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PART TWO PHILADELPHIA THE JEWISH PUBLICATION SOCIETY OF AMERICA 1926 SR9y7 SINT TINT eit OF PRINP SS / ‘ ibe IpnyN wm w7y2 wy 10 jf’ ) mp by S RI KO (imal ac VAL DTTDN 42 Fina ja DRsweAl oe 3 pon spboind RD/TONS Wwe ODO ned NAA AIAN rpan CopyYRIGHT, 1926, BY THE JEWISH PUBLICATION SOCIETY OF AMERICA SECOND IMPRESSION 1936 PRINTED AT THE JEWISH PUBLICATION SOCIETY PRESS PHILADELPHIA, PENNA. PIA DID INS “POND ANS CWS ]2 TTP 'D THE TESTAMENT OF JUDAH ASHERI Vill THE TESTAMENT OF JUDAH ASHERI Asher ben Yehiel was born in Germany c. 1250, but mi- grated to Spain, where he died in 1327 or 1328. Judah, the author of this Testament, succeeded his father Asher ben Yehiel as Rabbi of Toledo, dying in 1349. Towards the end of his life he would seem to have recovered some of his financial property. A good account of Judah’s life may be read in J. E., vii, 340. The text here printed is taken direct from the MS. (British Museum) from which S. Schechter published an edition in 1885. Some extracts have since been printed by L. Margoliouth in the third volume of his British Museum Catalogue, and some passages also appear in A. Neubauer’s Mediaeval Jewish Chronicles, i, 103. The latter is collated in the notes as N. (S. reters to S. Schechter’s readings and suggestions). One important change will be noted in the present edition. The reading 1285 adopted by Schechter for Judah’s migration to Toledo must be emended to 1305 (the MS. clearly reads n"0 and not 7”9). Thus the re- ceived date 1305 is confirmed. It is not quite clear whether Judah implies that any long interval divided his two visits to Toledo. It seems scarcely possible that he was sent as an emissary at the early age of thirteen (See the passage p. 166 and n. 11, to the English translation be- low). All that is certain is that he went to Toledo in advance of his father and subsequently settled with him in the place. 163 n pias 7DID TN& “POND mANX (Ws Ja a7 >) room ALS nw Joya novra toy dw ja ows 2a TTP nD WW I'D mwa 7we) om THDDd md) Sax yas by nuaan nwo ns wp ooxm masa by anon av AND .v’p nwa Odiyn yo ponom jrr>w vya ims npr boa ymbdin anon ppd ppd pan wy 1b pyay qa> .wbuxn nnn mpbpsira sixod awex ny AT ono bw an yo aw mp> np ppt “ayn moun nwa wo nk qe moby wx wD wR won 5 “y yoo oop> maps jwST NAN nym yo .m'pan aPsy oan ownon now Sy owbwn qroa nrdino & by ‘om np) ODN WD,2 3 Dye w op PINS AX CMD oMAyAA "Pp AT Pwxd JAD Aya” RxD] INS awhrw .avow Sw mann by aw S) N mm bwambid ato mw D2 aww wend TIANA and “Da 7’o ord tpaxw pao Sd ps Sax sedwd —70 wep> ANAY ANON Oy ODOM. ("nD NOV A'D TNA pan ow sen dy innd ox pty aman 89. [WPS ONY DYDD Pd wd owmM pest oD pa May pond ax aowy wow ya prinryaa m>y ona nbww sin mana .(nuo5 monn apnymt bs x” anym 166 47 a’ns yasd onp mpd qbrw pr wdnnd wes mn oy wy ann 163 164 ETHICAL WILLS Apart from its ethical aspects, Judah’s will has great historical value. The author’s naive delight in legendary lore, is characteristic of hisage. But on the other hand his more famous brother Jacob (author of the Turim) very pointedly disparages a belief in omens or dreams. More interesting is Judah’s insistence on the ordinance of the Tithe (on which see Jewish Life in the Middle Ages, ch. xvii). More important still is the account of the personal re- lations between Rabbi and congregation. Judah writes at the transition period, when the Rabbi was passing out of the category of voluntary to salaried official. Judah throws a geniallight onthenewconditions. Unfortunately we do not know exactly what coin the author describes as the zehub, but the payments to him seem considerable on any estimate of thecoin’s value. Finally, Judah’s re- marks on family intermarriages have considerable im- portance for the social life of the Jews in the fourteenth century. A Saint once indited a Testament in admoni- tion of his sons, bidding them keep the way of God his Master. He thus exhorted them not be- cause they were worse than their contemporaries, but because he desired to direct them into the paths of the ancients. They are called friends [of God] when they imitate the deeds of their fathers'. With this example in view, I said: ‘‘Better is open rebuke than love that is hidden.’”? Such rebuke entwines itself in the hearts of the hearers, and to the utterers it is pleasant, for they know that their words will be guarded as the apple of the eye. So it is said: ‘He that 1 Sanh. 27b; Abot vi, beginning. 2 Prov. 27.5. nisi 164 won Jay me mexd nd w pwn may abo sem onywynd) nypxd sanon bw aoonn anan ody Sand) won DONO apy yns ypAS any ad nanvn smobnay mmx. most bs n> $52. sun (oon [wyon MIXD OS DYOD ANT naw noyonn xn mawn <1 pip Jewish Life in the Middle Ages "DDI }”y) apm ann pay ora s’y yaad we aba any mown DN NAW WW can’ nywa ,Jayon npipna and aT sya yrp on bap Sinn pnw bap nin by xbw indrp way .owinn oxinn by mse o>dwo ynan jniwy TPS IAN "DT, SNP Nw yavon Ay ns pra yt xX> 27 ananyd wan nsw bap an ad aw soy sya bya qay ond yw mmewon pa mainnnan by ane mvy yarn meoa onan bw onan oyna mon pd No .prts Sst 447 Tow> ome ms) 9972 oymad to Nbs .oor 13D OAw OYE DIMMS OnvD OY ONDA om .oNDIpA mw cnas mr by) oma oma mwyo Tan is °D .namon mans mda nnoin pytra .oyr orpoiw> mi .nawp3 maabd M210 TWOND .OYY PwND MMISY oyow °D 165 ETHICAL WILLS rebuketh a man shall in the end find more favor than he that flattereth with the tongue.’ So I will open with a voice of thanksgiving, I, Judah, to the Rock whose works are awe-inspiring, to whom appertain glory and greatness transcend- ing man’s capacity to express them; who, ere ever I was born, remembered me for good. My mother dreamed how she was told that she would bear a son, and was asked whether she wished him to be wise or wealthy? She chose wisdom. And though in reality dreams speak vain things, for I learned not wisdom, yet in a certain de. ceptive sense the dream was fulfilled. The world imagines that I am a scholar, one who giveth goodly words! Wealth, too, the Lord, blessed be He, hath bestowed on me beyond the ordinary, in that He hath provided me with the measure of mine allotted bread.‘ I rejoice in my portion.® When I was an infant about three months old, my eyes were affected, and were never completely restored. A certain woman tried to cure me when I was about three years of age, but she added to my blindness, to the extent that I remained for a year confined to the house, being unable to see the road on which to walk. Thena Jewess, a skilled oculist, appeared on the scene; she treated me for about two months, and then died. Had she lived another month, I might 3 Ibid. 28.23. 4 I Kings 3.5 ff.; Gen. 49.21; Prov. 30.8. 6 “Who is rich? He who rejoices in his portion” (Abot, 4.3). nisivys 165 Sipa nnpm) .pwo pdonnoo xxn Im MN DIN osy son as .adnna atid oxn .atin mona 52 5y opin .nSytam naNenz 15 awe nvaa om naw oes oqva awe .nbam ja tonw ona n> nox 300 TIT NT DN Tw Mwy IN DDN Ww AN ANT ON moona nox ’»> on) .02n rw Ay AAD mayonn p> .noon ontod wb o> wnat sw pp yay uw obiym optow o”pni insp yap any ‘nm Syd ya qwiy o2.7Dw TN pMIN now pn ond 1D ma cp uow moa .d) »pona omdn orya owin nwow jad cnyna cnn pw wow jan) enNprni xd noennaa oD) ony Sy mp om oss 7d> nos ave a>anwn sow opd wean b> nos mw ontpy ws ty mam nxaw ay don one qws ator wo moanwm .oryn nyt. nyt nos IWS Ins wan TY Amn dN) wan own 166 ETHICAL WILLS have received my sight fully. As it was, but for the two months’ attention from her, I might never have been able to see at all. Blessed be the Lord, who exercised marvelous loving-kind- ness towards me, and opened for me a lattice through which I might behold, with my own eye, the work of His hands. Thenceforward I studied the tractates which my lord, my father,*® taught in the College, as far as my capacity went, and without intricate discussion.? When I was about thirteen® he took me from the land of persecution, and ‘“‘hurled me up and down with a man’s throw.’’? I left the German method of study without entering on that of France.'?° For exile confuses the in- tellect, and I was able neither to write nor speak their language, nor understand their books. Moreover, I could not pore over my books day and night because of my weak eyesight. For this reason I could not write books nor compile treatises. When I was twenty-eight"? my lord, my father, of blessed memory, sent me to the city of Toledo, 6 This form of reference to Rabbi Asher b. Yehiel (the Rosh) was usual with his sons: it is very frequent in the Turim of Judah’s brother, Jacob. 7 Lit. without difficulty and answer. 8 S. suggests the reading ‘‘thirteen’’: the MS. has ‘v. thisaih 22,071 : ™© On the method of studying in the thirteenth century see I. H. Weiss, Dor dor vedoreshav, vol. v, ch. 1 (1891)—, a chapter which first appeared in English (J. Q. R., 1889, pp. 289-313). Perhaps in what follows the author does nisis 166 owing own xbobdsn .ndonnas an cnenw mois mo mone NS ods ony aSanwnw %% nnd) mon coy wopmw own qa oon oP my pya mx1S mse SINS TID Mow mindoon onaDdS mn awn spa xb taba cnwr cpa .nawa OWL APN paso ow iawy wow iap oN one? nows 7105 mwa o22b0bn aaa embydn enytn baban mban op onsa xd naay mid) anda 1055 nwo wd. and o> an kd on nora 8d on omy dn pwd pands .omrpp on o> oryn nvdinn .mbded) on mrivbd xd) .ornpp aina> ondia> xd yoo. .mbpx so-an stand ~y5 St y's ondw ow an"> Ja cnyma * So S corrects MS. which has '» ? MS. nbubub. Cf. Introduction p. 163. 3 So MS. S suggests correction to nd. not refer to his ignorance of the French language but of the methods of French scholarship. 11 S suggests the reading 35. The incident is not clear. It possibly refers to the arrival of Asher, who was not allowed to leave Toledo to bring his family, a duty imposed on Judah, who was attacked on this journey. 167 ETHICAL WILLS to seek out a place there, and soI did. The Toledo community sent for him, insisted on securing him for their city, and they sent their delegates after I was gone. On my journey back, I was way- laid by bandits who sought my life. But all their purpose was frustrated. My father’s God was with me, and His angels encamped round about me, so that I reached my father’s house in peace. Twenty-three years later my father died. Though there were in the city men greater and wiser than I, the Lord, be His name blessed, inclined unto me grace and favor in the eyes of the inhabitants and they installed me in my father’s seat. But I had no experience fitting me for such an honor, my scholarship was not enough for such an office. I was a foreigner of no ac- count, with altogether insignificant attainments. I could find no quality in me.* I sat one day pondering in silence, my heart within me ap- palled.*3 In my hand was the book of Hagio- grapha, and I said: How will my lot ascend?" I will account it as a sign. I opened and there came up in my hand this verse:'5 ‘‘And Nathan said. unto David, Do all that is in thine heart, for God is with thee.’”’ When this text providen- tially presented itself, I rejoiced, and said, Though one may not seek an omen, one may Then the Toledo community sent a party to escort Judah back. Or, Judah returned home to report his suc- cess, and the Toledan delegates were sent later. What is clear is that once Asher came to Toledo he was never allowed to go away. Nig 167 Sap inde omwy 1 ope aw mind vbord yy Jomran oes amram xd bawa mbordin on Sy rans entinar .ommby ane inden sux $5 on ayn ..9p owe nnp> oxwnry 2pap un vordnr otoy mmoaN onda ann [ubI ow yD 71D INN aN ma bs obwa naw 2p mpm od wya yao on :>’t NR Sy yn wis -rya tom yn ‘nm own ody non mo ed oe9 1995 wn onawi O's ’s NOD moiwo> .avin ous) enon °> atoy xd oy 2Sov yam ed noon nyt) nonad Swni.ayn .ODI7) awry cnn orm om od ps onesno xd 4DIN) .O'3IND WDD TPA) s.OnInw vanpa vad) m>y1 mnpe.?> yopd inawne 2d aby ps sus 55 417 bs yni oN mm pipan Ta mm piopn wwe) .4qoy on>anop nwy qJaaba JOD Ww WMI PRY “DYN NIN onmow °d yom 4 The MS.repeats p’p. 5 MS. ioor & MS. oniner. 11 Hosea 12.9, where pX means ‘‘strength’’ or “wealth’’. See Rashi on the text. 3 Ps, 143.4. ™% For phrases cf. Oxford Gesenius, s. v. 971. %* [| Chron. 17.2. 168 ETHICAL WILLS read a sign.’® By the gracious gift of the Merci- ful, the Faithful God, I have honorably fulfilled all my duties, and thus far the Lord hath helped me. Likewise my desire for children was not due to my love for them nor expectation of pride in them; my desire was to obey the divine precept, and to raise up offspring to fill my father’s place in study and righteousness. For this I often prayed at the graves of the perfect and upright. God in His mercy gave me five sons, and I con- sidered myself through them as a live man’? among my people and brethren. But for my sins there was taken the one, ‘“‘the middle bar’’,"® on which I thought my house founded; for there passed a smoking furnace and a flaming torch between my pieces??. But my courage revived and I call heaven and earth to witness that I deserve this and double from God, for I know that His judgments are right. Faithfully He afflicted me, He chastened me sore, but gave me not over unto death.?° I found consolation in the knowledge that my son was not punished by heaven for any sin of his, for he spent his days, which were few, in the eternal Law. And when the turn of my time comes, I shall go and shall see him, in Beth-el (the house of God) I shall meet him.??_ I rely on the mercy of God that a substitute will be bestowed on me, and my % Cf. Hullin 95b. 17 Cf, Nedarim 64b. See below p. 193 note 125. Possibly in the variant of ’n and bn the author designed a play on the name of his father Yehiel. nis 168 opiy $5 awa nay yoxin Ssn ponan mr init hme sie inp nti $e 85) .ond cnamsyo is ona oxen oO} ma wwxsw myxon ovpnnd pr .ona taann> M021 TINA MAK o1po xdon yard nym ame. 1) 27D | eh all, al mwon °> jn) ponta owm .omenn ops OY IND ON wR JA ON. ‘oxy cnawm .o2 3ws DNA Maan ANNA F953 omnya on pd) wyi qn tay) .p22 yoy many onawn PYD) OT WS IPA “PaymM enn ans pa WS 25521 1a Oxd os army pan mow ody our SIND) TDN LIPY ANON. YODwWD IPI Do -ny7wN wy) 89 °D cyt a cnomi nxn ound modi na poy OYYD AWN YO .oDwW TA Inya aisasi mos o3or in yuma .oey nop 4 nw ony OND UN MYA .-UNsON ON MA 18 Exod. 26.28. The author refers to the death of his third son, the middle of the five. 9 Cf.Gen. 15.17. The last phrase is obscure. 90 P's.5118.18; 21 Hosea 12.5. By Beth-el the author means Heaven. 169 ETHICAL WILLS heart’s gladness renewed. Then shall both he and his substitute be holy!?? Now because of the weakness of my eyesight, my father and mother left me to do whatever was right in my own eyes; they never punished or rebuked me. Wherefore I have never been wont to chide others, for they taught me not how; even my own sons I knew not how to re- prove. If they reprove not themselves, they will receive no reproof from me. Nor have I the face to admonish them by word of mouth, lest I put them to the blush, even though evil unto me was the evil of their ways. No joy of mine on earth equals my happiness at their well-doing, no pain or distress can compare with my grief at their misconduct. I have hated life, when I have seen that they went not in the paths of the fathers, in their sitting-down, rising up and walk- ing on the way.?3 But now my heart has impelled me to write for them this Letter of Admonition, conveying a discipline. I command them to read it care- fully once a month, that the Lord may renew a clean heart and a steadfast spirit within them”. Perhaps they will mend and listen to my voice, so that I may speedily bring salvation unto them.> Now stand ye still that I may plead with you.” Why walk ye not in your fathers’ way, nor hold the fear of God ever before your -eyes? In His Law ye meditate not continually day and night, nor do ye go morning and even- ing to your houses of prayer. All your study is 22 Lev. 27.10. 23 Eccles. 2.17; Deut. 6.7. 4'Ps. 51,12, 75 Ibid. 55.9. 26 [ Sam. 12.7. NiSivs 169 mrp inten gin em wom ead pew anton wp mvy> cps vax onary ory nvdin Saway Sy) onmai 8d oy onto xd) orya awn oD ents xb 05 ends xd mans mow jo imoy 8S on wow yas xd ond Dm op °> pron .mow ond pr upp ooxy yin Sy ys on) comp pads 1p nea omoind ondiyp i> oda mnow °> pri .omwyn naw .o55yn yrna ww ams py xb1 awn 9972 oD>5n orxw omsxqw wD on mK son>$ma1 onIpa onawa .oniax naam onset ond ainsd ond oomdn any canginp> om >s on ms) .nTI9 IDI .nMDIn no mi nv a5) .wina nos oyp mma omrarra .niaind ond ann > wim oaapa bopn nen) .o91p3 own aw dis .naownd x5 yimp .ODNN TYawWN IDe’NA ony :ond Son owt ay? ann Ndi .o>mas qaqa ibn opn? b> aon unn Nd antinad .opryd mas manyn on pvp oore .oamdedy 170 ETHICAL WILLS below the standard,?”? and when the law is dis- cussed ye are as the dumb, and open not your lips. You associate with those who are unfit to be your companions, for it is unseemly that their ways should be yours. Again, ye honor not your mother and your father, your conduct is disre- spectful in their presence. Know ye not that unto the honor of God is likened the honor of parents??® For three are partners in a man (God and his parents)?%._ What have I left undone for you that a father could do for his children? Regularly were your meals provided, and all your wants. You own many books, and my every thought was directed to you, to equip you and to leave behind me a blessing?° for you. And if the Law was given to those who ate the manna," surely ye are in similar case. Or if it were a question of marriage, ye are assuredly wed to wives of your own family, who make no ex- travagant demands on you, but on the contrary seek to encourage you in your study. What then will you do on the day of visitation, when you give account of all your conduct? And what will ye answer when reproved before Him who trieth your reins, on the day wherein He arraigneth you for all your works?3?) Nay, my 27 Or merely for appearance’ sake. 28 Mekilta on Exod. 20.12 (p. 70a). 29 Kiddushin 30b. 3° Bequest, provision. 3 To those whose minds were free from worldly cares, Mekilta on Exod. 16.4 (p. 47b). 32 Habakkuk 2.1; Ps. 7.10; Prov. 29.4. In several phrases the author has the kturgy (especially for the New Year) in mind. nisivy 170 syoa) .oomins b> sin oad) 7.oD>:mb-an innmpn xd .ondsd ons mDbna jnon D7 OPRw °° OY OINND onN) :oD°MInDw xoy sim Nan yo 7D .onmoy aannnad od DIDN O2DD ODPN oO) :ODDIT ODI (I) DIMwWYA .ODOxyD wan NdoD .oDIAN > ony? Nom como ny aNw) sex) omMuD opanw mwoy > .omIaD wpin open masb o2a>5 mvys asd comes w mo .otNa p2>2xp jon yon ny boa 20D omwy xdi £005 w oan opp) .op atx 951 .oDnwnr yrvmd) .oppxy ypnd .o>dy omawnn bor mina yor »Saixb atinn on) .o25 mD72 -onN non ow) Sawa on .oDm>D ca) omn2 Xba mbimi wpa xd ws .ODNNDwoD ONWwI ON Iim Toda .oons pnd wma oD by nawn oonna .ampp or> wyn mn sa? ma p> nnsin by iawn mo In bd Mop wyn bd by not Dy vBwN> ov o> nod 7 MS. oom>-pn. & So MS. S suggests deletion. 9 MS.5>5n. 10 MS. m5. 171 ETHICAL WILLS children, act for the glory of God and the honor of your progenitors. Improve your ways and your doings, and listen unto Judah your father. Make the Torah your main object, remember _your Creator in the days of your youth,33 while ye are still in vigor, and take upon you the yoke of the Torah. Let not the Law depart from your mouth, act always with the motive to please God. And the good name which your fathers bequeathed, uphold it and leave it to your child- ren as a heritage. Now, therefore, ye children, hearken unto me, for happy are they that keep my ways.*4 Come, listen unto me, I will teach you the fear of the Lord.35 Look unto the rock whence ye were hewn, and to the hole of the pit,whence ye were digged.36 Why, forsooth, were ye brought into this world? Not to eat and drink and wear fine linen and embroideries, but for the service of the God who hangeth the earth over nothing.37 And since His wisdom has ordained that the body cannot be sustained without food and rai- ment, He permitted man to eat, drink and clothe himself for the sustenance of the body, that body and soul might be associated to perform God’s behests so long as their association continues. Food to a man is like oil to a lamp; if it have much it shines, if little it is quenched. Yet sooner is the lamp extinguished by redundancy than de- iiciency of oil. Therefore be diligently on your 33 Eccles. 12.1. 34 Prov. 8.32. 35.Ps, 34,12. 36 Tsa. 40.1. 37 Job 26.7. niNvivy 171 a> jynd) Fran own Tad yy0> wy tia bs Ss yow) .o>>5ymi o> D7 Io) OD MIAN DONNA MIN ANN Ap’y wy).oD ay mV by ibap) .oonDa oD TyA .oDNITINA °D'A ow> yo .opao wion xdy woody monn o> mas 055 win wR ov .o>wyn b> ornw sopiad anim 12 pina 13> mow -D7T owei > dynw oO ANY ss Ss owan .optob>s ‘noms > inynw on odin a> mndy onapi mia nappy bs) onaxin sop wy wads) mnwds Sioyd 8d tonsain po) ova by pos adin ben ntayd pr pnw mos >a ain op xbw inosn naynw bray ord mw yni.miam mio2> mos naar mowi> an nymds aya orp> wiadd) mw otn> n>oxm .atian 0 55 5sn msn arp 3nY) 72>) wyn ON) PN’ TA oN 15 jows sownd 025 w i> Sy) .vynan ana naz mana 11 MS. repeats °377 "WRI. ay2 ETHICAL WILLS guard against over-feeding.38 More heinous than homicide is suicide.39 Gross eating is as danger- ous to the body as a sword, besides that it bars one from occupation with the Law of God and the reverence due to Him. Ever let the fear of God be before you, and accustom yourselves to recite with devotion, that it depart not from your mouths, the text: I have set the Lord always before me; surely He is at my right hand, I shall not be moved.4° Keep your minds always alert on whatever may induce the fear of heaven; be not diverted by the jibes of others, nor by your own lusts.4". Make it your firm custom to study the Torah at fixed times, probe deeply into its contents, and endeavor to communicate daily a portion of the rabbinic law to others; for to accomplish this you will be compelled to make your own knowledge precise, moreover by the exposition orally it will be fixed in your memories. Always repeat, if pos- sible going back to the beginning of the tractate. Our sages of blessed memory have said (with re- gard to perfect service): ‘‘He who repeats his chapter a hundred times cannot be compared to him who repeats it a hundred and one times.’’” 38 Or “‘heavy meals’’. 39 On suicide see Gen. Rabbah on Genesis 9.5 (ch. 34, with Theodor’s notes, p. 324). There is an unidentified quotation from the Talmud Yerushalmi that the deliber- ate suicide has no portion in the world to come. 4° Ps, 16.8. 41 Cf, Jastrow, Dictionary, p. 278. The meaning here of the last clause may simply be: “nor by any other thing.”’ 42 Mal. 3.18; Hagigah 9b. Nuss 172 yan oad wny any .qo md DR anim AS mwp mo) ads) .oaNN ON IND Ixy Sm nana pioyd inynow stabp .manno ANS mm pion) .oo2p by own mxcy mn con mw ODD wi? 8d) aNDA TN AMId Yo IA pny yan) .vwrs bacrmn a pon td 'n ow ms o> swan tat boa tpn awnd o>>y yyoon ons ow Sawa imrmin by sons 1a7 Sawa xbdy aNnwiNxwM .yapa mana proyd porate aa oansed or Soa n0%n tnd oanwm .7a MDa ams ODN] on .42 ptp7d> i 7wxn >ynbn aon inn) .op22%2 yapn oansd aay paws S$" .sn2pon wen i$2D1n on) MND PID mw motos way xd awed ods wapn nab7 b> 7D by. ANN AND awd ODYD noon 1055 myw apn on .onyp “Ni aND 12 The MS. repeats here the words "5 wann raat b> from the next clause. . 13 MS. reads o’dx and in general confuses the text from Malachi. 14 So S adds. 173 ETHICAL WILLS Read ye, therefore, every rule (halakah) 101 times, and appoint hours for studying halakah from the codifiers#s every day, and also strive to read a tractate with Rashi’s commentary. In fine, you must consider yourselves as laborers hired by the day to do the work of God, as it is said in the Talmud: ‘‘We are day laborers.’’44 Much more is this the case with you, for all that you possess comes from the congregation and the trust fund.45 This support is given to you for the purpose of your studies, so that ye are indeed daily hirelings. See to it that ye do your tasks faithfully, and faithful is your employer to pay your wage*®, nay your reward is already with you, for he has paid it in advance. Think not in your heart that the Torah is an inheritance from your fathers, and needs no per- sonal effort to win it. The matter is not so. If ye toil not therein, ye shall not acquire, and more than ordinary will be your punishment, in that ye forsake your family tradition. So we read in tractate Nedarim:47 Why do not learned fathers invariably beget learned children? R. Joseph answered: So that people shall not say, Your Torah is inherited from your fathers. R. Sheshet said: Because they call men ‘“‘asses’’. Rab said: To prevent them assuming an over- 44 Famous among the Posekim were the author’s father and brother. 44 ‘Erubin 65a. 45 Cf. p. 181, below. 46 Abot 2.14. 47 fol. 81a. nisis 173 snoop 11055 voanwn on .oy Soa oppipn onxw awn> wo5b yw aad Dow PD oy Moxw 2 'm Ssn nay mvyd ov pow ons jaw So 85 21 NOT ODN PN parpya sim .wipnn yo) Sapma sin 05> ww an bow ay noxa anxw .ooT0d Sawa odd pn JON .aNN2 ODNINby mwy> od5 wn cor pi .oondiyp o55 obww oonoxdn Sya san 7095 1D Ip °D .ODNN Dw Tn Som wry minn op .opaa53 iswnn Om ao moiv>S op ay oprxe .opmasxn oD9 a .2in > aaonnun 8d on.7D WATT PND nos iaryn °> .oans Sen Sita addy wnyn PS 70 PD OT] NDNA yYDAN .oDmMAN —pnbon ono mex> prxo onon opnbn mui now’ gow TD ADP 39 ION ?oDDN pT own DS Nww an .o>masxy O95 wn by wnainmy gow oD Toe an non owred 15 MS. repeats oD> w” 16 The ordinary text of the Talmud reads }28 "90" > yD JIN. 17 MS. ¥*°Dy. 18 MS. repeats TD. 174 ETHICAL WILLS bearing attitude towards the congregation. Rab- _ ina said: Because they become careless with regard to the benediction before study.4* For your part, avoid all these things. Also appoint regular periods for studying the Bible with grammar and commentary. As in my childhood I did not so study it—for in Ger- many they had not the custom—lI have not been able to teach ithere. Read weekly the Pentateu- chal lesson with Rashi and other commentaries. Also make yourselves familiar with homilies and midrashim; this will make you more effective in public preaching, and to bring men back from in- iquity. Our Sages said: He who wishes to become saintly should fulfil the words of the Fathers.49 So, I, after making my confession, accustomed myself to read a chapter of the tractate Abot every day. Do ye the same at table, before Grace after meals, read a chapter daily till you know the whole tractate by heart. This prac- tice will habituate and attract you to saintliness. Discourse of matters of Torah at your meals, then will ye be as those who eat at the table of the Omnipresent.s° Read regularly in the Duties of the Heart and in the Book of the Up- right,s* and the Epistle on Repentance of Rabbenu Jonah, and similar books. Set your hearts on 48 The ordinary text of Ned. 81a presents variants tothe author’s readings. 49 Baba Kamma 30a, in reference to the Mishnah Abot. 5° Abot 3.4. st By Bahya and Zerahyah ha-Yevani, respectively (Cf. J. E., ii, 447, and xii, 661). 5? On Jonah Gerondi, see J. E. v, 637. nisSyys 174 mana Sy po an pRw pd ION NPAT. xT ‘oat ibs bop nn ons .no-nn 2059) prtpta piopn 11055 ony iyapn ar damm Nd dD ims ond Nd omiwpaw pdr by o7.js22 2719055 ondr>> xb nowea ytd DwIa) "wa wep yiaw 52a iwnpn mwrpz .watoa owrta ospsy dx4n oO .oIns pawn waa wasn ww. ow $4» Ar son nd ovat jNo on mos $b" .pyp by yp omwyws ON) .1191 Mant > Op” wyn yd .or D2 prp wop ginp> oxy 2emamn IWipN pro no7a op .osinbw by ons or by sn2000 wanw ty oy $53 IMs pr min so-pon nnd osswon ood ar aa nD now Sy atin nat oy $23 1noNn on bynn on .orpo bw undwo rbosxn 2bxo1 "pp maabn main 7por 71055 o>nxy Jona sso) 9"? may and mawn neni awn 19 So MS., prob. wi75a-). 20 MS. i14019b. This spelling is common with infin- itives in later Heb. texts. 21 MS. *mamim. 22 MS. 1x20. 175 ETHICAL WILLS that you read therein with devout intent to ap- ply the lesson in your life. When you read, do so audibly.53 And reason with yourselves a for- tiort after this manner: If you had to speak be- fore a king of flesh and blood, how carefully you would clear your hearts of all other thoughts. Your whole endeavor would be to word your speech acceptably, and you would think of nothing else. How much more should this be your method before the King of kings, blessed and sanctified be His Name! Pray with the congregation in the same place and in the same context.54 See that you are among the first.55 Discontinue your present habit of departing as soon as the lesson is over, thus failing to pray where the congrega- tion is collected. Never speak from the passage ‘Blessed is He who spake’’ until you have ended the Eighteen Benedictions.*® Be silent, too, while the Hazzan repeats the last-named prayer. — For if there be not ten attentive to it, the re- petition is not according to law.57_ Be ye always among these ten, and make it your rule to join in prayer so as to enable the many to do their duty.5® Let the words be softly spoken, for thus is devotion aroused and prayer made acceptable. See to it diligently that ye be not among the four classes who behold not the divine presence (Shekinah): liars, scoffers, hypocrites, and slanderers.59 53 Berakot 13a. 54 Orah Hayyim 90, 9, 10. 55 Op. cit., 14. 56 Op, cit., 51,4. 57 Op. cit., 124,14. 58 By helping to constitute the necessary quorum (ten). 59 Sotah 42a. niskis 175 a 4pn many ona wapn aw. 02225 iw wovm .255 nm2a mam .mwy>d nin by YD INpM :ODpD ONS ONXW AD OD Nd awa 450 -1p> anand oD> mn on .oDpxya -mavnon $5» o2aa5 oD onryn px on ondyr yavnn x51 .220D°-727 my I> oonmD $51 9095p 750 1D ADDI TD nns Sy1.winA 3423 nipoa asm oy b> enm any 'n'm odor pany IM .ow Naxmw opos oddspnn onw InNY OwIy OnXw DD Wyn Xd) .oNwNIA yD mpoa od>>pnn oor) Pp oexy ons noban soxw a0 Math xdw wan .ow ayn opnn x’y noina sho .ndpnn7 irony ay soy ain en odenn oyowy mwy ps on p> psy ram on odiy> yanw iam pt .nmia adenn mam .osanin wxind SSpnnb :ndSaipp Mam ANIA Ayn AM MN prw mn. 0 yan xbw ago wna opin nsios> nd) ompy n> om .nYaw ww yan pwd oapop n>) 22 S reads nyt and omits next word, 176 ETHICAL WILLS (i) The class of liars: Let no falsehood or lying be found among you, but let truth and fidelity be a girdle round your loins.°° There was a man of our family by name Eliakim, who was employed in the house of his prince. And all his property his master entrusted to him, being wont to laud him to his people because he never told a lie, whether for advantage or not. And they tell of a certain rogue who left no sin undone and who entreated a certain Sage to teach him an easy road torepentance. He answered, ‘‘Keep thyself from lying.’”’ The man went out gleefully and in high spirits, conceiving that his counsellor had permitted him to walk in the stubbornness of his heart as of aforetime. He planned a theft according to his wont, but then bethought him- self: ‘If anyone inquires: whither goest thou? if I tell the truth I shall be caught, if I answer falsely I shall transgress the order of the Sage.”’ Thus it was with all offences, and he became a completely reformed character. (ii) The class of scoffers: ‘‘Now, therefore, be ye not scoffers, lest your bands be made strong and lest fire consume your spirit.’ From all levity and frivolity guard yourselves, for man is forbidden to fill his mouth with laughter in this world.” Furthermore, play no game for money, for that, too, is a form of robbery. ee Cialeay 11:5, 61 Isa. 28.22. The author completes his quotation by a reminiscence of Isa. 33.11. 62 Berakot 31a. nisis 176 21D) apy rat oa xxe xd) .ompw no wes :op>xdn as yo onoxm noxn bax maa mm wow opds ‘am wnnpwoa mn am a mmoid> mn oaws ba. aby awn roo apy sexy xbw wy> 12 nanwp ox enbyin NOS wor .ndyind wb codiyd ay soy aay nin xdy yor ons ws nw 9772 AAwn 4A AY Ins on 22D Tom 310) mow 8x? .apwon Joxy iow 15 Ie .dp 125 mows qo>w 15 naw 1b Apps .ad sos .biaimw w> rind aba qb0 .ndennap aynd aos os 24507 ans 2s 25xww rn ada .bonmony Sy T1aysR IAPWS OY? 2.WENS NNT smo>w mawna aw .nrvayn $2 4977 ar dy iim yw oxsidnn by on .orxd no pint Sinn $on1.02m17 ws Son yp).oD1D1D PD pinw o7s 2nxdod> mow) .nDw_] now p)°> .pnwn bs mynd pinw on. odiya sn Sw 2spoay sin 24 MS. 3y. 25 MS. sox. 26 MS. wipns 27 MS. mybxpo>. 28 MS. poy. 177 ETHICAL WILLS (iii) The class of hypocrites: Never flatter any man, nor show partiality to any in judgment. (iv) The class of slanderers: Avoid it to the utmost; for slander leads to many sins, and most men are liable to it. As our Rabbis of blessed memory said, many are prone to theft, and a few to incontinence, but all to slander, explain- ing this last clause of those who are guilty of some shade% of the offence. Further they said,% Let no man praise another [too much], for it may result in disclosing something to his dis- credit; and in all such matters I have not found anything better fora person than silence.” Ever, then, let a man bethink himself before he speak; uttering his words if they be profitable, sup- pressing them if they would profit nothing. Silent above all must he be if speech would actually harm. Avoid pride, for every one that is proud in heart is an abomination to the Lord.” Majesty, indeed, is the garment of God alone, and he that makes use of the crown shall perish.®® As a cer- tain Sage said: how can a man be proud, con- sidering the way in which he was conceived and born?®? But cleave to humility, that best of good qualities. For this virtue Moses our Mas- ter was praised, as it is said: Now the man Moses was very meek.’° Be very lowly in spirit, say our Rabbis.7! They said further that (the fear 6s Baba Batra 165a. 6 Lit., “‘dust”’. 6 Arakin 16a. The passage exhorts men not to over praise lest others be provoked to contradict. nisis 177 Joms ows ipinn xbdy winm .opin n> pia pp xwn xi NID IND MDD IAM .yan pws DoD nD 12 od5w5) o78 220 3IN .nIway moD> wan nvaya oy) dna ain s4na nappa $"M oe yan pwS pasa ims reoym yan pwsa Som van dw inaiwa otN 7Dpo Ss 5" nom xb mm xxv> $21 amn o> sa 4D snow ons aw odiyd) wap nwo aw And onexo sav nbyin ia am os tatty onp iwsy STOP A? on wd a7? 8d Nd om maa $5 'm nayin °D my 1D pra nm sina wonwen .n"apm bw wiabso sim .ad NIM) OTN ANI PS Ins oon jx .Abn Sy Mya ipatInm .wpyD ‘2 jn >IT jay 37 Aw) nNanw) 7a) .nIDaAw ADIwA AINA aD os "rm ND PY wD wRM Iw my 66 Abot 1.17. 67 Prov. 16.5. Behera. 1 Aboot. 1,13. 69 Bahya, Duties of the Heart, 6.5; cf. Choice of Pearls cho: 7 Num. 12.3. ™ Abot 4.4. 178 ETHICAL WILLS of the Lord) which Wisdom makes a crown to her head, Humility makes the imprint of her foot.727 Be punctilious in honoring all men, for therein shall you find your own honor, for God Himself has declared: ‘‘them that honour Me will I honour.’’73 People remarked to a Sage: ‘‘We have observed that thou ever showest honor to every man;’ and he replied: ‘‘I have never come across one in whom I failed to recognize superi- ority over myself; therefore have I shown him respect. Were he older, I said he has done more good than I; were he richer, I said he has been ‘more charitable. Were he younger, I said I have sinned more; were he poorer, I said he has suffered heavier tribulations; were he wiser, I honored him for his wisdom; were he not wiser, I said his fault?74 is the lighter.’’ Take this to heart and understand it. Take heed to love and respect him that re- proves you. For thus we read in Tractate ‘Arakin:75 R.Johanansaid: I call heaven and earth to witness that many a time was ‘Akiba punished through me, for I complained of him before Rabban Gamaliel; all the more did he aug- ment his love for me, to fulfil what is written :76 ‘“Reprove a wise man and he will love thee.”’ As the Sage said:77 Love thy critic, and hate 72 T, J. Shabbat 1.3; Tanhuma Genesis (beginning). See Jastrow, Dictionary, p. 964. The idea is derived from a comparison of Ps. 3.10 with Prov. 22.4. 73 I Sam. 2.30. ™ Lit. punishment. 7s Fol. 16b; the readings vary. Nisiys 178 moan anvyw an $"M ox .nn Saw in TNO nm e995 spy may ony 2awend muy "gy oO T1ID0 yan mm) ots $5 7295 porn 7290 Ton Drs ond osNw1 TAIN 1190 °D 19 onnon andy op coms ed awm .ots 955 NIN [pt os .ynta. a awa odby ndoyp NIDN PwWY WT ON 20D ANY Maw AwY mT NON TNA WT ON DD ANY MptIy wy mr bap AT CNTDS LY PT ON .0D ANY cnNuN boawa pn 290 DIN WT Os 239 ANY po pvp wny °NIDs 72D ODN 7nd on anDon roD> wy imynw oown 37) .ODn8 main 12951 ANS pyar nm pny ‘7 AON poraya w PAD #poraya yron mp> mpyp manny pqs ony Sy on yp yan p> yoy Sap onenw "py sapy op by Soxw mo ovp> .nans spon w'd Syrdnn MX ams ONT 7oN) .Jane ond noi 29 MS. wad. 30 MS. wwrxnb. 31 MS. mob. = 32: MS. panys. 7@ Prov.9.18. 77 Simeon b. Eleazar, Abot de. R. Nathan 29 (ed. Schechter, p. 75). 179 ETHICAL WILLS thy eulogist, the former helps, the latter hurts thee. Consider also that man is but a sojourner on earth; his days are numbered, though he knows not their tale, nor when he will be sum- moned before the King of kings, to give judg- ment and account for all his works. Therefore let him do all that is in his power, nor think any good opportunity small, for there is no limit to the reward. In the world to come, when God, blessed be He, makes requital to the righteous, the recipient will ask: Why am I so rewarded? He will be told: On such and such a day thou didst do such and suchamizvah. Then, sighing, he willsay: For so little do I receive so much? Alas for the days that I lost wherein I did no good! Therefore will a wise man be alert lest he waste an hour of his hours, but he will be energetic in well-doing, thinking ever of the fear of God and His service. I will make mention of the mercies of the Lord according to all that He hath bestowed on me.’8 He has shepherded me from my birth even unto this day. In the way of truth He led me, taking me from my father’s house, sending me before them to preserve life.7”7 He directed me in a strange land, made me to find favor and love and mercy in the eyes of its people, and set me upon a throne of honor. This to the glory of His name, and not for my sake. For what is my life and what am I? Lo, the finger of the smallest among them is thicker than my loins, how much more their greatest excel me! I am to them as a grasshopper is in my 78 Ts. 63.7. 79 Gen. 45.5. niki 179 S>yy main °D nave Nw) JMmDIn DD? PIND 1) ONT D 1wNM 4qp’P Jnawom so°3pd youn mn) .0299 yy ND LOD wy aws Soo pawm po ym> mabnn cabn ow prys mon xbdo .qwy? inda xxo ws dor san ob1y5) .nnow nod yp psd mvp myo piso byw .epax> row obwo 'm ownws moyy Sy 15 osmini 272 52 72° pam ad by DIN) mIN2 NIT ends ova mndp mxo ood os ow qo 55 °5 pana mr pup 727 snr oonm 73 by) .nnxnoa cnpoy xbw ontagw sum) nisaa Sane pr.pmyws nyy tan roy nnnaya ‘7 oss pan ombsn odo aws $5 Sy> ois ‘7 Dn NOX JITA AWN) LOY TY yd ms AYIA einby meno omipdy oanpd cas man onan panndy ton>d yndt wa>-aan> maz pasa od som TAD NOD) .2UNI PANT was -Pyr son oo mo yn mo oD waynd &> iow mad bi) w"D INDY) AY Mwp WAS OMAw PupT axon as Sy abyn opya and oF IN) .amaw 180 ETHICAL WILLS eyes.8° Fain, then, is my heart to record the wondrous things that the Lord performs con- tinually on behalf of one so insignificant as I; He fed me with my allotted bread,*! and I had no impulse to run after money; but He thought differently, and God caused it to come to my hand. * I left Germany at the age of thirteen, and when fifteen I came to Toledo, in the new moon of Iyar in the year 65.8% It is obvious that at my exodus when thirteen I possessed nothing; nor when I married first the daughter of R. Yehiel and later the daughter of R. Solomon, did I receive even enough to pay for the wedding garments and celebrations. From my lord, my father, of blessed memory, I inherited only a trifle as my share of his library. All that he owned at the time of his demise, together with all his household goods, did not suffice to carry out his testamentary bequests. Never in my life did I accept gifts from individuals, except 1400(?) gold pieces’ which were given to me by three men, from whom I sought a loan but who insisted on making a gift. Because of their importance and position, I was unable to refuse their bounty. I used the money for my sister's marriage. I also lost money through those who transacted business for me, although 80° Numi 13,33, &t Prov. 30.8. a Exod? Zita. 8 =1305. On the two journeys of the author to Toledo see Introduction, p. 163. 84 Heb. ‘‘gold pieces’. On the Spanish coinage of the period, cf. S. Lane-Poole, Coins and Medals, 1894, p. 85. The standard gold pieces were the dinar and dirhem, nisSis 180 po) ban oy ton ‘nm wyy oo nwyn poms ns pt onda oapqunw vpn and dy. onno p> mas odsn bas otoy yo xd sim.ponn Tw "0 J2D CN) wy 12 NOWND CNRS? 737 3.0’D nw 7s win wria mopd wd ona o> °> mad mow 2 299 NN wD °D DID ss5"er qodw ‘am Sper? ‘an mia ony onxwiwo) oman by mxsinn nyws moy o> ani xb pon yyio tat prarnwy xd S's. mipinm oy inves nya mn mp $5 °D .o Don sd) onany odun5 > 19 en ed ama bd miso yon) »5s8 pr mn mind np onnpd ono onwpaw ows mwby oS nnw oa son 295 yann manda is3 xdi myn °5 nnbnd syd ondiay 85 ondyni ondrta pn D100 nTDSM omnes oNwid nnn .obapsy on > 25y med poom omaya odtnwen ta 83 So the MS. S prints m’p. = 34 MS. 2"? ''p 73. 35 MS. adds incorrectly by 137 pr one? nd. 36 MS. mn. S corrects as in text. Perhaps the right reading is "Nw. but it is questionable whether coins of such high value are intended. The text is hopelessly corrupt regarding the sums enumerated. 181 ETHICAL WILLS that money was not my own. For 7000 gold pieces of borrowed capital were in the hands of my brother Eliakim, 8500 were deposited with R. Mordecai the Frenchman, who only returned to me 2000, 3000 were entrusted to R. Nissim, and the rest in the hands of others whom it would weary meto mention. I could not have survived till now but for the mercy of God, who put it in the heart of men to lend me capital, from the profits of which I maintained myself. For from the time of the death of my lord, my father, of blessed memory, that is to say for twenty-seven years and three months—I have not taken from the Congregation (whom may God preserve!) under contract more than 1290 gold pieces. This I accepted for two years and four months, and I ceased to enter into any contract until the ten years mentioned®s’ were completed. Thereafter I received up to August [1340]* from them 1500 pieces annually for nine years and ten months, a total of 14,750. Thenceforth they contracted to increase the annual payment to 3000 pieces. They agreed that after my death an annual pension of 1000 pieces should be paid for ten consecutive years to my wife and children or to any of them 8s As Schechter points out no such mention has been made. 8 The date of the year is 5100=1340. From August, 1340 to November, 1348, are 7 years and 4 months, as stated in the text below. The reference to 27 years and 3 months after his father’s death cannot, however, be accurate, for while the father died in 1328 the son died in 1349, nisis 181 vou op>s anon 7a ono osm Abs 1 NDIS (D790 (9 Ta Mam p'm odds 'm pol '9 a.m ods s7ipn > awn edn O78 22 73a oTnNM .oszmr opbs nwdy sy cyor onnay sb) :oamo> cmsdn .naadn O78 022 253 jn] WS .o’DY "oNIA pI MDD 7 oimpnady ona Sanwmd myn o> nnbnd my D015 ww St 8"s n-DD Ny cD .nvan sina "se? Sapo onnp> xb owsn nwbwnr 72 an .oaint oywn ons abs pr on np>n onponon owsn 1 ow nwa onnp>ow aon ow mwyn wbww ty osin oan sy .mwa mam p'm Abs ono onnp> inn ‘nnp>oy owin | ow "yD OnW 8" INwUN % yin iso) .oaint ywm Abs 4" onn on ANww nm .mwa ont odds 1 °xann oma ws mmw cod ww oad) cnwed cons pw ? ty mwa osm Abs As mdiwdwa sinn 3015 mw yma can 1 bod) .rp7 87 S suggests the addition of the bracketed words. 38 If we read NT as an abbreviation, there is no need to emend the text as in S. 39 The word 45x is not in the MS. S supplies it. 182 ETHICAL WILLS then living in Toledo. During my lifetime each of my sons was guaranteed 300 pieces a year for ten years, so long as he should pursue his studies and dwell in Toledo. A similar sum was appointed, under similar conditions, to be paid after my death to each of my sons out of the total of 1000 pieces mentioned above. I re- ceived from them from the August named to the end of November in this year 1348,*7 for seven years and four months, 22,000 pieces. The total received by me from the congregation till the end of November has been 37,240 gold pieces. Of this sum, my son Solomon received, for two years and two months,-800 pieces in accordance with the arrangement already explained. The contract which the Congregation granted was not entered into because I demanded of them, for I knew that I was unworthy of such consideration, but it was due to their abundant generosity and their affection for my lord, my father. But in the tenth year of my office, the Congregation heard that it was my in- tention to seek a resting-place elsewhere. They then fixed for me the payment of 1500 pieces annually. Had I been willing to accept more, they would have given it, as is expressly stated in their letter (which I still possess) of the year 1341.88 When the aforesaid Mordecai absconded I lost in his hand more than 6000, and it became 87 The text has 109 =5109 =1348. 88 The text has 101 =5101 =1341. nisiy 132 mony jorS> wow ty mwa paint ow"D bw m1 m>o5 wa ara “ennpdy inaix antin % ww ODN Ow 9 TN ANS Ian AND many jor >> oainr’y oon oan Aber yo Sy 72n0 inv ono cnnpdy nies insin mow ') oap> vp nwa mt onovan AD ‘nnp>w mp b> 4p coat Abs a"D pwn maint Abs > oqovan so ty x Sapmn moow 2a np> dso .o an 2m yarns) ONND) 9777 Sy pat miso 'n own ow) ow nwa smoyn> waipon Sawa 5 nied yy Srapn > wnw oxanm “STOPS -Donyw 7D 2S unw on cnwpaw o'r 897 88 DY ONANN OFDM ann FSX .429 wpad onxn renw Snpm iyew opwyn mwa maint p'’m Abs > wap) .ans apna mus pan “yaw any on mpd ony mn on) mwa SUND NP Nw) “PA WR DANDA wTIDOw 19D pos ip any pa cntpem vat10 ° na 40 S reads 0’, but the MS. has w&’D='w 4p. S. suggests the correction to MND. 41 So the MS., but delete. 42 MS. “Ine. 43 i. e. YW. 44 MS. pre. 183 ETHICAL WILLS known to the heads of the congregation that I designed emigrating to Seville. They besought me to remain, and they increased the sum pay- able under the contract to 3000 gold pieces a year. I am aware that all this was not due to my own deserts. It was due to the bounty of the Merciful one, the faithful God, and to the merit of my fathers, the repairers of the breach, the holy ones who were in the earth.°9 He who searcheth hearts knoweth that all my yearning desire for children in this world was solely dictated by my wish to raise up offspring which should fill my father’s place in the study of the Law, in good works, and in the service of God. And in this sense I besought Him who is enthroned o’er the Cherubim, entreating God for myself, my children, and all our generations after us, that we may dwell in the house of the Lord all the days of our life, to behold the graciousness of the Lord® and to pass our time in the inner shrine of His Law from morn to eve and from eve to morn, in the precious presence of God. I prayed that He would keep us far from men of vanity and fri- volity, that we might maintain the example of our fathers, who, as our tradition assures us, were for many generations before us men of learning, of right-doing, and God-fearers—men from whom the Torah went forth unto Israel. And this has been my constant prayer at the graves*! of the righteous and perfect: ‘‘Lord of 89 Isa. 58.12: Ps. 16.23. 9¢ Ps, 27.4. nisis 183 nyqnd 49°S nxn nw ie Spr di youn nosind oS rpinm axed wpa .usdawes pI oman PSD CNT mwa mam ods 71) °MANX mp1 yx bsn yonan mor :PIN2 AWS OwWMIp .pID pian ony osen 53 °D yay mad yma mpo xbow yard nvad pros am obdiya M8 .nspa) Ow OWN ANNA °mMAN ‘a nso onSyw ns .o21097 awry nN cnwpa apransairni $2 Syria Syidy wpas ams ‘oyna mind pmo $5 'n maa wna Sy anypi any ay apap inctin Sana apads pyd) sw ono wprand: .pxad ‘upd apa sus oirpa mbap aws armas cwyna pinmda woxd aon cya pr oiriws saws moat non Ssqw> atin mss ono) .onds ox mwyp ppaxn onap by onn b> conden nxn so> by avy qbo mndiya pan .oo nm st On such prayers see Shulhan ‘Aruk, Orah Hayyim ch. 559 (end); ch. 581 (end) and commentaries. 184 “ETHICAL WILLS the Universe, King that sittest on the throne of mercy! It is revealed and known before Thee that all my desire for children was not out of my love for them, nor to gain honor through them, but only to perform that duty of continuing the race which Thou hast ordained.%? May it be Thy will to order us in all our affairs in good counsel before Thee. O may the fear of Thee be with us that we sin not, and may we live in Thy presence inreverence. Grant unto mesons who may grow into maturity, and may fill my fathers’ place. And may God in His mercy raise up for us the merit of the righteous one buried in this grave. May my prayer be heard here, and may he too pray on our behalf, blessing us con- tinually and at all hours.” One of the good methods which I desired for maintaining the family record was the marriage of my sons to members of my father’s house. had many reasons for this. First, it is a fair and fit thing to join fruit of vine to fruit of vine.% It is indeed an important duty, for as our Sages said:** He who loves his relatives, he who marries his sister’s daughter, and he who lends to the poor in the hour of his distress—to him applies the text: ‘‘Then shalt thou call, and the Lord will answer; thou shalt cry and He will say, Here | am.’’ Furthermore, the women of our family have grown accustomed to the ways of students, and the love of the Torah has en- tered their hearts, so that they are a help to 92 Gen. 1.28. 9% Pesahim 49a. % Yebamot 62b. 95 Isa. 58.9. Hiss 184 x> onan oxen Sow -piwS yr nda conn Jona taann> Sawa xd ona cnans Sawa P30 Pat mapa unysw myo arp> pr array 522 qpbn naw ayya pnnw 7p20 spip> renn .sominbad ipa Sy ans nm sbow ows yarsop Sw yard mm qos DIST Mar yonra avr Poy omy apy m7 apes condan yowm .nm rapa apm m992 orn b> pon ways SSbam sin an Mim 7272 cnawny mawr msyyn 7 nn m0 wy) oa m2 NNbwNs 1 NN NYWRY NT Dapnno) oN} 727 NInw INNT .onyy mad 192 729 MSD NT ON .]_IT aya DIT ay na. m8 xwm yanp ns amen $’m oxy ainon y>y ipmt nywa ya ns mdnm inns TY) OUT TON) YwN my? TT NIPN Is DIN mojo ATin omni oy ann unnawD 4) ommindn ovpd ipdya wiry jada “onan 45 MS. reads °w Kx. 46 MS. reads naonnr. 185 ETHICAL WILLS their husbands in their scholarly pursuits. More- over, they are not used to extravagant expendi- ture; they do not demand luxuries, the provision of which disturbs a man from his study. Then again, children for the most part resemble the mother’s family. Finally, if with changing times a man see fit to seek his livelihood in an- other city, there will be none to place obstacles in the way of the wife accompanying her hus- band. The second plan is for me to write something of the history of my saintly progenitors, for the edification of those that come after us. Seeing that the Lord, blessed be He, ‘‘hurled us with a man’s throw’’** to Toledo, that great and re- nowned city, and that a little later the Jews were expelled from France, possibly some may think that we were among the exiles, or that we left our country in consequence of some whisper- ed suspicion’. Therefore it seems desirable to me to disabuse everyone of such an imputation. And further, when our posterity regards the upright lives of our ancestors, they will be a- shamed if they walk not in the same paths. Rather will they strive in all things to imitate their fathers, thus finding grace and good favor in the sight of God and man.®* Otherwise, better were it for them never to be born,” like infants 96 Cf. p. 166 above, n. 9. 97 Job 26.14. The word shemez is used in this sense in rabbinic Hebrew. 98 Prov. 3.4. 984 The words 1nd oN) seem to be missing. 99 Cf. Lev. Rabbah, ch. 35. nisis 185 ss) moan mssina dann xb amy) cones iWomamoen mwpa .nioimy yr>yan wpa saa byw myn onods yo oN neuen "Pw ON TY) .ONT nnawo> iow on 3A4n pS nans VyaInvyne wpad werd aN on mvs cans no55 mwen ta aDyw on masind nsp a1nDNw NT omwn asym oxan nbyind pasa awe ownpm omax 9a) mdnd5p nvm nbnsmw pd orans jor suyor .m>Sinnn advan pyr embiwdiwd mboy> sods ISD OTN won] JD ANN YOU DOWD IS 84ND @wwonw ome wba mr aat sexind o> my? 72 Sy) .owa uxs? 427 [wr ys oN =qwsD on .oms va abn ID>>Nd on sOMwDID IND Wa IPmaK ndiyD mwyo pind omy boa othe .omnoixa 310 52w1 nN JD WY? ON OTA OMAN m>pmw ond mi oxd ony stots) obs orya ax sa ed mbddoy 5 com Sy onvdy 47 N abn. 4s Nyyom. 49 N wr. 50 Neovw. 51 Nabvdy. 52 Niw pw. 53 N omits, 6 Nawe. 5Somwpin. 56 N omits bracketed passage. 186 ETHICAL WILLS who never see the light. As I left Germany when about thirteen years of age, I did not ac- quire exact information as to our fathers’ right- eous lives, except the little which I heard from my lord, my father of blessed memory, and from his sister and my grandmother, who related to me some of the family history. What little I heard of the doings of our first ancestors I set down here. My grandfather, R. Yehiel b. Asher, was born in the year 1210.1°° When he was ten years old he had a firm friend in R. Solomon ha-Kohen. They entered into a pact that each should share the other’s rewards, whether religious or secular. They held to this agreement all their days, and were unique in their generation for saintliness and benevolence. Now on the eve of the Day of Atone- ment in the year 1264," early in the night, the candle of my grandfather went out in the synago- gue. For it wascustomary in Germany to kindle a wax candle for every male in the synagogue, on the eve of the Fast, and the candle was of a size to burn the whole day and night.*? Later (during the middle days of Tabernacles) my grandfather died and great honor was shown unto 100 Text has 970 =4970 =1210. 101 Text has 24=5024 =1264. 122 On this custom see J.E., ii, 282. 69 N my yn. 70 N ynwyna. 71S 7 77. 72 Nowyon. 73 Nowyp. 7 Nomits. 7 N orn. 76 N omits bracketed words. 77 N °35y07 713. 78 N ja b> nayaw nowe imp. 7 N p*oanbd. 80 S omits. 81 N omits. nisis 186 NOVND Mwy" 12D wp ongxwopdnl ssamyrya 555 OM MpIs) somwya awry yiowds omward eInINND) ST ON"ND CNYDY AWN SIyXD vYD oN) 5") worpmaNd °> pp Awe S"t nap S)NIND ONWNAT NAN Wyn NXp onynw nD y’pnn nwa 1513 awe 121 dyer ‘a7 pr moby '9 yo. e919 mn ow swy ja mw) pon? mr ans Foy am maa inas.>"1 nan PMY JT Msoa 7M wan wAwyn Soa oon ym ome $5 moan Dy) .o ans oy 75°55 om sont “OPM BZnwYyD WIN 7iS>q nbomna onp> 7"> nwal ompon > .nowsn maa anw $"t apr Sw wn aD a2 ava ppdas aot ei>Dw n2wKRa un 7D yew 12 wy o"qYya noon maa myw by simaio Sw) ayiom dinar .d%) on wpb py war .ima 1% wy S91 iad b"r opr wba 57 Nomits. 58 N -max mvyo yowds. 59 N orp. 6o N 71D. 61 N 74ND. 62 N °ninNn. 63 N omits. 64 S ofaND. 65 S ON). 66 N van> xb. 67 MS. omits. 68 S 1") ]29 oN. 187 ETHICAL WILLS him at his death, people from neighboring places attending his funeral. Now it is the practice in Germany to set the coffin on a stone appointed for the purpose near the cemetery, and to open it to see whether the body has been dislocated by the jolting of the coffin. When they did this to him, R. Solomon ha-Kohen approached up to four cubits, and said in the presence of the assembly, ‘‘In your presence I call upon him to remember our covenant.’’ Within the coffin a look of joy lit his face, most of those present saw him smile, and I testify on the evidence of my father and grandmother that this happened.1° A day came when R. Solomon ha-Kohen was studying in his college in the day-time, and lo! my grandfather of blessed memory was seated by his side. Amazed, R. Solomon asked how he fared, and he answered, exceeding well, and that a seat was ready at his side for his friend.1% ‘“‘T wonder’’, said R. Solomon, ‘‘that thou art permitted to be visible to mortals.’’ He an- swered: “I have liberty to go to my house as of aforetime, but I am unwilling that they should say: How this saint prides it over other right- ™3 For a poetical version of a similar idea see my Book of Delight, p. 230. 704 On the cathedras of the righteous in Paradise, cf. J.E. ix, 516. ANT OVA wats toy jon byw an. 9% Nose pay. 95 N omits. 96 N 7M. 97 N rrpn. 98 vm xoy mbennas may 45° mond pam 1b aw. 99 N pox. NIN 187 2) mo san NAap> mano Map yo Sy ann prow nmap mad sioow “tw os mynd ims pomp: 42> “nan nn jax quer past Swhp nono yras sbtd43 ‘ay joan smb ‘an eds arp 79 15 wy aos] uN Sap ouw> on Sipa aos) mx bnnn ik oy nipw moan nop spnb_b pO .Ompm an MIN INw TY ANA pinwd nw 2rpyn ous St onypn Ot ws am cnIN veo o°r mon moby (an arn om .2pmsnl nse avy S"toapr stmam sr ava wate maa tad sips 2) 9915 Seem arp monn abe sp> > emmy) .TIND awa =I Mw 1b 3s ous mon moby ‘a7 15 aos) abs jD1D yw? ON) my) ots 7205 may mw 47> yw asin spyxw xox moma nad 7595 mw» NvD ANY mM spon ANIND ADD moNw sz N 1721p? ov>1007. 83S nowen. 8 N nmo mdi. 8 S ram. sé N omits. 87 N omits. 88 N Sxinw °37. 89S opypa 0nbp>?). orwd pom om. 2° N omits mx. 9%! Sox a’o ompn SO" 8’R WON 7D) WORD TWYD. 92 N omits. 9% N 727 7N& oY mM 188 ETHICAL WILLS eous men!’’!4 Six months after his death, at midnight on the Sabbath night, he appeared to his wife and said to her: ‘‘Haste and rise, take thy sons and daughters, and remove them hence, for tomorrow all the Jews of this place will be slain. So was it decreed against the whole neighborhood, but we prayed and our petition was successful except as regards this place.’’% She rose and obeyed, but returning to save her belongings, she was killed with the congregation. She had previously rescued my lord, my father, R. Asher of blessed memory, and his brother, R. Hayyim, fellow-disciple of R. Meir of Rothenburg, teacher of my father, who also was taught by his brother Hayyim. They had another brother, by name R. Eleazar, who died at the age of twenty-seven. He was re- ported to be as fine a scholar as his brother R. Hayyim. They had six sisters, the whole family saintly—all bearing deservedly high reputations among their contemporaries. The nine of them escaped on the day and under the circumstances narrated above. All of them had large families of sons and daughters, and I have heard that one 104 See Ketubot 103a, where a similar story is told of R. Judah ha-Nasi. 15 On legends as to communication between dead and living, cf. J. E. iv, 484. nNisivs 188 INVYD ANS OwIN wAWYS oF) LOE IST m5 soe inved tems mo¢Sa oxna naw 9da 1D JOOMLA PNW PII npr 2M1p1 AD DIPOA AWS OTN WIT AND °D .am open w>5pnm .maaon b> why ani yD1 28M opm) .am open yo sin nbd sn abapnn oN MIAN Td awe ns Soxmd aaim yD wym 5") ws 8S ON] OwD ANSInw ans Snpz ~xo ‘9 Sy ivan on ‘an worms oN zaps 795 on .b"r up's Sy ian prawns ‘oa iwi ns ny ond apm .tod on 4’4n Sy nw poy os) .ow rp ya qwen ays nopy omd ue pay .>") on uef' 4 pms) aI oawn odin crys pm .eemrpon pda nyns bob3 DIPOT yO ONS? OND nywM .OPIy °DD 1997 ob57 4900 AwynA oD Sy usqonA naw 17 71230 TINNY onyow .ainb miaa oa 100 N ovpy. 101 S. nowa 102 N xo. 103 N omits. 104 Sosy. 105 Sinn. 106 N omits. 107 N mbdpmn. 108 S omits. 109 S oy. no) Sypmyd bt yes. un Noyty. 2 S a0. 113 N 37p. 114 S pM. 115 S ww. 116 N nviptx. 117 N 8X"). 118 N omits. 189 ETHICAL WILLS of the sons of my uncle R. Hayyim, of blessed memory, married in Germany, and that there were at his wedding about five hundred men and women, all relatives, the relationship reaching to that of third cousins. The cause of my father’s departure from Germany was due to the imprisonment of R. Meir of Rothenburg,!°* of blessed memory. The Count, then head of the government,!” arrested him, and the congregation of Germany ransomed him for a considerable sum.1% The Governor refused to accept as guarantor any other person than my lord, my father, of blessed memory. He was compelled to become security for a large amount. But before the contributions were ap- portioned to the various congregations, R. Meir died in prison. The governor unjustly refused to admit my father’s plea that as R. Meir died before his release, the guarantee had lapsed. Pay- ment was still demanded from my father and the congregations, and my father escaped to an- other city; he left Germany altogether because of his fear of the authorities, and settled in the great city of Toledo. In the first year of his resi- dence there, they sent him a written communica- tion from the town-council!°* of the place where he formerly lived, inviting him to return home. They would despatch fifty officers to meet him on the German frontier, and would give him a 106 Cf. J. E. viii, 437. He died in the fortress of Ensisheim, in 1293. The account of the ransom differs somewhat in the present narrative. niRIS 189 p’nD nDNA ym nowea xwi >") on ‘an onay opinam .wamp odb1D yaw own owIK pyran yan pn nwen po aon br y's med wrap bwion paxmowenw St prawn TEND ‘An bwiom .a7 pons stp nove bw mbnpm pind qaxim $"t 8'sd pr any npyd as xd mbnapn by noon ponw opr .35 pons any y's boyn Senom .nwpna ND ‘IM IUD) WO_W OTP mw’aNA AWEw ANND Dd INA b” pow sim mbapm wp nyansaw IONDT 19 nans yy> qdbm pipon vown .poon py ~y> sa) .nowxo 8x ma>07 yo InN? cM sav mvenn mwa cmoedw py vba m2 30 maw pyr Sy wwpnprn ans 1b indy ow ownsn indy one ama Os minw an21> pina view .nswe ndonn sy insapd 119 MS. nap. 107 Count Meinhard of Goiz (op. cit., p. 438). 708 According to one account 30,000 marks. 109 Sp. consejo (?) 190 ETHICAL WILLS documentary safe-conduct from the Emperor. For they recognized his wisdom and excellence, and were wont to follow his adviceinall matters. But in face of the frequent ill-treatment of the Jews there, he was unwilling to go back. This was the reason of the coming of my lord, my father, of blessed memory, to this country. ‘‘This was the Lord’s doing,’’"° to the end that my father might raise up many disciples on Spanish soil. ‘“He executed the righteousness of the Lord, and His ordinances with Israel.’’** For there were not in these lands any thorough commen- taries."? He also wrote commentaries and de- cisions to the Talmud. Wherever his com- mentaries, responsa and decisions reached, they made known the statutes of the Lord and His laws. His sons walked in his ways, and main- tained his opinions. ‘‘As for Asher, his bread was fat;’’ his Rock guarded him with every care, because he was faithful to his charge. ‘‘And of Asher he said: blessed be Asher be- cause of his sons’’113—all of them were inter- preters of uprightness‘™, who from the least to the greatest of them held fast to the law of God, the Lord of the Universe, and by what they wrought were a shield to their generation. I was by far the most insignificant of all of them; through His grace God raised me up in my fa- ther’s place, a tendril of his stock, a shooting of his roots’5 and planting, to maintain his Sd af Gb AP a Deut, 33.21. 12 Comp. above, p. 166, n. 10 niviVs 190 indynrinnon pss paw p> .qS07 Jo pnwa mvt up) ansya peo ra ommsy Soy nap ammo nxn wm axa x5 ov noxon mst oon ‘a nso. :yasn one S77 x's nya npt¥ .71pp mxawa oan owed>n poyad msaxa yt x5 °> Syne oy pupyni ayy /n ows Tindnd avy on orp tn own m>oN PMawmM wzZpwiep aw op Soa .opow ria ayesay ypmam Syn opin ayy ypop ond mow awed woyy aw 8d .voota iba ov ymso ws apy .rown Saami ry) wr xn odd wwe oan Ja tox awed sy) owpo .odiy on>s San nota op mn m1 rodyea ont cm Sy aim .obrn Soin > by ayn impr .odioa aND onnup Sy inaw poynd wenyon perws ASN vn 120 MS. pmeyp. 121 MS. reads In and IK. 113 Gen. 49.20; Deut. 33.24 (with reference to the father’s name Asher). In the latter text the meaning is ‘‘above sons’’, but our author seems to apply it in the sense given in the translation. 4 Job 33.23. m5 Isa. 11.1. 191 ETHICAL WILLS School on its site, even better equipped than of yore. And also in what pertained to the affairs and organization of the community, we passed our time together in settlement of causes and judgments. Men of the government also agreed to abide by my decisions, not because of my wis- dom or wit, for ‘‘I am brutish, unlike a man, and have nota man’s understanding,’ but God filled them with a kindly disposition towards me, so that my words were acceptable to them, in that they deemed me in their thoughts an im- partial judge. As for me, my prayer is made before the Lord of the Universe, that He may requite with a good recompense this holy congregation for their labors, and for all the good which they as a body and as individuals have done unto me in granting all my requests and of their heart’s generosity and not for any selfish motive. And so will it ever continue until I part from them in great love, ‘‘and my seed shall be established in their sight, and my offspring before their eyes. ’’!!7 And may it be their good will to prepare a way for my progeny to settle among them as they did with my father and me, kindness after kindness. For what has passed and for what is to come, unto the Rock tremendous in His doing, Judah shall lead the thanksgiving.“® And may the bounty of God and the merit of our fathers cause that there never fail from us in Toledo—until the majestic and awful God establish Jerusalem and a Redeemer come unto Zion—one to fill the u6 Prov, 33.2. nisyys 191 pay oo .oennae any adit axsimay .ndS-n ay omy_wNAI OYIAD anpM 1s’ SapA DDN Mado WIN OD) .OTDY UNI DY yo! ayaa bow noon xd .omrta by sion own cnn) Sax 2d ots nra xd) wn °DIN .on% obaipno oat nvnd .omiw> ond (OID PID NWI CPNY OFIPYIA OND witpn Sapd odwd obdiy onbdxb ond-pn ony wy awe maim $5 Sy .obnya aw aD min sux ombsw 55 nnd conv omdd5 ony 1) nap ow> xd) on5 mat ono ondxw YIN. TANNA OND TNWPRY TY TAN wm psa om somrydS onxex1 omap>$ poi am que> onay awennd qat ond pond omiwbn [ayn Sy naw ons maw OMAR OY Wy donna ate ati .dody gi x xan by nia sow > tiny? ymax man jonan mon nD Pas Ox mandw tay md wd wa ayy [vs In y's Nod Sy avy we .dyn pred 17 Job 21.8 —(with some variants). 18 Ps, 66.5; Neh. 11.17. 192 ETHICAL WILLS seat of my lord, my father,"? R. Asher of beloved memory; (may this be so) for all time until Shiloh cometh and people be gathered unto him, and there arise a priest with Urim and with Thum- mim.??° Ended and completed, praise to the God of the Universe! My lord, my father of blessed memory, or- dained in his city in Germany that every mem- ber of the congregation should pay a tithe of his whole income, and in the district of Toledo he likewise ordained that he and his children should follow the same course.%* And after his death, I and all my brethren resolved to maintain the practice and to add to its terms. In Elul 1346,7? I wrote out the ordinance which was signed by my elder sons. I append the form of the ordinance, so that with God’s help (my younger children also) will sign it. Perchance another (not of my family) seeing it, may be prompted to assume the same obligation, of which these are the terms: We, the undersigned, have stood by a certain ordinance, in the handwriting of our grand- father R. Asher of blessed memory, of which this is the text: ‘‘Hear my son the instruction of thy father and forsake not the teaching of thy mother.’’!23 Seeing that in the country whence we migrated, our fathers and our fathers’ fathers were wont to set aside to God as charity for religious purposes, one part in ten of all bus- iness profits—as our Rabbis said in their com- | 19 Isa. 59.20; I Kings 2.4. 1° Gen. 49.10; Ezra 2.63. NIsVs 192 ey nap 1d) ay saa ty .oon bo bo" sapind) o> nD Toy" sy"Sw obwn on ans Sov nowea mya jpn >" :asontks Ip’n ja Nan $50 AwyD yma mm Sapry ams) yD wy ya sinw mdoedw nyt pod) mp5 ons Sais wd O" inwyp 72 1onm ompn rp mw Sidosxa1 .onat 7a Ty JND2 MupnT noua nan) .o>yan 722 127 12977 TNS OTN AN? PIN ON 2773 WONT anon .pdy mbapy nn mipn Sy wey onnn by osxan us yow sono on >’: aws ‘an uypr at nano 7182 °D ]y?.Jox Nn won Osi pas pw 23 VMAX MAN WMS 1] OWD UN’ AWN apaxd mad opdn aawynp ans pon wapad 19D 1nd) Nvoa InIw AD Son msn Fd 1222 Add: o2upn 2 or similar words. Similarly MS. omits the name “WN at the end of the third line of the text above. 121 On the tithe see Jewish Life in the Middle Ages, ch. xvii. 122 MS. has 106 =5106 =1346, 3 Prov, 1.8. 193 ETHICAL WILLS ment on the text: ‘‘Thou shalt surely tithe all the increase of thy seed,’’ which text they applied to traders over-seas who devoted one tenth of their gains to those laboring in the Law —therefore we have continued in the footsteps of our fathers, and have taken on ourselves the obligation to set aside a tithe of all our profits in business, whether interest on investments or trade transactions. Three-fourths of that tithe we will deposit in a chest, controlled by two treasurers, by whose authorization all grants shall be made to the necessitous. And this un- dertaking we have assumed for ourselves and our offspring, to observe, to do and to maintain it. The reasurers whom we have selected are the brothers R. Jacob and R. Judah (whom may God preserve!). These obligations we have duly signed on the 9th day of the month Marheshvan, in the year 75 (in the abbreviated reckoning) anno mundi. Asher b. Yehiel Solomon b. Asher Jacob b. Asher Judah b. Asher*’s Eliakim b. Asher And close to these signatures is a document to the following effect: We, the undersigned, have agreed that included in the terms of the ordinance written above shall be whatever is or shall be in the hand of any 124 Deut. 14.22; see Pesikta de R. Kahana ch. 11, end (ed. Buber p. 99b). 735 On the phrase following the name here see above, p. 168, note 17. Nisis 193 S52 ns awyn wan xapon by bm Rw mwapow on owed Ison 4ytr nian psx? 725 .aina odnyd aawyn ans pbn wpa ivoxy by bap imax -mapya Noa) Kvoa MAW AD San AAwyD INN pon pon ims oyan nwo .ntnoz mana OND) Pa ADIpA ani App qind ynaepwy 9 555 inyw mo 52 ny ONaIm omEN Db Sy) wyrr dyrivosy Sy wbap araati sop paxy wom waTay oxaim .orpdi mwydi mows ywoapw mp1 "x? aT apy? ‘7 ow on my maw pwns wind on ‘ya 2saonn ipdy ya moby 5°) Sserp 97 13 Wwe xen paDd ‘97 JA TT oS? WIT 1D apy? "92 We 47 vals an ja opds 2m wr ews MIN WDB sno Aw and mwnnd nor m5ynd ainon ar pp n $522 mw avd -DINN myna pa won ans $5 7d san saw mo 5D 123 MS. manya. S corrects as in text. 124 Missing in MS. 125 MS. reads wrongly 9'7. 126 S suggests the reading ’n. But the Kere $°n and Ketib ’n in II Sam 23. 20 explains the variation in the two passages of our text. 194 ETHICAL WILLS of us, whether it consist of money, legacies, gifts, marriage settlements, or any other property. Each of us shall be bound to set aside the proper amount and place it in the hands of the trustees within eight days of the same becoming due. So far the form of the second document. The signatories are: Solomon b. Asher Jacob b. Asher Judah b. Asher Simeon b. Asher We, the undersigned, take upon ourselves all the ordinances, relating to the tithe, inscribed above, even as our lord, our father, did, and (we contract) that each of us shall pay the contributions’ named, as is mentioned above. In attestation of this we have here signed our names on the New Moon of Elul, in the year 5106'7 anno mundi. So far the third document, which bears the signatures of Solomon b. Judah Yehiel b. Judah Conscious as I am of the limitation of my capacity and the exiguity of my learning, and recognizing that I am unworthy to receive emol- uments’? even from a small congregation, and much less from the great and holy congregation of Toledo, which God preserve! it accordingly irks me greatly to be compelled to take a salary. 16 The translation follows the reading o’pbnn. The MS. actually reads o-pbxn. nisis 194 TX TPRA pa pRwia pa mnoa pa nwryva pa noonn wand won ans $5 ayn aa rw S/n ans oy mow qin wapnd 1d ww ane anon nou 2"y .oxain > Stnwiads wenpad apy? .o"r wsan ya moby yby oninnm pwn 2 pyow .o"t w'san ya mo .>" w'san 72 odapo onnn by oxan ums .>") won moyn> mainon awyon mupn nupnn b> wwby Woo ans SD yp w .277"9) 8" ODOM AWN nnox dy. .nbynd nonw w> oon 2sorpdnn nwon mw dios naa mb nw wonn Ar aat pwbyn anon no o"y .aaxd 1p opbs rom qa Seer v2 ati a7 ya moby orsinnm 219 Ti ny? asip Sow wiyy Poa yty Nw Dd) bapa w"D up Sapp “ax onan np’d MN OPN % sawp 72 dy ter adiwd.w Sap witpr Sra b>? on’ on) xin nnp> spay nnd ax 127 MS. wrongly $’1. 128 MS. oben. 1229 MS. repeats yr. 177 1346, 128 lit. to take a contract. 195 ETHICAL WILLS Had I been able to carry on without it, I would not have taken it. But what could I do, for- ced as was toso much outlay? With my own funds I could not operate, while maintaining my studies, except by the hands of agents, thus risking the capital, while the gain was small. The agents deducted a commission first, and it was only under pressure that they gave me what they did. Hence I became, in my own eyes, as one dependent on other men’s tables.19 But if the Lord, blessed be He, prosper my undertakings, and I can pay my debts, I may be able to pass the rest of my life without salary—either wholly or in part—from thecongregation. Thesurplus I will devote to students of the Torah, or to other religious purposes. Thus, in my humble opin- ion, I should fulfil my duty, for this seems to me a better course than to refund the money to the congregation (whom may God preserve!). I should be more careful than they in applying the fund to well-chosen objects. The credit will be theirs, for I and mine are theirs. The money, indeed, having been appropriated by them to what they thought a religious purpose, it would not be right that it should return to them for secular use. And as my aim in begetting chil- dren was to raise up a progeny engaged in the Torah and in the pursuit of virtue, my sons have not busied themselves in any other occupation, and so will it always be, with God’s help. Our Sages said: A father is not bound to support his young children after their sixth year.1% I say 1229 Cf. Bezah 32b; Shabb. 87a. The translation nisis 195 awys mo Sas amis mpd one ed andar ay Dia ors oT nonw pooar adc. en ANSI nyam .m2203 yApm .o-ans ’y pr sind oy naivai .wsia pon onp> odsanwom .vyn MDSDD (YY NY TY .pamw mp °> pam Sr op Sym Sym oop ox Sas cons ynbwd nba cinr TayRw awes byw maint yqpN soos eym ins anspe is di Sapz osain pio p> mi) myo onat ANwA Nw mn 310 ANY cPya mr oD wan oT NSN onyT imnd ax papas any >." Sapd ya inxwa ond sin 42vm .on wy mop on mpipnd mxo? ims pm can: .ombw Sw 8 oD Svs cansy.omp> Sin amy aw ws omrya ppp oa °> pew > Mat Papa nm b> 5272 opoy ors ty ‘mn >os$ aw mina DIN PRY nos Om .a"ya Ton mT 7D1.4nKN 5DIN UN Dw ww TY pr own pia pry ayn “in my own eyes’”’ is based on an emendation of the MS. Nya into rya. 30 Ketubot 49b. After that age a father’s duty was the same for all his children. 196 ETHICAL WILLS that if I have money to spare from my salary to students who are not of my family, and of whose methods I am ignorant, it would be better to give it to my sons and expend it on them. In this way, the greater will be the reward"! of those who give the money. I estimate that for food and clothing each would require one gold coin a day,? a sum which would be small enough for them while young, and quite inadequate when they grow older, and so I determined to reckon for them. Nowup to the end of this November I received 37,240 gold pieces, as explained above. Of this sum I gave for religious purposes 3724 pieces, the tithe in accordance with the obligation of the tithe written above. On my sons, in the pe- riod named, I have spent a total of 18,090, which with the tithe amounts to 21,814 pieces. In order to reimburse these sums, I have resolved to dedi- cate my library (on the estimate made by three persons, as is explained in my account-book). These books are ready for the use of students. Great is the reward of those who provided the money, for as our Sages said, the text: ‘‘Wealth and riches are in his house, and his merit endur- eth forever’’—applies to him who prepares books and lends them to others.'33_ If the books realize an insufficient sum, I bequeath of my goods 131 There would be no doubt as to the proper use of the fund. 432 Clearly the coin intended would not be of high value. Cf. above, p. 180, n. 84. 33 Ps. 112.3; cf. p. 82, above. nisis 196 oqo) owird °Sw onann yo ym 0S pw ay ind sim aw anrw ory yrpyorsy oamby Sov Say ar .omby weximdo ond ams noo ono ans $55 spaxw cnawm .o nin omya on ton on) .or $55 saint's mood ‘noDon yD) Anyi any spay anbdiaa owp 1907"5 onSap mronpyan yo Ty1.on> awn moyn> waipow 199 Man sy") om Abs pat tum AN MxD IIT. OTD enn >yno> mainon mpnn ayn bd aAwyon Ninw »B> INN TNs 595 jDnw yora -1a Sy onexim pain 31 aos n” abdiyw abynd aonw jon Tonn pain} >s 48"5 onniw wwyon oy Jon DDOn wIpn yw enason myo ds opp DD OWIS 2 OMN IDwYW Nowa oD by vbw ona 1065 orm om obw ppipa wpnw br 1noxw i> myon ond w Sra row awn aray> ntoiy inpts) waa wii p17 pion anew 8> on) oan ob sxwni orp 130 MS. reads nya. 131 S corrects ton” or’. MS. reads 8"D%. 132 So S corrects the MS. which reads &'’awm. 133 MS. boy. =. 134-‘ MS. _n’p. 197 ETHICAL WILLS enough to equalize matters. I trust in God, blessed be He, who searcheth my reins and knoweth all my thoughts, that He will provide to me the means for refunding also the amounts which I have expended on my children in the manner named. And since it is my desire that my sons shall continuously engage themselves in study of the Torah and not in any other oc- cupation, I have made up my mind not to be- queath from my estate to my sons by legal inheritance more than 100 gold pieces. The rest shall be set aside as a fund devoted to any of them who shall devote himself to the Torah. They shall not portion out the estate in equal shares, but each shall take according to his family and according to his needs,'4 at the decision of their mother, and after her of the treasurer or treasurers whom I shall appoint and in the manner which I shall indite in the trust. Any student of my own seed shall have first claim, next to them a student of my father’s seed, and next to them whoever studies the Torah, and makes that study his main object in life. The testament of our teacher R. Judah, of blessed memory, made in expectation of death: This is what I desire to be done with my property. They shall sell such of my books as will produce 3000 gold pieces. These shall be devoted for study, and shall be joined to the sum put in trust on lease,5 both amounts being treated on the 34 See Jastrow, Dictionary, p. 533b, s. v. diz. 135 The text has arrenda, medieval Latin term from which the modern rent is derived. It is the annual return of investment on lease. NSS 197 'm a’ya aonm oon obend -p219 min our b> pani onv>> sping ‘m owa na um no Sy or inad Soiew pay °S porw omavnn now pd) an qII by oa Sy onsxinw ns tata 8d) ana Pen 12 ipoynw wn mwi nina 225 ps3 meas xbw aba cnnoon JOO] ASP WAT WTP ASW OM AND pr ims ipo xdi .atina on pioyw on bad °)D np? ono tnx) ans b> pr mwa ors [an p"y moans ops» Sy wpa pdr dip smnana aindxw a70n0 by) moxw orn IN snd-w en omans).oTip mp yam tidy 1 Insan PA TInd>w on SD oan O's yr SINIOIN ime nono Sst atm ‘an wD nen oow oro mevyS oon xy nD Int sindnd wipm pom .maimr opds '14y ppp ort> onynd yd>wm mts wpm ay mann 198 ETHICAL WILLS same conditions. Two thousand full gold pieces shall be used in business, and the profit shall every year be added to the capital; no expendi- ture shall be made either of profit or of capital, but all shall be accumulated for the marriage of my daughter Dona, so that her marriage may be in accordance with her dignity. The surplus shall be joined with the residue of what I leave to be treated in the same manner. If it be possible to marry her in the family of my father’s house, she shall not wed outside the family. Ileave to each of my sons 100 gold pieces; the residue I and my wife dedicate from this date and after the death of the survivor of us two, on the con- ditions which I now detail. To every one of my sons, so long as the Torah is his main occupation, a sum according to his family. So long as there is profit these payments shall be made out of profits, but if the profit suffices not, they shall pay him the necessary sums for his maintenance out of the capital. If any of them possesses any means for his part support, they shall complete the amount from the trust fund. And if, God forbid, there be among them one who does not de- vote himself to Torah, and he be whole-hearted, upright, and one that fears God,™3° walking in a good way and endeavoring to supply the needs of his brothers so that they may engage in their studies, and in all other respects performing his religious duties,—such a one shall share in the trust as one of his studious brothers, seeing that he busies himself in their needs. ‘‘For (the Torah) is a tree of life to them that lay hold upon her, 136 Job 1.1. nisi 198 ppoy osm opds mind womnat bob apm oy mw S53 npan adym .ona many Sas .pm yo 81 nam yo xd ob5 sexin why TNW? INDO TNT oswi qas> tow Son am MINw 7 ANY OY Jann amom .ataD pd nnpwoa mewnd jon osr.s0rt> nvm pain 52d mi os) .npwnd yin mxw 8d can ma DY IPD (NWN) UN NWT) .oaIMT 'p 24D INN osinn Sy iio pans non andi ora ome manw yor $5120 ans 955 on un-w .wIpRw neo ow mw yor Sa ad py »bd aniais anain pA youn nvan pao xd ox .nvan youn ows mm oxi .adipodiid som ws mon oT wapmn yo 119 19du aaayn ota dbwe Ins ona mom Nd y'n os bw 1d maw dy onoN SP) Iw ON PT Os INS InTinw ory 7D pms Da Sanwn maw 773 479" 592 nixon aNw $23 poyn’ ax mona pioy> DpoA ynye Ins> wtpna id mm india on YY °D .Om DSA poynow rd .7TNA 135 MS. 372. 199 ETHICAL WILLS and happy is every one that holdeth her fast,’’"37 like Zebulun, brother of Issachar, and Simeon, the brother of Azariah.3* A share from the an- nual profit shall be given to any necessitous mem- ber of my father’s family. If I havea son-in-law who devotes himself to study, he shall have precedence in the endowment of the trust over all other persons in the manner mentioned. Af- ter them shall come any person engaged in the study of the Torah. And I appoint five treasur- ers for the said trust, viz.: Solomon and Yehiel, my sons, and R. Eleazar my brother, and R. Asher, the son of my brother Solomon, and R. Solomon Israel; so that whatever they or a ma- jority do shall take effect provided one of my sons and R. Eleazar, my nearest relative, bein the majority. Andsoatevery time. Should any of the trustees resign or leave the city or die, he shall previously appoint a successor with the ap- proval of the remaining trustees or a majority of them, otherwise the remaining trustees shall appoint. In case of disagreement they shall employ as arbitrator the man with the highest repute for probity in the city at the time. And I and my wife absolutely bind ourselves under a penalty of a thousand double coins to the treasurers or their substitutes with regard to all the property which they shall declare mine 37 Prov. 13.18. 38 Zebulun, according to the Midrash (see Rashi on Gen. 49,13), engaged in commerce in order to support his brother Issachar in his studies. A similar relation is recorded with regard to Azariah and his brother Simeon (Levit. Rabbah 25). nisis 199 ns Oia AWK mMooIM Aa orp nS wn boa npn yo "nm .ary ons pynwoi rDww on? .o’r 8's nnpwon 1S qrusw nd yny mw PrP Inn Ss Maas InN ew ynn o> mm 977 Sy ons Son DNF wtpan yo np> op IN NON INTInY °o SD oANN wn moby om .qonn wipan Sy onan 'n mo ons ja aes ons ads 1 ora Sse on wyw mo Sow Saw moby ayo andy 3158 "91022 INN NIT wy Pw or IN ans $2) .jon yor S53 731 .anY apa Nine ans 75x mand yo ponow onanna N¥Y21 OTP wipysa ANN TIDY AWD IN Tyr oO aNwin 2 mwy xd on) .027 8 OINwWIN Syn ype oonp? .ma0 xo oon wD M8 MIT sk yor ya nea opnpaM mibip> y>xa ob pips waxy oan conve mp2 $52 apipoa mm Dd ww onan 200 ETHICAL WILLS at this juncture, as though on the testimony of two competent witnesses; reserving to our- selves the right with regard to this foundation of trust that we may both of us sell, pledge or mortgage at our will any of the property which we have acquired or shall acquire in due legal course. Moreover we agree to the full main- tenance of this foundation of trust in a signed witnessed document, and in every form of legal obligation we confirm all that is written above regarding the upholding or the cancelling of the | trust in all or in part. Nor shall anything therein become invalid because of a scribe’s error or the omission of any point in the instrument of the trust which will be drawn up. And re- gardiny all that is written above R. Judah gave his full and absolute assent in the presence of us the undersigned at the end of the month of Sivan in the year 510939 of the era of the Creation. The witnesses are: Moses son of R. Benjamin of Rome, Isaac son of R. Abraham Maimon"™®, 39 Text has 5109=1349. Schechter interprets, “towards the end of the author’s life’. ™4° The last named was a dayyan in Toledo (see ref., date 1358, in m7 1791, 1846, p. 38). nisiy 200 Oy wD TTD) MN ony °> paw ON IDS mm wapan apya iwwoxyd> mw pris ows mo San apw taywd) jownd1 mand Siw NTD O PD Iwwa AIpw apy iyDD39 AYAWw DINN Nowa wIpAn Ap ya oD DDD MIN OD} sinon by pap ndon corp owy mw oyna ops nwyd pra borw opim boa abynd IW wIpanA orp payd pa aAdbynd ain b> 9D 727 ow TDD xd) anypn is ibd ro wa RxD TAT ow pION ww ADI myy bawa ainzw no b> Syn nats awyw wipan quwa st 3 moo opinn us iwiaa by nbynd nemsya ma spond awo7 sina abw pip 12 odoy oyna yeni aso ods nwon naw yp pny? In y") poua 72 nwo by oninnm 0 y") omIAN 73 y">y obwn on 136 MS. awa; S corrects as in text. Mt ie Le tapacts 2 8k sh va i Aven + eae oy > a) " > ‘ eae hk ote ve 4 has \ Bee este rife a Maeda he AY SB Sies Wig w Oe Se A ae Ned: het 1 CEA Ras Ae, 1 e 5 Ths 4 ay ibd Lew, SR AELY if ve Ww) kel per By: < ae Ad: ” meKaenten: aN OLAS Seger ‘i , 14 Y % é ‘ —~ : ALE POP B00 12 apy wan aa nanos awp> spia> $" w'san THE FRUIT OF PIETISM FROM THE TESTAMENT OF JACOB ASHERI IX THE FRUIT OF PIETISM FROM THE TESTAMENT OF JACOB ASHERI Jacob was a son of Asher ben Yehiel (VI), and a brother of Judah (VIII). He was younger than the latter, but pre-deceased him. After a life of privation, he died in 1340 (J. E. vii, 27). He does not seem to have filled any rabbinical post (Graetz, History, E. T., iv, 88), but though not himself a Rabbi, he was a begetter of Rabbis. For his chief work, which won him a fame far transcending his brother’s, was the Turim, the basis and model of the still favorite Code (Karo’s Shulhan ‘Aruk). There is no indication that any of Asheri’s family re- gretted the migration to Spain. The assertion, quoted by Graetz, that Judah, in his Testament, recommended his children to return to Germany, is not borne out by the full text of the Testament which is printed above. Jacob was associated with his brothers in the Tithe ordi- nance, signing before Judah. Jacobs own Testament or rather Admonition is derived from the same MS. as Judah’s (VIII). Jacob very pointedly speaks against believing in omens or dreams, doubtless with the knowl- edge that, as his brother Judah’s Testament reveals, other members of the Asheri family had some inclination towards such beliefs. As one would have expected, Jacob Asheri’s Testament (in the part preceding the selection here printed) shows a scrupulous regard for ceremonial minutiae, but it also offers pietism with spirituality. For 202 a) (72 apy iran ann nnains owmp> sia Oo" w'san a Sw pnt cy Serr ya ws bw a mn apy [wx ans .yp> yp: bay yyanNT oO Py“ TNT CD ns aNd wer ASyd 'p nwa ynony) none bw on on 1 .0"'D AT pyay 7D woos man ppibpysann mpnyn ,Osaw om ona7 pay mato anoa wow xb msn oxy an mid > As Sas cn AT pyran Jaa Sus 1 Jn) Ws wNTT Han > .o7 oan pdm A mA Tom "ow Do, 7? ys Sw ano Sym any mann ow oyn Sy pam sins anya oan pap ap roy 7ws OaNp bw qray yn>e moan by wannn ws nnpwon ww mom ar b> ps yay ATT MY NNSA pa Naw NIT .TIDD? pean mast by odwm nowa no $5 nb ps nowrd aw> aay? nonm wyon myo. yns ay Annwn apy’ .7p 2 apy 2v TDI NN IN TNT TT Ow 155 apy .'m atm bw ansiy mxxni aw wsy °"D7 IMND ppp °>a ,mymidma mimNa ANON TMD AAD) ANTM NM aby jon bw measm yo myn> qwexw 1d ,yTw DD 1D .a>x> mbpy mnox> yl IPS AN ONT innawo soinn pbnay ws apy Sw mixm jayw> mn awENw Sx mq Mp Na non (AD MOET ovpbn vw D) nwt wen onyimn oy am bax jo mye anv @mon 202 203 ETHICAL WILLS the same document which lays stress on dietary laws in all detail, is full also of counsels towards inner perfection, a combination which is so often illustrated in the present volume. Love God, hallow His Name, and do Him rev- erence, with thy soul, thy body, and thy wealth, surrendering thyself, if need be, to the sword or the stake. Reckon the anguish of death as of no . account in comparison with the delight there- after, when thou wilt have ‘“‘free access among those that stand by.’’* Give alms, exercise lov- ing-kindness, show hospitality to wayfarers. But when thou givest alms, see to it that thy act be done for the glory of God; beware lest thou seek thine own honor or to win a reputation for gen- erosity! Study the Law for its true end—for thyself, to know the right and to avoid the wrong; for others, to teach the men of thy generation, seeing that (for our sins!) the Law becomes ever more forgotten. Be a diligent student all thy days. Ever turn thine eyes on thy superior in wisdom, and realize that the path to learning has no end. Nay, a man may even lose in a day or in an hour much that he has acquired, if he suffer himself to relax into worldly ambitions.?, Probe long and t Zech. 3.7. “Those that stand’’ is usually referred to the Angels. Kimhi in his note on the text interprets it of the soul after its separation from the body. 2 Giidemann renders: “jeder miissige Augenblick verursacht unersetzlichen Verlust.”’ nIsis 203 nso m8 42 >> Aeron nam nus mnt mpat msy 3° aNd wn yeprpn ow $25 nbosn “WPS TNeNT wR AAI Mop mobnead mbianm aripby Jr22 mamp mnysd sind N87) OwA wIPpAr nm OWA NanNAa Yam Josy nny TY Inga) Fula Jw own mban ayy qosya awnn 8d) .npawdr ayand oabnn 49> mow amon anew any tp o> oton mbna) Aprya arom satya pa xOw “nim apts mvynws) .onts npn xd) 97295 sdo own i295 xbs mms awyn mowo atin tioona arom sow 4S mupd MVAYT yo JOXy awownM) myson yrnw “sD TNT MINYS CD TNT ows OFA DP DINwD b> 7109p Ssynn xd) or S53 19D nnDNwn po nbyna on ndyn5 sinw na pry jn odiy ds Pp pS apo an Td -D yt .noonn 70D NMS AywWI1 INN OVD Toad OTN TAIM syaram coor nema Syanp yin ox andy t MS. reads )DInw). 204 ETHICAL WILLS deep into the authorities to reach clear decisions of law in matters necessary to the world, but spend not overmuch time or thought in needless casuistry. The aim of most of those who so act is to win a reputation for skill in puzzling schol- ars. After reading a tractate of the Talmud, ~ prepare a synopsis of all the results, and of intri- cate discussions write a general summary. The main heads will thus always be available, and easily found on a future occasion. Follow this plan, and thou wilt be able to express thyself with lucidity, and to retain what thou hast learnt. When studying the Talmud read it aloud, do not mumble it; for its words are “‘life to them that proclaim them, and health to all their flesh.’’3 And when thou prayest, think only of thy prayer; be on thy guard lest thy mind wander to other matters, even though they be matters relating to religious duty. Thy labor on the soil, ploughing and sowing, is directed to one end—to produce fruits. So, all a man’s toil in the concerns of his body is to sustain his soul. And the fruit of one’s ac- tivity during the day is—the time of prayer; the fruit of one’s work throughout the week is— the Sabbath day! 3 Prov. 4.22. This explanation of the text is derived from T. B. ‘Erubin 54a. nisis 204 5773 oon 95 ans wands proymds prasad spasn xd) codiyd saya nata madam ppp ors > qs sbw newip mata pyoyn xb yn aay ow mpd o8 °D OTN AN Ow b>3 yyn anon To>ny Nnodon 5D31:NIDIn 31nd maanyon mobam yo. 2oppiwn 7 407 INNA =pPoON ona pws odSon sand -pratooNs? ari nine oye. oxxon pwd resin .kapny DIM JN oypnm o7 om > AMNApA own Ndi pba XII smpa omsexid> spin wa $55) omexind 3a7 sows awnn xdw SSann anNw> anim mopn rato xbox myn 1275 ps pay ow a pole, ayaa) awn qoINa ny anxw mony bd onmgw mo 5> 7D .min’D TID Nexind TD NIT 7p) mow ops o> NIT ID PIA Mw 53> mvyn ona) wnd>-pna ny orn b> mwyn ‘Nawm or yawn 2 So the MS. Read o’popn. 3 MS. 7pon. 4 Some word must be supplied: perhaps nnx oyp. s MS. repeats ow. 205 ETHICAL WILLS Give Ait? whole heart to God. Trust not in dreams or omens’, inquire not of fortune-tellers. Never cast lots with dice or in any other manner. All such things are vanity; resort to them is due to lack of faith. Trust thou in God alone, and He will prove thy support! As our Sages said’: If one desire to become clean, heaven helps him to his wish. 4 The author’s brother Judah was more inclined to interest himself in dreams and portents. This is clearly shown in Judah Asheri’s Testament (p. 164 above). 5 T. B. Shabbat 104a. MINS 205 nuan xd) .on ‘om own oy mony qam ann Sewn edo wins owas wdo mdr a72 sat ows xd) nimpia xdo moan pown xd) 1125 '3 Ss onda .pnvan oonn ban bon sano sa $"r oxy w> Fay? Nim .nvan ae Nis oo ae Sapien an hy Om Syiow 1a ads nx THE IDEALS OF AN AVERAGE JEW (TESTAMENT OF ELEAZAR OF MAYENCE) x THE IDEALS OF AN AVERAGE JEW! (TESTAMENT OF ELEAZAR OF MAYENCE) The author of this Testament died at Mayence on the first day of the Jewish New Year of 1357. He was buried on the second day of the festival. This we learn from the colophon of the Bodleian MS. Cat. Neubauer, No. 907 (fol. 166b). The colophon was written by the author’s namesake and grandson. Eleazar son of Samuel the Levite was not a Rabbi, he is merely described with the conventional honorary title of Haber. In a fuller version of the colophon (Hamazkir, ix, 23) the author is called both a “‘saint’”’ (Ton ws) and “der gut Rabbi Zalman”. His father was Samuel b. Yakar, surnamed Bonenfant, the Hazzan of Mayence. The genealogy is carried back to that rather mysterious figure, Asher the Levite, the presumed author of the Purim piyyut beginning x27 ws. On him see Zunz, Literatur- geschichte, p. 4. Just as Solomon b. Isaac (see p. 220) was described as an ‘‘average Jew” of the South, Eleazar of Mayence may be regarded as an average Jew of the North. Their main attitude towards life is the same, but there are nuances due to variations of social environment. A text of the Testament is printed, from a Munich MS., in M. Giidemann’s Quellenschriften (Berlin, 1891, pp. 295, seq.). A German translation had previously appeared in the Jiidische Presse, Berlin, 1870, p. 90. The present translation is made from a text prepared by collation of Giidemann’s edition with the Oxford MS. referred to. t For the choice of tit'e see above p. 207. As to the MS. authority for the first two paragraphs, see Notes to Hebrew text. 207 om Swinw 72 7Iy’PS MNS WRIT OYa RxD ya no oN osm bw ranon ann $y wn ova ov rap wer Abd mp nw wx by Ay nay) nowy wd an on bw pordrpr yo ud ya ar lannn bw wa ya) ow Rw) ”y ANDwW CADP AT 907 Ww ova pr and) im an 7 Nd dF Seow J ards podipn bw xbo any mona ."an, baipon nan On “PON wx, TaN Sp) Q"D AT yyw AD | VDD o>y sw ANION Ip’ 12 Oxiww pn yas ."awr yodr a, ws imx> ay my wey pony nbwdy .axnnp jinn orem ns nanw yy onyen awe dn ws jpanoon was astod yma wi ws, Snnom omed yron TAT yorwyrmusiyyd Nimw (220 77 AND pny’ ja nobw Sy omy wd 2 yds Sy syoxd swex Jo on by “nra on, cvnn ds opm .poxn by “nya rr, Nimw xxuon Ssinw ow owo oo ow ww pr sqnoiwn am bb5a vnans omap3 YIPOI XNA "DD DET] NxM aN bw omay non AT yn pora "yorrwiyddynp, jwoyta Sw impos yormr, pnya 12> on/p myp nN DwN Apnyn .cyD1 A's mnvy) mnsun aApnyan .’x AT ,S"an pera ,"yooy7w "D5 Noy bw anton nw "y onnwomw ay moun PRIA Npon nx ne tp onmayma .oyd aon Top 207 208 ETHICAL WILLS In the notes these sources are cited as G. and O. respec- tively. There is another copy of the Testament of Eleazar b. Samuel in the National Library Paris (Heb. Cat. No. 837.16). It may be pointed out that one of the most significant features of this Testament is the author’s concern for the studies and occupations of his daughters. Among the directions for the author’s funeral is a curious order which often meets us, in more elaborate guise, in sub- sequent wills. The Midrash (Gen. Rabbah § 65, cf. Midrash on Ps. 11, ed. Buber p. 104), tells us how the in- fliction of the ‘‘four deaths’’, or older methods of execu- tion, was regarded as a penitential act of importance. Moreover, there is the more general idea that the death of a sinner atoned. Hence, as no man on earth is right- eous who sinneth not, it was held desirable by many authors of these Wills, that the ‘‘four deaths” should be symbolically inflicted on the remains. We have no doubt there is something of the same idea in the inclusion of passages relating to guilt involving the penalties of the four deaths in the confession on the Day of Atonement (Singer, Auth. Daily Prayer Book, p. 262). [My grandfather’s Testament to his children; and as it is a rule good for every God-fearer, I write it here, that all men may follow it.] [A worthy Testament, whose ways are ways of pleasantness; proven and seemly for publish- ing to all the people]. | These are the things which my sons and daugh- ters? shall do at my request. They shall go to the house of prayer morning and evening, and 2 It is significant that the author throughout insis- tently includes his daughters in his admonition. nisis 208 maa ayos mNxo "> Ty w~ .O °2wM TpoT nN G (837 16 7), ay mow) Papa ~wds7 oD Apy osm omism bw pawn anvyn onpa anaw pynd qpox JPpoy ynua mw>> sano mst wa SMX WD N¥D) Tannen nap> oynn oA pa ayo any waba ymanp mpys> ums wen ano DID 727 VND wItoT .nomyo ADIN bw myisa (T"p AT Ayana nes 8” pap .odan wat mw sn'p m>pp pt ma mmo yaa bw wnyn nbn inobn Fo .awm dy mawn mwynb mawn ,pam 397 .ADAw may Sy naps goin nmow $5 anyn yyyan nr iawn >"y Nore xd) aw Mwy mwR Odiya wR pod 1 by adbur "mmo ow pon aw> oan mes ano pow irrya ppp b> ps. .bop cna on cans ony MIMD YIINA O37 DIN NOW YA NINN MD YT imban wp Ayr .w) anpon oy dy sm nbend pr ma 2'D7 #7 Se maw maT wa .2a5 orpr nxn) ots 55 nnd Iw ams ands .onw av 9Db IEPANN N31 SI 09297 IIT AM ANNI azoyn bab ynnd Snwpaa Yn) Y3a wy? Wwe oat Tbs styp nnm .qopnn mab Jal MA etd ee * Gonly. Ihave supplied the word 7mx 2 Oonly. 3 O omits. 209 ETHICAL WILLS shall pay special regard to the Tephillah and the Shema‘. So soon as the service is over, they shall occupy themselves a little with the Torah, the Psalms, or with works of charity. Their business must be conducted honestly, in their dealings both with Jew and Gentile. They must be gentle in their manners, and prompt to accede to every honorable request. They must not talk more than is necessary, by this will they be saved from slander, falsehood, and frivolity. They shall give an exact tithe of all their possessions; they shall never turn away a poor man empty-handed, but must give him what they can, be it much or little. If he beg a lodging over night, and they know him not, let them provide him with the wherewithal to pay an inn-keeper.s Thus shall they satisfy the needs of the poor in every possible way. My daughters must obey scrupulously the rules applying to women; modesty, sanctity, reverence, should mark their married lives. They should carefully watch for the signs of the begin- ning of their periods and keep separate from their husbands at such times. Marital inter- course must be modest and holy, with a spirit of restraint and delicacy, in reverence and silence. They shall be very punctilious and careful with their ritual bathing, taking with them women friends of worthy character. They shall cover their eyes until they reach their home, on return- 3 The texts vary beteween Heller and Mark as the name of the coins to be presented. nisis 209 pyp ippynm? m>°an ane spn wpa adS-pna sym .oton mbna ww odna ww mn ODN) NPAT OY AWPD) ANOS. OND) ONwD a7 555 ome neiaS om yan wenn oy mma .yuxymos’> onatiay sh sowpay pin svyn any .niasdi sara yan pw Son idxp DM 48 op cy cp pw xdy .wsprta andy pron ps) poo wpap ox .wyo ja an yd JoxipoNd jw ow ws ew'>7 oY m1D»D? MIs boy ON MDD xy Mwpa bd ar qot by Sg ental boa joxy pad exo IND AP @win wows. qnond sion ombyan winadr ny sda) mesn xdba omdya oy nwipai nya IPIPT IND IND .Ap nwa WONKA FS. mini rows -Sindy inna mwyd jrmbd-apa sdw yn7ad yaw ty jry 10D"). 773 wap wy [Dy OTD. 5 O 77. 6G "DEK. 7G). 8 O omits. 9 O reads yp ana for this and the preceding word. 10 G x 20DN>. 11 G ymo”5’. 12 Q omits. 210 ETHICAL WILLS ing from the bath, in order not to behold any- thing of an unclean nature. They must respect their husbands, and must be invariably amiable to them. Husbands, on their part, must honor their wives more than themselves, and treat them with tender consideration. If they can by any means contrive it, my sons and daughters should livein communities, andnot isolated from other Jews, so that their sons and daughters may learn the ways of Judaism. Even if compelled to solicit from others the money to pay a teacher, they must not let the young, of both sexes, go without instruction in the Torah. Marry your children, O my sons and daughters, as soon as their age is ripe, to members of respectable families. Let no child of mine hunt after money by making a low match for that object; but if the family is undistinguished only on the mother’s side, it does not matter, for all Israel counts descent from the father’s side. Every Friday morning, they shall put them- selves in careful trim for honoring the Sabbath, kindling the lamps while the day is still great, and in winter lighting the furnace before dark, to avoid desecrating the Sabbath (by kindling fire thereon). For due welcome to the Sabbath, the women must prepare beautiful candles. As to games of chance, I entreat my children never to engage in such pastimes. During the leisure of the festival weeks they may play for trifling stakes in kind, and the women may amuse them- nisivs 210 yooya m8 72>> IND IND .NDY TIT INT? a> ora on .om a> ond poxt yan snd ony wow dsr wap any onnws BID) SPY WY DYD my? “ow owa bor os Yar 2 omniaiomia mad: jyobdryow yas mompa Sy onnen Sy mim ionwx? 11’'n DN TIN sd orpmuaromia we .bo3 ory xb m2 Innnwd poo ans wat xd) .cronva> jprpd pOnYoN oa INxD? on pr .nbsw mmpwna 3SD D’DNYD OPS oN TPPpNd psx ann 7x0 328m ans momne won Ss b> > .oNn 255 vooxy mb imp nay any b53 pornd ov Tyan oD Pw manwa nawn ma mana wan poandys Sra ova mya nm navn, ns ior sby odo orn ya Aina snawm miaa> mp ni wpm owim yoy cnyp2 INO MmNvaIpA piny nN mone mdox cnt ox °> 555 1a wpinwd 13 Greads 0)0”5’w for this and the preceding word. 4Ga4x. 114 Gomits. 116 Gomits. 17 G ]Dxy. 18 OQ mp’. 19 O pine 211 ETHICAL WILLS selves similarly on New Moons, but never for money.4 In their relation to women, my sons must behave continently, avoiding mixed bath- ing and mixed dancing and all frivolous con- versation, while my daughters ought not to speak much with strangers, nor jest nor dance with them. They ought to be always at home, and not be gadding about. They should not stand at the door, watching whatever passes. I ask, I command, that the daughters of my house be never without work to do, for idleness leads first to boredom, then to sin. But let them spin, or cook, or sew. I earnestly beg my children to be tolerant and humble to all, as I was throughout my life. Should cause for dissension present itself, be slow to accept the quarrel; seek peace and pursue it with all the vigor at your command. Even if you suffer loss thereby, forbear and forgive, for God has many ways of feeding and sustaining Hiscreatures. To the slanderer do not retaliate with counter-attack; and though it be proper to rebut false accusations, yet is it most desirable 4 The text is here defective, but this is apparently the meaning. It may denote that the author permits playing for stakes to be used by the men for providing festival meals and by the women for New Moon delicacies. 24 O omits this and the preceding word. 25 G NXOND. 26 or G, who corrects to on. O pnrd) fully justifies the correction. Wiss 211 vsiS 2mb>5 sya ow .ordsnd) oryind wan ond am xdby 0a yy Po IND IND xo Sinva di ynonva NS wows oy 2poy owix oy nuam :onoy pyionnd xd) aya ow one do apne xd) nat xd 2m 42) ym>ya oy pr onsy unr xd wx mbp s5) noissy xd) nyow Ym yp Pon mypaa saat $5 mynd man nnp roy maxon oa nop ow ioe xbw maNixa mor 2pS)> ooyw p> mean adova oD STTpN? 18 OWI IN NV? Sour ooap nvnd »125 onwpa No AND 927 $5) 20 $5 onyn yD wots $5 cpa mn ss m0 295 ows? 8d ond a5uew pi a ond xoxo Soa ~nbw wpan mbw way ombw rain abnoiibapn.praibu oxida pan opryn :opmpd) om ma mpnd avnd ay yo ow Sy qs raw edi iad xd 20 So O, G reads b’x"2. 21 G poynnd (he corrects as QO). 22 G 0701). 23 G omits this and preceding word. 212 ETHICAL WILLS to set an example of reticence. You yourselves must. avoid uttering any slander, for so will you win affection. In trade be true, never grasping at what belongs to another. For by avoiding these wrongs—-scandal, falsehood, money-grub- bing,—men will surely find tranquillity and af- fection. And against all evils, silence is the best safeguard. Now, my sons and daughters, eat and drink only what is necessary, as our good parents did, refraining from heavy meals, and holding the gross liver in detestation. The regular adoption of such economy in food leads to economy in expenditure generally, with a consequent re- luctance to pursue after wealth, but the acquisi- tion of a contented spirit, simplicity in diet, and many good results. Concerning such a well- ordered life the text says: ‘“The righteous eateth to the satisfaction of his desire.’’> Our teachers have said: ‘‘Method in expenditure is half a sufficiency.’’® Nevertheless, accustom your- selves and your wives, your sons and your daugh- ters, to wear nice and clean clothes, that God and man may love and honor you. In this direc- tion do not exercise too strict a parsimony. But on no account adopt foreign fashions in dress. 5 Prov. 12.25. See Maim. De‘ ot 8.1. © Choice of Pearls, ch. 1, nis 712 ap nwa ay pa 2.oxxin pnwdr Syanmdy MM) .80 IND DAP ma .yan pwd mat aby xvo a7 $53 ow ya nan amdy iw pr comyvan poo ans zound> yay xd. .ynn oo nswar mova ar yan pwd wins 205195 wp) AT. Ap nw) .nansa odwa yo pn men moo 82 MIMD NII 2 nwd) mooxd non warn bx .qts oD yoy oxo o> apons max Vr 1D omn S> nvynd .jon> mxbnd1 mor ad:De smppon o> ons Nap ar ast Siam .wind nap wads 2o—pwyndr noo ans artnd xd) O27 MoD) MwA nTyd wiyo apona now yaw> Sow px ainon os ar Syn .oaiw .PID’ON XM ANSI IID MAI ON) Ww? p22) O22 NN) OD Nw oDnxy 1177 FN Dans pr oom .ovpn ox osaa nobb Sny wy) .npran cyya "wr orya oan ypnn xd 5$5 48 car qat by asnbdian 27 oexin G, who corrects as in O. 28 owing G, who corrects as in O. 20 G omits. 30 G rwymnbi. ais ETHICAL WILLS After the manner of your fathers order your attire, and let your cloaks be broad without buckles attached. Be on your guard concerning vows, and cau- tious as to promises.?7 The breach of one’s undertakings leads to many lapses. Do not get into the habit of exclaiming ‘‘Gott!’’, but speak always of the ‘Creator, blessed be He’’; and in all that you propose to do, to day or to- morrow, add the proviso, “‘if the Lord wills, I shall do this thing.’”’ Thus remember God’s part in your life. Whatever happiness befall you, be it in mone- tary fortune or in the birth of children, be it some signal deliverances or any other of the many blessings which may come to you, be not stolidly unappreciative, like dumb cattle that utter no word of gratitude. But offer praises to the Rock who has befriended you, saying: ‘‘O give thanks unto the Lord, for He is good, for His mercy endureth for ever. Bles- sed art Thou, O Lord, who art good and dis- pensest good.’’ Besides thanking God for His bounties at the moment they occur, also in your regular prayers let the memory of these personal favors prompt your hearts to special fervor during the utterance of the communal thanks. When words of gratitude are used in the liturgy, pause to reflect in silence on the goodness of God 7 The author’s words refer to the habit of saying “without vowing”, ‘‘without swearing,’”’ in forming a resolve which may be incapable of fulfilment. nisi 213 MPN MAX WI WT IN 2952 wads sop> x"Senp gba oan oman anid opoxy nn obdiyd) coat iam m2 O72 O77) pyw .nyiaw xSar at Nba "oy mouad orow ow rain Ss id-psn .midpn SOINYIAY 1D) .477aN $NIaA SN vn ey"ba OWN AX7 ON INDN TN AND IW oA my 40352 Tw ONY OW NY TD AT IAT AwyN ny 522 IM sp noMpy ja o> saw aw rat $5 bxrnw nosm oo ym .oD5 mbiw oan 095 2939) O21D MYND) OD] ANY 7D 17 aw D2 nym? pap prea pipa yan bx by 'm asd rtm naw 4s anwa cand xbw ppm awn sa n"5> aw > ‘n> rn Pton nD723 pron nd72a2) .o-mN» nd132 Ad pna pow asa mond oon omsa mom 47 boaw 7p moxnw> .oD5 wyw oon dy —ny baw 7maiw pmxbp: Syn euny ov 31 G °95)}. 32 G omits. 33 O Donyiaw. 34 G ODD. 35 O and G read p20)1»D. Gcorrectsasintext. 36 O yyy. 37 G75. 38 G omits this and preceding two words. 214 ETHICAL WILLS to you that day. And when ye make the re- sponse: ‘‘May Thy great Name be blessed,”’ call to mind your own personal experiences of the divine favor. Be very particular to keep your houses clean and tidy. I was always scrupulous on this point, for every injurious condition, and sickness and poverty, are to be found in foul dwellings. Be careful over the benedictions; accept no divine gift without paying back the Giver’s part; and His part is man’s grateful acknowledgment. Every one of these good qualities becomes habitual with him who studies the Torah; for that study indeed leads to the formation of a noble character. Therefore, happy is he who toilsin the Law! For this gracious toil fix daily times, of long or short duration, for ’tis the best of all works that a man can do. Week by week read at least the set portion with the commentary of Rashi. And when your prayer is ended day by day, turn ever to the word of God, in fulfil- ment of the Psalmist’s injunction, ‘passing from strength to strength.’’§ And O,mysonsand daughters, keep yourselves far from thesnareof frivolousconversation, which begins in tribulation and ends in destruction. Nor be ye found in the company of these light talkers. Judge ye rather every man charitably 8 Ps. 84.8. nisixs 214 main b> ooaada iavnm eyn ipoan tx NOW NT? ONNwD On. ava O95 wyw :M31wa 1awN AAD NAT nypia yprmad) oon’a 3295 aN0 Ain opm $5 °D IND ONAN mI) LIND 2IND ND 197M smpnye ?naa yo envy oxdsm 972 9a obdiyn yo mumd> xbow ma 112 IN0 m27a0 wm op wpbn 'm xenad am Ist brand mina pow .maiw noon mds bp owyn S25 swanw min miwbn Srta 0D wna ov S52) satina Smiyw op onmws yoo .oaw minpan $2) .wyn ja an yn and ony yap oy 52a ADM o"wn pA mwapA yaw boa andjon aay min tiodn > .doinw pa mob bon Os Sonn orpd aw aNo aban anNd ADM 10 sion eoopxsy ornn Ss ena 1a 8) Oye awd 2px .9S> aman pao indonn m1 D9 ons b> «ann :abss toydr orxd 39 G omits. 40 G omits. 41 Q omits from ADM to odin. 42 G omits. 4 G wid. 44 G 1D. 215 ETHICAL WILLS and use your best efforts to detect an honorable explanation of conduct however suspicious. Try to persuade yourselves that it was your neigh- bor’s zeal for some good end that led him to the conduct you deplore. This is the meaning of the exhortation: ‘‘In righteousness shalt thou judge thy neighbour’’*. To sum up, the fewer one’s idle words the less one’s risk of slander, lying, flattery,—all of them, things held in utter detestation by God. On holidays and festivals and Sabbaths seek to make happy the poor, the unfortunate, widows and orphans, who should always be guests at your tables; their joyous entertainment is a re- ligious duty. Let me repeat my warning against gossip and scandal. And as ye speak no scandal, so listen to none, for if there were no receivers there would be no bearers of slanderous tales; therefore the reception and credit of slander is as serious an offence as the originating of it. The less you say, the less cause you give for animosity, while “in the multitude of words there wanteth not transgression.’’?° 9 Levit. 19.15. to Proy. 10.19. nox 215 $2 17S Wy!D 727 OTN 222 WIN os SDS anya 4D amid moar 4D intd pots orn pixa qosi at by1.425 wan pow owd inm> odya oat iy a7 ND. py ns DIDwN aroh. yon pwsS atin oar .qaen ox 7D (DpH -rPysa TN oNw ody mp mdi oy “anown mnawar «odo otyina o> ndbw dy ony orainn nandsn odSoisn pnann> o>) mx nmow “’mnow NW pwdo mat ars nat xby .yan pwn axp IN0 bx roy? edo .mior D> ons 55 ntdy .yan proxn odbapon 1S oD .yan pws pon mwp 129 .yan pwd orpon “pa xd yan pwon sO. spp 192 om-paym aYoNm .oabapn p7atiay xd) ox ava iaw sdiixxiom ay .ny ny Soa Fs7 ons nat Rd) dys m5) 3195) yan pwd Sota ata an ap nwa Ap nwa ond pn 137 woe xo Ap nwa p27 313 °D ODxYD MNIp) Mn ADE 45 O omits. 46 O omits. 47 G wrown. 48 G omits, 49..O}. Vist. 60 G reads 179Nm) for this and preceding word. 216 ETHICAL WILLS Always be of those who see and are not seen, who hear and are not heard. Accept no invitations to banquets, except to such as are held for re- ligious reasons: at weddings and at meals pre- pared for mourners, at gatherings to celebrate entry into the covenant of Abraham, or at assem- blies in honor of the wise. Games of chance for money stakes, such as dicing, must be avoided. And as I have again warned you on that head, again let me urge you to show forbearance and humility to all men, to ignore abuses levelled at you, but the indignant refutation of charges against your moral character is fully justifiable. Be of the first ten in Synagogue, rising be- times for the purpose. Pray steadily with the congregation, giving due value to every letter and word, seeing that there are in the Shema‘ 248 words, corresponding to the 248 limbs in the human body™. Be careful too to let the prayer for redemption be followed immediately by the eighteen benedictions. Do not talk during ser- vice, but listen to the Precentor, and respond ‘“‘Amen”’ atthe proper time. After the morning prayer, read the Chapter about the Manna”, the passages associated with it, and the eleven verses,'} with due attention to clear enunciation. Then recite a Psalm in lieu of a reading in the 1 This is an old idea, just as the following is an old liturgical rule. 12 Exod. 16: 73 Collections of Scripture passages consisting of eleven verses are to be found in several editions of the daily liturgy. MIs . 216 oxta gd) on pr poem .ywp Sam xd mayo myo xd soyowim xbv oyowm niiands ynn nows .mxn mtyp os > mwsan pnw xdo cn'n tad) abn maby obdas mxyvaipa xO .myp TaNom pinw °ra owas owl oy poy ond am ado coat aNwa Ndi pabap yew sawn mb_d xd) owen Aid xd 31272 172) ON "DN .OTN SD cpa mn odd 2oa8 wa xd. bap 4s ppp xd wyna is own idan ioxiny qe bao 8S yn oy 4K candia> Soa yr nynm> noi mad owas onpad wiam pnoa asm ay wbSpanm .pwrxin pun yo wD .pmaM ynyms prpt>) w’p nmr. mow jiood) wos &@3DD Man nD wow 7s m>_n nywa 7295 xbdi .enb-pnd nap ox’ aden ans sox #may> qm TION) PMS NVI. Hpi x19 qrwm yo nyn> aden b> anxd odno ans non 51 O omits from 18 to O71. 52 G m’p 7 39D Ma’N Nod. 83 G mbpnbi. 54 G mydi. 217 ETHICAL WILLS Torah; though it were well not to omit the latter, passing, as I said above, from strength to strength, from prayer to the Bible, before turning to worldly pursuits. Or if ye can perform some act of loving-kindness, it is accounted as equal to the study of the Law. I beg of you, my sons and daughters, my wife, and all the congregation, that no funeral ora- tion be spoken in my honor. Do not carry my body on a bier but in a coach. Wash me clean, comb my hair, trim my nails, as I was wont to do in my life-time, so that I may go clean to my eternal rest, as I went clean to Synagogue every Sabbath day. If the ordinary officials dis- like the duty, let adequate payment be made to some poor man who shall render this service carefully and not perfunctorily. Ata distance of thirty cubits from the grave, they shall set my coffin on the ground, and drag me to the grave by a rope attached to the coffin. Every four cubits they shall stand and wait awhile, doing this in all seven times, so that I may find atonement for my sins.4 Put me in the ground %4 See introduction above, p. 208. nisis 217 ma ans vyo 11055 Say ox Js tn ops ony two ap ma Sn Ss dns ovp> noir oon Sind 1557 os 8 cons arpoyS rp» smn ‘9D awn ar ws Sapnm So. -onnn »miuai Ma wpaD oun Sy onmr mr .555 8555 onpao xdw ave pap Sy 48 NIN Muna cmE Ne Xd -aDwD S970) JINDA IND NIN Y IND IND *Nwpa nea par odo on myaxs pa nypian $H OPN FITD prooAa -NPIDI -wRI DIN samo °pn tiny NaNw TD S991 TD TID mpana .naw Soa non mad onodaw 2 1D .Dap) np a3) Appa ovmps nd-wiar a0 aay oy unn candy nmiod ord wy? mvp os pn xba pnoa ar b> °d pvyw max owdy ea apy pinn :anwyd ornund Paxson) past Sy ony ona aw ma mw Dy? nos ‘7 S59) apn ty San oy sp1D nvad napn ay myn ‘4D wy .wyD 50 ‘>. 56 CO omits. 87 nuna G ayn. 588 O mWYyMD. 59 »73DD. 60 G °K. 218 ETHICAL WILLS at the right hand of my father, and if the space be a little narrow, I am sure that he loves me well enough to make room for me by his side. If this be altogether impossible, put me on his left, or near my grandmother, Yuta. Should this also be impractical, let me be buried by the side of my daughter. nies 218 entap’ we ayo S’xroas om Sxx e»mnyd NYY TAN NIMNND NN] AY HYD NIT ON PDN owa nvnd Sov x5 on wd upd insy Sex on woxpwa wy ios sean Sew ow ena Sxx onnap sand on NYY 'D onaIp? 61 O omits this and preceding word. 62 O 1nd ons. 63 For the rnlophon see p. 207 above. egies a) my at iy Lay a hor f '} * & at “af Bd sae myi oxy Sy 77) AWS ANIM OTA pny? ja mo>w pa nN A REGIMEN OF SELF-TAXATION AND THE TESTAMENT OF SOLOMON SON OF ISAAC XI A REGIMEN OF SELF-TAXATION AND THE TESTAMENT OF SOLOMON SON OF ISAAC. Solomon, son of the “‘holy’’ R. Isaac son of Zadok, was a Provencal (or Spanish) Jew of the fourteenth or fifteenth century. He seems, however, to have lived in an Arabic- speaking country, possibly Egypt. Though his father is described as ‘‘Holy’’, it does not necessarily mean that he was a martyr. Steinschneider (Cat. Leyden, p. 264) con- jectures that Solomon lived in the fifteenth century; Schechter suggests (Studies in Judaism, I, 166) the four- teenth century. Besides the Leyden MS. there is also ene in Paris, in the Bibliothéque Nationale (No. 710). A fragment from an independent MS. also appeared in ap 1894, The document containing his Testament consists of two parts. The formal Testament occurs in the second part; the first part is much the more piquant. It contains the rules of self-taxation which the author also recom- mends his children to maintain. Solomon ben Isaac is characterized by Schechter (J. Q. R., first series, v, 112) as an average Jew of the Middle Ages. Not a scholar by profession, he nevertheless devotes part of every day to study. Despite his self-inflicted fines for lapses into in- dulgence, he is no ascetic. ‘‘He rather likes his dinner and enjoys his glass of wine, but he exercises a strict con- trol over his comforts.”’ In the second part (J.0.R., v, 114) he offers some fine moral counsels, which he desires his children to read once 220 & MS) WOS¥Y by TT WS TISIST) OP VTIAT ony? 72 mo>w 12 ON Sepa oP Pn pry 2 pny’ 9 "wrap, 7 ya moby Dax swy wont mwy yoann mxon by Capp Ww x02 wes ,any pwd ndbya arto cn AN (ps witp Sy now nas ONT pS "wp, NIP) PAX °D AN mode aye CT'D7 AT yI7P> nowy) TAYwmow .owN sawy yaonn non bx mo qoDw satwy wont mNo. on "3 7a>p .c'Dp 77 PwNr JID Studies in Judaism) 321) vod opON Ipy maa papa oi "Dd w ya "ID'T, 2 PDT WSy MwA TIDY IND "DD yop oI .(710 | T'y7n nwa moxsy msm :opdn ow> pom moby bw moxn apy )Payo AnyY maT Nw pestn pona Sas pwr pona nxxai mx1 yxy 372 Tannen qws ost os S20 NIT °D Ty” To pousn TTA pyany aww coms mow yiad sna pny’ ja moby mx aNnD (2) FT pwn 47D, wR nt oon Pebn wa b> AS .oran nD bw onra oT sia>> ovo” 9D2 nINs Myw wspn 7’Da mmobn by son mbpn sya wsy by Sap saws anon mined nnn DMS OS amy Ni end, .2n aw spxd qwes on ornxo %a puby wow sin Sax am pi Sy uyna) onnya “DY MN (>yS conn opos pouxn sien pyaa own pbna JIS INP 'w pias myn) maw nprow MSY APS JN 8 220 221 ETHICAL WILLS a week. They are to commend the same course to their own children in turn, and so throughout the generations. With his Testament they are also to read two letters of Nahmanides, one of which in praise of humility, is printed above (p. 95) and the other, in praise of chastity, below (p. 229). The first letter was addressed to Nahmanides’ son Nahman, the second (according to both Steinschneider and Schechter), to Nahmanides’ son Solomon. The writer of this Testament asks them always to have a volume of the Talmud or other rabbinic work spread on a stool, so that they can open it whenever occasion presents itself. At all events they should read four lines from any book they select before every meal. They must train all their child- ren to study the Torah, but one of the family should de- vote his whole time to it. And it shall be the duty of his brothers to support this one, and to invest his money, and to provide that he and his family may live respectably, so that he be not distracted by worldly cares from his studies. Solomon is an advocate of the system of paying the tithe. Very interesting is the author’s injunction that his children ‘‘shall apply all their powers to main- tain the synagogues and schools which our ancestors have built, as well as continue the endowments established by my ancestors and myself.’? They must, he continues, endeavor to imitate their forbears, and “they must always remember that they come of a good family.”’ A fine type this, and generous, of family pride. The Hebrew text here printed is derived from Schechter’s edition in the first series of the Jewish Quarterly Review, Vol. V. pp. 112-117. The English translation there given, has been freely used here, but not exactly copied. This edition is referred to in the Notes as S; the variants from the Paris MS. as P. A portion of the text is also printed (from an independent MS.) in the Hebrew periodical apn 1894. This is collated as Y. nisi 221 b> 710 Ty OF 12 NN) OFA NN NS yiawa nny oy nv on Np> ond my inex oy an yD mwy> mon by mopT] myn noana jap nms ws jy"2070 bw nous 229 9) mun> mDET] My wn ndana mwm (95 AD swrne ad oy mw jjomd andw: anesan nun ON ANIST am y"a077 2a bw (nvow nat> oy 37> Sopp by waa ron on ans b2> pw pian wa mnpd ib>yw jpwa ,oII Nand TMS ww cnednn 1 miap> iaynm yw $53 wexw nyw Soa ia mapdi ims mann .amas $5 wd tw ao APRA mw yarns an 070 Ins bas joan ans $9$ aon nen ody wrod yaynn, YON mow SD mE TINA nS nwyd 6595551 wor ay Sorw > noma poynndy ands boa wmtaw xd am obiya nuetw pps ,"NII3 wa wid P13 yiwsa maw w wy mxva poxod nodbw .ynnbp nyo ¢nan arp indb>> b> any ans 55 zanew, piabd “Dw Sr Max wpm uaw MeapAM mwat nam ommaxa mwys Sanwnb ombyw pou qd sim “Siw mnpwon awl ym simw onp ans b> ANDY) naw ms bw ap sont roan pyana wow NVI NIT AD pT ays mou pa") AT pwon FD wa wo pousn oon xb Sax ow min mbuyn qapnyna naan cnwonvn pmayna S msapi nxn amon .ndna nba mnpnyn yw "Dn yop ;P nnn oni pap *'D2 O NSD OWEN LY AND. TN nwa ‘apn, “ayn papa 222 ETHICAL WILLS These are the regulations which I, Solomon, son of the holy: Rabbi Isaac, the son of Zadok, of blessed memory, have drawn up for myself :— That so long as I enjoy good health, am free from constraint,? and think of it, I shall not eat on any day before I have studied one page of the Talmud or of one of its commentaries. Should I transgress this rule intentionally, I must not drink wine on that day, or I shall pay half a ducat* to charity. Again, that I shall read every week the Pentateuchal Lesson twice in the Hebrew text, and once in the Aramaic version. Should I intentionally omit completing the Lesson as above, then I must pay two ducats tocharity. Again, that I shall take three meals every Sabbath, consisting of bread or fruit. Should I intentionally omit to do so, I must give in charity half a ducat. Again, in order to subdue my appetites, and to restrain myself from enjoying in this world more than is ne- cessary for the maintenance of my body, I must not eat at one meal more than one course of meat, or more than two courses altogether; nor must I drink more than two cups of wine at one meal, apart from the blessing cup,’ except on Sabbath, Festivals, Hanukkah, New Moon, and t Perhaps (but not necessarily) a martyr, a common sense of Kadosh. It also, however, means mystic. 2 Schechter renders ‘‘accident’’. 2* On the denomination of the coins called here (and in Ibn Tibbon’s Testament) simply gold piece (Zehub), see Zunz, Zur Geschichte. pp. 545, 552, 563, 564. 3 The cup over which the grace after meals is said. nisSis 222 pny? 9 witpm ja nodw uxw oti on 15s oosy Sy at b'nsr prt ja Sox gow ,ons xdar Na NNW yor OD “nd Is TOSnAD ons AT Tbxw ay or S23 by TIaYe OND DT PAN yor SD wand YIDNY IN OV ms 7? anws xbw nyt om mwipn yaw Soa spare :napts> amr osn nytp or Sy mays on) .o0N INN 8p ow ow yapxy ,mSynS mipxd nwsapn obunbdy nav S23 nimyo wow mwyxen :nptas> oan ST YIDNW NYT TNAYN OND .MIPA IW NDA mum xdow pax? yond > Tayi saprasd sant DDIN SOW °D1 OVP TNS TD NPN Odin Ma wo any sd ,nm8> ‘wa nos aAnyoa mMyoa mp1D °w any}? anws xd) .od wan may op minawta ,7D7A7 DDD PIN nns sow iyi smxo nyo) OwIN wT) TDM t Read wa °Pp °]¥ or perhaps O17) “Wa. 223 ETHICAL WILLS at religious banquets.4 Again, I must not have any regular meal on Fridays, nor on the day pre- ceding a Festival if that day be not itself a Saturday, but shall be satisfied with a single course, so that I may enter upon the Sabbath or holiday with a keen appetite. Should I trans- gress this rule intentionally, I shall have to fast a day, or pay two ducats. Again, that I shall not eat the fish called barbottes in French and shult in Arabic, so long as I do not forget. Even on the above-mentioned days, I must not eat more than three courses at a meal, nor drink more than three cups of wine exclusive of the blessing cup, or a cup of which it is a duty to partake. And this on the conditions written above. Again I must not swear by God, nor mention the name of Heaven without a purpose, nor curse any man in the name of God. Should I, God forbid, transgress this, I must not drink more than one cup of wine on that day, ex- clusive of the blessing-cup, provided that I remember. Should I, however, transgress this after dinner, I must abstain from wine the fol- lowing day, if I do not forget. If, while re- membering, I transgress this rule, I have to pay half a ducat to charity. 4 Such as wedding dinners, 5 On the barbuta (usually identified with the sturgeon) see L. Low, Gesammelte Schriften 11 260. The full Arabic name is hut ash-shuli and is identified with the sturgeon by the Latin translator (p. 41) of a text published by Dozy (Le Calendrier de Cordoue de l'année 961, Leiden, 1873). I have to thank Prof. A. Bevan for this information. ~ nisis 223 oy anya xd) .naw anya yap nnyp mwyr any mmyo ama Sow gov Sina mw aw ord x nawS pioxw > ar $a1 ans Soxnn Son mary joro paya an :nd-ox5 ann aw Ww .onN Ov> moynRw Nyt or Sy Tay Om man Sow xdby on sora '2 apts> yrpxy b> vdw vany pwoar nwiana ryS pwSa rp bois gow oon on os97 990 aNw yt moi nwSwn any anes Ndi poowan ‘0 any pid mm ox *ndar mona by pion pin p> bw SSy5 mainon ovina Sy an .msn0 bw 5025 ony ow moms koi ows yauyxdnn Sy mays 1’n on .owa ons ow SSox xy Ins DD NON OP InN? ]? ONwN Now TIT rp oxi iad a8 on D132 bw oido pin a ons ov> ovypa ar mw rd os anxd yapxw nr Sy aaye) Tnrs ON) nDwR ND ON sapax> aywtoxn 224 ETHICAL WILLS Again, that I shall rise up every night to praise God, to supplicate for His mercy, and to confess. This shall be the rule on such nights on which confession is permissible. On other nights,° I shall say hymns and Psalms. Every night that I am at home, in good health, and free from constraint, and fail to perform the acts referred to, I must not drink more than one cup of wine the following day, exclusive of the cup of blessing, unless the morrow happens to be a Sabbath or Festival. Moreover, I take upon myself to set aside for charitable objects the following taxes on my expenditure :—Of every garment which I have made for myself or for a member of my house- hold, costing ten ducats or more, I must pay one peseta for every ten ducats. Again, if I should buy an animal or a servant, or a hand- maid, or land, I must pay at the same rate. And if I buy clothes by way of trade, I must pay two pesetas for every garment which they call fasa. As often as I am bound to say the benediction ha-gomel,’ I shall pay a ducat, ex- cept when I am travelling, in which case I shall have to pay the aforesaid ducat only when I reach my home, and two pesetas daily during the journey. Again for every bird bought for or by me, costing a ducat or more, I must pay a peseta. If the price be below a ducat but not less than half a ducat, I must pay half a peseta. If the price be between half a ducat and 6 i, e. Sabbath and festivals. ? The benediction recited in synagogue by one who has undergone some dangerous experience, among which travelling was included. AIRS 224 s7a5 mawS nd5) moS Soa onpnen paisa qaw moda jap moamdiy pannndy smnavin nrpw aod moins mdday nrind ow xdba ena man maa maxw mod Som sanve xboy mbynb nonw and enwyrx xdi,one mona bw pisn yin ans ond NOS yp? OY ims smoyp> ononn one mm xd on pon onan Son onssinn wspad my ma owixd mwyxw radon Son 77 os) nnd oynod) paint aawy oDonn mw San 221 moma mMps ox) oan aawy Sd owp jnew .DIDDT 1D YIDRW YPIP IN ANDY IN TAY IN ODIwD ow Inxw ,7ATIND>S OID TPN ON 21ND WaRw oyD $D1:mOND pripy ta 55 qaqa nada yin jz qnaw ,Sounm qaab yorw ora sos ain ar yd arynnos xdby Doni sora powa ow oom axw taba cmad adynd sim mrp maps wd pw Ary Ay siaexsn ay mynd) aii aw m1 owe JNRw bwe Ty mvod) aiexnD Tw nD). .owe xn 2 Supply mvyss which is missing in the MSS. 225 ETHICAL WILLS a peseta, I must pay atrifle. For every load of wood bought by or for me, I must pay a peseta; for every kid two pesetas, for every fish costing a ducat and upwards, a peseta for every ducat. And if I shall be held worthy by God to marry my children, and to be present at their entrance under the canopy, I shall command them to give from the dowry brought to them by their wives, whether in money or in kind, at the rate of one percent. So, if God bless me with sons, I shall give for every son according to my means atthetime. And in addition to this, between New Year and the Day of Atonement in each year, I shall calculate my profit-balance, and give a tithe of it. Should I be unable to make an exact calculation, I will give approximately according to my impression of the proper sum. And I will include this tithe together with all the money accumulated as above, and the total shall be set aside for religious purposes, to dispose of as I deem best. I also retain the liberty to employ the money in any speculation which promises gain, in order to augment the fund for charitable purposes. All the penalties which I have assumed on myself shall not fall due if my transgressions be the result of forgetfulness; but in order to guard against that, I shall read this through weekly if I remember to do so. I also command my children (whom may God preserve and make worthy of performing His will) to take upon themselves as many of the nisis 225 mprw oxy Sw nwo Som .nms mY JNNY Iwo pw Sonor .owp new > wp IN 5 ps mpxw mt Son .powp ow ,mIpN sowe aim $55 inxaw aSyod) ante aw mxad) 2a wend tm san cP on py inpw mo S5p nw oms msNw ,onDIn myo 520 aint ,mwa yn mypa yn omni TnNw 3,0 751 O25 nwa oDP oN 1D) oat —~ yyny m9 °p> aNww no > mow ya $595 wea pa mw Soa ar Sy anim yor imsa PIPw TD1 AWN AwWYNY ,O DIM ay mwA INkY ,MNINA ANN mIayy mw Sy any inxw pawn prp 7S Sow yd on wyr op swyr mr dibos 25 mew mood tow ims wm ,o pn oat nbxa nbyy mn 55 oy 25 asvw mo $55 msn 1275 ama nn Son minnd awexw opos ims 1S °5 ay om mwan mmw ,mxo 127 wo mwydS 4D W123 273 Jo nn omy dso °>y onansy no bon 3 S adds mwa. 226 ETHICAL WILLS above regulations as may be in their power to observe. They shall in their turn ordain them on their children, and so throughout the genera- tions for ever. And whoever puts pressure on himself to keep these rules, and to add others of his own formulation, on him may a blessing descend. And this is the text of the Testament which I, the aforesaid Solomon, have drawn up for my | children, may God preserve them! That each of them shall pray thrice daily, and strive to utter his prayers with devotion. Again, that prayers shall be said in the Bet Hamidrash® or in the Synagogue together with the congregation. Again, that each shall apply all his power to maintain the synagogues and houses of study and the endowments which our fathers, and I also, have built and established. Let each en- deavor to imitate them to the end that good work shall never cease from among them. Again, that each shall always have in his house a chair on which a volume or two of the Talmud, or any other talmudical work, shall rest; so that he can always open a book when he comes home. Let him read what he can, making it a duty to read in any book he likes at least four 8 Used for study and for prayer. nisSXis 226 Om TIDt oaEw yor bo xbs ona arynns xd coms map ody onbap onnm nom ot 'Sxn one a5 mexn oc) DIN ON |YIawWA xo omy iSapw tymxod. incind oom Mase) 1 Toyo, eae at oS oa sma b> po ay ,omadS omar ,omiad oo ama mann: Sanend wxy prim boi trons poy nan bs 225 non aby Nw cn SY ONY ND’ AN boa opys 070 Ins 95 Soar 1 Oxn one sonv. .omoa inden xonw Stneew vo banww .axn oy noon ma IN yrs ‘nam nyo nan oarp> ind>> 55 ony ans b> br Max WPM waw mMwtpAM nwt riya .ame> smwy> ans $5 Sanww .2"1 28 55> ond awn mwyp pop xbw Sopp imaa pn ono ans $55 aw) 7ZP AND IND Is TSN ow Iw Sapo poy Dory mo 8p .1ma> waa DD mnDw paya msyw po apwa nipd ixy arm .miap> 4 Some word must be supplied: perhaps nm DYyD. sYadds3. ¢S.7pD. 7 Yr. 3 Y mod. 227 ETHICAL WILLS lines before taking his meal. Again that he shall not omit to read every week the Pentateuchal Lesson twice in the Hebrew text and once in the Aramaic version.? He shall partake, on every Sabbath, of three meals, consisting if pos- sible of bread, and, if not, of fruits. Again, that he shall be ever modest, merciful and charitable, for it is for these qualities that the seed of Israel is renowned.” Let, also, his aim and thought be directed day and night to the service of the Creator, and be as charitable and benevolent as possible, for this is all that remains to man of all his labor. He shall also endeavor, to the utmost of his ability, to regulate his diet according to the rules laid down by R. Moses"! in the fourth chapter of the Introductory Section of his Code so as to fulfil the words of Scripture :? “The righteous man eateth to the satisfying of his soul.” He shall, moreover, be careful not to mention the name of God in vain, to be honest in all his business transactions, and to deal in just measure. Each of them shall have the obligation to train his children to the study of the Torah, and to strive that one shall devote his whole life to the study thereof. All his children and household shall be directed in the right way and in the service of the Creator. And it shall be the duty of his brothers to support the one who makes » T. B. Berakot 8a. 1 T, B. Yebamot 79a. 11 Maimonides. 2 Proverbs 13.28. 3 Levit. 19.36. S. renders ‘‘let their yea be always yea. nisivys 227 mipw .Soxw onip mnpd> ninw myans ean Nipp ow mwapm yaw boa minp> ann mayo voy navy Soa obee~ conan ans smal wk> on) naa b>, on sa °D ton Yon jo wa Ton ww Inm>D manw :Synw yar woo ran non mvy) mn stan nmay> 15°5) op» inawnn boo o7n> aNw mre .tom mptsa boyy mp nynynwa Pyosoa sy ym? Sanww abpy pipa >") mwp iran answ apa india p> Napp ona ovpnyw > myt mab cyan nwei yaw bow poy ,zinsw pw .>va5 ony ov pom xby ann bw poo mirw Sanww .qnosa uno) iNwo pI syoon via 1095 on tnx $53 any Tw INN V3 ANS Ww Sanww .anbs> 95 Ann Ina CWIND PIA Ppayw Yn om SD ins ono mow So. Stan nay aw Ft boa wrod wor aNy iae~nmy ins inn 9 S. omits. 10 Y ODN). rr Y pnw. 228 ‘ETHICAL WILLS the Torah his life work, to invest his moneys, making provision that he and his family may live respectably.*4 Let the elder brother love the younger as his own child, and the younger respect the elder as a father. Thus may they bear in mind that they are of a God-fearing family. Let each of them love and honor scholars, so that they may have scholars for their sons and sons-in-law.'s Each of my children shall be bound to read this Will through once a week, and undertake to follow its directions. He shall also make it in- cumbent upon his children, and they upon their children, from generation to generation, to ac- cept its teachings,’ in order to fulfil the Scrip- ture:? ‘‘For I have known him to the end that he may command his children and his household after him, that they may keep the way of the Lord, to do righteousness and justice.’’ Then will be fulfilled in them that which is written in the text: ‘‘And as for Me, this is My covenant with them, saith the Lord; My spirit which is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of thy seed, nor out of the mouth of thy 1% S, adds: ‘‘So that he be not distracted by worldly cares from his studies.’’ i T. B. Shabbat 23b. 16 See S. Or ‘‘to perform its terms.”’ 17 Gen, 18.19, % Isaiah 59.21. nisiy 228 borw 12 inona poynody Sanwabds .anb>> smaD3 Ina cw yin b5S5D57 war rays piwp tapw) .2naD owpds obra anew simy ono ans 55 aNty piya pars odrtd TAD Ww) IW) .NIMw aMpwann AWD yr naan anit >> > yw and nopw to nnd ann md pan pan ppiwt $51 .pran pia md f 77247 mosm nip> «amins ono ans b> mw bapn .ams o>w wi .yiawa ns ays nam Sap> yiad nnxd anny O71 aw poy ons 3" ams bap> ond new .omby mms b> 1D Fy TT ANN ANT oF2a> oar .omdy BpnyT °D> ainDw Sapp orp o> wn ov) PANN ina NN PIA n& my aw yyod NIpd on Opn :vewol Apts mwy> 4447 “WN OMIT 7 8 OMS OMA NNT IN) ,zINDY po win xb pa cnow we nat) poy pF he Yas hab Be 13 Some words must be supplied, or Nimw must be emended. 14 This word, missing in S, must be supplied. ts S. ny. 229 ETHICAL WILLS seed’s seed, saith the Lord, from henceforth and forever!”’ And as often as they read this Testament, they shall also read the two letters, written below, which R. Moses b. Nahman sent to his sons, in order that they may profit from the admoni- tions contained in them. They shall also read the regulations to which I myself submitted, so that they also may carry out such of them as they are able. For, from the reading of all these things they will derive great advantage, provided that they read them in the right spirit. Should, heaven forbid, they be by any sad ac- cident prevented from fulfilling any of the fore- going injunctions, they must hold themselves bound to abstain from drinking wine on that or on the following day, or shall deprive them- selves of something at table or shall give some coin to charity as a fine for their delinquency. The purpose of this is that each of them shall be constantly on guard in these matters, so as to receive on himself the yoke of the kingdom of Heaven. And let the fear of God be ever present that they sin not, for the fear of God is life-giving. The Letter which R. Moses b. Nahman, of blessed memory, sent from the Holy Land to Barcelona: ‘‘Hearken my son to the instruction of thy father,’’ etc. And this is the Letter which the above-men- tioned Rabbi sent while in the Land of Israel 19 For text of this letter see above p. 95, nisSsis 229 TY) ANYD TION VEYA yar pa Ft Dn lodiy OS INTD'Y .ANIXT ONT wIpw oyD boa 52 nwo ‘an ayew nvo> oainoA nme cw ory oms ba0 Syd oto wyind St yon ota ws 7D oop) :viad ona mxy 7D von wepwoaD Loxy Sy om ondapw on natn ids 55 menpa °p 2a Toy? rborw ows Sanwnd -paxr ado ndyin ond am ow yr yn ond vd>yrw paya omdy iad ops idawa iyiow ann ans owd yusn mga an mmw -Adbynd ainom Son 7A7 427 Jom ww. onw xdw intno> os ar ims by pipa ony> mptx ymin abso bapw ota von ar o> iowy paya .yuiNen omip Sy ‘A asp renn) .oaw mobo diy poy torn e's ny oD nvr on?a? Ssaw vaso >" yan ‘an ndbwwy noasn 2°79) Pax tow 2a yow .anbxnad YASS nvaa 72nn aan nbww nxn nxn 16 The word omitted in S. must be supplied. 17 MSS. read 073. 18 S. omits. 19 For text see p. 95 above. 230 ETHICAL WILLS to Castile, where his son was standing before the King.” "As a man chasteneth his son, so the Lord thy God chasteneth thee.’’? ‘‘The Lord bless thee and keep thee’’??—keep thee from sin, keep thee from punishment. Our lord the King David, of blessed memory, begot a son wise and prudent, like unto whom there was none before or after him. Neverthe- less, David laid on him the injunction: ‘‘Keep the charge of the Lord thy God, to walk in His ways, to keep His statutes, and His commandments, and His ordinances, and His testimonies, according to that which is written in the Law of Moses, that thou mayest prosper in all that thou doest and whithersoever thou turnest thyself.’’?3 More- over, he said: ‘“‘And thou, Solomon my son, know the God of thy father, and serve Him with a whole heart and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts; if thou seek Him, He will be found of thee; but if thou for- sake Him, He will cast thee off for ever.’?4- Now, my son, measure thyself with Solomon and thou wilt find thyself a worm—not a man, merely a creeping thing on the earth; yet if thou wilt seek God He will aggrandize thee and raise thee from degree to degree, while if thou forsake Him, spurned and forsaken art thou! 20 Intheroyal service. 2x Deut. 8.5, 22 Num. 6.24. 23 II Kings 2.3. 24 I Chron. 28.9. i nisyys 230 sqoon p> amy ia nyna xy dS-uwsp> Osa 219909 o>oN ‘11a NN WS AD” AWND 10 Jrow .xvnn yo 24 70w !qqnw nm JID lwnyn oon ja Pon 24A"y tt bon wnt mn op xb pans) ppd 2mm xd wp. WE .pan a n7own ns now ,roNd 1 my NIM m2 pmxoi ympin miawd1 porta nooo -pabs mw NTN ANID NY AWD) PNITY) PODwD) msi mwyn aws b> nsx Swn yynd =cqtay) 22 moby ans1 15 tox TY) :ow mIpNn AWE b> mypn wea ody ada intayi asx cnds ns yt Os pan mawnn ax S21 'A wart maad 55° qos) ay qrap waryn on 47> exo wath ms °D xxom moby a2 Joxy aon pia D"DYN) .TOINT 2>wn ID wor ws dy nydin on) yoy aby eabyom 4d, wath on SINS AWY) 277 WAYN 20 Y PD. 2: YandSomit. 2 Y and S. omit. 22 Y 7M). 23 So the MSS. add; but in MT the bracketed words do not occur. There are also other variants from the MT. 24 P, adds ivan (cancelled). 25 So Y. But S wor. 26 Yomits1qbay. 27 So Y and P.S pr. 231 * ETHICAL WILLS Myson! Take care to recite the Shema‘ morn- ing and evening and the Eighteen Benedictions three times every day. At thy meals, say the blessing before and after, in the proper form. Let nothing prevent thee from reading the Lesson from the Law every Sabbath. Acquire an ac- curate copy of the Pentateuch, and take it with thee wherever thou goest, that (the law) de- part not out of thy presence, but thou shalt meditate therein day and night, for then thou shalt make thy ways prosperous and then thou shalt have good success.’s My son! ‘Cast thy burden upon the Lord !?6” for the thing which thou believest far from thee is often very near. Know again, that thou art not master over thy words, nor hast power over thy hand; but everything is in the hand of God to do (as He wills). Set thy heart ever to the thoughts:” ‘‘Except the Lord build the house, they labour in vain that build it,’”’ (while, if the Lord build it, they labor in vain that throw it down); ‘‘except the Lord keep the city, the watchman waketh but in vain’’ (while if the Lord keep the city, the watchman’s toil is un- necessary). Know that the olden sages likened the king with woman.* Take heed to stand in the court- yard in awe and rectitude; and beware of the wo- men (of the court?) never to be drawn by their cords. Know that our God hates unchastity, and Balaam could in no other way injure Israel than as After Joshua 1.8. 2% Ps 55.23. a7*Ps..312731: 28 See note on Hebrew text. nisiVs Zot moana) ,2mary) many wpa Varn baa mip Jaan qn>os by bia sara anys nwoy 2—wapT sapn ow >> Sytia :yawos mansd TP) .prpry woin 47> man .naw) naw doa nam 2"—pipp win xdi on aws Soa Joy >own mi potatos mosn isd oto) oop apo joven atm jar 'n by qbwr baa PSD YT STN JOD 2p IMs awn -pwd onan ta Soaads .qdraa a pri qdw pp sw ma mad ‘nox pon Jad qn .nwyd 22 porn bay won ‘mori 2a pna dy ' ON) Dw Tpw aw py aioe xd ‘7 on 39D NAY oN Ty 7D ave Joon nen anwsin pon > yT VAT 1D) DIA) AKA Axna Toys aywn > yt 2555 sqmmaya enyy onbdad txn anm opp ywan ayda exo di. sin moresnwiyads 28 Y pay) oan. 29 P. "707. 30 S. Pp. Fie y TOW) OVO. yar, pine. 33 P. wrongly adds 701. 34 In the Leyden MS. is the word 7wxm, but partly cancelled. P. reads WNT. 3s Here the MSS. have oan. S. corrects to nan. 36 So S. corrects from the xX of the MSS. 37 MSS. omaya. 232 ETHICAL WILLS by inciting them with the daughters of Moab.79 For he who commits this offence, profanes the Covenant of Abraham our father, since this is the purpose of circumcision. He excludes himself from the community of Israel, the people of the God of Abraham. Such a one is termed disloyal to God, as it is said:° ‘‘We have broken faith with our God, and have married foreign women of the peoples of the land.”’ He is further termed a trespasser: ‘‘And Ezra the priest stood up and said unto them: Ye have broken faith and married foreign women to increase the trespass of Israel.’’3! He is also termed a transgressor, as it is said:3? ‘‘for we have greatly transgressed in this matter.’’ And he is termed treacherous and abominable, a pro- faner of the sacred things of the Lord which He loveth, and he makes himself hateful to Heaven, for it is written:3 ‘Judah hath dealt treach- erously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the Lord which He loveth, and hath married the daughter of a strange god. May the Lord cut off to the man that doeth this, him that calleth and him that answereth out of the tents of Jacob, and him that bringeth an offering unto the Lord of hosts.”’ That is to say, He will cut off the seed of such a one, who 7 Num. 25. A section which follows immediately on the parables of Balaam. 30 Ezra 10.2. 3x Ezra 10.10, 32 Tb. verse 13. 33 Malachi 2.10-12. NINVyS 232 amin Sow wax miaa pr Ssned syd Was omnas bw inaa Sonn onyn mia oy baw S550 inoxy sexi .at>-nn nD sem onbsa Syio stpn .omtas on>s oy ony nyap2 ow) awn irndsa wbyn unix aoew 50801 JTD7 NY OP) .AWS IPN .paNn yn pppind enprai owen andy ons onde WaT > AoNw yonp sapn .Ssw nows by bono “aynn wa Sapn .mim ata yw oxw .onw> xy 1992) ATS WWE Twp pbura Sxawa mnwy) mayim mar ma bs na Sym ans awe 'n wap atm 595n oD Sap ony Ay mwy 2nws werd mn .4D) Wwarmraw roid :msas 95 anw wan apy 38 P. yon. 39 MSS. add prsm *9y which is not here found in MT, 40 Corrected from MS. reading mayim. 4x S. NWO) NNN. 42 So MT. MSS. read 7wed. 233 ETHICAL WILLS will have none to call or answer in the tents of Jacob, among those who bring offerings and serve that honored Name. Measure for meas- ure! He bears children unto other gods, and the Lord of hosts cuts him off so that he has no seed to serve Him. They were transgressors in Israel in their body,34 and the Lord will turn the wheel over them.35 My son! Remember me always, let the image of my countenance be ever before thee, never leaving thee. Love not that which thou knowest me to loathe. Thou wilt be ever with me. Keep my commandments and live. Have always on thy lips the Scripture3® “I ama so- journer in the earth; hide not Thy commandment from me.’’ And God, who is good and the Dispenser of good, shall increase thy well-being, and prolong thy life in happiness, and promote ~ thy honor and prosperity according to thy wish, and the wish of thy father who bore thee—Moses son of Nahman. 4 Or themselves. 35 Prov. 20.26: a figure of retribution. eee Sed 19 cL GD, nisis 233 on awe .2apy? Sasa ony ay > am edo M1) .72D27 ov AS OT) AMD Ow DN my .onns onbexd onan pd inte su son Jay yari> nym ims n> mxax pis omy aw mam jpn Syne oye yn IpYT MoT WAM ome Tm ny Soa ta sux nat bar .pipdn sion «xd .pry subd amvy> ¢7ans aaNn Os ims OND NWA AY? nn yD) Pm omSy 11Ow .PaN Pon copy anon $s pasa DIN 1,21INDw Spy ~pnpw dy sy M>ow may yom aw7 Ss .pmiyy *90 snm qnaa bam .pmiw omyi pax :$"t oma ta nwo 97>: ar -pax pend) 4xpn 43 So P. But S omits previous 14 words. 46S. phn 45 P.omits. 46 P bm. 47/P AMS. 48S “pw Py) sett ab so P sarbw. rah A: iT é :# si te id a Pe ceunh sia iM i Bi rales a tase ts Mf Y ba, “ 4 , 4 js at in ‘i ed walt A Poke od iy HAY rie gh 3 an ee Late Aes WU pica et ‘~ y? vm pen ay ' ¥ “ a ies Shee fe vee ; ; ey ae bind al eel ra a ey fer’ / Ladi f hit be A , a\e ‘ AP Wide i , it er i a ‘ Hs tp i > el el ty eye UP nila a ages i rae yay eiae jital (40) He tai ual That ae Gl eae mt a) - ‘| Wh Ay Faw MCh ey t) Se? id ae ty ins A vue pi imrighas 6k oe ? “ait ary t a Maes 24, Hebvled! , / (re Ce Me dt ie | abng ewe Re) 5 i * \ \ val i 1) ee i ‘4 \ a. te We few ff o lad v ye ¥ me ated Wee h PM gar , 7%, +7 3 rete aie if; Delis aa 6 rege aan AP a iy tat: i ¥ - iba wor ah baie Ti “Dib pred 7 i i hater er DID TWD ‘NYP PROTHANATION OF MOSES RIMOS XII PROTHANATION OF MOSES RIMOS The interest in this poem is partly literary, partly cir- cumstantial. Its inclusion in the present volume was suggested to the editor, and the suggestion accepted, because while it is not technically a Will, it was written in the immediate expectation of death (hence the title Prothanation invented for it here). Undeniably it is in itself an attractive composition. That one whose end was so imminent should indite so artificial a poem is not an altogether unique literary fact. Another, later, in- stance (of the year 1586) may be seen in Isaac D’Israeli’s Curiosities of Literature, in which are cited the lines, full of quaint and intricate conceits, written by Chidiock Titch- bourne, in the Tower of London, on the night preceding his execution on a charge of treason. It must be conceded, however, that the poem of Moses Rimos is immeasurably the more elaborate and _ recondite. Moses Rimos was a physician born probably in Majorca and settled in Sicily. When only twenty-four years of age, he was arrested in Palermo, about 1430, on a charge of poisoning a patient. Such false accusations were not uncommon in the middle ages; they arose from popular prejudice as well as from professional jealousy. The reader may refer on this point to M. Giidemann, Geschichte des Erziehungswesens und der Cultur der Juden in Italien, p. 237. Very little is known of the poet, beyond what his poem conveys. There is one further reference to him, written in a MS. which was a gift or inheritance from Rimos to Rieti. As Moses Rieti died c. 1460, the date of Moses 235 wa He, DI Mw '7Inyp Dw ON MIDON ADIy DD Aawn kn NM AYpA MnpoN roa nbn jaw Nba ANS TS °D AN) TION [35 mon 4Nbow nAywa manD1 7D yy’ WAM JADA Tn sein nx md cnexon 2’yy anon by pei nx wD an Nn In noxyd wnwow peo b> pr yun, ISP WW ORY NINO NDS AYSIU PR .oyn mB SNY jor NAN NONI .TID MaNdbo Tw TAM NA wowND Curiosities »Sysxap7 pnx” bw pa MN¥M2 (1586) AMND murya oxdon one oxaw op of Literature pind Saya pawn pr rwe -"y iansw DDaIDD) ONwD mrnnd arby Sax samp nove by inyan upby adda PY) Mp any AI wn pws mwa bw inrpwy avn mparna pep ba abiw xp nm pw nwo IMAM wNwWPN yaw omwy ja prinyma wp>xwpa roy wedn °D yy? pp nw Joya jobba onoNn maa syn ya ed abso moby Say abdind mim op nw mnos) onmp ovpyod non ,oran wa yramnda Pa aay asipm odd on oya pon pa weanw mbpv by 1pDa Py ar payd yma INS xpos OTAyA OW TYTN DIYIYNOINAY SY OYI yoD wy) JJNOYT. .0 157 AT ORO PS [yTY ryt wd: “WEXY nD Jado Am WwST nS ym ND vyD IN TND2 Naw Da Pox INN tI HY vw anyrpo mxnd 379 Jaya Ww] ye Awow nya oud DID MwA! : S. and nyp. 235 236 ETHICAL WILLS Rimos seems fixed for the early part of the fifteenth century. The same entry confirms the martyrdom of Rimos, ‘‘who died for the sanctification of the Name,” and another entry in the same volume records that Moses Rimos ‘‘died for the sanctification of the Name, when bandits came from the West, and he is buried in Palermo, outside the city under the wall.’’ This reference to ‘bandits’? is not consistent with Rimos’ own account, but he, too, asserts that he could have saved his life by an apostasy to which he indignantly refused his assent. His martyrdom was indeed an act of ‘sanctification of the Name’ of God. Full discussions of the points involved regarding the life and period of Rimos, will be found in L. Dukes, Zur rabbinischen Spruchkunde, p. 85; Zunz, Zur Literatur- geschichte der synagogalen Poeste, p. 523, Anhang, p. 46; M. Steinschneider, He-chaluz, iv, 67; D. Kaufmann, Stein- schneider Festschrift (1896), p. 227; N. Slousch in Cen- tenarto della nascita dt Michele Amari, vol. ii, p. 186. The poem was first printed in He-chaluz (loc. cit.); in the critical notes this edition (or rather the Berlin MS. on which it is based) is referred toasS. Another edition by A. Cahana (referred to as C.) is known to the present editor only from the useful edition by Slousch (re- ferred to as Sl.). Slousch’s edition (which is to be found in the Centenario as cited above) is based on an Oxford MS., Cat. Neubauer No. 2578 (here referred to as O.), which has been specially re-collated for the present edition. Slousch’s French rendering and annotations have proved of considerable service. But the Hebrew text is in several passages corrupt, though the general sense is clear. Moses Rimos possibly had in mind the talmudic story of Eleazar son of Durdaya who, rendered desperate by his announced niniy 236 nyo by pes pona cn pin meow noxd amp mn winp Sy no, DID DIND NXD) OPN INNA TTwy wenn by nD DIOTW OXNP ws WM "D2 ANS OPN ,"own waa APN Ayo yO WA OTwY Aywa ov wp ONnd ws “ow.> am mw aon nnn vyd pinn “wpXY yD NT Oo Sas oxy 019 bw mAwYyoR TDDd ana Soa sunn m> ods tow “"y wei ns Sxnb 1b an own wip, Sw mwyd noxa ymin “ry nxpi oven mw Sw inp\pm yn> yma xb inn Nw HYINpIMDY jywrarr as, ,yprt wd ana bw mPa TVOMNINYD IYI yoowynwsryod WS, |pN¥ ;m"D AT TPwrow wd 3D AT MPV wYDpPN 47 ,"yryND DEWODYD, A NOD IP TWIT 37D AT Yyran FAD "yn. xxw pripa yeonbo om 3199 qT am “a wrped J7> pawos b> bw ined ovo ow neo yb od YDP AT pw (Sy s207 mpoa "non. Anes ADT AYpA [ws pora “nN ONIN AIAN NS onNTp enryna mNDo) NAD OFTDN ’y mans ARs CS Caton yby by mbyom mawn axyim yo pr°d nym enya C nsxoim pendo bw anyon .cmmyna Sl ansom yenbo now. ,Tnpopix nd Sy ntpvo (bys aonm papa oye ny onray poy (O AD yom 2578 TO ,AyNA”) yoym penbo Sw mnanxsn apnyan ar cones coya nnyo sia ayn now jox oy aryd o> pa mrpson mrna sm $552 aAnsm °> AS .OTINN Mopoa Spdipor soon ap oon nwo bw inaynoa m>oyw aweN .mDI7%1 TORWD we pad NXbon) Wwe WTI 12 ASS Ty 237 ETHICAL WILLS exclusion from the possibility of repentance for his sins, invoked successively the hills and dales, heaven and earth, sun and moon, stars and planets, to appeal on his behalf for pardon. Though these failed Eleazar, his own con- trition won its way to the throne of mercy (T. B. A- bodah Zarah 17a). Moses Rimos regards the elements and many another force in nature and man as more sym- pathetic with his sorrow. The poet describes how the Universe of Nature and of Philosophy, the Oral and Writ- ten Law, Jewish and Greek learning, all masterpieces of science, grieve at the undeserved catastrophe that has befallen the author. The very Signs of the Zodiac are involved in the general lamentation. But his faith tri- umphs and he dies with a declaration of firm trust. The whole episode is at once fantastic and fascinating. The young scientist, proficient in “the three tongues’ (he uses the technical medieval phrase), about to perish on a trumped-up indictment, spent his last evening on earth in composing an elaborate acrostic on his name. In it are close parallels to the poem of an earlier Moses Rimos (see especially lines 64-69 of the epistle published by Kaufmann). Yet amid all this artificiality is seen the natural, simple, immovable piety of the man. His ‘‘Pro- thanation”’ thus possesses a value which transcends its literary worth, though as literature its quality is by no means insignificant. [I keened it on the last day,' whereon they told me that on the morrow they would execute me. Woe unto me!]. May it be the divine will that my death be an atonement for my 1Perhaps “‘on the last day (of his life)’”’; or on ‘‘the first day of the week’’—Sunday: or ‘‘on a certain day”. Nisivy 237 Np) AN ATay 797 Sy mawna ims wap xdw yry pain .mabm monn ,yaxm own ,myaim ont bx 57D AS .THIADT NDD wd ydy OMT woad ymbmm ani nd mob5 oxy nawn a ards Sw inwpad yr xd De mw. a amay baa ebm monn xosd DANX OPVUNI OPyaY Mmm) mon AyaInw yw Pay DM yaun ody MX INND jw. Ysa opnnwe vm man monn wap Syaw monn andaw ann xav Syna pox by osyoxe ,osinain yton pp $5 mypa Anneo wo mbmn did) o annwxa Nd pyy inown odwoon b> Sy nana inno jox) .ebon mm yuson b> .pnaw dy ‘ma pov) pox NNIpa nNxy ‘miwon wow. pa -VY¥ YIOWN IP IWIN AND NIT DD (OPAT DA Mw MNwINT NDA woNwD NID nows Sy inyand anp wm °y rnd ponsn satya wa low dy Soowo anys o1voOTpS Nana Nw yon bs myo ooRND OWI OdapD oNp w am aa mem wy oye > ony ns Dion nwo bw ra) .(pNO NP "yy mOSTw n-Nn bw v'd-7'D nw mysyn onyponn mbdano nym nymoxbon b> sna ay syysn ain by wnoxy meta minyn nowsr D1 °D AX pnDoON ADTyo Sym any Joy md w inrp Dvn x 7? w nd TNs san orn 73 °> oN D'S OY AMS cnInp) psaomebds as oaand o-pny pa pans wa hen Bon) Pee a aominyd TDD CONN) Wonw 2 S. omits. s So omny'99/5¢. 4 O. "PDD. 238 ETHICAL WILLS iniquities! In bitter weeping,? without thought or reflection, I [Moses Rimos] have taken up the pen, crying as I write. I adjure by the Lord, God of Israel, that whosoever may become possessed of this elegy shall transcribe it and read it, and send it to others, until it reach the hand of my desolated relatives. Indicated therein} is my name, Moses Rimos. Woe unto me! (Itisa month of lamentation, for through our sins was the sanctuary laid waste). Who had believed that, as a churl dieth, Would die a sage, a seeker after God ?4 And that, as an ox is led to slaughter,5 Moses, the man of God, would be borne along? The Attribute of Justice accuses me, ’gainst me are incensed The Ze‘er Appin and the Ba‘al ha-hotem;° The shining Face has withdrawn its brilliance, And the Ancient of Days has closed his ear. The Absolute Being, One Incorporeal, Efficient, Formal and Final Cause, Eternal. The Wise, the Potent, the Willing, Changeless and Formless. A gyi Ys 3In acrostic. 4hTeSami3:'393" Panis: 296353" Jer. 11. 19. 6Cabbalistic terms, indicating the divine anger and long-suffering. The succeeding terms are derived in part from the Cabbalistic doctrine of the Spheres. NIRS 238 SIDI] «AWD IN] mbonom mawny cndbar Wawe sani) py onym ,owdipm onnp> mp ny? pd yanw 0 Sow Ssnw cnds ‘na sarap 7 osany ay saraned mandwn masap bh os 09 AwO weAw nA owt .omdyn SUIWIPD Ian wsRvAA .waIn om> sn 533 MD 9D PONT om>s wait Sawn nin bay navd emdxo1 rom>oR7 wor awn Sain oma pan nay enwpn ovinn Oya oy “PDN yt DN OI O72) DON SOUIN II POY pny now) 53 Ins mix vannny noap moon wat) Syiw mom nwa ayin SD oon s S. omits. jos ayes 7 O. manprn. 8 S. ovmnd. ~— so O. yw. © S.omits. 1 O.1yRUMa OM wm. 2 O. mdm. Te43s ‘Wp. 4 S. PDS VYyn. 15 S. transposes the next two stanzas. 16 ‘“‘Form”’, in the sense of formal cause. 238 ETHICAL WILLS iniquities! In bitter weeping,? without thought or reflection, I [Moses Rimos] have taken up the pen, crying as I write. I adjure by the Lord, God of Israel, that whosoever may become possessed of this elegy shall transcribe it and read it, and send it to others, until it reach the hand of my desolated relatives. Indicated therein} is my name, Moses Rimos. Woe unto me! (It isa month of lamentation, for through our sins was the sanctuary laid waste). Who had believed that, as a chur! dieth, Would die a sage, a seeker after God ?4 And that, as an ox Is led to slaughter, Moses, the man of God, would be borne along? The Attribute of Justice accuses me, ’gainst me are incensed The Ze‘er Appin and the Ba‘al ha-hotem;° The shining Face has withdrawn its brilliance, And the Ancient of Days has closed his ear. The Absolute Being, One Incorporeal, Efficient, Formal and Final Cause, Eternal. The Wise, the Potent, the Willing, Changeless and Formless. sd f1 5 HAS Sy: 3In acrostic. 41Sami.3;°353" Ps 14. 2953.43; Jer. 11. 19. SCabbalistic terms, indicating the divine anger and long-suffering. The succeeding terms are derived in part from the Cabbalistic doctrine of the Spheres. NivRVS 238 IDI «wD Nl MyDnom mawny cndaa YAWN sam) pyix cnym ,o>ipm onnpd mp ny > yanw 0 Sow Ss ond ‘na ainp 75 osanw ay soraned mandwn asap PS oor cpio wD ony ma ow .ondyr SUWIPO 3qn wun won om> wn 533 MDD PONT om>s wait Swn nin Say navd emda com>dsn wr ow Sain ona pat nt enawpn ovinn bya py “pps yt DN OD O79 DON (OUIN IN POY pny now) $3 ans mks »anny noap moon wena Syiw mom yw oa ayin SiD> oon s S. omits. Beer 121). 7 O.mmpy. 8 S. ond. =o O. yrnw. 1 S. omits. 1 O.1yRuma omy wm. 2 O. mbp. 3S. 7UpP. 4S. PDR VN. 15 S. transposes the next two stanzas. 16 ‘“‘Form’’, in the sense of formal cause. 239 ETHICAL WILLS My God, my God, why hast Thou forsaken me?? Evil fate and corruption of choice,’ With a hidden mystery were among my disturbers. For verily the guerdon of transgression is wrath. For this my heart trembles and quakes. Ye holy princes, fathers of eld, a Lament Raise ye, O Crown, Wisdom and Intelligence— Love, Justice, with Mercy, Splendor, Victory, Foundation, World, the Shekinah! Again have the depths of Nothingness gathered, The Shade passeth on the day my shade passes and I die;? Were I impenitent to the Lord, I would requite Eye for eye—thus did I swiftly decide. Abstract Intelligences, Chieftains on high, Angels of Peace bitterly weep; They whose essence and high quality resides in Intelligence MPa earee 8 Abuse of the power to exercise free will on the part of his enemies has made it possible for these to wrong him. * Sl. refers to the fancy that his shadow precedes a man when he dies. nisis 239 Ponary md 17535 obs ana dipdp oy yan Sin 3nDI TD oY “IDIYWA PA BAWAY AVaAY DY Nox °D som1ad tar nso myp ody mas wap aw APD) 29M AND 22 Nw sion AY pam ton lnyow 2nd y tI’ ni 77 PNT ODOY ION) 1aw noioy ao ay Sx AD py smawe 2/95 mawn di 26nx¥9 29> 1D py nnn mbyn ow od aa obo oa 4p ar>wroxdn Sauna 27ombdy1 opxy 7S. 18M. 1% The MSS. read may. In that case the reference would be to Ben Azzai’s maxim in Abot iv. 2. 19 S. "Ww. 20 So C. corrects, the MSS. read AYR. a O.nn. 2 Slnysiamo ony an = 2 O. nb. BUS TW 3s 5. 7. 265. C. rx. 27 So C.; MSS. read ony) or on?yi. 240 ETHICAL WILLS Will vainly moan on the day they slay me.” The Active Intellect will make mourning, So my thoughts answer in my agitation™: For none will be left, fit to receive As I can, the flow of human thought.” The heavens put on blackness, and sackcloth The Spheres have donned as their garment; At my death Araboth™ ceaseth; nor yearns After its wont to reach out to the sons of the mighty. Astonished be the heavens” at the cruelty of my end— HES orbit of the stars deviates from its central ine.*5 As a Lamb, as a Bull they conduct me, My hands and feet are en-7winned below”. Lo, backwards as the Crab goeth, My hands are tied, my neck broken; While my executioner at my right is as Satan, His figure as a Lion eager for prey. Lo, with cry of the Virgin crieth he that appeals For the Scales of justice, asking with none to answer, 10 Ps, 39.7. The line may be rendered: On the day they who roar in vanity slay me. "Job. 20. 2. "Or: there will remain no human intelli- gence capable as I to receive inspiration. On Araboth (Psalm 68.5), cf. T. B. Hagigah 12; cf. Maimonides, Guide, II. 4 on the angelic power of ideas to move the spheres. Myer: 2. 12. Or: the reference is to the equator. 16In these and the following lines allusion is made to the signs of the Zodiac. nisis 240 sworr ban ona o Sax nvy Syrian Sow WIN AYA NI w yo bapd joi ANw? Nd °D pws Sow nypy 2°nDD pwr miatp wad ow o>y595 oniD> ow pun xd mi many oma ar rods 2 pwd wawnd mo nvsaDN> orow iow aig) rap moron Saby my dar 2Mox> wads smundn soninn Sino wID “NSAD MITINN IF ITY? DAY) ND DP ows yn Sy yD wn) sF05 AIDD TPAND WPT Saip pyis mina npyx jn my pr Ssw vw ND 2 So C. (after Ps. 39.7); MSS. read bon. 2 0.109. 3 S..yow. 3 O. non. = 3 S. AIbM. 33 Sl. opNIN. 34 O. Sora 3, S. yn. 241 ETHICAL WILLS Chastized is he as by a Scorpion,"? bound” by the cord A bent Bow is directed against him. Lo, as the Goat is rent they fain would rend me, Woe to the eyes that behold such a thing! I could drain in a Bucket the tears of my eye Until the Fishes might swarm therein. Moan and lamentations’? the planets?° Will raise, confounded are the errant stars; Saturn is idle, that dependeth on me, For my wisdom is become a cast-off counsel.”* The just man perisheth, a soul noble and true, Jupiter” sighs, that attends at his steps,”3 Mars grows pale for a skilful healer Condemned and slain, whom the prince of peace hath spurned. Majestic in beauty, of the shining face, Venus withdraws her light at the death of the innocent; Mercury is anguished for a ready scribe, 7] Kings 12. 11. 18 Or pained, wounded. 19 Ezekiel 2. 10. 20 In the next lines various constellations are named. 21 Cf. T. B. Shabbat 156a. 2% Note the many word-plays which are untranslat- able. 23 Isaiah 41. 2. NIRV 241 Sana Sami anpya spr MND INDI NDI Nwp sPNYOW “TIM YOWD JN Wm 7D aryd ow yy myot Sta nda $3777 7? OTD TY no5 ani “arp Nin 791233513 O° D122 Nw” 2300) 473 (Naw “mawn oma >w) “ayy «nan °D JON] M7 Ap? 4e1aN pix m2 15395 iasap? px 1018 NDI Sy MD OND sn eondy aw Syn pat VI YA OPYY oD Tn 9p) NTA WI }ON AN no aio Sy wt aD1D 36 Sl. sp; S. DVD. 37S. NYY. 38 O. on and ona at ends of lines. 39S. Opr TM. 40 OQ. mar”. ar 2 S. na5w). 4 QO. Innan. 44S. ANY. sS.nmbv. 96 O.y. 0 S. oa. 8S. JON. # O. %y(?). so S, 5”. > 242 ETHICAL WILLS In the three tongues*4 was he proficient. Lo, even the Moon refuses to shine, ’5’The stars are eclipsed on theday I amsmitten; And o’er the Sun, tented among them, Darkness shall spread when I am put to death. The Origin of Being—Matter, Form And Privation—will make moan as do croco- diles; Nature and Motion, Extension and Depth, The External Mould, the Form of Species.”6 First of matters, the Hy/é,?7 devoid of action, Which does not receive the forms, Potentiality resides therein always— Over me they lift their voice in tears. Trembling has seized the Four Elements, The Principles of Action and Passivity; Composition, Mixture, Fusion—dqualities Which are Emanations from on high. The Four Compounds are shaken— 24 Probably Hebrew, Arabic and Latin. 2% Job 25. 5. 26 Various metaphysical terms are cited in these and the following lines. 2 The Greek édAn. Se nisi 242 pp. mn amnwdr wowa bay sdi ny ay in snd oy eMiIND 1p9 Sax o73 ow wows ona oy nw Jen TNS) WON IT ews D IND WY? SIHo9) WIYM S71) PINT AYN yay :oron nas mnsyn mdnn7 say2°Synn onond pws nbapn pr miosn Sy 57977 1 “PON NNIWPNT ND rod1p °Da2 un dy) mimo yanks onins my47 o>yanni pb>yip »manr mb wo ANY M3290 rooxeei on bynn aE YIINT Da wn O. mnw> mw>wa. S. mugen. 3 O. omp>. ss O. 7887. S. "D7. 56 S. AMP) pny. S. Tan Yom mawer. 38: O. poyn. O. mvax; SI. ms. 243 ETHICAL WILLS Mineral, Vegetal, Animal, Rational; Controlled by matter, Nature’s servitors, Inert with but faculty to combine. The Vegetal Soul seeth (my calamity), The Feeder, the Grower, the Engenderer, with their satellites, Whose essential motion extends upwards, Whose eye hath pity on their organs.” The Sensitive Soul is troubled, Sight, Hearing Smell, Taste, Touch—all external; The Common Sense, the Imagination and the Judgment weep, Also the Desiring and the Moving Sense, being internal. The Practical Intellect with which men know good and evil shakes with anxiety. Arts,?2 Ethics, and Politics also Cry with a bitter lamentation. The Theoretic Reason trembles With the Material, the Acquired, the Active also. Axiomatic principles with the derivative, 28 om->> means organs which the vegetal soul keeps alive. 29 SI. renders: ‘‘L’Industrie.”’ nisis 243 52701°n nowy) on YauM TY ANINA omy} -@99NNT 1p 7 ona pS oon nns7 wen eames omnawe oy pdm Srp yr sn Syn oxya nnyun som>> Sy espinn ary YOY MNT Nw mw DNSNA wiwy oyy nn eyo WYO OY MID ANwy win :0p3 TSN yr eatin mst >yyn Sow wyr mo pIp 1D YT aw NYT mmm oy nin) @maxbn son Da DI MPs opyn own wyr ox Syrpi mIpN oN ‘mT 402 pwr Sowin S.°mx.. = &_~ pat tna OXY) Tp sn) Mw” orn ows pSqam 7np sowa Stay ipnr indo ey ump Sy Aa MD an2av min smn >>> somNm oy mp Syaw atin anD1 NN nD) pap 2D INT NUY JAX m2 oD127 W173 py? mow Any mNIal nD oi °Sy mxn yp IMDoN wrAwY ODI NYT MVNID MWY) MIDI AwyD Tn AnD AN D3 Ne? smwyon oy moapn noon 7s So SI. corrects. S. reads: ‘oxy> pat nian, O. 12 pXY) PII TT. 7% O.mmDime. 7 O. rrp. 7% MSS. xd (mw) uw. 77 S. omits 122 MD and at end of line reads o’y pA. & C. and Sl. correct to °my) 9°»; O. reads %»; S. reads mn for °m). sx C, °NSN “7D. 82 S. °mopn. 83 O. mpbyon. 245 ETHICAL WILLS The Book of the Zohar, the Book of Yezirah. The Midrash on Ruth3 with the Song of Songs, The Book ha-Bahir, the Sefer ha-Razim; The Seven Halls—all the volumes Of Nahmanides are set in agitation. Woe is the day I am slain, a mother’s pangs —Alas for Philosophy—shall come upon her; Human inquiry shall be utterly dismayed, (Crying) ‘‘Must I be robbed of the walker in the middle-way ?’’33 Logic shall veil its lip3#— The art of Dialectic, what shall become of it? Poetry’s grace has passed, imagination Shall be lost to it after the death of Moses. Porphyry feareth and is disturbed, The Categories and also the Interpretationss; Prior and Posterior Analytics, Topics, Sophistics, Poetics and Rhetoric. Mathematics, learn ye to sigh 324 A cabbalistic work still extant. 33 Between mysticism and rationalism; or the re- ference may be to the Golden Mean. 4 Levit. 13. 45. % In what follows several works of Aristotle (and Averroes) are named as sharing in the universal grief. 84 NMIsVys 4X” I] WTI DD Dyn TY oy nin wat pn BD Wan pp on pon b> mba nyaw sor on 3m ja bw sop °San ns OPN 75 sina’ sepipiban TIAN TAN mwas AYpn TSUN IMIS sYsONT SS aw ann muy? opw dy ITWYN md eID NN Wot 27D AoA Oy) WD ND ANN TA R¥D Rd npd) spp | Ib IAN nS pm miaoson nbn OY WONT ADD sasbm aw oNyorm my) apd 9 nyti>om 3S. myxon. % S. mbpum. 9 S. aaa. 91 93 BP tien ty bh el ph 9 9 O. MN’ ND. S. pw; C. myo cnn. 245 O.n7yn. 8 S.pby. 6 Sop 7 O. Syaamw,. 246 ETHICAL WILLS —Geometry and the Science of Numbers; Music and Astronomy. How hath Natural Science become desolate! Physics—how shall it be content? The books of the Heaven and of Generation; Meteorology and the treatise on the Soul, The Sense and the Sensible, the book of Per- ception. Straying they wept, the divine sciences,%° Abstracted they from aught material; Causes far off and primordial, The book Lambda?’ crieth in pain. The tumult of death, dizziness hath seized me, No more can I grieve, for they have sent the message: ‘Tomorrow thou diest!’’ Alas, for me, poor man, Dragged and cast out for the funeral of an ass!38 My sadly sorrowing mother, what wilt thou miserable do When the ill tidings shall reach thee? “Delight of my eye, crown of my head!” Thus wilt thou mourn over me from a fountain of tears. 36 Theology, i. e. metaphysics. 7 Book XII (A) of Aristotle’s Metaphysics. Cf. youn anv mo pon 7'pdn ma own qpxd by prvopxn N3 worxd, ed. Landauer, Berlin, 1903. (Commentaria in Aristotelem Graeca, Vol. V, Part V). % Jer. 22. 19. n Hiss n2vnm NapD IM MANNA OY XPD INaTyi “px myavn noonn WD) “PN Yow TDD SINT ADD ODN ADD 7Y DIT ADD Ow MINN 2871 WDD WMT win nvaYNT 1D) "1240 “INT 1D MWWHW WRN NYWRAT Mpinan mad Sosa tnd aN. HOUNN PAWT Nin nayo 9085 indw od ay aid Sow wd ny °5 Ns Emon AND Sona nap 7owm sino WYN TD ON IY MAYIO myiown > yon awe ny WRT NIWY Py TON 2omyOT Tpoa Sy “pon 94 O. moIDNN. 9 S. sna; O. nN. 6 S. ms. 9 O. wpnn. 98 S. has min here. 99 S. IBD. 246 roo S. INIMN pay; C. Ww}. wr ~S. omits these two lines. 247 ETHICAL WILLS Thy tent has fallen, what wilt thou do my sire? Passing evil will thine old age prove; I pray thee forgive my sin and my debt If I have not becomingly honored thee. Lo the loud treading warrior, Satan accuses— The creditor has found how to exact his due39; Yet know, O my friends, that I am not slain For some dire offence that I have committed. Deadly poison, they assert, I planned To be put in the dregs of the cup of trembling? For gentiles who died: I was not guilty. They have crushed out my life on this false charge, But the Secret of the Lord is with them that fear him—but for ‘Akiba‘ And his band my feet had well-nigh stumbled, When I saw I must die without cause; But ee Lord is just in all that cometh unto me /4? The Chief prosecutor offered to save my life, Were I to change my Honour and serve his God; I answered: Better death of body than of soul, 39 Cf. Gen. Rabbah 85 § 2. The poet, protesting his innocence of the charge on which he was condemned, admits his sinfulness towards God on other counts. 40 Isaiah 51. 17. 41‘Akiba was a striking example of fidelity even unto death. # Nehemiah 9. 33. Nisis "a8 mwyn mo mbpi nD Snapreman my 7 Two AD aim yw ° 25479 Sn spntas 812 8> on IVD OW WHIT NID PRD In may ain bya een JITAN RID YIP YA nacnny Simpy dy NYY? °D 220 -DIN NIDA OD m>yrnm pid nyap ynind nyys s> ino obdryd sobyn nia yn ompsn sarpy ‘595 peed own ap 45 pI DYND Pam map 85> Sy omp omsna by san bo by paxn ‘ns wen Sxmd six mw no os wos ay5 pox TAD ON WHI MOD DN 2 wpm ay v2 S. bynpn. —s 3: S. and C. 170K. 4 O. 38; S. WETS Wwe. =»: S. nay. 106 S. MPI. 247 248 ETHICAL WILLS My portion is the living God, and the dead shall be his.4 Set am I as ordure and refuse, trodden by every foot, For the cruelties of earth have destined me for death.*4 Who had believed this of Moses Rimos? I am the man that hath seen affliction !4 The bitterness of death hath passed,** yet alas For my calamity—I that was in the flower of my age; Four and twenty years I have lived, A man whole and with all his desires. The end of the matter!47 The Justice of God I acknowledge,# I confess and declare: ‘‘Verily I have sinned!’ I have done wickedly, but the Lord is righteous, I entreat Thee, O Lord, forgive my trespass! Sustain me, my Rock, and as an atonement Be my death for my sin! And with the soul of one confident (I cry): ‘‘In the bundle of life let be bound My soul with Thee unto the end of days! [Here endeth the Elegy: it is a dirge which men shall chant, and it shall be for a lamentation !]5 43 Exod. 21. 33. “4 Or: for men threatened me with a cruel death. “Lam.’3. 1..°°“I.Sam.’15. 32.0) #Eccles: 12. 13. ‘On the recognition of the zidduk had-din, see the editor’s Annotated Edition of the Singer Prayer~ Book, Notes to p. 317 sq. “The ancient formula of confession: T. B. Yoma 87). 50T Sam. 25. 29; Dan. 12, 13. 51K zekiel 19, 14, 32. 16. nisiys 248 2b pm nomonn ayn pon pinan 280535 55 e7owin DIN) ND 10919 PAN NVADN NW °D pio7 mwa Sy nxt poNn on 22) ONT IDI OIN %% 8 OO MINT IN AD RANI. ony wo maw dy by my Oawyl myaIN np boi sdiba en) piss Oy pam at yD onson Sax DIN Tn DIST ‘MoD onyws Pnows °S Sinn s3d so TID BEAM NS -MIYD mappAND WHI -ny Sy onmD TS nn OYA AINSI Ipon YP NS wDI mata ypd> van munpi yen AYP) aYpr non 17 Only O. adds this word. 18 Sl odin. 1 So C. O. non IN. 11 S, omits these two words and reads ’n’7 "5D, Sl. ?nN. Tit 0 Ate B uz $, Nn. 13 S, suggests PONN "DIN. 14 O. omits and ends with 13) obwn on. apy’ 7) oN ‘I mse avid yuma naw THE’ STUDYVOF THE LAW COUNSELS OF THREE GENERATIONS BY ABRAHAM, JACOB, AND SHABTHAI HURWITZ XIII, XIV, XV. THE STUDY OF PHE.EAW COUNSELS OF THREE GENERATIONS. By ABRAHAM, JACOB, AND SHABTHAI HURWITZ The Hurwitz family derived their surname (which is spelt in a variety of ways) froma city of Bohemia, (For a genealogical table see Giidemann, Quellenschriften, p. 104). Testaments by three generations of the family are represented by selections in the present volume. The most famous member of the family, Isaiah, is not among them, but his son Shabthai (Sheftel), who edited Isaiah’s popular ‘‘Two Tables of the Covenant”’ (Sheloh), occurs third on the list. Thus we have the grandfather Abraham, his son Jacob, and his grandson Shabthai. The Testament of Jacob is sometimes wrongly attributed to his brother Isaiah (see e. g. J.E., vi, 466). The three generations cover a considerable part of the sixteenth and seventeenth centuries. They were first as- sociated with Prague, which suffered disturbances. Isaiah Hurwitz is attracted to Safed, the home of the Luryan mysticism; indeed the Hurwitz family did much to spread its influence in Eastern Europe. Shabthai died in Vienna in 1660. The Testament of Abraham Hurwitz is entitled pbm: w ‘‘Some inherit’’: a title taken from the Mishnah (Baba Batra, viii, 1). ‘‘Some inherit,’’ says the author, ‘‘and bequeath wealth...I have nothing to offer but a rule of righteousness and guidance in the fear of God.”’ The : 250 J Thawed awa apy 7) amas ‘I MN app yu nay oN (OW OIRA ans mow ns mnnpd pan nnpwo jyyE way >oynp Noy] Pw MDDD) MoMA. NNN YyD sno.) aby ponrn nbwby bw abay nexn "p77 mnpwon yy moat mvoy meso opp> ons iby xxoi xD ,ODTIDD ANT NIT ANawon a yer nam map m8 aNd wronw Chopye cnaw wa Sax ,ora woe si cio "moan mm> ow, mye Sw yrpn 2py? 2 |NIOT OFISN MN AD OWN, ww 7D) 71a » 2y nonva Nn apy Sw ANIST WS w onaY WI 72) man mipbprywa j5end jy pyns myewd myn yon AT pew n> >usn mwyon Sw son bya pona adn absn mon nwby YT ANT mNwWN7A DAD OID .AAwY yay Mwy wen sna pun mye apdy may mat ny ww wD noxai xno yw ocnonn nan bw mma nex nbd NYRI ONIT TTT as pad mata py nnpwe mary JN mwa jyna ap) enawy .mnimn Dew ow "pom w, mse prin amas dw msn poms w, AanoA ITA .CN ‘NNN NAD AwoT yo Dnyw> ON 9D DIN? 2 PSD UN Tow... Ma pon stomesm bo. ome em mnoxn meni ya? 250 251 ETHICAL WILLS whole lives up to this noble exordium. Equally beautiful is the Testament of the son Jacob, which takes the form of Notes to his father’s work. These Notes were completed early in 1616, and the first edition of the Testament of father and son appeared together soon afterwards in Prague. Shabthai’s Testament appeared for the first time in 1690 in Frankfort-on-the-Oder. An interesting edition is that of Amsterdam, 1701. It contains all three Testaments. Abraham’s Testament consists of 18 Chapters written largely, as are Jacob’s Notes, in rhymed prose. The whole forms a fine body of ritual and ethical teaching. In the Introduction to Abraham’s Testament is the well- known Parable of the Three Friends (Money, Kinsmen, and Deeds), the last of which alone accompanies the dying man to the grave. (On the history of this Parable see Revue des Etudes Juives, xviii, 83). Abraham Hurwitz obviously derived it from Aboab’s Menorat ha-Maor (§ 278), which took it from Abraham b. Hisdai’s Prince and Naztrite, a Hebrew version of Barlaam and Josaphat. Jacob’s Testament consists of 52 Notes to Abraham's work. That these Notes deserve to be called a Testament is clear from the fact that the author so describes his Notes several times. At the end of Note 40 he directs his children to read the Two Testaments annually in the penitential season (Elul-Tishri). Shabthai’s Testament consists of Introduction and 29 paragraphs. The whole Testament is a notable example of that combination of legalism with mysticism, which is found in Nahmanides and other famous scholars of the Middle Ages. Another important point in Shabthai Hurwitz’ will is nisiys Do by msm en mp mp xd .nxm aby mopman pupa mana .vas Sw ynand maa bw any nwada apy na NDA TY! D"Ns ASP yon yyw nw ndonna yu aden by mANIST wom? a) aan mex by anesan mnon smi Sy pmppmpa 7'n nwa mNwN7n Oya aye naw n> X’oN OTIwWwOX NINN NA AAwn ANY .AyIN sim adsn mon wow 55 ns 103) ,OpPID wy mnow a> w omaN bw mNixn oan mo$oa wanan ana omnn> on wa by mann mnoapaa | .nyapw) nynt msn by mp axiap xn owyn oanp oo sanann nedy s’y yrpn Swor xxi why mad non nx mobo ofp INNA pr ws ,waw JD pnpASA TAA pysara py am Sworn mdin? yn YN OFAN MN mp> AND .Q"D AT wy anow YIP. ANTM n'y Fpyo) amax>d "son nn, pydja, bw maay apnym “pnm qd0n 72,0 ims Sap mwy apy Sw moxm oxton ja oman bw (yawn Tosa mim yas omna8 med mim one owns DOYS Tan yMN MDD Noxa AN owd JA mw P12 NX MSD NT OYIING Naw ADA wnt owa.nonms oy xia p> mw) mw 222 7m meixn ony ms ximpd 2 Nwys 1D) mwa wid qrop wnt Stam Oya pan .Crwn—dybx) awn PS yo Ayo omwy motpa Ad wonaw zw ANxn moban nan man by qmn naw kn oom mNisa 9D DIM JOM 2 Ww Pw OP HDA X¥OIN ONDA NM eran on Sy ons ovomaD noyon xm nay mesa maewn i> w ams 737 252 ETHICAL WILLS his profession of faith. Confession of sin by the dying is old (see the Baraita in T.B. Shabbat 32a). Nahmanides did much to strengthen this custom. (Cf. his Torat ha- Adam, ch. iv). But with regard to the confession of fazth the formal habit does not seem older than the sixteenth or seventeenth century. ‘Akiba in the first part of the second century died with the declaration of the Unity on his lips, and a similar declaration was early made by the dying. Again, Jacob on his death-bed asks his sons whether they have any disposition to dispute the divine monotheism, and they reply, ‘Hear O Israel’ (our father), the Lord is One (Gen. Rabba 98 § 3 and parallels). But Shabthai Hurwiz gives a much more formal profession of faith. Starting with the cabbalist thought (quoted from his father) that in the hour of death a man’s mind is liable to disturbance, and improper thoughts may find entrance, Shabthai proceeds to declare in advance that all such thoughts are null and void, and follows this up with a formal enunciation of his creed. In several of the later Wills the authors professed their faith also in the Thirteen Articles of Maimonides. David Friesenhausen (c. 1750-1828) writes in his Testament: “I believe with perfect faith that the whole human race, Jew or Gentile, wise or ignorant, righteous or wicked, will enjoy felicity at the end, after bearing the punishment due to each according to his acts. And I further believe that such punishment will be for his good, for without it he could not be fitted to receive the happiness which the Lord has appointed for him.’ Joseph Landau (d. 1837) asserts his faith not only in the Oral law, but in all true interpre- tations which may be made in the future. nisSis COL mv) pny xi ayy mmay Sy mpown anno sy yom) ja men .c.2"5 naw daa dna sn-nan ms pap bw "oN nn,2 7y) mM ame ns pmb natn INSTOY MSD AN NT poy Sy nrminnd aor baw 24 MNS SDYpy .TwWy yaws ww Mwy wer ANT 1 pI NI mY ap) ws oso bw pwsin pbma “ms,3 anor hw Aywa was Apy’ oO. .MTPA MND. MDOT WAP poaaba w sow :on> sox yiad snp obi yo mw: Taran Ssw yow, 29 ox om 2a"apn by npibno MPN) ,"T py M's MWAH TAT ws “ns ‘7 wads ynaid onay bw "poxo or, bas wad pert ons pbaipon yryna Sno sim .pyt) yD ANY Nn an|D om Is> apy Juv amp nyway Cran Sinw) oxw yrpp> nyt mow sim ocm ,Osnw onbxa cad noo epaw xd Sinan Sua ae ar tat ye addon pusyo yoy Sapo simw anon “pya odd NIT |ND”D nS OanDT Ww yon maw MamMNo ms wv jondiyd syreap yt.o’aocn bw osapyn awy mydy oy anno POND ON, DINNISA AMD (M'_PM—"pN Jya om yp yaw oon Say ox mm penn ynn bow moby nora b> Ws CAINS, PANNA WIN PT YP yw ww pr POND UN TY) .pwyo Dd 1b MSI wHyT NN Nw OTD INN nyndo o> am xd myba cay anaw> mm om wnyy "2? Aor wos > pasa ws mw nw bapd -wow mp Syaw mina pr xb innox ns wit C"xpn nwa np otny opon “pobny owpnm oven boa oi oD won $> rp ay wind 253 ETHICAL WILLS I Now the proper times for the fixed study of the Torah, twice daily, are these: (a) In the morning, before breakfast, immediately after leaving Synagogue. Nothing must be allowed to interfere with this practice, so that you may fulfil the text: ‘‘They go from strength to strength,’’? from house of prayer to house of learning. At all events never leave home, even on necessary business, before studying a passage, or even a single rule or sentence if the matter be very pressing. (b) At night, immediately after evening service in the synagogue, before the evening meal, and again before retiring to rest. It is good to study early in the evening, before supper, either the whole or the greater part of the set portion, for eating makes one drowsy, and in that condition one is unable to learn. Do not trust to your power to rise before dawn, and to read your appointed portion then. As likely as not your sleep will be too strong for you. Night, say our Sages often, was made for no other purpose than study. I have already spoken at length on this subject in the second part of my work Emek Berakah, and also in my smaller volume which I have named Berit Abraham?, t Ps. 84.8. See notes to Hebrew text for this and the next following quotation. It will be observed that this text is frequently quoted in these testaments. 2 On these books see J. E., vi, p. 466 f. and references there. 2 Two sentences from T. B. ‘Erubin 65a are combined here into one. NIRV 253 S ory Soa mtind ony ynap> ean yon T>ONT OTP APIA :aqyay Apa ovpyD 8"D 727 owas Ippyn xd) .n"a mex’ ANN PD bono 1D5> pippm w”pnw TD .n’ta pipyd Boy) 291 waten mad non map an, "psy poy ows mab yin apna ibn bs ons 725m ompo bnew ay ayy Joy Nn [PIViT PIN] ON IMS prop ODN IN INN PT IN myx? ans 30 71055 ayapn 97 adda onp 29 n> on and) aS>oxn onp n’a onp adSa nonna m10d5S aw .naow > ONT OD 127 Iw MyapA yw m>oRn ber 71095 nhia> pr mi .oyw oop mayan ayy itadm apian Ss oT Dynw iDyDN [211 7221.49wm o> dy ADM Now °D .MIyrapn esp 71d sds wd>5 sna xdot moipa naana w"y 2’n MD73 poy “MDD AM conD7NA 73D) Sy ONAN MID PNNIP AWS JOP DOA tT. B. Ber. 64b: ndIon map NYY RYN ID Nb 2°35 TDN 1957 ONY AD 7D Yap) AD ANA poy wr>ton Msy nn dnp. 254 ETHICAL WILLS in reference to the saying of the Rabbis, ‘‘ Night is the objective of day.’’ So I command you to study every night before going to bed. Even in the short summer nights read a little before re- tiring, to fulfil the injunction, ‘‘ Thou shalt medi- tate therein day and night,’’3 and fall asleep straight from filling your mind with the Torah. [And, let your reading be audible, and with a chant]. King David said: ‘‘Thy statutes have been my song,’’4 i. e. he read the Torah as a melodious song. IJ have often had to blame you for your habit of reading silently. II I, on my part, order also that before the coming of the great and awful Day of Judgment, I mean the New Year—ye shall read through this Testament of my father and teacher, to- gether with my Notes.5 Dothesame thing dur- ing the Ten Days of Return,® for all that we have written is inspired with the Fear of Heaven and is meant to be an incentive to the fulfilment of the Torah, the performance of acts of piety, sincere Repentance, and pure love of God. Our words should summon you to a God-fearing frame of mind, and they will have this effect if 3 Joshua 1.1. 4 Ps. 119.54. 5’ The author, Jacob, writes his Testament as a commentary on the Testament of his father Abraham Hurwitz. See p. 251. 6 First ten days of Tishri, called the days of Teshu- bah, 7. e., lit. return (repentance). nisiys 254 wy oo moon on mbon rw $14 AND moon Soa wtnodonw ons myn °DIN AIM ypa onxp anya md>ba es maw onp 19 mM orp) TD AaDw ONpP vyD IObn TIT son nat ny ywd tar ade) ony wow 5°95 pond yn mover aos ny 45pm PI50 2 IIT IN Awa WIN ADI Oonxy aa4n ry opyp mop mdm nnopin sauna main atid pal ov x2 pSw ons nns> cnxa ov sn wapn And soo wea Sm Sra pan nppinw mp S> ay S"r os Sw aynym rita wat b2°D .Aawn-D nwya wyn 7D) .7"pa ayo mom. moamynm ops» oe od on ows) onnos dy mawnbd) nnsom atinn arpd 9295 82> tan nynd oN NX ODI) .oDY 250 ETHICAL WILLS they be read in a serious spirit and not cursorily. And to this end, have always in your hand the well-known books’? on Reverence and Repent- ance, which draw mankind to the service of our Maker, and humble the unruly heart. Therefore meditate on such books continually, and read a definite section in them every day. III My lord, my father, of blessed memory, wrote in his book, that on the approach of death, the Adversary [God forfend], stands by the dying man’s side, tempting him to deny his faith in the God of Israel. At that time a man is weak in his mind,—may the Merciful save us! There- fore I stand from now onwards before God and His Shekinah, before the tribunal in heaven and the tribunal on earth, and I make protest that if, God forfend, I shall make any unseemly utter- ance near my death, the words so spoken shall be null and void, without binding reliance. ButI proclaim that what I now say has lasting validity; in that I accept and testify that the Holy One, blessed be He, is Cause of all Causes, Creator of all things, Eternal, existing before the first and after the last, for: ‘‘Hear, O Israel, the Lord 7 For quotations from some of these books see M. Giidemann, Quellenschriften zur Geschichte des Unterrichts (Berlin, 1891) sections III and IV. nisiy 200 4372 xb nytn aw on2 poy» 2b Pon 'n pp $22 TDN IppyNn) wwapn 7D) .ATayA 195 mw OF CD Lyn maw ANA nk oy) .’m wixy nnayd> aso ots bw S72 win xd oy .ona Sanw ond Saym ab py a7 oma omim .o>po mba onpon 1D TWyew ond INNA Wwrsa B| Jor yowD OTN .poa SO": aN ONIN and IMs mnpni ms Sy yD 7a JowN AMY md nyt1> ps om) .osaw ombdsxa mips 15 oxa soy ond 1 by Nosed saonn on yma mnyrow a Stan iow Jram awm-wa pwoyn unw .qun bw t’an aby bw pt ma pa Imx> qroo TatRw om m5°5n ox vAytin pw pan ms ya jum Now at ApS pay vosy by porp shi saaw ed odoian odva bapn uN Awa porp on pwoy bw orsaam 3300 817 NIT 13 wrtpry ux Pynoxy Sy wx ns? NIM Mn SD mM marr b> st Ssnw yoo. .onins> pans: onwaad 256 ETHICAL WILLS our God, the Lord is One,” and ‘‘Blessed be the Name of His glorious Kingdom for ever and ever.”’ These are the principles that I truly de- clare mine from now and to all eternity. With regard to academic study, read what my father® has written at the end of his remarks on ‘The Oral Law’’. There he gives directions for reading Talmud and Tosafot, and how also to arrive at new thoughts. I should add that where the Tosafot raise objections to Rashi, it is a proper thing to reconcile the two, for this is the truly admirable type of ingenuity. For helping you to this desirable result, the works of Alfasi and R. Nissim and all the commentaries around the Alfasi are a fine specific and you will be able to do wonders with Rashi and Tosafot!® Then, when you have filled yourselves brim-full of the Talmud and Codes, study, I bid you, the Cabbala, for without it the Fear of God is im- possible. He who reverentially learns the Cab- bala, will see his soul in the Realm of Emana- tion.1° To gain this knowledge read through the Dew-fall and the Garden™. And ye, my daughters and daughters-in-law, if your husbands are an- gry, leave them, and after the time of wrath has passed, rebuke them for their conduct, and re- 8 The author is grandson of Abraham Hurwitz, son of Isaiah, the author of the Two Tables of the Covenant, from the end of which he here quotes. 9 Many of the comments of the Tosafot are criticisms of Rashi. x0 On this mystical idea see J. E., ii, 372 and iii, 475, 1m ByS.b. A. Hurwitz and M. Cordovero respectively, nisSis 256 ody imaSn TaD ow Frna) wns ‘mands pwsyn -Sy Sapp uNw oath yn ym ayn corpdiydy p"yay mn pia py mawn sod by... m2$n sinp> a> patp sinw mo .>"1 o's Sw m~ipaa am »ppi uN .wIN? T¥°D1 MppIN An wd om St own Sy owpn mpoiny Aaa py o> ada :aprdena nos bw arn Soin m1 oboe Sy pap owrppm $517"4NA1 INdony ans INT mpoOIn "wis mixdy mwyd odnw onyx nm oporwa TIoSna oDD-D ITNY oD ODY ST OTN px °D Tbapn noon agpa) moss map tod -n1 ar moon td "pp 2 ons .mbexen odiya inow) aN? 3’ns1 10 Ty) Monn» wtndn ma725 bv yaw ox »mS>1 na Ins ..:o70Dn App oD> mm yor n9D-y ansdo .ayin 195n o>Sya ioyom onxis on> worm at oy o>°5ya5 main pyon 257 ETHICAL WILLS mind them of this command of mine. Moreover, my daughters and daughters-in-law, for God’s sake be careful not to let a child under two years of age sleep in the same bed with you. And habituate yourselves to read the Pentateuch in German, and also the book called A Good Heart.” 12 A Judeo-German moral book by Isaac b. Eliakim of Posen. nisiys oo A ymds) yn. ynN ot Sy Any -unw m0 omp ody mvs pirn n12w> xbw wr qynbd pods woin nip? pon pani ow ony maw saw a5 4bD oi DWE sn) wia3w bean np THE PASSING OF NATHANIEL TRABOTTI AS RECORDED BY HIS DISCIPLE SAMUEL BELGRADI XVI THE PASSING OF NATHANIEL TRABOTTI As RECORDED BY HIS DISCIPLE SAMUEL BELGRADIE Nathaniel, son of Benjamin, son of Azriel Trabotti (cf. Mortara, Indice, p. 65), was bornin 1576, and died in Mod- ena on the second day of the New Year festival (September 23) 1658. This date is given in one of the elegies in his honor (Revue des Etudes Juives, xxxv, 256). He was much beloved by his congregation, as is evidenced by the Testament itself, by the elegies referred to (five of them have been printed), and by the fact that the Society for the Study of the Torah founded by him on Nov. 23, 1638 still thrives at Modena and annually commemorates its Founder. His wife Judith died long before him. She had a fine musical taste, and would accompany the sacred songs sung at home with the harp (Monatsschrift, xxxix, 356). Nathaniel Trabotti (or Trabot, Trabotto) himself was a musician, as is shown by his Responsum addressed to Samuel Norzi. His daughter had married Joseph d’Urbin and had left Modena. He had noson. But he was evi- dently much attached to his kinsman and _ successor Abraham Graziano (Cf. Mortara, Indice, p. 28). According to Gross (Gallia Judaica, p. 219), the name Trabotti was borne by several French Jews who migrated to Italy. The name is probably derived from the place Trévoux (Latin Trevoltium), situated in Bur- gundy, in the department of |’Ain. Steinschneider’s list t See p. 260. 259 Tia sno) paw bsons 7 n-yow INDO AND yaw Syory ya pow qa dean mrmaa yw Sw nwa Th c7'p AT wwhox IN NID yom .41658 AaDwaD> yD) nn mwo ws Sw own ova nyatm mmas> wannw mrp nnxa and xxo am TANT. AT wom owd>w qq pnpaxn “an MOSy ms yO my d wwExw w> Anbmp Sy 2am aime R727 yO on ,QoDT2 jn wor Syd mronA myYpz yo 1638 Nana yD ova 1 by ATIOWw AN NodnA Nrane TIDIN NWS NT mw mw S221 AYA MyyDA Ty x7 mon now xpd an yor odin yo npbnon ne ines ms anya nno> anna mdi wn onto: oyy ndoya ann yen) owby 775 WE woUNIND) ANIA Mw wIpA Tw MNWw DD WN Wh wsya wiaqw yNIn. Ow AT Ford mxw ana ox Siow rand mmbwn inawno mm bax a7 an ed ja ar ns anym pate BYST OTIS wari ianp> nv vans °Sana swpr <2 97 WOR DDN NAIM |WIN AND pv (vy 7 {Gallia Judaicay DN a7 Dd 270d 1d) Wwe ons ornDrx OS AND NI IAT “ora MDD 13 Wyn yo AM AT Ow ppd by pr oy TTPIwPOY NWI YR NMDA WIN NIS nawrn7 (oy 259 260 ETHICAL WILLS of persons bearing the same name (in various spellings) was augmented by Berliner (op. cit. below). To these may be added the references in Schiller-Szinessy’s Cam- bridge Catalogue, pp. 85, 96-8. The text is here reprinted (with many verbal corrections) from the copy which appeared in the Berliner-Hoffmann Magazin, xiv, 1887 pp. 111-122 of the Hebrew section. The copy was communicated by Mortara. The writer of the narrative of Trabotti’s death was his disciple Samuel Isaac Belgradi (Belgrado). His style is very diffuse. But the document presents an impressive picture of the passing of an esteemed Rabbi, and if it is too obviously reminis- cent of talmudic scenes (especially T. B. Ketubot 103- 104) and palpably strives after effect, it at all events in part attains its object, to describe the affectionate leave- taking of a beloved Rabbi. One of the names referred to in the narrative is David Saba (yay). This corresponds to the family dei Tintori (Mortara, Indice, 64). The fame of Jews as dyers was wide-spread (Cf. Jewish Life in the Middle Ages, ch. xi). ’ These are the words which he spoke, the coun- sels he offered, the ordinances he instituted— he, the man of sacred stock, valiant and great in achievement, a saint ruling in the fear of God,? the man of whom we said: ‘‘Under his shadow we shall live among the nations,’’3 the lofty ta- marisk,4 towering o’er the captivity of Ariel, a 2 II Sam. 23.3. 3 Lam. 4.20. 4 IT Sam. 22.6. Cf. Comm. of Rashi for the applica- tion of the tree to Samuel. nisiy 260 Map (mnY NYMNA DN>D) TIN OWA NS ONT OWI seps moxd quod onn pnya yy arora vy mpown ay>>w ow sprnanp nowna NxOI TINT DS pond ny S-VS 7'D AT poyrye- yi sasvavw bw pnyanm yo NIN AD DSTI now MOAN WY AYIIS JD Noes ard ra bw "aw axw,3 spon ama .man ode onipnw mp tab ,a"Dp-N"p 47 ;omnbay vada pny Siow rrnbn en ian mo oy amo mpon bax .odo spay natn nana poxon D’NX1D) DION ON) TDD °a7 N-Vw_D AIM ANN ud ym3 AT Mans pbaa eon ma cnodns yo Op APS 12 roa jouw meydy ynen? mE xwn 1a nen (T'p-7'p nanyon mp pA nsx axnd yrp|an nx nxpoa xboo an wan oan by NIT IT yas WW NA A pA OANA Mown Wns ND |WIN AND dei Tintori mnawon ow bx S-apn DDN. OTT MT YTD .C'D AT wow DON Jewish Life in The Middle "pDpa }»y) Dyax “NN AN" PD ,Ages 9237 AWS mipnm mnsinm oat 7s poyp an on we .owmp yn pm maim mn i>sa ws aws.onds mew win px bob any .Saenss nda ws Stat Seer cona 261 ETHICAL WILLS guide to the doubtful’, a judge at whom his generation marvelled, for he had no like on earth, his renowned Excellency Nathaniel Trabotti, Rabbi over all Israel in the holy congregation of Modena. It befell on the Sabbath when was read in the Lesson: ‘‘And the Lord thy God will keep with thee the covenant and the mercy which He swore unto your fathers,’’® 1653, that he admonished his people to fear God and to love Him, to study His word regularly, and to shun every act of oppression against men. Yet were his words pleasant withal, sweeter than honey from the comb, words which were fitted not only to stir the heart, but also to extract tears from flints. This scene was the more affecting seeing that for some ten days previously he had been stretched on a bed of sickness. Neither in mind nor in body was he at ease, he could neither sleep nor rest because of the fever which burned his frame and crushed his spirit. So little strength remained that he could not even raise his hand to his bosom after his wont. But he was in- domitable in his devotion to the Law, for he continued his interest in it morn and eve as-in the days when he enjoyed tranquillity of mind. But when it pleased God to relieve his sickness and calm his thoughts, the holy spirit did shine upon him and a north wind blew in his ears, so that the bands of slumber fell o’er his eyes, and 5 Lit. ‘‘answering every questioner.’ For a parallel to this rhyme, cf. the inscription on the Bodleian Bowl (7rans- actions Jewish Historical Society of Englcnd, vol. V, p. 187). 6 Deut. 7.12; in weekly section ‘Ekeb. nisis 261 by maed que aia bain pon sw Soret wianw sini a"amp2 prim abwo apy sow 'p p'ya :xyti bw >"ppaw Syn So by Omain nn tonn ns mano ns pads ‘a ony yiaph) ams nannd ‘nm ‘na mea dy ya yaan ampy ns ws wp onda. anand soy .O DIX NDIN watD opino: .oanty 47D $5 yoind oy .owisn maa> anys ost pa nba ‘ONS Maino myo7 Sy Soin orm mowyd aap mow opd an moo) any Aw PA Pon TaD oT way n> yap xy aNd inves on .anw 7773 by andyw mimo imi apis pmoxyw rp tied) and on im> DDN DYDDw TY wan n> o"pyn) .vewnd ip’n bs wp ornd dip om. add. wy aon dipbep vpw xdi pow NYT. AwWYD Why oNwRaAN yoyn ySn SpnS wnbds ‘nm ms awso mo PSy yin wap mas wry wpwrbdr Sy ($53 mw San °D Ty .piNa maw) mnDs 262 ETHICAL WILLS he slept from the Sabbath eve until sunrise on the next morning. Ashe awoke, the Lord sustained him, His spirit spake through him and His word was in his mouth, summoning the children of his people, making known unto them that though his body might still be ravaged, his mind had returned to its olden strength. He opened his mouth with wisdom, and the law of kindness was on his tongue; the Lord his God was with him, and the shouting for the king was in him!” He called to his disciples who stood round his bed, while he seemed to them as a prince on his divan’. He bade them summon the Rabbis, the lay officers, and the private members of distinction, for he desired to make confession to his God, to give commands to his household and set his affairs in order, that the children of Israel might know his wishes, and God rejoice in him, and they in their Maker. They hastened to obey, and those whom he had named were gath- ered there, the people of the God of Abraham, ready to see and to hear what he had to say. When he was told that all were present, he col- lected his strength and sat up in his bed, for God had blessed his effort. He bathed his face 7 Prov. 31.26; Num. 23.21. The ‘North Wind’ al- ‘uded to a few lines earlier isa reminiscence of T.B. Baba Batra 147a, it was a wind that drove away the clouds. Cf. Job 37.22. 8 A metaphor for heaven in Cant. R. on 1.12. NoNiS 262 py S95 anynp wn .rpypy Sy mom .pry INw) wpAA A wow nap apa sw ty $n anws sy andniia nat ‘ann adn an ‘a Innam ainpon »°D ayynm7d: wy 25 xipd pind mn xbw iasy ips win waned ain Jon nM ANDINA MND yp .noyrowpy mwas na q>p nyiim wy yobs ‘a anwds by sim nund sap pnw rpndnd sip oan 'ynds spd ox aapoaqboa omdy oxrands ndn0 oer aNw 55> oy ornnnn 'ynbi nosd) .ymbdsS moannad asin mn op .pipd San oa ay yyo>o .ypay atod: ima by beaw oy now .pwypa ‘a now .ymbody ‘yp amononm xdr own wnat bipd sympa OY OY IDDN] OY "A TN ONDA yo) 297 so yrows) mero ano oy conta ods osxiipn 95:2 bn psand reir .am>s aap M27 owy md oma anvnds wad ostpy > .nuon by awn pin :vrat bpd yiowd 570 y7) PID pow) .4DIa0 Ms ‘Amys ow 1 Probably this sentence has been misplaced and belongs to the previous paragraph. 263 ETHICAL WILLS and hands, making his body clean as were his thoughts, and a feeling of awe came over the assembly. He asked for water to drink, the water of mercy to sweeten judgment and shatter ‘“‘husks’’.? So he sanctified himself like an angel of the Lord of Hosts, and turning to the leaders of the Community, said: ‘“‘Hear me, ye saints of the Lord, my brothers, my friends, my seed and the holy seed whom God hath blessed, hear me thisday! I amnow 86 years of age, no more can I go and come in your midst as I have done from my early youth. Ye are aware how I have borne on my shoulders with none to help, the burden of your affairs.1° I have wronged none, but have tried my best to maintain union among you all small and great, so as to prevent scandals in your midst. May God continue to be with you as He was with your fathers; may He make you a thousand times so many as you are, and bless you as He hath promised !’’! Then his voice took on a more pitiful note, as he proceeded: ‘“‘ Know ye, my noble friends, that for my many and grievous sins it hath pleased the Lord to crush me with disease*. For many days my strength has gone, and I can scarcely move. Full well do I realize that the owner of the deposit!* seeketh it back from me. I know 9 The ‘‘husks” (Kelifot) were in mystical literature a type of evil spirits. For the use of prophylactic of water, cf. L. Blau, Das altjtidische Zauberwesen, p. 158. 70 Deut. 1.12. 1, Deut; 1.11, Isa (530s %3 i, e. the soul. Cf. Dictionaries, s. v. }1pp. Hiss 263 ipso ise mey onbdsxn op wiry td in pno> opinon tonn °° mows on Sewn 'a qxbo> ioxy wapyn emp opm rawd) pran roms sox .p’pm own7 Os 1D .misax wIp yar yar oym ons.’ wip obs wow Mwy 12 !OvVN ODN WITS WS ON 74723 sodinexd ny Sow ed corn opI8 mw ono orm ty myn ob2D> sndbanz awed oD Dina pony ota> onxw) ms ony ons sqm .ooo ans>S omy an xd) .oDam) oDKwn o>ra obvn poynd ny Soa ton ondanwm Sat ny AND xd yy0b .od5173 7y1 ns wpnd DY Wn WWD ODDY ‘mT DMM .zoD°INDA ran opyp yds 052 o>>y ‘a ADP .oDMAN 7005 797 4WND ODNnN DDD PDOs NII ON Daa dap an YN °IDD 1723? TAD KWOD WNT Ay omnyw IODRY TY OD MOD OM emdnn wrdI15 'n oN YIP TAN myn Sow vynD eminD SD oper oss 15 ww intpp wpad paper byaw 2 Ed. reads o>3nD2, but correct form Deut. 23.15. 264 ETHICAL WILLS not whether I can restore it in its pristine condi- tion, nor do I know by which way I shall be taken. Be gracious to me, my friends, and let your prayers be made on behalf of my soul, that in the moment of passing my mind be not over- whelmed, and my tent be free from plague. And I, on my part, will never cease to pray for you. This very day will I indicate to you the good and straight path, I will cry unto God and He will answer you, and He will shower His mercies on you. “Lo, heream I! Tell me frankly, have I in- jured any one, have I shown partiality? If so I will make amends. If sometimes I have ad- dressed you in harsh phrases, in the ten terms of appeal,'s I beg of you, do not murmur in your tents, but over all my offences let your love and tender consideration draw a veil,’® and give me the glad message of your forgiveness! For the Lord of the Universe knoweth that my intention was never to take advantage of my official po- sition, but to guide you into the way of good and out of the path of Satan!’, wherein grow thorns and thistles..s| And so with God’s help ™% Cf. the protests of Moses (Num. 16.14) and of Samuel (I Sam. 12). 1s Lit. “prayer”. See Deut. Rabbah, beg. of ch. 12. ™ Proyv.10.12, #7 Lit. “the destroyer.’’ +8 Gen. 3.11. HITS 264 Yap ope) o> manw i215 mvINe ON YAP mmo a yoo jd omy pod 4aT APERa by onnd cnmy Ss om x2 15m cade one noma bs cyt 2200 TIN? AWN ‘now? Soaxa sip? xd yin cant $2 ones Town OSanmd Sinn ‘nd son 05 mdSn ow on TWN Ww TT OYA ONS nM .oD7yA 3701 ONT OD2 JnN OD3y) MON ON NIPR sp>-mard 327 Awe oD5 NpYY ODD °D NN TTI Dy Pun my ory odysi api onnp> op m1 omy [wya .oDa ony) onysd on .o05 awr b> by) .o>>Saea nin bs aden Sw mow ONT TaD DoNuny) ONANN ADDN oyws ond ONN Dw CIATION} ND .0DDIN3 Ynomyy xo op yty sin ody onder Indo ton w'vs op ‘a Sap owen by annwmd pdm 059 750 Jn 195n Wynd onmoni [797 pp aws #n™>on Fata Ndi mapa AWNRD DIVYA ODY ADIN WTP 7D) .V"N moxn @ mrp — Sand mn. 265 ETHICAL WILLS let us still hold each other in mutual remem- brance. Let my name be mentioned among you, and I will raise my prayer that God may bring back your captivity as in former years, break the yoke from off you, and judge you leniently.”’ The bystanders were deeply affected, their emotions being almost beyond control. Added to their own distress was the sense that he was suffering so severely from his pain. Yet they took courage and said: “Our master! Thou right-hand pillar, thou strong hammer!®, thou shepherd of Israel! How can we justify our- selves before you? God has found out the iniquity of thy servants—for many are our sins and transgressions, [and the Lord hath made to light upon him the iniquity of us all.”] But we are his atonement, the expiation for his rest.”* Because of us has this great evil come upon him. ’Twere becoming for us to prostrate our- selves at his footstool, entreating forgiveness for our neglect of his commands, stiffening our neck to walk in the stubbornness of our heart, all of us, young and old, in neglect of his exhorta- 19 T. B. Ber. 28b; I Kings 7.21. 20 Isa. 53.6. The bracketed passage must have been added by the narrator after Trabotti’s death. a T. B. Kidd. 31b. nIsgis 265 m$5n xve oma Soa) .oDD ontDr now Xd pws) odiy nD pomiaw nx aw addy xrind pons qoin ood mui aay .nynotp smart 92> ons pn nvosip xd) IN 1axyn) pqat nS "ppn yiow> Sym) 0923 192 odip ns Nw .ppxnnd rb>> FDI .yIpp mala ms nays 192° Ndr os 57° oma a7 Stn odip prpw omy oy has 9 ox oad api aN axon mm snyism .Ssaw omy epimn wp cn xxp om>osn .n"ayo °p> ptux) mn 71372 D7 OA yw) MNUN °D PTY py os INADD ws IT dD Py ns 1a yups m7 nN pSy am Sen yan nbwa cp anaen mp2) wpady pon ont p> Spinnd Soin irdy pois yx may by ppd sanes) amp wayia wad mravaw eans n9>> wry irwpm myo awd pos aad mor onbad rnpray 3 The adjectives are transposed in ed. 4 This word should be deleted. 5 P55). 6 Ed. 11m. Several obviously necessary corrections have been made without note. 266 ETHICAL WILLS tions. But O, our master, thou man of God, remember not our former offences, but let thy condescension make us great. Pity us asa father pitieth his children. Blot out our transgressions as clouds and our sins as mists and cast them into the depths of the seas. O hasten thy be- nign message, lest we be turned away from before thy face in shame, with empty hands, and be found sinners to our Father in Heaven for all time.” When he heard this, his Excellency realized the sincerity of their plea, and in a burst of sympathy for them, all the work of his hands, cried: ‘‘Be strong and of good courage. Fear not and be not dismayed. Trust in the Lord, for He shall help you and fulfil your hopes. The Almighty will be your treasure, He will re- new your youth like the eagle,” and will turn and heal you. Hearken unto me, eat ye that which is good, and let your soul delight itself in fatness.23 If it be the Lord’s pleasure, I will order my cause before you, and fill my mouth with admonitions.*4 Wash you, make you clean, put away the evil of your doings from before your eyes.2> Purify your hearts from enmity and dissension. Remove the stony heart from your flesh, and as for the hidden one,” drive it far from you into a land barren and desolate, lest, which God forfend, it prove a stone of a2 Ps, -103.5. 33 Isa. 55.2. 44 Job 23.4. 75 Isa. 1.16. 26 Joel 2.20. In the context, the locust is meant, but the “northern one”’ (translated ‘‘hidden one’’) was interpreted of the evil yezer (T. B. Suk, 52a), WINS 266 mony 25 syDmIn bs onb>sn wr tN an wy on .ow b> Sy ann Joy) .onwe MINN OAys yw ond .o2a Sy ax ann snxn dsr avy .o m>dixna o> dbwm .onys orndoi ppdn awiad1 dren pos iyry oD pnvay ward Oxon Ynowem .oIps oA nSatiy tr )e) | WIDI°D YT INS OPIAT PNT ‘yo yiowsd rp? mwyy ob5 °D .yonn 2) ody .vapn asayn Ssvigtn Os bys pin som ds te mbxwno soo .oDa1ya am gi °D inva ‘A wInn .709°7s2 Iw am .oDsenD oD129 19581 °58 1ynw .oD5 NDT aw) .OD NY) AwWID NDS ‘TT MSI) .ODw_] WIA wynn aw ISNT imindin Ndopx °b) vSwWH Odd ADIN poaad inn .o stn o> S5yn yn prin mon jaxn ad) .o>rayw nmioinm mw Mp nam wy yas SsammsnpsmM oD way Swoo xd) An jaxd y’n mm yp .o>>yn 7 Ed, oa, but see Job 22.25. 267 ETHICAL WILLS stumbling and a rock of offence.?7, Support the teachers of the Torah in your midst, so that they may instruct your children, and the good result be associated with your name. Richly load the poor of your city with dainties, open wide for them your treasuries, and the God of heaven, who lays the beams of His upper chambers in the waters, will fill your storehouses. But above all, execute the judgment of truth and peace in your gates!’’8 “"Tis a familiar fact,’’ he continued, ‘‘how in past times this city was the perfection of beauty, great among the nations for its learning, a princess among the provinces? by reason of the Rabbis and Sages who illumined the earth and them that dwelt thereon, alike by their talents and their virtues.3° But now, for our many sins, 7 these have hurried to their rest, leaving us to lament, for fewer and fewer remain to take their place. No man makes it his concern to encour- age scholars, but all turn to their own way, each to his gain,?t one and all. As for the Torah, they cast it into a neglected corner, so that the proph- ecy of the Rabbis? is well-nigh fulfilled in us that ‘the Torah will one day be forgotten by Israel’. Particularly is this appalling destitution 27 Isa. 8.14. 28 Zech. 8.16. aieam iit 1: 30 On the scholars of Modena see J. E., viii, 638. 31 Isa. 56.11. 32 T, B. Shabb. 138b. nisgiy 267 yoo .oDanpa amin vod om apna zon .oDov Sy mynpi nn msom.o2722 ns ro» ond innsn nnd .oD7y IY IPYyN payn ona ynyd>y aapan .oawn mds) o> nisix posen> oda obp> nad nn nn Im DSWD) NON pl) .OD DONA ATW AN ADAM “OD -1ywa wey ow Son oiaan 'yo> siap> prin ‘yp Ap ayy ow -x In’>ynd nxt nyt :om>s smyta ona cnat-py nods nein pyr aman OND PT AWS .ODDM) OI7D MIYITDA onAw omyyn) onnam onoon Sana .oatdy spans mom wo oan wmnya any .orxdpion mai ourry on .mnie> ams dary) .mman WN PN? .Doyonn oD>In oO NwIn psx moo we sos sin tod op prinnd ad dy ow nnn mInM wnmxpo nysad ws up isa7d any 5’ aoND OYpniw vyod) .m it pa > nomw p> anya any wpad 21D) ATI 8 Ed. ynd. 9 The quotation (T. B. Shabb. 138b) continues Dew’ nonene. ; 268 ETHICAL WILLS apparent at this moment, when but two or three students stand true to their charge, all the rest having chosen other careers. As for me, I am old and grey; for many years I have only been able to leave the house leaning on my staff, and also my eyesight has failed me. I have been powerless to spread the Torah as I should have wished. Therefore, my dear friends, make it your duty to restore the crown, whereby your seed will possess the land and for ever dwell therein. I lay my command on you that after my death ye shall restart the Yeshibah which existed aforetime in this place. Till now, indeed, because of your modesty and to save me from go- ing to and fro, you have come here to my house. In future I insist that the meetings be in the Synagogue. Similarly I order all my pupils to attend those meetings, to sharpen each the other by study of the law after their olden custom, all for the glory of God, and not for the sake of disputing. No excuse shall avail to free them from this obligation, unless it be some unavoid- able obstacle, such as illness, or absence from home on business. If any one disobey this rule, he shall give a ransom for his soul’ unto the Lord.” 33 Apparently a fine is referred to; Cf. Exod. 30.12. nisis 268 wind io7 ob> °D .na Sapmn airy Sy DDN ony on nwoen ow mbdoy wa axwn iy Jans a7 and ina onsxwim .nrowon Sy Dw 7D PD ONYT ONN naw npr aN) Px O-Py TN onaywe by pina Join ony aw 1 by ened atin parnd ondia> xdo ons ma oD .aqvyn ainnd combs nein mxyon mxo cum .pby ay5 1am pais way oyar naw Snnnas ap nn conve anew od Dw osm p~ya meynd mann mann awr J) oDmanay Sta Any Ty oN) .nynotp ‘20 onxa my) me 1595 orp qund xby ONT aww myo cum sad) NON wmDINA bob ann mx nT 1D 191 .NDIDA Mala awyn orons ar octinds won mad noob opnbn OnnD Tony nN 48 .ompn om. modn3 ow ond Syp xd mn amp> xdy w'wd nema onda ron Soya omdyn ond mboxinn noo5 inary ww yn dan a> ynom ons and ON) ans yDINa Nd1 onTInDa Ty bx yn n> ovb) 4bID nn May 7'n 269 ETHICAL WILLS Then he turned to another topic, and specially addressed himself to the Rabbis. ‘‘You are aware how very important it is that, in the killing of animals for food, there should be no mistake as to the due preparations of the in- strument used.** There are many who have not the skill, yet undertake the work. Let there be an end to this. Before my burial you (and I place this command also on the lay officers of the congregation) shall appoint two conscientious overseers, adept in the laws on the subject and practised in examining the knives, and they shall inquire into the qualifications of those who per- form the work, separating the expert from the inexpert, so that no Israelite shall run the risk of partaking of unfit food. If any one refuses to submit to examination when called upon, he shall be denounced publicly by the shamash and his service rejected. The overseers shall keep under special observation the permanently ap- pointed shohet, who is established at the ab- attoir, for all the people rely on his service for their food. This officer may be implicitly trusted as a skilled and honorable man, but none the less shall he be required to present his knife for examination on demand, as a safeguard to the due fulfilment of his function.” SVCt ite XI eas. nisiys 269 pant ‘yo bs natd prin ‘yo ny yom mod 'yo> open 15) rad :omds spxn nptza wpa .awnwsa abn ody voi nota bpn ponw bom nero nydi .poon saan Swoo orn yyod o"y .omrya poon ‘yp Sei o>bs anion pw>yni mnyp wey ono CNT Ow ON -NIApnw OTP .onNDoN np1aa YIP) Aww CPTa Opa pw MIMIND oP) MimMpy omyy yey yo .poon pa odboy pyainan ymw np yrowdr mid usd ynd> opaiyaw n> popm nptaa ’pa xinw noad pip pywonr .r'n Sssterd mbar iva omry mano $55 orson msi ombs yinw doe xbw "pon wow oD Sy TDI AD IAD Pry Mon ‘Yow MX 7 1D 9d) anwenwa maa avyn yiapn omen by more amen ond Sond poy Sau S35 ory oD coynaven nnn sy xdow mpmw°D om inp-Talinvenwa ADD WT NIT OI "DY .]pind onda tat asap b5>o O”25 onpnn ‘yond irsD mynand sand Dp wy? AM ory 10 Per. oon. ir Ed. omits yb. 270 ETHICAL WILLS His Excellency ’s next counsel was addressed to the lay heads of the congregation. ‘‘Keep watch and ward,”’ said he, ‘‘over the welfare of the community. Insist on proper deference being paid to your authority, not because you wish to display your personal power, but because you wish to enforce rules necessary for the public good. If you govern in this spirit, perfect will be your recompense; you will live long in your land, and your children will fill your places after you. Further I implore you to support the directors of the Yeshibah,?s to pay them the annual salaries now fixed, and to add as a bonus the sum you were wont to give me, dividing that sum equally among the teachers. Let this bonus be associated with my name, that my memory may thus be kept alive, as though I too were yet living, and participat- ing in the good work. Again, immediately after my passing, you shall appoint a Crier, whose duty it shall be to make his rounds every Friday afternoon, to announce to the citizens that the day declineth and the shadows of evening are stretched out,3° so that men and women may add from the profane to the holy.37. Then, when they hear the summons,. the shopkeepers shall put up their shutters and close their doors. The women, too, shall show their worth by kindling the lights without delay, thus deserving God’s 35 The academy at which the Bible and Talmud were studied. See Jewish Life in the Middle Ages, 349, 368. 36 Jer. 6.4. Cf. op. cit. p. 56. 37 T. B. Shabbat 119, Orah Hay. § 261. nisSiyvs 270 "ODT WNT DnoNT yo Os pram yo SapN prt ym !oD0 mwpaa :om>s oN De ppm ais by aw o52y pya npp? pran sanvad xd w'y> om>y opm oonm oN 25 NDI Aw Fata opsAINd on °D yn by om 1>aNM) .nobw osnDwo Ann AIA Senay? anpa o2nipp inbp p>) .nOTNA 'yp op ip nnw oondyn uw mony cnn TyI pnzy ond nnodo oyain sd. naw ows Som nawn m0 po mw mw Soa apr imponn ob on onvynwy pyaeA Ty FpN NIDN wien NO oma Ar °D .mwa mw omra 7 TY) NI NP on ND ADwnD AID NO Sow wow on -nyb ans FAanw ‘yo bx mxo apa ytindi ya paznd wtp naw any b> pvim owen ipor y0> .o>>sn wn orn oyowa nynn *>ya by wapar.wtpa Sy Sinn aso porina poo> adnn mxapa dip mpar mann nawsn win 72 ww) .mnban Tap we) OVP’ md %> ini. pean 2 Ed. nb. 271 ETHICAL WILLS fulfilment in them of His promise.’’38 He then turned to David Saba individually, command- ing him to take in hand as a personal duty, the reparation of the Yeshibah which had been recently founded and to place it on a permanent basis, and to apply to the salaries of the two Rabbis the sum paid previously to himself out of his own generous contribution. Let not any regret fill his heart as to this outlay, for faithful is the Master to recompense the worker. A blessing would assuredly rest on Saba’s: ben- evolence, for he would be building his house firmly, raising a tent which would not be re- moved.%9 The general body of members was next ad- dressed. ‘“‘Many a time and oft,” he said to them, ‘‘as I went about I heard the idle talk of gossiping women, who stood in the cross- roads doing their work, and in all high hills were their pastures.*° Nay more, they would croak like the frogs in Egypt while uttering the Name of God, and by the Lord,* these doings were like needles in my flesh. I desired to suppress the fashion, but for various reasons was unable to translate thought into act. But out of fear lest God will be wroth at such doings, I do now order that any instance be reported forthwith to the 38 Cf, Baer, Prayer Book, p. 173. These ideas go back to the early rabbinic period, but were much developed in the sixteenth century, by the mystical school of Luria. 39 Isa. 33.20. 4¢ Tsa. 49.9, 41 Lit. by the worship; a common rabbinic exclama- tion. NINIS fae & | yas m7 12 mdiyon bso van anvann 12D WS INDY PIA NX pw ims pp adn ody mbna onbsad mvyin ow arp pm att-w pa mpomw ims 15 jn aw aDwm wp dsr .579 onny mon pond mr yynd 1 obww inoedn Sy sin yoxa°D mNSITT 1D bow mm .yooNa IndI3 AAW andiyyD rdw ba Sax jos2 ma ‘715 ma yor .poat boa ys moi :’"ppm ca $55 pean ‘yo Ty DN” nen qaqa cnsba man ony Dd 1095 ym AVIW_YEA OWI MND mMbva mInw yow bon .jnoxbo mwyd ma77 nwa ntmiyz miiprapp yaw xbs my do nyt oy ods oy NDIA OxXDA DYIIDSA Nprps a>y) .paIn pain cwa Awyw ATaym my mavn onbad yoby cand onawnoa ssid ondia> xb oSxws myn mandi .jtoyna nN > any .Syipm Os nan yo cnawny Yn mvyo Sam pip by onbdsn asp man youw no bao am cum pwoynr Anyo 272 ETHICAL WILLS Rabbi appointed in office at the time, and the latter shall prevent the continuance of the nui- sance. One witness in this matter shall suffice; and let no one incur the iniquity of noticing the evil without reporting what he has seen. ‘Similarly, I impose the same rule against male offenders, men who waste their time in gaming-houses, playing at dice and amusing themselves with cards,‘ which they always carry in their pockets. Let them desist from their habit of using the Name of God in vain. Woe to them, woe to their souls, woe to their latter end! They know not, neither do they under- stand, for their eyes are bedaubed that they can- not see,43 and their hearts that they cannot un- derstand that by their blasphemy the world is shaken to its foundations. Let them now and henceforward realize that of a surety bitter re- tribution will find them unless they mend their ways. I call heaven and earth to witness that they must perish under the dire wrath of God. But if they incline their ear to instruction so as to conduct their affairs honestly after the man- ner of worthy sons of Israel, having no slander upcn their tongue, speaking truth in their heart and showing due reverence to the Name of Heav- en—then will their sins be neither remembered nor visited, and everlasting joy will be upon 42 On medieval amusements and the rabbinic at- titude to them, see Jewish Life in the Middle Ages, ch. xxii. 43 Isa. 44.18. NiNivy 272 qwx ann ‘yo yns aby 31 Apnw wy nadm moain xbw yby aiy sim .onn oa mo JON] TT? INN TY1.OTpA p> ow Ty aw Trp yn O81 an aD onT ‘yn wd pynd any xwn pr edo yow mmw op oidvan omsx> mx 1n) IN 7D 199) mxyaipa opinxS mpins onan ontmiyn nxvwd tron wd awe opdpa yyynendy movad wy rvorw onbdad orpar view .opna somanxd as) onmweid x1 ond oxw como bon ory meio nv aoira xdiiv-p xby x5 on .obwn yrytn aim maa > omad s1ay> °D mIpNI YT? Sand) jNoD OAM ye Down orn ona cenryn .ndyann pn omby D3 ‘7 BAN TIM) .TAN’ TAX °D pa DIN 10? ON)" TOTNT UD Syn AnD OTA payn> mora ymd xed omoda yiowd nat onwd Sy Sav xb own Seow om mova por xd wen onada nox wan ody nnow .amsvn wpe xd op xb 3 Ed. 4X. 273 ETHICAL WILLS their head. To divert their transgression and bring near their salvation, let them follow my advice and affix a tablet on the doors of the inner chambers of their homes. On the tablet let be written the text: Thou shalt not take the Name of the Lord thy God in vain. This device will serve as a reminder to them, to prevent the recur- rence of the sin. Then will they prosper in the work of their hands. ‘“‘And this too’’, he went on, ‘‘let me impress upon youall. The penalty for leaving a promise undone“ is greater than a man can bear! It is impossible to enter into all the details as to the nature of the offence and its consequences. The great teachers of Israel have dealt with the sub- ject, and I do not desire to make your hair stand on end by going into the matter fully. But to keep your eyes from tears, your feet from stumbling, I strictly enjoin that whoever makes a promise or offering must fulfil his undertaking, lest he place himself outside the possibility of atonement. Especially those who shall buy, or who have bought, the annual right to certain ritual honors*s shall pay the sum due to the © treasurers of the congregation without pro- crastination. Should anyone stubbornly refuse to make payment after it has been twice de- manded, the constituent members shall never again permit the debtor to acquire the honor. Nor shall this penalty release the defaulter from payment of what he already owes, for if so the 44 T. B. Shabb. 232b. 45 Cf. Jewish Life in the Middle Ages, p. 22. } A ; | NIN’ 273 wow oye’ naapm oywp npnandy .ower Sy poy) .omna aan nds by pmb ow onyyd > ww -pods ‘a ow ns Nw ND aInD WT ont Sy abpn yaw’ edi nim ond amp ara som? mwypa idx opm 2a 52951 !095 yt cnn Ty s1ON POND wSy .NiwI ny Sim1 OT] ADIN °D ID-ANT 7359) NI TN DANIAN wy) DoD sand onsa 1dos1 Saw pds owen on ayn MOIAYWY TPOYD NYT OTYIDD OID OWA? IN O} p>) ayn ory om y05 195 .o> we ot naw op 525 myn amon ont PANN 122vd np’ | PNW RX Toww MAM onpy ome> papal .i’n yp owyd 12anw Is nan 75 oyna up ras” mw b> mxnn nan AnD nnd yp pyw nr. ms 19a yom oma i>banwy cams xxi ADD5 pn ondbad 3M wD) ANyD onw) OY, oan ‘yo mxp apy ond iny xdow nro sna -dbyad mNyD PYADD mvp? mrp NS .wamdi IwoD m4 Ed. man. 274 ETHICAL WILLS sinner would be the gainer. On the contrary, they shall use every process of the Jewish Court to enforce a settlement of the account. If he still continue recalcitrant, I hereby grant license to the Members to carry their cause before the public courts.4* And while on this subject, I entreat the Committee of the Society for Fixing Times to use their best endeavors to collect the members’ dues month by month, so that funds may be available to pay salaries and also the rent of the room punctually. The lessor will not then have to dun the Society for his rent as he has sometimes had todo. If, from any cause, when the rent falls due the official for that month has not collected all the subscriptions despite all his efforts, he shall meet the bill from his own purse, for the lessor is not a man of means, and depends on the payment. The performance of this service is a religious duty, which brings its sure recompense. ”’ Manifold exhortations and words of persuasion to penitence did his Excellency speak to the heart of the people assembled. Repeatedly he bade them observe his mandates, derived as they were from the statutes of God. Then said he unto them: ‘‘Draw near and observe what I 46 Throughout the middle ages it was considered in general reprehensible to carry disputes to any but the Jewish Court (Beth Din). As regards the society men- tioned in the next sentence, see Note 15 to the Hebrew text. NiNivy 274 Na778 IND .JDwW] NBIM PSD 1D ONT AWOyDI nyap yinp> vpyn $531 7"a $53 ims 11D” pyrtpa mwydso rine’ on) .Osnw oa yawn mx>aya omay mays o’naads mw ip comm by onnon 'yo mono cnn 7D W521 .on Sw to oan mad ny daa banww vey"Dn piaan'yo P> nyapa pnd ot wana win 8122 7D Aw IND mivDwT yinDd wpa) oypa oye> px’ xd jyod .pownn 3 any NYID jor yaa mao apNd om .pyt|n sy s> won imino aNDDN Aw AIND MIvowA mosanenn b> nwyw om onnonn b> vn > Wy? 1D Man mxnd IwDD ADT Sp AwENA INV) TWP AN) Aw_I Nw NIT dN RIT IY syabs 'n oyo aby at "ppm a5 Sy rad prim 'yo ny FDI DDYD MOD OY'AwW ON NIA NIATIND pwray sox .ypmiim ands vpin ypmyo sows msn uN awed op rm wm bos gw somds 1% ONY *yap nian founded by Trabotti on Kislev 16, 5399, and still extant. On the anniversary of its foundation a eulogy of Trabotti is annually spoken. 275 ETHICAL WILLS am about to ask. Do not disobey me and give me ground for resentment. When it shall please the God of all flesh to take my soul from me, and lay me beside my father, then my pupils who have served me in my life-time and during my illness, shall also minister to me after my death. On them shall devolve the duty to lave my body that I may be clean outwardly as inwardly. Then when I am borne to sepulture, they shall drag my bier from the entrance of the cemetery to my grave.47 I desire to chastize this stricken and worthless body of mine, which sinned so often from start to finish of my existence. And. if for the honor of the Torah ye wish to have a memorial service in your holy encampment, be sparing, I adjure you, in your terms of eulogy. When you make mention of me, do so by my unadorned name,* for God knows and you know, never was my heart haughty, or mine eyes lofty, nor did I ever exercise myself in things too great, or in things too wonderful for me, nor did I ever turn unto the arrogant, nor unto such as fall away treacherously.49 And if in my life-time I was nota fount of falsehood,®* still less must I be so after my passing. For there is no rulership in the day of death and it is unlawful to approach arrogantly the presence of the Cause of all causes. Obey me without fail in this, so that no occasion be given for an accuser to speak to my discredit. But I do ask you to set up a monument over my “7 Cf. p. 208 above. 48 i. e. without the usual titles of honor. a9 Pehist,; 1, s° This seems the sense in which Jer. 15.18 is here used. st Eccles. 8.8. nisyys 275 .o>Sy omndn op nN ION OND ON Ons po onowi np’>S awa So onbxd an» rweor ~na onwowy podn oman oy caw man omSyy oni ans 1D o-nwow en>Snoa 2 TT yyo> .awm D1 mpd. xn aawon Dap "nye M7INwY ANI AT 7D 1wd1.D1NnD SyrSam Arum yd aod sions eaap ty ‘nyn ove mbyn5 i295 yywey ony oD wom TNT 73D 2b) ON) I orn ty moana Sy mx091 N27 wtp oDinva Sy pond won MN CNVIINwWD) wnawa 7poO> 1D>-NN Nbw yoy sim ‘ot omds bs od 5 innpn tad nwa yy aNd ond ma eb cm oD yoy Sen mp xd1 2390 media mbia ondba whi 1p) 2ID8 po one Nd1 arp ww) oan bs mon ova podw prod onvoD ans r’p bw 12 moby So nby vxpb mbrtaa nod pan yore pinks nab o5> ara an .maon b> nani on. .piond pt SyaS mp pnnp ann xbw mwy> toy ooton din p> Yya jn onNSD DS IMs wyny enyt Map by yx? yt 276 ETHICAL WILLS grave, and I know that ye will do it in accord with your distinction not with mine. And since I have not been held worthy to leave behind me a son? for the sake of the Holy One of Israel, do nct cmit to pray for my soul at the time of its separation from my body, to save me from hard tribulations’s. And I beg of you, my mas- ters, to remain with me so long as the breath is in me, for while I converse with you, ye gladden my heart with exceeding happiness. “Moreover I entreat you to offer up a mem- orial for my soul every Sabbath day and I from my grave will always be mindful of you praying to God on your behalf. May He prolong your days, and your years, and make you dwell in your land safely. May your name endure as long as the heavens. And God Almighty who put a limit to the bounds of earth will set no bounds to the blessings which He will shower upon you!”’ Then answered the leaders of the congregation: *“‘ All that thou hast commanded we will do; none will refuse obedience. From of old have we been ready to regard thy merest hint as a precept re- joicing the heart.54 But concerning this injunc- tion to drag thy body to the grave our heart is faint, and our visage blacker than coal.55 We know not what iniquity thou hast found in us to impose on us a duty like this. For when thine Excellency sleepeth with his holy and righteous fathers, we shall all be sinners for disobeying an 32 Lit. “blessing.” 53 On prayer for the dead, see Annotated ed. of the Singer Prayer Book, p. ccxxxi. 54 Ps. 19.9. 55 Lam. 4.8. NisSivys 276 more> anyay yy otras p> xd) no TAD a8 Sane wtp yyo> mona cans mand snpanw> now: tya S$pnnbn 055 nt Se na Vn ods oD. ams int xdow spn onowi ty b> onatyn bs *bidbs oDD mwpaa pnsdsym onnmown O23 a7 ID °D 2a oynw oondyn ow adn md cnn Ty aw) 'moup> inawa naw 1p -nowi pt bs S5pnnd airy> nappy ton od mms on onaw) oni o> mbwa Jaw ostya os .ODDY TDy’ 1D OWN DD) .OD¥INA mway mona a>dby pry ot whiyd apxw ow ds so anion o> mney baw ay ot oba ty moat $5 :pain ‘yo Os “ppm ows yn lyown my] n"Dyo jp’) 197 AWS osm DS DYaAwID JD°D an Pe ns mo Xd ww n"Dyo msapi mp7 awn -yo AnD oD) ma mt Sy os .aS onowo ony opps meso m9 yt? Nd oD ANN Tnwe Jwm 135 n’Dyn a>Dvaw .arD nx ardy nnxd Oy v2 Oxon o> mm) Opa oon pmaLK oy 277 ETHICAL WILLS affirmative precept,®® to revere the learned, the more so when he is a man of God as thou art, the light of whose teaching is spread unto all the living, and whose wisdom is renowned in the isles. Put not this heavy burden upon us, but withdraw thy command, lest we become a dis- grace and a laughing-stock in the eyes of our neighbors,”’ He answered: ‘‘Your generous response is very pleasant unto me; in it I recognize your amiable intent. In sooth, ’tis no new revela- tion; full well I knew you to be compassionate sons of compassionate sires, and the branch does not belietheroot. As you desire to be excused,I will not insist, but will leave you to follow the dictates of your heart, in your treatment of me after I die. Not only do I declare my pardon, but I implore yours for having caused you dis- tress. A thousand, thousand times I thank you. May God comfort you as you have com- forted me! And now, with your consent, I will command my household and set my private af- fairs in order before you, and will convey my 66 See Baba Kamma, 41b. nisis 277 son pods mh ns ant .nwy mys Sy may 8 Iwe JD obs wed vapar.n’n mand O82 PY Jno IM .ornn7 b> Sy ADIAD ANTIN saya won onbad -pyya ww) 82 apn o"y MDA Wm WD am cnsn wbyn apm .atpn syn oaymarapd> obp1 ayd iriswd SND Taw ODNAWwN :7ON PN "yd Ty Peony DoDD, Wal Woo 3 ba any ny? oD ooxss wrpn ann xb o> aTaym > Domamiy Sn .oeNT Ia ONT ONNw a1 8d saym maywn yyw oS onm yen man NIT JD OD¥DN °D IY pI AVA wwA OD YY DwT wyNw OND .ODD M8 DWN Nd £099 wT pina Nd oD .DDNYA oO DNDN ny? mnndso onndo aoe myx taba xd any am>o pone Sxwx ory 03 ON 1D .0D727D Abs) .oDns cnays awe Sy mopar adn OPN 8 ON .0D°>8 DWE JN JN Mw oDds Oxy JD .minawm niin od7D1b) osow> wr 30” ON) .OD°1272 “NNN Awd DDoNyM mds ory ood aos mad we ponbyn orya 278 ETHICAL WILLS inheritance to my heirs, after the rule appointed by our holy Law. I will make my last will with every legal circumstance, fastening its conditions as with nails so that it cannot be upset. Thus will I remove a stumbling-block from my heirs, and save them from utter neglect of my disposi- tions, which would not be executed unless I made them very precise. Otherwise I should appear as a trifler with the goods of this world and of the next, the sport of my juniors and the target of every other’s pointed barbs. They would account me as a keeper of other men’s vineyards who failed to keep his own!’’s7 Thereafter he summoned those distinguished men, Michael Modona and David Saba, and he said to them: “I have a request to make, do not refuse to grant it.’’ And they rejoined: ‘‘Com- mand us, and we will obey as we were wont to the utmost of our poor ability. For we will obey now as heretofore and will not turn aside from thy commands right or left.’’ He then appointed the trustees of his estate, with the duty to execute all things set forth in the will he was about to make, and every particular of which he desired should be precisely observed. Then he gave the necessary directions as to his household affairs, 57 Canticles 1.6. NIN’ 278 awyN) .wrapA nsin pts wand nS awe .O-NIDTT oP AwWaNT opin OD OY ow MNS o> an .oms wn xbw oppo. mpm sD onyt mnba cp oway Jaq Swan onan S777 yO 409 1D 2m ANS nw nnwa YNYNDD YN AVM) WON) .OMIN TSN TWH DVys Ins 2001 NNT NDbya pan Nodya soon dm oy nw mas oA 7on3D awd navn Ser siti Ssop aamo. joan bs spn nos moxw com> aoe yas at "po nbyan yn top pwn Ss N'Y neo Sew om sy > op row iy n’pyn $x" ombsn “102 8b oD .myr MYysT wmimM>w opr son) :dyonxo wwy awea bsowi po ymin DONN mMXD CDN woyn anyo :omdsy [Nas awe $5 wym os) b> by orparinips asas nati: an 8d) .nwys awe ones qows wary -nawnna ndy 7D°D Jy? .wrDaw v»ADA ASPND yryy ato amad asn smwyd row NTI "ppm 72a 52D WIN .nya mp Son wy 279 ETHICAL WILLS doing all things in a manner which aroused ad- miration of the testator’s character, and rever- ence for his wisdom and foresight. Afterwards his Excellency turned to the wall and wept. Then he prayed to the Lord his God a short prayer in a still soft voice, saying: ‘‘ Hear my voice, O Lord, when I address Thee, and let Thy word drop upon my tongue. Answer me when I call, O God of my righteousness; for into Thy hand I commit my spirit. Examine me, O Lord, and try me, test my reins and my heart. O Lord, open Thou my lips, and my mouth shall declare Thy praise!’’® Then he stretched his fingers toward heaven and began to confess after the fashion appointed by saintly men of yore. And as his grief-stricken tones were heard, those who stood by wept in sympathy, and amid their tears besought the Lord not to snatch the crown from off their heads. But the gates of tears were closed against them,” for the decree had gone forth from before the King of the Universe, it was signed and sealed; and God is not a man that He should lie, nor the son of man that He should repent. When his Excellency had finished confessing, and had ended his deliverances of judgment and admonition fit to rouse the heart and to calm 523 P a0 20,2. 59 Ps, 51.17. 6° For various liturgical references, see Singer Prayer Book, Annotations p. ccxxv. Cf. T. B. Shabb. 32a. Sr os bets oes ¢ Num. 23.19. nisiy 279 oye o> yyo>b nxt on onbdsn neo oD ypya xm oxdaiont aw pos ovum yoat ‘DM yo wr -YyA A Sy) 002 Ja pr bs yaw prim 'yo apn moot Spa anyp moan yobs ‘a bx 55am Aion qnbavrmwa ip onds yow oN Apt PPPS FTA prs mdS ony saps enw by nev ‘nm oadr onda Ab IY DN ANA eM »p>5> pmyaxs pm :qndan wy op. nn|n .oduy ongn on vewos nin San vbyp on yrat Sips cody Ss upd ornonm oda .o noms odb19 warm t50d5) moao opin bs Ss omnno yn ond Sy onyot mya Joven byp aapyn tom nixon jon onbad 7277 RY 2D~v°_> o7ya dyn Avot yy on paid ‘yo yppa iwdn 7D °D .odiy Sw iad -pn aro Ss weed) comma -wpa) and2 paw ord DMI OTN 73) wird jatdy .nrtnnnd prin ‘yo mba 0-0 smaabsn amys om> maim mvpwn "ppn 280 ETHICAL WILLS contention and remove the boughs of thick trees,® he said, ‘‘Know ye that I have here among you one dearly beloved, whom I dandled and reared and whom I have set first among those called* this many a year agone. For such a time as this has he become a Sinai and a mover of mountains.°® He is a man who makes appeal to the masses, and yet his decisions illumine the experts all the world over. I refer to my kins- man, my chosen disciple, in whom my heart de- lights, Abraham Graziano.” Let him go out and come in before you,® for I know that he will judge you in equity.”’ Then he called him and blessed him. Graziano fell on his knees and wept mightily, whereupon the Rabbi said to him: ‘Equal to the sum of all my cares within me, is the pain of parting from thee.’’®® He placed his two hands upon him and continued to give of his glory, so that a double portion of his spirit might be upon him.7° He commanded him to let abun- dant waters spring forth from his well so that disciples after him might drink; he bade him always to be generous with his learning and on 6 Used euphemistically for the evil yezer which was driven out by the “bough of thick trees’’, the myrtle (Levit. 33.20 is interpreted of the myrtle). For later mystical ideas, see J. E., ix, 136. 6 T. B. Baba Mezi‘a 84b. 6 I] Sam. 9.22. Used of those called to recite the Law. See Jastrow, Dictionary, p. 1417. 66 Two contrasted qualities, learning (Sinai) and dialectical skill (mover of mountains) are combined. They are kept distinct in T. B. Sanh. 24a. Nigivys 280 7ON) may py Aayr man at aad pond % wy maw mp a wt "ppm 7a bo bx vsaa ym>ym oman cnnmpy ws ors 7D Mwy] nN nyd) .ow moD Ar oONMpN yam raz) @ana mb>np Sapny.on apy 7"MDD WHI ANS na eanp a'n.ban ypop £022DD NI? TWN) NY WN ONT OIA INV INI’) .OINS wIpw pIxa > -ny7nN om. °92 Jan vora by Se amoqan pind 400 CNA -anpa -pyrw ana .y>s tox nn For yp ony joo .ob> qua °>y mnwp yoy imna ow op mm jyodb yby ano inw jyo> pmryo mAyinn wipwy imxn poyan aw yin gow .pans osan o-pabnn Don ANT ms 7D .ysip $25 anp nw 67 He was Trabotti’s cousin and died in 1865 (J. E., vi, 84). 68 Used of Joshua, Num. 27.18. 69 Cf. Ps. 94.19. 7° Terms used of Joshua (Num. 27.20) and Elisha (II Kings 2. 9) are combined. 281 ETHICAL WILLS his part to be always ready to serve when called upon. And to the members of the Community he said: ‘‘Do this man all honor! I testify of him that he will attain fame, that his repute will be great among the scholars of this age, and I have confidence in his ability and tactfulness for, re- presenting you before kings.”’ This done, he said: ‘‘Where are my pupils? Let them approach that I may bless them.’”’ They came into hispresence and said: ‘‘What wouldst thou say? Speak, that we may show our respect by obedience.’’ Heanswered: ‘Ye know that from your boyhood I have reared you and that my love has never failed. Asa nursing father carrieth the suckling child I have borne you.7! I have shown you the road to wisdom, I have guided you in paths of right- eousness. To the shore of the sea I led you,? and laid on your brows the crown of the Torah. I was found of you in all your hearts’ desire; at the beginning of the watch I rose to instruct you, that ye might be able to carry a righteous mes- sage to your congregations. My table was pre- pared before you, and every fruit pleasant to the sight and good for food,73 I did not withhold from you. Yewere the object of my unceasing thought, [ ever watched your progress. But now ™ Num. 11.12. 72 Prob. an allusion to the expression ‘“‘sea of the Talmud.” 73 Phrases from Ps. 23 and Genesis 2. Such biblical allusions abound in this Testament, and are not always indicated in the notes. ninis 281 11393 TI "ppm 2a Ox Ty TON :Pwd moyn mbyn mona Sayw yoy oun yn oD pponn any abomndd moispndr owds abyn Inoon Sanay ocnyta) wpm. oxen soy oS o> innam po NI IND fon JM Pod sy AON n’Dyo AAT AD ..90N7 ppd ty .oD7AaN ons :om>N DN) wT) FIAT ND °D Nans .oDnN nonin oD yI9 °D ONyYT pI"T AN JOINT NY WWND ODN cnamE odiy yy1 095 on 717 MDM NINN .ODNN CNW) .ODn8 cnwin om An> .o ons cnnin pty b> 055 onxxon .ODN8 *NINDA ANN ANDI main 1055 onop nimiows wRID) .ODwDI MIN andw .ooonpa prs wan yyod> .o>ds 19) mN8109 tom op b>) .oD2b9 onDqy £002 Ten omyn b> .oDn onyin NO SoNDd qn3a qb nr any) .o2°»a mp yrow>) mtd 6 Or N77, ed. "AWN. 282 ETHICAL WILLS I go the way of all the earth. Take heed to your- selves lest your heart be deceived, and ye turn aside’ from the way which I showed you, and the Lord be wroth with me for your sakes.’ But if ye diligently hearken unto my voice and keep my covenant, then the fear of the Lord will be your treasure-house and my lips will whisper in the grave” on your behalf in continual prayer that the Lord will satisfy your soul in drought,’ and ye shall be as a fragrant garden, and likea spring whose waters fail not.”’ His disciples were deeply moved by this ap- peal, but despite their overwhelming grief found power to answer: ‘‘O master and our teacher, ever sure guide in our perplexities, thou man of God, we have heard thy exhortations and com- mands, pleasant they and upright. We will bind them on the tablet of our heart, tie them as gar- lands’s on our head, throughout our lives. But grant us this solace in our affliction, that even as thou hast taught us, so do thou bless us.” Then he lifted up his hand and blessed them, and said: ‘I lay my order upon you to attend the great Yeshibah which is to be opened on the New Moon of Heshvan in the coming year 5414.79 Lead your young flocks in the steps of the wise to feed in the gardens, to gather lilies.°° By fol- lowing this course ye may be confident that your learning will abide with you permanently. Let the fear of God be upon you. And He who loves the Gates of Zion will make to dwell among you 7% Deut. 11.16. 7s Deut. 3.26. 76 T. B. Yeb. 97a, in ref. to Cant. 7.10; © 77 Isa. 58.11; 78 Prov. 6.21. 79 1, e. 1653. 80 Canticles 6.2. nisis 282 on op) 00225 ane 1p 025 nown .pann b> 2‘ Ayn .ODNS ome AWS FAI yD ms on row ‘Sips iyown yiow oni .ozaynb NPY) .ODMASIS aN ‘A AND oD WI naa mnn onbpnm .os1y05 napa aen maar ye minsnsa yaw ootya ‘nm oup> pon many 1a1> NO AWS OD S¥1DD1 7 PAD PAM .oDwD? PDD yaxyn Sota pa ian adap avpadnr inv mo odswr pyo uns sds yy TN 27 nyoy .o1 pom as onbdan wrx wapidsy Sy oqwpn .niwn pmso om yI7 -PpMinsin 325 .on $5 ws ad niovy otayn ado mb minns wn7o>y ans 9D aya Ngan aN net opby rp sen orsy SSanm wo nan .on >nw o> dy cmon cum com> qoN 0973" pen n'a ams odnm saws abran maw ans ones nsw .o’yn ana nw Sy yan ma .o wy vip>S) ona myi> ovonn N10 NT OTA OYpnn ooTindnw omva D> Pa pow ws ayy anew 1 .o>>y onw 283 ETHICAL WILLS love and good fellowship, peace and exultation. Ye will be like the dew of Hermon that cometh upon the mountains of Zion. For there the Lord commanded the blessing, even life for all eter- nipyy* ee St Mite & RES HSV 283 pam .ps>y) anow myn ody mins mans mys ow > ys onan by tapyy porn duo soo Ty om mD72n ms me ~ eae Une} co A Ne pt mY ’ f ies Sige, APS, ’ fet, mex owp> OCCASIONAL PRAYERS XVII—XVIII OCCASIONAL PRAYERS . (FROM THE OPENING OF THE TESTAMENT OF JonAH LANDSOFER) Jonah, son of Elijah Landsofer, was born in 1678 and died in Prague in 1712 (J.E., vii, 616). His surname was due to his expert knowledge of the art of writing Scrolls of the Pentateuch. He wasa manofmany parts. Scribe, | Cabbalist, he was also a mathematician, as his notes on Euclid show (these were written in 1710 and published after his death in 1737 by his grandson). Moses Hasid, alsoof Prague, was Landsofer’s contempo- rary and friend. Like Landsofer, Moses was a Cabbalist, whence his surname Hasid. The two were sent together to Vienna ‘‘to engage in a disputation with the Shabbat- thaians’”’ (J. E. loc. cit.). They were sent by Abraham Broda, Rabbi of Prague from 1693 to 1708. The Testaments of the two were first published together in Deutz’ maw yx7 ‘ob (Frankfurt-a-M., 1717). There have been several editions; often the two Testaments ap- pear in the same reprint. Landsofer’s Testament consists of 37 short paragraphs. Moses Hasid evidently wrote his Testament at various periods, for it consists of five distinct parts, containing 25, 16, 19, 8, and 3 paragraphs respectively. There is a curious difference with regard to improvised prayers. Landsofer advocates such innovations, while Moses Hasid strongly advocates restriction to the regular liturgy. Both commend the reading ot German (Yiddish) litera- 28 T?-f? Mm? "7 NI onp> wap. yw m>n nwa Th 7ApIOTWWS ids Ja my s7> o>ousn oman mambpxyiwa py) a’yn nwa Mow o’np 7D Ww own 1d NA yD ,C"OAN AT pyraw on Sapp jp :oan oy bya wx A AnD 1anDy orP>pix> yma mynd wwery w> pawn dya 3 2 "'y 'sn nwa wn ANS IST y'n nwa OTIS Sw wy NT 2 A AND 3°21 VON Awe pw ."Pon, m2 D"yi Sapp mw 7M «ADOT v2 YIN nw WIA ean NTA omTAKs ’y yynd indwi aM Map > sway) ONNavn oy moa pon nnpd ,n’on ay «dy a2 mpoa ,wbusgn nn Sy "OI TT 'D,2 IM ANN ID IT) OPW MN JT may mo a’yn pro a by wnppma yon Sm mop) 1 Manp ovoys> .nyns navn pp yo nyan owsy mvs spied bw ania MW M_IPNA ww NX aN. AND Pon Aw .o-Xp Owy ja penn .osnye opbn mwon ma OKxn 7D 2°-yaan wy Ayen yacwben wy new jaown qwom oma ora wSan aan .opyo awowja-wnnm vnow JI¥0 ADOT? so NIDA MATION jrRw mwin mdpn dx sn 5s tuno Pon nwo Tw nya wAbs> mban mora psd omw .mamoo mbenn wap Tn AN 7M myo. 7a bas ops) noes pwba oso xinp> anad 285 ; 286 ETHICAL WILLS ture by the unlearned. But while Moses Hasid specially names Isaac b. Eliakim’s Leb Tob and Moses Henoch’s Brant-Spiegel, he also urges the study of Maimonides’ Sefer ha-Mizvot (in the edition Megillat Esther, on which see Zedner 383, 582). So, too, Landsofer speaks with deep regard of Bahya’s “Duties of the Heart.’? Both em- phatically urge the close and regular study of the Script- ures and the Talmud. Both Testaments combine a strong mysticism with a sober regard for rational prin- ciples. The result is a curious glow of style even when ritual laws are being discussed. Long ago I felt impelled to lay my commands upon you, to instruct you in the path and con- duct which lead to the service of God. It is true that many books have been written for that purpose, by that link in a noble chain, Shabthai Hurwitz,! and by others after him. Neverthe- less I know that the affinity between son and father, and their close attachment, must always give a father’s words readier entrance than an- other’s to the ear and heart of his child. It is as though they still stood face to face, bone of each other’s bone, in the vividness of olden association. In any such commands, first of all must be set the great principle that the purpose of man’s creation is—the service of God. Of that service the root is fixed in man’s innermost being, with the heart as watchman over it. Prayer, in its highest sense, is this heart-service, a complete t See above, p. 250. MisSivy 286 op ds 32 pny” Sy "aw a>, ova Ta NP on Awow 75d, OSD) OyND NIA yn Awe bw *DyrxyEy uINIA,) Nw TAS "ANOS noi, nvw»p2a) oad by "nna nvw. “aS “BIDTIND Ol j2 A(2"5pni yw FIT: anki les Ds own omw ona by "maasn main, 7"y map “noon TINT pd! NAHoODM Mpoenn Mpoyniint Sova n-ind omnnon nan mann nbs mein onw JO) SWONWD OL NINDS PIO-NYS? OXSVP ANT Nan 7) om) nse Sy ano mindy saws ,oons noxd> cnatynw cans vx 2 nx nnx> ,odiyy ino p> onawnna NTAYA wy? Aws AwyNmM ma D> Aw IIIA ToD DDD ON>D Dd ANT, WOw JIA NIT NIA pain bw ponvn nowbwr ims mnz1 mp pans osam Sst pmoan nba onaw am inprpn odiyd »D nyt ar bo by joan mind N82 ANY ypIaT 11D? wy IpiaT) ypaxd jan Invaa ,wp5 amy sin obxo aba onwn “POSyo oxyr inawny Syiwa mana Sim 555 sin pes nay peso Ipyi,’a omay> own ney nm) Aaya abay ayew) apn nyowwsa wn Aaya t So in first two editions. Some later eds. read npiwn. The word in the text is a common Zoharistic term. 287 ETHICAL WILLS absorption, which no preoccupation invades. This degree is not reached by one in a thousand of those who are weighed down by human cares. They may understand the meaning of the words which they utter, and yet fail to attain to the love which should accompany them. Therefore, on all happenings, write for yourselves some new prayer, keeping it, however, carefully within lawful lines. Let it be pieced together from verses of the Psalms; make particular use of the 119th.2 He who is incapable of doing this, shall pray in German from the depth of his heart. Similarly, none of you shall omit, after the morning prayer, to pray in German, with es- pecial reference to those needs which are most regularly felt. Let each of you pray to God for a contrite and understanding heart, from which ill-will and envy shall be far. Let each pray for sustenance, that it may be won honestly without the crushing anxiety which drives out higher things. Above all, let each pray for loy- alty and virtue in his offspring, for power to avoid sin. Let him pray that God may im- plant in his heart the love of Him, and in his home peace. And a petition shall be made that prayer itself be free from carnal and foul thoughts, 2 Lit. “the eight-fold’’; the 119th Psalm, with its eight lines to every letter of the Hebrew alphabet, is so called in T. B. Ber. 4b. As will be seen from the passage quoted in the Hebrew note, the author was a strong advo- cate of the study of Hebrew. 3 By “German” the author means the Judeo-German dialect. Ninivs 287 x5 odo onan 2p) navn ba ynbDn7 em ws nwa ow yMND AND INN Per mans we xd mbon wryp mawnn wD AN Yn oon mp awe tat b> by od. vy wom jqwin qden aps odd randn mIppa DIDPD N¥aIpo Nam pa quo gon xbw ma PNY OD) PPR NON pio mw pla odmn 5m poiypy nows pwoa indsn rtp» °Dn 72 inven anx> xy yo xb ans b> jo mwpan Sy xprt 2nows pwoa Soannb many sayy boar ny Soar oy $593 on 1b mo>AST nip °4a Sow sy2a1 25 a'2 own 05> yow 12) .09225p Ayta ANIpA own YD) ,oAANA noyanw abi atqv vba arena nomen by svIm pup 00 Nx Ndwi “921 S20 ATinn yn poanda yon .pyi son S20 od nw w1'n navn da abpnn nawnoi ma mde a nans 2 The author elsewhere in this same Testament com- mands, be it noted, 150 o709$ o> Aan 7122 INAIM TN wTpA pw? avn IwTw. 3 So the first ed. The second reads ni31. 4 Some eds. place the stop two words higher. 288 ETHICAL WILLS that good progress may be made in the study of the Torah. But each of you can choose the exact terms of his own supplication. Every day a different form of words must be used, lest by familiarity the prayers lose their spontaneity. The real end of these prayers is not the petitions they contain, but the act of petition, the act of praying with genuine emo- tion. This is the true service, this the true recog- nition of the sovereignty of Him to whom prayer is addressed, and to whom belongs the power of answering. In other words, prayer is an as- piration for that purity of heart which shall in- spire the service of God in love and reverence. Nor will God withhold this happiness from him who seeks it without intermission. HIS is 288 maar 05> ynn .oysn oaaim Sworn non faa. a7 elDt Ins Golan ae nowy ota jan at0n bSan> ov S53 am a57 poe sian yyo> ,ans apa baw am onatn mbsxen by json apy son xby sem mata aon poe SSannd ox od nbxn 1% awe pos noennn nrnn mo mayn spy) smwpan maxbob nhion Sym abana inmiay>? inv ad saan own yow adbpnn b> awn own yin xd o> .xonn edna [Pon ms ows COUNSELS OF A MYSTIC FROM THE TESTAMENT OF MOsEs HaAsID. He that feareth, and trembleth at the word of the Lord, should take his chief meal not at night but at mid-day. At night, he should eat only a small quantity of bread and meat, or something else as a light repast. After partaking of this, he should proceed to read aloud some folios of the Talmud, satisfying himself with his toil in the Torah. The abstinences imposed on the High Priest? on the eve of the Day of Atonement, lay thou upon thyself on the eve of every day throughout the year. More precious is this course than pearls. Be not like those who deny themselves fiesh on week-days, but compound for their as- ceticism by eating cereal and other vegetable dishes so heavily that their sleep is coarsened, and they lose more than they gain. Assuredly, not for such persons did the Lion? advise ab- stention from animal food! Read the Shema‘ on retiring to rest, making use of the directions of Luria. ’Tis a ladder‘ t Mishnah Yoma 1.4. 2 Isaac Luria, sur-named the “‘lion’’ from the initials of the ‘‘Holy Rabbi Israel’, Cf. Schechter, Studies in Judaism, ii, 251 ff. 3 Directions as to devotion, ritual and _ spiritual. They are printed in many editions of the prayer-book. 4 A common Zoharistic symbol for prayer, derived from Jacob’s vision (Gen. 28.12). 289 ONT mw I MND ops indos apy ow xd ‘no jato sam xn pyo Sos addar orn yyoxa pr moda Dy “NY yyD IN ONY IN MON AAD and pr pet aps mioS> ons .bp nat axw ow awa 72593 yr yaw maw eta on Spa son mn san 2". Tn ,2"2 Ian a Sy ynow mon YI NT Ap dD ,mwn boa any ny> par mop Sy. Sona awa odoin paw imo xd pivaw ay powan axw mops onat odoin .OT0amA ony Kx Lap oS oar ixdpns yo aam> Sov" aos bs by xd onto swan vasa Sw wp yipar nue Sy -w"p spn snow: mbyndS asas axw odio sin .b" t Some eds. dp. 2D 1nvp...31p’. These varia- tions between second and third persons are frequent in the versions of Testaments and are also common in one and the same version, as in this very paragraph in D, which begins in the third and ends in the second person, 289 290 ETHICAL WILLS set up on earth for thy soul’s ascent on high, especially if the words are accompanied with copious tears. Tears are a strong deterrent against the soul’s distraction mid the vani- ties of the world. Rather will it make its way upwards, returning to thee strong in the fear of the Lord, like a new creature.’ ‘‘ New every morning, great is Thy faithfulness.’’® Ritual ablution is a most important discipline, and Luria, who has much to say on the subject, points out that for the comprehension of the divine mysteries nothing so avails as ablution and ritual cleanliness at all times. As regards prayer, I counsel limitation to set forms as contained in the prayer-books. It is not desirable to recite many additional supplica- tions.?. They monopolize the time which should be devoted to the study of the Torah. Even at the midnight exercises,’ I prefer to pray the less so as to read the more. The study of the Torah must be regular. Over and over again repeat what youlearn. It must be a table ever laid?; at this meal be not sparing; your teeth must be always ready to masticate the words of the Torah, as the mill- stone is ready to grind the grain. I need not 5 Cf. p. 299 below. 6 Lam. 3.23. Cf. Midrash, ad loc. 7 This refers less to the extensive prayers advocated by Jonah Landsofer (above, p. 287), than to the many additions found in some rites. 8 These were much developed under Lurian influence. ®° Or render: That thy study may always be well- nisSis * 290 m5.) TaD Ww 7297 WDaN on wapa .ndynd myn pa .ohy cbana qnow: own xby maao ‘a nsvd> spin qbxe8 cain ,adbynd “ua onpa>S o win andy wd) .AwIN xa ova mxe Som qat en ean vbay 12> Sy rat ps mw piya paxow >" eanvouaal dada aoe mm pr SSpnnd ow tow pmbpnn oraya TY Uw PSI oD wT orp oo ATDw > .onMN Nwa matnd xdo .ardy ans Is msn ppna dps) .qnaino bvan bw sTwom Nay TN AXpD MIND TIM ATTN aN priwy ,7ANA Pays spipd qrny qin mrp ota oq by mx xdo mun xd yr ny boa ara Fant ux AND von oi qow orem po nine yipwn pnd 219 OYN7T JaNwY 192 .ATN at pnd own 3 D adds 7p n?°an. — ordered before thee. Repetition was held to be a highly important aid to study. 291 ETHICAL WILLS admonish you to keep all your books well under cover. Yet, as I have seen some persons neglect- ful as to this precaution, I add this warning: Never allow anger to master thee. A father must guard himself against hasty temper in his treatment of his children and household. On the Sabbath, particularly, he must be very patient in his home, lest he destroy the Sabbath rest which should pervade his heart. It is a wise habit not to reprove a child immediately on the offence. Better wait till irritation has been replaced by serenity. Let melancholy and passion, born of spleen and bile," be banished from all hearts on the Sabbath day. Happy the lot of those who succeed! For, while irreverence obstructs the reception of the Face of the She- kinah, anger is a yet greater obstructive. Gloom, as Luria urged, is a reprehensible frame of mind; it is a barrier to the comprehen- sion of the divine mysteries. So our Sages de- clared* it altogether unlawful to pray in a state of grief, for eager cheerfulness is the dis- position in which a servant should minister to his master. The only part of the liturgy to which sorrow is appropriate is the confession ofsins. Therefore habituate thyself to the cast- ing out of melancholy from thy heart. Yet let not Fear of God be forgotten because of the strength of Love of Him. Love and Fear should be yoke-fellows. 10 For this care of books, cf. p. 80f. above. m Tikkunim 48. 1 T.B. Ber. 3la. nisiys 291 %> -papp b> ow qonind -pax ors od» pow ots 12 n¥po omNw Now odd Tina ictal anes ania bee ots! 255 diyon xdow Jn cs ,oyon pays by ovmd pax nawarinea v1 Syn pia by p>) mavnd sbw inca crn yiao any diapd ab An omoind xbw ann aw .1253 naw n-vow byani 12Dv ‘nxp jor ins xbox .on>wya ysy 257 by anp xdw nmi inde atppaAn 2 "pdin AXDN nawa AID oy) Sinv7 3D Sapp pew mixeds ips ...aTIT TNw 100 ST) DYDAW CIN DIS APOwN mn maxyn ntow 9" -"ANA IDX »Maxyn bSennd sioxw Try TON) ...mwmd pA) nawon stays) ,n>1 anowsa xbox 555 maxya wot noDiIna nov .abdota Anowa 1975 maxyn mn qoxy Sarin o’y ... nya nqma ._ T20N7 nD ARPT Nown NXbw pr...qasn OTS ASP WANT 4 So D. Some eds. omit. 5 D nmai. 6 D “om) as though the sayings were Luria’s, 292 ETHICAL WILLS I like to support an idea of mine on the text: ‘The word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest doit.”3 On this phraseology I base the thought that the pre- cepts must be fulfilled in threeseveral ways. In thy mouth—this refers to the study of the pre- cepts.4 In thy heart, that refers to the antece- dent determination of the heart to perform the precepts when the time comes. That thou may- ‘est do them, this obviously refers to the actual performance. These three aspects combine to make up a perfect fulfilment, and they corres- pond to the faculty which, also under three as- pects, is termed breath, spirit, soul. The term in thy heart occupies the middle, applying back- wards to study and forwards to performance. Of a verity, in all things the Merciful demands the heart !*5 I cannot refrain from reminding thee that in the prayers which thou utterest it is essential to associate thyself with all the sons of Israel. This isa rule oft formulated by the Rabbis. It is in fact this merging of one’s personality in the congregation that makes prayer unselfish. It shows that the worshipper is not speaking and begging for everything solely to his own advan- tage and happiness. Inthe 77kkunim the point is insisted on at great length.” ‘“‘ And he saw that 3 Deut. 30.41. ™ Cf. Josh. 1.8. % T. B. Sanh. 106b. 6 T, B. Ber. 6. Cf. Book of the Pious, 533, and cf. commentaries on O. H. § 116. NIV 292 322523) pea pioan by pao >> aaa nan opis 22 orp ab mien myonw ~myyd J2222 ,.myen toed sw j pea corr msxon Sanw onp omxen orpd iad Sy nw DIDI 12 .mMxom newy xem mwyds wad ven movi mn opon ‘1 a2) .oby onnn ibs m7> oysoxa andar nom .unomd ww sa syonn tat boa ...js9d) wd sbipy ee 2>ano anxw adpnaw qDInby yor xd ma yr Ssow oa sna qoxy annenw eyxw v9 Sy ati oron.mpipy moan b"m .7272 wxsy naw) nyind bon wpani ra WS PRD NV A pays Two ybom onpna 7 Eds. "27. 8&8 D mew. 7 The Tikkunim or Tikkune ha-Zohar (J.E., xii, 691) are much beloved by Hasid. The passages here quoted are much abbreviated from the Tikkune ha-Zohar, §§ 21, 24, 25, and particularly the Zohar ha-Hadash § 11. The trans- lation slightly deviates from the text in the direction of closer adhesion to the original in the Tikkunim. 293 ETHICAL WILLS there was no man...but everyone turneth to his own way.’’ Everyone, on the Day of Atone- ment, cries: ‘Give us life, give us sustenance, give us pardon and atonement! Inscribe us for life! O greedy pack of whining dogs. Not one cries for the spirit which brings God’s Pre- sence to the earth.”’ And again, using the same comparison, the 7zkkunim complains, ‘“They cry like dogs: Give, give! they are unsatiated like Gehinnom, which cries: Give, give! as it is written, Destruction hath two daughters who cry, Give, give!!9 Give us the wealth of this world, Give us the wealth of the world to come! misinterpreting the saying: Learn much Torah, and much reward will be given to you here- after.”?° Whence we clearly see that one who acts to gain future reward is not of those who serve from pure motives. To return to our for- mer point. ’Tis a serious matter. For, beyond a doubt, he who fails to sympathize with the sorrows of the Congregation of Israel, when praying: ‘May the Lord bless His people Israel,’ shows by this indifference that he has regard neither for the glory of God nor for the honor of Israel, the Lord’s people, of whom it is said: Ye are children of the Lord your God, while it is said further: ‘Is Ephraim a darling child unto Me? My heart yearneth for him.’’?* There is no profanation of the Name greater than this! A people unique in its acceptance of the God- 187 Ps 59.107, Is. 53.0. 19 Cf. Abodah Zarah, 17a, commenting on Prov. 30.15. a Mishnah Abot, 2 end. 4 Deut. 14.1; Jer. 31.20. nisis 293 ombxa pmy pods .anp 19975 ww xbox am>p wn yo an Isvny> an stp27 Nora paso> wer ory prs tornd vans tp sap jsp mos pais nena ind md. poss nn DIA anpna yi .w’y smarnd DIT SMD 1am an NT pabos pry anlananoiacnyapdyd van fanannnsc ost Rp?yt samy yo am pa spbyst samy 1d 52v 99 unn mann ann mind cppint aD Sawa nuiywen dps sand youn .o"Dby naan am ...mow> sayy cap xd san obi sow m3 Kw» ppo Saw .Srt. 7a7 NIT NDT by jays °D ,Osnw noi bw ynyx ad bx wey mo ,Osxiaw iy nx qian >55a Syne» oa nos) o>yy ‘a ay open tiap by on Dion 95 ps obs > yp Jan qoxn ‘7d ons smmabs noapa apr mow .nm Sit) own 9 So D; some eds. mmx. 294 ETHICAL WILLS head and of the divine Law, is given over to the world’s scorn, and lives in low estate. Assuredly, he who is not pained to the heart over this, who does not suffer in his every limb and sinew woe unto such a one! Yet he forsooth pours out plenteously his prayers for his own welfare, and has no shame, but puts out of sight all concern for the tribulations of Israel, of whom the Prophet said: ‘‘In all their afflictions He was afflicted.’’ He refuses to sympathize with the sorrow of the King who is pained at his son’s sufferings—such a man deserves to be classed with the greedy of soul! And know, my beloved! that I oft ask myself: With what shall I come before the Lord, how lift up my face in the presence of my Maker? My iniquities rise over my head, as a heavy burden are they upon me. And we, of this age, are weaklings; too feeble to fast, too frail for penance, unable to endure frequent ablutions. But, I bethink myself, (how Luria has said) that the admonitions written by earlier and later moralists, with their ascetic rites severe as snow, were meant for those whose occupations did not permit them to apply themselves constantly to the Torah. But he who has the knowledge and fear of God, which are the true means of setting one’s heart right, must not weaken his body nor interrupt his studies. Only one day in every week he may remove himself from the society of other men, and pass his hours alone in the near Presence of his Maker. His every thought will be bound up in Him, as though he stood before Him on the Day of Judgment. Then will he speak to the blessed God, as a child speaks to his father, and withal as a servant to his Master! nisSis 294 ‘oonmiad .mSewd) arady ay>5 anna anaim Tow paas mona 1aba mr Sy ayo > pew naw abana Son many ty > San vty mys pipoo ayn .ow nia i> psi oxy 2x ony $223 wan tox r'yw Ss by soon axy? > Foon ays pipbn ayn sim NTID pI Ton Ayxa ayso wERw sina by INIT WHI nD 5 oqps moa ond bs cnnw paims yn wT May cmnyy Sy np D> uD NUN TAI poia? us psi m2 owidn ums .72D NwDD mm ...m>°a01 opps wosy 9205) naynd DIINNTM oONWSI maT KXsOnw mo 4D xb dw wp onion ppiwor py Sy minzin Intin pro mina yy pry ond xbox ron nso ‘amas nyt yoyy end Sax ciniois mioba Svan’ xdo wn wbr xd onipn xen T7TNAN OFS 723: 7D PNM »~y1awa IMs AY qN soy 8D 13 InawND AwWpnn) np pad riya pas 5x Ja> Jaan dbsxdb nad .pan ava pip? 97 ON TS0 3) 10 D myawn jp. ih Came UO RS ARR Le set vy alee. heh ¥ Saar ive haa Lie ei Paty Gd) ate 7'*¥ wy" MINIS ADD IN DEFIANCE OF DESPONDENCY FROM THE TESTAMENT OF ISRAEL BAALSHEM XIX IN DEFIANCE OF DESPONDENCY FROM THE TESTAMENT OF ISRAEL BAALSHEM The founder of the modern sect of Hasidim,-Israel son of Eleazar, was born in 1700, and died in Miedzyboz on May 22, 1760 (J. E., ii, 383). He is familiarly known as Besht, i. e. Baal Shem-tob. His career, with its mixture of fact and legend in the reports, is brilliantly told by S. Schechter in Studies in Judaism I, pp. 1-55. An interesting romantic picture is drawn by I. Zangwill in the “ Master of the Name”’ in his Dreamers of the Ghetto. The selection printed in this volume is characteristic of Besht’s position. Besht did not attack the rabbinic scheme of righteousness under the Law, but he refused to regard Lawastheend. The end, according to him, was union with God, the realization that life is a divine mani- festation, and that every act, whether ‘material’ or “‘religious,’’ performed under that realization, is a sanc- tification of the soul. | The “‘Testament of Besht’’ is printed in 7”2°7 mxnx 750 nw numm, Zolkiew, 1820. See also E. Z. Zweifel’s Syiw by mbyw, 1868. These Testamentary directions are taken from the lit- erary remains of Isaiah of Janova, as having been derived from verbal communications by the Besht, with additions from the rules of Baer of Meseritz and of Isaac Luria. Mystical ideas on the soul’s perfection are found here; also ) (0? wy" MINIS ADD soy ards ja Osa jqwann oro n> DD sbp-xwa Py) "PN TVD ‘ova naiyoa qwan o’n nwa poTaN) NIT ."BY AT pw FID .wousn man ap vardin oa ow bya noose ms .v’yya ov nnn DYO IHD IND) |AY wen ba NIN NTDyo Maanyon 312 Studies in Judaism pa “wow ADbw >’y nyT a H'S FT PON wpa Syst Syne 4x woo MITA Mew ANON 3722 moptn ompon win cnbdin, p02 “own dys, p'vyan .v'wyan bw mppenn nnpi> nnpp on wipby naw ximw p> oan bw awrm pryn ryt ta ond xb mbon wo ming by wand asa x> sin Sas nnn yo 28 MuNTIM mMpat xa myonn yrat D> .noxy wa bow) mn>s mypin on OINT enw AND an aan mud NN AND NAN Ay PNT IW MN AwyD wT NN wp m7) vw" MNS 10,2 MOP "v'wya ON, ays bw "Sere dy mby,a ayy .y"pn nypbar "nw naan vox ,byp-ny cnx by ommpon parm jo omp> mxm omnis oat wy YMIMwA v'vyan yo omN Sap we INMRIWD My sya Sw mommy mpown omby wow wp bx mp sy ono mirya mp wand pny pumyryon 296 297 ETHICAL WILLS discussions of penances and solitude; fasting before prayer; in that prayer is a yielding up of the soul; bodily sur- vival after prayer is an act of loving-kindness on the part of God; bodily health necessary for due worship; reverence of God essential as a safeguard to the familiarity of love. There is an urgent plea for the service of God at all times and in all conditions, and a strong protest against despair under a consciousness of sin. Some of the wills take indeed a sombre view, and (as in Elijah of Wilna’s) the text is the ‘“‘ Vanity of Vanities”’ of Ecclesiastes. Life, he says, is like a draught of salt water, its pleasures seem to quench, but they really inflame thirst. To-day’s smile is to-morrow’s tear. But this sombreness is not despair; it is merely the foil to the true happiness induced by a life of virtue. I am indifferent to the world’s call, and this is the meaning of the text Ps. 16.8.1 If I possess the quality of equanimity I know that my one objective is God. Equanimity of this type is acquired by absorption in God, for the effort towards this end leaves no room for lower aspira- tions. So he who serves the Creator continuously has no leisure for vain pride. . . Similarly, if the vision of a beautiful woman come suddenly to a man’s eyes, or if he perceive any other fair and lovely thing, he should unhesitatingly ask himself: Whence comes this beauty except from the divine force which permeates the world? Consequently the origin of this beauty is divine, t The author plays upon the word ‘nw, Ps. 16.8, to which he gives the sense of “‘liken’’, ‘make equal.” Hence he derives the idea of ‘equanimity.’ NiSivs 297 sy myn ,ATTMANM AAawn oraa owy ,wIn mwbnwn Fu nxn we nyo sw aden o> aban wd ox rar san Is. Den Jon Awys Nino ndenn ans so om>bs nxayn xan nnay> ayn AT myn $33 NNI7 Nay wT ANNA .AAAS NaI pa _AIND Sand san wy’ TD my mNMD xm) MMpD Soa Ayw yny nn b>) ,ASy) ANI Aperrnp: by myn mx wv ban, by oar (dno mds mesa ww p72 amw> mor, wos ain "im obra, .nbap bw ’odan pnw ."INY NOX NIT INND¥ MID 1d TOP samMdn oD mabpposn jos enn oy bw ayotn xin orn bw D1 ND NT IDDM 1372 wd ;WN TWN NM qnDA pix »m cb on cnoxn wen os wrindy oyyrd ww nnnen pwd onnw oon oad nm onmw my ous yay ws poss mt o> ww jroo mpata osm oad on san spon om sawnd ona 1b pe mpatn moaqw nonow PR Ton $VNIT N& Jaywd oNNNN o7273 ynpa omn7 75 sianw> 7D1..:msinnd oxi 1d D797 4NW 8 TD? mw pa mibonon onD ON DPT Ayo TW awn ,o>iyaw oD) ON] yiwy xxon toda pypanon onds nop wb 298 ETHICAL WILLS and why should I be attracted by the part? Better for me to be drawn after the All, the Source of every partial beauty! If a man taste something good and sweet, let the taster conceive that it is from the heavenly sweetness that the sweet quality is derived. Such perception of beauty then is an experience of the Eternal, blessed be He. . .Further if he hear some amus- ing story and he derives pleasure from it, let him bethink himself that this is an emanation from the realm of Love. . Every man must devote all his capabilities to the service of God, for all things are intended to serve God. Under no circumstances of life must this service be intermitted. For instance, a man may be walking and talking with other men, and he cannot then be studying the Torah. None the less must he on those occasions cleave close to God, in full consciousness of His uniqueness. Or the man may be on a journey, and thus un- able to pray in his usual fashion. Atsuch times he must find a mode of service other than prayer. Let him not allow this to oppress his spirit, for God’s will it is that service of Him takes now one form, now another. Accordingly, when starting on a journey, or entering on converse with his friends, he should hold himself ready to serve in relation to the opportunity. Fora man, wherever he is or whatsoever he does, must concentrate his thoughts on the Shekinah, full of love for her, yearning for her love. And his recurrent thought must be: ‘‘When shall I be worthy of the indwelling in me of the Light of the Divine Presence?”’ nisiy¥ 298 suai nvmd 05 nnd q> om .ndynd sin cern simw bm cans qwond od aw tpn cans pyiww> jy) .ovpdnn om m b> mpa ww son nbyn bw np-now awn ,pinni aw oyu mbsnona wip mbsnom anon nora PNY DT OPS Yow ON IDL.iT"2 FO pra pon mr dn awn ,anow 19 addy arom Sy) ‘tons obhyn Donw ind boa newer nays ax om 551 INN yw AXIN nN wR DN.m21 77S NIT sbin ots onypd o> AmMomM .o INT 55a spasy tind Soa ays in) .o7N °12 DY 7270) DINwWD JD) ..oTINY INS) nwa pirat nym i472 T19b5) SSpnad Sod ays ata bin ns yx? Osi ons opIwa ims Tay 7px oping Soa Tay Y Ay Nn wT Dd AIM wyy jomIm 129 .nt JDIND OvOYH) mr DIND ODYD 793 O78 112 oy 7375 ww qatd 4595 pind INAWND WN WTNAN ...2'37 Isa ims ays Dn AMS naANA pr aw xbw aYown oy TDI8 ND InaAwNDdD TON TON) .12 patN ww | TIPO DN DY Nowy 299 ETHICAL WILLS Sometimes the evil yezer? betrays a man, per- suading him that he has committed a deadly sin. Possibly he has failed in some stringency of the law, possibly he had done no wrong atall. The yezer’s purpose is to drive him into despondency over the supposed lapse, and by inducing a condi- tion of gloom render him incapable of service. Let man beware of this dastardly trick! Let him retort on the yezer: “I perceive thy design to lure me from service. Thou speakest a lie! If indeed I have sinned a little, the more grati- fied will my Creator be if I refuse to let my of- fence interrupt the joyousness of my service. On the contrary, I will go on serving Him in ahappy mood. For I serve not for my own ends but to give God pleasure. If I do not worry about this peccadillo, with which thou chargest me, God will not take it amiss. For I ignore it, that my service be not stayed for a single in- stant.’’ This is the great rule of service: Bid melancholy, avaunt! Weeping is an exceeding great evil,4 for man must serve in joy. If, however, weeping comes through joy, then is it an exceeding great good. Therefore let a man desist from anxiety as to his conduct, for such an attitude is produced by the yezer’s plot to overawe him, to make him 2 On the evil inclination or impulse, see J.E., xii, 601. 3 Cf. Schechter, Studies in Judaism, 1, 39. 4 Other mystics took another view. Thus in his Testament Moses Hasid writes: ‘‘ Weeping is good at all times,” § 17. Mysiy 299 nayyid aoiwiotnd yan ayn nyo onyeS spbya xqoin xox exw e"ys odo) aay own xmy ainma .b$55 apay aYxw iN nayo amaxyna doi mr noo maxya sat msoan pand oonn pax) .'m xan 7018 TnNw xtoInT by maw ors axed AN” 217 ans apen ‘nm inmiayn oybvad nm>ow ma nn ar any kun n¥p NON2 NT ON ON »%% sox anew soon by maiws xdow onad IMS TAY AIT ANTaya maxy > oad Saix5 amayacnms prop $5 int > mnowa AN JD ON.’m ppd mo nm mwyd pr cpxy -pp xo aos aoNw saoinn by miws xow nond sim mwa oxy apy S95 0p oby sian 655 nn .'s yan das inmayy Svas aby mo 55 maxyo anry span nnaya Sr Sorry may> -poys oINTw TNO TYTN man 710 18 ANOw NON NT DAN ON pI .anowa STIND NOT mwiyy tat Soa orm opmpta may bs YR NOW NW ONS mvyd aw nm. mw 300 ETHICAL WILLS despair of fully accomplishing his duty. A sure hindrance to service is this despair! Hasa man really stumbled? Let him not yield overmuch to paralyzing grief. Let him indeed sigh for his sin, but then let him turn again in joy to the Creator, blessed be He! Nisis 300 maxy) .maxy> ims wand ot nr ada RxP Svoieei.’m stan nnays adr ayn wn o7 .amayn Syaw maxya nay xd maya m sana mows min mpayn by axyw b’o Nom opb>s Sa NIT oy a7 "Dp moow Sep "MDA am anxd) pwsyn ELIJAH’ DE VEALI TO HIS CHILDREN FROM THE TESTAMENT OF ELIJAH SON OF RAPHAEL DE VEALI XX ELIJAH:DE VEALI TO HIS CHILDREN FROM THE TESTAMENT OF ELIJAH SON OF RAPHAEL DE VEALI. Alessandria, in North Italy, was the site of a Jewish settle- ment after the expulsion of the Jews from Spain in 1492 (See J. E., 1, 340). The community rarely enjoyed tran- quiility until it received equal and political rights in 1848. Yet, throughout the troubled history of the community, the Rabbis were not wanting in distinction. Elijah the Levite, son of Raphael Solomon, surnamed Saba (according to J. E. the family assumed the name De Veali, beginning with Elijah), held the position of Rabbi in Alessandria between the years 1738 and 1792. Nepi tells us that he was associated in his studies with Lam- pronti; they certainly worked together under Rabbi Judah Brielof Mantua. Elijah had something of a reputation as a wonder-worker and visionary. But he also has more solid claims to fame. He was a poet, and many of his Marriage Odes have been published (See Zedner, p. 231). He was a Cabbalist, and an authority on rabbinic law; some of his Responsa are quoted. His Testament is a very long, elaborate, and valuable treatise. Hegives full directions for the funeral, and enters into many erudite disquisitions on subjects connected with death and repentance. “He says much that is worthy of attention on the general principles of the moral life. His Testament has never been printed. The editor of the present volume possesses the author’s original autograph 302 2 n'D NOT IPOS NOD NIN my 77 snd) pwoyn $10 moby xb "aD. aD on? aw ops ammo mnexsn box. moods moan mapbp xia yy am nwa app mb) ams nopy anmoosin abapa .co’w AT pes qo .w>uxn nw nya nyst mbap ws ay mpi ony> pr mbun moy ayy mann nviymen mion> Sax .n’an nwa DDD) OMY OUIID Awe TID oD ‘pint °pd) Nap mNDNT AD>w OND ja dm ds De Veali own mnavon mana mbousn nea mod n’sn nwo moamobsa naan anda wow obs bw pow sytiba cwnnpedyd van nw uy py) .a"1pn nw ay Pca mwa nnn am ayy sim ana pir b5a Anyi anm po: Sya sina ym an eds: snnwinn Syna NIT Dw DDIM) Ops) Own ANY myxpoa on Sax my odiy wd wwe aby poan awe oan jw an mobna xo9p 73) bapa an oy ;c8"59 AT Ay now .mawn mbxw pola msyavy ymawno nan) ,o270 wy ODD) Tayo “TSO PAN Nan wn wds me poynay mbn Sw oven b> ns atpo gin wan ay md by py .nawn moa OwpA Oy Ty mMpan nyypna WWI TAT wove xi opin »~n by ovdson nemo n mop "D> ew sony moet) > nam mein .a5 nownd 302 303 ETHICAL WILLS of the Testament; there is a clean copy, also apparently autograph, in the Bodleian (Cat. Neubauer, No. 2590). Neubauer (p. 1130) describes its contents as ‘‘ ethical, casu- istical, and kabbalistical.’’ This is a fair characterization. A bundle of letters (chiefly in Italian) by members of the family, including Elijah, is also in the Bodleian collec- tion (No. 2595). In the course of his Testament, Elijah twice quotes the “Short Will’ of Benjamin Cohen Vitali, who forbade any funeral oration in his own honor, and ordered that he was to be interred ina simple linen shroud. Elijah adopts both rules for hisown obsequies. Heappointsas one of his executors R. Solomon Michael Jonah, Rabbi of Torino (See Mortara, Indice, p. 30). Elijah directs that, during the whole week of mourning, prayers are to be held with minyan in his room, and that a short passage from his Testament is to be read by his son Moses Zakut. Though Elijah wrote Italian, he used the German term Jahrzeit. He requests that from funds left by him, and to be sup- plied by the community, booksare to be purchased annually for the Talmud Torah school. The books are to include copies of the Bible, the Shulhan Aruk and the Menorat ha-Maor. So far I have given directions relating to my- self. Now I will put forth my hand a second time and take the wisdom of the aged ;? to give command unto my house. ‘‘Command’’ means rather encouragement? from now onwards to my offspring, to whom I would fain bequeath 1 Ts. 11.11; Job. 12.20. The author means he will follow the olden prescription to give testamentary ex- hortations to his children. 2 Sifre Num. i; Num. Rabbah 7. nivis 303 pxya D2 ANWD .TD YD Ny wr sranon by rp oxysa ~) now) omdTan onpon apy maa ,janon bw rp my me aano (5" 's AyD Ay raya .(2590 Tow Aya pans nbvan .ndbapr diwdp row Sw yon-p wo mon mand .nNim mnpwon 21a wean (mpbuxa ann "Dy aw>oTIT ODOT Apy maa 3 nase od nr pds (2595 “WON ‘TIXpA ONIST, OX Doyp weds WIM INNIS JwoAr m5 Pw IDO APS TON ws >No ITD por by yma nr myn wbx o) ww Ta Pasa wap wy wx mobw °37 POPIIWWND “Nk TNA MoD NIM ANnapd ODN NID .NINVW. AND pqwa Tax wy bx mann ‘p nyaw Jwoaw 3" mxo ws 20> AT dor ANNISD AXP IPO NIP? nist AWD war ytna py 55am mbna wonen oa mpbera ans weds *D Aw pynd pin NOT WN DDI [OY WNT NIT "eex ny, NDwNT sya mw mw $52 opp up AYNpA AXON Awe) yan yan mp0 ym aban ospon paw vain awebn7 ma “Nom ATw,1 “ay indw, NDT AWN ONY Aw DIT Mp mx In... PS Dp Oyo mw pos any oosyd vo nvr pws xoxox pr oma ds nnxd sons mind oxdnoesyp cans oa nit) 304 ETHICAL WILLS a gift over which they must stand at guard. This legacy is my exhortation to them to learn the fear of God all their days. I will make them know my testimonies, I will adorn them with crowns. Forif my children ask me: What ser- vitude is this that I require of them?3 this shall be my answer: I am offering unto you not servitude but a Kingdom, for the righteous rules by the fear of God. Many are the messengers of God and fathers are among them; they are His partners.4 Father telleth unto son His truth—the truth of the Torah5, the life-giving lot of His inheritance. If I shall have executed His mission, without wavering, therein shall be my rest forever! Come listen unto me, my children, let not your minds despise my words! I would have you hold yourselves as men hired for the day’s work, saying every morning: “To-day I will be a faithful servant to the All-Master.’’ Keep yourselves the whole day from anger, falsehood, hatred, contention, envy and incontinence. For- give every one who troubles you. For half an hour supplicate God’s aid to bring you to Re- pentance; do this in synagogue, this day, and on the morrow also! At least appoint one day a week for such exercise. I do not ask you to torture yourselves with fasting, although nowadays the whole world ought to repent with © 3 There are throughout this paragraph many snatches © of Scriptural texts. 4 T. B. Kidd. 30b. 5 Or this phrase may be joined to the next clause. { | nisiys 304 Wks T7457 ns .qDIA47 Sy roy? aden oan 22 "Tnx aNd rind) ay qo on yD romays ond mows otobds wonsy) or O79 msm amayr ap 2a bs mx am pray? 075 jms aanw .oad Ss awe ner ope? omby mann :onds meva Sonn 029 a8) amy yn yn ymby in maxm ingna San atin bw amps pms aX yap Tyo8 85 nova ‘malimim>y omwyy corn enn Ty TY onmM Nt na? Ss o5s o> ns wa od ayy oa 1d 523 ,0” ~ow> odoxy wym ..od>n o> bow 78? JONI Tay TAS om orn aod spas o» Sper oyay orm ims $22 osnxy inne .boz VYanom .owia Sononbm map) nainn nw xT 19D DDN wpan .oDns Ayxw on Sab wyn 1D1.Aa wn by osayw ‘nd "haa ayy YN) 119 yaw? 's or apn mdr anannd 92 NNWAT OM .nyyna oDDxSy AND> TavD PPM pro oD axa nawn Sys xobdy xa 305 ETHICAL WILLS the sharpest rites of betterment. But it would be a fine thing if at least on Mondays and Thurs- days in every week, the days on which tehinah® is recited, you would limit your morning meal to a morsel of bread and water by measure, for the good of your souls and the health of your bodies, to fit yourselves for the Divine Presence and to make atonement for what you have done amiss. Now in the forefront of my petitions is this: Show all honor to your mother, in heart, in speech, in action. And this further I entreat. Live together in love and brotherliness and friendship, dwelling if possible together in one household’, with peace within your walls, and prosperity within your palaces.’ And as for you, O husbands, honor your wives; and the latter shall on their part do full honor to their hus- bands, being to them a garland of roses, sweet flowers whose scent is of Lebanon. Be faith- ful shepherds of your flocks, watching your off- spring, regarding their doings, wisely leading them to bask in the garden of the Lord, in which they, your young ones, shall luxuriate and flour- ish. And as for you, be ye in your conduct a light to their paths. 6 The special penitential prayers added to the morn- ing service on those days. 7 Lit. “bond,” but apparently the author means in one residence, the common rule indeed in the great Italian homes. 8 Ps. 122.7. The conceit that follows, based on Eccl. 4.9, is scarcely reproducible in English. nisis 305 ‘soya mnp> nyown cnyyd vos aw mp om mo mInn ona ow oa yiaw Saw 'm win ox Aa myerad Syy on nsw aw nyo. mwa on ax ond died oonxy so2vp) nbd) AYow ppnd inom .apan AM ,OD5 aM) ,0D0 wpan uN OTP mM SN OND ...mwyna Taga aba ope TNaD2 mnsi mama awd nyown o>y1 as TaD 12 ur TANNA IM Oo) ONY OY 31 AD) .MyemN °> .oD-mnIN2 moe oodna mbw om oon SINT 7 @saws $9 anNA yo Ow oAIw ovim iw ypN .sIps ow oda. stat NoS> owed S55 omd5yaS ap unm oaty> o5295 ww ...72259.15 4 ww Awyn comoa7 b> by np>ry coprys o>eery p22 ‘m7 yur; ona my 7d wa aN unanm DD wynA on ...ornyIa oda oynD omni as yon 306 ETHICAL WILLS If your wealth increase,9 be not proud; unto the rich, more than others, is humility becoming. They that possess most should be the most lowly, gratefully recognizing that they have their all from God. Pride oft displays itself in men’s dress; avoid this form of arrogance just as ye concern yourselves with your moral excellence. Be ye attired so that you and your garments harmonize. Let your dress be righteousness, wear modest stuffs, not embroideries or gold and silver. Grace is not shown by fine feathers, but is revealed by unobtrusive bearing. Happy will ye be, my children, my disciples, and all who attend to my counsel, if ye keep strict account of your expenditure, avoiding all superfluities, acting parsimoniously to yourselves and generously to others! And what ye save from frivolous outlays, add bountifully to your charities, and to your loans to the poor in the hour of their need. So have I read’ of the bro- ther of Obadiah of Bertinoro, the expounder of the Mishnah, that he was extremely rich, but lived on bare necessaries in order to support his famous brother who was settled in Jerusalem. It has been a life-long sorrow to me to behold how, on the contrary, so many, of whatever station, spend extravagantly on themselves and their own pleasures, sparing nothing on their soul’s desires, but acting the most miserly part °UPs, O2.1 1. 10 In Conforti’s Kore ha-dorot. Nisis 306 °307y’'n maeannd aS wwn Sx ay op Som ons» onwys my n> o-pwyd Soin any maw omp> nynd xbow wae Sava o-pwyn MOM Poa ND a OMes a> pone wr rinome IAN wYrD Kmvor .owmadson Sw moan ans ow xd) 050 's a xdy inawm won POM) .9210 MAINT) IDI yO NSP ODNA 72D wad prs) .o25 msi oowiad) oswnada ox .FJDD) am mp7 ma kd my xa pons wad may) mbawa sos ma non ws yoo :5 ox Pnynwnd ono b> opndn oa o> awe yan) Manin wan) py now ona. ww onxw mo) .opndid ornnn op nsy> onxnoyn IDIN won ona pry oat msxiny oan nywa yd powoa msidnai mipr3xa Panam m@aaiy an by pny and cnNxow 12 apmit ppnon Sit wy aw npwon wIDD AINv7AD 77 Aw pos pram ompdi nb ta ad mana 2 Jed omsna cnayox on Soi :obwrpa £051) nyimd) ooxy> oom) we cn Oo) OTN woo wom awe Son ower oon ore 307 ETHICAL WILLS towards others, to whom they yield no services at all; not among such should be the portion of Jacob! Beware of entering into obligations involving suretyship. I would not have you think that I myself avoided the mistake. I acted other- wise out of my willingness to help others. Oft- en I paid. Often I became liable to serious troubles from which God delivered me. But miracles do not happen every day, and you must notrely onthem." Therefore flee from the act of becoming guarantor as from a sword. Never stand surety” whether in written or verbal pro- mises. And, in general, in your business transac- tions, examine before you sign any document or obligation whatever it be. Do not rely on the skill of the official scribe, or of any other writer. I am grateful to the cheats who opened my eyes by their wiles. And in this connection, I warn you against making promises for fulfilment at a future time. Once I promised the Collectors for the Hebron Academy* seven Venetian lire annually for ten years in succession. Though I distinctly inscribed in the book that I made no absolute undertaking to pay the subscrip- tion, yet I felt bound to settle the whole ten years’ account at once and IJ received the receipt for my advance payment. So reluctant was I to assume responsibilities which would not mature till a later date. 1 T. B. Pes. 50b, 64b. 3 T:,.B. Yeb..109a, %3 The first modern Academy (Yeshibah) was founded in Hebron in the first part of the eighteenth century (cf J.E., Viz p. 312). HIV 307 o-ans OY nuxapa m>ona oxnp om omNN apy? pon mbsa xd conn man ont ipmany 2a 925 Apim vb sare war 7oN> apy dy invan by ...mnaryn Dn? wend Ax ANAnMD1...7> Awy Nd Sy way myn m2) onynD omy ma... snywi snyw b> whi wadbxaw ayia bin IN 1D Sy .oIn Sy poDiD PRI .NkDD wNAND "ya 89) anda xd) a5n noww> mnaryaD ..0>poy dawa >p_w ...0Dn8 aD ON On PR APM IN TY Dw INN OTP aw IMYyN noon by iopon bs) .omin oney mp rw M210 PIN 8)... INN DID IN DAA ADIN m 1999 Syi...comeona cory rpsnw ood 18 773 Ow Syn 1DIDN Xdow ODN TTD ON pran naw > 's ays natn ...jor quod na my? mem paws ‘rs: omben ndyp ory WDD OPA *Nandw p’yN) ODIXA Ow awyd FIDD> nnd wewod -nawn >’pys 77) ow Nd3 paTpo ow awyn b> myna yinpd) exw 2w 772 °D2v Sy omx 7 Rd Taw onn nbapr wit $22 yor MIAN 308 ETHICAL WILLS Similarly, with any religious duty never post- pone its performance. As our Sages said, duty must be done at the earliest eligible moment.*4 So, too, if you notice in your homes anything, whether insignificant or important, which is out of order, and which by neglect may in course of time prove seriously injurious to body,, soul, or property, lose no time, but at once set the matter right, whether to destroy or to over- turn, to build or to plant—for sometimes one must upset so as to straighten. Thus will ye eradicate the poisonous plant before it can take root and produce its noxious fruit.% Keep careful accounts, and strike an annual balance. Apply the same rule to your moral conduct, and look to it that ye strengthen the house where necessary. Search with strong lights, make search on search—use light on light to pry into all the crevices of your soul'®, and make haste to ascend to your Father in Heaven with Prayer, Repentance, and Charity... Love work, hate lordship’’, and the idleness which tires more than toil itself. No rest excels that derived from labor in the Torah and in affairs of real import. Be ye kings, not slaves to your passions, rulers over your own spirit. True is the epigram"™*: questioning is the half 4 T, B. Pes. 3a. % Deut. 29.17. 1 Cf. Pesikta Rab. ch. 8, on Zeph. 12; see also Ps. 17 Abot, 1.10. *8 Chowce of Pearls, ch. i (beginning). nisis 308 pay? Swo> iinxn bx mxp 727 532 p>) DIN WIN ON) ...mM¥o 1275 ome Op? Yn Jory oto xba Sra pup 127 vps BEI9 INN? Ppa NOI nad in Jwona TANT? pay7 jpn? a> wyn win many podd x no Sy Spbpnd ambs wyiwidr mind prin vInwy OTP VST AD wIws in-nwn .jpnb PAD mwy 4D ...0>navn myyds oppo ons am m9 8TN mw mw 523 7D on .nwa mw 27 Ds pindi prta> pawn wam o>wys N33 739 TN MND ~MEn na wan bom by} mana opway war dx ybyi inn wen .IpIx) mawn 7937) M277 ns ww noNbpA nN IAN TINY AMID PN).AOSY AYA any nyyD xemw pn) ....woo Sy onatai mina ayyay mbe oTaywai opps oays yan ssi nsbyn yan ST TONVT TDN Noa ...oDMII3 Ibwom aS 309 ETHICAL WiLLS of wisdom. But questions may be inept, for inquisitiveness in itself isimpudence. Judge ye therefore truly in your minds whether the ques- tion is a suitable one. But put not this res- triction on yourselves with regard to matters connected with religion. There are no bound- aries on high; never hesitate to ask where the acquisition of virtue is concerned, but ask with- out stint, bring your empty vessels not a few, seek ye righteousness, seek ye humility, and the Lord will not withhold good from you! If ye render a kindness to any man, do not recurrently remind him of it. This is a des- picable habit. It is comparable to the son who feeds his father on dainties, yet inherits Ge- hinnom.!? So was Nehemiah punished—his. Book not being named after him?—because of his boast: ‘‘Remember unto me, O God, for good, all that I have done for this people.” But fix ye this maxim in your hearts: Do what you say, but say not what you do! 1» T, J. Kidd. 1.7. The son fed his father on choice poultry, but did it with insults; hence his condemnation. 20 Neh. 5.19. According to T. B. Sanh. 93b, the Book of Nehemiah was accounted as part of the Book of Ezra because of Nehemiah’s pride in his virtue. WINS 309 saoyunw won arxw cox vw oN ...492N DN ODNYTD pI onvewy ...apxin wm aad sppwt Spa O55 my ona JN... 787 ToNwA m7 Siswd nowps arryn xdi adynd poinn ps Ss opr odb5 Sisw iwman .manp maw yrs 89 'm°D my wpa pty wpa awynn ‘09D aIwA yry noon mown Ss ons ape i-pn on 42) 4D Joy ivy ums 7oX>d .oyaa oy mows vas Soxnd morn... en a mw 2D api Xbw mom w3y3 AM ...02 WI swe $5 m2105 nds °S a45Dr aw bd iow by azvn ooa> Ss oxen ...nm oynm by omyy [we ms atn Ss) natn awsome ion nen (hh, Wa Nie roe woe pe us. Ringe: “HeMtte a ie fire Bishi «era oe se ey at Ash ¥ | : cee rn PY aust reyes GM 7 * ay Pave i if incr * Hint ite ry 4 Fat | i ie cp oe wr ue: bust ry 8/77 NS LETTER OF ELIJAH (GAON) OF WILNA XXI LETTER OF ELIJAH (GAON) OF WILNA Elijah b. Solomon, called the Wilna Gaon, was born in that town in 1720 and died there in 1797. A brilliant character sketch of this famous scholar may be read in S. Schechter’s Studies in Judaism, first series, chapter III. There is also a good biographical article in J. E. v, p. 133. The Letter which is here printed was written when he was on a journey to Palestine. His plan was not fulfilled, and he did not proceed further than Germany. The Letter was written at Konigsberg (J. E., v, 134 b); he seems to have returned home soon afterwards. Two of his sons, Aryeh Leb and Abraham, attained a reputation for learning and piety; one of his sons-in-law, R. Moses of Pinsk, is also known to fame. His wife, who was still living when the Letter was written, died in 1783 (Schechter, op. cit. p. 107). His mother, also, was still alive; the writer’s references to both are among the most interesting features of the epistle. For the discussion of the tone and contents of the Letter see Schechter (loc. cit.). Possibly his severity is there somewhat overrated, for the Letter (though ascetically inspired) is not lacking in the softer graces. The text of the Letter differs considerably in the dif- ferent Versions of it. The editions here collated are mainly those contained in the mpnnb> ody. This first appeared in Minsk in 1836 and in subsequent reprints; Se) N77 NS sm ya to awd prim spi nob ya wrbs ponn ap by po ary .pn nwa ow wen An nwa Studies in Judaism wow bw DDI N¥D) TIT DDTDAA a7 yon by mp 7DND O) ww ."1 DID wT WD AT won yD owbusn mena asp bp xiwa yn 7p y1nd iyon> qorw mywa mans: mp nopTa nxn yop oo .syen bs non yo aR xd inawm Sas daw YY) MyAoYMp ya MAND) NNT .NDwWS PISA pop mr mea (Syd son opoa basa nan mappa SP yor MNayd Aman aw pd) omd> OyT yo oman 2d amos pa ow JOONDD 3") 7 .porpy nwo °an wwinnd any) ,oTbds O'n Apay .N-UNT AAnDw Aywa Ty ANN 7wE nS rp yt yd nana pa awsw AND yopn nwaen bb ppm pa on yenw> manor ron Ay en ANT wr oO use by mawn anya su2v bw ymuppd ns ANT MDM Nw pod yma by anton by vyo ornn ginw qwes .Soyd sonm inp0a mrs (p>y mp1] ON MID AN Mw anon yr? AIDA MYsty) mI7 AMIN ny MwA NANI! TAIT AN Naw ND MXSDIT IMS an “DY J onaxia mdond crnwr ww mwean oye. wRxd> xx mm oqpon mend obdy,a 311 312 ETHICAL WILLS the Warsaw edition of 1856 has a Judeo-German para- phrase. It is also printed in the 1884 edition of M. H. Luzzatto’s onw nooo (p. 74). An important edition is to be found at the end of Hayyim b. Joseph Vital’s mwripn ayy 'o (Aleppo 1866). This is often preferable to the rest; it is referred to as A in the Notes to the Hebrew text; the other editions as V. Where the variants are too considerable for collation, the most important of them are given at some length in the Notes. The student should refer to the notes on the Hebrew text, for the variations often contain different meanings from those of the text here adopted. Grieve not at all on my departure for the Land of Israel (may it be built and established!). You! gave me indeed a firm promise to that effect. And why should you be anxious? Many men travel years long, in search of money, leaving wives and children, themselves wanderers and strayers in want ofall things.?, But I, thanks be to God, am on my way to the Holy Land, which everyone is eager to behold; the desired of all Israel, the desired of God Himself, the land for which in heaven and on earth all beings yearn. And I journey in peace, blessed be the Lord, though thou knowest’ that I have torn myself from my children, for whom my heart moans, 1 V, ‘‘my mother gave, etc.” ? Deut..28..48.) 3 This isa parenthetic remark to the author’s wife. niskis 312 nD .D"NN MIN MYyD oS Iypn nwa porna TTD .ensws—neT> owen oan md w rotn RwTNN men Sw "on nooo, oy am ,tonn Sw oan nons 'p, FOI NSxD AWN ANID .CT’y AD weed on atzan adm bso ya Apr ayn bw "serpy 92 $y min momon nx cad ew manp opypd ms cnsap ayn nod cmmynaa | .manyn nan O29 Of OWeTw.opoa .V mannan ox A mesa POeNAY NIDA YS .OAwN ANT NS pr nsNam Ie mamnp ony > yy pnayd now by moyra won noun bv moxo mw msn ond ew ow oxo ore 1) nana 7wsE bs -yoia ysn xbw oonso wpad cnsa *%% onnvanw i> .5$>.;nD2m man Ssnw pars OwIN m2 0 aswtn nd on zomnxson43 omnwi om .poo bawa ow mn Oyo monn ow .b> ADIna OTN oy) OF On oI opxn Somw mwitpn parx> you qran dxbd b>) .n wn naom Seow b> noon womb you uN) .>s onpwn onnnnm oirdyn o4S> onnimw nyt ‘naw om .’a qiaa ambw : Some omit this and preceding four words. 2 V.mnn-ox > amvany. —s3-:*V. aibwa. 4 Some eds, add p"’a1}-AwITpP ’n’A Nii in reference to author’s wife. amen ost: 313 ETHICAL WILLS from all my precious books, and from the glorious splendor of my house,4 and have become as a stranger in another country. It is a familiar truth that this world is alto- gether vain, itsdelightsephemeral. Woetothem who pursue after vanity which profiteth nothing! Be not eager after wealth, for there are “riches kept by the owner thereof to his hurt.’’5 Asa man came forth from his mother’s womb, naked shall he return®; as he entered, so shall he quit the world. What profiteth it him, that he laboreth for the wind and though he live a thous- and years twice told, enjoy no good? Evenifa man live many years, rejoicing in them all, yet must he remember the days of darkness, for they shall be many, all that cometh is vanity. As for mirth, what doth it accomplish?? What gives you pleasure to-day, will make you weep tomorrow. Neither be zealous after glory, which is likewise a vain thing. Time deceives, resembling a balance which raises the light and lowers the heavy. Moreover, this world may be likened to one who drinks salt water; he seems to quench his thirst, but he grows thirstier from the draught. No man dies with half his desires attained, and what profit has he of all his toil?? Remember the former generations, whose love and ambition and joy have already vanished, and who are 4 Esther 1. 4. The writer refers to his wife. Ss Eccles. 5. 12. © Jobel.21. 7_Eccles..5).18; 6.6: 11.4.3: 25,2: § Eccles. 1. 3. Cf. Midrash ad loc. Nini 313 7p ns opm onpo So1 ody moi caby SNS PANA DonYmM wma naNeN Poe a 5 ii Oi i sns orptiand ose wpm ado Son oy wywnr qwiy word awiya spn Ssn!d-yioia ps Sann nny 1x joao 8x awss anyld poyad sow Soy 15 pany nn .7>° 71> xaw no S> .aw” mw ord. oye ow 75s an dy0 Imo ns NIM now obDs2 oN Ar AAI Wop mnow>d).San saw 5>.~m manAeD qwnn Ss) :pnwn orn awND man «AND °D Inwy sim) tna yorm?> .Sand moron 322 Nipn staon Spawn Son may om. nov .omdn on amw> aon min ody Nd OTS PRI .INY NOS NIM ANNOY mIIDw 1S abny Soa otNd pom an 3 imNxn oxm onans bow iripd yo aws Own nN TDI 6 V, omit. 314 ETHICAL WILLS enduring their manifold penalties. Destined to the worms, what is man’s enjoyment, when the grave transforms all enjoyments into bitter- ness? Death is near and inevitable,? it is no mere accident; life is a series of vexations and pains, and sleepless nights are the common lot. For every word judgment is exacted, no word (however light) is overlooked. Therefore I urge you to make solitude your habit, for the sin of the tongue weighs as much as all sins put to- gether. So, after enumerating the sins, the punishment for which man eats in this world (while the stock remains for the world to come), our Sagesadd: ‘“‘and slander equals themall.’’” But why need I dilate on this mast serious of sins? ‘‘Alla man’s labour is for his mouth, ”’ on which text our Sages remarked" that all a man’s pious acts and studies fail to compensate for his frivolous speech. What should be man’s chief objective in this world? To make himself as one dumb,” tightening his lips like the two mill-stones. ‘The entire penalty of the “hollow of the sling’’ is due to man’s idle words; for every vain utterance he must be slung from end to end of the world.* All this applies to words which are merely superfluous, but with regard to for- ’ or ‘‘ever hastens 9 Lit. “is entwined round him,’ after him.” 10 Tosefta Peah 1.2 (ed. Zuckermandel p. 18, though the reading there is somewhat different). 1 Eccles. Rabbah on 6. 7. 2 T, B. Hullin 89a. 13 Shabb. 152b on basis of I Sam. 25. 29. nisi 314 at Sy obSapmi .ataN 125 onnae ontem winad> ipipw omn> mNIn mo) Dans ort Sapa i> pean msn $21.nydim m7 apyd pbiyai .777pd PN) .OINA FID nom .10d mip ars m>°53 oO) .aixdo1 py ya b> am xb) t1a7 b> by vpwoa wa Som .ywrd 15 byanw Joni ous jd .Sp mat dps tar: bo Sipw pwd sun oem awd qpxy box omxw oat ds Sn apxo>d monyn coh > yon pwdr n> owny BDOMTIDY at aides Pasa, aero} pms Sow Sms amps ots Spy 55 .nrpayn pp xsiow 105 pppoe is one by yniim 2 obs sy ow rnoya ots Sy imix nn yopn > $21.19 orn onw> PminDY pratn sat $5 Sy7 Sha oat bw yp Sana bon boi pio yi odaya soa yonnd -pay ban MD oon oats Say .onn oats mn 7 A. adds these two words and omits below the clause 7p ws NiwmM which appears in several eds, 8 A. nya bon. 315 ETHICAL WILLS bidden speech—such as slander, scoffing, oaths, vows, dissensions, and curses, (particularly in Synagogue and on Sabbaths and festivals)—for all such must a man sink very deep into Sheol. Tis impossible, indeed, to estimate the chastise- ments and sorrows which a man bears because of a single utterance—every word of his is noted. Daily and inexorably angelic witnesses stand by and keep account, as it is said: ‘‘a bird of the air shall carry the voice, and that which hath wings shall tellthe matter.’ ‘Suffer not thy mouth to bring thy flesh into guilt, neither say thou before the messenger that it was an error, wherefore should God beangry?’’S There- fore let a woman remember that ‘‘all glorious is the king’s daughter within (the palace) ;’’% whatever she needs, let her buy through a deputy; and even if she has to pay twice or thrice the price, is the Lord’s hand waxed short?” God, blessed be He, feeds and sustains all creatures, from buffalo to mite, giving to each according to its need."® On Sabbaths and festivals speak not at all of matters which are not absolutely essen- tial, and even in such cases be very brief. For the sanctity of the Sabbath is great indeed, and only with reluctance did the authorities allow even the exchange of greetings—so severe were they regarding even a single utterance.» Honor ™ Eccles. 10. 20; applied to angels in the Midrash. 1 Eccles. 5. 5. 1 Ps, 45. 14. 17 Num. 11.23. 2% T, B. Abodah Zarah 3b. 9 On the author’s exceptional asceticism, cf. Schechter, Studies in Judaism, 1 p. 88. f. nisiy 315 npidnay oatn mya mixed. yan pwd bs Sy wo nawar non maa wraps mbdpy SUDN ON) IND Tan VD Dinwh a7 pax qa7 Sawa Saw nism prion San ayy 469 candi xby 's “not dps tas xb) 's per ome) ons b> bes pon odin opty Ay °D ‘Nw prat SD mam) Wop oT») swat py opi Syma Spr ms poy own 25> aosn bs, Jawa ms sond pp nsinn bs 1D Sy carn ’sn Asp? m5 sen maw > aNbon 15 pax aws bo) now 7b na map 55 widen anya xin on AN dw oy Som npn pd oInDN yt nm Osa MaXpn ‘nn .apra Jans) ans $55 mn oD oxa AY) DNA orate $55 adn bs vn nawar smonn SND DDISI7 O72 On .IND ODI) OYRW wipal .aNo 75717) Nawn NwItp °D .7ND A¥pN 799 INS W172 ANT .nawsa odw and rena 9 A. ao: 316 ETHICAL WILLS then the Sabbath to the utmost, as was done when I was with you. Be in nowise niggardly, for though God determines how much a person shall have, this does not apply to Sabbaths and festivals.?° I also make an especial and emphatic request that you train your daughters to the avoidance of objurgations, oaths, lies or contention. Let their whole conversation be conducted in peace, love, affability and gentleness. I possess many moral books with German (versions); let them read these regularly; above all on the Sabbath— the holy of holies—they should occupy themselves with these ethical books exclusively. Fora curse, an oath, or a lie, strike them; show no softness in the matter. For, (God forbid!) the mother | and father are punished for the corruption of the children. Even if you do your best to train them morally and fail, woe to your shame here and hereafter,—‘‘she profaneth her father.”’ Therefore use your utmost rigor in their moral training, and may Heaven help you to success! So with other matters, such as the avoidance of slander and gossip; the regular recital of grace before and after meals, the reading of the Shema‘, all with true devotion. The fundamental rule, however, is that they gad not about in the streets, but incline their ear to your words and honor you and my mother and all their elders.27 Urge 2 T. B. Bezah 16a. 21°V. Their mother. Throughout this translation the word “‘you”’ has been employed where it is difficult to decide whether the author is addressing his wife solely nisiyvys 316 21_9 OTT AWD IND NWA Ns TDM Nan maixp ots by yma Sap 555 oxnen bx 7b) MINAY MSsInD pin ndym) qwpaa TNO IND JNND word onsa on sow IN Tpna ns —patny Ummow morxyn bon pr.npiynn ari ayiawi m>$p ompn Ny m2 °> w mm cnmia) mana mansa mbwa yD) Pon wap? .nove pwd oy row aD "010 "pba x>s ipoym? 8d OwIp wIp nawa onan xd) vom mon ars ayiaw 155 Sy or as wy oan dipsparns 555 amby ms abap> xd) apiea Pon ODN Os AN M& .a"Y3) Maya yrram aysm nia mmsd p>-77n qn> sow 522 709 Indonn wn ar bei qnow wbapw pyro own .aDwA xoer mda yan pwd onat aN yD) :wsenn MINN) ANSI W722. oN °D Inv iby bom apyr.namoa bom yow myapi yam na7 paar pawn .ind oma nnn y'mixy’ sow cows ono odrtin $55) xd) Gms 29 1 A, on’nm. uA. omits. 2 A. adds nyIDN niDybB. 3 A.readsanwiy. ou V. In xw). 5 A. pond. SLF ETHICAL WILLS them to obey all that is written in the moral books. Furthermore, bring up your sons in the right way and with gentleness. Their teacher must be constantly in your house, and you must pay him generously. All a man’s expenditure is ap- pointed from the New Year, but (as the Talmud adds) this does not apply to expenditure on education.” I have left the necessary books for tuition. Pay careful heed to the children’s health and diet, so that they never lack anything. They should first study all the Pentateuch,”3learn- ing it practically by heart. Let not the teacher impose his yoke heavily on them, for instruction is only efficient when it is conveyed easily and agreeably. Give the children small presents of money and the like, to please them,—this helps their studies. To this apply your unfail- ing attention, all else is vanity. At his death a man carries away with him from all his toil naught but two changes of white garments.”4 “No man can by any means redeem his brother. Be not afraid when one waxeth rich.. .for when he dieth he shall carry nothing away.’5 Say not: I will bequeath to my children money and means for their support. Know that the sons of man are like the grasses of the field, some flourish and others wither, each being born under or the whole family. In this passage it is clearly the wife who is intended. 22 Economy in education is not a virtue; T. B. Bezah 16a. 233 V. Bible. 24 Shroud and tallit. Cf. Yoreh Deah, ch. 351. 235 Ps, 49.8, etc. nisis 317 29D omim tpw po. anon bo nna wn ata ome ban yen opiad aa xd) .qmaa tnbnonsponm o> raw obwm paixp ots bw ymin b> > .nDwa oxoxn Anam atin td pia nes pin etsy ib omens $y miwm .2ona pbw onpo ond omipn mind ond mom xbw an omit bs .np Sya vyns poun pow 2wminn bo yapiirs moon > .am>y eadiy tooo tap ond 975m) .nmia) awa on °D “OTN aba 520071095 Soyyy onnwd TD NYPD MIND APN 99 San Som aNwm .qnyt on ynn ar Syn wos ?D 27mns dyn otNT Nw Xd mOIND son Ss on ate mse oo o225 ona mp-dn Sonn $x1 2727 na 8b 0D IN wR wy? °D ons 722 °9 95 yt .anrnd orpan pon 125 ras oon $5) os 1$55 ater cavyS oni 16 V. for these two words 19”pn’. 7 V. yw. 1 V. p’mnn. 19 Eds. "wn. V. mawn on nna awa oD°95Nn own yynbr anyD. Mo orieea Ac )"ann, 23 V. omit these two words. 24 V. ONS. V. nn jinn. 2 V. omit these four words. V. omit. 318 ETHICAL WILLS his star, and under the Providence of the Most High God. The heirs of a wealthy man rejoice at his death, to inherit his estate, while he descends to the grave and leaves his wealth to others. So it was said of R. Simeon ben Lakish, who left behind him nothing more than a measure of saffron, that he applied to himself the text: “‘and leave their wealth to others.’ Woe and alas for the sins of men who toil and moil to leave their children money and goods and full houses! All this is vanity, for the only profit in sons and daughters is their Torah and their virtue. Their sustenance, on the other hand, is appointed unto them by God. He who created them, creates also their means of sup- port. A man’s main concern should be to acquire the future world by the charitable and benevo- lent use of his money, honoring the Lord with his substance.” Moreover, well known is the reward accruing to women for seeing that their sons attend school. I wish particularly to impress this on my wife. As our Sages say, no woman is regarded as worthy unless she performs her husband’s will,” the more so when his words are the precepts of the living God. Though I am confident that she will carry out all my instructions, I neverthe- less insist that there be no modification made, that this Letter be read every week—particularly on the Sabbath before the meal—and that it be 26 Ps, 49. 11. T. B. Gittin 47a. 27 Prov. 3. 9. T. B. Berakot 17a. 2 Tana debe Eliyahu, ch. 9. nigivys 318 sya yoy Ss nmwaar ibroa a5 ans 55 say sim ms ned ina onow om .sin wpd wo Sy inoxw io oan arvana Sinwd IDTV) .Pw5IX AP RAP IOT NAP Wana Mamw 2g5)2y ons 120 Sy NaN Ns sadn onms? poo omans omiad mand oyr onny pam prea San nds .2oxSn ona orpon bax . awn oPwyNar Onna pr nua op N12 ONTaY °D .n wD ond OAIxp onintD MIpIsa a"Ny oINN mMpwy aAPym .onomD 070170 ‘1 TD) INDDD mwywY Mn Maa 11732 2A WIT STS YIP DO} =r Sy ad ams myo 8 IND) DDN psa nwiyws sos owl mows ws 7 ps S's orn obs 927 05 am nw yow 55 .nbya 29"DYN onand ws $22 nwynw 2X mua 927 awn xbw sndip> mana Joni onsa boa ANIT NNT NS Spm enans wws bop Weve bosn QO'T1 S57 AVWA HHA yiaw 2 A. onmwy ome by ony) obs Sy nari an. 29 V. omit 5 words. 30 V. omit 16 words. 31 A. adds 13N833). 32 V. omit 7 words. 33 V. mdy1. 34 V. omit 7 words. 33 V. nawn ova) yiawa N’D 319 ETHICAL WILLS impressed on your children during the meal to avoid conversing on frivolous or secular matters, and above all to be on guard against slander and the like. When you lead your sons and daughters in the good way,”?? let your words be tender and caressing, in terms of discipline that win the heart’s assent. Particularly, is this essential if we are to enjoy the privilege of settling in the Land of Israel, where it is necessary to walk firmly in the ways of the Lord. Therefore accustom them to a life of virtue and noble character, to which end much training is re- quired. Habit dominates all things, and be- comes nature; all beginnings are hard, continua- tions are easy. The wicked knows of himself that his way is evil and bitter, but it is difficult to tear himself from his folly. For this is the way of man. At the door sin coucheth,% and his yezer rulesover him. Its spice3‘in the case of men is study of the Torah, and for women modesty. To his death-day must man chasten himself, not by fasts and penances, but by a bridle to his mouth and his lust. This bridle is Return?? (to God). This is the whole fruit of the world to 29 T. B. Sanhedrin 76b. 30 Eccles. 12. 13; Gen. 4. 7. 3x i, e. remedy or preservative. Cf. T. B. Kiddushin, 30b. 32 Repentance would be an inadequate rendering. 46 This clause is added from A., which differs consider- ably in wording in the following passage. a7 A, Pap. nisiy 319 fodya) oat nat Xow anyon eqina qma sexpo1 yon pwba ow a1 275m ona Paes Silo. iisal pia. ane) by paw nan 1p 273 Onin) oD7 PIA > .Ssnw sys not mon ox wrpar .2sabz poain joo. wm caata asp qo spay ow a9 Din sm paxyw maw ni ow 7272 bo) .eyay mwyn pobw raat ba by Srinm yay “yw > mim poo") mwp mbnnn winp> 15 mwpw 48 1D07 101 yw wxya yan nsyn nnp> .oasn $5 area ambooa sana poy ons dw poam ans? yoy wdv OANA Pas im oy ay .smyaxm mapa PD ]DID pr opwo) onmayna xd ron san odin eon $5 an .nawn7 inn innsnat . omit 3 words and read 41n\). . omit 2 words and read 1’n. . differ in wording here, but the sense is the same. Pho soe! Go VO sandy: . omit 5 words and read 77¥ niqAM A377 Dd. . omit 2 words. 3 V. 5$mm mead Snr qin; A. adds 1bpSp yn ony YI DMvyn. 4 A. >D>Dn. 45 V., omit clause, < 9S SS ox 320 ETHICAL WILLS come, as it is written: ‘‘For the commandment is a lamp and the Law is light,”’ but ‘the re- proofs of instruction are the way of life.’’33 This transcends all conceivable fasts and penances; and he who succeeds in muzzling his mouth, will merit in measureless abundance of the Light treasured up in the future world.34 And the Scripture saith:5 “Who is the man that de- sireth life, and loveth days that he may see good therein? Keep thy tongue from evil, and thy lips from speaking guile.’’ Thereby shall his iniquity find atonement, and he be saved from the depths of the netherworld. So is it said: ‘‘Whoso keepeth his mouth and his tongue keepeth his soul from troubles:’’ and again: “Death and life are in the power of the tongue.’’® Woe to him that slayeth himself by his speech! (If the serpent bite before it is charmed) what advantage hath the charmer? For slander once spoken there is no remedy. Therefore the rule must be: Speak of no man to his praise, still less to his dispraise. For what has a man to -do with slander? ‘The mouth of slander is a deep pit, he that is abhorred of the Lord falleth therein.’’37 Against this offence the most effective hedge is solitude—to avoid ever leaving the house for the streets unless under pressure of extreme necessity or in order to perform an important 33 °*Prov. 6.723. 34 T. B. Hagigah, 12 a. 35 Ps. 34, 13-14. 36 Prov. 21. 23, 18. 21. 37 Prov. 22. 14 applied to slander, blasphemy and evil speech in T. B. Shabbat 33a, NIsvs 320 pn 477) bax 28 TIM Mx 71°D D"wND ppwo) omiynn bap any wn .7p1 nmin nam aNd mo yp ond moun om .adiya YONT WNT DINIT AON) “yew onda yowa yoo qnwd axa 2a msyid on ams orn bixn py 9915 aia man .qp7 7274p pnp sow anwh) yp sow ‘sw .emnnn Sixwn ms .pwo ta om mo 2n51,.wE) mas nwon Syad prim mo ornata wxsy moo saan yoy apym .1D1 yim aN w 49d) > AD °D AMA jow SD) s4Nawa OTN OWA mir ob mpwy amy ‘sw .nor aat> od cow Sip 'm ony sxxn xow .enaann yim spym am ww TND Sima Joisd ox °D .AYIN MAM NnDD 8 V.ayed odin? ara qabo pre non. 2 V.orr. se V. add am a7 Dawa. st V. add imu > Ra? INAw FINDy. sz. Vo neva 47 7p*y. 33 V. NSN. 321 ETHICAL WILLS religious duty. The Scripture hints at this.3® Even in Synagogue make but a very short stay and depart. It is better to pray at home, for in Synagogue it is impossible to escape envy and the hearing of idle talk. Men have to give account for it; as the Sages say,3? he who merely listens and is silent is culpable. The more so on Sabbaths and festivals, when people assemble to talk, it would be better not to pray atall. It is also better for your daughter not to go to Syna- gogue,* for there she would see garments of em- broidery and similar finery. She would grow envious and speak of it at home, and out of this would come scandal and other ills. Let her seek her glory in her home, cleaving ever to diseipline, and showing no jealousy for worldly gauds, vain and delusive as they are,#* coming up in a night and perishing in a night.4? Thus is it written:3 ‘Though his excellency mount up to the heavens,”’ yet ‘‘riches are not for ever.” 38 The author quotes Levit. 16. 4: ‘He shall put on the holy linen (tunic).’’ The Hebrew bad means “linen”’ and also ‘‘alone’’. 39 T. B. Pesahim 118a. 4 V. “to the women’s synagogue.” at Jer. 10. 15; 51. 8. 42 Jonah 4. 10. 43 Job 20. 6; Prov. 27. 24. .owia jaw $2) owira mpd>pn orpatny ov °> nIAapA md) O83 M137 N17%. s7 A. reads ow) bw amas. 88: V. ovaw oa. so) V. omit clause. 6 A. ja mo7 band on. nisis 321 eya'd> yiap qa ton aan ma msn mwyd 310 TN) .8¥M1 TNO ASpn snp197 mala AN Seind awe on noIDA naa ’D .mpaa Sopnmd moo nt >y owiyn ody. ona yiowdi aNipp nawa jow $2) .wiyi pnw) yown AS DRY SS5nn xb aw anv ratd ppoxnnw aw on soln mad 4on xbw aw any qna oan 555 MNIPND) .8SPD1 TDI TMA AN Ow °D o7atd) yan pwd pra arqinoi maa napon pain .2m3» 9a nama ba xbox ons ban bon .am odiya sipn Os oon apa tas 15°51 an ded cay coryinyn neyn ndiy> x5 05 new onwds mdoy on oD ‘Now s4 V. omit clause from ON °D. ss For what follows A. reads: pippa °D wm? naw> nynand tN3nn nDdwn Maa AN Ax amd) odna oat yinwdn Sind x's ow nD’ON by mnava yow bai Sinwo> ry ways pie yown O37 O70 oD RYD’Y I¥a? Nd) "NAD OYA ODONNDw “yD JD pnan onadna iawnw 055 mown a’mbd) ordus amvayi S55 py NIT D'N23 Naty nana o’na3 asym NNW ND AD YN JNO WIIpA AMA oR Ay wpa mdi 3'72> ort mvatp ona .bxnwst xmbsa xpdin md md £072 71377 NoRXw s6 V. add this (or similar clause) nab tron 45n dm 322 ETHICAL WILLS This world’s pleasure, even in its hour, is vanity— condemned in the eyes of every intelligent being. Woe and alas that men go astray in this matter !#4 Do you rather show zeal for the fear of the Lord all day, becoming worthy of the world hereafter. Say not: How shall I become thus worthy, whatamIabletodo? For it matters not whether one do much or little, so long as he directs his heart heavenwards.*5 Among my books is the Book of Proverbs in German; for the Lord’s sake let them read it every day, as it is chief of moral works. They should also read Ecclesiastes constantly, in your presence; for this book exposes the vanity of temporal concerns. But the end must not bea mere perusal of these books, for man does not thus gain incentive. Many aman reads moral words without rousing himself to moral works. Partly because they merely read, partly because they fail to understand—this renders the reading fruitless. This is shown in the Parable of one who sows* without ploughing the soil, so that the wind snatches the seed and satisfies the birds. Because he cannot restrain himself or make himself a fence, he is like one who sows without 44 Or “in this world’’. 4s Mishnah Menahot (end). 46 See Prince and Nazirite (by Hisdai) ch. 10. Cf. I. Abrahams, Studies in Pharisaism, First Series, p. 93. the personal references. 66 V. oprpd 67 The eds. read b-map 68 V. add O°45D 7NW1. 69 V. np an pina. nisys 322 pisor.baminywa asenm adiya any7.n on sipmi Inara onww nani us .bow ya So orya monn wd) .ea’nyd mom orn b> ‘no nspa ans > Imwys eendo>> ani any> nom moa slopnw> a5 naw aaosai wynnn Ni aaqon o> .srows pwoa Swo w dw onpoa On .O D107 wx Nim .eor 453 NADY own samp ow > 71> Pon wip? nop rpo meapn m>onz man xb y'n Sas .8r"my opay pp 8"2 m2 o1.09N7 Sypno praoaea.tad 7 Sawa sim odypno ore tow ompoa Saxo moD eman xba ony Sava syn man sorw avon xba yom Swom .bon oiond dia paw Sawa sim 1D mp yawn po>is) ata gba yr sim amd. ixy 6x V. omit 3 words. 62 V. omit 4 words. 6s V. noi ore. 64 Some texts add: nnn ON PONS NWS BPDINT OS BIbnY own od) pur? moo by yin 95 onal ni minda > nan AwRD mor apyn bas wn wpa mnna wp bxo dipen poy NISY OWI IN 7p) oe) TSO AP WAT AIIN PS NVoawsa a"7yA SPUTIP VTP ND ’D 6s The ending differs here in the eds. A. omits the whole reference to the parable of the sower and some of 323 ETHICAL WILLS fence, and the pigs consume it and tread it down. Sometimes one sows on stone, the stony heart into which no seed enters at all, and it is neces- sary to strike the stone until it is split. There- fore I have bidden you to strike your children if they refuse to obey you. “Train up a child in the way he should go, and even when he is old he will not depart from it.’47 This is the great rule! I include in all this exhortation my son-in-law, who must follow the course of reading which I have prescribed. Let his study be from pure love of God, and for the Lord’s sake let him train himself in this, dis- regarding the objection of those who hold it unnecessary for a young man. On the con- trary, the shell of a green nut is easily opened. This is the root of all, for thereby man becomes worthy of all; as our Sages remarked: “R. Meir said, whoever is busied in Torah for its own sake (merits many things), and not only so (but he is worth the whole world).’’48 Accustom your chil- dren to the study of the Chapters of the Fathers, and in the Abot of R. Nathan and the tractate Derek Erez, for good manners (the subject of the last named) are precedent to the Torah. Show the utmost honor to your aged mother- in-law, and treat all men with mannerliness, with amiability and respect. My dear mother! I realize that you need no instruction of mine, for I know your modest 47 Prov. 22. 6. 48 Abot vi., Chapter of R. Meir (beginning). a9 J. E. i. 81 ff., iv. 526, Nieiy 323 35 som qaan by yow wy .pooa ain jan ns mon? pox) b55 12 0193 Rw jaxn DS 712 ns nonw 75 nano 19> .pyipnw ay por a anit by ayad qaim.95 yw xd sas onn ns an .74971 555 nr won aD xd mo? sw. ond sipw ar boa nin maw? Ss. wsy ire own yyo>) ow owd vn spay ps avin o> onsen by bom apy). AMI Apr msm nad Inaats xp2n So inswios.bon Ss mpi: win yD) TY 89115 now> mTina poiyn SD IIE qnicant amaxi max nop9 T1993 od anm smund map 8" °D .pas a7 zotbm wnn ons $5 oY) AND T3DN mpm jn) sq1aD2) nma) yAN FATA by apind nas FPRw ony? Pox onan spd snp D'DYN .ON TYUX °D ony 7D 70 VY. JIYNA 7Apy. Vi I aT NaS pba 752). 72 So A. adds. 324 ETHICAL WILLS disposition. Nevertheless, let them read in your presence this Letter, for it contains counsels derived from the words of the living God. And I earnestly implore you not to grieve for my sake, as you have promised. If, by God’s grace, I have the privilege to be in Jerusalem, the Holy City, over against the Gates of Heaven, I will pray on your behalf in accordance with my under- taking. If we are so blessed we shall appear (in the City) together all of us, should the Master of Mercy so will it. I also beg my wife to honor my mother in accordance with the prescript of the Law, es- epecially regarding a widow.® ’Tis an indictable offense to distress her, even in the smallest matter. My mother, too, I entreat to live harmoniously - with my wife, each bringing happiness to the other by kindly intercourse, for this is a prime duty incumbent on all mankind. Each one is asked, in the hour of judgment: ‘“‘Hast thou con- ducted thyself with friendliness towards thy fellow man?’ The aim of the Torah, in large part, is to induce this desire of causing happiness. Let there be no dissension of any kind among all the household, men and women, but let love and brotherliness reign. In case of offense, forgive each other, and live for God’s sake in amity. Of my mother I also ask that she shall lay her injunctions on my sons and daughters in tender terms so that she may win obedience; that she so See Tur, Yoreh Deah, ch. 40, on rights of widow in husband’s house. See J. FE. xxi, 515. Cf. also Micah 7.6, quoted in T. B. Sanhedrin 97a, Sotah 49b. Hiss 324 wpan) .ovn ods 97 of °D .nNIT nnn Say aysn gow amow mwpaa 7D IND ON oSwiva nvnd moms ON APN) oINMVAN AWD SUND JIyS wpar ,wow ayy Oxs wipn ty ayy os W509 pare mst ox) yo onnvan copnan bya M03 (OS NX TaDnw cnweS wpad onea on sap >Sp pyw minded wopar ana ainaw ‘nwpa cnNdS on .nop myuna ides moiysd Mown ANY. OS TWN) .orpw pa aby xmw ome $55 abvnn msn oop jaw ona svan ns nsdn pan nywa zotd posi Sx) .o78> now> ming an aaa 2m nma ow owes manos boa npibno ow om now 0D SINN MWY ON ND. TINNIT Tan NON 13) .odwa ‘mn yyo> yom a> aribnon yan oO 272 °n2) 2 MX PAINY cnwpa cond 3 A. mowd. - 7 V. omit this clause. 73 Eds. 099 NOS AWYN ON. 325 ETHICAL WILLS shall care for them and they shall honor her. Between them there shall be heard no strife or anger, but peace shall prevail. And may the Master of Peace grant unto you, unto my sons and daughters, my sons-in-law and brothers,’ and unto all Israel, life and peace! These are the words of one who constantly prays for you— Elijah b. Solomon Zalman (be the memory of the righteous for a blessing!). st These two words may be rendered as singuiars. nisSis 325 mad) ond) comby mwm .odbapw oor 37 you 8> ora on Ams DY MND CIN iv odwn Sys .obwa Son xbs 55> dyoi orn Ssqe S23 omen canm oniads oad) add wos Pon ostya wnyon 7’ toby s75"er pdt mobw r"1npA 7% V. 1D) POs DDSINN ORD. spypo"r 7025s ‘AM nNISD Op? A TRUE MAN OF GIMZO EXTRACTS FROM THE TESTAMENT OF ALEXANDER SUESSKIND XXII A TRUE MAN OF GIMZO EXTRACTS FROM THE TESTAMENT OF ALEXANDER SUESSKIND Alexander, son of Moses Suesskind, died at Grodno in 1794. He was author of a popular book on Prayer and Worship, the Basis and Root of Service, which appeared ip Novidvor in 1782, and has often been reprinted. His Testament was published in Grodno in the year of hig death. It, too, has been very often reprinted. The author’s desire that it should be printed at the beginning of editions of the Prayer Book (see the first note to the Hebrew text? does not seem to have been fulfilled. The length of the work must have proved an obstacle, just as the same cause has compelled the editor of the present volume to limit himself to a few extracts. In the Introduction to his Testament he refers to his treatise and explains that his design was to add points for which place could not be found in the former work. Then follow 46 paragraphs. The popularity of the Testament is easily understood. Like Nahum of old (T. B. Ta‘anit 21a) he was a veri- table “‘man of Gimzo’’, one who ever used as his motto the cheerful maxim ‘“‘Gam-zu le-tobah’’ (This, too, ts for good). With this optimism he combined much learning and still more naiveté. It is indeed his simplicity that gives his erudition its rare charm. To him religion was a personal experience, a conviction of the soul. No less than forty- seven prayers and benedictions of his own composition occur in the Testament. And as his own religion was a sypp'r aTIDD>bS IMD nN ops STypn mwa AMA Ww) AYpoOr mw Ja TToDbs mo, may mbpn Sy yr apo by aanon an Nn a’ppn nwa avai. wd NY ws "TAT ww nwa WNW. ADSI INNNY wD’NN MDT OMYyD DST aN p> aman mya I may xm on Andee T7y07 D8 AND OIA wNIA MoD Tw Tandon bw wen amas ppp a wxbom xd Cray now bs Anes D7 ppanom> 2s oO) CNN Ar oye Paya Ann ams owpdsa mmnayn by DD m8 Tanom yom ansix> notpna [WPS Tn Now insia ona -pon> ann innow ANAM Dy mw) OYyIIs ONA D’ns bm mana yom by mains 3" ANT NIT NIST TD De pand Spa myn baa ebm opny oD on wd .nYaan bba3 Pon wONw CMON "ID WR, TYPO WT GN"D mos) nN orna-nnnw ds "naw 1 on, Oy TOMI snyo jn nnd mp imwwer mw nysem mdi mrt mnp 8> wwe) ond pws yvor nnn nad noon NOXY2 NT Jan wr yma mbsn yar oyarws iV iDD nba Mvsn wn anWw’ mynd .NNIS. NIX) 327 328 ETHICAL WILLS so spontaneous, its appeal is also immediate. We seem to stand in the presence of a sensitive soul, which, for- tunately, does not lack the saving grace of humor. My beloved children! Though I have already compiled a treatise on subjects connected with the service of our Maker and Creator (be His name blessed and His memorial exalted for ever),* a treatise which I entitled Foundation and Root of Worshtp, and in which I designed to instruct not you only but the community also—for on every individual of the holy Israelite people rests the duty to fulfil all that is therein written in accordance with my exposition of the meaning and profound significance of every thought and practice to which allusion is made—nevertheless, I here address you personally and it is your heart, my dear children, that I know better than all the families of the holy Israelite people. Therefore, by virtue of the obligation imposed on you of showing honor to your father and with the authority of one dangerously ill,? I command you to undertake the performance of all that I shall expound in this Testament,—points which it is impossible to notice in my afore-mentioned treatise. I also hope in my Maker and Creator that other men, too, who cast their eyes on this Testament will incline their pure hearts to all its contents, and that there may reach our Creator 1 This phrase, which appears repeatedly in the course of the testament, is often left untranslated. 2 This double appeal—to the law of the decalogue and to the duty of obeying a dying man’s orders—recurs many times, and is not always translated. nisi 328 mp OTD WMRY TTD .ADM mw an ondiyp oy amtan minds ym rsa ws 47 wo dya paw wr wd aabam PIYD WIN eNIAN 7aDv on Wa YI or mdynn wy Fram usa wisy nay xd) .amaym ww Tip ww ypnsipy .tyd bbon by whos ow onex? tao ood>-awa tb ayn cbsawn wip oyo wre S92 Syw adid yy OV NINAW pd ow ainsw np SD arpd DONS JN .ow 'I2NT mmm AMD $593 pion py mnpavy bop ovaad ony Iyains ya 38 TDD nna my 8 199 oosnwn wp owy nrymd ody 25ap5 yin wow maxis) WENA TT Now nD aT oNnsa aNaNw mo b> NTI asydS Anpe .o xn omana com IMyw oT 2a aNw ow yd nor abynn w'm yey) .a ainon $52 ann aad unm a asnsxa : Preceding this paragraph are the lines: obs O'R M72 PUSS MIT WS ADVI TINT ARNS S’pist nwp Inpa aPpo’r W730D5x8 IND nonnna pipsn by manor axny) ye a> ANNs anya ods Por pm Bg 2 Eds. orp. 329 ETHICAL WILLS gratification from their service of Him, blessed be His Name, and exalted His Memorial, for ever, Amen! I command you, this day, my beloved child- ren, to acknowledge the Godhead, the Kingdom, and the Lordship of our Maker and Creator, to keep His commandments, His statutes and laws, to perform them fitly and for their own sake, and not as a “commandment of men learned by rote’’3 (may the Merciful One deliver us!).4 Your intention shall be that God may find satisfaction in your conduct.5 Ye shall labor in His holy Law whenever you have leisure; even a single instant ye must not waste in the world’s vanities. The intent of your study of His holy Law should be that the Name (be it - exalted!) may obtain pleasure from your devo- tion. And ye shall fix firm in your minds the love and fear of Him, to do His will with a perfect heart. Ye shall glory in His holy Godhead ceaselessly; and shall at all times offer thanks- giving to Him, with lips and heart, for that He bestowed on you the boon of creating you in His holy portion, in the midst of the holy Israelite people (as it is written: ‘‘for the portion of the Lord is His people’’),° and not among one of the peoples who worship idols, ‘‘which shall utterly pass away.’”? 3 Isaiah, 29.13. 4 This phrase, too, is very often repeated by our author, and will mostly be left untranslated. 5 On this idea, that man’s excellence gives pleasure and satisfaction to God, see my Studies in Phartsatsm, ii, p. 179. 6 Deut., 32.9. 7 Isaiah, 2.18. nisi 329 w'm stiarwnyrdS mo nm antays 7D a Nos .ay9 inst abdynn n-VnN3 LPIA M2 OPT DINN MND DIN AWN o>>y iSapnwy yn a Dy NNNS3) AN TDD y"n aasstiar wise Sw init ims>n1 inns ympim ymya mow .tyS anor abynn ows mxp> 85) nowdr end omwyd yniaim yyy 33 mon oonmsi!>s5 saonn mtpibn smoynn yw'n agar wasy> mann opwyny mow ny Soa mertpm innina odny yam Sana yn aban 85 ans yr AS on od an mwimapr inaina ap°5 nmi .odiyn steoan mn nmi ndym ownd yyy qa 75 0 inva mwyS inson inams od2253 ayapm mivona mwitpm iniadsa xenm .od>w rads oop. ny Soa mst adynn w'n 1b nm Ipona ONS N12) ONS AD Ww Sy adaabar pon °> wns Syren wip ay tina wpa mods may opyn yo oy ina Nbd1 apy ‘7 son b> 3 Some Eds Ty. 4 Some Eds. 192711. 330 ETHICAL WILLS Besides the potential surrender of life in which every Israelite is bound to acquiesce when re- citing certain parts of the liturgy, as I have indi- cated in my treatise in accordance with the views of the Zohar and Isaac Luria,—besides this, I command you, my beloved children, that if ye be called upon to suffer actual martyrdom (from which may God deliver you and all the holy people!), ye shall go to your death with whole-hearted joy. And the Creator will delight in you throughout the realms above. He will say: “See ye what manner of a man I made in My world; he spared not his body, but bore chas- tisements for My honor, and delivered himself up for the sanctification of My Name!” And my heart knows, that if I were myself required to make this supreme sacrifice, it would not be for the wondrous reward which eye hath not seen in the worlds on high, but solely for the great Name of God, that it might be magnified and sanctified in all worlds below and above, by my act of voluntary martyrdom. Moreover, my beloved children, I command you to ordain on your children too all that I have commanded you—the acknowledgement of His Godhead, the study of His holy Law at all times, the performance of His holy precepts in all their particularities for their own sake, and in the actual surrender of life. Command also your children that they shall continue these in- nisSis 330 ‘NaDmMwy PD nda we) nwo aby op witp oyo Ssnw ws b> Sy apny mana mbpnai wpa ayrpn moipoa wsy by Sap mrtaoo .o" "Nm canza) wrapm amr p"y p>-Sy yn N12? ONY YIM 72D ONS MD UN witpn ay $2) oo>>x awn .Syipa wp non moi) mnowa wp nvoo ody idapn om $93 053 yyyne abynn yw'n Sam TIN TY NNID PID Wo NT Ios .owdSyn mobdiyn omaa> ono Sani in by on xbw ondiya xbw onads yam ...20w nwrtp dy ixy apm xan aDen Stn Sawa mnend cp tops sow yyo> pr omwdyn mobdiya aman xd pyw mobdiya boa wapnn Saamw wrtpm Sian samn> oan nvona onnnm omy TID NVA ONS MSDN DIS 712_OI DDnN onnxw mr Saw yqy aDY MNNSa) AN w'm omm>s nbapa o579 ns8 ons Oo YSN Soa mvp intin tiadar ty ror adynn ow yrpprtpt $23 'witpm pny arpar.ny new oI ms yen on :Syiwa wp] nop 331 ETHICAL WILLS junctions to their progeny, and so to the end of all the generations, whom God in His great mercy will grant me the boon of begetting. All of this I solemnly enjoin on you, and do ye pay full regard to my words. If I perceived that I had committed any unintentional offense against the will of the Creator, whether in conduct, speech or thought, I made a broken-hearted confession without any delay before my Maker, and resolved in my mind to be extremely watchful against similar offenses thenceforth. It would be clearly impos- sible for me to lay before you all the details of conduct, speech, or thought; but I will select one illustration from each class, and you can infer the rest. Concerning conduct: if I perceived that I had eaten more than was needful, thereby running the risk of neglecting devout study of the Torah and prayer, or if I thought that I might in con- sequence be compelled to spend excessive time in the hour of cleansing my body, I made imme- diate confession, and firmly resolved to be more abstemious in future. And so with all other actions. Concerning speech: if I perceived that there went forth from my mouth utterances unneces- sary for performance of duty or the fear of Heav- nS 331 smaaa $2 sp ty ona> ofa) on22 nN 2} wey odrn pons mbyn own omy nopw Jonas »2a pons To rN mt boi .exdnn lta TSO amim $n anna PSI 7 Tw APS MwYY SYA cnwInT ON avn. IA IIA A AwWyNs 1 .w'n san Wawa -~Tiar easy DS PD. An oneTA mbap) mo20n cnawnya cnoDDmM .TIND ad pop> ys sara conn yond ammw mmo Mawno Ta) aywy corp 5D Iain v2 snk oat py Sop yee .qWES ON Tost coraym b> bs wpn ary nSoNY COxYD cNwIAT Os WT wnwyn by pS ar Sawa sao Soixw caay ot3D anY Sava diy onawn is .amoa adem atin Swa 7 nepi nya any yor mbad nrziw ne at nbapi w'n cased aby An ATNND onen wand) jx2o ara ame mms mbap ody foann nowy ory Soa RxD DD INS’Y OXYa nwa oN wen at by nov 9s .oow mean myo Jasd> xby onan 332 ETHICAL WILLS en, even though there was not in these utterances any suspicion® of slander or tale-bearing (which God forbid!), the utterances being merely super- fluous—I made confession forthwith and resolved as indicated above. Also if during prayer or grace after meals I spoke any word without due devotion of the heart, I contritely sought pardon from the Lord of all in my mind at the very moment,—taking care thenceforth not to repeat the offense. As soon as I had finished the prayer or benediction I made confession by word of mouth. My precaution was to pause a little between the phrases, even though they consisted of but two words, still more so after every three or four words, if there was any natural pause in the subject matter. Do you, my dear children, also be careful to apply this device, to which I have called attention also in my Treatise. And if, in the course of the prayer or the grace after meals or the other thanksgivings, at a point where it is unseemly to interrupt with a verbal confession, you observe that you utter any of the Sacred Names without due devotion of the heart, then you should immediately seek pardon in your minds, and when you reach the benedic- tion : ‘He heareth prayer,’’? you should make con- fession verbally. Needless to remark that in the confession after the eighteen benedictions’? you 8 For the force of the Hebrew word, see Jastrow, Dictionary, 879. ® The sixteenth of the ‘Eighteen [nineteen] Bene- dictions.” 10 Confession after the Eighteen Benedictions is al- nNInvy 332 moon yan pwS mt ow ds oat. yn Tn one .ens7 oma yt by pr .i’n Tyyromys oD psy Sy ndaprar dy AD 380) Pom nD722 1s mbpna °pp Ny? ON D2 ‘nwpa wD adm nm gba nn APS m573 a5 poawa b> pos -pby mapa caba Apen ovo Ineo) cara inn yond ann cnem oN sot by sop mpa cmtnnn maqam ow adenn popm> annonemw wn ma °S ann maim '3 pr pyr am os As payd pay pa yin vy. ama os man ‘1 ans yaw Son. man Iya PID ONS oO TIM sm pay nposr ana i mdiann cnasim a mdianna awn Wom nd723 18 aS|nn ysoswa wn oNi:3) ya propnd “NT pRY o1poa MSTA AND) OYNY OWIMPN Mnwn Ow TPS ODDO NYw MD FADn wpan vs !$°9 aba nm xba op yow nora. .5> p78 bby apo osaaba ya w'oo .xoo mba ot by wmnn mbpn ayy .pwom ara omy wnnn n” nbpn anxw 333 ETHICAL WILLS should again confess in these terms: ‘“My Maker and Creator! I have sinned, I have done iniquity, etc., in that I uttered Thy Sacred Names without due thought, and was inattentive to Thy holy honor. Woe unto me, and woe unto my soul!” Similarly should you act at the close of the grace after meals and the other thanksgivings. Concerning thought: If I noticed that I thought of any subject disconnected with duty and the fear of Heaven, I withdrew forthwith from such thought; made confession, with firm resolve to avoid the fault in future. Take the utmost care, my dear children, to make confes- sion ever familiar in your mouth and heart, seeing to it in very sooth that you do not repeat the offenses concerning which you make confession —apart from which, confession of itself has a potency in the higher world, as is frequently pointed out in the Zohar, and let what precedes suffice on this subject. While speaking of the Grace after Meals, I will write for you about one matter concerning the service of our Creator, a matter derived from our love and reverence of Him. This is that before saying Grace after eating in my small closed private room as is known to you—out of my excessive fear lest any person should come and knock at the door in the middle of my Grace, so that I must open it and thus interrupt my meditation, therefore before I began the Grace luded to in the Talmud (T. B. Berakot, 17a), and became very usual under the cabbalist influence. HIV 333 Minw (DD oNNYIW ND ony onNwN PTA 37225 onwn xby aba nmo xba owrpn nD72 4ns 791.99 Pwe. Sy yd aN wpa SINT ANw) pron mM. Piya cnawny cnwianw wn .nawnoa ansd yn on7in .waw nya Msp 73 pr at Sy sop mba mane cnem wr mawnan 32 ma warm :o2 sand mmos nbapa o>pa Nod CI Pw TIND) TINY !>aIMN Sata yond iinin ostnar .nrponsa o239.1 325 .~b5y onpo w'm san owd> onmsannnw pdoiya mbom mdwyp mony ixya crn oo 71.027 mnipaa wtp ama jan dyn feat taba bia n2> ans POT NDIA pyr 1279 NK Hy vw’? usa nDaya ANN pay !yamN ~22 OT1p 8°71 NNT) INAS Stn ANAM Abynn Jupn omaa moma onda ans pron nd72 TPS SDD ONIND 3 mn .any Tw DD AND nnpxw pion nd72 ysoxa ndoan by wor om nora -ndnnay onp j25 onmsa0 ms Puan 334 ETHICAL WILLS I prayed to God in these terms: ‘“My Maker, my Creator! deliver me that no person come nigh me at the time when I recite the Grace after my meals, so that my good devotion be not an- nulled!’’ And after the Grace, if I had escaped interruption, I rendered for this a great thanks- giving to God with a mighty joy in these terms: “T give thanks unto Thee, my Maker, my Crea- tor! in that Thou hast delivered me from the loss of devotion during this Grace.”’ Also, when I restrained myself from superfluous eating, I spoke thus: ‘‘My Maker, my Creator! Thou knowest my thought that I restrained myself from superfluous eating so that I may avoid angering Thee (God forbid!) through the inability to study Torah or the loss of devotion in prayer, induced by overfeeding.”’ It was ever my wont to thank God for what- ever happened unto me. If some misfortune, small or great, befell, of all that lips could tell or heart devise, I would acclaim with joy the justice of the decree. And I would put my happy thanks into words, as follows: ‘‘My Maker, my Creator! Thou art righteous in all that hath come upon me, for Thou hast dealt truly and I have done wick- edly. And now I offer my grateful acknowl- edgments for this, knowing of a surety that this occurrence is for my welfare.’’ Similarly, on occasion of any good, small or great, I would offer thanks for the Lord’s bountiful kindness. m Neh. 9.33. NiviVs 334 xy wor ma abym avnd ondspnn pron nya cose ox ow xo? edw ovd-xn Proaa ans) .3"y nawn nin Soi xbdw on no ‘nn oN own) SoS ad ON on NDIA by mowy mnowa adynm ownd ado ax praiaionaysy -pp> us mt .pwor ma oat "yp prom nasa mmon diwad cundyaw ma cnitox n> xn niin, ony nya on Nnylow nawnd nyT ans Peasy .pwor biwaa i'n Joyos gow toa n>-aN7 nine PONT 4 none aSpnq nm) an ‘mr ovnd naw matin jm> mo anon ww mup S97 AY APS Ja odSy yaw mo b> Sy swnd adm rats Sop apaw nv Son adr own> onnn .anowa pan ne°by psn onen wor ma mosy anowa aby ayn "1 'm nos > Sy san b> by pas ans ona? by antim maw 47> jm) onywrn uw) Mwy mao °> mvy naw ontia oD NTA AY mt boo mov w mwp maw aPE by in s'y naw ayn wn > cnn 12 Say apAw aD 335 ETHICAL WILLS And He who knows my inmost secrets can testify of me that, over and above the obligation im- posed in the sacred Mishnah'?—a law from Moses delivered at Sinai—I have ever rendered this service of praise unto God out of the great love of Him which is fixed in my heart, which has made it thankful for evil as for good, seeing that both are His handiwork. I will, my dear child- ren, give several instances, as they occur to my mind; from these examples you can infer my habit on similar occasions. For His great goodness in providing me with a private apartment for His holy service, from the day.I arrived at years of discretion, and this possession of a private chamber for medi- tation is the basis and root of a man’s power to acquire perfection in this lower world™,—for this boon I expressed my thanks...many times a day. Whenever I had to go past the tottering wall, on my way to Synagogue, I prayed before I reached the spot, and when I had walked the wall’s length I offered thanks. Whenever I received a letter from you, my dear children, I thanked God in these terms: “‘My Maker, my Creator! I thankand praise Thee for that Thou hast sent to me good tidings of the health of my children and grandchildren.’’ Similar thanks did I offer when I saw or understood that 12 Mishnah Berakot 9.5. ‘13 The mystical school frequently insist on the impor- tance of solitude. The idea recurs in many of the Testa- ments. Cf. particularly p. 320 above. Hiss 355 by py mobyn yrym ...cadaw mawe by why AwIIpA nwo aynz tabpw ~amsE »22 mpons wammay ontay eyo nwnd vdbn 5a myipn anny ‘nm own name Sono onaw matin ‘ny w'm a> conn nrvona oy mwyw maw Sy im mynrn by i niona 19 O77 79D v~aims va o5b yee ony mort bs wpn ann conyt by abynw ym osmaroasy > avyw maim da by oro mwapm inmayd anv at °> pnw ‘nn TD NIT ar am .0D5 yi ony Sy omy Sewn raya moody nup> axinw omnd wren mpyp moD AN...ar Sy msi 1d cnn 195 nvm ...2"2729 oman ona>nw ny Soa sora OTD mn ..nyiy7 monn Sex 45°5 nsw snx) ...955nn$ ondnnn monn bye cnyanw 2 ownd> ASTIN conn) monn Jw cnrayy 72 oDnND oDdy naw be yonw ny boa seoNTAD AY .pwor ma maw enn:..°210N Taw Awa cinawaw w'n 4S ASTM Maw jn NDT SOM NAW nya oO). 720) 32 MINTIAD 336 ETHICAL WILLS ye were walking in the right way. On Fridays towards afternoon when I put on my Sabbath suit, I thanked God thus: ‘‘My Maker, my Creator! blessed be Thy Name! I render thanks that Thou hast provided for me decent clothes for the honor of Thy sacred Sabbath, a provision due not to my worth but to Thy mercy.’’ Also I possessed for winter use a very warm garment made of lamb’s wool, and when- ever I put it on I thanked God for it... .When- ever I much needed any object, and I found it ready to hand, and had no cause to go seek it or borrow it from others, I joyously thanked God. Similarly, with regard to the toothache (from which I suffered), when the pain ceased a little, I offered thanks with mighty joy in these words: “‘T give thanks unto Thee, my Maker and Creator whose Name be blessed in the mouth of every living being, in that Thou hast sent healing to my great pain.’’ If the relaxation occurred in the course of the service, I offered thanks silently in mind and heart, in the same terms. So, if I forgot anything, but soon remembered, and suffered no inconvenience by having to go back for it, I thanked God... So when my snuff- box fell from my pocket, and nothing was spilt, as the lid did not come open; or if some glass vessel rolled over on the table and like to fall and nisviy 336 nwadSw> saw qaqa odin onxw Sowa sti ovn> nmi naw a nmio> qd p"wya mstit Fo mows w"m oa ayy .pwor ara x5 wip naw m295 pawn ona °> now by IDM OIA Pena pr Aw wyD DD m2 FINA mab ann on ...:2"y odin ims onwabw ny Sai IND On OWAD IDXD mS qaxicnemw raat >> ...ownd asta cnn: noayin Now wen oss Tat ams am TN PM DANN DINwd) a7 IMs ANN weN> SND Piya o2...:’m ownd mnowa ANIA ym pyo axon cbyp nye vpyw nya .ovrwn mnowa astm naw abym ownd ina cnen Tiareasy 75 ux amo .pwor ar nowy Sym oax25 axis ondew pn $5 cpa w'm mn pwoa asta jmicnen abenn ysoxay pad) onawnon pyID yoIa on ON ANDwA pyysa 7D % an aby ara Swed onnsew rain by 457 °p nD Spw nya jDi..2ntNa "D> ANNw a>-pin ara os yn gd os p’any A"2w7 bw 637 ETHICAL WILLS break, but I was quick enough to save it; or if though it fell, yet it did not break; or if my spectacles dropped to the ground and I picked them up whole, I thanked God...In all these and similar cases, out of the immeasurable hap- piness and exaltation which burned in my heart, due to my never ceasing consciousness of His Godhead, it was my regular custom to make mention of Him, and to praise Him for what- ever befell. It isa common practice in all Jewish communi- ties that when anyone dies overnight or in the early morning, the Shamash, when summoning us to prayer, gives only two knocks at the door, as a token of the sad event. When I heard only — two knocks I felt sorely distressed at the loss of one from the holy congregation. For it is self- evident that God, too, would have no satis- faction in the passing of one who must hence- forth be void of the performance of the com- mandments. On the other hand when I heard the three knocks I rejoiced that the com- munity retained its full complement. My beloved children! There is another mat- ter on which I add my very serious injunctions. When you were young, I forbade you to drink spirituous liquors, and I command you to ob- ™ On the Schulklopfer and Shamash, see Jewish Life in the Middle Ages, ch. iii. 6 Lit.: ‘‘burnt wine,” cf. the etymologically equiva- lent English word brandy, German Brantwein, , Hiss 337 inSain °Son nna) xbow $55 soem ow ma anpy yindwa Sy mmbx Sadana on mooxnd anoo onmem aawmd: pairs Sind na oo 9242 x51 7551 on w"Dn1 ... 1951 now .essya1 maw xbr poxd idew obw ory 3y12 nw mMINM ANovm maNenaN San pom -pa xdann oo omnbdxa neon cada 29 yxy mp 55 Sy onawdy aps now> Ssnw mxipn boa nam om a’7a5 sp wownws apiaa ww m>°5a ons 32 wy yoro> .mson ow pr ayer by map ws MINDA WwW PI Tonw cnypwwd IN) .PyA PD pax satya Sy casa Soma aye pn onen nmin 0) 1792 ono yo °D wosrwn wip oyn YEN MWY] NOW JD OANA TD yw'n UNNI M7 Msn 42 MOMw cnyoww qpmd. nixon yo winp oyo o7s a7y2 xbw cada mnow cnoion NNT Vya TITINA ODNN TANSD CN OT Od fans 724 Nanw ODoY cs Mmw PD San mdr Aw > ainen aby oiwp pty oonrma op>y 338 ETHICAL WILLS serve the same rule with the sons and daughters which God may graciously bestow on you. In their youth keep them from spirituous liquors as from absolutely forbidden things, and in their age they will observe the same abstinence. Do you enjoin on them, with all the force of parental authority, never to drink throughout their days, though they live toa hundred years. And if you are happy enough to marry wives to your sons, speak to the hearts of the mothers and fathers of your daughters-in-law, to induce them to order their daughters never to drink spirituous liquors from the time of their marriage, even though they had been accustomed to do so before that time. They will be bound to assent to this, for I lay this order on them with the solemnity of one on his death-bed, in that I command you to require this abstinence from your daughters- in-law. And though it is seemly for every Israel- ite, of the holy community, thus to exhort his children and all his household,—since I have seen © (for our many iniquities!) many evil conse- quences accrue from the habit of drinking spirits among men and particularly (God save us!) among women,—yet, my dear children, I add my solemn injunction as a father and as one near his end, not only on you but on all the future progeny which God may graciously bestow on me throughout all generations. I mean that you shall command your children to command their children, and their children to transmit the com- AIsis 338 p>’n91 O22 OY D"WAINnw ody AMIN JD onuvpow mbynn w'n sam ons mor by m™nwy 10> won AAW YN nenw amp ipman nn or .mpp To Nd por o> O11 TION b> anv? wow asx TaD n-vnaar Sy omby NTI ODNN TDP °D Oo) ow OND TY onD omas a> by qnatn o>1n> ow sed w'm Faw pane sow omnia by on ain oot ma pon paw as onenow b> priwin nyo nxns jD°D nt by oson> onrDw pa .oTpA p>mb> 0) aaInnw omSy yrp aDw nNnsa witpn oyn >snwen wes S95 isn or ANITA Rea ar oy in’s, 9a 5557 pa Aaa epb ym nenvp axa oan odwon omsn o>Sy 48 15°95 ow) wapa ovr a baw a8 TDD nna am Sy amo fea 72 by xox taba coaSy whi yio aw nxn ms mopw niin 95 jo ay »x>n oxy 95 2979 ons wen v5 mor adynn yw'n stan oma) oad on oo new o5205 nsn tains s Eds. °p. 6 Some Eds. p53” by. 339 ETHICAL WILLS mand to the end of all the generations, following the example of Jonadab the son of Rechab, re- corded in the thirty-fifth chapter of Jeremiah. Yet I do not go to the same lengths as he did, for I only require of you a promise of total ab- stention from spirituous liquors.‘%® But, my dear children, as regards the drinking of wine, even Kasher wine,” I admonish you to drink no more than the cup used in the benediction of Kiddush and Habdalah,"8 and to avoid the prac- tice of the multitude, even though the Lord be- stow on you great wealth. Also, with regard to drinking’? bees’ honey, no God-fearing man would drink it on a week-day, but would reserve it for holy days—Such as Sabbaths and festivals and at ‘‘commandment-meals,’’?° and on these occasions would avoid excess. All this I enjoin on you, and it is clearly explained in the Zohar that a father after his death suffers shame from his sons’ vices and achieves honor from their vir- tues,” so that though the father deserve some punishment, the Holy One takes pity on him and places him on his seat of honor. Therefore, my dear children, take due heed to all my efforts 16 i, e., he permits the use of beer and wine. W See Js(ELix)'227. 18 On Sabbath and festivals and at the conclusion thereof. See Authorised Daily Prayer Book, pp. 124, 174, 230, 216, 231. 19 In the Mishnah honey is treated as a beverage (Makshirin v. 9). The reference here is to a fermented syrup made from honey. Cf. the Arabic dibs made, how- ever, from dates. Nes 339 373” nxnsD woo mia b> Ao Ty omiad ntal7 Nd 4s 0" JOD MwA IDNA 297 7a M725 m7a57 Iyxdn oxy) vain va apby Fw p> nynwa pr aw 79ND n’y 397 Ja std IN WD PA AS Po nynwa lyases via tad by mona bw pip pr inwn xbw one wap AS oy poms madann xdi .adaam wrpp wat nenw ov .an awiya osdiaa ‘a anw 1252 ods nev mynw on $55 sn oat nawa w> wap ava pr dina anenw pnand xO nxt 02 ANI MxD NTyoA aw OM WIP 32 DNS Wr oN mt bd an AAD Any an5 wy PR wItpT ama wpe cam Iams odiya inv ams midomi marry ado) an Spd) opin arxw pia mwyn op Sy byn oSiya Sita trad ywyn pawoa yard on TR SoxDa wae wny apxd asiw As pwoyn 7S ams m>y pyn wrap. 6b" = wpa 593 100 Iya Ia 1D> PAT NOTA 20 See Jewish Life in the Middle Ages, 143, 318, 21 See p. 316 above. 340 ETHICAL WILLS to direct you in the good path, and I will as- suredly be your advocate and patron,” strong as an iron pillar, if ye fulfil my testamentary commands. Let this suffice on the subject. And now with regard to theaffirmative precept: ‘*Thou shalt love thy neighbour as thyself,’ that great principle of the Torah, I have written at length in the first section of my book. Here I will add a few details, which occur in my mind, and may serve as illustrations of many similar rules. When I saw that the coat of a friend was slightly torn, I advised him to have it mended. But before offering this counsel, I said: ‘“‘My Maker, my Creator! lo, heream] ready to ful- fil the command of Thy holy Law, bidding man love his neighbor as himself.’’ Thereupon I would address my friend, reminding him that a small hole grows into a big one. ..Once I obtained a well-tried remedy for bruises. When I saw in the bath any one troubled in that way, I be- thought myself that it were rebellion and tres- pass against God if I refrained from offering my remedy...[ could write much more on this sub- ject, but the paper would be exhausted though the subject would not. Remember this com- 22 Patronus, protector, used also in sense of pleader. With the rest of the phrase compare Plautus’: ‘‘Patronus parieti’’ (‘A patron in front of the wall’). 23 Lev. 19.19. See Studies in Pharisatsm i. Ch. 2. Nyvis 340 TAS ONTNAD .awA TIA apn saw AD oy~pn as Sima toys oo>rawa prua pon WP ayAA oT) Ong sinw sino qyrS nan bw y pay man NI DD. NAD, ToD TIN BIT oS by andbyw nor. wean aywa ana wv msxnn mp at vans via opw>s ysnd my ony 27 aNw Ss wpn anny i y"n arpa our MVP AYP PDI °yIVA CNAWD NIT AN OTP) WF AY AP JpNw ims onan maa D190 UN WTP ONTNIAD YY .pwdr Ar ontoR jroo yrnd nans bw mxn ovp> youn NION OT ANN .D"y AWIIPA Jn7Na unxw mup ayap nyt eda cys ons pwr ara ANDI Ins we ndap o2:..c>5 ny np awys APS poana Mx ws)...yxp> Apo Apraa NTA NYT. naw ...yd5.92 OYXDI MDI wR xo on w'n ontian caxsy a Syn aq Nn arya o> w vans 2a ...1t apa 1S aw 8 3a ory Ty iy’s oypa od ainsd Moen ON) IDI....10D° 89 on) ae ASD 341 ETHICAL WILLS mandment ‘‘when thou sittest in thy house and when thou walkest by the way, when thou liest down and when thou risest up.’’ Verily if one pursue this course, he will never fall into sin, whether in matters between him and God, or in matters between him and his fellow-man. It should be your constant desire to journey to the Holy Land; and of a surety, a man is guided (by heaven) in the way he wills to go. It is written in the books that unless an Israelite is thoroughly resolved in his heart to set his steps before he dies, towards the Holy Land, to die there, great is his punishment. How can a man be so resolved, unless the desire for it is con- stantly maintained? Therefore, my beloved children, keep your hearts clean in this matter, and salvation will come from the Lord! nisis 341 Ja2va1 4772 4n25a1 Anas 4Nawa ur y"n iw odya py owd wan xd oxtia .qopa pay on ata yin'’s oped ons pay oat spand oN yoo nipona mnn osnpwn !yams 22 sooo AxIn OTN JTTA CONTA .AwrtpA paxd DDDID PR ON ONDA NAM ams odin Shaw moDonn mbona Ssnwn om aba yixd yiold yoyps ows ayy mow op os -xtnar !$°"5 mann way ow mod mwrtpn so xd aS mipona om npwn mann xb 13 yams ~12 795 .q1a 1ada Ap207n 3D DI Inywn ‘md ora opaad : i i iS ¥ eee URAL Beate “ ans # sap | acs ect vi Pian ; ae iroen eer — aan eee py MT eines (Sao ee ) ee Ee nto geht ea oe. -s aft ee ee he a nea A | % i tie of 46 a mon Sw aN INNA mwa awe] Iw oATaN ya bx (737 pwha Ins AIP) JD YM Mwy Anown 1awW oo wd na MDI. ,O’PN oN Vpn nwa 057; anon by sim mS onp ow wom omwy INNIX NS SND nox maa mwdin winepn yd>pn nw axd x'> pray 10D aye yD amad nnxd pan wn umsxd aves .poron ONND nN x0 J2 Tyas rrodn vy mxd xx moxn sow FoD> ora na per, oN O33 OYA ns Mawr DN “MINT ITN MDF wyD mM JwpA oT ns wpr an ora Spey gi joinnw moa $7 gin aya pon aps oy am mwa 55 aya pum PD Nn ANIXA mn) py> yond & .mopm mana jn mn ovs owynn b> ms a10>o mxp Nimw> mynoa odinn bow poxd xin mbann ma pwy pnva oy a .onw is by myp Ni InN opoa arpnyd med pay oer wD on) paxd ap pnyn odin maa wes on, NNAp sim nb 2ap) ap OMAP ANDY Iya Mn ww opor nyad o>yn mnown ova ampd> yen TNnw *pow sny> yen ws °D yy ppxnod xi Das vbyx omnap spon mwyd 7px aia .bb2m yo osyn nbs pa mNip 343 344 ETHICAL WILLS ‘‘men may study the Torah on my behalf during the first year after my death.’”’ There is the usual quaint combina- tion of practical rules and general principles. God must be ever in man’s mind, and ‘‘to keep your own mind free from strange imaginations stand on your two big toes,” a counsel found also in the Book of the Pious. Abu Said, a tenth century Mohammedan, is reported to have exercised the same discipline.. Joel says many good things about charity. ‘‘No man ever became poor by what he gave away.” All that man has “‘is in trust, and the will of the Truster must be followed.’”’ He advocates the setting aside of an exact tithe. He thinks despicable those who are generous to others but neglect their own poor relations. He is very urgent on the duty of loving all men (see ex- tracts below). Nor may seemingly unimportant duties be neglected. A villager finds a herb which heals far more than the physician’s remedies. He gives many regula- tions for the Sabbath (see extracts). He bids his children take a siesta after lunch ‘‘for the honor of the Sabbath joy.’ ‘‘Between afternoon and evening service,’’ he bids, ‘“‘do not dance in the courtyard of the Synagogue.’”’ There are cabbalistic elements in the Will also. Thus he pre- sents a mystic picture of heaven with its rivers of milk and of fire and snow, all this quite in the Apocalyptic manner. To be at peace with all the world, with Jew and Gentile, must be your foremost aim in this terrestrial life. Contend with no man. In the first instance, your home must be the abode of quietude and happiness; no harsh word must isis 344 swoa maya ann 11055 owed pwr iD AN yoy ome pa bwin ann ap &@ ame ans ANeRIT awh on nyady pax qnam sman .ord$55 onpyn orwyn Ot Myo MwSN wnawND WANw “TD wr navnoa 750,33 8) awe ayy .Mbran ypmnna nw dy rnyd poy men mon by nbwn pyo iaxe oN .’O"Pon Oman oaw oT wows Oxy win S55Dn ne 3" an ponw mo vy odyo Stdoam. xb ws ow, opty sy mx mwys -pas popes aim wrxd ww oo do ,toryd NIM) ,1ND) TINA WwWyDd NVTDAA poNXd XIN “PppoT ps7 any) DANS OY Ton A~yn wea os Aran adpxd avin ws 52 ann man OS OYUN NIN .OMIYA Pap ms Orr bad Aras nm NI .qen> ompbr ns aD ND Avy NX WDD Ja .Mawn endad my Maina nia nava ord ynia Oo) WNIT MND Any 7a myo sin .qbn> ompbr ms ax man mans nm navn nnow nasb osAxym ons ans ped pia ns pw = .ayo> an pa non ma axna nprd baby yp MND ANN 7s NA snNM ANsa Abap no ospon noua nt b> ben ws abn *om am oy ornva ovum Sppxn ots S> oy imby nvnd wsnn xa) TND pw oy aan xdo on oy ide .won odiya niby or oom-al NOwST NUwHI :Od1y3a OTN mobp ow am xdw om addon adodm smbwn t So the ed. Perhaps read ows mrny. 345 ETHICAL WILLS be heard there, but over all must reign love, amity, modesty, and a spirit of gentleness and reverence. This spirit must not end with the home, however. In your dealings with the world you must allow neither money nor am- bition to disturb you. Forego your rights, envy noman. For the main thing is peace, peace with the whole world. Show all men every possible respect, deal with them in the finest integrity and faithfulness. For Habakkuk summed up the whole Law in the one sentence: ‘The right- eous shall live by his faith.’’? The root of all the commandments consists of the 248 affirmative and the 365 negative pre- cepts. But the branches, which include all virtuous and vicious habits, extend into count- less thousands of thousands. To specify them is impossible, but the Scriptures? have in several places reduced them to general categories. One of these is: ‘‘In all thy ways acknowledge Him.’’s Another: ‘‘ Keep thy feet in an even path.’’4 When, in the course of the prayers, you come to the ‘‘Sanctification,’’ fulfil the text: ‘‘I will be hallowed among the children of Israel.’’s But you must at the same moment resolve to uphold the duty to love thy neighbor as thyself. For in the ‘Sanctification’ (Kedushah) named t Hab. 2.4, 2 Possibly the author means that moralists and codi- fiers have cited certain texts as summing up the Scriptures. Cf. Abrahams, Studies in Pharisaism, ch. ii. 3 Prov. 3.6. 4 Prov. 4.26. Or ‘‘make plain the path of thy feet.’”’ SoLEVItn ee zioes NIRV 345 mam mans pr .5$ > oomaa ybxd sion b> oy Sas :ornw mxvar nma Som my mppn edo Sita obwa ned mx id 27 oda min aw any .pood yw 77 yA Aatow by NOUST SOWD)...oTIAD ya xwwa) oDSwn ban ...c0Ts ow mSdn AOS spd xbw odiyn b> oy odwa mann pany apyn apy oN 52 ns MND I29N Nad npibn apERa in > .7982) NoNa Som mr ynD31 RwoA JM SPM innoNa ptx1.ons Sy pry pipanra T’'Dw) AwY mIxD n"07 Nin Myon SD wr... mawix min om, oy Sax mwyn xd myeo pon yp ps ay @pbs -pbs on ,myt ow mo23 om 1955 2a pippA pr ov7D> AwE’N?N) 2991 nyt Pott Soa ane .mbboa opiop 1d qb Sayn ob pawn Jina -nw3pyn y"n or pn ws AwITp> yrnwor Sapdr orpd mw y"n on ward prom .Sssnw 22 DvD ,OIDIN UN °D TOD TY Id nan psy 2 Perh. read o’ppipn. @ Read '1)); so in next clause. 346 ETHICAL WILLS above,° we use the phrase: ‘‘We will sanctify Thy name in the world, even as they sanctify it in the highest heavens.’’ We must, indeed, strive to imitate the ministering angels, and as they are in a state of perfect love and unison,’ such must also be our condition. It was oft my way at assemblies to raise my eyes and regard those present from end to end, to see whether in sooth I loved everyone among them, whether my acceptance of the duty to love my fellow-men was genuine. With God’s help I found that indeed I loved all present. Even if I noticed one who had treated me im- properly, then, without a thought of hesitation, without a moment’s delay, I pardoned him. Forthwitn I resolved to love him. If my heart forced me to refuse my love, I addressed him with spoken words of friendship, until my heart became attuned to my words. So, whenever I met one to whom my heart did not incline, I forced myself to speak to him kindly, so as to make my heart feel affection for him. What if he were asinner? Even then I would not quar- rel with him, for I wonder whether there exists in this age one who is able to reprove another!8 On the other hand, if I conceived that he would listen to advice, I drew near to him, turning to- wards him a cheerful countenance. If, how- ever, I fancied that he would resent my ad- 6 On this prayer, see J.E., vii, 463. 7 Sifre Numbers § 42. J.E., i, 586. § T. B. ‘Arakin 16b. nisiy 346 wi oxbn wT ID -owa IMIS OWTPAY mansa on mo .om>s motnnd ous ox) nvm or D4 WS 4D 710) MTNA nT OY PIDp WAwWD OYYD no. WDA IN nosa on ,asp> axpo mend cry mao nowa Sw sadapr onan ans 55 ns ame TPR NYVD NT ON NT PNY 1D OWT NATyAI JD Dna ws NAD Nbw rat aps > awyw siaNd ondapr .tenr HD°n 1 ondnn maT pms aad sbw oop sn 035 an ox AN mK Imxd mbit) mD73 Cp NX wWOD NYT ON ‘nwipy oyp S23 yD) padn cnexinw TY wa ymaenen vos mua ma xbw om aPR 3105 pdy ond srpnd onan moana mann bax aay mwyw op dS 8d on anand TI 772 & ON UN TON ?D .woy nat ND 7D OD Syyo nem os atts pr: main Sopy on mean) POs app on IN nnn yow Nxinw 4 i.e. qynb nan) meson n>ap. 347 ETHICAL WILLS vances, I did not intrude on him. As thereisa duty to speak, so is there a duty to be silent.® Every Friday try your utmost to prepare the requirements of the Sabbath. It is good for you to do something with your own hand, though you have many servants’; such as to see that fish is provided for the Sabbath meal." Everything must be done within the limits of possibility, everything with joy and for the glory of God. After completing these prepara- tions, read the Pentateuchal Lesson in the proper manner, twice in Hebrew and once in the Aramaic version; never interrupt the reading, not even with a word. ’Tis seemly to read wrapped in the fringed garment and with the phylacteries on, and if you are competent, use the Scroll.*3 Later in the afternoon of every Friday it was my habit to pray with a congrega- tion (of ten persons), and then as an unbroken rule to cut my nails and proceed to the bath for the honor of the Sabbath. It is a fine thing to recite some devotions and to confess, while in the bath,” all one’s doings during the past week. Then go (to Synagogue) to welcome the Sabbath, as one welcomes a great and renowned King, with 9 T. B. Yeb. 65b; see note 5 to the Hebrew text. 10 See J.E., x, 594, 1 See Jewish Life in the Middle Ages, p. 150. WAT eB, Bers oa. 3 1, e. the written text, not a printed book. ™% On the connection of bathing with penitence, see Abrahams, Studies in Pharisaism, ch. iv. niniys 347 obs you xbow onayy on Sax smainx ow 1d 5.2.9 MDW OWD PNM IK sony pond Sanwnd usin naw any Soa sand 7207 APS oD pexya mvy> aw .naw sopy mado .oniwe mos 055 wy »s naw avandia? BS pn nat 521 .naw S93 or ond ow mip? 42 ANN .opDy awd) mnowa bom ‘ps propmd om mdom art ain ‘x Sapp os now) .porpninSua nip9 pon ata 70> Om XM ANN :yrTD MN AoA IdDIn 32 1nN) «pea ani SSpnnS oma en myw nay? xd) pin naw any S22 ormpxa qinnd 1 say? Ndi pin .naw TnaD5 pnand 45; m0 S> Sy mpna mrtnnadi mm vynd nary bap> 42 7nN) ...!218 79 IN YiawA ma ny by) Jb uw Sapo ,n>1) ANowal ADR Naw 5 The full saying is: youn 137 101d ox Sy mxnw oD yow) yew tat n> xdw msn 75. 348 ETHICAL WILLS reverence and joy. Thence return home, to find the lamps lit, the chairs set, the table laid and a tranquil happiness in the heart of wife and family. See toit thatthisisso! For if I have exhorted you to a peaceful life on weekdays, on Sabbath let joy and love prevail to a yet higher degree. Say the Sanctification (over the wine) with devout gladness, eat the meal in joy and for the glory of God. And let words of Torah be spoken round thy board, or songs sung with joyous awe. Ever let some respectable poor guest be with thee. End with the Grace recited with religious fervor and happy con- tentment. 18 On the Zemirot, or table songs, see Singer Prayer Book, Annotated edition, p. cclix. nisis 348 mpdit mii sixod) mad 9595 45 ans1 stin Nw anya anim spay yndw nyxiw mun oy m50m) anwar Sota odwar mows inanvi by pnanim Sina AND :4ma cia $1 Jn Tanai nnowas ore nawa Sax awn yond mbovn mnowa Soxm) .nnewar AMD. eIpM san sindw Sy mcin aat sew asim .oow awd 1D) TINO TINO) .ONowal TONKA NVA IN snsi...qindw Sy pinoy aps Crew atany SnMIa) WISY AMIA pW nA. om ‘ wie ene ary ee ak, td hie SE Ve Sih My s aM iy Ae aL AG a * 5 “ed 4 Date Due ih HE iit INI VIN Princeton Theological Seminary WALI 9959 1 1012 01010