mf»m*> 'mmmmmf>t» <:mm^'iw»mif(iWim*>. UC-NRLF $B b37 bEl PJ 5051 L8 Z72 1878 MAIN A MODERN HEBREW POE' n • I II I i iwiw ) wi i iMiiiwM.i iii wi»wi i iriiiiwi i i i f i rir ii n ii i r ii r" "' rTnf' li i i| ini (ri r i irr r'^iYnttn7'"i'^'''n"'''''^" MA.N I A MODERN HEBREW POET TH E LIFE AND WRITOGS OP MOSES CHAIM LUZZATTO. BY A. S. ISAACS, A.M. J > J J J J NEW vork: : OFFICE OF '* THE JEWISH MESSENGER," 645 BROADWAY, 1878. Entered, according to Act of Congress, in the year 1S7S, by ABKAM S. ISAACS, In the Office of the Librarian of Congress, at "Washington. I c c c c j' c c" . . ' <: c 1. 1 c t etc cc tt cccccc c J. Davis, Printer, 645 Broadway, New York. Ot,- 7 TO MY PARENTS, IN ]ME?>rORY OF A HAPPV HOME, MADE DOUBLY DEAR BY THREE YEARS OF ABSENCE, * REVERENTLY AND AFFECTIONATELY DEDICATED. 421929 PEEF AGE Theke is no moi'e successful method of awakening au interest in Hebrew studies than to direct attention to the lives and works of men who wrote Hebrew with the facility ot a mother-tongue. Particularly is this method to be employed when, on the one hand, there is so much food for thought in the cliaracter and life-struggles of the author ; and when, on the other hand, in his writings, the Hebrew language, wielded Aviththe power and grace of a master, shows itself so exquisitely adapted for the expression of the highest emotions, so responsive to the play of the intellectual powers. "We need, then, no further apology for presenting to the reader the name of Moses Chaim Luzzatto. In the following essay, the author has suggested the forces which tended to mould Luzzatto's manner of life and thought. The present woik may, at an early day, be suj^plemented by a more analytical treatment of the sources which he used to form his style, the influence 6 PREFACE, which he wielded on the modern Hebrew school, to- gether with an English translation of his masterly work on Ethics— a book wliich alone perhaps gives the key-note to his character. > In the fervent hope that this sketch, imperfect though it be, may serve to awaken an interest in Hebrew studies, the author entrusts it to the kindness and forbearance ot his readers. A MODERN HEBREW POET. "ya rjiDS "'^ixT mfzn ^-p—Je/iuda Ilalevi. On the political decline of a nation, its intellectual de- velopment often assumes a peculiar shade. With the rude severance of national ties and associations, the jaeo- ple's consciousness tends to turn from scenes of disaster; and brooding over the glory of the past, will gaze full of confidence into the struggles of the future. Privation and sufFeriiifj are either forgotten or awaken onlv stolid inditference ; for Mysticism lends its magic aid to s^^n j^i<^,, . ^ the wide gap between past and future. In i-apt, ecstatic ■< -^^^-a^ contemplations of greater glory, the people seek some compensation for the loss of national existence. The more Mysticism tends to array itself in the garb of reli- gion, and strives to solve the secrets of the Divine Xa- ture and His relationship to man, the greater is its influ- ence, When, forsaking the study of the manners and moralities of life, Mysticism leads its disciples into wild reveries about God's attributes, the abstruser its specu- » A MODERN HEBREW POET. lations the more enticing do tliey become : for the dark, the mysterious in thought, wields far more attractive power than the clear and simple utterance; The history' of the Jews, on their dispersion, presents the same i:)henomenon. Politically impotent, persecuted and trampled ui^on, how natural for the j^eople to turn from scenes of cai'nage and despair, and, in ecstatic con- templations of future grandeur, to find some consolation for the unrest of the present. The visions of Daniel,* which preached a joyful future £o the desj)airing Jews at the time of the Maccabeau struggle, and told of the down- tall of Antiochus Epiphanes, were a direct emanation of the mystical spirit.! It was Mysticism which fanned the ^ia/^!^ dying embers of national consciousness and in the glow- ing flame lengthy traditions of past glory and long- cherished dreams of future power were welded together into a force which has never ivholly lost its cohesiveness. Had the Jews been left to themselves, and no influences been brought to bear upon them from without. Mysticism might never have attained so full a development among them. It would assuredly, however, have been fostered to a t;ertain extent ; because the Bible — in Avhose study the Jewish intellect was to find a rallying-point, far * Most critics are agreed as to the late authorship of Daniel. For a suceint statement, compare Stanley's Jewish Church, III. p. 77, fF. A MODERN HEBREW POET. ^ more potent than tracts of territory or smoking sacrifi- ces — was made to furnish material for many a mystical contemplation. Just because the Bible was so revered by the race, a commentator was tempted to improvise a system of psychological exegesis of his own. Tlie " chariot of God," nr=-,7:, in Ezekiel , and the " work of Creation," n-'SN-- rtz^Tz — those mystical subjects,* which fortunately were not to be explained to everybody, Avere too fascinating themes to be overlooked, and form indeed the basis of the Kabbala. If the seeds of Mysticism were thus implanted in the national consciousness, and would have /ittained some growth, owing to national disaster on the one hand, and psychological exegesis on the other, with what greater freedom and strength did Mysticism spring forth when foreign ideas became current in the active world of Jew- ish thought. In the pregnant remark f of R. Simeon ben Lakish, that the Jews brought with them from their Babylonian exile the names of the angels, a flood of * Talmud Chagiga 11 b. i^w"~ii"' i'N. Indeed Jebuda Halevi, in his "Kusari," iii. Go (Cassel's. second edition), remarks that K. Ishmael ben Elisha was so ac- quainted with the Mystic that he was worthy of a rank next to prophet. Tor Maimonides' view (Moreh ii. 29), that Maam Bereschit and Merkaha were re- spectively physics and metaphysics, see Dr. Joel's " Keligions philosophic des Mose beu Maimon," 32. t Jerus, Kosch ha-Schana, 1, p. 56, d. c^N'^an niatr :]!< -\dn ^-^^h p pyntfi'^ 10 A MODERN HEBREW POET. light is thrown upon the esoteric influences which sur- rounded the Jews in their dispersion, influences which have left an ineflfaceable stamp upon the literature ard traditions of the race. The extent to which Persian,* Greekjf and Gnostical J ideas prevailed among Jewish thinkers, and the comparative ease with which mystical conceptions — particularly the doctrine of angels and de- mons — were received in Jewish circles ; these are gen- erally acknowledged facts. In the Medrash, Mysticism, playing upon the relations between God and man, has a distinct field of its own. Despite the didactic aim ol many a poetical or allegorical medrash, the mystical col- oring is readily perceptible. || During the period ot the 'f As to the influence of Persian and Indian conceptions on ttie Talmud and Medrash, there has been collected within a few aecades, a large amount of material which, however, has still to be sifted and classified. A prominent attempt in this field is Kohat, Was hat die Talmudische Eschatologie aus dem Pavsismus aufgenommen. Z. D. M. G. sxi. p. 552 if. A valuable chapter on the relafonship between Aiyan and Semitic traditions is given by Spiegel Eranische Alterthumskunde I. p. 446. In Benfey s introduction to Ms Pant- chatantra, the Indian orit?,in of many rabbinical sagen is given. Compare, too, Graetz Ua note xiv., Verhiiltniss der Zendreligion znm Judenthum, where more sources are given. Perles and Giidemann, in recent volumes of Erankel-Graetz's Monatschrilt, have collected much interesting material. Ro- sen,"Das Papagaienbucb.' Leipzig, 1858, will be found to furnish striking com- parisons with rabbinical legends. Also see Griinbaum, Z. D. M. G. for Octo- ber, 1877. t On the influence of Philo on the Medrash, compare Siegfried's Philo, p. 283, IF., where more authorities are quoted. J Graetz has given a striking sketch of the influence of Gnosicism on Ju- daism, in his maiden-work, "Gnosticismus and Judenthum" Krotoschin, 1^46. II For instance, the story of God's Majesty as told in SchirhascMrim Babba, A MODERN HEBREW POET. 11 Gaoiiim (740-1040), when, under the flourishing reign of liberal-minded Caliphs, Europe and Asia witnessed a re- vival ot science and culture, the theological leanings of the Mutazilites were not without their influence on Jew- ish contemporaneous thought.* In the Book Enoch and Jubilee Book,f a whole mass of Jewish, Christian and Mohammedan fancies are strung together. The Book Enoch must have wielded considerable influence, for about 800-820, the Karaite, Benjamin ben Mose, of Nahavend. J imitated its mysticism in a work of his owti, which had its admirers. Towards the end of the ninth century | — the exact date is unknown, and conflicting are the theories held in regard to its antiquity — the Sefer Yezirak is supposed to have been written. The mere fact that the devotees of Mysticism in the thirteenth cen- tury could have so violently opposed the ioUowers of Maimonides, and scented from afar a danger to their doctrines in the bold rationalistic principles of the author of the More Nebochim, proves how the influence of Mys- p. 28, b., has well prot ouncecl mystic '1 features. * Compare Graetz's " Gescbiclite der Juden," v., p. 20 if. t Compare A. Dillman's "Das Buch Henoch," Leipzig, 1853. About the Book of Jubilees accounts are very uncertain. See Frankel's Monatschrift, V. 311,380- % Graetz's Geschichte, V., 203 If. B Graetz with others, had formerly asserted that the Sefer Tt-zirah dated from the Gnostical period, but (Gesch. V. 280) he has abandoned this view on accouut of certain terms which appear in the -work recalling the Arabic period. 12 A MODERN HEBREW POET. ticism had increased until upon its basis a jDOwerful sect was formed, Cit needed now but a skillful brain to shape the disjointed traditions into a Kabbalistical canon; and in the beginning ot the fourteenth century after, in the preceding century,* Isaac the Blind (1190-1210) and his pupils, Azriel and Esra, had developed the theosophy of the 8efer Yezirah into a kind of system, Moses de Leon f delighted the Mystics by editing the finiious Midrash of R. Simeon ben Jochai, which, under the name Sohar, is the shining light of mystical literature. With the appearance of this reputed authoritative work, which was in truth a cunning forgery, the power and numbers of the Mystics increased, until Mysticism began to per- meate almost every branch of Hebrew literature. The persecutions in the fifteenth and sixteenth centuries gave fresh zest to iTiysticatnstTrdius, so IhatTvhen in the seven- teenth century the notorious Sabbathai Zevi arose, and strove to make good his claims to the title of TVIessiali,;}; his mystical discij^les were numerous. It was indeed a century of strange surprises, and many a Jewish mind ■A- was wrought up to su-ch a point that faith became a fever, and the mere mention of a Messiah's name won a host of adherents. In Poland, during the Tartar in va- * Compare Graetz's Geschiclitc, Vn., p. 66. t lb. 216 ff. J Graetz, X. 204 S. A MODERN HERREW POET. 13- sion of Climelnicki, the Jews were singled out for m:is- sacre (1648-1651). In Holland, that cool worker and sagacious_th inker, Manasseh ben Israel,* was speculating npon the probability of finding the descendants of the Lost Tribes in South America. In Holland, Spinoza de- veloped the seeds of thought which the writings of the rabbis f had, in part, implanted in his brain, and ])hiIos- ophy witnessed a new era. Austria was the scene of many a bloody persecution. Germany was in the throes of the Thirty Yeors' War. The hopes excited by the Messianic efforts | of David Reubeni and Salomo Molcho had proved abortive, it is true; but nevertheless the fol- lowers of the Kabbala turned with fresh hojae to Sabba- thai Zevi ; and even when he died (1676) many never lost their faith in his chosen apostles, who sjiun their mjstical reveries as late as the early decades of the eighteenth century. It is not surprising that the Sohar found devo- tees, particularly in Italy, |1 for the land itself and the prevailing religion were of such a character as to secure for mystical doctrines a ready reception. In the beliefs and practices of the Church, Mysticism played * Kay selling's Manasseh ben Israel. t Compare M.Joel "Don ChasdaiCreskas' Religionsphilos. Lehren in ihrem gesch. Einflusse," as well as the essays on Spinoza by the same author. : See Graetz, IX., p. 257, 271. '. II SeeDelitzsch, "Gesch. der jud. Poesie," p. 204, 14 A MODERN HEBREW POET. no secondary role. In Spain, on the other hand, Arabic culture had a predominating influence. In Italy, for many centuries, the spiritual atmosphere was sluggish and unhealthy. The Papacy was regarded as the embodiment ot the Godhead, and the mystic cer- emonies of the Church were in daily swing. There were sweet-smelling incense, exquisite forms, splendid pic- tures, and superb architectural aids to devotion ; but it was pomp rather than religion, and the iron might of the Church strove to crush any show of individuality. Of course, many an enterprising Pope made a brilliant exception with his ripe sympathies and nobility of char- acter ; but, as a rule, the Cljurch, not humanity, was ta- ken into consideration. The appearance of an infallible Church has rarely been without influence upon Judaism,* and the general character of the prevailing religion is never without its sharp influence upon the Jew. In It- aly the Jew was also a kind of church-goer; in Spain, a liberal. The Piy ut of Kalir is a mystical-religious chant ; Yehuda Halevi was more cosmopolitan. In its enthusi- astic reverence for religion, and its all-absorbing study of tradition, Italian Judaism suggests th 3 air of Palestine. * Asa proof of this fact, we may safely assume that the excommunication of Spinoza was largely brousrlit about by the almost contemporaneous con- demnation of the -writings of Descartes by the Synod, of Dortrecht.; A MODERN HEBREW POET. 15 In its intellectual activity and strongly-marked individu- ality, Spanish Judaism reminds one of Babylonia, where foreign influences gave to tlie Jewish mind a wider range of vision. The Hebrew forgot for a time the promises which clung about Zion's hills ; he foimd fresher beauty in the land ot his adoption, and dropped the mask of the mystic in his devotion to science and culture. In Italy, on the contrary he could rarely neglect the ^ forms of his ancestral faith ; for the successive champions of St. Peter claimed to be legitimate heirs of priest and prophet.* Italy could never have produced a Spinoza : it gave birth to a Moses Chaim Luzzatto. It may, in- deed, be true that the Jewish intellect is but little predis- posed to metaphysical study.f The life of Luzzatto shows that it has a far stronger predilection for Mysti- cism. The miraculous history of his people, its mysterious preservation to the present day, and the thousand hopes which are scattered on the unknown sea of the fu- ture ; these serve to develoj) the Jew's mystical tenden- cies until they become his motive-power. In a century, then, full of Messianic rumors, with the * Sacbs, in Ms " Religiose Poesie der Juden in Spanien" well describes the difFerenee between the Jews of Spain and of Italy. See p. 180 ff. t Compare S. Munk, Melanges, p. 511 : " Les Juifs, comme nation ou comme Bociete religiense, ne jouent dans I'histoire de la philosophic qu'un rule second- aire." Znnz, Gresammeltc Schriften, I. 27, A. 1 : " Die Philosophic ist bei den Juden nie zn einer festen Disciplin geworden," 16 A MODERN HEBREW POET. followers of Sabbathai Zevi scattering on every side their poisonous seed ; in a land where art and religion walked hand in-hand with Mysticism, and the solemn chant, the awe-inspiring symbol, the mystic ecclesiastical rite found their countless worshipj)ers, a poet and mystic appeared, Avhose life we are about to describe. A young, ardent poet, with his mind full of subtle harmonies, which the coarser natures about him perhaps could never hear ; a Jewish enthusiast, who wrote Hebrew with the grace and majesty of JehudaHalevi : such a nature, so gentle, gifted, and sensitive, was forced to encounter all the bit- terness of persecution. Q^o wonder that the poet could not cease his mystical rhapsodies, when he was assailed on every .side. In the life of an inspired Jew, the history of his nation is reflected. ) His trial s aDd_sti-_uggles are often^ nationa l rather t^mu individual?*^ If it be true that the Jews brought with them from their Babylonian exile the names of the angels— how sublime the deeper truth that this thought suggests I — it is as true that every fresh trial, every new wandering, only developed in a greater degree the mystical tendencies of JMoses Chaim Luzzatto. A MODERN HEBREW POET. At PaJua, in the year llOl, Moses Chaim Luzzatto * was born. His father was a wealthy merchant of good repute, Avho dealt in silks and produce. Of his mother, the name Diamante is alone preserved. Of her intellec- tual abilities, noihirig is known, although from the f ict of the sou composing poems in her honor and praise, it nuiy be inferred that he had every reason to be grateful to her.f Of his family life the details are scanty. As a child, he displayed an unusual fondness for books, and his quiet, studious ways soon awakened the attention ot his father. As he had soon made himself acquainted with his father's library, the latter bought new books for * The chief and most impartial source for Luzzatto's biography is Almanzi, -irjr, a-3, III., p. 112 ff. For other information, compare Girondi, ion a-i3 II., p. 54 ff. Graetz, X., p. 369 ff. Short notices appear in Jost's Gesihiehie, II., p. 469, which account he enlarged in li s Annalen, Jahrg, I.; in Zcdnei's .Aus- ■wahl historischer Stucke, p. 37.j ; in Landshuth, Amude ha-Aboda, XL, '-22 ; in Busch's Jahrbueh, TL, in a sketch of the Liizzatto family, from the pen i f Sam- uel David Luzzatto- Delitzsch and Leiteris, in their Introduction to ihc drama, rii; S"ua (Leipzig, 1837), have given a biography of Lnzzatto, based on Giroudi's work, which is incomplete. Delitzsch, both :n this Introduction j nd i'l his '■ Gesehichte derji^discheu Poese," has excellently described llie poetical H^'uius of L. In Jacob Exden's niNipn n->in the desci iption is one-sided. See Liiw's Ben Chananja, 18(i3, p. 567, in a sketch by N. BruU; I'hilippson's A. Z d. J., 1837; Geiger's Zeitchrifr, 18:i7, p. 33S , Orieii , Litcratuiblatt, 1845, 26 i. t In his essay on " Na7jien der Juden," iGesam. Schriften II ) as well as in '• Zur Gesehichte und Literatur,"' p. 74, Zunz describes hen mes wliicli were current among Jews in the lliddie Ages; 'ew, however, are more melodiijus than that of Luzzatto's mother. Diamante, 2 18 A MODERN HEBREW POET. him, and secured be-ides a private teacher for the youth in Hebrew and Latin. The teacher, Isaiah Bassan, saw ■ with pride the industry of his pupil, and allowed him to rove at will through his books. Bassan, Avho was at that time member of the Rabbinical Council, of Padua, I'elates how the youthful Luzzatto despised the usual sports of boys of his age, and how he was wont to visit his library at an early hour in the morning. Spurrpd on by his teacher, his talents rapidly developel. * In his fourteenth year, he wrote an elegy on Isaac Vita Canta- rini.f In his sixteenth year, he composed a drama, "Samson and the Philistines." J In 1727, he wrote a rhetoric, classic in its style and treatmtiit, "Leshon Li- mudim." || About this time, too, his dramatic work appeared, " Migdal Oz"§ so closely following Guarini's * Lii/?zatto"s precocity recalls the ear'y mnturity of Jehuda Halevi, whose youthful talents Moses Ibn Ezra highly praised (Dukes, Moses Ibn Ezra, 98, and S. D. Luzzatto, Kerem Chemed, IV., "6) Ibn Gabirol in his youth was a full fledged poet (Graetz, VI., 28.) t Compare Zcdricr p 146. Some verses are given in Delitzsoh's Prolegome- na ad Luzzntii .Migdal Oz. p. 19. * This production is still in MS., and contained in the third part of the Zeshon Lin vdim. I The first iiart. consisting of eleven chapters, appeared first at Mtntna, 1727, and then at Lemberg, 1810. Th ■ title, Q■•^^;3■' iv.;'S. has been adopted by toher writers ; forinstanc, by Eljakim b. Jacob Molamracfl, Amsterdam, 1686; also by Jachia Ibn David ben Salomo, Constmlinople, 1.506. Compare Sieinschneider, Bibliograph-Handbnch, 554, 983. Compare Dehtzsch, Geschich- te der jiidischea Poesie, p. "-O, note 3. § Issued by Delitzsch and Letteris, Leipzig, 1837. The influence of the A MODERN HEBREW POET. 19 " Pastor Fido," that many expressions are taken bodily from the Italian model. Before his twentieth year, he had composed one hundred and fifty Psalms, which closely imitate the Biblical.* Here now is a delicate nature, young, inexperienced, and full of the warmth and enthusiasm of the poet, but living in a world of thought of his ow^n, in which fate played no part.. In his early poetical attempts, there are perhaps sad premonitions, but these have too artificial a tone to lead us to believe that the poet was expressing his ripe convictions. Indeed, it would be unjust to de- mand from him at this stage of development the maturity of the man. The poet is scarcely released from his school- tasks, and he has little thought of a world outside of his father's house and his teacher's library. Nevertheless, liis youthful productions breathe a certain amount of del - Italian school is perceptible also in Luzaatto's later poetical work. See Ap- pendix, I. * A Gnostic of the second century, Bardesanes, also imitated the Psalms in one hundred and fifty productions of his own. See A. Hahn, B rdesanes gnos:icus Syr .rum primus hymnologus, Leipzig, 1819; also A. Mers, Barde- mnes von Edessa. Halle, 1«63. and Hilgenfeld, Bardesanes der Ivtzte GnosUker, Leipzig, 1-864 Also Cureton's Spicilegium Syriacum : containing remains of Bardesanes, etc.... London, 1855. la regard to Luzzatto's Psalms, Delitzsch, in his G«schichte, d j. Poesie, writes that the Psalms are in Prague in MS. On the other hand, Zunz, Ge- sammelte Schriften L 24, A 4, observes that " ein unsinniger Rabbiner L's trcffliche Psalmeu in dem einzig vorhandenen Manuscripte verbrennen liess, und z«-ar aus Eiler fiir die Davidischen." Two Psalms are preserved in Bik- ure ha-Itim, 18i5, p. 56; 1826, p. 99. 20 A MODERN HEBREW POET, icacy and feeling, which is full of promise for the future. They are fresh in tone, attractive in treatment, and the rhythm is pleasing. When the jjoet leaves the puppet- figures of his imagination, and treats of the majesty of God, his muse is eloquent.* There existed at that time in Padua a certain society ("iV'ispra''), whose members cultivated with zeal the study of the Kabbala.f Bassan was a higlily esteemed member of this society : most probably his Kabbalisti- cal tendencies can be traced to the influence exerted over him by his step-father, R. Benjamin Kohen, of Reggio, who was a zealous supporter of Sabbathai Zevi. ISTatur- ally enough, Bassan's library was well supplied with Kab balistical books, and among others Luzzatto found Isaac Luria's Ez Cliaim |— a book which was not without in- fluence on the young poet, Luria's life and early death must also have left a powerful impression on his sensitive mind. Luzzatto made such rapid progress in Kabbalisti- cal studies, that he was soon initiated into the society by his teacher. With three friends in particular he appears * Graetz, S., p. 371. t See Appendix, no'e 2. X Isaac Luria's eventful life is graphically described by Graetz, TX., 487 IF.— his mystical worlj, D^^^n yy iie, a treatise in four chapters on the mystical sense of the prayeis and commandments, on prophecy and the holy spiiit, on peni- tence and repentance, was issued by Is. Satanow, Korez, 17:5. Luzzatto pub- ished an introduciion to this work of Luria's, under the title, r.DJn inns, em- bracing 38 short rules for the study of the Kabbala. A MODERN HEBREW POET. 21 to have been in close intimacy in the sessions of the society : Israel Iliskiah Trevis, the physician, Moses David Vali, and Jacob Hasak, afterwards Rabbi in Pa- dua.* It is not necessary to describe the sessions of this Kab- balistical society, or attempt to fathom the inystical subjects which were discussed. The questions which were asked, the debates which arose, were grave and weighty of course: the more illogical and incomprehen- sible the speakers, the more were they filled with the emanation of the Spirit. f To be clear and intelligible may have been regarded as heresy : to be vague and in- coherent was pei'haps an infallible sign of inspiration. The mystical disputations which Luzzatto, as a mem- ber of the society, was privileged to hear, exercised a marked effect uj)on his susceptible mind. He soon dis played a fondness for rapt, theosophical broodings, took a prominent part in the proceedings, and allowed the sessions of the society to be held at his own house. En- * Fpbraim Luzzatto praises Trevis and Vale in his a-'-Myjn^ja, in the follow- ing witty way. [Trevis] "rN-^a*^:! ntro m^ p «■? [ Vale] hi nra3 SN'ia'O np x'? Jost observes (Annalen T , 3^) that he is in possession of a MS,, 8000 pages, for the most part of a Kabl)alistical tenor, from Ihe i en of Trevis. \ Zunz calls the " piluulistical " sfudy of Talmud, which is still a popular method in Russia and many parts of Germany, " verwiinschte Klopffechterei' (Gesam. Schiiften, 1, 29, A. 1). One might be induced to employ a stil. stronger epithet to characterize these Kabbalistical seances. 22 A MODERN HEBREW POET. couraged by the applause of his associates, he began se- cretly to write Kabbalistical fancies. At first they were only stylistic imitations of the Sohar, which, perhaps, he composed simply for his amusement. Grown bolder as he saw how perfect were his imitations, he wrote a second Sohar,* and dreamed of his Messianic character. It re- mains to be proved, however, whether he really believed what he so readily and recklessly wrote. As if ashamed of his authorship, he carefully concealed his Soharistic reveries, and nobody had any idea of his mystical com- positions.f 4t that time, when Luzzatto had barely reached his twentieth year, he enjoyed an excellent reputation in Padua. His poetical gifts were not allowed to remain unused. He wrote an elegyj on the death of R. Raphael Cracovia, of Venice, in which appear, among the rest, the Muses, Heaven, Earth, and departed spirits, in a produc- tion consisting of three hundred and twenty seven verses. He wrote also a poetical reverie on the death of Rabbi Rai^hael Isaac Chaim. Besides these, he issued a collec- tion of songs, " Chanuchat ha-Aron," for the dedication of the Portuguese Synagogue, in Padua. If Luzzatto had succeeded in keeping his proficiency in the Kabbala a profound secret, the result raij;i....-ij,"in -i^n'^i nnsn nann a'^n;nV t raetz, X., Note 6, Isxxvi., S. A MODERN HEBREW POET. 25 not to misinterpret his polemic work against Modena, he asserted that he was no disciple of Zevi, and requested him to put himself into communication with Isaiah Bassau, for proof of the fact that he was no Sabbathianist ''Bassau, in the early part of the year, 1730, had written a defence of Luzzatto, which he had forwarded to the , rabbis of Venice. ' The reply of Chages was exceedingly cool and brief. Ke warned Luzzatto and his particular worshipper Je- kutiel, to be careful and cease their Kabbalistical studies. Luzzatto was so dissatisfied at the tone of Chages' note, that he wrote to the Rabbis of Venice a lengthy letter,* from which we make these extracts : — " Never did I forna a school of my own, nor did I ever hold public sessions : but I studied quietly with a few friends. I strove not in quest of vain things, but Avish to serve God according to my powers, just as it is the duty of every Israelite to do. As it has been the will of God to make public my efforts, I admit gladly that I have succeeded in sowing good seed and teaching others to the best of my ability. Is that any suflficient reason for such a terrible excitement ? Has any one found in me or my iriends the slightest wrong? When this or that appears beyond the powers of conception of many, * Almanzi, p. 142, 26 A MODERN HEBREW POET. come to me and I will give informatioii. Why do you make such a storm? Only one of you need condescend to visit me, either to hear the truth or to convince me of my error.**** I do not say, accept my opinion or be- lieve other trusty men, but examine yourselves and judge according to your own opinion. "However, I swear in the name of God, who loves me, that I write this at the bidding of a higlier power, to sooth all strife. And now let happen what may, even if bound at the altar, I will never renounce my pious sense, and through fear of men forsake the behests of God." Luzzatto found time, at the very jimcture when Chages and his supporters were beginning thsir attack, to write poems in honor of several of his friends * who bad re- ceived the title of Doctors ot Philosophy and Medicine. To one of these friends, Emanuel Calbo, he sent on 1 Adar, 5490 (February 1730), a remarkable letter, to- gether with a page from his '' Sohar Tinjana," which he begged Calbo to forward to the rabbis of Livorno. "It is true," wrote Luzzatto, "that in the vear 1727 God sent me a Saint from Heaven, who revealed to me * Elia Concili, Solomon Lampronti, Jacob Heilpro'n, Emanuel C ilbo. A re- puted copy of tlio poem iu honor of Calbo has been kindly forwarded by Dr." Isaiah Luzzatto, of Padui ; but it is somewhat defective and is hardly of merit enough to be given here. A MODERN HEBREW POET. 27 daily great secrets, which I wrote down every day. He then gave me many precepts (o'r.p^n), and told me that Elijah and God would converse with me. And so it happened! Punctually at the appointed time Elijah and other saints, who are wont to reveal the secrets of God to the God-fearing soul, appeared in my presence." We need not translate this letter further. Only to clearly does he acknowledge that these holy spirits dictated to him his Kabbalistical writings. He had resolved to speak of this matter neither to relative nor friend; and it was only " at the command of a higher Power that he had revealed the connection between the spirits and himself to his intimate friends, Isaac Marini and Israel Trevis." Calbo answered in a friendly tone. Although he regret- ted that Luzzatto had divulged the story of his profi- ciency in the Kabbala. still he had written to the Uab- binicil Council of Livorno at Luzzatto's request, and transmitted the page from his Sohar. In a few weeks, (Adar 21st,) the Livorno rabbis forwarded a vigorous letter to Luzzatto. Tliey assured him that they consi- dered his claim to inspiration as wholly baseless. Unless he furnished stronger proofs, they would be compelled to place him on a rank with Sabbathai Zevi and Nehemia Chajon.* * Graetz, X., 342, 357, 366. 28 A ISIODERN HEBREW POET. Lnzzatto lost no time in replying, and his indignant note, dated 5 Nisan (April), began with an explanation of the page from his Sohar, which he had forwarded. He next proves the purity of his doctrines by renouncing all claim to the dignity of a prophet. He had never at- tempted to prove his teachings by means of miracles. He wished only to live in a quiet way.* Meanwhile Moses Chages had not been idle. On Adar 25th, he wrote to various pi-orainent rabbis, Joseph Ergas, at Livorno, Simson Morpurgo, at Altona, and Abraham Segre, at Casale, in order to devise a concerted plan of action against Luzzatto. He wanted them to make Luzzatto choose either of two courses : to^abandon Mysticism, or to emigrate to Palestine. But Chages failed to incite them to any energetic action. All his efforts to arouse the rabbis of Venice were also fruitless. He was, however, more successful in Germany, many German rabbis.seconding his zeal at this juncture by pro- nouncin* w^hile the wealthiest families, as if touched by the at of his sorrows, vied with each other to do him honor.^ Despite his high social position, Luzzatto did the simplicity of his character : to add to his means, he busied himself in polishing optical glasses— as Spinoza had done. In his happy family circle, surrounded by friends and admirers, his future seemed propitious enougli. And some of his pupils— David Franco Men- A MODERN HEBREW POET. 85 dez,* for instance, were destined to add to the reputa- tion of their master. Meanwhile Luzzatto had maintained an active corres- pondence with his friends at Padua. Particularly fervent were the letters between him and Bassan. He admon- ished them all to continue their studies z(ialously, despite every annoyance and persecution. His letters remained no secret, and as soon as the Rabbis of Venice and Padua became acquainted with the fact, they bitterly accused Isaiah Bassan of dujilicity and treachery. They asserted, too, that he had forwarded Luzzatto's Kabbalistical writings to Amsterdam. Bassan attempted to defend himself from the accusation : but there is strong pre- sumptive evidence that he had cognizance of the transfer of the cases of books from Padua to Frankfort in 1736, and then to Amsterdam. Soon thereafter, Bassan died at an advanced age : he had undoubtedly fostered Luz- zatto's KabbaJistical tendencies, but his zealoiis cham- pionship of his pupil proves his sincerity. In 1739, Luz- zatto's parents returned to Padua, Avith a letter which he wrote to his friends, in which he assured them that he was still an ardent adherent of the Kabbala. His few years' residence in Amsterdam had not been • Among other works, Mendez issued a translation of Kaciae's Atlialie, un- der the title n-^Sny h^Di, Amsterdam, 1770, Vienna, 1800. Compare Delitasch, "Geschichte der j'ud. Poesie," p. Ill ff. 36 A MODERN HEBREW POET. uuproclnctive. ( In 1 740, he issued his " Messilat Jesha- rim," which is free from Ivabbalistical fancies.* This work on Ethics is the author's clearest vindication. . The book itself is comparatively little known,~5ur"uo -udrvect esti- mate of Luzzatto can be formed until the work has been subjected to a careful examination. In a small compass of forty two pages (Mantua edition), the author consid- ers the chief subjects of Ethics, with a careful analysis of each ; and his remarks are often characterized by vigor and pungency.<^^i 1743, he issued his masterpiece, a workf with which his name will be always associated — " La Jesharim Tehilla." Scarcely sixteen years before^ he wrote his •' Migdal'Oz " — since that time how varied had been his experiences ! The work possesses an in- describable charm, not alone from its subject-matter, which reminds one alike of the joys and pains of life ; but from its artistic form, which reveals the master on * n^'i!!''' nV^DD ">BD. Printed Amstenlam, 1740, Zolkiew. 1766. Man tua, 1781^ Lunevillle, 1806, Zolkiew, 1808, Leipzig, 1S46. The woik is purely etLical, not Kabbalistical ;— as Almanzi justly writes (p. 167, note 122), hh^ nniD i-i;t i3 i>n -ipyt. The remark ofGosche (Wissenschaft.Jahresbericht Z. D. M. G. XS.) in noticing the Koenigsberg edition of the Messilat Jesharim, ISoS, is rather strange: "Stark mit poetischeu kabbalistischen Elementen versetzt." t nVnn a^itr'^V. A drama in honor of the wedding of a pupil, Jacob de Cha- Tes, to Rachel Davega Enriques. Printed very often. Amsterdam, 1743, Berlin, 1780, Lemberg, 1799, 1813, 1823, Lisa, . Also in Martinet's niKsn Sn-i!!", Bamberg, 1837. Even Letteris, in his edition of the Migdal Oz, who praiaes so immoderately that early drama, confesses that Luzzatto borrowed many of the expressions in his later poem from Guarini. A MODERN HEBREW POET. 3Y every page,* and proves how flexible a language the Hebrew is. The characters in the drama are no mere puppets : the author has drawn largely, not on his ima- gination alone, but on his varied experiences ; and in the reflections which run through the work, the riper.ess and intensity of Luzzatto's nature are stamped. A proof of^ his versatility may be gathered from the fact that the year previously he wrote an introduction to tha study of J the Talmud.f Just at this time, when Luzzatto's future was full of promise, it cannot be denied that he still persistently wrote Kabbalistical books.| It is difiicult to account for such a tendency at this period in his life. There was some justification for his Kabbalisiical reveries when fate __ pressed heavily upon him, and he had to encounter bitter enmity : but now when his aflairs were so prosperous, and he enjoyed the love and esteem ot his Amsterdam coreligionists, — at a time like this to cling to the mystic * Artistic in particular is the imitation of the echo in Part IIL Delitzsch describes the book in this eloquent way (Geschichte der jiid. Poesie, p. 92) -. ^ " Der Styl von La-Jesharim Tehilla halt sich durehweg im Tone der biblischen t> b | poetischen Diction, wo sic am scliiirfsten nuancirt ist. AUc Wiirzblumcn der ^ ,^ biblischen Poesie stehen hier wie auf eiu Beet zusammengedriingt: die Sprache ist nicht eine Mosaik aus biblischen Phrasen, sondern ein Email aus uen fein- sten und zugleich seltensten biblischen Eleganzen." t n-i3i2n l-n ibd, pnblished at Amsterdam, 1742, Oifenbach, 1788, Lembergi 1633. There is no mysticism in this work. Compare Almanzi, 168, note 123. J See Almanzi, 1G7, note 125. v. f>^- 38 A MODERN HEBREW POET. reveries of the past, — it was a prol^lein difficult to be solved. It lasted not long, however, before Tjiizzatto himself solved the problem. Shortly after the comple- tion of his di-ama, " La Jesharim Tehilla,*' he went to Palestine. Perhaps the words* of Jehuda Halevi : — " Whoever has trodden four ells of ground in Palestine is sure of future bliss," beckoned him on. Some decisive step Avas necessary to calm the unrest of his spirit- Whether he wished to play the role of a Messiah in Palestine, is a question not to be seriously considered, when one reflects on his unassuming, retiring disposition. It is possible, however, that his followers might have hailed him as Messiah, had his stay in Palestinef been protracted. Of his experiences in the Holy Land, noth- ing is known, save that in the spring (26th lyar) of 1 Y46 he died of fever at Akka. His family also fell victims to the scourge which had carried him offi He was buried with honor at Tiberias. * Compare Knsari (Cassell's second edition), n., §22, p. 124, where other passages of a similar tenor are given. t The part played by the idea of the Heavenly Jerusalem may really have incited Luzzatto to undertake the journey to Palestine. This Heavenly Jeru- salem idea is well worthy of a careful study. The expression occurs in the Epistle to the Hebrews, XII., ^J (lepovdaXjjjii eTtovparicp). The ana- logous expoession, 7} dvGO 7epov(jaA77// , occurs in the New Testament (Gal. IV., 26), and in the Talmud Taanith, 5, a., where the words sre u-ed. nSya Sir ayvri-i^ As to theKabbalistical origin of the idea, compare the extract from R. Nathan ben Shemuel's Commentary on the Pentateuch, in SohiUer- Sziuuessy's Catalogue of Hebrew MSS., in Cambridge, Vol. I., p. 191. A MODERN HEBREW POET. 39 The characters ofthe past are generally criticised either as'o-iantsor as dwarfs. Such a method of criticism is clearly false : they Avere men like ourselves ; and the crown they have won, the work they have accomplished, are all the more precious and sacred to us because we regard them as men. Euzzatto was also neither a giant nor a dwarf; but only a weak man, whose mind lacked f rmness. and Avho, despite the nobility of his character, was too easily influenced by his associates. The very gifts, too, v/ith which nature had adorned him, his sensi- bility, susceptibility, and imaginative power, — were dan- gerous. A delicate flower, however fragrant, can not escape the whirlwind : its delicacy is its destruction. There was a certain element of inflammability in the mind of Luzzatto, due to the preponderating imaginative faculty. The balance wheel was wanting, and his mind wa3 in unstable equ'librium. Luzzatto was indeed a mystic ; but no impostor.* His enemies attacked him as a follower of Sabbathai Zevi : on them rested the burden of proof, and they have failed to produce arguments conclusive enough to establish the truth of their charge. It was not entirely without * In Biisch, Jalirbuch "VI., p. 109, S. D. Luzzatto writes of the subject of our sketch, that the taste and sound judgmeni di-plaved in his -norks, " hindern mich ihn fur einen fanatiker, einen Schwiirmer, oder einen Betriiger, zuhalten, wie so viele es glauben." 40 A MODERN HEBREW POET, justification that Chages and his adherents so violently ©Imposed Luzzatto : for they knew with what i>eculiarly unfortunate results too great a zeal for the Kabbala was attended. It might have been possible, nevertheless, to have appeased the strife without a Venetian spy or a ban of excommunication. Certain other reasons for the hostility of the rabbis may be justly asserted. Qt is not necessary to adopt the opijiion of Samuel David Luzzat- to,* that Moses Chaini Luzzatto used the Kabbala to ac- complish a needed refornar-4n-^Judaisra\ From a few thoughts which occur in his ethical work it may be readily imagined how violent was his opposition to for- malism. In the introduction to his " Messilat Jesharim," he writes pointedly against those who place their chief reliance upon the recital of many Psalms, long confes- sions of sin, and strict fasting.f Such instruments to the attainment of piety he considers senseless [m ^dtdh •j-'n cnz) In beginning his chajjter on piety, he alludes to the necessity of clearly explaining that term, because so much sham piety abounds J A far more significant pass- age is this. There is a sentence in Proverbs, ii. 4^ which * Busch.p. 109. t See the n:;ipn to his " Messilat Jesharim," where he refers particularly to .iVi'i mp niS^33i Compare, too, p. 25, t "' P">s i'lpn i^'^ n-ivi- 1'?^-' iNin i^^ nn>Dn ^aVi nVn as^Ni c^^^^^ cfn A MODERN HEBREW POET. 41 reads, ■>•' nx-,-' yzr\ ix t|Dsn n:-rp-n dn. We read not, liow- ever — so adds Luzzatto in bis Introduction — n'^^t p-n in or m-?n yir. ix. That Luzzatto should have regarded the Dinim and the Halachoth simply as secondary, and that he, an Italian Jew, should have so boldly advocated itn. dividuality in Judaism, — assuredly these were views Avhich miglit have been obnoxious to some, although they are not at all foreign to the spirit of Judaism, known at its purest and its best. v^ But let us leave Luzzatto the Mystic; let us forget the stormy scenes of his life; let us think of him only as a Hebrew poet, in whose hands the language of the prophets gained fresh significance. The exquisite grace, the ver- satile skill, the consummate power with which he em- ployed Hebrew in the expression of his thought, — this is perhaps his highest merit in the opinion of those who in our day are striving to awaken interest in Hebrew studies^ Under his master-touch, the holy language acquires the eloquence .of old. In the strains he evokes, we think unconsciously of the divine singers of the past. In the purity and sublimity of his thoughts, the chords of the prophets are half stirred from their long silence. Tims a language revives under the electric influence of genius. Thus a religion, worshipping forms and shadows, awakens to realities and developments, when the IJtlas- 43 A MODERN HEBRFAV POET. ter touches the apparently dead bones and bids them liv^e again ! APPEXDIX. LUZZATTO AND GUARINI. In a letter, under date of Oct. 23d, 1877, Prof. Fleisch- er, of Leipzig kindly calls attention to his review of Del- itzsch's edition of the Migdal Oz, which was published in Gersdorf 's Repertorium der Gesammten Litteratur^ Leip- zig, 1839, vol. 19, pp. 140, 145, We give the following pertinent jjaragraph from the note : " Sie werden, glaube icli, wohl thun, wenn sie in ihrer Schrift iiber Luzzatto denselben Standpunkt niichtern- er Beuj-theilung einnehmen, auf den ich mich in jener Anzeige gestellt habe, allerdings nur in Beziehung auf den uber Gebiihr gepriesenen Migdal Oz, der, bei Lichte besehen, ein grosses Plagiat ist; aber auch die ganze lit- erarische Thatigkeit des Mannes, in der sich Lieht und Schatten auf wunderliche "\Yeise vermischen, verlangt eine vorurtheilsfreie, ruhig abwiigeude Kritik." In the review in Gersdorf,* Professor Fleischer clearly * Kindly forwarded by Dr. M. Gaster of Bucharest. 44 APPENDIX. proves how much Luzzatto is indebted to Guarini. He affirms that the Migdal Oz is a condensed travesty of the Pastor Fido. The story, the action, the dialogue, the metre, the most important characters, are really the same. Ram is Montano, Schelomith Amarillis, Sifra Silvio, Schalam Mirtillo, Ajja Dorinda, Ada Carisca, the prophet Eri the Satyr, Ana Titiro, Kabul Lupino, Zadok Nicandro, Heman Tirenio, Schimei Ergasto. Accord- ing to the critic, the folloAving table may give an idea of the composite character of the Migdal Oz and its r^ation to the Pastor Fido. M. o. p. F. M. o. p. r. Act 1, Sc. 1, 2, = Act 1, Sc. 2, 3. Act 2, Sc. 1, = Act 2, Sc. 1. in part. " " 3, = " " 4, in part. i( it 2, = " " 2, 3. " " 4, = " " 5. ii 3, = " " 5. 4,= " " 6. Act 3, Sc. 1, = Act 3, Sc. 1, 2, 3. A't4, Sc, , 2, = Act 4, Sc. 5. (( kt c> = " " 4, 5. (( i( 3, = In the style of Job. " " 3, = Vision in 11 Dan. t ( (( 4, = Act 4, Sc. 8, A. 5, S. 2, " ii 4 5. = Act 3, Sc. 6, T. in for: m " 6, = Act 5. Sc. 3, 6. 6, = '• " 8. " " 7, = " '• 9, 10. Without referring in this connection to the defects in language and style, as well as the imitation of Italian phrases, in the Migdal Oz, of which Fleischer gives some examples in his critique, it is clear that no estimate of Luzzatto's youthful production would be fair, which does not admit his great dependence on Guarini, But it is not difficult to find an apology for the young poet. The Pastor Fido, first produced at Turin in 1585, became very popular in the 16th and 17th centuries, and APPENDIX. 45 even in the l8th century, as Schlegel observes (History of Literature, Bolin's Ed, p. 255, Note), its influence can be traced in Allan Ramsay's exquisite Scottish pastoral drama "The Gentle Shepherd." It was natural for the young Luzzatto to be fired by enthusiasm, as he read the glowing verse of Guarini;;and it is liis highest jjraise that in the Migdal Oz, travesty or" not, there is not a trace of Guarini's licentiousness. The young Hebrew wrote for a different race than the Italian." But even if the chai'ge of plagiarism be juster than that of unconscious imitation, Guarini himself is guilty of the same offence. His Pastoi Fido closely imitates Tasso's Arainta, and Hallam (Literatui-e 11,247) accuses Guarini of having travestied Tasso. In the critical edi- tion of Guarini's Pastor Fido (Milan, 1807), copious Ital- ian notes are added, which incontestibly proA' e Guarini's de- pendence upon earlier Italian writers,Boccaccio,Petrarch, Tasso, Ariosto, while the comparisons with whole sen- tences and phrases in Virgil's, Pastorals, Seneca, Ovid, Terence, Aristophanes, and Theocritus, are many and suggestive. Sismondi (Literature of South of Euroj^e, 1, 447, Bohn) acknowledges the want of originality iu Guarini's Pastor Fido. Prof. Fleischer's critique, aside from aiding one to form a correct view of Luzzatto's literary ability, is useful ifitleadto a more sober estimate of the worth of the new school of modern Hebrew poetry, which still numbers its disciples in Europe. Not even the charm of the Hebrew language can elevate translations to the rank of original 46 APPENDIX. works ; and too many writers in this school, neglecting the themes which the Bible and Jewish history suggest, are often tempted to imitate foreign models and degrade the language of the prophets by their clever metrical adaptations.. II. THE SOHAR SOCIETY. I am indebted to Rev. S. Morals lor the translation from the Italian of the following rules and reQ^ulations of Luzzatto's Sohar Society. These were obtained by R. Moses Tedeschi, of Trieste, at the request of Dr. Isaiah Luzzat- to, of Padua. The original was found in Brody, having been taken there no doubt by R. Jekutiel of Wilna, who figures conspicuously in the history of Luzzatto. These rules having never yet been published, will be read with much interest. Rules and Regulations which the attendants at the College (Beth Hammidrash) held in the house of the Rabbi Moses Chaim Luzzatto, voluntarily agreed upon in the year 5486 (1726). 1. The Sohar is to be read always, each member of the Association reciting a portion in turn during the day, from early morn until the hour for evening service, ex- cept on Sabbaths, holidays, the 9th of Ab, the eves of festivals after midday. APPENDIX. 47 2. The members must not assume the reading (Limud) as a vow, lest they fall into sin, should the pledge for some cause remain unfulfilled ; but they must fully de- termine in their minds what their hearts dictate and their lips express. 3. The reading must on no account be interrupted. Should one of the members come in to take the place of another, he must begin before the latter has concluded his part. 4. In case a member of the Association goes on a jour- ney, a substitute must read his portion. 5. The reading must not be taken with the object of deriving any remuneration or material advantage, or for any jsersonal gratification, but only to honor and please the Deity and benefit Isi-ael at large. The sole reward looked for must be the hope that through the meritorioiis undertaking one may be led to do still more what will prove of spiritual advantage to the house of Israel. 6. Should any circumstance beyond control, or forget- fulness of the rules, cause a momentary interruption of the reading, it is hoped that neither heaven nor earth be harmed thereby, it being the firm resolve of the Associa- tion, by this reading, to build up, and not to pull down, to do good, aud not injury. 7. The Association may permit themselves to join with the reading the lessons of their revered teacher, Moses Chaim, who at noon-time impai'ts some new ideas to those present. 8. A member may honor a stranger by allowing him 48 APPENDIX. to read a portion of his task, but he wlio does so must remain near the person he causes to acquire merit, and take back the volume soon after, proceeding with the pe- rusal without a moment's delay. In that manner, he will haA'e lost nothing, but it will be considered as if he had read the whole. 9. Sunrise and sunset should see tiie members engaged in the religious readings, and thus mornings and even- ings be welcomed. 10. A member should not expect to (derive anv mater- ial advantage from the reading, not even atonement of sin. His aim should be to please the Deity and benefit Israel. (Signed) Israel Hezekiah, son of Michael Trevis. ISSACHAR, " Rabbi Sabbathai Marini. Jekutiel, " Judah Low, the pious, of Wihia. Jacob Israel, " Rabbi Abraham Forti. Solomon, " Abraham Dina. Michael, " Gad Terni. Jacob Chaim, " Asher Castelnuovo. New members added to the Association, adopted the following rules : 1. No one wishes to benefit in any way from the read- ins:, but each one desires that whatever action of a meri- torious character be performed by him, the same may redound to the spiritual happiness of the whole Associa- tion, and be accounted a grateful recognition of God's mercies, and be a cause for Divine pleasure. 2. The good deeds of each should be considered as APPENDIX. 49 performed in concert ; not so the sins, by wliicli neither the Association nor Israel at large must be harmed, so that the union of these members may yield advantage and no hurt. 3. The members must love eacli other like brethren, ibllow the path of peace and harmony, with a willing heart ; and as an evidence of friendship must listen to remonstrances or admonitions offered, never showing displeasure or rancor thereat, but rather kindness so as to please the gracious God. 4. Whatever relates to this college and the meritori- ous readings must be kept secret, nor is anything to be disclosed without permission of our reverend teacher, Moses Chaim. Only Rabbi Jekutiel, of Wilna, is allowed to reveal in part what is done at its sessions, just as God will dictate to him, and as he himself considers neces- sary. 5. The duty of attending the reading of the Sohar must be fulfilled every day, at the hour that each can devote to it. 6. It is absolutely binding on all to attend on the Sab- baths and listen to the lessons of the reverend teacher, jNIoses Chaim, who, subsequently to the recital of the af- ternoon service, enlarges on new ideas, until the hour for the evening prayers. 7. In case the members, Avho first subscribed to the laws of the Association, have secrets in which the new members dare not participate, the latter promise to leave the room, witiiout the least hesitation. 4 50 APPENDIX. 8. The members take upon themselves to abstain rigidly from back -biting and levity. They will behave sedately in all matters, to honor the Almighty, avoiding transgressions, or the omission of practices accepted in Israel. On the contrary, they assume to be more strict, adding fences to their religious ways, so as not to fall into the meshes of sin, but to continue upright before God. (Signed :) Rabbi Jekutiel, son of Judah Low, of Wilna. " Isaiah, " R. Abram Romanin. " MoRDECAI, ** R. Raphael " " Moses, " Michael " " Abram, " Jacob Alpron. " Isaac Chaim,'' " " Sim AN Hai, " " " MoRDECAI, " Ben Zion. Observances followed at the college. The attendants bind themselves not to utter a word of a character foreign to the subject of religion, while sittincf around the desk where their revered teacher stu- dies and instructs. Even when away from it, and at any time, they promise to sit with respect and decorum. Rabbi Israel Trevis, one of the first signers, chosen for the purpose, must thus address the Association : '* Give honor to the God of Israel." Immediately, all bow their heads and remain perfectly quiet, though the topic of familiar conversation was left unfinished. At other hours also, if the members indulge in light talk and gossip, Rabbi Jekutiel may call the attention of R. Is. Treves to it, and the latter will say, " Give honor to the God of APPENDIX. 51 Israel." Silence must follow immediately. Even outside of the college, should a dispute arise among the mem- bers, one of the party has the right to enforce silence by the words : " Give honor &g. The salutation of every member on entering the col- lege must be to bow the head and pronounce this sen- tence : " May the glory of the Lord last for ever, may the Lord rejoice in His works." To which the hearers respond : " May the name of the Lord be blessed for ever and ever !" In coming out, a person will walk back- ward, facing the attendants, and say : " May the Lord be blessed out of Zion," and the hearers will respond, "May the name of the Lord be blessed for ever and ever." Whsn the revered teacher comes in, he will say : " May the Lord our God be with us, and He has been with our fathers ;" and the members will respond, " May the Lord give power to His people, may the Lord bless His people with peace." When the teacher sits down at the desk, he will say, " The Lord is higher than all nations, His glory is above the heavens," and the re- sponse will be, " Who is like the Lord our God, that sits in high? who lowers himself to look (what is done) in heaven and earth." Then follows R, Is. Treves with the usual admonition, " Give honor &;c." The attendants bow their heads and prepare to listen with devout re- spect to the lessons imparted by the revered teacher. The revered Jekutiel, of Wilna, will say : " Wait for the salvation of the Lord, with unshaken faith." " Humble yourselves before God, bend to the dust be- 52 APPENDIX. fore His majesty, aud raise to him humble j)rayers with all your hearts." " Love God with a loviug love, and with an upright and willing heart." " Cling to God that you may live." Then the teacher, seated on a high chair, where the Sohar is recited, begins the lesson. The members, moreover, bind themselves not to raise their voices at the college, even in reciting prayers, ex- cept in studying the Talmud, when speaking somewhat aloud may be permitted. No changes will be made in these regulations Avitliout the consent ol the Teacher. Permission is however granted Rabbi Jekutiel of Wilna, to do what he thinks proper, and as God dictates to him. Both the first-named and the last named signers pro- mise to avoid falsehood with the utmost rigidness, but to hold fast to truth. When a member says " By Truth !" the matter must be regarded as most solemn and bind- ing. Each of the members in turn should read the Deca- logue and the 613 precepts. The recital of the whole Bible ought to be completed monthly, also the six orders of the Mishna (^'n'), eighteen chapters thereof being read daily. The night reading of the Sohar must be done con- stantly, except from the Eve of the Day of Atonement to the end of Tabernacles nor should it be pursued on the evening of the 14th and i5th Adar, and from the eve of Passover to the end of the festival, nor on the evening APPENDIX. 53 of the Fast of Ab, nov Avheticvcr the revered Teacher thinks proper to exempt his pupils from the task. Whoever foils to obey the above regulations will bear the fault and the punishment, and none shall suftor through it. Two were chosen, besides the Teacher, to preserve or- der and to see that the regulations were kept with reli- gious scrupulousness, in honor of God and for the benefit of the Jewish people. (Signed), Moses Chaim, son of Jacob Hal Luzzatto. Jekutiel, " Judah Low, of Wilna. Moses David, " Samuel Wah. UNIVERSITY OF CALIFORNIA LIBRARY, BERKELEY THIS BOOK IS DUE ON THE LAST DATE STAMPED BELOW Books not returned on time are subject to a fine of /JhJ^ ^^'' I"'"""^ ^"!"' ^^^ «i^li day. Books not ii demand may be renewed if application is made before expiration of loan period. ueiore AUG 1 192S «^f* \^ \«* JUN = 1 1971 7 Vi fiOTDLD JUN5 71 -3PM 10 15m-12,'24 42192S'