Session 3 - October 29 (Beth El Library)

Continued discussion of Part 2 of Jersualem.

Begin discussion of Mendelssohn's Bi'ur . Circumstance of its production.

Handouts: M. Mendelssohn, Bi'ur: Translation and Commentary. on Genesis 2:9 (tt. C. Bowman, E. Sachs) in M. Gottlieb (ed.), Moses Mendelssohn" Writinss on Judaism. Christianity and the Bible, (Brandeis 20ll),pp.208-2ll Ibid, on Exodus 20.1-6,pp.219 -226. M. Mendelssohn, Sefer Netivot Ha Shalom: Bi'ur La Torah in M. Mendelssohn, Gesammelte Schriften Jubiliiumsausgabe, Hebriiische Schriften II, 1 (Holzboog1990), Vol. 15, 2 pp.2l-24 and tbid. Hebriiische Schriften II, 2 (Holzboog 1990) Vol 16, pp. 184 - 188. M. , Guide to the Perplexed (Pines Translation), Part l,Ch.2 (Chicago 1963) pp. 23-26.

Optional Reading: M. Maimonides, , Bk I (Mada'), Ch. 1 (Hilchot yesodei ha torah) and Ch. 4 (Hllchot avodah zarah) A. Augustine, The Litenl Meaning of Genesis (tr. J. Taylor, Paulist Press 1982), Bk 3, Ch2A, Bks 7, 8, 10, 11. name, combines rhe teachings of at all and is sometimes given rhe vocalization of Adonai and sometimes given :e.sd We have thus translated this the vocalizati on of Elohimj' This indicates rhar He is hidden and concealed from ,, 1 I (das ewige Wesen) |' everyrvisebeing-diffcrent from Himself-who mentions Him with this name. u'ih be'"vith rvhom I rvill be,"s" in Therefore, our sages, may their memories be lor a blessing, expounded the rvord )stow "always grace, and I will have mercy (Ie'olam)," r.vhich is rvritren [in this verse] in deficient form ',vithout the ,nded to translatc ..1 this name solely letter var,,er as stating that one should hide Him, [as if God were saying] am nor :nce, in accordance with the sec- rvritten as I am read, erc." fBabylonian , Kiddushin 7ra]. For one should q,rote thar the elucidation of this not pronounce the esscncc of the Eternal, may He be blessed: one has no hold not pass away, since He is the first on it, except in the subtlety of purified thought. However, rhe name Ehyeh-Asher- vords of the first midrash, which Ehyehhas its proper vocalization and is read as it is written, since the Exalted le of the Perplexed, elucidared this Being who speaks in this [first-person] language cornprehends His essence in .ending the teaching ofnecessary the most perlect rvay. For He is the one who speaks and says "Ehyeh,,'and He is :e teachings, but Onkelos did not what is comprehended as well as the one who comprehends Himself. Reflect on nonides did not find in Arabic (in this, for this is the exalted difference berrveen these hoiy names, and I have not a word that, like this holy name, for.rnd another author who has noticed this. rdividual explained the name as -rce rvith his orvn approach. The ON COMIv{ANDING BELIEF IN GOD, o explain it by means of the con- jtswtsH ELECTION, AND TDOLATRY ve from this concept. Similarly, \)eh-Asher-Ery\-eh] in terms of this Exodus zo:r-6 ;] : "l-am-rvho -l-have-been-and- JPS TR.\\St ATtO\ God spoke all these rvords, saying: (zo:r) I rhe LoRD am your God who brought you or,rt of the land of Egypt, the house of bondage: (zo:z) yor.r shall have no othcr gods besides Me . (zo:3) You shall nor make for yourself a sculptured ricr isesses the same sense as image, or any likeness of r.l'hat is in the heavens above, or on the earth below, or e first person, while the former in the r.vaters under thc earth. (zo:4) You shall not bow down to them or serve lreat, important difference be- them. For I the rono your God am an impassioned God, visiting the guilt of rhe ammaton] has no vocalization parents upon the children, upon the third and upon rhe fourth generations of those who reject Me, (zo:5) but shou,ing kindness to the thousandth generation al, necessarv, providential beingl. of those ll'ho love Me and keep My commandments. (zo;6) ' Nahmanides. may his nremory bc MENDELSSOHN TRANSLATION Ldelssohn. See Nahmanidcs's com- Then the Eternal spoke all of these words as foilorvs: (zo:t); I am the Eternal lcs in his commentary on Exodus your God, rvho led you from the land of N{itzrayim, from the house of slaves.

rnd 63. cited by Nahmanides irr his gt.lAdonai andElohim are t$.o other names for God that are sometimes used in the Blble. Adonai means "my Lord," rvhile Elohirn nreans "God," although irs form is plural.] l 92. [See note 56.]

The Eiur i 21g (zo:z); You shall have no other gods before my countenance. (zo:3); You shall this [an obligation to belie make for yourself no graven image, and no similar form of what is in heaven took us out of EgYPt and above, on earth below, or in the water under the earth. (zo:4); You shall neither the Sefer Mitzvot Cadol.es Ft bow down before them nor honor them with divine service. For I, the Eternai Nahmanides, may his mer your God, am a jealous God (who can suffer no others beside Himself), who in their opinion, are incluc inflicts punishment for the crime of the fathers on the children, grandchildren, However, the author of and great-grandchildren, namely on those who hate me, (zo:5); but shows mercy a positive commandment to the thousandth generation-to those who love me and keep my command- commandments are all de ments. (zo:6) creed that we should Perfi His existence, maY He be e Commentary: Exodus zo:2., "I am the Eternal your God" the commandments derivt tt'o Through "and keep my commandments" [Exodus zo:61, all of this is one commandmentsl." tn't verse from the point ofview ofthe system ofupper accents,es even though these Abarbanel, in his commen lines contain two Dibrot.ea You know that the upper accents were established [to TheDibur"Iam the Eterl distinguish the verses] according to the Dibrot, and that it therefore would have a commandment of Pra, been proper to place an accent indicating the conclusion ofa verse at the word prohibitions that are sta "slaves" [Exodus zo:z] [since this is the end of the first Dibrah]. However, these two Dibrot were joined together on account of their great excellence, since the Eternal uttered them in the first person. And our rabbis, may their memories be worshiping other beings tl whether o for a blessing, said that "we heard'I am the Eternal'and'You shall have no other burning incense, (a) the prohibition against gods'from the mouth of the Almighty."es usual means of worshiPing According to Maimonides, may his memory be for a blessing, these trvo Dibrot 97. [Aaron Halevi, Se/er contain one positive and four negative commandments. For the master, may his Jethro. Rabbi Aaron Halevi memory be for a blessing, counted the statement "l am the Eternal your God" Sefer Hahinukh was comPos( as a commandment in its own right, namely "to believe that there is a cause Venice in r523.] and reason that produces all existents."e6 The author of Sefer Hahinukh added to 98. [See Moses of CoucY, commandment r, cited in A ql. [The Bible contains a system ofaccents that serve as a form ofpunctuation and thirteenth-ccnturY French s guide on how to chant the Torah portion. The Decalogue contains two sets ofaccents, an published in Rome before i,

upper and a lorvcr sct.l 99. ISee Isaac ofCorbeil, 5 94. IOn the term Dibrot (singular Dibrah)beingleft untranslated, see note 5.] ment r, cited in Abarbanel's 95. [Babylonian Talmud, Makkot 4b-z4a; Exodus Rabbah y7. The first six verses Exodus zo:2, and his glosser refer to God in the first person, but the last eightDibrot, beginning rvith the seventh verse, Rabbi Isaac ofCorbeil (d. rzt refer to God in the third person. The rabbis infer frorn this that God spoke the first two lished in r5to in Constantin< Dibrot directly to the people, but spoke tlre last eight Dibrnf to Moses, rvho conveyed them roo. [Mendelssohn quott to the people.l in thc latter's glos:es on Ma 96. [Maimonides,The Book of Commandment.s, positive cornmandment r. The negative reproduced by Abarbanel in commandments are: (r) the prohibition against believing in a deity other than God; (z) the composed around the tentl prohibition against making an idol for oneself to u,orship; (3) the prohibition against unknown.l

WRITINGS ON THE B]BLE ny countenance. (2o:j); You shall this [an obligation to believe] "that He has been and will be forever, and that He ;imilar form of what is in heaven took us out of Egypt and gave us the Torah."ei This resembles the language of he'^.th. (zo:4); You shall neither the Sefer Mitzyot Gadol.eB Furthermore, the author of the Sefer Mitzvot Katan and r G .e service. For I, the Eternal Nahmanides, may his memory be for a blessing, added other principles which, : no others beside Himself), who in their opinion, are included in this verse.ee :s on the children, grandchildren, However, the author of Haiakhot Gedolot did not count belief in the Deity as l hate me, (zo:l); but shows mercy a positive commandment'at all. For according to his opinion, "while the 613 love me and keep my command- commandments are all decrees of the Holy One, blessed be He, which He de- creed that we should perform or prohibited us from performing, the belief in His existence, may He be exalted-which is the principle and root from which our God" the commandmenis derive-is not included in this enumeration [of the Torah's [Exodus zo:ol. all of this is one commandments]."too This is similarly the opinion of the master, Rabbi Isaac lper accents,er even though these Abarbanel, in his commentary on the Torah: lper accents were established [to TheDibur"Iam the Eternal your God" is neither a commandment ofbelief nor and that it therefore would have a commandment of practice, but rather a premise of the commandments and onclusion of a verse at the word prohibitions that are stated in the other Diburim.Its function is to inform the first Dibrahl. However, these [the their great excellence, since the r rabbis, may their memories be worshiping other beings through bowing, pourirrg libations, slaughtering animals, or ral'and'You shall have no orher burning incense, whether or not this is the usual means of worshiping these deities; and (a) the prohibition against rvorshiping a deity in ways other than these four if it is the usual means of worshiping the deitl'.1 ,e for a blessing, these two Dibrot 9;. [Aaron Halevi, Sefer Hahinukh (Book of education), commandment 25, pericope iments. For the masrer, may his Jethro. Rabbi Aaron Halevi of Barcelona was a thirteenth-century Spanish scholar. His nt "l am the Eternal your God" Sefer Hahinukh rvas composed at the enci of the thirteenth century and first published in to 've that there is a cause Venice in r523.]

thor of Sefer Hahinuhh added to q8. [See Moses of Coucy, Sefer Mitzvot Gadol (Great book of commandments), positivr commandment r, cited in Abarbanel, commentaryto Exodus zo:2. Moses of Coucywas a erve as a form of punctuation and thirteenth-century French scholar and itinerant preacher. His Sefer Mitzvot Gadol was first gue contains two sets ofaccents, an published in Romc bclore r.18o.l

99. ISee Isaac of Corbeil, SeJir Nlitzvot Katan (Smallbook of commandments), command- untranslated, see notc 5.] ment r, cited in Abarbanel's commentary on Exodus zo:z; Nahmanides's commentary on s Rabbah 33:-. The firsr six verses Exodus zo:2, and his glosses on lvlaimonides's Sefer Hamitzvot, positive commandment r. t, beginning rvirh the seventh verse, Rabbi Isaac of Corbeil (d. rz8o) rvas a French codifier. His Sefer Mitzvot Katan was first pub- n this that Ciod spoke the first two lished in liro in Constantinople.] ibrot to Moses. who conveyed them roo. [Mendelssohn quotes Nahmanides's summary of Halahhot Gedolot (Great laws) in the latter's glosses on Maimonides's Sefer Hamitzvot, positive commandrnent r, as it is ve commandment r. The negative reproduced by Abarbanel in his commentary on Exodus zr::2. Halakhot Gedolot, which was rg in a deity other than God; (z) the composed around the tenth century, was first published in Venice in rs48. Its author is rrship; (t) the prohibition against unknorvn.l

Ihe Bi'ur i zzt

t;:' a childrcn of Israel] of r.vho is speaking with then-r-rhat ir is not an interces- first Dibrahl was to singie out sory angel w.ho speaks to them ar the command of rhe Crcaror, may He be peoples, so that thev u'ould b blessed, as is the case r.virh all the other prophets, but rather the First Cause peoples of the carth, as I rvi1l e1 urithout any intermediary.ror relligibles that rve havc mcntitr from, nor possess ar.rY ad"'ant Thus far, Abarbanel's language . His divinity, may He be exalte Norv, the verse's peshat seerts to confirnt the rvords of fHalakhot Gedolot and that God Most High Possesser Abarbanel], for the Erernal, blessed be He, uttered "l am the Eternal God,, 1.our rabbis, may their mcmories b on1y. fs1 11'r. sake of those u'ho [alreadfl bclie'ed in His exisrence. The Holy one, God olgods"' fBabYlonian Ta blesscd be He, did not descend on Mount sinai to teach His people that He exists, "from the rising of the sun to is the necessary existent, is u'ithout boundary and lirrit, or similar crernally true and in ever). place frankince intelliglbles. For [grasping] these inteiligibles is the product of discerning an

WRITINGS ON THE BIBLE r them-that it is not an interces- firstDibrah) i\ras to single out [the children of Israel] as a rreasure from all the nmand of the Creator, may He be peoples, so that they would be a nation holy to thc Eternal from among all the ro"Lts, but rather the First Cause peoples of the earth, as l wi1l elucidate. But with respect to all of the theoretical in- telligibles that rve ha.u'c mentioned, the children of israel are neither distinguished frorn, nor possess any advantage over, the rest of the nations. All acknowledge His divinity, may He be exalted; even the rvorshipers of other gods acknowledge "he rvords of lHalakhot Gedolot and that God Most High possesses the greatest porver and absolute ability, Thus our ,tered "l am the Eternal your God" rabbis, may their memories be for a blessing, have said that "they call Him 'the .ed in His existence. The Holy One, God ofgods"' IBabylonian Talmud, Menahot rroa]. Similarly, scripture says that i to teach His people that He exists, "from the rising of the sun to its setting, my name is great among the heathens, 'and limit, or similar erernally true and in every place frankincense is presented unto my name, even pure obla- ; is the prodr-rct of discerning and tions" (Malachi r:rr). Moreover, it is possible that the poet intended this when he re works of His hands. Whomever noted that "the heavens declare the rnajesty of God, etc." (Psalms r9:z) and that r of His deeds in minerals, plants, there is "no teaching, no \rrords, theil voice being hcard" (Psalms r9:4). to raise his eyes to the heavens and "vithout The intended meaning is that this theoretical content becomes widely known r their host by number-he is the in the world without statement or utterance. For while every statement or ut- :ver does not attain this excellence terance is knor.vn only to someone rvho understands that particular language, i of a comprehending person r,vho the declarations of the heavens and the works of His hands are intelligible to all r his heart. Hor.vever, these intel- people; in these phenomena there is neither speech nor words that are not heard rly established in the heart of one and understood by every human, for "their chord resounds over all the earth, them, by means 'rehending o[the their message goes forth to the ends of the earth" (Psaims r9:5). Afterwards [this der, lightning, a dense cloud, and psalml mentions the excellence of the Torah, which is the inheritance of the yield no testimony anc'l proof on congregation of facob, unique to the treasured people, the means by which they rr an individual rvho [already] be- are distinguished from the other peoples of the earth. [This is what] places them one'-.h6 accepts them through a most high over all the nations.roJ ha. ., speaker is trustworthy of Norv, although the nations of the -nvorld acknora4edge God's existence and -ral Himself, blessed be He, in His po\ /er over all matters, they nevertheless also worship other beings. Some wor- 1at He is the true God. ship heavenly ministers, thinking that the Eternal allocated to each one a nation, s follows: Israel, belicvers and the province, or district to rule, and that it is in their power to do evil or good, ac- in the existence and unity of the cording to their will. These are the beings called "other gods" in the Torah and :nt, and some through tradition all other biblical \4'ritings, as Nahmanides, may his memory be for a blessing, stors or lrom the mouths of the explained when discussing this pericope.I'r{ These beings are also called "gods y purpose of this statemenr [rhe of the nations" [Dcuteronomy 6:14], since the angels are called "gods." Some of the nations worship the stars of the heavens, demons, or human beings, e part r, note r17.] h Hashana, the Je*.ish nerv year. Ac- eard rvhen God descended on Mount ro3. [See Psalms i9:8-r;.] ro4. [See Nahmanides, comr-nentaly on Exodus zo:3.]

The Bi'ur 27j

;:;,;a..i;"::: ':::.'. and make for themselves forms and graven images to which they bow, as is as a general princiPle t known. He specified for us tht However, the intellect's judgment does not forbid such rvorship to a descen- not to any being othet dant of Noah, provided that he does not intend to remove himself from the with Him in any one authority of God Most High. For in virrue of what is he obligated to direcr all raise your eYes towarl worship and prayer to the Eternal aione? Ifhe hopes for good and fears evil from the whole host of the a being other than Him, while acknowledging rhat even this being is subordinate beings whom the Eter to God Most High, then the intellect does nor exclude his sacrificing, burning under the entire heav€ incense, offering libations, and praying to rhis being, whethcr it be an angel, is, out of Mitzrayim- demon, or human hero, minister, or ruler. Were it not for the fact that the Holy no\\' actually are" (Der One, blessed be He, prohibited such acrions ro us in His Torah, who wotrld tell Hence, the meaning us that all these forms of worship are proper oniy when directed to rhe Eternal? and commands); am t' In fact, our rabbis, may their memories be for a blessing, stated that the "descen- beings, exercising Pro' dants of Noah have not been prohibited from engagingin shittuf,"l('5 since for distress); your God (Po' :: gentiles such acts are not accounted as rebelliousness against the glory ofGod, good and fear all evil, a t1 lon :ii provided that it is not the intention of such individuals ro remove themselves who led you t'rom the at :i from the authority of the God of gods and the Lord of lords. {Thet06 intention in people as we stated, i t. shinuf is not to claim that there are two authorities, since the individual would u'orship). a.::' :: then remove absolute power from God Most High, blessed be He. Rather, the On this basis You w :!:: principle that the descendants of Noah are nor prohibited from worshiping in God, who created the shittuf applies that the mast :i! when they worship with the inrenrion fof acknowledging] that question God Most High allocated honor and granted a measure of dominion to other to lbn Ezra, and that is beings-when these descendents of Noah therefore consider the worship of answer, hou'ever, is nc such beings to be the will of God.] rvhether there is a cle: However, we are a nation close to Him, since He took us out of Egypt, from whether the intellect c the house of slaves, and performed all these wonders for us, in order that we the world, as was Main might be His inherited and treasured people out of all the peoples, and that He treasured peoPle ofthi might rule over us Himself, in His glory, rvithout the intermediary of an angel, exclusive kingshiP anc minister, or star. We are His servants who are obligated to accept on ourselves house ofslaves, lrom s the yoke of His kingship and dominion and fulfill His decrees. He decreed for us This is also the case

ro5. [Babylonian Talmud, Sanhedrin @b. Shtttuf literally means "association." The ro7. [Sce lbn Ezra's c twelfth-century Tosafist Rabbi isaac interpreted this Talmudic statement to mean that rott. [ibn Ezra clainr gentiles were permitted to assoc iate (leshattef1 worship of beings other than God with thcir of Egypt is that Israel a rvorsh.ip of God. Mendelssohn's ancestor Rabbi Moses Isserles (t5zo-72) codrficd this view nations believe that thr of I in his glosses on Rabbi loseph Karo's authoritative legal code, the Shulhan Arukh (Set table), taking the Jervs out Orah Hayim (Path of life), #r56.1 s'or1d and hence creatit ro6. [As noted above, the curly brackets indicate insertions by Dubno.] ro9. ISce Maimonide

I wnrrrncs oN THE BrBLE nages to which they bow, as is as a general principle that we should not rvorship any being other than Him, and He specified flor us the typcs of worship that are properly directed only to Him, rrb;Auch worship to a descen- not to any being other than Him. It is not proper, then, to associate another god rd emove himself from the with Him in any one of these forms of worship. Thus, scripture said ,'lest you rhat is he obligated to direct all raise vour eyes toward the heavens, and see the sun, the moon, the stars, and ,pes for good and fears evil from the rvhole host of the heavcns and be misled to bow down and worship those at even this being is subordinate beings whom the Eternal your God has, in fact, permitted for all other peoples :xclude his sacrificing, burning under the entire heaven. But the Eternal took you out of the iron furnace-that being, whether it be an angel, is, out of Mitzrayim-so that you might become His inherited people, as you it not for the fact that rhe Holy now actually are" (Deuteronomy 4:19-2o). -rs in His Torah, who would tell Hence, the meaning of the verse before us is as follows: I (the one who speaks Ly when directed to rhe Eternai? and comman ds); am the Eternal (who has been, is, and will be; the source of all rlessing, stated that the "descen- beings, exercising providence and present to those who love me in their time of engaging in shittuf,"tt), since for distress); your God (powerful and capable, from whom you should hope for all sness against the glory of God, good and fear all evil, and to whom it is proper to direct all prayers and worship); lividuals to remove themselves who ted you from the land of Mxzrayim, from the house of slaves (to be His inherited rrd ollords. {The'o' inrention in people as \\.e stated, and to whose unique name it is proper that y

"association." literally means The ro7. [See Ibn Ezra's commentary on Exodus zo:z ; Halevi, Kuzari ng-:-7.] Talmudic statement to mean that ro8. llbn Ezra claims that the rcason fcrr mentioning God's taking tlre Israelites out ;fbeings other than God rvith their of Egypt is that Israel alone acknorvledges creation in time, rvhile the "u'ise men" of the -z) lsqcrlcs {rs:o codified rhis vieiv nations believe that the rvorld is eternally creared. By recognizing the miracle of God's I code, the Shulh an Arukh (Set table), taking thejervs out ofEgypt, the lsraclites acknolvledge God's abilityto intervene in the u'orld and hence creation in time.l ,ertions by Dubno.l ro9. f See Maimonides, The Cuide of thePerplexed, zt6.)

The Eiur i zz5 mandments, such as the commandment to keep the Sabbath. Although rhe (Numbers 5:r4), or for the (Numbers rr:29). Sabbath is a sign of the creation of the u'orld "because the Eternal made [heaven behalf?" and earth] in six days, etc." [Exodus zo'.rt,3t'.ry1, the descendanrs of Noah were The language ofjealour nevertheless not commanded to rest from all labor on that day. This is what is the case of idolatrY. Thus, bu said in the second version of the Dibrot, [which commands you to] "remember ish in cases ofidolatrY, that you were a slave [in Egyptl" [and states that] "the Eternal your God com- fMekhilta d'Rabbi Ishrnae manded you to keep the Sabbath day for this reason" (Deuteronomy j:r5), as we not find jealousY mentiorl will mention in its place with the help of the Eternal.lr0 For to us alone did the Israel. For it is onlY when Eternal, may He be exalted, give the Torah, commandments, decrees, and lau's, withheld from that whicl since He is our king and lawgiver, and it is incumbent on us to observe His laws deserve them. This is the l and precepts, whether as children or as servants. Thus our sages stated in the He becomes jealous to Mekhilto regarding the rvords "who led you, etc." that "this act of taking out [you pardoning idolatrY. A11 of Egypt] rvas sufEcient to renderyou subjugated to me."1I1 prenement in [Old Frenct we use the term Efer') His attention to ON DIVINE JEALOUSY Punish

Exodus zo:5 Deuteronuny 4:24 TRANSLATION ,JPS TRANSLATION JPS the God You shall not bow down to them or serve them. For I the lon n your God am For loRn Your TRANI an impassioned God, visiting the guilt of the parents upon the children, upon MENDELSSOHN the Eternal Cr the third and upon the fourth generations of those who reject Me. For Your jealous God (who tolerate M EN DELS SO HN TRANSI,ATI ON You shall neither bow down before them nor honor them with divine service. commentary: Deuterono For I, the Eternal your God, am a jealous God (who can suffer no others beside "DesPite aPPearing wit Himself), who inflicts punishment for the crirre of the fathers on the children, this means grandchildren, and great-grandchildren, namely on those who hate me. blance, Phrase thc prePositional letter k' the statement. Commentary: Exodus z.o: 5, " jealous" strengthen anything."r'a Apportioning honor and love to that which does not deser."'e them, and with- look holding honor and love from that which does deserve them, arouses the spirir of jealousy in our hearts. Someone who has in his soul the disp

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