Certain Forms of Virtue Lead to Sin[160]

There is a kind of humility which inherits Gehenna, and causes the heirs of the humble to inherit a burning fire in Gehenna. In what manner is it? If a man sees that his children, relatives, or pupils are of bad behavior, and it lies within his power to correct them, by reprimanding or by beating them, but he says to himself: ‘I shall rather be agreeable to them and not reprimand or beat them,’ he causes them to inherit Gehenna. For they will corrupt their way, and will even do mischief to their father and their mother, so that they will despise them, and curse the day wherein they were born. It is in connection with such a case that it is written: ‘He that spareth the rod hateth his son.’[161] It is also said that he who smites his grown-up son transgresses the injunction: ‘Put not a stumbling-block before the blind.’[162] But a son that is accustomed to reproofs of instruction, and is beaten while small, will not resent if his father beats him when he is grown up. It is also written: ‘Unless I had believed to see the goodness of the Lord;’[163] there are some dots on the word _Unless_,[164] for David said: ‘Peradventure I caused my sons to sin, and am not able to make amends by repenting’; for it is written: ‘And his father had not grieved him all his life in saying: “Why hast thou done so?”’[165]

There is another kind of humility which likewise brings a man down to Gehenna. For instance, a man sits in a court of justice, and knows that the judges are in error; or a private man knows that the court is in error, but says: ‘How shall I go and put them to shame?’ or a man knows that the judges are not well-versed in law, while he is well-versed, and when they say to him: ‘Sit with us that we may not go astray’, he replies: ‘I shall not take a seat, for ye are well-versed.’ It is obvious that if they go astray, the sin is to be attached to him. Another instance is, when a man hears that the congregation speak falsely, and he says: ‘Who am I that I should speak before them?’ Behold, it is written: ‘And in thy majesty prosper, ride on, in behalf of truth and humility of righteousness’[166]; from this we infer that there is a kind of humility which is not righteousness, as the above and similar cases show. It is also said: ‘An untutored priest should not say the benedictions in the presence of scholars.’

There is a kind of charity which is pernicious. In what manner is it? One who gives alms to adulterers or to a glutton or a drunkard. For it is written: ‘She shall not fall into harlotry,’[167] and thou mayest read: ‘She shall not cause to fall into harlotry;’ ‘Thou shalt not commit adultery,’[168] and thou mayest read: ‘Thou shalt not cause to commit adultery.’ ‘Thou shalt not murder,’[169] and it may be read: ‘Thou shalt not cause to murder.’ He who supplies weapons of destruction to murderers is regarded as if he himself had committed murder. For it is written: ‘He hath also prepared for him the weapons of death.’[170] He who gives food to robbers is like their accomplice. Similarly, he who gives alms to adulterers is regarded as though he had aided them and brought them together, for they take the money that is given to them, and offer it as a hire to harlots. It is also said that a man should give no alms at all rather than give it publicly.[171] In a similar sense it is also said that if a man who cannot pay his debts gives alms, it is obvious that his charity is robbery.

There is a kind of piety which is bad. For instance, a man whose hands are unclean sees a holy book fall into the fire, and says: ‘It is better that it should be burned,’ and does not touch the book. Another instance has also been cited: a man sees a woman drown in the river, and says: ‘It is better that she should drown than that I should touch her.’[172]

There is also false piety. For instance: a man brings out a Scroll of the Law into the public thoroughfare on the Sabbath on account of a fire; or when a man says: ‘How shall I save a man’s life and profane the Sabbath?’ Another instance is: a question about declaring a thing forbidden or lawful is referred to a man who knows that he is well-versed in the Law, though there are others like him in the city, and he says: ‘Address the question to others;’ behold, his meekness may lead to sin: peradventure if he had given his decision, he would have forbidden that which others had declared lawful.

There is sometimes a righteous judge that perishes in his righteousness. For instance: he sees two litigants, one being a swindler, and the other a simpleton; the swindler knows how to plead, but the simpleton, who does not know how to plead, is right; concerning him it is written: ‘Open thy mouth for the dumb.’[173] Likewise, if he knows that the verdict is unjust, one of the litigants having hired false witnesses, he should not say: ‘Let the sin be attached to the witnesses.’

A favor sometimes turns out to be harmful, and is regarded as an evil for its author and his offspring. In what manner is it? For instance: a man causes that sinners and they that lead others astray should dwell in the city. Now since it is bad for the people of the city, it is evident that he and his offspring will stumble over them, and they will do mischief to his offspring. It is in connection with such a case that it is written: ‘And he did that which is not good among his people.’[174] (Another explanation: _And he did that which is not good among his people_ refers to him who disgraces his family; he is punished, because he sinned by inflicting shame and injury upon his people). Another instance: he who does a good deed in order to be honored and to praise himself thereby.

XXIX. ELEAZAR B. JUDAH B. KALONYMOS OF WORMS

[Talmudist and mystic. He was born at Mayence about 1170, and died
at Worms 1238. His teacher Judah he-Hasid initiated him in the
mysteries of Kabbalah. His private life was cruelly tragic. In 1196,
while he was engaged in writing a commentary on Genesis, the
crusaders entered his house, and slew his wife and children. In
spite of that, his writings are filled with spiritual joy, and he
seems to soar above the calamities of the flesh. As a Halakist he
was clear-sighted and logical, yet he was swayed by hallucinations,
and saw angels and demons. He wrote numerous works on ethical,
halakic, and mystical subjects. But the best known of his books is
the _Sefer ha-Rokeah_ (Book of the Perfumer). That book is so
called, the author tells us, because the numerical value of the word
רקח is identical with that of Eleazar.]

Moral Admonitions and Precepts[175]

O man that art born of a woman, consider the benefit and kindness thy Creator has bestowed upon thee since thou wast a wet, fetid, and white drop. See that thou art not ungrateful to Him. Thy father and mother forsook thee, but He took thee up, formed thee, and guarded thee, until thou camest forth from the womb. In the time of thy rejoicing know Him; thou shalt cause the fear of Him to come to thy mind, and all thy limbs shall tremble. Serve ye the Lord with joy, and rejoice with trembling: in the place of rejoicing, there shall be trembling; for by the sadness of the countenance the heart becomes glad. Think that the Creator is near thee: I have set the Lord always before me.[176] When thou prayest, stand with awe, and think before whom thou art standing, to whom thou art speaking. If there is care in thy heart, dispel it during thy prayer; for while standing before the Great King thou shouldst not think of thy care, but of thy fear of Him and of thy love of Him. For many there are who sin against their souls: they sit in the synagogue like mourners, their mouth being closed, and they sing not to the Lord of hosts; they will be condemned to a fire not kindled by man.

Therefore, for all these reasons, acknowledge Him in all thy ways. Remove not the fear of the Lord from thy heart. If thy sustenance is scanty, reflect: ‘I ought to be satisfied with the breath which He placed in my nostrils, and with the breath of my mouth. He has given me poverty for my own good, to purify me in the crucible of affliction!’ If thy face grows pale on account of thy fulfilling the commandments, consider thy blood which was lost as the blood that is sprinkled upon the altar. If thou art afflicted with pain, accept it with love and with joy. Be wise in thy fear of Him, for He is thy Master, and thou art His servant owned by Him. Render thanks unto Him for every measure. If He has given thee riches and possessions, let thy heart not be lifted up above thy poor brother, for thou knowest not what a day may bring forth; ye both came forth naked from the womb, and when thou departest from this world, thou like him shalt lie down in the dust, in the place of worm and maggots which shall go out and come in through thy mouth. Even during thy lifetime thou mayest be like him in need of the help of thy fellow-creatures. If thou art punished through thy children, it should be regarded in thy sight as though thou hast killed them with thy sins. Murmur not against His measures, for the uproar of the tumultuous[177] is in them that occasion His judgment. Know that the Holy One is in thy midst; therefore conduct thyself with holiness, with saintliness, and with purity. When thou makest mention of the honored and awe-inspiring Name, let all thy limbs tremble. Set thy mind with devotion upon thy Creator, when thou standest in prayer. Before a word comes forth from thy mouth think of the interpretation of its meaning. If a worldly thought comes to thee in the middle of the prayer, keep silent until thou hast set thy mind upon the fear of the Creator. Be careful in uttering every word to move thy lips and to be conscious of the sound, in order that thou shouldst not commit an error; just as when counting money, thou settest thy mind and attention on the number. When thou standest up in prayer, say: ‘I am not worthy of giving a crown to the King of glory and to mention His great name!’ Clothe thyself with terror, as Abraham said: ‘Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes.’[178] Say to thyself: ‘Do not the sons of heaven fear and dread Him? for it is very tempestuous round about Him; how much more I, who am formed of clay, and have not the understanding of a man! I am despised in my life and despicable in my death. I shall rend the caul of my heart, and enter His gates with fear and humility.’ For wherever we find His greatness there we also find His humility: I dwell in the high and holy place, with him also that is of a contrite and humble spirit.[179] Therefore while thy spirit is yet in its sheath, think of the fear of thy Creator. Commit thy works unto the Lord, and thy purposes shall be established. The fear of the Lord is a fountain of life, that one may depart from the snares of death. Keep away from hastiness and perversion, from haughtiness and slothfulness. Cling firmly to humility and peace; be not envious of them that work unrighteousness, but of the fear of the Lord continually. And the stability of thy times shall be a hoard of salvation, wisdom, and knowledge, and the fear of the Lord which is His treasure. ‘Can any hide himself in secret places that I shall not see him?’ saith the Lord.[180] Are these not the eyes of the Lord which everywhere run to and fro? Know that beauty, strength, glory, jealousy, wisdom, riches, poverty, and the prevalence of the evil inclination are transitory. Know likewise that the observance of the commandments and the fear of the Lord extinguish the fire of the evil inclination, and that the Torah is a remedy to remove the evil thought.

XXX. MOSES B. NAHMAN

[Talmudist, mystic, and biblical exegete. He is usually called
Nahmanides, and in Spanish Bonastruc de Portas. He was born at
Gerona about 1195, and died in Palestine about 1270. Subsequent
writers regarded him as a great authority on the Talmud and Halakah,
and his reputation was perhaps second only to that of Maimonides.
His biblical commentaries, too, have been very popular. He was
compelled to have a public disputation with a convert to
Christianity named Pablo Christiano, in 1263, at the court of
Barcelona. He was a physician by profession.]

Ethical Letter, Praising Humility, Addressed to His Son[181]

Hear, my son, the instruction of thy father, and forsake not the law of thy mother. My son, my beloved, accustom thyself always to speak gently to every man, at all times and seasons; thereby thou shalt avoid anger which is a very bad and blameworthy disposition, for it leads to sin, as our teachers of blessed memory said: ‘If one gets angry, it is regarded as if he worshipped idols.’[182] And all punishments of Gehenna have power over him, as it is written: ‘Remove anger from thy heart, and put away evil from thy flesh.’[183] By the world _evil_ Gehenna is meant, as it is written: ‘Even the wicked for the day of evil.’[184] When thou avoidest anger, thou wilt bring to thy mind the quality of humility, and cleave unto it, for it is the best of all virtues, as it is written: ‘The reward of humility is the fear of the Lord.’[185] The Mishnah likewise says: ‘Be exceedingly humble of spirit.’[186] Even our teacher Moses, peace be upon him, was praised by this quality, as it is written: ‘And the man Moses was very meek.’[187] It is also through the merit of this virtue that the Torah was given at his hand, and that he was called the teacher of all prophets. He who attains unto this quality is beloved of Heaven, as it is written: ‘With him also that is of a contrite and humble spirit.’[188] When thou clingest to the quality of humility, the quality of the fear of God will come to thy mind; for thou wilt continually lay to thy heart whence thou camest, and whither thou art going (thou art worm and maggot in thy life and in thy death), and before whom thou art destined to render account and reckoning (before the supreme King of kings, the Holy One, blessed be He, whose glory fills the earth). It is also written: ‘Do not I fill heaven and earth? saith the Lord.’[189] It is also written: ‘Behold, heaven and the heaven of heavens cannot contain Thee; how much less the hearts of the children of men!’[190] When thou wilt consider all this, thou wilt fear thy Creator, and guard thyself against sin. By clinging to these qualities thou wilt be in a state of perfection and sublimity, and wilt continually be happy with thy lot; this latter, too, is one of the good qualities, as the Mishnah says: ‘Who is rich? he who rejoices in his lot.’[191] If thy conduct is according to the quality of humility and thou art ashamed before every man, and thou fearest thy Creator, who gives thee life, so that thou sinnest not, the spirit of the Shekinah and the splendor of its glory will dwell upon thee, and thou wilt deserve the life of this world and of the world to come.

My son and my beloved, know assuredly that one who exalts himself above his fellow-men rebels against the kingdom of heaven, for he makes use of God’s garment, as it is written: ‘The Lord reigneth, He is clothed with pride.’[192] And God, who is blessed, says concerning the haughty man: ‘I and he cannot dwell together in this world.’ Accordingly, he who is haughty will be uprooted from the world.

Consider with thy understanding: Of what should a man be proud? of his wealth and honor? they surely belong to God, and He, who is blessed, bestows them upon man, as it is written: ‘Both riches and honour come to Thee, and Thou rulest over all.’[193] It is also written: ‘The Lord maketh poor, and maketh rich.’[194] Of his wisdom? Let him remember the explicit words of Scripture: ‘He removeth the speech of men of trust, and taketh away the sense of the elders.’[195] It is thus evident that all comes from Him, blessed be He; in His anger He brings low the haughty, and in His favor He lifts up the lowly. Therefore, my son, make thyself humble, and remove thyself from haughtiness, so that the Lord may raise thee high.

Now, my son, I shall set forth for thee how thou shouldst conduct thyself according to the quality of humility, to follow it continually. Let all thy words be spoken with gentleness, with respect, with good manners, and with love; thy countenance should be pleasant, and thy head bowed down. Thine eyes should look downwards, and thy heart upwards. Do not gaze too fixedly upon a man, when thou addressest him. Let every man be greater than thou in thy sight. If he is rich, thou shalt honor him, as did our saintly teacher who used to honor the rich. If he is poor and thou art rich, thou shalt have mercy and compassion on him, and honor the Lord with thy substance. If thou art wiser than he, thou shouldst consider that thou art guilty, and he is innocent; for he sins unwittingly, while thou sinnest wilfully, as the Rabbis of blessed memory said: ‘The errors of the sages are regarded as wilful sins.’[196] In all thy thoughts, words, and deeds, at all times and seasons, regard thyself as though thou stood before the supreme King of kings, the Holy One, blessed be He, and as if His Shekinah were upon thee; for His glory fills the whole earth. Thy words should be spoken with terror and fear, with trembling and awe, as a servant standing before his master. Take heed to study the Law continually, day and night, for thereby thou shalt be able to fulfil the commandments thereof; it is thy life and the length of thy days. When thou hast finished the reading of a book, thou shouldst retain that which thou hast learned, in order to fulfil that which is written in it, as far as thou art able to fulfil. Thou shouldst continually search thy deeds, every day, morning and evening, in order to depart from evil and to do good. Thus all thy days will be in perfect repentance.

During the prayer of the Eighteen Benedictions thou shouldst remove all the affairs of this world from thy heart; think of no other matter except of fixing thy mind on the prayer with perfect devotion. Prepare and purify thy heart and mind before God, blessed be He; thereby thy prayer will be pure, clean, untainted, full of devotion, and acceptable before the Holy One, blessed be His name, as it is written: ‘Thou wilt direct their heart, Thou wilt cause Thine ear to attend.’[197] Death and life are in the power of the tongue, and he that keeps his mouth and tongue, keeps his soul from troubles. Therefore in every matter think of thy words before thou givest utterance to them, all the days of thy life, so that thou mayest not sin; thereby thy thoughts, words, and deeds will be upright and good.

My son, read this epistle once a week with thy friend, and walk continually after God, blessed be He, in order that thou mayest prosper in all thy ways and be worthy of the world to come which is stored up for the righteous. Whenever thou readest it, thou wilt get an answer from Heaven to all petitions which thou mayest ask from this time forth and for evermore.

XXXI. SOLOMON B. ABRAHAM IBN ADRET

[Celebrated authority on Halakah and zealous defender of traditional
Judaism. He was born at Barcelona in 1235, and died in 1310. He was
exceedingly active as Rabbi and author. His numerous responsa have
been recognized as an important source for the internal history of
the Jews in the thirteenth century.]

Epistle Prohibiting Anyone Under Twenty-Five Years of Age to Study
Philosophy[198]

What avails it to refrain oneself, and who can refrain himself from speaking? Who shall comfort us in the grief of our heart, even though Ithiel and Ucal[199] stood before us? Shall Calcol, and Darda, and Heman[199] be able to heal the proud waters and the afflicted of the time? Unto whom of the holy ones shall we turn, and who is the faithful of the generation to bring the balsam from Gilead for the tottering foot and for the wound of long continuance? It is in the place of judgment and in the place of righteousness that we have seen many cracks, but there is none to repair the breaches. O land, land, land, where the men of renown were born, in whose midst was the Law of God, and upon whose heart was the breastplate of judgment; there thrones for judgment had been set, attended by the holy seed, the judge and the litigant. And even up till this day all the congregation, with the exception of a few men, are holy; they are the elect of the congregation, and because of their excellence are chiefs over all the people. But their children who arise after them have created a waster to destroy; and as a band of prophets, with harp and lute, they go about the city, and pursue vanity. When they spoke their fearful words, they thought that they were exalted in Israel; and at the head of every street they said concerning false gods: ‘These are thy gods, O Israel.’ It is now some time since our attention has been drawn by people from the land of Provence, the chosen remnant, who were jealous for the faith of Moses and the Jews, to the fact that there are men there who falsify the Law, and that he is regarded wise who sits down to demolish the walls and who destroys the words of the Law. They hew out for themselves cisterns, broken cisterns, and they impute unto the words of the Law and the words of the sages things which are not right. Concerning the two Laws they expound in the synagogues and in the houses of study words by which none can live. To provoke the eyes of the Glory of all Israel they break down all the fences of the Law; and even against our holy fathers they put forth their tongue, a thing which the worshippers of idols have not done. For they say that Abraham and Sarah represent matter and form, and that the twelve tribes of Israel are the twelve constellations. Has a nation ever heard such an evil thing since the world was divided into territories? Or has such a thing ever been heard, that men should reduce everything to chaos? The blasphemers of God further say that the holy vessels which were sanctified, the Urim and the Thummin, are the instrument known as astrolabe, which men make for themselves. Have such false children ever been found before? They in truth bite the people more dangerously than do the fiery serpents. Without any benefit and without any cause they commit the sin of slander, and say that the four who fought against the five[200] are the four elements and the five senses. May the souls of these men be wholly consumed as offerings! A man who does such things reduces the entire Bible to useless allegories; indeed they trifle with, and pervert all the commandments in order to make the yoke of their burden lighter unto themselves. Their reports terrify us, and all who arrive here tell us new things. Truth has stumbled in the street, for some of them say that all that is written from the section of _Bereshit_ as far as the giving of the Law is nothing more than an allegory. May such men become a proverb and a by-word, and may they have no stay and no staff. Indeed they show that they have no faith in the plain meaning of the commandments; they inscribe on their hearts and on the walls of their altars that they have no portion in the God of Israel, nor in the Torah which their fathers had received on Sinai. They are more estranged than the Gentiles; for the latter fulfil some of the commandments in the proper form, while they (may they have no remnant in the land!) strongly desire to uproot all. The chief reason of all this is because they are infatuated with alien sciences, Zidonian and Moabitish, and pay homage to the Greek books. They mingle with strangers, and bear them children. The children that are consecrated unto heaven from their birth and from their mothers’ womb are drawn away from the breasts, and are taught the books and the language of the Chaldeans, instead of rising early to study the Jewish faith in the house of their teachers. Now a boy born upon the knees of natural science, who sees Aristotle’s sevenfold proofs concerning it, really believes in it, and denies the Chief Cause; if we refute him, he becomes all the more impious. They only read the Law, but their heart is not right inwardly, and they pervert it in seven ways. For thus says one of their sages, who is esteemed as the chief of the heads of their sects: ‘It is good that the study of the Law should be combined with secular sciences; it is a good thing, but without the wisdom of the Greeks a man is called _a wild ass used to the wilderness_. They that study the Law, what manner of wisdom is in them? for they themselves are but as beasts.’ They are therefore ashamed when they speak and lecture; they speak with their mouths, and point with the fingers that it is impossible to change nature, and they thereby declare to all that they do not believe in the creation of the universe, nor in any of the miracles that are recorded in the Torah. Lo, these are but the outskirts of their ways; were we to relate the rest of their words and deeds as they actually are, the ink would not suffice. We have thus explained enough here. They have nearly caused God’s people to forget His name; they went forth from His land, so that His place (God forfend!) no longer knows them. They that make a covenant with God, and surname themselves by the name of Israel, shall not their heart grow hot at that? Can those heretics put fire into our bosoms, and their flame not consume our reins? Shall the lovers of the Law respect the person of their brother or kinsman? Has the divine word completely gone away? Has instruction failed? Shall it be said unto my children, as these men actually say in our presence: ‘Let the Law return to Sinai’?

Now when we saw that the fire was kindled, we feared lest the fire should break out, and catch in thorns, namely, a man whose soul is empty, who will be smitten through ignorance. God forbid that the earth should become empty, and void, and waste! When we saw that the generation had become corrupted and ready to treat religion lightly, we made a fence, and strengthened the wall round our perfect Torah. Had we not made a strong hedge round the vineyard of the Lord of hosts, we would have shared in the blame for their deeds. We have therefore interdicted in a perfect manner of interdiction, as ye see recorded with writing of truth in the book of the covenant which we made with our God,[201] any one to teach or to learn these sciences, until the student and the teacher are twenty-five years old, and until they have become full of the delicacies of the Law, so that they will not remove it from being queen; for he who espouses it in his youth will not turn away from it even when he grows old. And indeed we shall not have done our duty, until we have pursued them, and brought them low, and removed the abominations from between their teeth; the books which they composed should be burned in the public place in their presence. It is about three years now since we have endeavored to carry out our wish in accordance with our aim; we have made many supplications, asking, requesting, and praying, to restore the crown of the Torah to its pristine glory, in its place. All this did we, so that the sword should not be against the dove which is foolish and without understanding, and that we should not afterwards be reviled by the mouth of the reviler. Our words, however, did not enter into their ears; they made their words, which are directed against us, harsher still, because of their ability to write and to speak. Nevertheless we did not cease to write to them. But many strict communities of those provinces inscribed their name to God, and decided to ban and excommunicate them, and they acted wisely after us, as ye see from the copies of their letters.

Now, ye chiefs of righteousness, is the thing good in your sight? For the thing which they do is not good, and the report which the people of the Lord caused to transpire is not good. Far be it from us, lest the nation should be divided into two, and God forbid that the name of Heaven should be profaned through them. For it is really the duty of every Israelite to tell them that. We have trustworthy evidence in that which the Israelites did, when the children of Gad and the children of Reuben built an altar on the other side of the Jordan.[202] Did they not hasten to assemble for war on account of the suspicion of the intention? How much more have we to do it, since these men destroy the cluster[203] in the sight of all! Far be it from us that, by hiding our face from the evil report, we should be included in the prophet’s accusation: ‘There they stood; no battle was to overtake them in Gibeah.’[204]

Ye mountains of Israel, may ye bear your fruit for ever! ye people of the God of Abraham, set your eyes upon the palace,[203] lest their folly should destroy the fence of the Law. Let us be one band, for we are all the children of one man. With many covenants we and our fathers received truthful Laws, written and oral, at the hands of the master of the prophets. How can we deal falsely against our soul and entice our heart to seek the deceptions of Greek philosophy? They whose eyes go in front of them, how can they walk with their faces backward and ally themselves with Arabic philosophy? Arise, ye princes, anoint the shield, and the Lord shall defend you and your houses; for the Master of your work is faithful to pay the reward of your labor.

XXXII. JEDAIAH HA-BEDERSI

[Poet, philosopher, and physician. He was born in Béziers about
1270, and died about 1340. As a boy he was very precocious, and
composed a prayer of a thousand words, each word beginning with the
letter מ. Being an eloquent writer, he earned for himself the
title _ha-Meliz_ (the Rhetorician). He was the author of several
treatises in prose and poetry, but his fame rests upon the _Behinat
‘Olam_ (Examination of the World).]

The Nothingness of Man and His Pursuits[205]

The world is a tempestuous sea of immense depth and breadth, and time is a frail bridge constructed over it, the beginning of which is fastened with the cords of chaos that preceded existence, while the end thereof is to behold eternal bliss, and to be enlightened with the light of the King’s countenance. The width of the bridge is a cubit of a man, and it lacks borders. And thou, son of man, against thy will art thou living, and art continually travelling over it, since the day thou hast become a man. When thou considerest that the path is narrow and that there is no way to turn either to the right or to the left, shalt thou glory in position and fame? When thou seest that destruction and death are unto thee a wall on thy right and on thy left, shall thy heart endure, or shall thy hands be strong? Even if thou pridest thyself with the desirable acquisitions and the abundance of possessions which thou hast amassed and discovered with thine arm, hast sought with thy bow, and hast gone down to possess with thy net, what wilt thou do against the tempest of the sea and the roaring thereof, when it rages, overflows, and passes through, so that even thy dwelling-place is about to be broken? Glory thou over this immense sea in whose midst thou art; rule over the horsemen and chariots thereof; go out now, I pray thee, to fight against it. For even while thou reelest to and fro and staggerest with the wine of thy rebellious arrogance which deceived thee, and with the juice of the pomegranates of thy haughtiness which misled thee, thou wilt soon incline slightly toward one side or another, and wilt perish in the terrible depths, and none will seek thy blood from them; thou wilt go from abyss to abyss, perplexed in the depths of the sea, and none shall say: ‘Restore.’