아가 2:18의 Responsa

They responded: "These days are recalled and observed" (Esther 9:28) - just as they are observed by an individual, so too are they recalled by an individual. They also said: the reading of the Megillah is like Hallel (Megillah 14a) - just as the recitation of Hallel at its time is done by an individual, so too with the Megillah. As it is written (Psalms 22:3) "My God, I cry by day—You answer not; by night, and have no respite"³This Psalm is attributed to Esther, see Yoma 29a:4 - all this in first person singular. So too, "This is my God, I shall glorify Him" (Exodus 15:2) - first person singular. Some time later they responded again: "Isaac spoke and said, why have you come to me, and you hate me, etc." "And they said to him, behold we have seen that God is with you etc.," "And we shall send you in peace, for you are now blessed by God." "Let there be a bond between us, and let us make a covenant with you." (Genesis 26:27-29) "Like an apple among the trees of the forest is my lover among men, I craved to sit in his shade, and his fruit is sweet to my tongue." (Song of Songs 2:3) All this they reported to me in truth, in my dream, exactly as I have written.^*The last set of verses seems to be an account of a conversation in the heavenly Yeshiva, where the Rif (Isaac) defends his position from that of the others.

You mention that a certain man in one of the cities of Yemen pretends that he is the Messiah.17 As I live, I am not surprised at him or at his followers, for I have no doubt that he is mad and a sick person should not be rebuked or reproved for an illness brought on by no fault of his own. Neither am I surprised at his votaries, for they were persuaded by him because of their sorry plight, their ignorance of the importance and high rank of the Messiah, and their mistaken comparison of the Messiah with the son of the Mahdi [the belief in] whose rise they are witnessing. But I am astonished that you, a scholar who has studied carefully the doctrines of the rabbis, are inclined to repose faith in him. Do you not know, my brother, that the Messiah is a very eminent prophet, more illustrious than all the prophets after Moses? Do you not know that a false pretender to prophecy is liable to capital punishment, for having arrogated to himself unwarranted distinction, just as the person who prophesies in the name of idols is put to death, as we read in Scripture "But the prophet that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die." (Deuteronomy 18:20). What better evidence is there of his mendacity, than his very pretensions to be the Messiah. How odd is your remark about this man, that he is renowned for his meekness and a little wisdom, as if these were indeed the attributes of the Messiah. Do these characteristics make him a Messiah? You were beguiled by him because you have not considered the pre-eminence of the Messiah, the manner and place of his appearance, and the marks whereby he is to be identified. The Messiah, indeed, ranks after Moses in eminence and distinction, and God has bestowed some gifts upon him which he did not bestow upon Moses, as may be gathered from the following verses: "His delight shall be in the fear of the Lord." (Isaiah 11:3). "The Spirit of the Lord shall rest upon him." (11:2). "And Righteousness shall be the girdle of his loins." (11:5). Six appellations were divinely conferred upon him as the following passage indicates: "For a child is born unto us, and a son is given unto us, and the government is upon his shoulder, and he is called Pele, Yoetz, el, Gibbor, Abiad, Sar-Shalom." (Isaiah 9:5). And another verse alluding to the Messiah culminates in the following manner "Thou art my son, this day have I begotten thee." (Psalms 2:7). All these statements demonstrate the pre-eminence of the Messiah. Transcendent wisdom is a sine qua non for inspiration. It is an article of our faith that the gift of prophecy is vouchsafed only to the wise, the strong, and the rich. Strong is defined as the ability to control one's passions. Rich signifies wealthy in knowledge. Now if we dare not put trust in a man's pretensions to prophecy, if he does not excel in wisdom, how much less must we take seriously the claims of an ignoramus to be the Messiah. That the man in question is a sciolist is evident from the order he issued, as you state, to the people to give away all their possessions for eleemosynary purposes. They did right in disobeying him, and he was wrong inasmuch as he disregarded the Jewish law concerning alms-giving. For Scripture says, "If a man will devote anything of all that he has" and the rabbis explain in their comment on this verse, "part of all that he has, but not all that he has," (Sifra ad locum). The sages accordingly set bounds to the bounty of the beneficent in an explicit statement which reads "He who is inclined to be liberal with the poor, may not part with more than a fifth of his possessions. (Ketubot 50a). There is no doubt that the process of reasoning which led him to claim that he is the Messiah, induced him to issue a command to his fellow-men to give away their property and distribute it to the poor. But then the affluent would become destitute and vice-versa. According to this ordinance, it would be necessary for the nouveaux riches to return their recently-acquired property to the newly impoverished. Such a regulation, which would keep property moving in a circle, is the acme of folly. As to the place where the Messiah will make his first appearance, Scripture intimates that he will first present himself only in the Land of Israel, as we read, "He will suddenly appear in His Temple" (Malachi 3:1). As for the advent of the Messiah, nothing at all will be known about it before it occurs. The Messiah is not a person concerning whom it may be predicted that he will be the son of so and so, or of the family of so and so. On the contrary he will be unknown before his coming, but he will prove by means of miracles and wonders that he is the true Messiah. Scripture in allusion to his mysterious lineage says, "His name is the Shoot, and he will shoot up out of his place" (Zechariah 6:12). Similarly, Isaiah referring to the arrival of the Messiah implies that neither his father nor mother, nor his kith nor kin will be known, "For he will shoot up right forth as a sapling, and as a root out of the dry ground." (53:2). After his manifestation in Palestine, Israel will be gathered in Jerusalem and the other cities of Palestine. Then will the tidings spread to the East and the West until it will reach you in Yemen and those beyond you in India as we learn from Isaiah. "That sendeth ambassadors by the sea, even in vessels of papyrus upon the waters, go, ye swift messengers, to a nation that has been pulled and plucked to a people that suffered terribly from their beginning onward." (18:2). The process of the final redemption will not be reversed so that it will first appear in distant lands, and ultimately reach Palestine. What the great powers are, which all the prophets from Moses to Malachi ascribe to the Messiah, may be inferred from various statements in the twenty-four books of Scripture. The most significant of them all is the fact that the mere report of his advent will strike terror into the hearts of all the kings of the earth, and their kingdoms will fall, neither will they be able to war or revolt against him. They will neither defame nor calumniate him, for the miracles he will perform will frighten them into complete silence. Isaiah refers to the submission of the kings to the Messiah in the verse, "Kings shall shut their mouth because of him." (52:15). He will slay whom he will, none will escape or be saved, as it is written, "And he shall smite the land with the rod of his mouth." (Isaiah 11:4). Revolution and war in the entire world, from East to West, will not cease at the beginning of the Messianic era, but only after the wars of Gog and Magog, as was indicated by Ezekiel. I do not believe that this man who has appeared among you possesses these powers. You know that the Christians falsely ascribe marvelous powers to Jesus the Nazarene,18 may his bones be ground to dust, such as the resurrection of the dead and other miracles. Even if we would grant them for the sake of argument, we should not be convinced by their reasoning that Jesus is the Messiah. For we can bring a thousand proofs or so from the Scripture that it is not so even from their point of view. Indeed, will anyone arrogate this rank to himself unless he wishes to make himself a laughing stock? In sum, had this man acted presumptuously or disdainfully, I would deem him worthy of death. The truth seems to be that he became melancholy and lost his mind. In my opinion, it is most advisable, both for your good and for his that you put him in iron chains for a while, until Gentiles learn that he is demented. After you have blazoned and bruited abroad the intelligence concerning this man among them, you may release him without endangering his safety. If the Gentiles gain knowledge about him after he has been locked up by you, they will taunt him, and pronounce him irrational and you will remain unmolested by them. If you procrastinate until they learn of this affair of their own accord, then you will most likely incur their wrath. Remember, my co-religionists, that on account of the vast number of our sins, God has hurled us in the midst of this people, the Arabs, who have persecuted us severely, and passed baneful and discriminatory legislation against us, as Scripture has forewarned us, "Our enemies themselves shall judge us" (Deuteronomy 32:31). Never did a nation molest, degrade, debase and hate us as much as they. Therefore when David, of blessed memory, inspired by the holy spirit, envisaged the future tribulations of Israel, he bewailed and lamented their lot only in the Kingdom of Ishmael, and prayed in their behalf, for their deliverance, as is implied in the verse, "Woe is me, that I sojourn with Meschech, that I dwell beside the tents of Kedar." (Psalms 120:5). Note the distinction between Kedar and the children of Ishmael, for the Madman and imbecile is of the lineage of the children of Kedar as they readily admit. Daniel alludes only to our humiliation and degradation "like the dust in threshing" suffered at the hands of the Arabs, may they speedily be vanquished, when he says, "And some of the host and of the stars it cast down to the ground, and trampled upon them." (8:10). Although we were dishonored by them beyond human endurance, and had to put with their fabrications, yet we behaved like him who is depicted by the inspired writer, "But I am as a deaf man, I hear not, and I am as a dumb man that openeth not his mouth." (Psalms 38:14). Similarly our sages instructed us to bear the prevarications and preposterousness of Ishmael in silence. They found a cryptic allusion for this attitude in the names of his sons "Mishma, Dumah, and Massa" (Genesis 25:14), which was interpreted to mean, "Listen, be silent, and endure." (Targum Pseudo-Jonathan, ad locum). We have acquiesced, both old and young, to inure ourselves to humiliation, as Isaiah instructed us "I gave my back to the smiters, and my cheeks to them that plucked off the hair." (50:6). All this notwithstanding, we do not escape this continued maltreatment which well nigh crushes us. No matter how much we suffer and elect to remain at peace with them, they stir up strife and sedition, as David predicted, "I am all peace, but when I speak, they are for war." (Psalms 120:7). If, therefore, we start trouble and claim power from them absurdly and preposterously we certainly give ourselves up to destruction. I shall now narrate to you succinctly several episodes subsequent to the rise of the Arabic kingdom from which you will derive some benefit.19 One of these refers to the Exodus of a multitude of Jews, numbering hundred of thousands, from the East beyond Ispahan, led by an individual who pretended to be the Messiah. They were accoutered with military equipment, and drawn swords, and slew all those that encountered them. They reached, according to the information I received, the vicinity of Baghdad. This happened in the beginning of the reign of the Umayyads. The king then said to all the Jews of his kingdom: "Let your scholars go out to meet this multitude and ascertain whether their pretension is true and he is unmistakably your Expected One. If so, we shall conclude peace with you under any conditions you may prefer. But if it is dissimulation, then I shall wage war against them." When the sages met these Jews, the latter declared: "We belong to the children of the district beyond the River." Then they asked them: "Who instigated you to make this uprising?" Whereupon they replied: "This man here, one of the descendants of David, whom we know to be pious and virtuous. This man, whom we knew to be a leper at night, arose the following morning healthy and sound." They believed that leprosy was one of the characteristics of the Messiah, for which they found an allusion to the verse: "stricken, smitten of God, and afflicted," (Isaiah 53:4), that is by leprosy. Whereupon the sages explained to them that this interpretation was incorrect, and that he lacked even one of the characteristics of the Messiah, let alone all of them. Furthermore they advised them as follows: "O, brethren, you are still near your native country and have the possibility of returning thither. If you remain in this land you will not only perish, but also undermine the teachings of Moses, by misleading people to believe that the Messiah has appeared and has been vanquished, whereas you have neither a prophet in your midst, nor an omen betokening his oncoming." Thereupon they were persuaded by these arguments. The Sultan turned over to them so and so many thousand of dinars by way of hospitality in order that they should leave his country. But after they had returned home, he had a change of heart with respect to the Jews upon whom he imposed a fine for his expenditures. He ordered them to make a special mark on their garments, the writing of the word "cursed," and to attach one iron bar in the back and one in the front. Ever since then the communities of Khorasan and Ispahan experienced the tribulations of the Diaspora. This episode we have learned from oral reports. The following incident we have verified and know to be true because it occurred in recent times. About fifty years ago or less, a pious and virtuous man and scholar by the name of Moses Al-Dar'i came from Dar'a to the province of Andalusia to study under Rabbi Joseph ha-Levi, of blessed memory, ibn Migash, of whom you very likely have heard. Later he left for Fez, the center of Maghreb. People flocked to him because of his piety, virtue and learning. He informed them that the Messiah had come, as was divinely revealed to him in a dream. Yet he did not pretend on the basis of a divine communication, as did the former lunatic, that he was the Messiah. He merely affirmed that the Messiah had appeared. Many people became his adherents and reposed faith in him. My father and master, of blessed memory, endeavored to dissuade and discourage people from following him. However only a few were influenced by my father, while most, nay nearly all clung to R. Moses, of blessed memory. Finally he predicted events which came true no matter what was going to occur. He would say: "I was informed yesterday--this and this would happen," and it did happen exactly as he foretold. Once he forecast a vehement rain for the coming Friday and that the falling drops will be blood. This was considered a sign of the approaching advent of the Messiah,20 as was inferred from the verse, "And I will show wonders in the heavens and in the earth, blood and fire, and pillars of smoke." (Joel 3:3). This episode took place in the month of Marheshvan. A very heavy rain fell that Friday and the fluid that descended was red and viscous as if it were mixed with clay. This miracle convinced all the people that he was undoubtedly a prophet. In itself this occurrence is not inconsistent with the tenets of the Torah, for prophecy will return to Israel before the messianic advent, as I have previously explained. When the majority of the people put their trust in him, he predicted that the Messiah would come that very year on Passover eve. He advised the people to sell their property and contract debts to the Muslims with the promise to pay back ten dinars for one, in order to observe the precepts of the Torah in connection with the Passover festival, for they will never see them again, and so they did. When Passover came and nothing transpired, the people were ruined as most of them had disposed of their property for a trifling sum, and were overwhelmed with debt. When the Gentiles in the vicinity and their serfs learned of this hoax they were minded to do away with him, had they located him. As this Muslim country no longer offered him protection he left for Palestine where he died, may his memory be blessed. When he left he made predictions, as I was informed by those who saw him, concerning events both great and little in Maghreb which were later fulfilled. My father of blessed memory, told me that about fifteen or twenty years before that episode, there lived respectable folks in Cordova, the center of Andalusia, some of whom were given to the cult of astrology. They were all of one mind that the Messiah would appear that year. They sought a revelation in a dream night after night, and ascertained that the Messiah was a man of that city. They picked a pious and virtuous person by the name of Ibn Aryeh who had been instructing the people. They wrought miracles and made predictions just as Al-Dar'i did until they won over the hearts of all the people. When the influential and learned men of our community heard of this, they assembled in the synagogue and had Ibn Aryeh brought there and had him flogged in public. Furthermore they imposed a fine upon him, and put him into the ban, because he gave assent by his silence to the professions of his adherents, instead of restraining them and pointing out to them that they contradict our religion. They did the same thing to the persons who assembled about him. The Jews escaped the wrath of the Gentiles only with the greatest difficulty. About forty years preceding the affair of Ibn Aryeh in Andalusia, there appeared a man in Linon,21 a large center in the heart of France, which numbered more than ten thousand Jewish families. He pretended that he was the Messiah. He was supposed to have performed the following miracles: On moonlit nights he would go out and climb to the top of high trees in the field and glide from tree to tree like a bird. He cited a verse from Daniel to prove that such a miracle was within the power of the Messiah: "And behold, there came with the clouds of heaven One like unto a son of man ... And there was given him dominion." (7:13-14). Many who witnessed the miracle became his votaries. The French discovered this, pillaged and put many of his followers to death, together with the pretender. Some of them maintain however, that he is still hiding until this very day. The prophets have predicted and instructed us, as I have told you, that pretenders and simulators will appear in great numbers at the time when the advent of the true Messiah will draw nigh, but they will not be able to make good their claim. They will perish with many of their partisans. Solomon, of blessed memory, inspired by the holy spirit, foresaw that the prolonged duration of the exile would incite some of our people to seek to terminate it before the appointed time, and as a consequence they would perish or meet with disaster. Therefore he admonished and adjured them in metaphorical language to desist, as we read, "I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, that ye awaken not, nor stir up love, until it please." (Song of Songs 2:7, 8:4). Now, brethren and friends, abide by the oath, and stir not up love until it please (Ketubot 111a). May God, Who created the world with the attributes of mercy grant us the privilege to behold the return of the exiles, to the portion of His inheritance, to contemplate the graciousness of the Lord, and to visit early in His Temple. May He take us out from the Valley of the Shadow of Death wherein He put us. May He remove darkness from our eyes, and gloom from our hearts. May he fulfill in our days as well as yours the prophecy contained in the verse, "The people that walked in darkness have seen a great light." (Isaiah 9:1). May He darken our opponents in His anger and wrath, may He illuminate our obscurity, as it is written, "For behold darkness shall cover the earth ... but upon the Lord will shine." (Isaiah 60:2). Greetings unto you, my dear friend, master of the sciences, and paragon of learning, and unto our erudite colleagues, and unto all the rest of the people. Peace, peace, as the light that shines, and much peach until the moon be no more. Amen. I beg you to send a copy of this missive to every community in the cities and hamlets, in order to strengthen the people in their faith and to put them on their feet. Read it at public gatherings and in private, and you will thus become a public benefactor. Take adequate precautions lest its contents be divulged to the Gentiles by an evil person and mishap overtake us (God spare us therefrom).22 When I began writing this letter I had some misgivings about it, but they were overruled by my conviction that the public welfare takes precedence over one's personal safety. Moreover, I am sending it to a personage such as you, "and the secret of the Lord may be entrusted to those who fear Him." Our sages, the successors of the prophets, assured us that persons engaged in a religious mission will meet with no disaster (Pesahim 8b). What more important religious mission is there than this. Peace be unto all Israel. Amen.

They responded: Even though it is essentially permitted, it is unwise to permit it publicly. "I honor those who honor Me, but those who spurn Me shall be dishonored." (I Samuel 2:30) [Before saying this, they had responded so: "There he stands behind our wall, gazing through the window, peering through the lattice." (Shir Hashirim 2:9) "Why should My beloved be in My house?" (Jeremiah 11:15)⁴The continuation of this verse speaks about distancing oneself from certain meat - perhaps this is the intended reference here. On the basis of this response, we forbade the meat of the animal, and only some time later, we received the response "Even though it is permitted," etc.]