Chapters on Jewish Literature

BIBLIOGRAPHY

Steinschneider.—Jewish Literature, p. 75, seq., 250 seq.

A. Neubauer.—Introductions to Medieval Jewish Chronicles, Vols. I and II (Oxford, 1882, etc.).

Selichoth.

Zunz.—Sufferings of the Jews in the Middle Ages (translated by A. Löwy, Miscellany of the Society of Hebrew Literature, Vol. I). See also J.Q.R., VIII, pp. 78, 426, 611.

Abraham Ibn Daud.

Graetz.—III, p. 363 [373].

Abraham Zacuto.

Graetz.—IV, pp. 366, 367, 391 [393].

Elijah Kapsali.

Graetz.—IV, p. 406 [435].

Joseph Cohen, Usque, Ibn Verga.

Graetz.—IV, p. 555 [590].

Chronicle of Joseph ben Joshua the Priest (English translation by Bialoblotzky. London, 1835-6).

Elia Delmedigo.

Graetz.—IV, p. 290 [312].

David Gans.

Graetz.—IV, p. 638 [679].

Gedaliah Ibn Yachya.

Graetz.—IV, p. 609 [655].

Azariah Di Rossi.

Graetz.—IV, p. 614 [653].

CHAPTER XXII

ISAAC ABARBANEL

Abarbanel's Philosophy and Biblical Commentaries.—Elias Levita.—Zeëna u-Reëna.—Moses Alshech.—The Biur.

The career of Don Isaac Abarbanel (born in Lisbon in 1437, died in Venice in 1509) worthily closes the long services which the Jews of Spain rendered to the state and to learning. The earlier part of his life was spent in the service of Alfonso V of Portugal. He possessed considerable wealth, and his house, which he himself tells us was built with spacious halls, was the meeting-place of scholars, diplomatists, and men of science. Among his other occupations, he busied himself in ransoming Jewish slaves, and obtained the co-operation of some Italian Jews in this object.

When Alfonso died, Abarbanel not only lost his post as finance minister, but was compelled to flee for his life. He shared the fall of the Duke of Braganza, whose popularity was hateful to Alfonso's successor. Don Isaac escaped to Castile in 1484, and, amid the friendly smiles of the cultured Jews of Toledo, set himself to resume the literary work he had been forced to lay aside while burdened with affairs of state. He began the compilation of commentaries on the historical books of the Bible, but he was not long left to his studies. Ferdinand and Isabella, under the very eyes of Torquemada and the Inquisition, entrusted the finances of their kingdom to the Jew Abarbanel during the years 1484 to 1492.

In the latter year, Abarbanel was driven from Spain in the general expulsion instigated by the Inquisition. He found a temporary asylum in Naples, where he also received a state appointment. But he was soon forced to flee again, this time to Corfu. "My wife, my sons, and my books are far from me," he wrote, "and I am left alone, a stranger in a strange land." But his spirit was not crushed by these successive misfortunes. He continued to compile huge works at a very rapid rate. He was not destined, however, to end his life in obscurity. In 1503 he was given a diplomatic post in Venice, and he passed his remaining years in happiness and honor. He ended the splendid roll of famous Spanish Jews with a career peculiarly Spanish. He gave a final, striking example of that association of life with literature which of old characterized Jews, but which found its greatest and last home in Spain.

As a writer, Abarbanel has many faults. He is very verbose, and his mannerisms are provoking. Thus, he always introduces his commentaries with a long string of questions, which he then proceeds to answer. It was jokingly said of him that he made many sceptics, for not one in a score of his readers ever got beyond the questions to the answers. There is this truth in the sarcasm, that Abarbanel, despite his essential lucidity, is very hard to read. Though Abarbanel has obvious faults, his good qualities are equally tangible. No predecessor of Abarbanel came so near as he did to the modern ideal of a commentator on the Bible. Ibn Ezra was the father of the "Higher Criticism," i.e. the attempt to explain the evolution of the text of Scripture. The Kimchis developed the strictly grammatical exposition of the Bible. But Abarbanel understood that, to explain the Bible, one must try to reproduce the atmosphere in which it was written; one must realize the ideas and the life of the times with which the narrative deals. His own practical state-craft stood him in good stead. He was able to form a conception of the politics of ancient Judea. His commentaries are works on the philosophy of history. His more formal philosophical works, such as his "Deeds of God" (Miphaloth Elohim), are of less value, they are borrowed in the main from Maimonides. In his Talmudical writings, notably his "Salvation of his Anointed" (Yeshuoth Meshicho), Abarbanel displays a lighter and more original touch than in his philosophical treatises. But his works on the Bible are his greatest literary achievement. Besides the merits already indicated, these books have another important excellence. He was the first Jew to make extensive use of Christian commentaries. He must be credited with the discovery that the study of the Bible may be unsectarian, and that all who hold the Bible in honor may join hands in elucidating it.

A younger contemporary of Abarbanel was also an apostle of the same view. This was Elias Levita (1469-1549). He was a Grammarian, or Massorite, i.e. a student of the tradition (Massorah) as to the Hebrew text of the Bible, and he was an energetic teacher of Christians. In the sixteenth century the study of Hebrew made much progress in Europe, but the Jews themselves were only indirectly associated with this advance. Despite Abarbanel, Jewish commentaries remained either homiletic or mystical, or, like the popular works of Moses Alshech, were more or less Midrashic in style. But the Bible was a real delight to the Jews, and it is natural that such books were often compiled for the masses. Mention must be made of the Zeëna u-Reëna ("Go forth and see"), a work written at the beginning of the eighteenth century in Jewish-German for the use of women, a work which is still beloved of the Jewess. But the seeds sown by Abarbanel and others of his school eventually produced an abundant harvest. Mendelssohn's German edition of the Pentateuch with the Hebrew Commentary (Biur) was the turning-point in the march towards the modern exposition of the Bible, which had been inaugurated by the statesman-scholar of Spain.

BIBLIOGRAPHY

Banel.

Graetz.—IV, II.

I.S. Meisels.—Don Isaac Abarbanel, J.Q.R., II, p. 37.

S. Schechter.—Studies in Judaism, p. 173 [211].

F.D. Mocatta.—The Jews of Spain and Portugal and the Inquisition (London, 1877).

Schiller-Szinessy.—Encycl. Brit., Vol. I, p. 52.

Exegesis 16th-18th Centuries.

Steinschneider.—Jewish Literature, p. 232 seq.

Biur.

Specimen of the Biur, translated by A. Benisch (Miscellany of the Society of Hebrew Literature, Vol. I).

CHAPTER XXIII

THE SHULCHAN ARUCH

Asheri's Arba Turim.—Chiddushim and Teshuboth.—Solomon ben Adereth.—Meir of Rothenburg.—Sheshet and Duran.—Moses and Judah Minz.—Jacob Weil, Israel Isserlein, Maharil.—David Abi Zimra.—Joseph Karo.—Jair Bacharach.—Chacham Zevi.—Jacob Emden.—Ezekiel Landau.

The religious literature of the Jews, so far as practical life was concerned, culminated in the publication of the "Table Prepared" (Shulchan Aruch), in 1565. The first book of its kind compiled after the invention of printing, the Shulchan Aruch obtained a popularity denied to all previous works designed to present a digest of Jewish ethics and ritual observances. It in no sense superseded the "Strong Hand" of Maimonides, but it was so much more practical in its scope, so much clearer as a work of general reference, so much fuller of Minhag, or established custom, that it speedily became the universal hand-book of Jewish life in many of its phases. It was not accepted in all its parts, and its blemishes were clearly perceived. The author, Joseph Karo, was too tender to the past, and admitted some things which had a historical justification, but which Karo himself would have been the first to reject as principles of conduct for his own or later times. On the whole, the book was a worthy summary of the fundamental Jewish view, that religion is co-extensive with life, and that everything worth doing at all ought to be done in accordance with a general principle of obedience to the divine will. The defects of such a view are the defects of its qualities.

The Shulchan Aruch was the outcome of centuries of scholarship. It was original, yet it was completely based on previous works. In particular the "Four Rows" (Arbäa Turim) of Jacob Asheri (1283-1340) was one of the main sources of Karo's work. The "Four Rows," again, owed everything to Jacob's father, Asher, the son of Yechiel, who migrated from Germany to Toledo at the very beginning of the fourteenth century. But besides the systematic codes of his predecessors, Karo was able to draw on a vast mass of literature on the Talmud and on Jewish Law, accumulated in the course of centuries.

There was, in the first place, a large collection of "Novelties" (Chiddushim), or Notes on the Talmud, by various authorities. More significant, however, were the "Responses" (Teshuboth), which resembled those of the Gaonim referred to in an earlier chapter. The Rabbinical Correspondence, in the form of Responses to Questions sent from far and near, covered the whole field of secular and religious knowledge. The style of these "Responses" was at first simple, terse, and full of actuality. The most famous representatives of this form of literature after the Gaonim were both of the thirteenth century, Solomon, the son of Adereth, in Spain, and Meir of Rothenburg in Germany. Solomon, the son of Adereth, of Barcelona, was a man whose moral earnestness, mild yet firm disposition, profound erudition, and tolerant character, won for him a supreme place in Jewish life for half a century. Meir of Rothenburg was a poet and martyr as well as a profound scholar. He passed many years in prison rather than yield to the rapacious demands of the local government for a ransom, which Meir's friends would willingly have paid. As a specimen of Meir's poetry, the following verses are taken from a dirge composed by him in 1285, when copies of the Pentateuch were publicly committed to the flames. The "Law" is addressed in the second person:

Dismay hath seized upon my soul; how then
Can food be sweet to me?
When, O thou Law! I have beheld base men
Destroying thee?

Ah! sweet 'twould be unto mine eyes alway