A History of Mediaeval Jewish PhilosophyHusik, Isaac
ReligionJewish
A History of Mediaeval Jewish Philosophy
Husik, Isaac
Philosophy, Jewish; Philosophy, Medieval
Moses addressed himself to his own people only. You say it would have
been better to call all mankind to the true religion. It would be better
also perhaps that all animals should be rational. You have forgotten
what I said about the select few that worthily succeeded Adam as the
heart of the family to the exclusion of the other members, who are as
the peel, until in the sons of Jacob all twelve were worthy, and from
them Israel is descended. These remarkable men had divine qualities
which made them a different species from ordinary men. They were aiming
at the degree of the prophet, and many of them reached it by reason of
their purity, holiness and proximity to the Prophets. For a prophet has
a great influence on the one who associates with him. He converts the
latter by awakening in him spirituality and a desire to attain that high
degree which brings visible greatness and reward in the world to come,
when the soul is separated from the senses and enjoys the heavenly
light. We do not exclude anyone from the reward due him for his good
works, but we give preference to those who are near to God, and we
measure their reward in the next world by this standard. Our religion
consists not merely in saying certain words, but in difficult practices
and a line of conduct which bring us near to God. Outsiders too may
attain to the grade of wise and pious men, but they cannot become equal
to us and be prophets.[192]
Not only is Israel a select nation to whom alone prophecy is given as a
gift, but Palestine is the most suitable place in the world for
communion with God, as a certain spot may be best for planting certain
things and for producing people of a particular character and
temperament. All those who prophesied outside of Palestine did so with
reference to Palestine. Abraham was not worthy of the divine covenant
until he was in this land. Palestine was intended to be a guide for the
whole world. The reason the second Temple did not last longer than it
did is because the Babylonian exiles did not sufficiently love their
fatherland and did not all return when the decree of Cyrus permitted
them to do so.[193]
Public-domain text, read in full here on John Shaqi.
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