Chapter VIII: Preface: 5 (7)

Although all the words of the prophets are doubtless true, nevertheless the degree of the exactitude of a prophet’s words corresponds to his rank and degree in prophecy. There are many prophets who, because of the weakness of their perception, do not perceive things with sufficient clarity. For that which happens to the perceptions of the senses happens also to the perceptions of the prophets: a man whose senses are healthy and strong perceives objects in their exact form, while one whose senses are feeble does not perceive them in their exact form, and perceives only their species, or their genus, without being able to distinguish the species. Thus a man with a strong sense of sight recognizes a color, which he perceives, as it actually is (as, for instance, red or green); he likewise recognizes the degree of redness or greenness. But one whose sense of sight is weak recognizes only the genus, that is to say, that it is a color, and no more; and even if he recognizes the species, that is to say, that it is red or green, he does not know what degree of redness or greenness it is. The same is the case with the sense of hearing and with the other senses. This very thing happens to the prophets as regards their perception. One whose perception is strong perceives the thing as it actually is without a metaphor; his words are explicit, not obscure, and are therefore to be understood as true according to their plain meaning. But the words of a prophet of a lower degree are obscure, couched in riddles and parables, and are not explicit; they are therefore not true according to their plain meaning, but only according to the idea implied in them; for according to the literal sense, something else, different from that which is conveyed by the words, is to be understood. Thou thus findest that Ezekiel, his prophecies being postexilic, spoke in parables and riddles which were not true according to their plain meaning, so that he complained of this to God, who is blessed, and said: ‘They say of me: “Is he not a maker of parables?”’[235] Zechariah, likewise, having flourished toward the end of the prophetic period, all his prophecies were in visions which were not true according to their plain meaning, but only according to that which was implied in them. When he says that he saw horses, women, and a golden candlestick with two olive-trees by it, there is no truth in the matter of the candlestick and olive-trees itself, but only in the idea implied in them. But all the prophecies of Jeremiah, who lived before the destruction of the temple, are very clearly explained. God, who is blessed, has already explained this difference between the prophecy of Moses and that of another prophet. Concerning the prophecy of Moses He said: ‘I speak with him mouth to mouth, even manifestly, and not in dark speeches.’[236] From this it is to be inferred that the other prophets beside Moses speak in riddles which are not explicit, and in visions which are not real. It is therefore necessary that these visions should be explained in such a manner that they harmonize with Moses’ words. Similarly, the words of a prophet of a lower rank should always be explained in such a manner that they harmonize with the words of a prophet of a higher rank and do not dissent from him. It is in accordance with this explanation that we find that Isaiah says: ‘And I saw the Lord sitting upon a throne, high and lifted up,’[237] while Moses says: ‘For man shall not see Me and live.’[238] Had we not known the rank of either of these prophets, we might have thought Isaiah’s words were accurate, and would have said that because of his high rank he perceived of God that which can possibly be perceived of Him, and he therefore said: ‘And I saw the Lord;’ but Moses, who did not reach Isaiah’s rank, and perceived but little of God, said: ‘For man shall not see Me and live,’ because his perception was weak, and his prophetic rank low. Knowing, however, that Moses was master of all prophets (as it is written: ‘And the Lord spoke unto Moses face to face, as a man speaketh unto his friend,’[239] and it is likewise written: ‘If there be a prophet among you, I the Lord do make Myself known unto him in a vision, I do speak with him in a dream; My servant Moses is not so.… With him do I speak mouth to mouth, even manifestly, and not in dark speeches’[240]), we are assured that Moses’ words are undoubtedly true according to their plain meaning. On the other hand, the words of Isaiah, who was lower than he in rank, are not accurate; it is because of his low rank that he said: ‘And I saw the Lord;’ for he believed that he saw God, while it was not so in reality: it was through the influence of the imaginative faculty. Moses, however, because the imaginative faculty had no influence whatsoever on his prophecy (for his prophecy was the outcome of the rational faculty that was in him, detached from the other corporeal faculties), said: ‘For man shall not see Me and live;’ and this is true. But Isaiah, because in his prophecy he also made use of the imaginative faculty, which our teachers of blessed memory call ‘the speculum which is not lucid,’[241] was led to err and to believe, through the imaginative faculty, that he had seen God. He himself made it manifest that this perception of his was erroneous, through the imaginative faculty, and explained that the cause thereof was that his body was not purified as the body of Moses our teacher; and that is the meaning of what he said: ‘Because I am a man of unclean lips.’[242] Nor were his qualities adequate; and that is the meaning of what he said: ‘And I dwell in the midst of a people of unclean lips.’[243] For through dwelling among people of bad traits, the qualities of the good man become corrupt. He therefore complained, and said: ‘Woe is me! for I am undone,’[244] as if he would say: ‘I was influenced by the imaginative faculty, and my prophecy is not through a lucid speculum like the prophecy of Moses who heard the voice speaking to him, without seeing any form before his eyes. But I, because my prophecy is through a speculum which is not lucid, that is by means of the imaginative faculty, I am not able to comprehend the speech without seeing the form that is speaking. This was caused by my being a man of unclean lips, and by my dwelling in the midst of a people of unclean lips. I therefore complain, and say: Woe is me! for I am undone. For my eyes have seen the King, the Lord of hosts, and I know that this is the result of the imaginative faculty; since there is no doubt that it is impossible for one who prophesies through the lucid speculum to attribute any form or likeness to Him, who is blessed, even in a prophetic vision.’ This is the meaning of what our sages of blessed memory said: ‘Manasseh slew Isaiah. Whereupon Raba says: He tried him and slew him. He said unto him: Thy master Moses said: For man shall not see Me and live, but thou didst say: And I saw the Lord.’[245] They have also remarked that he could have refuted this argument, but he did not reply, because he knew that Manasseh would not accept his answer. The answer that he could have given is that even concerning those that lived in the time of Moses it is written: ‘And they saw the God of Israel;’[246] here, too, because their perception was not through the lucid speculum. From all this it is manifest that it is not possible for a prophet of a lower rank to dissent from the words of one who is of a higher rank; but his words must be explained in such a manner that they are not at variance with the words of the greater prophet. Now, since it is explicitly stated in the Torah that Moses’ prophecy is of a rank higher than that of all other prophets, it is not possible for us to hearken to any prophet who dissents from him, and annuls his words. But the question whether it is possible for a prophet to explain the words of Moses, and to say that, although they were written without a qualification, there is a condition or time connected with them, even if it was not explicitly stated, will be treated of in the following, with the help of God.

XL. ISAAC B. JUDAH ABRAVANEL

[Statesman, philosopher, and biblical exegete. He was born at Lisbon
in 1437, and died at Venice in 1508. He was treasurer at the court
of King Alfonso V of Portugal. When the Jews were expelled from
Spain, he left that country and went to Naples. He was a prolific
writer, and in all his works he displayed clear-sightedness and a
thorough mastery of the subjects under discussion, though he lacked
striking originality. His most popular work is his commentary on the
Bible.]

The Advantages of a Republic over a Monarchy[247]

Behold, it behooves us to know whether a monarch is a necessity, inherently needed for the people, or it is possible to exist without him. The philosophers adopt the former opinion, and think that the service rendered by the king to the people in the political organization is the same as the relation of the heart to the body in animals possessing a heart, and as the relation of the First Cause to the entire universe. Now if the investigators think that a kingdom must be based on three things (firstly, unity and absence of partnership; secondly, continuity and absence of change; thirdly, absolute power), then their conclusion as to the need and necessity of a monarch is indeed fallacious. For it is not impracticable that a people should have many leaders, united, agreeing, and concurring in one counsel, who should decide administrative and judicial matters. This militates against the first principle. Then, why should not their administration be for one year, or for three years, like the years of a hireling, or less than that? When the turn of other judges and officers comes, they will arise in their stead, and investigate whether the first ones have not failed in their trust, and he whom they condemn shall make good the wrong he committed. This militates against the second principle. Then again, why should not their power be limited and regulated according to the laws and statutes? A common-sense principle tells us that when one man disagrees with the majority, the law is according to the majority. It is more likely that one man should trespass, through his folly, or strong temptations or anger (as it is written: ‘the wrath of a king is as messengers of death’[248]), than that many men taking counsel should transgress. For if one of them turns aside from the right path, the others will protest against him. Moreover, since their administration is temporary, and they must render account after a short while, the fear of man will be upon them. But what need is there of producing abstract arguments, since experience is more forceful than logic? Behold and see the countries where the administration is in the hands of kings, and you will observe their abominations and corruptions, every one of them does that which is right in his own eyes; for the earth is filled with wickedness through them. On the other hand, we see this day many countries where the administration is in the hands of judges; temporary rulers are elected there, and over them is a chief against whom there is no rising up; they choose that which is right by definite regulations; they rule over the people, and decide concerning matters appertaining to war; none can withstand them, whether it be for the rod or for the land.[249] Dost thou not know? hast thou not heard that there was a great country that had dominion over all the world? She devoured the whole earth, trod it down, and broke it in pieces, when her administration was in the hands of the numerous consuls, who were faithful, numerous, and held temporary offices. But after an emperor was made to rule over it, it became tributary. Even to-day Venice rules as a mistress, great among nations, a princess among the states, and the state of Florence is the glory of all lands. There are likewise other states, great and small, which have no king, and are governed by leaders elected for a fixed time. Now in the elected governments in which there is nothing crooked or perverse, no man lifts his hand or his foot to commit any matter of trespass. They conquer countries with wisdom, understanding, and knowledge. All this proves that the existence of a monarch is not necessary; nay, it is harmful, and is a great danger. In a similar manner the author of the _Guide_[250] warned against the great dangers incurred in travelling on the seas and in serving kings, on account of the similarity that exists between the two in the possibility of danger, both being alike, the stormy wind on the ocean and the spirit of the ruler. It is surprising that the adherents of that erroneous opinion have compared the unity of a king elected by the authority and will of men to the unity of the First Cause, who is blessed, the necessarily eternal. Indeed the wise men have written concerning the body of an animal that there are three vital members which control it. Even according to the opinion of the chief of the philosophers that the heart is the only vital member, this merely refers to the production of the spirit; but he does not deny the control of the body by the other faculties, by the psychical, which are from the brain, and the physical which are from the liver. To conclude, things of nature are inevitably arrayed in this manner, but those which result from the action of the will belong to the category of the contingent. The one cannot be compared to the other.

No objection can be raised from the saying: ‘For the transgression of a land many are the princes thereof;’[251] for that verse speaks of the princes, not of the leaders and the judges. How can we ignore self-evident facts? For if the leaders are good, it is better that they should be many and not one; if they are bad, one left free to his lusts is more dangerous than many.

I therefore think that kings were at first set up to rule not by the people’s elections, but by force: the one that was stronger prevailed; as it is written: ‘Let us go up against Judah, and vex it, and set up a king in the midst of it.’[252] Even these were only appointed as a matter of trust, to serve the people; but they made themselves masters, as if God, who is blessed, gave them the earth and the fulness thereof, and they leave it as an inheritance to their children after them and to their children’s children for ever, as if it were a plot of land which one acquires for money. This cursed plague has spread so much that sometimes a man arises, and rules alone, and governs according to his imagination. This, however, is not alike in all kingdoms; for in some of them the king does not have so much power in the administration. But the better of the two is the one that does not yet exist.

XLI. SOLOMON IBN VERGA

[Spanish historian and physician who flourished during the fifteenth
and sixteenth centuries. He was compelled to flee to Turkey, where
he wrote his _Shebet Yehudah_ (Rod of Judah), which gives an account
of the Jewish persecutions in various countries. This book is
valuable for Jewish folk-lore, though not always trustworthy as a
historical source.]

A Jew Is Accused of Murdering a Christian, But His Innocence Is
Proved[253]

In the time of the righteous king Alfonso the Elder, some men came before the judges of the country, and related that they had seen a Christian enter the house of a Jew on the eve of Passover, and subsequently heard him exclaim, saying: ‘Save me, O Christians!’ The judges then sent some men, who went to search in the house of the Jew; but they did not find anything. Whereupon the judges said: ‘A similar accusation was made last year, but the falsehood thereof became apparent. Now, ye accusers, why do ye walk after vanity, and why do ye harass these poor people, although there is no violence in their hands?’ The people arose with an uproarious sound, and said: ‘Shall not the judge of all the land do right? We shall go to the king, for he will bring our judgment to light.’

When they came before the king, and related the whole affair to him, the king said: ‘Bring that Jew before me.’ The Jew was immediately brought before him, and when questioned by the king, he replied: ‘Far be it from me! for no Christian entered my house for some time.’ The king then said to the accusers: ‘Ye deserve death. When ye heard the Christian exclaim, saying: “Save me!”, and ye recognized his voice, why did ye not break the doors of the Jew’s house, and enter there to save the oppressed from the hand of the oppressor?’ They replied that they were afraid of the judges, lest they should fine them for breaking another man’s door. Whereupon the Jew remarked: ‘But how is it that ten days ago, when a slave ran away, and entered my house, where he locked himself up, ye broke my doors, which have not been repaired yet?’ So they withdrew in silence, without answering a word. Whereupon the king said to the lords: ‘Have you seen the Jew the Christian-killer? He is very old and decrepit, has not the strength to kill a fly. It is all on account of the wickedness of the hearts of these men who deserve to be punished.’ He then turned his face to them, and said: ‘Ye are falsifiers and liars. Take heed unto yourselves that ye come not again with such a thing before me.’

On the second day they assembled, and came again to the king, saying that there were many witnesses and strong evidence. Whereupon the king said: ‘Since it is so, it is necessary to make an investigation.’ He commanded that the king’s scribe should come. The latter came, and wrote down the name of the Jew and the sign of his house. He also inquired of that Christian’s acquaintances, who claimed to have known him, what his name was. They said it was Pedro Guzman. He asked about his wife, and they said that she was Beatrice the attendant of the bishop and that she lived in such and such a street. The king then asked: ‘What is the description of the Christian?’, and they replied: ‘A young man of short stature, ruddy, with parted beard, and blind of one eye.’ The king sent for the woman, and asked her concerning her husband. She said: ‘He went to the house of a Jew to collect money which the Jew owed him, but has not yet returned to my house.’ After that the king asked for the testimony of the young men, and they said: ‘That Christian, whose descriptions were such and such, was our acquaintance. We met him at the door of the Jew, and he told us that he was waiting for the Jew on account of a debt which the Jew owed him. While we were still talking, the Jew came, and the Christian entered the house with him. A little while later we heard the Christian’s voice, crying: “Save me.” Whereupon we entered the Jew’s house through the window, and searched all over, but did not find the Christian. We, however, found a large quantity of blood upon the ground.’ The king then said: ‘According to this evidence he deserves to be tortured.’ So they beat the Jew, until he confessed that he had killed the Christian and thrown him into the river at night. Whereupon he was condemned to be burned.

During the reading of the sentence the archbishop came before the king. Having listened to the reading of the sentence, the bishop asked: ‘Is this Pedro de Guzman the husband of Beatrice, or another man?’ They replied: ‘The husband of Beatrice.’ The bishop then said: ‘I observe astonishing things here. The sentence says that the Jew killed him on the first of January, but I met him alive last night in a village near the city; he will return to-day or to-morrow.’ Whereupon the king said: ‘In this case, either the Jew was mad, or has just lost his senses, for he has confessed to a crime which he did not commit.’ But the bishop said: ‘No trust, nor reliance is to be placed in torture or in the acts of the lords.’ The Jew said: ‘Our lord the king! I am not mad, nor have I ever been mad; but they made me lose my senses through torture; for mercy has perished from the Christians, and they executed on me such judgments as are not executed on those who rebel against the king’s crown. Seeing that after inflicting many kinds of torture, they kept on devising new ones, I preferred one death to several deaths.’

The king then sent two of his servants to bring the Christian, and he also sent a Jew with them, in order that they should not bribe him and hide him. When the Christian came before the king, the king stood up on his feet, and said: ‘Praised be He who sheds light upon obscure things! Praised be He to whom belongeth justice and judgment! Why did He charge fools like us to sit upon the throne of justice, while we are like the beasts of the field that know not at what they stumble? Moreover, I heard that in ancient times it had been the custom of the Greeks to weep when an infant was born, and to rejoice and laugh when an old man died. Their reason was because it is fitting to weep for the new-born babe, since he is come to the valley of weeping; but when he dies, it is fitting to rejoice, since he has gone to a place of rejoicing and rest. Now the Jews ought to weep when they are born and when they die, as well as during the days that intervene; for it is not enough that they suffer evils inherent in exile, but their enemies seek occasions against them to overthrow them. I grieve very much for them, not because they are Jews, but because they are poor and lowly. We have no other kingdom, but that which the King of the universe gave us; and He said by His prophet: “But on this man will I look, even on him that is poor and of a contrite spirit.”[254] Now thou, O bishop, deservest my favor, for thou hast kept me back from shedding innocent blood. The Lord sent thee, in order that perverted justice should not go forth from our hand.’

Whereupon the bishop said: ‘There is yet another favor which the King, the Lord of the universe, has shown thee. For thou hast seen with thine own eyes that no trust nor reliance is to be placed in that which a man says while being beaten or tortured; for this poor Jew said that he had killed that Christian who is here standing alive before our lord. Praised be He who gives light to upright and righteous rulers like thee. May He make His face shine upon thee for ever. Amen.’

XLII. ABRAHAM B. MORDECAI FERIZOL

[Scholar and geographer. He was born at Avignon in 1451, and died in
the first half of the sixteenth century. Early in life he settled in
Italy, and is said to have been cantor in a Ferrara synagogue. He is
the first geographical writer in Hebrew. Although he wrote a number
of other treatises, he is best known by his _Iggeret Orehot ‘Olam_
(Treatise on the Paths of the World), which is a cosmographic and
geographic work.]

A Jew Who Claims to Belong to the Ten Tribes Visits Italy[255]

For the sake of the usefulness of this treatise, which I, Abraham Ferizol, have composed in order to make plain the paths of the world unto them that know not, I chose to write this chapter, the pivot of which turns upon the ways of the Jew of the ten tribes (who may possibly have been of the tribe of Judah), whose name is David the son of Solomon, a captain of the host of Israel. He came here, and we saw him in this our province, the province of Italy. I shall relate how he came from the wilderness of Habor, according to his words. In this narrative the readers will find repose for their souls, and those who are weary of desire shall rest here. For in the narrative set forth in my words I shall not deviate from what I know from the mouth of trustworthy people, and from what I saw in the writing of truthful men. And God knows the truth, because He alone is the truth; though I am one of those who put little faith in vanities.

This is the narrative: In the year 283 of the sixth millennium we heard tidings from the Land of Glory in a Hebrew letter which came by the way of the boats from Venice, declaring that a Jew of the ten tribes had arrived there and announced new things in the midst of the land. There is no need of these narratives, since he crossed the sea in the year 284, arrived in Venice, and went up to Rome, where he was declared as truthful by those who knew the manner and conduct of his life. As was understood from the words which he spoke, this Jew belongs to the sect of the two tribes. For he said that he was one of those who dwell in tents in the deserts, like the sons of the Rechabites, and that his dwelling-place is in the wilderness of Habor which is in Asia Major, and that lower down, on the other side, are the rest of the ten tribes. They live close to the deserts which are traversed on the way to Mecca and Jedda, which are by the Red Sea. They all have kings and princes and vast populations like the sand which is on the sea-shore. There is the origin of spices, pepper, and simple medicines, and other good products which are found in their hands, as I shall describe in its proper place. Between these two sects of Jews there is indeed a strong and mighty nation of Ishmaelites who have many kings, and do harm to the sect of these Jews, by not allowing them to go across and join their fellow-Jews. For many years they spread forth, and attempted to come near to each other, but did not succeed. But when the arrival of the strong and mighty boats of the Christians became known in these regions many years ago, and they perceived, heard of, and saw the instruments of war which are in the hands of the Christians (the hollowed metals for throwing stones by the force of fire, wherewith one can destroy all habitations and fortifications), the Jews who live in the wilderness of Habor chose to send this Jew, according to his words, to the great king of all the Christians. In order that his words may be believed, he had in his hands credentials which were verified and established by the king of Portugal who travels by means of a boat across the ocean to these Hoddian, that is Indian, regions, and knows of the existence of a Jewish kingdom there. He wrote to the pope, may his glory be exalted, that this Jew, mentioned above, was faithful, and that his words were trustworthy. At all events, it matters not whether his words are trustworthy or not, it is sufficient for us to-day in this our exile, and in our provinces, that it has been verified by kings and princes and made known in public and in the streets of Rome that the very numerous tribes of Israel still exist, and that they have many kings. As for this Jew who came here, it matters not who he is.

Since it is true that the Jews and their kings still exist, it is possible to say that this Jew came by the following route in the following manner: From the wilderness of Habor he went by the caravan pass, for this is customary, and thus was it written and heard from his mouth concerning himself. He then crossed the Pole of Arabia Felix, and came to the Red Sea, whence he came down to Egypt. Afterwards he went up to the Land of Glory, where he waited for the boats coming from Venice, that he might cross over to Italy. He then went to Rome, where he stayed about eight months until there came the reply of the king of Portugal concerning the truthfulness of his words and his affair.

The narrators and prominent Jews who spoke with him declare that this Jew really did ask the pope, the king of the Gentiles, for assistance, that instruments of war (metals for throwing stones) and skilful workers should be given to him, so that he might take them along with him to Arabia Felix to destroy their above-mentioned enemies. He would give to the pope and his office certain concessions for the benefit of the pope, may his glory be exalted, and a way to rule over some of the places where there are collectors of wealth, and spices, and simple medicines. The object of this is that these Jews may be united and gathered together to go across and take possession of the Land of Glory and subdue it, for it is an everlasting inheritance unto Israel. All this have my eyes seen in truthful letters, and my ears heard from prominent and truthful people. But the Lord God is the absolute truth, He lies not, and speaks no falsehood; they that take refuge in Him shall not be put to shame. Truth springs forth of its own accord, and makes its way.

And this day, in the month Marheshvan, in the year 285, we have heard that Pope Clement, the king of the Gentiles, spoke to him, and agreed to dismiss him and send him away by way of Portugal with honor and with a big boat full of instruments of war and of Jewish and Christian skilful workers. He also arranged with the king of Portugal to supply the Jew’s needs, and commanded every Christian nation, wherever he passes through, to honor him, assist him, and fulfil his desire with regard to the requirements mentioned above. All this shall stand as it is.

Now I merely propose to describe the route by which, in my opinion, he may go more safely than by any other route, if the narrators are right. He should be taken to Portugal, and thence he should go down to the ocean, going round the coast of Fez, and proceed by sea all the way to the right of the Fortunate Isles which are now called Spain. He should then continue on dry land by way of Cape Verde, and go round Africa on dry land to the left, going eastward as far as the big Promontory, which is called Cape of Good Hope. He should then cross the Gulf of the Berbers to the outlet of the straits of the Red Sea, and go down on dry land to the outlet of the wilderness of Habor, wherever it may be, and go to his place, as I shall explain all the new outlets later on.

According to hearsay, these are the descriptions and manners of this Jew: He is of short stature, lean-fleshed, and courageous; he prays frequently, is dark-complexioned, and afflicts himself with fasting. According to the words of the writers, he could fast for six consecutive days and nights.

His principal language is the holy tongue, which he speaks almost unintelligibly, like a stammerer. Sometimes prominent men and cardinals of Rome came to visit him in his house, but he thrust them aside, and would not receive them. He rode on a mule in Rome to see the curiosities of the country, and, while on his mule, entered the great temple of St. Peter, even as far as the great altar, refusing to dismount his mule. There were with him about ten Jews running before him, and more than two hundred Christians.

May the Lord speak good concerning Israel.

XLIII. JOSEPH B. JOSHUA B. MEIR HA-KOHEN

[Historian and physician. He was born at Avignon in 1496, and died
at Genoa in 1575. His best known works are _Dibre ha-Yamin le-Malke
Zarefat we-‘Utman_, which is a sort of history of the world, and
_‘Emek ha-Baka_, which deals with the Jewish persecutions in various
countries and centuries. The latter book was begun in 1558, and
concluded in 1563. He subsequently brought it up to 1575.]

The Crusaders Massacre the Jews at Meurs[256]

And it came to pass in the fourth month on the seventh day, that the enemies, the men of the army, arose against the poor and humble population of Meurs, and besieged the city round about. When the inhabitants of that town lifted up their eyes, they saw a people as the sand of the sea, which cannot be numbered for multitude. These people asked that the Jews should be handed over to them to do unto them according to their desire, as they had done in all the towns through which they had passed up till that day. The governor of the town went out to them, and said to the captains of the army: ‘What profit is it if we slay our brethren, these Jews, who dwell in our midst in security, and conceal their blood? Therefore remain ye outside, and I shall speak in their ears, and whatever answer they will give me, I shall tell you. These men will perhaps consent to change their religion and to be like us. We shall then be innocent of bloodshed.’

As these words found favor in the eyes of the besiegers, the governor returned to the town, and called the Jews together, and proclaimed these words in the ears of the people, saying: ‘Ye know what I have done unto you from my youth up till this day, how I have saved you from the hand of the oppressor and tyrant, as I vowed to you, so that no dog moved his tongue against any one of you, and not even a shoelace was taken from you. Ye are my witnesses, up till this day. But now your eyes see that the children are come to the birth, and there is no strength to bring forth. A day of trouble and distress, a day of devastation and desolation, a day of wrath and punishment is this day, and I am not able to withstand the tyranny of these firebrands that smoke with kindled anger, lest they should come and smite me, the mother with the children. Now choose ye for yourselves: either ye consent to be like us, or ye will be handed over to them, and they will do unto you as they did in all the countries through which they passed. Choose ye for yourselves, that I may be free from sin.’ And all like one man answered, saying: ‘It is better that we should die in the fear of the Lord than that we should do this thing, and sin against God. Now, our lord, we are in thy hand, do with us as it seems good in thine eyes; for evil is determined against us: on account of us is this great tempest upon you.’

When the governor perceived that he could not prevail upon them, he acted cunningly, and sent several of the Jews out of the town accompanied by his servants. Then he commanded that the latter should return to the town, with their swords stained with the blood of the beasts of field. And they showed their swords to the Jews saying: ‘See ye what has been done unto your brethren; in this manner will it be done unto you, if ye do not consent to-day to be like us.’ But the Jews all answered like one man, and said: ‘We have no portion in your religion, and no inheritance in your god; do unto us as it seems good in your eyes. For the Lord our God is one God; unto Him shall we cleave, Him shall we serve, and by His name shall we swear all the days. We shall not turn aside to the right or to the left from the commandments which Moses the servant of the Lord commanded us.’

Then the governor commanded, and they brought back the Jews whom he had sent outside, and they put them in prison, separately, so that they should not lay hands on one another, as some Jews did in other towns.

There were two women in that town, the name of the one was Gentila, and the name of the other Rebecca. And one of them who was with child bowed herself and brought forth a son, for her pains came upon her. There was nobody with them but a young girl of very beautiful appearance. When she saw that the enemies rose up against them, they took the child, and wrapped him up in clothes, for their mercies grew warm for him, and they threw him down to the ground from the tower in which they were imprisoned. When the enemies saw what they had done, they arose on the following morning, and seized hold upon them, and led them against their will to the high place, and did unto them according to their desire, and there was none to say: ‘Halt!’ Some were slain with the edge of the sword, others bowed to the idol, after being tortured, on that terrible day, and they turned away from the Lord.

There was a Jew among them, whose name was Shemariah; and the bishop’s treasurer said to him: ‘Shemariah, Shemariah, fear not; abide with me, and I shall save thee from their hand.’ So the man was content to dwell with him, and gave him the money that was found with him. The bishop’s treasurer then led away him, his wife, and his three sons, and made them dwell in the forest until the ninth day of Ab, which is the fifth month. Then this base fellow forced him to send to his sons in Spires that they should give him silver pieces or gold pieces. When they sent him some of the money that was found with them, this base fellow took it away, and immediately delivered Shemariah and his family to the hand of the enemy. The inhabitants of the village rejoiced to see him, for they had known him, and consented that he should not change his religion until the following day. So on that day they ate no unclean thing, for they said craftily: ‘Let us do to-day according to our custom, but to-morrow about this time we shall become one people.’ Whereupon they retired to their room, for they were dejected and fatigued. They closed the door, and spent that night there. And it came to pass in the morning watch that his sleep fled from his eyes, and the man arose before a man could recognize his fellow, and took the knife and slew his children and his wife. He also attempted to cut his throat, but did not succeed, for giddiness took hold of him; he swooned, but did not die.

As soon as the morning was light, the enemies arose against him, and when they saw what he had done, they were exceedingly astounded at him, and said unto him: ‘Why hast thou committed such a wicked thing? Thy blood is upon thine own head, and we are free; evil is determined upon thee. Now thy sin will thereby be atoned for, by thy becoming like us; by thy being turned into another man, thy life may be saved. Otherwise we shall deal worse with thee than with them, and thou shalt be buried alive with them.’ But he said unto them: ‘Far be it from me to do such a thing. Do with me as it seems good in your eyes; but I shall not rebel against the Lord.’ Then they made a grave, whither he walked by himself, and wherein he was buried. His wife was placed at his right, and his children at his left. They threw earth over them, and said unto him every time: ‘Turn to our religion, that thou mayest live and not die.’ But he did not hearken unto their voice, and they removed the earth from him three times to see whether he would not be persuaded; but he would not listen to them. So they covered him with earth. His voice was heard all day; but they mocked him.

Wilt Thou refrain Thyself for these things, O Lord?

XLIV. MENASSEH B. JOSEPH BEN ISRAEL

[Scholar, theologian, and historian. He was born at Rochelle about
1604, and died at Middelburg in 1657. He wrote in Latin, Spanish,
and Hebrew. It was due to his efforts that the English government,
presided over by Cromwell, recognized that there was nothing in the
English law against the readmission of the Jews to England. He was
also a celebrated printer.]

The Soul Is Likened to the Moon[257]

It is known to him who is acquainted with the science of astronomy that the moon receives its light from the splendor of the sun. Now since the moon is in the lowest sphere, while the sun is in the fourth sphere beneath the earth, the light of the moon diminishes on its lower side the nearer it draws to the sun; for the sun’s light strikes it from above. When it reaches a position opposite to the sun from below, its upper half is light, while the other half facing the earth is entirely dark. All the time that the moon gradually moves away from the sun toward the east, as it does during the first half of the month, the light of the moon increases toward us, while it decreases on the half facing above; it is then in its fulness. Thou also knowest that the astronomers are agreed that on the day when it reaches the point directly opposite to the sun, and on the days preceding and following the true conjunction, that is to say, at the beginning of the month, the moon is covered up, and does not appear to give light on any side. They have likewise asserted concerning it that its light does not become fixed, until seven days have passed since its birth; it is then that a benediction may be pronounced upon it, according to the law. They have also said that the moon completes its revolution in twenty-nine days, twelve hours, and seven-hundred and ninety-three fractions, which is approximately thirty days.

After these prefatory remarks I will say that the soul is likened to the moon, and that the sun is God, who is blessed, as it is written: ‘The Lord God is a sun and a shield.’[258] Now just as the moon, when it approaches the sun, its light becomes stronger above; even so the divine soul, when it draws nearer to God, who is blessed, and forsakes pleasures and worldly affairs, its light becomes fuller, and it attains bliss; for the way of life is upward to the wise. But when it removes itself from God, who is blessed, and clings to the affairs of the body, making God’s service subordinate, it becomes dark on the upper part, and only sheds its light from its lower part upon bodily and worldly things. This is the cause of its perdition with regards to spiritual matters which occasion and bring about its welfare. It is on account of this circumstance that our teachers of blessed memory tell us that the preservation and light of the soul depend on its being turned towards God’s countenance, and that its perdition and death are caused by its removing itself from Him; as it is written: ‘Lo, they that go far from Thee shall perish.’[259] They have taken this parable from the moon. It is for this reason that they have insisted that there should be three days for weeping, seven days for mourning, and that thirty days should elapse before one is allowed to put on clean linen or to trim the hair. This is in accordance with the three phases of the moon which we have mentioned. And a hint is sufficient for the understanding.

I will say further that God has appointed these fixed times, in order to requite His mourners with comforts. For it is hereby shown to them that the Holy One, blessed be He, is gracious and merciful; if His left hand thrusts them away, His right hand draws them nigh; for He doth not afflict willingly, nor grieve the children of men. It therefore behooves every living being to trust in God, for though He wounded, He will heal; because he sees that the moon, though it is dead while being directly opposite the sun, revives when it moves away from it, and though it is cut down, it renews its strength and returns to the days of its youth. Even so it behooves the mourner to accept consolation, and not to weep too much for his dead, for though He cause grief, yet will He have compassion according to the multitude of His mercies.

XLV. MOSES HAYYIM LUZZATTO

[Italian poet and mystic. He was born at Padua in 1707, and died at
Acre in 1747. He was very versatile, and wrote some poetic
compositions as well as ethical and mystical treatises. As a poet he
chiefly distinguished himself in the allegorical drama which was the
fashion of the day. He had a vivid imagination, and his style is
vigorous and charming. He also wrote on the methodology of the
Talmud. His most popular book is the ethical treatise _Mesillat
Yesharim_ (Path of the Upright).]

Dialogue Between Understanding and Uprightness[260]

_Understanding_: O Uprightness, beloved of my soul, let thy heart take courage; like a girdle gird on strength! For when assistance seems very far away, relief comes suddenly to us. When in the blazing heat, in summer drought, the sky is covered with thick darkness of the clouds, whose thunder’s roaring makes the earth beneath to quake; when lightning flashes like an arrow; when the wind rends the mounts, as though they were earthen pitchers; when at the sound of the abundance of rain, all ears grow deaf; then the beasts of the forest all together take refuge, and all the young doves flee unto the clefts of rocks. But in a moment, with the radiance of its light, the sun shines forth, and breaks through, and dispels all clouds and darkness, so that the storm is then as though it had not been. Thus likewise He, who rules the world with might, causes relief from trouble to spring forth within a moment unto the contrite.

_Uprightness_: O Understanding, O joy of my heart, thy comforting has surely enlarged my heart. For now it seems as though from the words of thy mouth I behold an opening for my hope. But be so kind, if thou hast good tidings, withhold it not from me.

_Understanding_: Would that I had good tidings! I would not hide it. Howbeit, I hope to bring it to thee, though not now. For the worker of righteousness shall not forever fail, nor shall the hope of the perfect perish forever. Though Arrogance now rises high, reaches to the clouds, and rides prosperously on the high places of the earth; he is strong and firmly rooted, waxes mighty in his strength; he abstains not from all his lusts, and sees no trouble, neither does he know affliction’s cords; but he will be brought down unto the nether-world, and there shall his pride of heart be humbled; instead of haughtiness he will clothe himself with disgrace like a garment; instead of glory, he shall take shame for ever. But thou, the fruit of thy faithfulness shalt thou find in due time; the end of all the troubles of thy soul shalt thou behold, and be for ever satisfied. And when relief comes, thou wilt be thankful for thy affliction; for sorrows which are past and gone are even as great joys esteemed on the day of bliss; for the recollection of them increases our gladness.

_Uprightness_: Fain would I (if I could muster strength) endure bravely my bitter lot, according to my wish, O Understanding; but it is hard for me, whenever mine eyes see the two stones of stumbling, Deceit and Folly, who take counsel together to be as pricks to me and cause me grief of soul. For noisily Folly shouts on the street; she treads on all the highest places of the town with impudent countenance; she knows no fear, and knows no shame; she breaks all covenants, annuls all laws; there is no faithfulness in her; falsehood is her right hand; her merchandise is violence, perjury, and treachery. She is a sister to all evil and a mother to all sin; but all the sons of prudence she oppresses unto death; she sits and speaks against them, and slanders them amidst bowls of wine; her inner thoughts are for evil against them; if she were able, she would devour them as a fish, or would bite them like an ass, and break their bones. And likewise is Deceit; for with the flattering of his mouth he hunts for souls as for a bird, and he feeds the dolt and fool with poison and death covered with honey; he bites when he kisses, and when his hands pretend to cure he bruises; he does according to all his desire, and yet succeeds.

_Understanding_: Indeed, it is but the illusion of our eyes, for they are eyes of flesh, and, therefore, they confound truth with falsehood. They change darkness into light, and light into darkness. Now, if in matters that they can perceive, they err at every occasion and chance, how greatly must they err in matters hidden and concealed from them! Look at the end of an oar put in the water: Lo, it appears to thee twisted and crooked, although thou knowest in thy heart that in reality it is straight. Sheshai and Talmai[261] appear like ants, when reflected in a concave mirror; but in a convex mirror the effect is reversed. Consider now our spirit, which is like the sea ceaselessly agitated by the conflicts with the wind: its billows surge wildly, and are tossed about from place to place; even so our spirit is never free from grief. And as our sorrows change the moods of our spirit, so are our senses changed from time to time: We only see what we desire; our ears only hear what we long for, or that which our imagination conceives. If we would have seen this world with clear eyes but once, then could we have beheld these our enemies together so afflicted, stricken, and distressed, that we would have said: ‘Enough! we have had our fill of vengeance!’ Lo, as thine eyes see them all filled with bliss, and satisfied with ease, so truly are their feet entangled in the net, where they are held since long, and whence they will not escape; their steps take hold on the depth of the nether-world; as soon as their feet slip, they will have no power to rise there again. Now take thou courage, gird on strength! I shall go now and look about; if there is aught I hear, I shall return, and tell thee; for the present rest thou still, and direct the meditations of thy heart and all thy thoughts according to thy wisdom. Lo, there is no bravery like the bravery of a man who conquers his strong passions and rules over his spirit; only the heart that keeps vexation far away rests and reposes.

XLVI. NAPHTALI HIRZ (HARTWIG) WESSELY

[Educationalist and poet. He was born at Hamburg in 1725, and died
in 1805. Although he lacked poetic imagination, his purely biblical
style gained for him a great reputation, and he exerted unusual
influence on his contemporaries and on subsequent writers. In a
certain sense he may be regarded as the father of the modern Hebrew
renaissance. He was also the author of a commentary on some books of
the Bible, and was an enthusiastic follower of Moses Mendelssohn.
His master-piece is the epic poem entitled _Shire Tif’eret_ (Songs
of Glory), describing the exodus.]